Hierolexicon, or Sacred Dictionary
Creator: Domenico Magri | Date: 1677 | Notes: Original title: Hierolexicon, sive Sacrum Dictionarium An alphabetically arranged Neo-Latin encyclopaedic lexicon of ecclesiastical, liturgical, canonistic, and antiquarian vocabulary. Each entry grounds a word in etymologies traced through Latin, Greek, Hebrew, Syriac, and Arabic, then secures it by patristic, conciliar, and canonistic authority, with a signed critical voice (the siglum FR.) adjudicating disputed points. Its governing principle is the criterion of antiquity—that what is prior and descends from the Apostles is truer—so that recovering a word's ancient sense doubles as a Tridentine defence of Catholic rite and Roman primacy against the Protestant Novatores. It includes an appended exegetical treatise, the Antilogiae, seu contradictiones apparentes Sacrae Scripturae, which harmonises the apparent contradictions of Sacred Scripture through a fixed Respondeo. Composed principally in Latin with embedded Greek, Hebrew, Syriac, Arabic, and Italian, it was completed in manuscript at the author's death in 1672 and issued posthumously at Rome in 1677, edited and expanded by his brother Carlo Magri. 👉 <a href="https://tryleo.ai/collections/exlatinis/magri-hierolexicon-sacred-dictionary-1677">Read our introductory primer, full report, and finding guide here</a> 📜 <a href="https://archive.org/details/jbc.bj.uj.edu.pl.NDIGSTDR029863">View the original source file</a> This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.
- Title
- Hierolexicon, or Sacred Dictionary
- Creator
- Domenico Magri
- Date
- 1677
- Notes
- Original title: Hierolexicon, sive Sacrum Dictionarium An alphabetically arranged Neo-Latin encyclopaedic lexicon of ecclesiastical, liturgical, canonistic, and antiquarian vocabulary. Each entry grounds a word in etymologies traced through Latin, Greek, Hebrew, Syriac, and Arabic, then secures it by patristic, conciliar, and canonistic authority, with a signed critical voice (the siglum FR.) adjudicating disputed points. Its governing principle is the criterion of antiquity—that what is prior and descends from the Apostles is truer—so that recovering a word's ancient sense doubles as a Tridentine defence of Catholic rite and Roman primacy against the Protestant Novatores. It includes an appended exegetical treatise, the Antilogiae, seu contradictiones apparentes Sacrae Scripturae, which harmonises the apparent contradictions of Sacred Scripture through a fixed Respondeo. Composed principally in Latin with embedded Greek, Hebrew, Syriac, Arabic, and Italian, it was completed in manuscript at the author's death in 1672 and issued posthumously at Rome in 1677, edited and expanded by his brother Carlo Magri. 👉 <a href="https://tryleo.ai/collections/exlatinis/magri-hierolexicon-sacred-dictionary-1677">Read our introductory primer, full report, and finding guide here</a> 📜 <a href="https://archive.org/details/jbc.bj.uj.edu.pl.NDIGSTDR029863">View the original source file</a> This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.
Document notes
Original title: Hierolexicon, sive Sacrum Dictionarium An alphabetically arranged Neo-Latin encyclopaedic lexicon of ecclesiastical, liturgical, canonistic, and antiquarian vocabulary. Each entry grounds a word in etymologies traced through Latin, Greek, Hebrew, Syriac, and Arabic, then secures it by patristic, conciliar, and canonistic authority, with a signed critical voice (the siglum FR.) adjudicating disputed points. Its governing principle is the criterion of antiquity—that what is prior and descends from the Apostles is truer—so that recovering a word's ancient sense doubles as a Tridentine defence of Catholic rite and Roman primacy against the Protestant Novatores. It includes an appended exegetical treatise, the Antilogiae, seu contradictiones apparentes Sacrae Scripturae, which harmonises the apparent contradictions of Sacred Scripture through a fixed Respondeo. Composed principally in Latin with embedded Greek, Hebrew, Syriac, Arabic, and Italian, it was completed in manuscript at the author's death in 1672 and issued posthumously at Rome in 1677, edited and expanded by his brother Carlo Magri. 👉 Read our introductory primer, full report, and finding guide here 📜 View the original source file This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.
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VJ K.2 1002 905679 Mag. St. Dr. II
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VJ K.2 1002 905679 Mag. St. Dr. II
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BV3 905679 II Mag. St. Dr.
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BV3 905679 II Mag. St. Dr.
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9608
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9608
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DOMINICI MACRI HIEROLEXICON. 1002 II
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DOMINICI MACRI HIEROLEXICON. 1002 II
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HIEROXYDICON DOMINI I C A M
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HIEROXYDICON DOMINI I C A M
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DOMINICI MACRI MELITENSIS Equitis Aurati, Comitis Palatini, Protonotarii Apostolici, Cathedralis Ecclesiæ Viterbiensis Canonici Theologi, ac Sacræ Congregationis Indicis Consultoris, HIEROLEXICON, SIVE SACRUM DICTIONARIUM; IN QUO ECCLESIASTICÆ VOCES, EARUMQUE Etymologiæ, Origines, Symbola, Cæremoniæ, Dubia, Vocabula barbara, atq; Sac. Scripturæ, & SS. Patrum phrases obscuræ elucidantur. OPUS FIGURIS ORNATUM, ET A CAROLO MACRO Authoris Fratre, Bibliothecæ Alexandrinæ in Archigymnasio Urbis Præfecto, maximè locupletatum. ACCDIT INDEX CRITICUS, AC SYLLABUS GRÆCARUM Vocum, de quibus agitur; necnon CONTRADICIONES APPARENTES Sacræ Scripturæ, ab eodem DOMINICO conciliatæ, & ex ipsius Schedis in hac novissima editione plurimum ampliatæ. GABINET ARCHEOL. UNIV. JASTELL. KOLLEKCYA PRZEZDZIEDORICH (Ze zbiorów Prof. Jozeta Zopkowskiego) VENETIIS, MDCCXXXV. Ex Typographia Balleoniana. SUPERIORUM PERMISSU, AC PRIVILEGIIS.
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DOMENICO MACRI OF MELITENSI, Knight of the Golden Spur, Count Palatine, Apostolic Protonotary, Canon Theologian of the Cathedral Church of Viterbo, and Consultor of the Sacred Congregation of the Index, HIEROLEXICON, OR SACRED DICTIONARY; IN WHICH ECCLESIASTICAL TERMS, THEIR Etymologies, Origins, Symbols, Ceremonies, Doubts, Barbarous Words, and obscure phrases of Sacred Scripture and of the Holy Fathers are elucidated. A WORK ORNAMENTED WITH FIGURES, AND BY CARLO MACRI the author’s brother, Prefect of the Alexandrian Library in the University of the City, greatly augmented. THERE IS ADDED A CRITICAL INDEX, AND A SYLLABUS OF GREEK words treated of; as well as APPARENT CONTRADICTIONS OF Sacred Scripture, reconciled by the same DOMENICO, and from his own papers greatly expanded in this latest edition. GABINET ARCHEOL. UNIV. JASTELL. COLLECTION PRZEZDZIEDORICH (From the collections of Prof. Jozet Zopkowski) VENICE, 1735. From the Balleoniana Press. WITH THE PERMISSION OF SUPERIORS, AND WITH PRIVILEGES.
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BIBLIOTHECA 905649 V St. Dr. 2016. D. 81/65 (78)
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BIBLIOTHECA 905649 V St. Dr. 2016. D. 81/65 (78)
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PROMULSIO OPERIS. UOD nil cultius, ac gloriosius Religionis ministerio existat in terris, nil emicet in Orbe clarius; Natura dictante enodatur, quæ à Mundi exordio externis signis Creatorem venerari sidereis axiomatibus à summo Coelorum mortales astruit. Quin & ipsamet Divina Majestas cæremoniarum copiam in Levitici libro dictaverat; ideò sacrosancta Mater Ecclesia divinitùs afflata, altissima mysteria, piissimaque significata externis cæremoniis condidit, ut iis ad Summi Monarchæ obsequium mortalium mentes dirigantur; & ut Tridentinæ Synodi effatis utar: Cùm natura (inquit) humana ea sit, ut non facilè queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, proptereà pia mater Ecclesia ritus quosdam, ut scilicet, quædam submissa voce, alia verò clariore in Missa pronunciarentur, instituit; cæremonias item adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa, ex Apostolica disciplina, & traditione, quo & Majestas tanti Sacrificii commendaretur, & mentes fidelium per hæc visibilia religionis, & pietatis signa ad rerum altissimarum, quæ in hoc Sacrificio latent, contemplationem excitarentur. < a Concil. Trid. seff. 22.cap.5.> Quibus tamen nedùm Fidelium corda ad divinum obsequium excitantur, verùm & durissima Adversariorum pectora lacessuntur. Quid, quæso, Valentis perfidi in Arianismo Imperatoris lenivit animum, nonnè ejus stupor in Sacris cæremoniis à Divo Basilio ritè ac piè administratis? < b Eamor. an. 370. numer.44.> Quid, inquam, ad poenitentiam reduxerat satellites à Justina Augusta, eodem Arianismo infecta, in Divi Ambrosii trucidationem intra veneranda thalami penetralia missos, an non hic Sacer obsequii Ritus ab eis inspectus? < c D. Ambr. epist. 32. ad Marcellam Sororem> c Exaltet siquidem Israel magnalia Dei, quia in clangoribus, ac vociferationibus Jerichuntina moenia corruere dedit eis. At nos divinos favores commemoramus, per quos absque Christianorum strepitu, aut vociferatione, sed unico verbo Amen fiducialiter pronuntiato, innumerabiles fidei hostes corruere d; non clangoribus, sed devotis, Ecclesiasticisque cantibus durissimum in Manichæismo Augustini cor expugnatum siquidem fuit, & pro catholica fide inexpugna-
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PROMULSIO OPERIS. That there is nothing more cultivated, or more glorious, than the ministry of Religion on earth, nothing shines more brightly in the world; is made clear by nature itself, which, from the beginning of the world, by outward signs teaches mortals to venerate the Creator with heavenly axioms from the highest heavens. For even the Divine Majesty itself had dictated in the book of Leviticus the abundance of ceremonies; therefore Holy Mother Church, divinely inspired, has established the most exalted mysteries and the most pious meanings by external ceremonies, so that by them the minds of mortals may be directed to the obedience of the Supreme Monarch; and, to use the words of the Council of Trent: Since human nature is such that it cannot easily be raised to the contemplation of divine things without outward aids, therefore the pious mother Church instituted certain rites, namely, that some things should be pronounced in the Mass in a low voice, and others more clearly; she also employed ceremonies, such as mystical blessings, lights, incense, vestments, and many other things of that kind, from Apostolic discipline and tradition, so that both the majesty of so great a Sacrifice might be commended, and the minds of the faithful, through these visible signs of religion and piety, might be stirred to the contemplation of those most exalted realities which lie hidden in this Sacrifice. < a Concil. Trid. seff. 22.cap.5.> By these things, however, not only are the hearts of the faithful stirred to divine obedience, but also the hardest hearts of adversaries are provoked. What, I ask, softened the mind of Valens, that perfidious emperor in Arianism, if not his amazement at the sacred ceremonies duly and piously administered by St. Basil? < b Eamor. an. 370. numer.44.> What, I say, had brought back to repentance the attendants sent by Augusta Justina, infected with the same Arianism, to the slaughter of St. Ambrose within the venerable chambers of the bedchamber, if not this Sacred Rite of obedience observed by them? < c D. Ambr. epist. 32. ad Marcellam Sororem> For let Israel exalt the mighty works of God, because by shouts and cries He caused the walls of Jericho to fall for them. But we commemorate the divine favors by which, without the uproar or shouting of Christians, but by the single word Amen pronounced confidently, innumerable enemies of the faith fell; not by shouts, but by devout and ecclesiastical chants was the hardest heart of Augustine conquered in Manichaeism, and indeed for the Catholic faith impregna-
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gnabile propugnaculum renovatum est; en ipsiusmet in suis Confessionibus verba: Voces illæ (de cantu Ecclesiastico suæ conversionis instrumento loquens) influebant in auribus meis, & eloquebatur veritas pietatis in cor meum, & ex eo æstuabat affectus pietatis, & corruebant lacryma, & benè mihi erat cum eis. e < e D. Aug. lib. 9. Confess. cap. 6. & 23.> Quid ergo Synagoga, divina protectione viduata, de antiquis altisque portentis pro se gloriatur, forsan de Ægyptiorum in Erythræo mari submersione? En quòd absque tanta aquarum copia, idem Deus solis aquæ benedictæ guttis aspersis in pilulis plumbeis Catholicorum hostes prosternere fecit. f < f Vide hic in dict. Aqua Benedicta.> Vastus sanè aperiretur mihi campus, si cæremoniarum exempla, corda & vires infidelium depri mentia, liceret congerere. At dum mente, anima, & viribus coli jubet Deus; tota, scilicet, mente, quoad pretium, & indefinitam existimationem: Ex tota anima, id est, affectu super omnia intenso: Ex omnibus viribus, nempe, promptè, ac solicitè; istis tamen actibus triplex mortalium genus adversatur vitiis. Primi enim sunt, qui erronea mente Catholica dogmata pertinaciter negantes sectarii fiunt, divinique cultus, & cæremoniarum irrisores; superstitiosas adinventiones eas esse, & irritamenta potiùs in Dei conspectu, quàm meritorias asserentes. Nec mirum si dedecus Novatorum instituti, quod à desperatione principium sumpserat, aliis armis, quàm solis calumniis tueri nequeat; at Hæreticorum aires fortissimum fidei murum infringere non potest, nam: Veritas quæstionibus ventilata clarescit, species æromaticæ pistillorum tunsione fragrascit, Ecclesia oppressionemalorum crescit. g < g Petr. Cellen. lib. 5. epist. 4. h Can. Contra Statuta 5. 90. 1.> Audiant ergo calumniarum fabricatores, quòd: Apud nos inconvulsis radicibus vivat antiquitas, cui decreta Patrum sanxerere reverentiam, h Audiant inquam, & excogitent, an nervosam, triplicatamque Tertulliani funem rumpere facilè possint, qui sic ait: In summa si constat id verius, quod prius; id prius, quod ab initio; id ab initio, quod ab Apostolis: pariter utique constabit, id esse ab Apostolis traditum, quod apud Ecclesias Apostolorum fuerat sancitum. i < i Tertull. lib. 4. advers. Marcion. c. 5.> Si ergo Orientalis, Occidentalisque Ecclesiæ, licèt diù, & per tot sæcula inter se divisæ, easdem prorsus cæremonias jugiter observent, quomodo negari posset eas non fuisse ab initio & ab Apostolis institutas? Itaque jure optimo cæremoniarum impugnatores in Tridentina. Synodo k damnantur, ubi habetur: Si quis dixerit, cæremonias, vestes, & externa signa, quibus in Missarum celebratione Ecclesia utitur, irritabilia impietatis esse magis, quàm officia pietatis, anathema est. Secunda vitiosorum hominum species est irreverentium, & improborum Christianorum, qui tantùm ex majorum instituto, frivola quadam assuefactione labiis solummodo Deum honorant, quorum confabulandi potiùs gratia, quàm orandi est ad Ecclesias accessus: quos sanè cum Iacobo Apostolo monendos censeo: Si quis putat se religiosum esse, (id est pium Christianum) non refrænans linguam suam, hujus vana est Religio: l quod præsertim in Ecclesia exigitur, in qua decet sanctitudo, & devotio, in qua erit cultus iustitiæ silent
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The impregnable stronghold has been renewed; behold his own words in his Confessions: “Those voices (speaking of the chant of the Church, the instrument of his conversion) flowed into my ears, and the truth of piety spoke into my heart, and from it the affection of piety welled up, and tears flowed, and it was well with me.” e Why then does the Synagogue, deprived of divine protection, boast of ancient and lofty wonders on its behalf, perhaps of the drowning of the Egyptians in the Red Sea? Behold, that without so great a quantity of water, the same God caused the enemies of Catholics to be cast down by sprinkling only drops of blessed water upon leaden bullets. f Surely a vast field would be opened to me if it were permitted to gather examples of ceremonies, crushing the hearts and strength of unbelievers. But while God commands that He be worshiped with mind, soul, and strength; with the whole mind, namely, as to value and unlimited esteem; with the whole soul, that is, with affection intensely set above all things; with all strength, namely, promptly and attentively; nevertheless three kinds of mortals oppose these acts with vices. For the first are those who, with an erroneous mind, stubbornly denying Catholic dogmas, become sectarians, and mockers of divine worship and ceremonies, asserting that they are superstitious inventions and rather provocations in the sight of God than meritorious acts. Nor is it surprising if the disgrace of the Novator institution, which took its beginning from despair, cannot defend itself with any other weapons than slanders alone; but the attacks of heretics cannot break the strongest wall of faith, for: Truth, when examined by questions, grows clear; fragrant spices give off a sweeter scent when pounded by the pestle; the Church grows under the oppression of evils. g Let the fabricators of calumnies therefore hear that: Among us antiquity lives with unshaken roots, to which the decrees of the Fathers have ordained reverence. h Let them hear, I say, and consider whether they can easily break the strong, threefold cord of Tertullian, who says thus: “In sum, if that is established as truer which is earlier, that as earlier which is from the beginning, that as from the beginning which is from the Apostles: in like manner it will certainly be established that what has been handed down from the Apostles is what was sanctioned among the Churches of the Apostles.” i If therefore the Eastern and Western Church, although long, and for so many centuries divided among themselves, continuously observe the very same ceremonies, how could it be denied that these were not instituted from the beginning and by the Apostles? And so, with the very best right, the opponents of ceremonies are condemned in the Tridentine Synod, k where it is stated: “If anyone says that the ceremonies, vestments, and external signs used by the Church in the celebration of Masses are rather irritants of impiety than offices of piety, let him be anathema.” The second class of vicious men is that of irreverent and wicked Christians, who honor God only with their lips, out of the custom of their elders and by a certain frivolous habit, whose approach to churches is rather for conversation than for prayer: these I certainly judge ought to be admonished with the Apostle James: “If anyone thinks himself religious (that is, a pious Christian), not restraining his tongue, his religion is vain”; l and especially this is required in the Church, where holiness and devotion are fitting, where there will be the worship of justice silent
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Silentium. in Cessent (clamat Gregorius Papa) vana, & multò fortius m Isa. c. 31. fæda, & profana colloquia, Cessent confabulationes quælibet. Sint postremò quæcumque alia, quæ divinum possunt turbare Officium, aut oculos divinæ Majestatis offendere, ab ipsis prorsus extranea: ne ubi peccatorum est venia postulanda, ibi peccandi detur occasio, aut deprehendatur peccata committi &c. n Merito igitur sanctus Damasus Papa o ab Ecclesia hujulmodi vaniloquos expelli sancivit. Sed quid de his dicendum, quorum arrogantiæ terminus in abutendis sacris habitibus in bacchanalibus, & scenis excurrit? Certè eadem poena commererentur puniri, qua Comicus ille, qui in eadem scena, ubi pluviali Ecclesiastico indutus recitabat, ibi repentè expiravit. p Tertium denique genus Ecclesiasticorum est, qui negligentia labefactati, mente distracti, & cæremoniis parùm, aut nihil intenti; in Choro, vel in Altari inconsideratè orant: (quidquid in hoc Theologi aliqui recentiores asserant) certè dediscere haud debemus, quòd Monachus ille mulctatus fuerat, quia in Choro ad verba salutifera: ET VERBUM CARO FACTUM EST, genuslectere negligens, quem Dæmon, post alapæ percussionem, sic arguerit: Si, Verbum Dæmon factum est, diceretur; utique omnes nos infernales spiritus usque ad terram prostraremur. Vel considerare sufficeret, quòd propter negligentiam inclinationis capitis ad Gloria Patri, arctè in purgatorio quidam detinebatur; aut si id, quod de sancto Severino beatus Petrus Damiani refert, credere oporteret, nempè, quòd propter anticipatam Officii recitationem, ut expeditiùs populorum negotiis incumberet, ideò in eisdem cruciatibus delictum hoc Severinus purgabat. Hæc & similia formidanda exempla novis quorumdam doctrinis omninò adversantur. Nec fas esset asserere, quòd si Deus de rebus leviter neglectis puniret, poena hæc ultra debitum esset: nam licèt culpæ leves videantur, fiunt tamen graves ob reliqua mala, quæ secum trahunt. Negligentia enim sacros Ritus in primis debilitat, ut rectè Tertullianus q adverit: Omninò (inquens) res Christiana sancta antiquitate stat, nec ruinosa rectiùs reparabitur. Negligentia insuper ordinem pervertit, & confusionem parit: At si (ajebat ille r) à Choro, à navigio, ab exercitu ordinem Iustuleris, confusionem induxeris inamænam, remque perdideris; sic Templorum sacra mysteria, nisi ordinem & disciplinam habuerint, nec decora esse possunt, nec utilia satis, & religiosa. Quasi diceret: Quid si excubitor, & speculator, qui vigilat in exercitu, dormiret tantisper? Aut nauta, qui ad carbasa, seu gubernaculum invigilat, ordinem parùm negligeret? Hæ tamen transgressiones licèt reverà leves essent; quia verò modica illius negligentia confusionem ex inimica aggressione, & navis ruinam istius omissio causarent; hinc valdè puniendi essent: sic rituum observantiæ, ex negligentis leviter commissis, relaxatio gignitur irreparabilis. Non ergo solum fragilitati consulitur humanæ, sed etiam sacris ministeriorum Dei providetur solicitudine, conclamabant Conciliu Toletam Patres f. Zelo igitur tanta venerabilis Observantiæ pro Ecclesiasticis hoc opus non modico labore aggressus sum, ut <9 Tertull. côtra Marcion. c. 3.> <1 Cresolius in Mystagog. lib. 3. cap. 20.> <7. quæst. 1. Can. Nihil contra.>
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Silence. Let vain things cease, as Pope Gregory cries out, and much more strongly m Isa. c. 31. foul and profane conversations, let any kind of idle talk cease. Lastly, let whatever else there may be that can disturb the divine Office, or offend the eyes of the divine Majesty, be altogether foreign to them: lest, where pardon for sins is to be asked, there be given an occasion of sinning, or sins be found to be committed, etc. n Therefore with good reason did Pope Saint Damasus o decree that such vain talkers be driven out from the Church. But what should be said of those whose arrogance goes so far as to misuse sacred vestments in bacchanals and on the stage? Certainly they would deserve to be punished with the same penalty as that comedian who, in the very scene where he was reciting clothed in an ecclesiastical pluvial, suddenly expired there. p Finally, the third class of churchmen is those who, weakened by negligence, distracted in mind, and scarcely or not at all attentive to ceremonies, pray carelessly in the Choir or at the Altar. Whatever some more recent theologians may assert on this point, we certainly ought not to forget that that monk had been punished because, in the Choir, at the saving words: AND THE WORD WAS MADE FLESH, he negligently failed to bow his head; and the Demon rebuked him after striking him on the cheek, saying: If it were said, The Word was made a Demon, certainly all of us infernal spirits would prostrate ourselves to the ground. Or it would suffice to consider that, because of negligence in inclining the head at the Gloria Patri, someone was being kept strictly in purgatory; or if one must believe what blessed Peter Damian relates about Saint Severinus, namely that, because he had recited the Office prematurely, so that he might more quickly attend to the affairs of the people, Severinus was therefore making amends for this fault in the same torments. These and similar fearful examples are altogether contrary to the new doctrines of certain people. Nor would it be right to assert that, if God were to punish lightly neglected matters, such punishment would be beyond what is due: for although faults may seem light, they become grave because of the other evils they bring with them. For negligence first weakens sacred rites, as Tertullian q rightly observes: Absolutely, he says, the Christian religion stands by ancient sanctity, and what is falling into ruin cannot be restored in a better way. Negligence furthermore overturns order and gives rise to confusion: but if, he used to say r, you take order away from the Choir, from the ship, from the army, you will introduce an unpleasant confusion and destroy the thing itself; thus the sacred mysteries of the temples, unless they have order and discipline, can be neither decorous nor sufficiently useful and religious. As if he were saying: What if the sentinel and watchman who keeps vigil in the army should sleep for a little while? Or the sailor who is keeping watch over the sails or the helm should neglect proper order a bit? Yet these transgressions, although in truth slight, because that slight negligence of his would cause confusion from hostile attack, and that omission would cause the ship’s ruin, would therefore deserve to be severely punished: so from the negligent observer’s slight faults a relaxation of rites is born that cannot be repaired. Therefore not only is human frailty being considered, but also the sacred ministries of God are being provided for with care, cried out the Fathers of the Council of Toledo f. Therefore, out of zeal for so great a venerable observance, I have undertaken this work with no small labor, so that <9 Tertull. contra Marcion. c. 3.> <1 Cresolius in Mystagog. lib. 3. cap. 20.> <7. quæst. 1. Can. Nihil contra.>
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ut Sacrorum Rituum splendor per Erymologias, Historias, My- steriorum significatus, modosque exercendi divinum cultum colli- mando, rectiùs operetur. Ecclesiasticis enim inquit Dominus, Vo- bis datum est nosse mysterium Regni Dei, cæteris autem in parabolis. Est namque duplex genus hominum (inquit Blesensis) t Pedisequum, & quoddam Deividum. Pedisequum hominum genus est, qui Deum non possunt cognoscere per intelligentiam Scripturarum, sed vestigia ejus quomodo inda- gant; per visibilia enim hujus mundi invisibilia conspiciunt Dei. Huic genus hominum prædicta non proponuntur, sed Deivido, qui, scilicet, Deum videt per intelligentiam Scripturarum. Et alibi idem: u Deividos dicimus Mi- nistros Ecclesiæ, quibus credita sunt eloquia Dei, quibus dictum est: Vo- bis datum est nosse mysteria &c. Hujus igitur operis intentio alia non est, nisi, quòd in Eccle- siastico sacra ministrando; Adsit (ut Hieronymus ajebat x) omnis congregatio sanctarum cogitationum, ut quid sit Pontifex, quid unctio, quid indumentum ejus, conferens intra Sacrarium cordis sui possit adver- tere. Tandem tibi Lector præbeo in hoc opere æternum illud VALE, quod est: Omnium habere notitiam, & penitùs in nullo pec- care, quod divinitatis est magis, quàm mortalitatis. y Et sic, Vade, Vale, Cave ne titubes, mandataque frangas. Z AUCTO.
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that the splendor of Sacred Rites, by aiming at Etymologies, Histories, the meanings of the Mysteries, and the ways of carrying out divine worship, may work more rightly. For to the ecclesiastical, says the Lord, “To you it is given to know the mystery of the Kingdom of God, but to others in parables.” Indeed there is a twofold kind of men (says Blesensis): the Pedisequum, and a certain Deividum. The Pedisequum kind of men are those who cannot know God through understanding of the Scriptures, but how they trace His footsteps; for through the visible things of this world they behold the invisible things of God. To this kind of men the aforesaid things are not proposed, but to the Deividum, who, namely, sees God through understanding of the Scriptures. And elsewhere the same writer says: we call those the Deividos, ministers of the Church, to whom the words of God have been entrusted, to whom it was said: “To you it is given to know the mysteries,” etc. Therefore the intention of this work is nothing other than that, in ministering sacred things in the Church, there may be present (as Jerome used to say) every gathering of holy thoughts, so that what the Pontiff is, what the anointing is, what his vesture is, he may be able to discern within the sanctuary of his heart. Finally, I offer you, Reader, in this work that eternal VALE, which is this: to have knowledge of all things, and to offend in nothing at all, which belongs more to divinity than to mortality. And so, go, farewell, beware lest you stumble and break the commandments. Z AUCTO.
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AUCTORIS VITA A Marco Argolo breviter descripta. Quantum Eruditorum, aut modestia ipsorum, aut quies operit, & subtrahit famæ, ut eorum ingenii foecunditas posteritati sterilescat, memoriæque pereat instructuosa! A n n n e r p[er] pi o, namque moriendo sua aliis cedere coguntur; sed qui eruditionum scripta posteritati relinquunt, hæreditant potiùs post obitum, quàm hæredes constituant, dum æternum nomen acquirunt: talis siquidem gloriæ Dominici Macri extat memoria, nedum ex ejus scriptis, sed (quod dignius est) ex integerrima ipsius vita, ac pietate, ut merito de eo, id quod de Lycurgo ajebat ille, a fateri liceret, quòd, nempè, Nil a Justin. Hist. lib. 5. lege ulla in alios sanxit, cujus non ipse primus in se documenta daret. Unde non incongruè visum est hujus Authoris hìc vitam præferre, ut antequam pius Lector eruditionum copia informetur, Auctoris ejus quoque vitæ ædificetur exemplis. Igitur de anno MDCIV. Quinto Kal. Aprilis in Insula, cui ab Apum melle nomen inditum fuerat, ortum habuit Dominicus Macrus Aloysii & Susannæ jugalium filius, in Civitate Vallettæ, & in Parochiali fonte Sanctæ Mariæ Portus Salutis IV. Nonas ejusdem mensis & anni baptizatus est; divinoque deinde timore, ac litteris instructus, ad decimum sextum suæ ætatis annum, nempè IV. Nonas Septembris anno MDCXX. à bonæ memoriæ Balthasare Cagliaresio Melivetano, ac piissimo Episcopo in quadam Episcopali Villa, de illius nomine Monte Cagliarese appellata, minoribus Ecclesiæ ordinibus initiatus fuit: at quia fortè in eo loco superpellicium, ut indueretur ad suscipiendos ordines, Dominicus non repererat, contigit, ut idem Episcopus usum alterius ejus Rochetti concedere debuisset, & in ea ordinatione de Præsulis vertice super Iuvenis caput ceciderat mitra, ex quo actu idem Episcopus talem Iuvenem Episcopalem dignitatem consecuturum fore vaticinatus est: quod reverà præsagium verificatum fuisset, si ex parte suscipientis non obstitisset voluntas, ut referam inferiùs. Degebat tunc Panormi Iulius Casaurius maternus Iuvenis Avunculus, ibi primarius Iuris Lector, qui processu temporis in Belgio Cardinalis Hispaniarum Infantis Generalis Auditor extitit, ad quem Avunculum, dum Panormi lecturæ Cathedram tenebat, à Genitore studendi causa Dominicus directus fuit; quod tamen studii libamen cùm minimè Iuveni arrideret, obtenta per epistolam Patris licentia, Romam ad Philosophiæ studia se contulit, ubi illis nondum peractis, occasione obsequii erga Alexandrum Cardinalem Ursinum, tunc Maronitarum Protectorem, specimen suæ idoneitatis ostendit; ideòque præfatus Cardinalis, annuente tunc Urbano Octavo Pontifice, ad Antiochenum Patriarcham dirigendum Domini cum disposuit. Negotii autem emergentia hæc erat; Patriarcha ex dolosa nonnullorum relatione, quòd malè ejus Diocesani Romæ tractarentur, renuebat proinde studendi causa ad Collegium Maronitarum ampliùs illos dirigere. Igitur Dominicus XIX. suæ ætatis anno, nempè, pridie idus Septembris MDCXXIII. Roma Melitam versùs solverat, ut ibi navigii transitum ad Orientem expectaret: sed vix superatis Charybdis, Scyllæ, aliorumque marium fluctibus, ad patriam perductus, ibique fluctuationes majores Domesticorum, scilicet, per tot menses, in quibus dum navis transitum expectabat, patienter sustinere coactus est; nam propter inopinatum ejus adventum, studiis Hierolexicon Magri.
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AUCTOR’S LIFE Briefly described by Marco Argolo. How much the learned men’s modesty, or their quiet, conceals and withholds from fame, so that the fruitfulness of their genius withers for posterity and perishes, leaving nothing to memory! For in dying they are compelled to yield what is theirs to others; but those who leave their writings to posterity rather inherit after death than appoint heirs, while they acquire an everlasting name. Such indeed is the memory of Domenico Macri’s glory, not only from his writings, but also, and more worthily, from his most upright life and piety, so that it may rightly be said of him what that man said of Lycurgus: namely, that he imposed no law upon others without first himself giving the proof of it in his own conduct. a Justin. Hist. lib. 5. Hence it seemed not inappropriate to set forth here the life of this Author, so that before the pious reader is informed by the abundance of his learning, he may also be edified by the example of the Author’s life. Therefore, in the year 1604, on the fifth day before the Kalends of April, in the island which had been given the name from the honey of bees, Dominicus Macrus was born, son of Aloysius and Susanna, husband and wife, in the city of Valletta, and on the parochial font of Saint Mary of Portus Salus he was baptized on the fourth day before the Nones of the same month and year. Then, instructed in divine fear and letters, up to his sixteenth year, namely on the fourth day before the Nones of September in the year 1620, he was initiated into the minor orders of the Church by Balthasar Cagliaresio Melivetanus, of blessed memory, and most pious Bishop, in a certain episcopal villa called Monte Cagliarese from his name. But because perhaps in that place Dominicus had not found a surplice to be put on for receiving the orders, it happened that the same Bishop had to grant use of another of his rochets, and in that ordination the mitre fell from the Bishop’s head upon the young man’s head, from which act the same Bishop prophesied that such a young man would attain episcopal dignity; which prophecy indeed would have proved true, had not the will of the recipient himself opposed it, as I shall relate below. At that time Julius Casaurius, the youth’s maternal uncle, resided at Palermo, there the chief Lecturer in Law, who in the course of time became in Belgium General Auditor of the Cardinal Infant of Spain; and to this uncle, while he held the chair of lectures at Palermo, Dominicus was sent by his father for the sake of study. But since this sweetness of study appealed very little to the young man, having obtained his father’s permission by letter, he went to Rome for the study of philosophy, where, before it had been completed, on the occasion of rendering service to Alexander Cardinal Orsini, then Protector of the Maronites, he showed a specimen of his suitability. Therefore the aforesaid Cardinal, with the approval of Pope Urban VIII, arranged that Dominicus should be sent to the Antiochene Patriarch. The matter at hand was this: the Patriarch, on a false report from certain persons that his diocesan clergy were being badly treated in Rome, therefore refused to send them any longer to the College of the Maronites for the sake of study. Accordingly, in the nineteenth year of his age, namely on the day before the Ides of September 1623, Dominicus set out from Rome toward Malta, in order to await there passage by ship to the East. But scarcely having overcome the waves of Charybdis, Scylla, and the other seas, he was brought to his native land, and there he endured greater tempests at home, namely for many months, during which, while he was awaiting the ship’s departure, he was compelled patiently to bear them; for on account of his unexpected arrival, his studies...
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diis adhuc minimè peractis, non modicè indignati erant ejus parentes; quorum exprobrationes eò magis in eum augebantur quotidiè, præsertim quia rationem hujus immaturi adventus investigare nequiverant: quinimò torquebat eos non modica ingentis mali suspicio, quia per totum illud tempus nonnisi cum Mahumetanis de rebus, regionibusque Orientalium continuò confabulari reperiebatur; ex eis enim Agarenis itineris ordinem, locorum nomina internoscere, ac turcica vestimenta emere opus habebat Dominicus, de quibus latebris malè apprehensis incessanter dum conviciabatur ille, summa nihileminus patientia, ac hilaritate cuncta sustinendo, variis æquivocis parentum indignationem mitigare satagebat. At quando de transitu navigii ad Orientem certior factus est, statim Patrem rogavit, ut secum extra domum iret, & in via veniam, & benedictionem postulans, causam sui discessus ei patefecit, quem etiam precatus est, ut penes Genitricem, & domesticos excusaret, si ad evitandos foeminiles ejulatus, licentiam sui discessus non poposcerat, in quorum igitur piis precationibus per Patrem se commendans, vale dixit. Vix tamen in orientalem terram è navi descenderat, ut statim in sui necis infortunium inciderit, dum enim noctu campestre agebat iter, in quemdam Æthiopum militem occurrerat, qui ira motus, gladium evaginavit, ut Dominicum occideret; sed innocens de causa tanti motus aggressorem blandè interrogavit: quia non fuisset ab eo salutatus, respondit: protinùs se excusavit Dominicus, se non parùm cæcutire præsertim in noctis caligine; intelligebat namque de cæcitatis ignorantia in moribus regionis, de quo usu deinde instructus, quòd, scilicet, similes milites, si in campestri via priùs non salutentur, statim de inimicitia suspicantur; itaque excusatione mitigatus miles ille, & de via interrogatus, se humaniter præbuit. Alia vice ob similem morum regionis ignorantiam periclitatus est mortem; extat siquidem non mediocris zelotypia Orientalium erga eorum mulieres, ut nec propriis fratribus eas confident, quin & nuptiarum festivitates, ac comessationes uterque sexus separatim celebrat: quod nesciens Dominicus, die quadam curiositatis gratia inspicere voluit, casu in mulierum mansionem ingressus erat, quod ægrè ferentes viri, armis, & fustibus illum aggressi sunt: quare ut periculum evitaret, statim advenam esse, ac proinde illius ritus ignarum fassus est; & ad Gubernatorem loci conductum, accusaverunt esse Christianum latinum, atque Turcicarom regionum speculatorem. Interrogatus verò à Gubernatore, qua de causa ad Turcicum imperium accesserat? Respondit se esse medicum, ac proinde medendi Orientalium modum addiscere cupidum accessisse (sciebat enim quanti æstimantur Physici in illis partibus.) Nec reverà ille mentitus erat, quia jam Romæ physicæ studuerat. Unus autem ex principalibus ibi assistentibus rogavit illum, ut vellet ejus natam febre laborantem curare, accessit ad ægrorantem Dominicus, at quia ibi ipsi Medici propriis manibus pharmaca componunt, ipse quandam herbam in agro casu repertam miscuit cum terra S. Pauli, quam secum ferebat ex Crypta ejusdem Sancti, quæ in Melita maxima veneratione colitur, Gratia S. Pauli vulgariter nuncupata, & ægroranti ad bibendum porrexit, ac Deo jubente, puella statim convaluit, & ita fictus Medicus persecutionis periculum evaserat. Similem effectum hujus Gratiæ S. Pauli, dum in illis partibus morabatur, expertus est. Mater enim ejus, quæ in Melita pro incolumitare filii Deum rogare nunquam cessabat, dum quadam nocte in oratione dormitaret, filium morbo laborare somniaverat, & à Divo Apostolo interea curari: quando verò in Melitam rediit Dominicus, Mater ei somnium retulerat, quod verè evenisse confirmavit filius, inquiens, se febre decubuisse, qua postea in quartanam conversa, non alio antidoto, quàm ejusdem S. Pauli terra convaluisse. Multa quidem in hac Orientali peregrinatione sci- tu di-
Transcription: Translated (English)
While these things were still by no means completed, his parents were greatly displeased; and their reproaches increased against him more and more each day, especially because they had not been able to discover the reason for this premature departure. Indeed, they were troubled by no small suspicion of some great evil, because throughout all that time he was found continually conversing only with Mahometans about matters and regions of the East. From these Agarenes Dominic needed to learn the route of the journey, the names of places, and to buy Turkish clothing; and because he was constantly upbraided for these poorly understood concealments, he nevertheless strove, with the utmost patience and cheerfulness enduring everything, to soften his parents’ indignation by various evasions. But when he was informed of the sailing of a ship to the East, he immediately asked his father to go out with him beyond the house, and on the way, asking pardon and blessing, he revealed the cause of his departure to him; he also begged him to excuse him to his mother and the household, if, in order to avoid women’s lamentations, he had not sought permission for his departure. Commending himself through his father to their pious prayers, he took his leave. Yet scarcely had he stepped down from the ship onto eastern soil when he at once fell into the misfortune of his own death, for while he was traveling by night across the open country he encountered an Ethiopian soldier, who, moved by anger, drew his sword in order to kill Dominic; but the innocent man gently asked the aggressor the cause of so great a fury. Because he had not been greeted by him, he replied. Dominic immediately excused himself, saying that he was somewhat blind, especially in the darkness of night; for he understood this ignorance of blindness in the customs of the region. Later, being instructed in this practice—that similar soldiers, if they are not first greeted on the open road, immediately suspect hostility—the soldier, mollified by the excuse and asked about the road, behaved civilly. On another occasion he was similarly in danger of death through ignorance of the customs of the region. For there is no small jealousy among Easterners regarding their women, so that they entrust them even to no brothers, and both sexes celebrate nuptial feasts and banquets separately. Not knowing this, Dominic, one day out of curiosity, wished to look in; by chance he had entered the women’s dwelling, and the men, taking this badly, attacked him with weapons and clubs. Therefore, in order to avoid danger, he immediately confessed that he was a foreigner and consequently ignorant of their rite; and when he was brought before the Governor of the place, they accused him of being a Latin Christian and a spy of the Turkish regions. When the Governor asked him why he had come to the Turkish empire, he replied that he was a physician, and had therefore come eager to learn the Eastern method of healing (for he knew how highly physicians were esteemed in those parts). Nor was he in fact lying, since he had already studied medicine in Rome. One of the principal men there asked him whether he would be willing to cure his daughter, who was suffering from a fever. Dominic went to the sick girl; but because there the physicians themselves compound medicines with their own hands, he mixed a certain herb found by chance in the field with the earth of St. Paul, which he carried with him from the crypt of that same Saint, who is venerated with the greatest devotion in Malta, commonly called the Grace of St. Paul; and he gave it to the sick girl to drink. By God’s command, the girl immediately recovered, and thus the supposed physician had escaped the danger of persecution. He experienced a similar effect of this Grace of St. Paul while he was dwelling in those parts. For his mother, who in Malta never ceased praying to God for her son’s safety, while one night dozing in prayer, had dreamt that her son was suffering from an illness and was meanwhile being cured by the Divine Apostle; and when Dominic returned to Malta, his mother related the dream to him, which the son confirmed had truly happened, saying that he had lain low with a fever, which afterward turned into a quartan ague, and that he had recovered by no other antidote than the earth of the same St. Paul. Indeed, many things in this Eastern pilgrimage to be-
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tu digna occurrerent referre, sed brevitatis gratia omittuntur, de quibus tamen non pauca tum in ejus Itinerarii tractatu bis Viterbii impresso, in quo nempè, de Turcarum moribus, de locorum originibus, quos in ejus transitu vidit, ac aliis, satis eruditè referuntur: tum etiam in hoc præsenti volumine in dictione Maronitæ, dict. Græci, ac alibi de eorum ritibus, ac moribus ab ipsomet visis, disertè agit. Foeliciter igitur cum Maronitarum Patriarcha completo negotio, ut in mandatis habuerat, navem conscendit, quæ per Melitam erat transitura. At interea ejus Matri pro filii incolumitate precatrici incessanti accidit, ut quadam die dum illa ad imaginem Divi Sacræ Virginis Sponsi eadem intentione preces lacrymanter, ut ei solitum erat, funderer, ceciderit imago illa appensa: tunc statim devota mulier ad Maritum lætabunda cucurrit, dicens, ad se accessisse D. Iosephi imaginem, in signum annunciationis adventus filii; quam tamen Maritus de levi, atque foeminili credulitate arguens; avertat, inquit, Deus, quòd filius noster in hac valida maris tempestate navigare contingat; (erat enim tunc magna tempestas) at illa fiducialiter non dubitare respondit, quod qui tale fælice nuntium ei attulerat, fore ut à cunctis periculis illum liberaret. Rectè: post horam Parentes de adventu filii certiores facti sunt. In Melitam igitur reversus Dominicus, à Magno Magistro, ejusque Concilio decretum favorabile obtinuit, ut in futurum omnes Maronitæ in eorum transitu per eam insulam, expensis communis ærarii victu, hospitio, vestimentis, ac viatico providerentur. Romam accedens, & ad osculum Pontificis pedum admisus, atque benignè susceptus, retulit ejus bonum commissionis successum penes Patriarcham Antiochenum. In Urbe deinde longo annorum curriculo studia Philosophiæ, ac Theologiæ, cæterarumque liberalium artium, præsertim linguæ græcæ, & orientalium professus est, & sacerdotio ordinatus, ad patriam redivit, ex qua iterùm pro interpretatione versionis Bibliæ in Arabicam linguam à bo: me: Cardinali Palleotto vocatus, Romam venit, qua occasione contradictionum Apparentium ejusdem Sacrae Scripturæ opusculum compositur, quod tertiò impressum, & auctum in calce hujus Operis nunc prodit. Fuit autem in concionando valdè gratus, & per cunctas Civitates, in quibus hoc munere functus est, varia devotionis exercitia cum animarum fructu exerat; utpotè, Agonizantium Confraternitates, D. Philippi Nerii Sacerdotum Congregationes, Ecclesiasticorum in Sacris Rubricis Academias, ac hujusmodi varia: tanto enim ardebat Divinæ legis zelo observantiæ, ut nunquam sufferre potuerit de die festivo opera servilia exerceri, pro qua re videns semel quendam servum in publica via pro ignis pabulo in die solemnis festivitatis frangere ligna, statim ardore commotus ejus dominum adivit, illumque de publico scandalo ex ejus jussione commisso redarguit. In quadam Civitate viderat de nocte meretrices quasdam, quæ prætextu postulandi eleemosynam, viros in via tentabant ad fornicandum, quas peccandi occasiones apud Superiores loci prohiberi curavit. In Civitate Melitæ, Victoriosa nuncupata, in qua reperitur Hebræorum carcer, obtinuerat, ut ad spem illorum conversionis, in quolibet sabbato eis concionari posset; sed impeditus ab hoc exercitio per quendam virum potentem, pecunia (ut fama erat) ab illis corruptum, cui Dominicus dixerat, Tu quidem validus es Hebræorum protector, sed vigor iste tuus non diu duraturus erit; & rectè non post multum tempus vita ille cessit. Nec minor erat ei Rubricarum observantiæ ardor, ut quoties reperiebatur in aliqua solemnitate, si aliquem Altaris Ministrum in notabili cæremonia errare vidisset, peracta solemnitate, vel cæremoniarum Directorem, vel errantem de commisso errore admonebat. Sequentibus recentiorum opinionem, quòd, nimirùm, absque pec- 2 2 cati
Transcription: Translated (English)
things worthy to be set forth would occur, but for the sake of brevity they are omitted; concerning which, however, there is no little information both in his Itinerarium, printed twice at Viterbo, in which, namely, he gives learned accounts of the customs of the Turks, of the origins of the places which he saw in his passage, and of other matters; and also in this present volume, in the section on the Maronite, the Greek, and elsewhere he speaks expressly of their rites and customs, as seen by himself. Happily therefore, when the business had been completed with the Patriarch of the Maronites, as he had been charged, he embarked on a ship that was to pass by Malta. But meanwhile it happened to his mother, continually praying for her son’s safety, that one day, while she was shedding tears and pouring forth prayers with the same intention before an image of the Sacred Virgin, Spouse of the Divine One, as was her custom, that image hanging there fell down; then immediately the devout woman ran rejoicing to her husband, saying that the image of St. Joseph had come to her as a sign announcing her son’s arrival; but her husband, rebuking her for light and feminine credulity, said, “God forbid that it should happen that our son sail in this heavy storm at sea”; for there was then a great tempest. But she replied confidently that she did not doubt that he who had brought her such a happy message would have it in his power to free him from all dangers. Indeed: after an hour the parents received certainty of their son’s arrival. So when Dominic had returned to Malta, he obtained a favorable decree from the Grand Master and his Council, that in the future all Maronites passing through that island should be provided for, at the expense of the public treasury, with food, lodging, clothing, and travel money. Coming to Rome, and admitted to kiss the feet of the Pontiff, and kindly received, he reported the good success of his commission in the matter of the Patriarch of Antioch. Afterwards in the City, over a long course of years, he professed studies of Philosophy, Theology, and the other liberal arts, especially the Greek language and the oriental tongues, and, having been ordained to the priesthood, returned to his homeland; from which, being called again by the blessed memory Cardinal Palleotto for the interpretation of the version of the Bible into the Arabic language, he came to Rome, on which occasion he composed a little work on the Apparent Contradictions of Sacred Scripture, which now appears, printed a third time and enlarged, at the end of this Work. Moreover, he was very pleasing in preaching, and in all the cities in which he exercised this office he established various devotions with fruit for souls; namely, Confraternities of the Agonizanti, Congregations of Priests of St. Philip Neri, Academies of Clerics in Sacred Rubrics, and similar institutions. For he burned with such zeal for observance of the divine law that he could never endure servile works to be carried out on a feast day; on which account, once seeing a certain servant in a public street breaking wood for firewood on a solemn festival day, he was immediately moved with zeal, went to the man’s master, and rebuked him for the public scandal committed by his order. In one city he had seen by night certain prostitutes who, under pretext of asking alms, were tempting men on the road to fornication; these occasions of sin he took care to have forbidden by the superiors of the place. In the city of Malta, called Vittoriosa, in which there is the prison of the Hebrews, he had obtained permission to preach to them every Saturday in hope of their conversion; but he was prevented from this exercise by a certain powerful man, corrupted by money, as report had it, to whom Dominic said, “You indeed are a strong protector of the Hebrews, but this strength of yours will not last long”; and rightly, not long afterward, that man yielded to death. Nor was his ardor for observance of the rubrics less, so that whenever he was present at some solemnity, if he saw any altar server err in a notable ceremony, after the solemnity was over he would admonish either the director of ceremonies or the one who had erred concerning the mistake committed. Following the opinion of the more recent, that is, without sin of 2 2 peccati
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cati scrupulo posset Sacerdos ante Matutinum celebrare Missam, respondere solebat, quod hoc nonnulli Sancti Ecclesiæ Doctores sub mortali observari cogunt, & ubi est dubium mortalis commissionis, tutius est sequi strictiorem opinionem: & eisdem instantibus, quod ob varia negotia occurrentia excusari debuissent Sacerdotes, respondebat, talem excusationem non sufficere, quia ob dubium futuri negotii, posset Matutinum recitari in vesperis, & nocte præcedenti, atque ipsum nunquam celebrasse ante Matutinum fatebatur. Quin etiam quando privatim persolvebat horas canonicas, semper eas divisim recitabat, sicut in Choro fieri solet. Omnem verò ejus spem semper in Coelicolis reponebat, & præsertim in Sancto Melitæ Protectore Paulo, & dum in ea Insula de anno MDCXLIX. erat tanta annonæ penuria, itaut in piæ Conversionis ejusdem Apostoli frumentum non ampliùs, quàm pro integra hebdomada reperiri vociferaretur, in eo autem die Dominicus de manè concionabatur in Cathedrali Ecclesia sub ejusdem Sancti titulo consecrata, de cujus protectionis confidentia ora- bat ad populum, ab eodem Apostolo naufragante in fide Christiana institutum, atque ex præteritarum, crebrarumque in cunctis necessitatibus subventionum comprobatione, Insulanos spem firmam habere hortabatur; unde as- severanter, & fiducialiter promiserat in ea concione Dominicus, quòd non transiret sanctus, ac tam Melitensibus devotus ille dies sine aliqua frumenti subventione; & ita quidem accidit. Nam ad Vesperas illius diei, præter spem humani adjumenti, ingens navis frumento onusta ad aliam regionem directa, in Melitensem portum vi ventorum ingredi compulsa est, in quo penuriæ tempore, quia non reperiebatur panis, siliquam ille pauperibus distribuebat. Multoties verò Romam variis occasionibus adire coactus fuit: de anno MDCL. à Melitensi Episcopo de quodam Ecclesiastico beneficio provi- fus, atque pro eodem beneficio ab Apostolico proviso citatus, ad Urbem rediit; ubi ab Eminentissimis Cardinalibus Congregationis de Propaganda fi- de ad officium Secretarii ejusdem Congregationis Innocentio Papæ X. renun- ciatus fuit; tunc enim illud officium non erat prælatitium; sed Pontifex pro illa succumbentia aliquem de Ecclesiastico dominio velle respondit: nihilò ta- men seciùs per ejus Palatii Auditorem bis vacantium tunc Diocesum notam ei obtulit, ut de vacantibus Episcopatibus unum ad ejus placitum Dominicus eli- geret, de qua tamen oblatione retulit ipse gratias, inquiens, se ad tantum onus subeundum non esse habilem. At Eminentissimus Franciscus Maria Car- dinalis Brancatius Eruditorum infatigabilis promotor, habita de Dominico no- titia, canonicatu Cathedralis Viterbiensis Ecclesiæ, ubi Antistes tunc existebat de Anno MDCLIV. eum providit, quem canonicatum, ut lites, in quibus ille implicitus erat, evitaret, libenter acceptavit; ac intereà idem Cardinalis illius consultationibus in rebus gravibus, & in provisionibus beneficiorum con- tinuò utebatur: quare non rarò ab amicis Dominicus impulsus erat, ut dum pro aliis ab eodem Provisore beneficia obtinebat, deberet sanè pro se ipso ali- quam pinguem provisionem impetrare, de qua re subsannans ille, se sufficien- ter provisum fuisse respondere solebat. Ad penetralia ejusdem Cardinalis libe- rum habebat aditum, quorum colloquia semper non nisi de variis, ac sacris eruditionibus fuerant, & licèt aliquando inter sese locis distarent, nunquam de eisdem materiis adinvicem scribere intermittebant. Tempore pestis idem Dominus Cardinalis regimen Claustralium Monialium Sanctæ Rosæ Viterbiens- sis ei commisit, ubi ad moestitiæ levamen inter alia exercitia, explicationem Hymnorum Breviarii Romani vulgariter exposuit, qui tractatus sub Auctoris nomine anagrammatico Nicodemo Grima, id est, Domenico Magri bis Viterbii impressus fuit. De anno MDCLXI. Romæ gravissima febre infirmatus est, quem idem Do- minus
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When asked with what scruple a priest could celebrate Mass before Matins, he used to reply that some holy Doctors of the Church insist on this under mortal sin, and where there is doubt of mortal fault, it is safer to follow the stricter opinion; and when the same men pressed him, saying that priests ought to be excused on account of various business matters that arose, he replied that such an excuse was not sufficient, because in case of doubt about future business, Matins could be recited in the evening and in the preceding night, and he confessed that he himself had never celebrated before Matins. Moreover, when he privately recited the canonical hours, he always said them separately, as is usually done in choir. He always placed all his hope in the inhabitants of heaven, and especially in Saint Paul, the Protector of Malta; and when in that Island, in the year 1649, there was such a shortage of grain that it was proclaimed in the holy Apostle’s own conversion that no more grain could be found than for a full week, on that very day Dominic was preaching in the morning in the Cathedral Church consecrated under the title of that same Saint. Trusting in that protection, he addressed the people, who had been instructed in Christian faith by that same Apostle when shipwrecked, and from the evidence of past and frequent aid in every necessity he encouraged the islanders to have firm hope; wherefore Dominic confidently and resolutely promised in that sermon that the holy day, so dear to the Maltese, would not pass without some relief in grain; and so indeed it happened. For at Vespers of that day, beyond all human help, a great ship laden with grain and bound for another region, driven by the force of the winds, was compelled to enter the port of Malta; and at that time of scarcity, because bread was not to be found, he distributed barley bread to the poor. Very often indeed he was compelled to go to Rome on various occasions. In the year 1650, having been provided by the Bishop of Malta with a certain ecclesiastical benefice, and having been cited by the Apostolic authority concerning the same benefice, he returned to the City; where, by the Most Eminent Cardinals of the Congregation de Propaganda Fide, he was appointed to the office of Secretary of that same Congregation under Pope Innocent X. For at that time that office was not a prelacy; but the Pontiff replied that for that vacancy he wished someone from ecclesiastical jurisdiction. Nevertheless, through the Auditor of his Palace, he twice offered him one of the then vacant dioceses, so that Dominic might choose at his pleasure one of the vacant bishoprics; but he, returning thanks for that offer, said that he was not fit to undertake so great a burden. But the Most Eminent Francesco Maria Cardinal Brancatius, tireless promoter of the learned, having become acquainted with Dominic, provided him in the year 1654 with a canonry of the Cathedral Church of Viterbo, where the bishop then was; and he gladly accepted that canonry in order to avoid the lawsuits in which he was entangled. Meanwhile the same Cardinal continually used his counsel in weighty matters and in the provision of benefices; wherefore Dominic was not rarely urged by friends that, while obtaining benefices for others from the same Provider, he ought surely to secure for himself some rich provision; to which he, smiling, used to answer that he had been sufficiently provided for. He had free access to the innermost chambers of the same Cardinal, whose conversations were always on nothing but various sacred studies, and although they were at times far apart in place, they never ceased writing to one another on the same subjects. During the time of the plague the same Lord Cardinal entrusted him with the governance of the cloistered nuns of Saint Rose of Viterbo, where, to lighten their sadness, among other exercises he publicly explained the hymns of the Roman Breviary in the vernacular, which treatise, under the anagrammatic name of the author Nicodemo Grima, that is, Domenico Magri, was printed twice at Viterbo. In the year 1661, at Rome, he was stricken with a most severe fever, which the same Lord
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minus Cardinalis penes se maxima charitate, ac liberalitate curari jufferat, ad quem in extremis laborantem pro commendatione illius animæ accesserant Religiosi viri, quorum nocturnas, diurnasque fatigationes conspiciens Domini- cus, qui intermissivè deperditam loquelam reassumebat, tunc eis sæpè de in- cessanti fatigatione gratias agens, ne tam incessanter laborarent eos rogabat, quia pro illa vice se non moriturum certò sciebat: quod ita sanè evenit; con- valuit enim, & ad Alexandri Papæ VII. pedes admissus, gratias illi retulit de concessione indulgentiæ in mortis articulo ei largita: subridens proinde Pontifex, inquit: Lætamur te propriæ valetudinis divinatorem fuisse; itaque su- pervixit postea ultra decennium; in quo temporis spatio ab ejus centenario Genitore, ut ejus accessu illum ante obitum consolaretur, exoptatus, obedi- vit filius, & ad Melitam transmeavit: unde eidem Cardinali longissimam epi- stolam eruditionibus, & auctoritatibus refertam de virtute potionis, quam vul- gò Kafe vocant, direxit, quæ hodie bis impressa circumfertur, addita in ejus fine Periocha de victus & exercitii ratione (maximè in senectute) observanda ad S. D. N. Paulum III. Pont. Max. ex Andreæ à Lucana Segobien. Doctoris Medici manuscriptis decerpta. In Conclavi, in quo renunciatus est Pont. Max. recens S. D. N. CLEMENS X. fuit à Conclavistis præfati Cardinalis Brancatii, ubi ad fallendum illud longum temporis tædium, Academiam variarum eruditionum excitaverat, quæ EE. Purpuratorum præsentia decorata erat, atque in ea Quadragesima Concla- vistis ipse concionatus est; pro qua re Eruditissimus Franciscus Grisendi tale Epigramma composuerat: Fama refert, & fama simul mihi gaudia præstat; Quod bona, quodque etiam tu benè verba facis. Si Domini eloquium pandis, tantummodo noscit Eloquium Domini pandere Dominicus. Porta angusta poli est; igitur quis Ductor eunti Nunc erit angusta ad limina? MACRUS erit. Dum loqueris, dulci quisquis dependet ab ore: Namque Melitensis mellea verba parit. Quisque tuæ celebrat sophiæ miracula; nempè Sub docto famulus Principe doctus ades. En tua lingua homini docta benè prædicat arte, En etiam benè te prædicat omnis homo. Tandem die 4. Augusti de anno 1671. ægrotaverat, & in ea infirma seme- stri superviventia, carnem in diebus ab Ecclesia prohibitis gustare nunquam voluit, semperque summa patientia, ac hilaritate cunctas morbi afflictiones divinæ voluntati unitus sustinebat. Febribus jugiter aggressus, currentem divini officii recitationem per alium libenter audiebat, ac ingenti animi ardore ad spi- ritualem lecturam porrigebat aures continuò usque ad ejus obitum, quem vitæ periodum salutaribus animæ præsidiis munitus, maxima cum circumstantium ædificatione, ac amicorum dolore IV. Non. Martias terminavit, & in Ecclesia Cathedrali Viterbii humatus est, ad cujus effigiem in Bibliotheca ejusdem Capi- tuli depictam, hoc Elogium appositum fuit. Hierolexicon Magri. a 3 OMA-
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The same Cardinal had ordered that he be cared for with the greatest charity and generosity. To him, when he was at the point of death, religious men had come for the commendation of his soul; and Dominic, seeing their nightly and daily fatigues, and having intermittently regained his lost speech, then often thanked them for their unceasing toil, and begged them not to labor so constantly, because he certainly knew that for that time he would not die: and so it indeed turned out; for he recovered, and, being admitted to the feet of Pope Alexander VII, he thanked him for the grant of an indulgence bestowed on him at the hour of death. The Pontiff therefore smiled and said: “We are glad that you have been a prophet of your own health; and so he afterwards survived for more than a decade. During that span of time, at the request of his centenarian father, who longed for his son’s visit in order to console him before death, the son obeyed and crossed over to Malta. From there he sent to that same Cardinal a very long letter, filled with learned citations and authorities, concerning the virtue of the beverage commonly called Kafe, which is today circulated in a twice-printed form, with a summary added at its end concerning the rule of diet and exercise, especially in old age, to be observed by S. D. N. Pope Paul III, extracted from the manuscripts of Andreas of Lucana, Doctor of Medicine of Segovia. In the Conclave in which the recently elected Supreme Pontiff, our Lord CLEMENT X, was proclaimed, he was one of the conclavists of the aforesaid Cardinal Brancati; and there, to dispel the long tedium of that time, he had set up an Academy of various learned studies, which was honored by the presence of the Purple-robed Fathers, and in it he himself preached to the conclavists during Lent. On this account the most learned Francesco Grisendi composed the following epigram: Fame reports, and fame at once brings me joy; That you both do well, and speak well too. If you unfold the Lord’s word, then only this is known: That Dominic unfolds the Lord’s word. The gate of heaven is narrow; therefore, who will now be the guide To one going to those narrow thresholds? MACRUS will be. As you speak, whoever depends upon your sweet mouth: For the Melitese man produces honeyed words. Everyone celebrates the wonders of your wisdom; indeed, Under a learned prince you stand as a learned servant. See, your tongue well proclaims a man by learned skill; See also, every man well proclaims you. Finally, on the 4th day of August in the year 1671, he fell ill, and during that last half-year of his life he never wished to taste flesh on days forbidden by the Church, and always, with the greatest patience and cheerfulness, sustained all the torments of his illness, united to the divine will. Continually attacked by fevers, he willingly listened through another person to the ongoing recitation of the divine office, and with great fervor of soul he kept his ears open to spiritual reading continuously until his death, which, fortified by saving aids for the soul, he brought to an end on the 4th Nones of March, to the great edification of those present and the sorrow of his friends, and he was buried in the Cathedral Church of Viterbo, near whose image painted in the Library of the same Chapter this Elogium was placed. Hierolexicon Magri. a 3 OMA-
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OMACER ILLUSTRIS! GRATIS TAM DIVES ALUMNIS; EN OPERUM SERIES TOTO CIRCUMSONAT ARCTO. OMNIS TE PROCERUM COETUS, TE PURPURA, ET OMNIS BIBLIOTHECA COLIT, VULTUMQUE REPONIT AMICUM. Ad ejus Monumentum. DOMINICO MACRO MELITENSI, Equiti Aurato, Comiti Palatino, Protonot. Apostolico, Cathedr. Eccl. Viterbien. Canonico Theol. Sacrarumque Inquisitionis, & Indicis Congregationum Consultori. Qui XIX. Ætatis ejus anno pro S. Sedis negotiis in Orientem missus, Itinerarium edidit. Romam pro Arabica Sac. Scripturæ translatione denuò accitus, Perutiles ejusdem Contradictiones Apparentes collegit, ac conciliavit. Ecclesiæ Ritus studiosissimus, cujus Opera testantur. In Sacris Profanisque Scriptoribus germanæ lectionis cupidus, LATINI LATINII fragmenta, variis in Bibliothecis dispersa, Magno labore, ac studio perquisita, Litterariæ Reipub. unà cum illius epistolis obtulit rediviva. Multa alia Opuscula sparsim composuit. Cautione Sapientiam, Humilitate Doctrinam, Silentio Facundiam Obtexit. Pietate Deo, synceritate Hominibus, omnibusque beneficentia complacuit. Cunctis S. R. E. Purpuratis benevisus, Amplissimoque Sapientum Mecænati, FRANCISCO MARIAE Card. BRANCATIO summè charus. Obiit Viterbii IV. Non. Mart. An. Dom. MDCLXXII. Æt. Suæ An. LXVIII. Carolus in Archigym. Almae Urbis Sapientiæ Bibliothecæ Alexandr. Præfectus, C Joseph J. V. D. Germani Fratres. M. M. lap. Posuere. P. JA-
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O illustrious Macer! So rich a patron of his scholars without charge; Behold, the series of his works resounds throughout the whole world. The whole assembly of princes, the purple, and every library honors you and restores the friendly face. To his monument. To DOMENICO MACRO of Malta, Knight of the Golden Spur, Palatine Count, Apostolic Protonotary, Canon Theologian of the Cathedral Church of Viterbo, and Consultor of the Congregations of the Holy Inquisition and of the Index, who, being sent in the nineteenth year of his age to the East on the business of the Holy See, published a Itinerary. Summoned again to Rome for the Arabic translation of Sacred Scripture, he collected and reconciled its very useful Apparent Contradictions. Most devoted to the rites of the Church, as his works testify. Desirous of genuine reading in sacred and profane writers alike, he brought to light the fragments of LATINO LATINI, scattered through various libraries, searched out with great labor and diligence, and restored them to the literary commonwealth together with his letters. He composed many other small works as well. By caution he concealed wisdom, by humility learning, by silence eloquence. By piety he pleased God, by sincerity men, and by beneficence everyone. Well regarded by all the cardinals of Holy Roman Church, and most dear to the most eminent patron of the wise, FRANCESCO MARIA Card. BRANCACCIO. He died at Viterbo on the fourth day before the Nones of March, in the year of Our Lord 1672, in the 68th year of his age. Charles, Prefect of the Bibliotheca Alexandrina of the Sapienza of the Alma Urbs, with Joseph, J.V.D., German brothers, placed this memorial. M. M. lap. P. JA-
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P. JACOBI LUBRANI E SOCIETATE IESU, In Laudem Auctoris ODE. OPIMA Macri nomina doctior Duc in triumphum Calliope novam; Det Fama bigas, & curuli Anteat famulata plausu. Audire Pindum jam videor suis Altè canorum rupibus evehi; Festoque respondere cantu Saxa notis, etymisque vocum Incisa. Sacri lux Onomastici Emersit umbris. Nulla Aboriginum Commenta Patrum, nulla Grajo Sphinx, Latiove recalva vuln Fallit legentes: scilicet horrido Inculta si quid barbaries stylo Chartis inussit: si quid ætas Implicuit rudis obsoleto Sermonis usu: si quid inertibus Scripsere normis Mystologi absonum; Obscurum, inauditumque tersis Ingeniis, patet evoluto Impunè sensu. Zoile lividum Exerte dentem ringeris? ò pudet Rosis characterum lituris Quisquilias, Apinasque putri Crepare bucca, & grammatica novas Ex fæce furtim promere voculas. Supina ne stertant vel Acci Carmina, vel gravioris Enni; Ne potus olim quæ Cato tussit Semesa, tandem dispereant, in hoc Desudat anceps syllabarum Hæc Marathon malè feriatis. Abite Momorum otia. Quid juvat Fregisse glandem, & litterula brevi Monstrum recudisse, atque hiatu ingenti acidas vomuisse bullas? 2 4 Divi-
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P. JACOBI LUBRANI OF THE SOCIETY OF JESUS, In Praise of the Author ODE. Let Calliope, more learned, lead the rich names of Macer in a new triumph; let Fame give the chariot, and before it, with curule applause, walk as a servant. Already I seem to hear Pindus borne aloft from its lofty-sounding rocks; and with festive song the rocks respond to the known sounds and etymies of words, engraved. The sacred light of the Onomasticon has risen from the shades. No tales of the Fathers of the Aborigines, no Graian Sphinx, no bald Latin mockery deceives the readers: plainly, if anything unpolished barbarism has branded upon the pages with its rough style; if anything crude age has entangled in the obsolete use of speech; if anything the mystologists have written in careless forms, discordant, obscure and unheard of to refined minds, lies open when the sense is unfolded without harm. Do you, livid Zoilus, bare your teeth and grin? O shame, to clatter trash and trifles with a rotten mouth, with rosy erasures of characters, and furtively to draw out new little words from grammar's dregs. Let neither the songs of Accius nor those of the weightier Ennius snore on their backs; lest what Cato once coughed up, half-chewed and drunk, should at last perish: for this Marathon of syllables toils hard amid ill-keeping holidays. Away with the idle sports of Momo. What is the use of having split the acorn, and with a little letter remade a monster, and then, with a huge gape, vomited sharp bubbles? 2 4 Divi-
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Divinorum arcana voluminum Discenda solers pietas docet, Cælestis indagare Stoæ Prima suis elementa formis? < * Tertullianus.> Quid senticosa * Tullius Africa Obliquè acutis rictibus egerat: Quid Gothica pressi notarint Illuvie Chronici labores. Sepulta pigro biblia pulvere Jam viva comit Gratia. Stat Venus, Honosque sopitis in umbra < * Bibliothecarius.> Rebus, * Anastasiique pandet Minerva peplum candida. Novimus Sylvestrium deserta vocabula Asceticis cantata speluncarum adytis, nemorumque Mystis. Reducta spes est mentibus abditos Nili susurros, atque Arabum gryphos, Ritusque, & intercisa certis Verba loqui Solymæa punctis. Quæcunque Romæ sanxerit arbitrae * Cortina, inoffenso legimus pede. In plana reductæ residunt Jam salebræ, facilemque cursum. Impexa librorum emicat omnium Labore Macri synthesis. O potens Supra Oedipos! o multiformis Phosphore non obiture linguæ! Obliviosæ non ego te feram Pallere Lethen. Nominis & tui Dicere vindex, & Theori Eloquii meritus triumphos. Te prima doctæ gloria Purpuræ, * Brancatiorum gloria fascium, Orbique Præsul sat regendo Sæpè oculis leget eruditis. Non ille, quamquam pro fide Romula Legum verendarum arbitriis vacat, Te negliget, prudens in omnes Palladis invigilare curas. Te litterati sedulus otii Volvet παρεργον, cum Latiis modum Subselliis ponit, suisque Totus amat cecinisse Musis. Quò nitor audax? non humilis decet Heroa cantus, quem Polybymnia Summa coronandum thiara Dulce canet meliore plestro. < * Francisc. Maria Cardinal. Biancat.> TYPO-
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The skillful piety teaches that the secret volumes of the divine Are to be learned, To probe the first elements of the heavenly Porch in their own forms? <* Tertullian.> What thorny Africa of Tullius had driven forth With slanting, keen jaws: What the Gothic labors of the Chronicle, pressed down By filth, may have marked. Buried beneath sluggish dust, the Bible Is now alive, attended by Grace. Venus stands, And Honor, in the shadow of sleeping things <* The Librarian.> With matters, * and the wisdom of Anastasius unfolds A white mantle. We know The deserted words of the woods, Sung in the ascetic sanctuaries of caves And the Mysteries of the groves. Hope is brought back to minds: the hidden whispers of the Nile, And the gryphons of the Arabs, And rites, and words cut short By certain points, to speak in the manner of Solyma. Whatever Rome’s arbitress, the * Casket, has sanctioned, We read with untroubled step. On the plain, the rough places now lie smoothed out, And a ready course. The untangled synthesis of all books shines forth Through Macer’s labor. O mighty one Above Oedipuses! O many-formed Light-bearer of a tongue that shall not die! I shall not let you grow pale in forgetful Lethe. As avenger, to speak your name, and of your Theory, worthy of the triumphs of eloquence. For you the first glory of learned Purple, * the glory of the Brancati fasces, And the Prelate of the world, enough in governing, Will often read with learned eyes. He will not neglect you, though, for Rome’s faith, He is occupied with the judgments of venerable laws, Wise in keeping watch over all The cares of Pallas. For you, diligent in literary leisure, He will turn over the παρεργον, when he lays aside the measure Of the Latin benches, and with his own Muses loves wholly to sing. Whither does my bold zeal go? A lowly song does not befit A hero, whom Polyhymnia Will gladly crown with the highest tiara, To be sung with sweeter skill. <* Francisc. Maria Cardinal. Biancat.> TYPO-
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TYPOGRAPHUS LECTORI. Hoc Opus, Authore vivente, ter Italico idiomate editum, desiderio tamen alienigenæ utilitatis quartò extra Italiam latino sermone divulgatum fuit. Verùm cùm latina illa editio non fuerit juxta ultimam Italicam impressionem, quæ verborum copia notabiliter aucta reperitur; ideò, Eruditorum stimulo, hæc novissima à CAROLO MACRO Authoris Fratre ex recentiore Italica translata, scatet correcta, meliùsqve coordinata, ac ampliata, cujus Additiones hisce notulis: FR.: ∴: designantur. Quantæ autem utilitatis sit hoc Opus, supervacaneum esset hìc referre, dum suomet splendore diù jam se commendavit. In hoc enim HIERO- LEXICO non nuda tantùm verba explicantur, sed pertinentibus ad ea Etymologiis, Mysteriis, Rubricis, scholasticis, moralibus, controversisticis, canonicisque Quæstionibus, & concionabilibus conceptibus adornantur; necnon Legum obscuræ, & barbaræ dictiones, scientiarum termini, ac similia declarantur. Ut autem in me arrogantiæ notam caveam, Tuæ sapientiæ, benigne Lector, quantum hoc Opus exteriorum muniat ingenia, augeatque pietatem, denuntiandum committo, & enixè exoro. Vale. NOI
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THE TYPOGRAPHER TO THE READER. This work, while the author was still living, was published three times in the Italian language; yet, for the benefit of foreigners, it was also issued a fourth time outside Italy in Latin. However, since that Latin edition did not correspond to the latest Italian impression, which is found to be notably enlarged in the abundance of its words; therefore, at the urging of the learned, this newest edition, translated by CARLO MACRO, the author’s brother, from the more recent Italian, is enriched with corrections, better arranged, and expanded, the additions to which are marked by these notes: FR.: ∴: How useful this work is, it would be unnecessary to state here, since it has long since recommended itself by its own splendor. For in this HIERO- LEXICON not only are words explained, but also the Etymologies, Mysteries, Rubrics, scholastic, moral, controversial, and canonical Questions pertaining to them, and sermon-like concepts are presented; and likewise obscure and barbarous terms of Laws, the terms of the sciences, and similar things are explained. But in order that I may avoid the charge of arrogance, I entrust it to your wisdom, kind Reader, to proclaim how much this work disciplines the minds of outsiders and increases piety, and I earnestly beg you to do so. Farewell. NOI
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NOI REFFORMATORE Dello Studio di Padova. HAvendo veduto per attestato del Segretario nostro, nel Libro stampato in Roma nell'anno 1677. intitolato, Hierolexicon, sive sacrum Dictionarium, non esservi cosa alcuna contro Prencipi, e buoni costumi, concediamo licenza, che possa essere stampato, osservando gli ordini in materia di Stampe, e presentando le solite copie alle publiche Librarie di Venezia, e di Padova. Dat. 6. Agosto 1704. (Ferigo Marcello Proc. Reff. (Marin Zorzi Reff. Agostino Gadaldini Segret. INDEX
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WE, REFORMERS of the Studio of Padua. HAVING seen, by attestation of our Secretary, in the book printed in Rome in the year 1677, entitled Hierolexicon, sive sacrum Dictionarium , that there is nothing whatsoever against princes or good morals, we grant license that it may be printed, observing the orders concerning printing, and presenting the usual copies to the public libraries of Venice and Padua. Given 6 August 1704. (Ferigo Marcello Proc. Reff. (Marin Zorzi Reff. Agostino Gadaldini Secretary. INDEX
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INDEX CRITICUS AUCTORUM, SEU CODICUM, Qui in hoc Opere notantur. R. Abraham Aben-Ezra. Vide Theraphin. Abrahamus Bzovius. Vide Mansur. Acta Apostolica, cap. 15. Vide Suffocatus. Ado Viennensis à Baronio colligitur. V. Placoton. Sed defenditur ab Auctore. V. Platonia. Adrianus, seu Franciscus Junius. Vide Cippas. Diæcenismus. Dominica Orthodoxiæ. Exocatocæli. Protonotarius. S. Agnetis passio. V. Superdico. S. Agobardus Abbas. V. Saccatum vinum. Alba spina. V. Viaticum. Albertus Canalis. V. Francia. Albertus Castellanus. V. Anchona. Albertus krantzius. V. Palmarum festum. Albinus, sive Alcunius. V. Gloria in Excelsis Deo, &c. Aldhelmus. V. Cruciola. Fibramen. Inormis. Taborum. Aloysius Lipomanus. V. Primicerius. Alphonsus Ciacconus. V. Draconarius. Alphonsus Tostatus. V. Satrapa. Scenopegia. Euangelium. Suffocatus. Amalarius Trevirensis. V. Compegi. D. Ambrosius. V. Benedictio. Dignitosus. Gyrum. Hosanna. Libera. Ambrosius Calepinus. V. Ascopera. Apprum. Chrysocolla. Conniventia. Helix. Hero-Hosanna. Lanista. Lista. Manico. Nympha. Nysus. Obrizum. Opinosus. Pancresta. Penula. Postumo. Prasinus. Spoliarium. Strigositas. Subverbustus. Suffocatus. Superdico. Testitrabus. Thallophorus. Thirst. Trica. Trogulus. Tzaccon. Voratrinus. Zeta. Zetarius. Zizania. Anast. Biblioth. Vide Antarta. Antipemtum. Clamaterius. Cypsinus. Eno- photius. Exafoci. Fastella. Lithoparius. Machinor. Mausoleum. Palergium. Panaclystus. Paschnion. Solarium expositionis. Sphæristerium. Tracala. Triafata. Trimma. Princis loco Principis. V. Velum. Umbilicus. Votarea. Andreas Alciatus. V. Agapæ. Peræquator. M. Angelus Accarisius. V. Archigerontes. Calo. Limenarcha. Angelus de Nuce. V. Synelites. Angelus Rocca. V. Birrus. D. Anselmus. V. Pariatio. Penula. Antiochus. V. Causon. Antonius Augustinus. V. Ergasterium. Antonius Bosius Melitensis, quem Romanum ejus Operum impressores falsò fuisse asserunt. V. Coëmeterium. Antonius Dadinus. V. Gyrum. Pastellus. Surtaria. Tenor. Trepedica. Antonius Salmasius. V. Periodentis. Sen. Arnobius. V. Lancino. Salapitta. Appion Grammaticus. V. Sabbatum. Arnoldus de Villanova. V. Inquisitio. Audomarus Talaeus. V. Strigositas. D. Augustinus. V. Cœlestis. Carago. Confessio. Epiurus. Herodion. Homousion. Hymnus. Iejunium. Minutalarius. Montanus. Pariatio. Piurus. Prinus. Pisticus. Polytheja. Propolarius. Propolium. Sacellum. Subito. Suffocatus. Theopropia. Typhus. Verbosinor. Vigilia. Vinhauria. B Aldus. V. Homologus. Bartholomæus Cassaneus. V. Cancellarius. Bartholomæus Gavantus. V. Stola. S. Basilius. V. Viaticum. Beda. V. Octava. Peregrinor. Ejus Interpres. V. Familia. Tebeth. Ber-
Transcription: Translated (English)
INDEX OF AUTHORS, OR CODES, which are noted in this work. R. Abraham Aben-Ezra. See Theraphin. Abraham Bzovius. See Mansur. Acts of the Apostles, ch. 15. See Suffocatus. Ado of Vienna is cited by Baronius. See Placoton. But defended by the author. See Platonia. Adrian, or Francis Junius. See Cippas. Diæcenismus. Orthodox Sunday. Exocatocæli. Protonotary. Passion of Saint Agnes. See Superdico. Saint Agobard, Abbot. See Saccatum vinum. White thorn. See Viaticum. Albertus Canalis. See Francia. Albertus Castellanus. See Anchona. Albertus Krantzius. See Feast of Palms. Albinus, or Alcuinus. See Glory in the Highest to God, etc. Aldhelmus. See Cruciola. Fibramen. Inormis. Taborum. Aloysius Lipomanus. See Primicerius. Alphonsus Ciacconus. See Draconarius. Alphonsus Tostatus. See Satrapa. Scenopegia. Gospel. Suffocatus. Amalarius of Trier. See Compegi. Saint Ambrose. See Benediction. Dignitosus. Gyrum. Hosanna. Libera. Ambrosius Calepinus. See Ascopera. Apprum. Chrysocolla. Conniventia. Helix. Hero-Hosanna. Lanista. Lista. Manico. Nympha. Nysus. Obrizum. Opinosus. Pancresta. Penula. Postumo. Prasinus. Spoliarium. Strigositas. Subverbustus. Suffocatus. Superdico. Testitrabus. Thallophorus. Thirst. Trica. Trogulus. Tzaccon. Voratrinus. Zeta. Zetarius. Zizania. Anast. Biblioth. See Antarta. Antipemtum. Clamaterius. Cypsinus. Eno- photius. Exafoci. Fastella. Lithoparius. Machinor. Mausoleum. Palergium. Panaclystus. Paschnion. Solarium expositionis. Sphæristerium. Tracala. Triafata. Trimma. In place of Prince, see Velum. Umbilicus. Votarea. Andreas Alciatus. See Agapæ. Peræquator. M. Angelus Accarisius. See Archigerontes. Calo. Limenarcha. Angelus de Nuce. See Synelites. Angelus Rocca. See Birrus. Saint Anselm. See Pariatio. Penula. Antiochus. See Causon. Antonius Augustinus. See Ergasterium. Antonius Bosius of Malta, whom the Roman printers of his works falsely assert to have been. See Coëmeterium. Antonius Dadinus. See Gyrum. Pastellus. Surtaria. Tenor. Trepedica. Antonius Salmasius. See Periodentis. Sen. Arnobius. See Lancino. Salapitta. Appion the Grammarian. See Sabbath. Arnold of Villanova. See Inquisitio. Audomarus Talaeus. See Strigositas. Saint Augustine. See Cœlestis. Carago. Confession. Epiurus. Herodion. Homousion. Hymn. Fast. Minutalarius. Montanus. Pariatio. Piurus. Prinus. Pisticus. Polytheja. Propolarius. Propolium. Sacellum. Suddenly. Suffocatus. Theopropia. Typhus. Verbosinor. Vigil. Vinhauria. B Aldus. See Homologus. Bartholomew Cassaneus. See Cancellarius. Bartholomew Gavantus. See Stola. Saint Basil. See Viaticum. Bede. See Octava. Peregrinor. His interpreter. See Familia. Tebeth. Ber-
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Bernardinus Morellus. V. Symbolum. Codex in L. unica de statu Urb. Rom. V. Græcitas. Benedictinorum Regula. V. Mixtum. Codex Theodosianus. V. Theodosianus Sympæctes. Temporius. Codex Benvenutus Imolensis. V. Nicolaitæ. Cæremioniarum Magistri. V. Amen. Tunicella. Velum. Bibliæ Sacrae Arabicus, Græcus, & Syria- Concilium Antiochenum. V. Hyperberetaus. cus Textus. V. Penula. Ecclesiast. cap. Concil. Aurelianen. V. Suffocatus. 24. V. Dyroix. Concil. Bracaren. I. V. Granus. Bibliothecæ Sanctorum PP. Auctor. V. Concil. Constantinop. Quintum. V. Mesaulium. Suffocatus. Concil. Illiberitan. V. Superpositio. Bigonius. V. Farinarium. Conclavistæ recentiores. V. Cornuta. S. Bonifacius. V. Caragus. Cornelius à Lapide. V. Pisticus. Boninus Mombritius. V. Togala. S. Cyprianus. V. Clydomenus. Delibratus. Mollities. Pejerarium. Stantes. Strator. Subcissivus. Bracarense Concilium. V. Granus. S. Cyrillus Hierosol. V. Suffocatus. D. Birgittæ vita. V. Grunna. D Aniel Propheta. V. Sigma. Somnia. lia. Bullar. Casinense. V. Teloneum. S. Damasus. V. Cantus. Burcardus Vormatiensis. V. Suffocatus. R. David kimhi. V. Theraphi. David de Pomis. V. Papa. Paradisus. Cæsar Cardin. Baronius. V. Alabastrum. Decretalium lib. 5. de regul. jur. V. Quæstio. Camelus. Candaces. Catatumba. Desiderius Erasmus. V. Montani. Tricæ. Cæsariæ Regula. V. Vibrinus. Dionysius Carthusianus. V. Lithostrotos. Peregrinor. Scrutum. Theraphim. Cæsarius Heisterbathensis. V. Levator. E Piphanius Anachoreta. V. Montani. Camaldulensium Regula. V. Mixtum. Eugenii Papæ Bulla. V. Majorissa. Eorum Chronica. V. Discapia. Eusebius Cæsariensis Apocryphus, & Arii propugnator. V. Suffocatus. Camillus Peregrinus. V. Arcatura. Eusebius Emissenus, ejus scripta. V. Halabarches. Extaticum. Caninus. V. Camelus. F Erdinandus Ughellius. V. Exarchatus. Canones. V. Diptychum. Mollities. Flavius Blondus. V. Iudex. Papa. Secundicerius. Carolus Guyetus. V. Annotirum pascha. Flodoardus. V. Efox. Lancino. Pignoram. Caroli Magni Constitutiones. V. Copula. Floravantes Martinellus. V. Schola Græcorum. Carolus Sigonius. V. Fidiculæ. Tracala. Franciscus Junius. V. Adrianus Junius. Carulephi Vita. V. Fabana. Franciscus Lucas. V. Pisticus. Catellianus Cotta. V. Camelus. Cosma. Franciscus Petrarcha. V. Zarabottana. Epitimium. Franciscus Quaresimus. V. Laura. Cedrenus. V. Dialogus. Franciscus Card. Tolet. V. Jejunium. Cencius Camerarius. V. Fialarius. Christianus Lupus. V. Pastellus. Fran- Christophorus Marcellus. V. Pallium. Codex ejusdem Justiniani. V. Septimum. Chronica Cameracen. Ecclesiæ. V. Discapia. Codex in L. unica de Pistoribus. V. Mancipium.
Transcription: Translated (English)
Bernardinus Morellus. V. Symbolum. Codex in L. unica de statu Urb. Rom. V. Græcitas. Benedictinorum Regula. V. Mixtum. Codex Theodosianus. V. Theodosianus Sympæctes. Temporius. Codex Benvenutus Imolensis. V. Nicolaitæ. Cæremioniarum Magistri. V. Amen. Tunicella. Velum. Bibliæ Sacrae Arabicus, Græcus, & Syria- Concilium Antiochenum. V. Hyperberetaus. cus Textus. V. Penula. Ecclesiast. cap. Concil. Aurelianen. V. Suffocatus. 24. V. Dyroix. Concil. Bracaren. I. V. Granus. Bibliothecæ Sanctorum PP. Auctor. V. Concil. Constantinop. Quintum. V. Mesaulium. Suffocatus. Concil. Illiberitan. V. Superpositio. Bigonius. V. Farinarium. Conclavistæ recentiores. V. Cornuta. S. Bonifacius. V. Caragus. Cornelius à Lapide. V. Pisticus. Boninus Mombritius. V. Togala. S. Cyprianus. V. Clydomenus. Delibratus. Mollities. Pejerarium. Stantes. Strator. Subcissivus. Bracarense Concilium. V. Granus. S. Cyrillus Hierosol. V. Suffocatus. D. Birgittæ vita. V. Grunna. D Aniel Propheta. V. Sigma. Somnia. lia. Bullar. Casinense. V. Teloneum. S. Damasus. V. Cantus. Burcardus Vormatiensis. V. Suffocatus. R. David kimhi. V. Theraphi. David de Pomis. V. Papa. Paradisus. Cæsar Cardin. Baronius. V. Alabastrum. Decretalium lib. 5. de regul. jur. V. Quæstio. Camelus. Candaces. Catatumba. Desiderius Erasmus. V. Montani. Tricæ. Cæsariæ Regula. V. Vibrinus. Dionysius Carthusianus. V. Lithostrotos. Peregrinor. Scrutum. Theraphim. Cæsarius Heisterbathensis. V. Levator. E Piphanius Anachoreta. V. Montani. Camaldulensium Regula. V. Mixtum. Eugenii Papæ Bulla. V. Majorissa. Eorum Chronica. V. Discapia. Eusebius Cæsariensis Apocryphus, & Arii propugnator. V. Suffocatus. Camillus Peregrinus. V. Arcatura. Eusebius Emissenus, ejus scripta. V. Halabarches. Extaticum. Caninus. V. Camelus. F Erdinandus Ughellius. V. Exarchatus. Canones. V. Diptychum. Mollities. Flavius Blondus. V. Iudex. Papa. Secundicerius. Carolus Guyetus. V. Annotirum pascha. Flodoardus. V. Efox. Lancino. Pignoram. Caroli Magni Constitutiones. V. Copula. Floravantes Martinellus. V. Schola Græcorum. Carolus Sigonius. V. Fidiculæ. Tracala. Franciscus Junius. V. Adrianus Junius. Carulephi Vita. V. Fabana. Franciscus Lucas. V. Pisticus. Catellianus Cotta. V. Camelus. Cosma. Franciscus Petrarcha. V. Zarabottana. Epitimium. Franciscus Quaresimus. V. Laura. Cedrenus. V. Dialogus. Franciscus Card. Tolet. V. Jejunium. Cencius Camerarius. V. Fialarius. Christianus Lupus. V. Pastellus. Fran- Christophorus Marcellus. V. Pallium. Codex ejusdem Justiniani. V. Septimum. Chronica Cameracen. Ecclesiæ. V. Discapia. Codex in L. unica de Pistoribus. V. Mancipium.
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Franciscus Maria Torrigius. V. Argasterium. Cappa. Sanguitta. Franciscus Turrianus. V. Benedictio beatica. Suffocatus. Franciscus Card. Zabarella. V. Cancellarius. Fælix Fælicius. V. Zizania. Fælix Nicolius. V. Hieronymus Romanus. Fulbertus Carnotensis. V. Falcastrum. Fulgentius. V. Entaticus. Gabriel Prateolus. V. Lolliardi. Georgius Venetus. V. Paradisus. Gerardus Jo: Vossius. V. Joannes Vossius. S. Gildæ Vita. V. Lanna. Prorsus. Glossa Bibliæ ordinaria. V. Peregrinor. Glossator Canonum. V. Annulus, Apocrisarius, Cardinalis, Carena, Coemeterium, Chrisma, Confessio, Corporale, Crimen, Degrandinor, Dexter, Diœcesis, Diptycum, Dogmatizo, Dogma, Ergasterium. Fabulæ. Fidiculæ, Gageria. Garena. Gazophylacium. Goliardus. Heptateuchon. Iudicium peregrinum. Missa. Mollities. Nicolaitæ. Neophytus. Nobilissimus. Ordo. Origeniani. Papa. Pastellus. Personatus. Plegaria. Prædium. Protonotarius. Quæstio. Quinquagesima. Reddo. Regia. Sacellum. Siclus. Simultas. Subtilitas. Titulus. Velum professionis. Viaticum. Glossator Iuris Civil. in l. i. Cod. de excus. art. V. Petalergos. Sajo. Siliqua. Gordianus. V. Francia. Græci Scriptores. V. Dialogus. Græcus Ritus. V. Epiphania. Sticarium. Suffocatus. Viaticum. Grammaticorum recentiorum error. V. Pascha. Gratianus Monachus. V. Capitulum. Corepiscopus. Palea. Papa. Phylacteria. Præfatio. Subdiaconus. D. Gregorius Papa. V. Asceterium. Caraxo. Colatum. Conduma. Elogium. Eulogia. Hastula. Heptateuchum. Iastula. Oratorium. Polyptycum. Sabanum. Sparta. Testamenti pagina. Thia. Typhus. Gregorius Papa III. V. Suffocatus. Gregorius Turonensis. V. Concides. Condium. Epilepticus morbus. Pignera. Gulielmus Budæus. V. Hero. Laccus. Gulielmus Durandus. V. Coemeterium. Collecta. Landes. Threnus. Gulielmus Tyrius. V. Mega betæriarcha. Gulielmus Xilander. V. Aspaticum. Hæretici Recentiores. V. In Prolusione Operis, §. At dum mente, Adgeniculer. Ætiani. Figura. Globuli. Litania. Poenitentiarius presbyter. Sandalia. Sellare. Susurrium. Theophorus. Tractatum. Trophæophorus. Vestes Sacre. Haymon. V. Penula. Henricus Spelmanus. V. Samitus. Taborum. Henricus Canisius. V. Grunna. Henricus Stephanus. V. Dioryx. Revadio. Spatalium. Hermolaus Barbarus. V. Zeta. D. Hieronymus. V. Camelus. Colimpha. Curatio. Diaconus. Gehenna. Gloria Patri &c. Golgotha. Herodion. Labena. Penula. Pharisaus. Publicanus. Spathi-ster. Trossulus. Hieronymus Dandinus. V. Nolarium. Hieronymus Fabri. V. Cubiculum. Exarchatus. Pallium. Hieronymus Herculanus. V. Christianus. Semixius. Hieronymus Romanus, five Fælix Nicolius. V. Matutinum. Hieronymus Rubeus. V. Exarchatus. Hilarius. V. Hosanna. Honorius. V. Synelites. Honufrius Panvinus. V. Campana. Zephorus. Hugo Cardinalis. V. Lithostrotos. Parasceve. Peregrinor. Hugo Menardus. V. Suffocatus. Iacobus Albertus. V. Homologus. Iacobus Billius. V. Poenitentiarius presbyter. Iacobus Cujacius. V. Halabarches. Zeta. Iacobus Dalecampius. V. Cantabrum. Iacobus Pamelius. V. Christianus. Cippus. Erogo. Febricitas. Pallium. Pejerarium. Pendere sententiam. Spatalium. Thamnus. Iacobus Sirmondus. V. Cervula. Homuncionistæ. Pfachnion. Iaco-
Transcription: Translated (English)
Franciscus Maria Torrigius. V. Argasterium. Cappa. Sanguitta. Franciscus Turrianus. V. Benedictio beatica. Suffocatus. Franciscus Card. Zabarella. V. Cancellarius. Fælix Fælicius. V. Zizania. Fælix Nicolius. V. Hieronymus Romanus. Fulbertus Carnotensis. V. Falcastrum. Fulgentius. V. Entaticus. Gabriel Prateolus. V. Lolliardi. Georgius Venetus. V. Paradisus. Gerardus Jo: Vossius. V. Joannes Vossius. S. Gildæ Vita. V. Lanna. Prorsus. Glossa Bibliæ ordinaria. V. Peregrinor. Glossator Canonum. V. Annulus, Apocrisarius, Cardinalis, Carena, Coemeterium, Chrisma, Confessio, Corporale, Crimen, Degrandinor, Dexter, Diœcesis, Diptycum, Dogmatizo, Dogma, Ergasterium. Fabulæ. Fidiculæ, Gageria. Garena. Gazophylacium. Goliardus. Heptateuchon. Iudicium peregrinum. Missa. Mollities. Nicolaitæ. Neophytus. Nobilissimus. Ordo. Origeniani. Papa. Pastellus. Personatus. Plegaria. Prædium. Protonotarius. Quæstio. Quinquagesima. Reddo. Regia. Sacellum. Siclus. Simultas. Subtilitas. Titulus. Velum professionis. Viaticum. Glossator Iuris Civil. in l. i. Cod. de excus. art. V. Petalergos. Sajo. Siliqua. Gordianus. V. Francia. Græci Scriptores. V. Dialogus. Græcus Ritus. V. Epiphania. Sticarium. Suffocatus. Viaticum. Grammaticorum recentiorum error. V. Pascha. Gratianus Monachus. V. Capitulum. Corepiscopus. Palea. Papa. Phylacteria. Præfatio. Subdiaconus. D. Gregorius Papa. V. Asceterium. Caraxo. Colatum. Conduma. Elogium. Eulogia. Hastula. Heptateuchum. Iastula. Oratorium. Polyptycum. Sabanum. Sparta. Testamenti pagina. Thia. Typhus. Gregorius Papa III. V. Suffocatus. Gregorius Turonensis. V. Concides. Condium. Epilepticus morbus. Pignera. Gulielmus Budæus. V. Hero. Laccus. Gulielmus Durandus. V. Coemeterium. Collecta. Landes. Threnus. Gulielmus Tyrius. V. Mega betæriarcha. Gulielmus Xilander. V. Aspaticum. Hæretici Recentiores. V. In Prolusione Operis, §. At dum mente, Adgeniculer. Ætiani. Figura. Globuli. Litania. Poenitentiarius presbyter. Sandalia. Sellare. Susurrium. Theophorus. Tractatum. Trophæophorus. Vestes Sacre. Haymon. V. Penula. Henricus Spelmanus. V. Samitus. Taborum. Henricus Canisius. V. Grunna. Henricus Stephanus. V. Dioryx. Revadio. Spatalium. Hermolaus Barbarus. V. Zeta. D. Hieronymus. V. Camelus. Colimpha. Curatio. Diaconus. Gehenna. Gloria Patri &c. Golgotha. Herodion. Labena. Penula. Pharisaus. Publicanus. Spathi-ster. Trossulus. Hieronymus Dandinus. V. Nolarium. Hieronymus Fabri. V. Cubiculum. Exarchatus. Pallium. Hieronymus Herculanus. V. Christianus. Semixius. Hieronymus Romanus, or Fælix Nicolius. V. Matutinum. Hieronymus Rubeus. V. Exarchatus. Hilarius. V. Hosanna. Honorius. V. Synelites. Honufrius Panvinus. V. Campana. Zephorus. Hugo Cardinalis. V. Lithostrotos. Parasceve. Peregrinor. Hugo Menardus. V. Suffocatus. Iacobus Albertus. V. Homologus. Iacobus Billius. V. Poenitentiarius presbyter. Iacobus Cujacius. V. Halabarches. Zeta. Iacobus Dalecampius. V. Cantabrum. Iacobus Pamelius. V. Christianus. Cippus. Erogo. Febricitas. Pallium. Pejerarium. Pendere sententiam. Spatalium. Thamnus. Iacobus Sirmondus. V. Cervula. Homuncionistæ. Pfachnion. Iaco-
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Jacobus Thuanus. V. Haliætus. Jansenius. V. Palmarum festum. Joachim Abbas. V. Firmaculum. Joannes Andreas. V. Canterium. Joannes Balæus. V. Globuli. Joannes Beleth. V. Threnus. Joannes Bollandus. V. Pedibulum. Joannes Bapt. Paulinus. V. Schola Græcorum. Joannes Card. Bona. V. Completorium. Joannes Cassianus. V. Jejunium. Mænidia. Monazontes. Paracaragnum. Theoreticus. D. Joannes Chrysoft. V. Penula. Synoris. Joannes Citrius. V. Archidiaconus. Joannes Dalleus. V. Theophorus. D. Joannes Damascen. V. Antityphon. Joannes Diaconus. V. Epitimum. Heptateuchum. Niblatus. Joannes Drusius. V. Gehenna. Joannes Frontonus. V. Duplex. Joannes Garzias. V. Gramalla. Joannes Glandorpius. V. Tracala. Joannes Hesturgus. V. Pisticus. Joannes Ludovicus de la Cerda. V. Gannatura. Gutteria. Indentor. Infloro. Interibitis. Paxillo. Præfectini. Thymelicus. Trepedica. Joannes Mabbilon. V. Nymphæum. Joannes Meursius. V. Acupictile. Boja. Monobambylum. Panagia. Solea. Taborum. Joannes Naucleus. V. Communio. Joannes Picus Mirandulanus. V. Sadducans. Joannes Sariberiensis. V. Noctiluca. Joannes Spondanus. V. Thamus. Joannes Stephanus Menochius. V. Linguata. Joannes Vosius. V. Collifrigalis. Disconfitura. Marcharizatus. Marritio. Sæcularitas. Spatalium. Trepedica. Joseph Maria Suaresius. V. Tracala. Joseph Scaliger. V. Onocrotalus. Joseph Vicecomes. V. Narthex. Isaacius Cafaubonus. V. Albula. Antidoron. Biothanatus. Litania. Isacius Aubertus. V. Asteriscus. Isidorus. V. Bardariotæ. Cupha. Dorsenus. Epiurus. Hydræulus. Neterium. Nibita. Norax. Paxamatium. Phagoliodorus. Fegularia. Ticinyna. D. Juliani Acta. V. Cistelium. Julius Papa Primus. V. Thyphus. Jvo Carnotensis. V. Eunuchizo. Ptoohotrophium. Justinianus Imp. V. Homologus. Græcitas. Justus Lipsius. V. Lanista. Majuma. L Ampridius. V. Penula. L Latinus Latinius. V. Thamnus. Laurentius Surius. V. Cantabrum. Ceranobola. Communio: Primicerius. Surtaria. Laurentius Valla. V. Fidiculæ. Leo Alatius. V. Schinus. Leo Ostiensis. V. Ambo. Leo Papa primus. V. Regenerandus. Lex de obligat. votor. & l. universo. V. Obriziati. Lex Salica. V. Collocare solem. Vertebolum. Lex in ff. ver. tom. 1. lib. 19. tit. 2. l. 34. sive 31. V. Hero. Lex si quis servus, de manumiss. V. Impans. Lex si contigerit, qualiter quis se defendere debet. V. Confabulatus. Lex Visigothorum. V. Novecupulum. Lex Divus, ff. de bon. Dam. V. Ventralis. Liturgiæ S. Marci Interpres. V. Aspaticum. Lucas Holstenius. V. Puduclo. Lucifer Calaritanus Episc. V. Coamens. Gracolonus. Monela. Ludovicus Cælius Rhodiginus. V. Mitra. Zeta. Ludovicus Gomesius. V. Cancellarius. Ludovicus Paramus. V. Inquisitio. Luitprandus. V. Drungarius. Tzacon. M Agdeburgenses. V. Reliquiæ. Suf focatus. Magister in ejus regula monastica. V. Manuariolum. Magistri Cæremoniarum. V. Cæremoniarum Magistri. Marculphus Monachus. V. Elitigatus. Marcus Vitruvius. V. Hero. Marcus Vvellerus. V. Euva. Martini Papæ I. Bulla. V. Theatrapus. Martinus Luterus. V. Suffocatus. Martyrologium Roman. vetus. V. Synoris. Matthæus Parisius. V. Corradium. Opirus. Troglus, Vuarda. Mat-
Transcription: Translated (English)
Jacobus Thuanus. V. Haliætus. Jansenius. V. Palmarum festum. Joachim Abbas. V. Firmaculum. Joannes Andreas. V. Canterium. Joannes Balæus. V. Globuli. Joannes Beleth. V. Threnus. Joannes Bollandus. V. Pedibulum. Joannes Bapt. Paulinus. V. Schola Græcorum. Joannes Card. Bona. V. Completorium. Joannes Cassianus. V. Jejunium. Mænidia. Monazontes. Paracaragnum. Theoreticus. D. Joannes Chrysoft. V. Penula. Synoris. Joannes Citrius. V. Archidiaconus. Joannes Dalleus. V. Theophorus. D. Joannes Damascen. V. Antityphon. Joannes Diaconus. V. Epitimum. Heptateuchum. Niblatus. Joannes Drusius. V. Gehenna. Joannes Frontonus. V. Duplex. Joannes Garzias. V. Gramalla. Joannes Glandorpius. V. Tracala. Joannes Hesturgus. V. Pisticus. Joannes Ludovicus de la Cerda. V. Gannatura. Gutteria. Indentor. Infloro. Interibitis. Paxillo. Præfectini. Thymelicus. Trepedica. Joannes Mabbilon. V. Nymphæum. Joannes Meursius. V. Acupictile. Boja. Monobambylum. Panagia. Solea. Taborum. Joannes Naucleus. V. Communio. Joannes Picus Mirandulanus. V. Sadducans. Joannes Sariberiensis. V. Noctiluca. Joannes Spondanus. V. Thamus. Joannes Stephanus Menochius. V. Linguata. Joannes Vosius. V. Collifrigalis. Disconfitura. Marcharizatus. Marritio. Sæcularitas. Spatalium. Trepedica. Joseph Maria Suaresius. V. Tracala. Joseph Scaliger. V. Onocrotalus. Joseph Vicecomes. V. Narthex. Isaacius Cafaubonus. V. Albula. Antidoron. Biothanatus. Litania. Isacius Aubertus. V. Asteriscus. Isidorus. V. Bardariotæ. Cupha. Dorsenus. Epiurus. Hydræulus. Neterium. Nibita. Norax. Paxamatium. Phagoliodorus. Fegularia. Ticinyna. D. Juliani Acta. V. Cistelium. Julius Papa Primus. V. Thyphus. Jvo Carnotensis. V. Eunuchizo. Ptoohotrophium. Justinianus Imp. V. Homologus. Græcitas. Justus Lipsius. V. Lanista. Majuma. L Ampridius. V. Penula. L Latinus Latinius. V. Thamnus. Laurentius Surius. V. Cantabrum. Ceranobola. Communio: Primicerius. Surtaria. Laurentius Valla. V. Fidiculæ. Leo Alatius. V. Schinus. Leo Ostiensis. V. Ambo. Leo Papa primus. V. Regenerandus. Lex de obligat. votor. & l. universo. V. Obriziati. Lex Salica. V. Collocare solem. Vertebolum. Lex in ff. ver. tom. 1. lib. 19. tit. 2. l. 34. sive 31. V. Hero. Lex si quis servus, de manumiss. V. Impans. Lex si contigerit, qualiter quis se defendere debet. V. Confabulatus. Lex Visigothorum. V. Novecupulum. Lex Divus, ff. de bon. Dam. V. Ventralis. Liturgiæ S. Marci Interpres. V. Aspaticum. Lucas Holstenius. V. Puduclo. Lucifer Calaritanus Episc. V. Coamens. Gracolonus. Monela. Ludovicus Cælius Rhodiginus. V. Mitra. Zeta. Ludovicus Gomesius. V. Cancellarius. Ludovicus Paramus. V. Inquisitio. Luitprandus. V. Drungarius. Tzacon. M Agdeburgenses. V. Reliquiæ. Suf focatus. Magister in ejus regula monastica. V. Manuariolum. Magistri Cæremoniarum. V. Cæremoniarum Magistri. Marculphus Monachus. V. Elitigatus. Marcus Vitruvius. V. Hero. Marcus Vvellerus. V. Euva. Martini Papæ I. Bulla. V. Theatrapus. Martinus Luterus. V. Suffocatus. Martyrologium Roman. vetus. V. Synoris. Matthæus Parisius. V. Corradium. Opirus. Troglus, Vuarda. Mat-
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Transcription: ATR-1
Marthæus Raderus. V. Buricus. Pharanzes Interpres. V. Monobambylum. D. Maximi Vita. V. Endotys. Philastrius. V. Herodiani. Melchior Canus. V. Poenitentiarius presbyter. Philippus Labbè. V. Palea. Michael Justinianus. V. Schinus. Philo Hebræus. V. Paradisus. Micrologus. V. Gloria in excelsis Deo. Pictorum error. V. Clavatum. Minutius Fælix. V. Suffocatus. Plinius. V. Esox. Gabbara. Hero. Ejus textus mendosus, ubi Uva pro Vulva, atque Pancratium pro Panchrestos. V. Panchresta. Stacte. Synelites. Zeta. Modestinus. V. Epitimium. Plutarchus. V. Sabbatum. Scenopegia. Nicetas. V. Paradisus. Polidorus Virgilius. V. Bulla. Campana. Nicolaus Lyranus. V. Hypocrita. Canonizatio. Hida. Horæ Canonicae. Papa. Peregrinor. Quaternio. Theraphim. Pompejus Ugonius. V. Scalægemoniae. Nicolaus Salderus. V. Necorus. Postillator Canonum. V. Nicolaitæ. Paradisus. Nicolaus Pagaomenus. V. Schinus. Præconium Paschale. V. Pascha. Nonnus. V. Congener Christi. Prudentius. V. Dittochæum. Ejus Correctores: V. Hymnista. Prudentius perperàm à Lipsio objurgatus. V. Lanista. Odericus Rinaldus. V. Cænobium. Prudentii codex mendosus. V. Nama. Seps. Virginal. Conceptio B. M. V. Ordo. Pfellius. V. Paradisus. Ordo Officii. V. Octava. Hymnus. Respon-sorium. Symbolum. Q Quintilianus. V. Fidicula. Ordo Romanus. V. Heptaticum. R Abbini. V. Camellus. Origenes. V. Camelus. Qui duos Orige-nes extitisse malè crediderunt. V. Ada- mantius. Ejus opus malè traductum. V. Periarchon. Terminus ipsius à recen- tioribus Hæreticis malè interpretatus. V. Figura. Spathister. A Græcis corru- ptus. V. Suffocatus. D. Pachomius. V. Pavula. D. Raymundi Nonnati lectiones. V. Car-dinalis. D. Palea, in dict. Palea. Regula Monachalis. V. Puduelo. Palladii Interpres. V. Grutaria. D. Remigii Rhemensis Episc. Testamentum. V. Pedatura. Pandulphus Cardinalis Pisanus. V. Secun-dicerius. Rhenanus. V. Autumna. Cantabrum. Pa-ganus. Verna. Paralipomenon; lib. 2. cap. 2. V. Arcen-thinus. Robertus Cardin. Bellarminus. V. Her-ma. Paris de Grassis. V. Cænobium. Robertus Canalis. V. Francia. D. Paulinus. V. Diatreta. Robertus Greygton. V. Monobambi-lum. Paulus Diaconus à Baronio correctus. V. Placoton. Sed defenditur ab Auctore. Robertus, sive Rupertus Stephanus. V. Cyprus. Dioryx. V. Platonia. Scritoboni. Strator. Tu-bracus. Robertus Valturius. V. Zarabotana. Paulus Jovius. V. Esox. Robertus Mendex Silva. V. Rumigeru-lus. Petrus Blesensis. V. Scufa. Sudarium. Rogerius Anglicanus historicus. V. Pro-tosebastus. Petrus Bulingerius. V. Confessio. Re-gia. Resviedus. V. Langus. Petrus Canisius. V. Grunna. Ruffinus. V. Periarchon. Noo. Sinstris. Petrus Lombardus. V. Acolutus. Symbo-lum. Salo-
Transcription: Translated (English)
Marthæus Raderus. V. Buricus. Pharanzes Interpres. V. Monobambylum. D. Maximi Vita. V. Endotys. Philastrius. V. Herodiani. Melchior Canus. V. Poenitentiarius presbyter. Philippus Labbè. V. Palea. Michael Justinianus. V. Schinus. Philo Hebræus. V. Paradisus. Micrologus. V. Gloria in excelsis Deo. Pictorum error. V. Clavatum. Minutius Fælix. V. Suffocatus. Plinius. V. Esox. Gabbara. Hero. Its text is corrupt, where Uva stands for Vulva, and Pancratium for Panchrestos. V. Panchresta. Stacte. Synelites. Zeta. Modestinus. V. Epitimium. Plutarchus. V. Sabbatum. Scenopegia. Nicetas. V. Paradisus. Polidorus Virgilius. V. Bulla. Campana. Nicolaus Lyranus. V. Hypocrita. Canonization. Hida. Horæ Canonicae. Papa. Peregrinor. Quaternio. Theraphim. Pompejus Ugonius. V. Scalægemoniae. Nicolaus Salderus. V. Necorus. Postillator Canonum. V. Nicolaitæ. Paradisus. Nicolaus Pagaomenus. V. Schinus. Præconium Paschale. V. Pascha. Nonnus. V. Congener Christi. Prudentius. V. Dittochæum. His Correctors: V. Hymnista. Prudentius wrongly rebuked by Lipsius. V. Lanista. Odericus Rinaldus. V. Cænobium. Prudentii codex corrupt. V. Nama. Seps. Virginal. Conceptio B. M. V. Ordo. Pfellius. V. Paradisus. Ordo Officii. V. Octava. Hymnus. Respon-sorium. Symbolum. Q Quintilianus. V. Fidicula. Ordo Romanus. V. Heptaticum. R Abbini. V. Camellus. Origenes. V. Camelus. Who wrongly believed that two Origenes had existed. V. Ada- mantius. His work badly translated. V. Periarchon. His term by later Heretics badly interpreted. V. Figura. Spathister. Corrupted by the Greeks. V. Suffocatus. tioribus Hæreticis malè interpretatus. V. Figura. Spathister. A Græcis corru- ptus. V. Suffocatus. D. Pachomius. V. Pavula. D. Raymundi Nonnati lectiones. V. Cardinalis. D. Palea, in dict. Palea. Regula Monachalis. V. Puduelo. Palladii Interpres. V. Grutaria. D. Remigii Rhemensis Episc. Testamentum. V. Pedatura. Pandulphus Cardinalis Pisanus. V. Secundicerius. Rhenanus. V. Autumna. Cantabrum. Paganus. Verna. Paralipomenon; lib. 2. cap. 2. V. Arcenthinus. Robertus Cardin. Bellarminus. V. Herma. Paris de Grassis. V. Cænobium. Robertus Canalis. V. Francia. D. Paulinus. V. Diatreta. Robertus Greygton. V. Monobambilum. Paulus Diaconus corrected by Baronius. V. Placoton. But defended by the Author. Robertus, sive Rupertus Stephanus. V. Cyprus. Dioryx. V. Platonia. Scritoboni. Strator. Tubracus. Robertus Valturius. V. Zarabotana. Paulus Jovius. V. Esox. Robertus Mendex Silva. V. Rumigerulus. Petrus Blesensis. V. Scufa. Sudarium. Rogerius Anglicanus historicus. V. Protosebastus. Petrus Bulingerius. V. Confessio. Regia. Resviedus. V. Langus. Petrus Canisius. V. Grunna. Ruffinus. V. Periarchon. Noo. Sinstris. Petrus Lombardus. V. Acolutus. Symbolum. Salo-
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Transcription: ATR-1
S Alomon Svveigerus . V. Epigonation. Schelmonis Jarbi Rabbinus . V. Theraphim. Scriptores in genere. V. Reliquiæ. D. Sebastiani Martyris Acta. V. Cliothearium. Sebastianus Salelles. V. Neophytus. Sex. Pompejus Festus. V. Tracala. Sidonius Apollinaris. V. Defruto. Trebax. Sigibertus. V. Palmarum festum. Papa. Sigismundus Gelenius. V. Schinus. Simon Metaphrastes. V. Primicerius. Smaragdus Abbas. V. Sympastes. Vesperæ. Sozomenus. V. Alleluja. Poenitentiarius presbyter. S. Stephanus Papa IV. V. Sartaria. Strabo. V. Stacte. T Ertullianus. V. Crepidulum. Delibratus. Epulis, in dict. Voratrinus. Effrico. Exautoratio. Febricitas. Gabbatha. Illiberi. Inuxora. Libacunculum. Oppassus. Paredrus. Cruditando, pro eructando. V. Ortygometra. Ejus Interpretes. V. Salaptta. Subcissivus. Rupex. Suffocatus. Voratrinus. D. Theodoræ Virgin. & Mart. Acta. V. Togala. Theodosianus Codex. V. Encaustum. Strator. Theophylactus. V. Gehenna. Penula. Theophylus Raynault. V. Dominica mediana. Theophrastus. V. Penula. Thesaurus Linguæ latinæ. V. Anquita. Posthumo. Thomas Stilianus. V. Versus leoninus. Thomas à Vio Card. Cajetanus. V. Palmarum festum. Quaternio. Troilus Malverius. V. Canonizatio. Typographorum error. V. Conceptio. B.M.V. Hymnus. B. Veronicæ Vita. V. Tragmata. Victor Uticensis Episc. V. Mappalia. Vigilius Tapsensis Episcop. V. Confessor. Vincentius Bellovacensis. V. Togala. Ulpianus. V. Epistomium. Ermodicum. Exautoratio. Opisthographum. Ulysses Aldrovandus. V. Chrysocolla: Tetrao. Vocabulari Ecclesiastici Auctor. Vid. Abyssus. Agonisma. Alipta. Anaglypha. Annulus. Apocryphus. Areopagus. Armilausia. Babem. Biothanatus. Boanerges. Catomis. Pagoliodorus. Onocrotalus. Ortygometra. Rheuma. Sicera. Symbolum. Vvernerus Rolevvink. V. Papa. Vulgaris Romanorum Traditio, quòd Ædes DD. Columnarum fuissent Balnea Constantini Magni. V. Constantis Imperatoris Palatium. Vvolsius. V. Protosebastus. Z Achariæ Papæ epistola. V. Suffocatus. Zozimus Comes. V. Tracala. HIERO
Transcription: Translated (English)
S Salomon Svveigerus. See Epigonation. Schelmonis Jarbi Rabbinus. See Theraphim. Writers in general. See Relics. The Acts of Saint Sebastian the Martyr. See Cliothearium. Sebastianus Salelles. See Neophytus. Sex. Pompejus Festus. See Tracala. Sidonius Apollinaris. See Defruto. Trebax. Sigibertus. See Feast of Palms. Pope. Sigismundus Gelenius. See Schinus. Simon Metaphrastes. See Primicerius. Smaragdus Abbas. See Sympastes. Vespers. Sozomenus. See Alleluia. Penitentiary priest. Pope Saint Stephen IV. See Sartaria. Strabo. See Stacte. T Tertullian. See Crepidulum. Delibratus. Epulis, in the sense of Voratrinus. Effrico. Exautoratio. Febricitas. Gabbatha. Illiberi. Inuxora. Libacunculum. Oppassus. Paredrus. Cruditando, for eructando. See Ortygometra. His interpreters. See Salaptta. Subcissivus. Rupex. Suffocatus. Voratrinus. The Acts of Saint Theodora, Virgin and Martyr. See Togala. Theodosian Code. See Encaustum. Strator. Theophylactus. See Gehenna. Penula. Theophylus Raynault. See Dominica mediana. Theophrastus. See Penula. Thesaurus of the Latin Language. See Anquita. Posthumo. Thomas Stilianus. See leonine verse. Thomas à Vio, Cardinal Cajetanus. See Feast of Palms. Quaternio. Troilus Malverius. See Canonization. Typographical error. See Conception. Hail, Blessed Virgin Mary. Hymn. The Life of Blessed Veronica. See Tragmata. Victor, Bishop of Utica. See Mappalia. Vigilius, Bishop of Tapsus. See Confessor. Vincentius Bellovacensis. See Togala. Ulpianus. See Epistomium. Ermodicum. Exautoratio. Opisthographum. Ulysses Aldrovandus. See Chrysocolla: Tetrao. Author of the Ecclesiastical Vocabulary. See Abyssus. Agonisma. Alipta. Anaglypha. Annulus. Apocryphus. Areopagus. Armilausia. Babem. Biothanatus. Boanerges. Catomis. Pagoliodorus. Onocrotalus. Ortygometra. Rheuma. Sicera. Symbolum. Vvernerus Rolevvink. See Pope. The common tradition of the Romans, that the House of the Lords of the Columns had been the baths of Constantine the Great. See the Palace of Emperor Constans. Vvolsius. See Protosebastus. The letter of Pope Zacharias. See Suffocatus. Zozimus, count. See Tracala. HIERO
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Transcription: ATR-1
I HIEROLEXICON, SIVE SACRUM DICTIONARIUM. A Est nota comminatoria in Sacra Scriptura, & apud ejus Expositores, ut exempli gratia: [Dispone domui tuæ &c. Isajæ cap. 28. Adhuc quadraginta dies &c. Iona cap. 3.] ubi littera A, præposita, à Græcis , id est, comminatio vocatur. FR. Vide latiùs lib. 3. Biblioth. Sanctæ Sixti Sereniss. A, est etiam nota imperfectionis. Vide Ephron. Item signum absolutionis. Vide Pandectæ. AB. FR. dicitur quintus mensis hebræorum. Sherlogi Diatriba antiq. hebraic. lib. 2. diff. 4. sect. 5. num. 29. ABACTUS. FR. qui gregem abigit, vel patrem gregis. Gloss. in rubricam Gratian. post Can. Nullus introducitur, 4. quæst. 4. S. Inscriptio. ABASCANTUS, vox græca significat scripturam, vel breve, quod ad collum appensum ferebatur, & propriè rem absque malignitate, seu invidia sonat: hac voce usus est Tertull. in opprobrium Valentinianorum hæreticorum, [Hi nimirùm (inquiens) cùm animæ de corporibus excesserint, & per singula tabulata coelorum de recepto despici coeperint, & interrogari arcana illa hæreticorum sacramenta, tunc confitendum apud veras potestates, & veros homines, Taletos, scilicet, & Abascantos, & Acinetos Valentini: advers. Gnost. cap. 10.] Ubi per Taletos, & Acinetos fabulosa numina Valentinianorum intelligit, qui felicitatem, ac beatitudinem in certis numericis proportionibus reponebant, quas Æones, id est, sæcula appellabant; nam ævæ græcè sæculum significat. Harum Valentinianorum divinitatum idem Hierolexicon Magri. Tertullianus longum catalogum textuit, quem videre licet penes Pamelium in ejus annot. ad d. Tertull. & nos brevitatis gratia relinquimus. Vide Bulla. ABAUDIO. Inobedio, & audire renuo. [Nec præceptum vestrorum Tyrannorum principum exaudio, imò abaudio. In vita S. Nicephori mart. 9. Febr.] ABBAS. Dignitas Monastica, quæ etiam hodie est inter Clericos sæculares, ab hebraica voce, Abba, id est, Pater. Antiquitùs magna solemnitate anniversarium Abbatis penès Monachos celebrabatur: [Una autem die anniversaria, quando ordinatus est Abbas Monasterii, de quo suprà diximus, misit Abbas unum de Fratribus ad Paphnutium, ut invitaret eum ad anniversarium Abbatis. In vita S. Euphrosynæ.] Usus mitræ quo tempore inter Abbates habuisset principium, de hoc variò varia scripsere; aliqui volunt tempore Urbani II. Papæ de anno 1091. S. Petro Cluniacensi Abbati primò concessam fuisse mitram; qui tamen ob humilitatem ea uti noluit. Alii multò antè, nimirùm, S. Justinæ Patavinæ Abbati à Leone Nono Pontifice de anno 1040. concessam tradunt, quando, scilicet, ille Pontifex à sua Montis Gargani peregrinatione rediisset, tunc in transitu Casinensis Monasterii, ibique in Dominica Palmarum Sacrum Pontificaliter celebrans, ejusdem loci Abbati, & successoribus sandaliis, dalmatica, chirothecisque in solemni bus celebrationibus induendi facultatem concessit, ut Author est Leo Ostien. lib. 2. cap. 82. FR. Antiquior tamen hæc facultas in Bullar. Casin. tom. 1. const. 2. num. 2. reperitur, ibi enim legitur, quòd IV. Kalendas Maji anno D. XLIII. Theodorus Papa ad instantiam Rotharith Longobardorum Regis, & Gudibergæ Reginæ hoc A pri-
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I HIEROLEXICON, OR SACRED DICTIONARY. A It is a note of threatening in Sacred Scripture, and among its Expositors, as for example: [Set in order thy house, etc. Isaiah chap. 28. Yet forty days, etc. Jonah chap. 3.] where the letter A, prefixed, by the Greeks is called, that is, a threat. FR. See more at length lib. 3. Biblioth. Sanctæ Sixti Sereniss. A is also a note of imperfection. See Ephron. Also a sign of absolution. See Pandectæ. AB. FR. is said to be the fifth month of the Hebrews. Sherlogi Diatriba antiq. hebraic. lib. 2. diff. 4. sect. 5. num. 29. ABACTUS. FR. one who drives away the flock, or the father of the flock. Gloss. in rubricam Gratian. after Can. Nullus introducitur, 4. quæst. 4. S. Inscriptio. ABASCANTUS, a Greek word signifying a writing, or short amulet, which was worn suspended from the neck, and properly sounds like something without malice, or envy: Tertullian used this word in reproach of the heretics the Valentinians, [For they (he says) when the souls have departed from the bodies, and through each level of the heavens have begun to look down upon what has been received, and to be questioned about those hidden mysteries of the heretics, then they must confess before the true powers and true men, Taletes, namely, and Abascantos, and Acinetos of Valentinus: advers. Gnost. cap. 10.] Where by Taletes and Acinetos he understands the fabulous gods of the Valentinians, who placed happiness and blessedness in certain numerical proportions, which they called Æones, that is, ages; for ævæ in Greek signifies age. Of these divinities of the Valentinians the same Hierolexicon of Magri. Tertullian wove a long catalogue, which may be seen in Pamelius in his notes to the said Tertullian, and we leave it for the sake of brevity. See Bulla. ABAUDIO. I disobey, and refuse to hear. [Nor do I heed the command of your tyrannical princes, indeed I abaudio. In the life of St. Nicephorus, martyr, 9 Feb.] ABBAS. A monastic dignity, which even today exists among secular clerics, from the Hebrew word Abba, that is, Father. In ancient times with great solemnity the anniversary of the Abbot among the monks was celebrated: [And on the one anniversary day, when the Abbot of the Monastery, about which we spoke above, was ordained, the Abbot sent one of the brothers to Paphnutius, so that he might invite him to the anniversary of the Abbot. In the life of St. Euphrosyne.] The use of the mitre, at what time it had its beginning among Abbots, variously various authors have written about this; some think that in the time of Pope Urban II, in the year 1091, the mitre was first granted to St. Peter of Cluny as Abbot; who, however, out of humility did not wish to use it. Others relate that much earlier, namely, to the Abbot of St. Justina of Padua by Pope Leo IX, in the year 1040, it was granted, when, namely, that Pontiff, after returning from his pilgrimage to Mount Gargano, then in passing through the Monastery of Monte Cassino, and there celebrating the Sacred rite pontifically on Palm Sunday, granted to the Abbot of that place, and to his successors, the faculty of wearing sandals, a dalmatic, and gloves in solemn celebrations, as Leo of Ostia writes, lib. 2. cap. 82. FR. However, this faculty is found earlier in the Bullar. Casin. tom. 1. const. 2. num. 2, for there it is read that, on the IV Kalends of May in the year of the Lord 943, Pope Theodore, at the request of Rotheric, King of the Lombards, and of Queen Gudiberga, this A pri-
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2 AB privilegium Bobiensi Abb. confirmavit, quod anteà ab Honorio I. concessum fuerat: //. Nonnulli tamen existimant Abbatialem Mitræ usum anno millefimo coepisse, cum à Silvestro II. Placentino Sancti Savini Abbati indultum fuisset; nihilominus hoc verum est, quòd Blessensis Petrus, qui floruerat anno 1200. valdè admirabatur, Vvilelmum in Sicilia Monachorum Abbatem Pontificalia indumenta usurpasse: [Retulit mihi (inquens epist. 90.) quidam Nuntius vester, qualiter Dominus Papa vos Mitra proprii capitis, & aliis ornamentis Episcopalibus insignivit. De benedictione gaudeo, sed insignia Episcopalis eminentiæ in Abbate nec approbo, nec accepto. Mitra enim, & anulus, sandalia in alio, quàm in Episcopo quædam superba elatio est.] Ex quibus apertè colligitur Pontificalia indumenta non fuisse illo ævo omnibus Abbatibus communia. Uti tamen debent baculo Abbates pendente velo, ad distinctionem Episcoporum. FR. Singulare est etiam Cisterciensis Abbatis indultum, qui est concessione Innocentii Octavi sub die 9. Aprilis 1489. potest sacros Ordines conferre, Subdiaconatus, scilicet, & Diaconatus. Abbas Sancti Pauli Romæ ex privilegiis Innocentii Tertii sub 13. Iunii 1203. Honorii Tertii sub 15. Maji 1218. Gregorii Noni 25. Februarii 1236. quando ordinatur Sacerdos à Papa, habet facultatem canendi Missam Pontificaliter in Patriarchico Altari ejusdem Basilicæ. Abbas non potest esse ex Presbytero, vel Diacono sæcularis Ecclesiæ. D. Greg. in Regist. lib. 3. cap. 11.//. Abbates, qui habent usum Mitræ ex consuetudine à Sancta Sede approbata, ut graves adstruunt Doctores, possunt nedum sacras res, in quibus sacra unctio non adhibetur, benedicere; sed & calices, patenas, & Altaria portatilia consecrare. Quin cum licentia Ordinarii, & cum speciali privilegio Apostolico possunt conferre Confirmationis Sacramentum. In collatione tamen minorum Ordinum sac. Concilii Congreg. 23. Novembris 1641. facultatem tantùm ad eorum subditos limitavit, addiditque suspensionis poenam ordinantibus, & dimissoriales concedentibus. Diana par. 7. tract. 11. resolut. 42. FR. Hæc tamen Abbatum facultas ordinandi à VII. Synodo concessa, ab Innocentio Tertio in cap. 11. de ætat. & qualit. ordin. confirmata fuit, atque de ea fit mentio in cap. 1. distinct. 19. in prima decret. parte; ibique Gloss. //. Limitantur etiam Abbatum facultates quoad benedictionem paramentorum, & similia, nempè illa tantùm, quæ propriis eorum Ecclesiis inservire debent. Sac. Rituum Congreg. decretum à Gavanto sub die 24. Augusti 1609. relatum, quod ad instantiam Spletani Episcopi innovatum sub 30. Septembris 1628. Imò eadem Congregat. 28. Augusti 1629. consuetudinem, à Tamburino tom. 1. disp. 22. quæst. 2. num. 1. adductam, peni- AB tùs derogavit. Abbates, qui habent usum Baculi, & Mitræ, non possunt Ecclesias profanatas reconciliare, nisi cum aqua ab Episcopo benedicta. Idem Tambur. disp. 23. quæst. 10. In sacris solemnibus haud debent in Altari habere septem candelas accensas, cum hoc solùm Episcopis concessum sit. Sac. Congreg. Rit. 29. Ianuarii 1628. Vide Candelæ. Eademque denuò die 27. Septembris 1659. coram fel. mem. Alexandro Papa VII. habita ad instantiam bo. mem. Cardin. Brancatii, & septima jam dicta candelæ eis ablata, & minutè Pontificaliter celebrandi modus præscriptus fuit, pluribus abusibus ablatis. FR. Eruditissima quidem præfati quondam Domini mei Cardinalis Eminentiæ piè, ac laudabiliter in mellifluis Div. Bernardi verbis fundavit instantiam, qui epist. 42. ad Henericum Senonen. Archiep. sic Monachos Abbates objurgat: [Verùm apertè indicant quidam horum quid cogitent, dum multo labore, ac pretio Apostolicis adeptis privilegiis, per ipsa sibi vendicant insignia Pontificalia, utentes & ipsi more Pontificum, mitra, anulo, atque sandaliis: sanè si attenditur rerum dignitas, hanc Monachi abhorret professio; si ministerium, solis liquet congruere Pontificibus &c.] Abbates exempti, qui habent usum mitræ &c. Mitris tantummodò aurifrisiatis, non tamen aureas, vel argenteas laminas, aut gemmas habentibus uti possunt. Non exempti verò simplicibus, & albis planis utantur, de privil. in sexto, cap. 6. Quoad eorum præcedentiam, dicendum est eos habere locum post Episcopos tam in sessionibus, quàm in subscriptionibus; licèt Vener. Beda in histor. Angl. lib. 3. cap. 4. referat, nimirùm: [Habere autem solet ipsa Insula Rectorem semper Abbatem Presbyterum, cujus juri & omnis Provincia, & ipsi Episcopi ordine instituto debeant esse subjecti.] Hoc tamen privilegium S. Columbani Abbatis successores habere meruerunt, ex eo quia Britanniæ Apostolus ille fuerat. Vide Baculus. In Canon Missæ non fit mentio de Abbate. Vide Canon Missæ. ABBATIALI mensæ debita recognitio. Vide Cænaticum. ABBATISSA, inter Moniales superior est Ordinis Monastici, quæ ex decreto sac. Conc. Trident. debet habere annos quadraginta, sess. 25. de regul. cap. 7. Nequit sub poena excommunicationis, seu aliarum censurarum subditis præcipere, c. nova, de poenis, & remiss. Ideò nec in virtute sanctæ Obedientiæ, AA. penes Dianam. Potest tamen ad instar aliorum regul. Superiorum subditis facultatem concedere alienandi, & remunerandi usque ad summam decem scutorum eo fine, scilicet, quo notat Dian. Quod verò limitat Suarez, summ. tom. 2. lib. 7. cap. 19. num. 44. Quando, nimirùm, non obstet consuetudo in contrarium, vel Prælatri prohibitio. Dicitur Antistita. Vide Antisto. Etiam Episcopia,
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2 AB confirmed the privilege of the Abbey of Bobbio, which had previously been granted by Honorius I. But some nevertheless think that the use of the abbatial mitre began in the year one thousand, when it had been granted by Sylvester II to the Abbot of Saint Savinus of Piacenza; nevertheless, it is true that Peter of Blois, who flourished in the year 1200, greatly admired William, Abbot of the Monks in Sicily, for having used pontifical vestments: [A messenger of yours told me (he says in epistle 90) how the Lord Pope adorned you with the mitre of his own head, and with other episcopal ornaments. I rejoice at the blessing, but the insignia of episcopal eminence in an abbot I neither approve nor accept. For the mitre and ring and sandals on anyone other than a bishop are a certain proud display.] From which it is clearly inferred that pontifical vestments were not in that age common to all abbots. Yet abbots ought to use the staff with a hanging veil, to distinguish them from bishops. FR. It is also noteworthy that the Cistercian Abbot was granted by Innocent VIII on 9 April 1489 the power to confer sacred Orders, namely Subdiaconate and Diaconate. The Abbot of Saint Paul in Rome, by the privileges of Innocent III on 13 June 1203, of Honorius III on 15 May 1218, and of Gregory IX on 25 February 1236, when ordained priest by the Pope, has the faculty of singing Mass pontifically at the patriarchal altar of that basilica. An abbot cannot be from among the secular priests or deacons of a church. D. Greg. in Regist. lib. 3. cap. 11.// Abbots who have the use of the mitre by custom approved by the Holy See, as serious doctors maintain, can not only bless sacred objects in which sacred unction is not used; but also consecrate chalices, patens, and portable altars. Indeed, with the permission of the Ordinary, and with a special Apostolic privilege, they can confer the Sacrament of Confirmation. In the conferral, however, of minor Orders, the sacred Congregation limited the faculty on 23 November 1641 only to their own subjects, and added the penalty of suspension to those ordaining and granting dimissorial letters. Diana part 7, tract. 11, resolution 42. FR. This faculty of abbots, however, for ordaining was granted by the Seventh Synod, confirmed by Innocent III in chapter 11, de aetate et qualit. ordin., and mention of it is made in chapter 1, distinction 19, in the first part of the Decretals; and there the Gloss. // also limits the faculties of abbots regarding the blessing of vestments, and similar things, namely only those which ought to serve their own churches. A decree of the Sacred Congregation of Rites, reported by Gavanto under 24 August 1609, and renewed on 30 September 1628 at the request of the Bishop of Splet, indeed the same Congregation on 28 August 1629 completely revoked the custom cited by Tamburini, vol. 1, disp. 22, question 2, no. 1. Abbots who have the use of the staff and mitre cannot reconcile profaned churches, except with water blessed by a bishop. The same Tamburini, disp. 23, question 10. In solemn sacred rites they must not have seven candles lit on the altar, since this is granted only to bishops. Sac. Congreg. Rit. 29 January 1628. See Candle. The same thing again was decreed on 27 September 1659, in the presence of Pope Alexander VII of happy memory, at the request of the blessed memory of Cardinal Brancati, and the seventh candle mentioned above was already taken away from them, and the mode of celebrating pontifically in detail was prescribed, after many abuses had been removed. FR. The very learned petition of the aforesaid late Lord Cardinal Eminence was piously, and laudably founded on the mellifluous words of St. Bernard, who in epistle 42 to Henry, Archbishop of Sens, thus rebukes monk-abbots: [But some plainly reveal what they think, when, after obtaining Apostolic privileges at great labor and expense, they use them to claim for themselves pontifical insignia, also using mitre, ring, and sandals like bishops: certainly if one considers the dignity of the matter, the monastic profession abhors this; if one considers the ministry, it plainly belongs only to bishops, etc.] Exempt abbots, who have the use of the mitre etc., may use mitres only adorned with gold embroidery, not however those having golden or silver plates, or gems. Non-exempt abbots, however, are to use simple and plain white ones, according to the privilege in the sixth book, cap. 6. As for their precedence, it must be said that they hold a place after bishops, both in sessions and in subscriptions; although the Venerable Bede in the History of the English, lib. 3, cap. 4, relates, namely: [That Island is accustomed to have a ruler always an abbot-priest, to whose jurisdiction the whole province, and even the bishops themselves, by established order, ought to be subject.] This privilege, however, the successors of St. Columbanus the abbot deserved to have, because he had been the Apostle of Britain. See Staff. In the Canon of the Mass there is no mention of an abbot. See Canon of the Mass. ABBATIALI mensæ debita recognitio. See Cænaticum. ABBATISSA, among nuns, is the superior of a monastic order, who by decree of the sacred Council of Trent ought to be forty years old, sess. 25, de regul. cap. 7. She cannot, under pain of excommunication or other censures, command her subjects, c. nova, de poenis, & remiss. Therefore not even by virtue of holy obedience, AA. according to Diana. Nevertheless she may, like other superiors of religious orders, grant subjects permission to alienate and to remunerate up to the amount of ten scudi for that purpose, namely as Diana notes. What Suarez, however, limits, summ. tom. 2, lib. 7, cap. 19, no. 44, is when, namely, there is no contrary custom, or a prohibition of the prelate. She is called Antistita. See Antisto. Also Episcopia,
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A B pia, vide suo loco, dicitur Archimandrissa. Vide Archimandrita, Hegumenus, Majorissa, Velum Prælationis. ABBATIOLA. FR. membrum, seu villa jurisdictionis Abbatiæ. Aimon. lib. 5. cap. 24. ABBATIZO, munus, & exercitium Abbatiale exerceo: [Abbas Claravallensis, eò quòd contra statuta Ordinis Cisterciensis privilegium impetravit perpetuò abbatizandi, ignominiosè depositus est. Paris. an. 1257. ABBREVIATIO SCRIBARUM. Vide Abbreviator, Signum. ABBREVIATOR, sunt septuaginta duo ministri in Cancellaria Apostolica constituti, qui hoc nomine appellantur, à summariis supplicationum; nam extendunt, & incumbunt ad Bullarum pictacia: ex quibus duodecim dicuntur, de parco majori, suntque Prælati, quorum habitus est violaceus; alii viginti duo vocantur, de parco minori; reliqui omnes appellantur Examinatores; invigilant enim in collatione Bullarum: possunt esse laici, & uxorati. Vide Hypominniscon, Applumbarius, Bulla, Protonotarius. Abbreviator, in dict. Breve, Exceptor. ABBREVIATUS. Vide Breviatus. ABDEROLOGUS, garrulus, loquax, ita Tatianus Syrus de Demetrio Abderita ait: [Quid dicemus? Nisi juxta communem Abderologus est homo iste Abderis natus. ] Erat Antiquorum Adagium αδηνόλογος, pro garrulo, & menda- ce; nam Abdera erat Thraciæ Civitas, quæ inventrix multarum fabularum fuit, & concinnè Arnobius lib. 5. advers. Gent. inquit: [Abdera, Abdera, quàm fias mortalibus irridenda, talis si apud te fabula conflata.] ABECEDARIUS PSALMUS. Vide Psalmus. ABELIANI, seu Abelonii, Hæreticorum secta. FR. ab Abel denominari affectabant Adami filio, quem imitari asserebant, dum continentes in utroque sexu vivebant, nec debitum matrimoniale reddentes, omnia conjugatorum paria marem, & foeminam adoptabant, illosque hæredes, & successores declarabant: de his mentionem fecit D. Augustin. in epist. ad Quodvultdeum. ABHORRICATIO, horror internus. [In Monasticis regulis, de Magistro, cap. 8.] ABIATICUS, seu Aviaticus, nepos ex parte filii, aut filiæ, nimirùm, filius filii, aut filiæ, cujus ethymon est nomen Avus; aliquando est substantivum, & aliquando adjectivum, & tunc rem Avo pertinentem significat, ut hæreditas aviatica, seu abiatica. FR. de quo vocabulo fit mentio in legib. de feudis, lib. 3. de beneficiis, & in Bullario Casinen. tom. 2. constit. 52. scribitur etiam Habiaticus. ABJECTUS, qui promissiones non observat. Vide Placitum. ABIGEUS. FR. fur, qui gregem seducendo furatur. [Qua de re maximus apud Græcos Orator Demosthenes, sic ait: Quantitas discernit furem A | B| ab abigeo; nam qui suem unum surripuerit, ut fur coercebitur, qui gregem, ut abigeus, can. Aut facta, de poenit. dist. 1.] Vide etiam ff. de abigeis lib. 1. Dicuntur item Abacti. Gloss. in c. Abacti, 4. quæst. 4. ABIGO, as. FR. seduco. [Te per Arianos abigavit coluber, ille. Lucifer Calarit. lib. de non parcen.] ABJURO. Vide Purgator, Purgo. ABOCELLUS, semicæcus. [Non parcas pauperi, ne munera exoculent te, & faciant senem abocellum. Blesen. ser. 43.] & alibi idem Ecclesiasticis Iudicibus ait: [Noli sequi retributiones, ne faciant te senem abocellum, serm. 18.] ABOLESCO. FR. in significatione transitiva, & activa. [Utique continentiam indicens, & compescens concubitum, seminarium generis abolescit. Tertull. de exhort. cast. cap. 6.] ubi abolescit, est loco abolefacit, vel abolet. ABRA, famula, vox græca αβρα. [Prætereunte ejus abra cum laterna. In vita S. Gudulæ; ] de quo vocabulo sæpè fit mentio in S. Scriptura, [Cum Abra mea, Judith. 8.] FR. [Vocavit Abram suam. Abræ suæ ascoperam, Judith. cap. 18. Ipsa, & Abra ejus. Abram suam liberam, ibidem cap. 10.] Aliquitamen falsò existimarunt fuisse nomen proprium. ABRAHAMICUS. FR. patronymicum nomen ab Abrahamo: [Hæc Abrahamicus ille senex, verè Osius, id est, sanctus, & sensit, & scripsit. Sanctus Athanasius advers. Arian. orat. 1.] de Osio Corduben. Episc. scribens. ABRAXAS, hoc vocabulo Basilides hæresiarcha appellatus est, qui CCCLXV. Coelos asserebat græcis characteribus αβρακας, in quibus secundùm arithmeticam considerationem numerus totius anni dierum continebatur. FR. hæc refert D. August. in lib. unic. ad Quodvultdeum. Fortasse ab Ægyptiis, & Græcis illi didicerant, qui nomen Nili fluminis in ejus characteribus symbolicè numerum anni dierum comprehendi affirmabant; hoc pacto NEIΛΟΣ, id est N. continens 50. E. 5. I. 10. A. 30. Θ. 70. Σ. 200. qui numeri simul collecti faciunt summam 365. Divus Hieronym. censuit, Abraxas significare mithram, id est, solem, qui dies anni mensurat. Vide D. August. de Civit. Dei. ABSAGI, populi. FR. de quibus Anastasius egit, & videre est hîc in dict. Zichachorium: habitant ad Caucasi radices, à quibus scatet Absari flumen, quod per Armeniam deinde transit, ut author est Plin. lib. 6. cap. 4. & 9. ABSALEM. FR. Pax patris interpretatur. D. Greg. in procem. 7. Psalm. Poenit. ABSCONSA, laterna à Latendo dicta. [Tunc accensa candela in absconsa unus eorum in dormitorio debet circuire lectos omnium. Lanfranc. in decret. cap. 4.] Vide Baccha. ABSIDA, & Apsis, ea lateralis in Ecclesia pars post Altare hemispherica. Paulin. epist. 12. ad Sever. Gregor. Turonen. in vita Gregor. Legen. Episc. August. epist. 203. Hanc Isidorus, lib. 5. A 2 cap. 8.
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A B pia, see in its proper place, is called Archimandrissa. See Archimandrita, Hegumenus, Majorissa, Veil of Prelation. ABBATIOLA. FR. a member, or a village under the jurisdiction of an Abbey. Aimon. lib. 5. cap. 24. ABBATIZO, I exercise the office and function of Abbot: [The Abbot of Clairvaux, because against the statutes of the Cistercian Order he obtained the privilege of perpetually abbotizing, was ignominiously deposed. Paris. year 1257. ABBREVIATIO SCRIBARUM. See Abbreviator, Signum. ABBREVIATOR, there are seventy-two ministers established in the Apostolic Chancery, who are called by this name, from the summaries of petitions; for they extend and work on the papal briefs: of these, twelve are called of the greater park, and are Prelates, whose habit is violet; twenty-two others are called of the lesser park; all the rest are called Examiners; for they supervise the collation of Bulls: they may be laymen, and married men. See Hypominniscon, Applumbarius, Bulla, Protonotary. Abbreviator, in the word Breve, Exceptor. ABBREVIATUS. See Breviatus. ABDEROLOGUS, garrulous, talkative; thus Tatian the Syrian says of Demetrius of Abdera: [What shall we say? Unless in the common way, this man born of Abdera is an Abderologus.] It was an ancient proverb, αδηνόλογος, for a garrulous and deceitful man; for Abdera was a city of Thrace, which was the inventor of many fables, and aptly Arnobius, lib. 5. advers. Gent. says: [Abdera, Abdera, how deserving you are of men’s ridicule, if such a fable has been fashioned among you.] ABECEDARIUS PSALMUS. See Psalmus. ABELIANI, or Abelonii, a sect of heretics. FR. they affected to derive their name from Abel, the son of Adam, whom they claimed to imitate, while living continently in both sexes, and not rendering the marital debt, they adopted as their heirs and successors all married pairs, male and female: of these St. Augustine made mention in the epistle to Quodvultdeus. ABHORRICATIO, internal horror. [In Monastic rules, on the Master, cap. 8.] ABIATICUS, or Aviaticus, grandson on the son’s or daughter’s side, namely, the son of a son or daughter, whose etymon is the word Avus; sometimes it is a substantive, and sometimes an adjective, and then it signifies something pertaining to the grandfather, as aviate or abiate inheritance. FR. of which word mention is made in the laws on fiefs, lib. 3. de beneficiis, and in the Bullarium Casinense, tom. 2. constit. 52. it is also written Habiaticus. ABJECTUS, one who does not keep promises. See Placitum. ABIGEUS. FR. a thief who steals by driving off a flock. [On this matter the great orator among the Greeks Demosthenes says thus: Quantity distinguishes a thief A | B| from an abigeus; for he who has stolen one piglet, as a thief he will be restrained; he who steals a flock, as an abigeus, can be treated under Aut facta, de poenit. dist. 1.] See also ff. de abigeis lib. 1. They are also called Abacti. Gloss. in c. Abacti, 4. quæst. 4. ABIGO, as. FR. I lead away, seduce. [That serpent led you away through the Arians, that one. Lucifer of Cagliari, lib. de non parcen.] ABJURO. See Purgator, Purgo. ABOCELLUS, half-blind. [Do not spare the poor man, lest gifts blind you and make you an old abocellus. Blesensis, sermon 43.] and elsewhere the same author says to ecclesiastical judges: [Do not follow rewards, lest they make you an old abocellus, sermon 18.] ABOLESCO. FR. in a transitive and active meaning. [Surely, by enjoining continence and restraining intercourse, it destroys the seedbed of the race. Tertull. de exhort. cast. cap. 6.] where abolescit stands in place of abolefacit, or abolet. ABRA, a maidservant, a Greek word αβρα. [As her abra passed by with a lantern. In the life of St. Gudula; ] of which word frequent mention is made in Holy Scripture, [With my Abra, Judith. 8.] FR. [She called her Abram. Her own Abra’s ascoperam, Judith. cap. 18. She herself, and her Abra. Abram her own freedwoman, ibid. cap. 10.] Yet some have falsely thought it to be a proper name. ABRAHAMICUS. FR. a patronymic name from Abraham: [This old man, that Abrahamic one, truly Osius, that is, holy, both understood and wrote. Saint Athanasius against the Arians, orat. 1.] speaking of Hosius Bishop of Corduba. ABRAXAS, by this word Basilides the heresiarch was called, who asserted 365 heavens, in the Greek characters αβρακας, in which, according to arithmetical calculation, the number of the days of the whole year was contained. FR. St. Augustine relates this in the single book to Quodvultdeus. Perhaps they had learned it from the Egyptians and Greeks, who affirmed that in the characters of the river Nile the number of the year’s days was symbolically contained; in this way NEIΛΟΣ, that is N. contains 50. E. 5. I. 10. A. 30. Θ. 70. Σ. 200. which numbers together make the sum 365. Saint Jerome judged Abraxas to mean mithra, that is, the sun, which measures the days of the year. See St. Augustine, de Civitate Dei. ABSAGI, peoples. FR. of whom Anastasius has spoken, and it may be seen here under the word Zichachorium: they dwell at the roots of the Caucasus, from which rises the Absari river, which then passes through Armenia, as author Pliny, lib. 6. cap. 4. & 9. ABSALEM. FR. it means “peace of the father.” St. Gregory in the preface to Psalm 7 of the Penitential Psalms. ABSCONSA, a lantern, so called from being hidden. [Then, when the candle has been lit in an absconsa, one of them in the dormitory must go around the beds of all. Lanfranc. in decret. cap. 4.] See Baccha. ABSIDA, and Apsis, that semicircular part of the church on the side behind the altar. Paulinus, epist. 12. to Severus. Gregory of Tours, in the life of Gregory of Legen. Bishop of August. epist. 203. Isidore calls it, lib. 5. A 2 cap. 8.
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4 AB cap. 8. Originum de partibus ædificiorum, sic explicat: [Absidia græco sermone, latinè interpretatur Luciada.] Vvalfridus Strabo de reb. Eccles. cap. 6 ait, quòd Absidia dicitur: [Eò quòd lumine accepto per arcum resplendeat,] sed utrum Absidam, vel Apsidem dici debeat, videant Eruditi; nam quidam diversimodè dicendum existimant. Ejus synonyma. Vide Concha, Tribuna, Parapsis. Cujus tamen etymon à dictione græca adsis, provenit, quæ propriè arcum significat. Aliquando etiam pro Episcopali Sede accipitur, quæ in medio ejusdem tribunæ collocari solet; inde Tribunal à Tribuna, seu vice versa. Vide Tribuna. In cujus sensu hæc apud Ecclesiasticos Scriptores habentur: [Dicebam ego, quibus poteram, qui nos in apsidem honoratiores, & graviores ascenderant. August. ad Albin.] Absis gradata dicebatur Pontificalis Sedes, utpotè eminentior ob multitudinem graduum: [Transit honor hujus sæculi, transit ambitio. In futuro Christi judicio nec absidiæ gradatæ, nec cathedræ velatæ, &c. Idem August. epist. 203. ad Max.] Vide hìc Cathedra Solebat enim velari Episcopi thronus, ut scribit S. Pacianus contra quendam hæreticum Episcopum, & intrusum, inquiens: [An Novatianus, quem absentem epistola Episcopum finxit, quem consecrante nullo, linteata sedes excepit, epist. 11. ad Symphor.] Dicebatur Sedes Episcopalis etiam Exedra, quæ vox quidem græca est e[ss]e d[icitu]ra. FR. Quod tamen vocabulum diversæ significationis apud antiquos erat; nam Vitruvius in Quinto, ait, Exedras collocari in tribus porticibus, speciosas habentes sedes, in quibus Philosophi, Rhetoresque sedentes disputabant, & Cic. in 3. de Oratore inquit: [Tunc dedita opera quiescentibus aliis in eam jam exedram venisse, in qua Crassus posito lectulo requievisset.] Ac idem in primo de Nat. Deor. inquit: [Offendi enim sedentem in exedra, & cum C. Vellio disputantem.] Atque D. Hieronymus ad Eustoch. inquit: [Si quis coeperit ægrotare, transferatur ad exedram latiorem, & tanto senium ministerio confoveatur, ut nec delicias urbium, nec matris quærat affectum.] Et Vitruvius denuò habet in 7. [Peristyliis, aut exedris, aut cæteris hujusmodi locis, quo sol & luna possit radios suos immittere.] In hoc sensu solet intelligi Vulpianus in 1. Si verò plures, post princip. 7. de his, qui dejec. & effud. licèt Glossator ibi exedram pro fenestra intellexerit, ubi aliqui cum diphthongo, alii verò absque eo in secunda syllaba scribunt; nam vocabulum ab hærendo deduci existimant, ut in dict. Exedra dicetur, ac aliqui mutata dictione vocabulum barbarum reposuerunt. Alexander tamen ab Alexandro lib. 5. genial. cap. 11. putat hoc in loco exedram, non sedem, sed cubiculum designare, columnis fultum, & epistylis, pluribus excisis spatiis, quibus prospectus in viam AB erat. Alii Exedras pro stallis in Choro, ubi Canonici, & psallentes sedent, sæpè intellexerunt. At nonnulli asserunt nec fenestras, nec cubiculum, nec sedem Episcopalem, aut stalla Canonicalia, ut recentiores significare crediderunt. Nam Exedra extra Ecclesiam erant, ut ex can. Præcipiendum, 13. quæst. 2. demonstrant, in quo canone sic disponitur: [Prohibendum est etiam secundùm majorum instituta, ut in Ecclesia nullatenùs sepeliantur (id est cadavera) sed in atrio, vel in portico, aut in exedris Ecclesiæ. Intra Ecclesias verò, aut propè Altare, ubi Corpus, & Sanguis Domini conficitur, nullatenùs sepeliantur,] ubi Glossa: [Exedra dicuntur quædam voltæ, quæ exteriùs adhærent parietibus Ecclesiæ.] Sed hic canon, licèt intelligat de sedilibus lapideis fortassè, quæ solent extra Ecclesiam collocari, non tamen excludit, quòd intra eam alia sedilia non possent inveniri. ABSOLUTIO, est deprecatio brevis in fine Psalmorum cujuscunque nocturni ante lectionum recitationes; ita dicta, quia tunc terminabatur nocturnum; & quando erant tria nocturna in Officio, tunc psallentes ter discedebant à Choro ad quiescendum; & ideò tribus absolutionibus dividitur Matutinum. Absolutio enim terminum, & finem denotat. Vel talis Absolutio ita dicta, quia in ea à Domino munditia cordis ad rectè lectiones percipiendas postulatur, ex Hugone in Spec. cap. 3. Absolutiones verò in horis canonicis positæ dicuntur, sci licet, ad Primam, duæ sunt; una, quæ Absolutio Capituli dicitur; altera verò Absolutio lectionatica, seu brevis, quia finita Prima, solebant congregari in Capitulo Monachi, ubi audiebant aliquam Sacræ Scripturæ brevem lectionem, post quam Auditores à Capitulo discedebant, obtenta Superioris benedictione, quod quidem hodie in Choro sit, & Lectio brevis dicitur, estque tamen illius antiquæ, & longioris lectionis particula. Absolutio tandem dicitur illa, quæ profertur circa cadaver, vel tumulum, in qua à Deo infernalis poenæ absolutiones pro defunctis precantur. Dubitabatur olim in hac functione, quando incensandum erat cadaver, vel tumulus, an thus debuisset more solito priùs benedici; sed nunc per Rubricam Mistalis ab Urbano Octavo recognitam declaratur fieri juxta morem cum benedictione. Ab illo benedicaris, &c. Nam illa thuris fumigatio ad depellendos dæmones adhiberi vult Durandus, lib. 1. cap. 9. Quin ad designandum rogationes, quæ in thure denotantur, pro defunctis esse proficuas; ac tandem cum Baronio, ann. 38. num. 312. dicimus, quòd in honorificentiæ debitum illis sit, qui in signum fidei præcesserunt. ABSPES, absque spe, desperatus, spe destitutus. [Abspes etiam vitæ, ut vix habitum in corpore sentirem remanere. In vita S. Onuphrii, cap. 10. ABSTENTUS, vox D. Cypriano familiaris, quæ jux-
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4 AB cap. 8. Originum, on the parts of buildings, thus explains it: [Absidia in Greek speech is interpreted in Latin as Luciada.] Walfried Strabo, De reb. Eccles. cap. 6, says that Absidia is called thus: [Because, having received light through the arch, it shines back,] but whether it should be called Absida or Apsida, let the learned decide; for some think it should be said in different ways. Its synonyms. See Concha, Tribuna, Parapsis. Yet its etymology comes from the Greek word adsis, which properly means an arch. Sometimes also it is taken for the Episcopal See, which is usually placed in the middle of the same tribune; hence Tribunal from Tribuna, or vice versa. See Tribuna. In which sense the following are found among Ecclesiastical Writers: [I was saying to those who could, who had ascended into the apsis more honorably and more gravely than us. August. to Albin.] Absis gradata was called the Pontifical Seat, as being more elevated on account of the multitude of steps: [The honor of this age passes, ambition passes. In the future judgment of Christ there will be neither stepped apses nor veiled chairs, etc. The same Augustine, epist. 203 to Max.] See here Cathedra. For the Bishop’s throne was customarily veiled, as Saint Pacian writes against a certain heretical and intruded bishop, saying: [Or Novatian, whom, though absent, the letter made into a bishop, whom, with no one consecrating, the linen-covered seat received, epist. 11 to Symphor.] The Episcopal See was also called Exedra, which word indeed is Greek, and is said to be e[ss]e d[icitu]ra. FR. Yet that word had a different meaning among the ancients; for Vitruvius in the fifth book says that exedras are placed in three porticoes, having handsome seats, in which philosophers and rhetoricians, sitting, debated, and Cicero in the 3rd book De Oratore says: [Then, when the others were purposely resting, he came into that exedra, in which Crassus, having placed a couch, had rested.] And the same author in the first book De Natura Deorum says: [For I found him sitting in the exedra, and disputing with C. Vellius.] And Saint Jerome to Eustochium says: [If anyone begins to be ill, let him be transferred to a wider exedra, and let old age be comforted by such ministry, so that he may seek neither the delights of the cities nor the affection of his mother.] And Vitruvius again has in book 7: [In peristyles, or exedras, or other such places, where the sun and moon may cast their rays.] In this sense Vulpian is usually understood in 1. Si verò plures, after the principle, 7. De his, qui dejec. & effud. although the Glossator there understood exedra as a window, where some write with a diphthong, but others without it in the second syllable; for they think the word is derived from hærere, as will be said in the entry Exedra, and some, changing the word, have put back a barbarous term. Alexander however, from Alexander, lib. 5. genial. cap. 11, thinks that in this place exedra does not signify a seat, but a chamber, supported by columns, and with epistyles, with several open spaces, through which the view onto the road AB was obtained. Others often understood Exedras as stalls in the choir, where canons and singers sit. But some assert neither windows, nor a chamber, nor an Episcopal seat, nor canonical stalls, as later writers believed it to mean. For Exedras were outside the Church, as is shown by can. Præcipiendum, 13, quest. 2, in which canon it is thus ordered: [It is also to be forbidden, according to the institutions of the ancients, that in no way are they to be buried in the Church (that is, corpses), but in the atrium, or in the portico, or in the exedras of the Church. But within the Churches, or near the Altar, where the Body and Blood of the Lord are consecrated, let them by no means be buried,] where the Gloss says: [Exedras are called certain vaults which adhere externally to the walls of the Church.] But this canon, although it perhaps understands stone seats, which are usually placed outside the Church, does not exclude that other seats could not be found within it. ABSOLUTIO is a brief prayer at the end of the psalms of any nocturn before the recitation of the readings; so called because then the nocturn was ended; and when there were three nocturns in the Office, then the psalmists withdrew three times from the choir to rest; and therefore the Matins are divided by three absolutions. For Absolutio denotes termination and end. Or such Absolutio is so called because therein cleanliness of heart is asked from the Lord in order rightly to receive the readings, from Hugh in Spec. cap. 3. The absolutions placed in the canonical hours are called, namely, at Prime, there are two; one is called the Absolutio of the Chapter; the other the lectio- nal, or brief, absolution, because after Prime was ended, the monks used to gather in Chapter, where they heard some brief reading of Sacred Scripture, after which the hearers departed from Chapter, having received the blessing of the superior; which indeed today is done in the Choir, and is called the Short Reading, and yet is a portion of that ancient and longer reading. Absolutio finally is called that which is said around a corpse, or tomb, in which absolutions from infernal punishment are prayed for the dead from God. It was once doubted in this function, when the corpse or tomb was to be censed, whether incense ought first to be blessed according to custom; but now by the Rubric of the Missal, recognized by Urban VIII, it is declared to be done according to custom with blessing. Ab illo benedicaris, etc. For that fumigation of incense Durandus wishes to be used for driving away demons, book 1, cap. 9. Nay, to signify the prayers which are denoted in the incense as being profitable for the dead; and finally with Baronius, ann. 38, num. 312, we say that it is due to those who have gone before in sign of faith, as a mark of honor. ABSPES, without hope, desperate, deprived of hope. [Abspes also of life, so that I scarcely felt the condition remaining in the body. In the life of Saint Onuphrius, cap. 10. ABSTENTUS, a word familiar to Saint Cyprian, which is-
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A B juxta Pamelii expositionem, excommunicatum significat. Sed verisimiliùs Latino Latinio ab Ecclesiasticis functionibus suspensum intelligendum videtur. [Accipiat sententiam, quam prior dicit, ut abstentum à nobis sciat, ep. 38.] Abstineo enim, & Abstineor pro suspendere, & suspendi à Sacris, & Abstensio ipsammet suspensionis censuram sæpè apud eundem Auctorem denotat. Ac in regulis Patrum, cap. 5. ß.2. habetur: [ Dignè correptus tandiù abstineatur, quandiù, vel culpæ qualitas poposcerit, vel se poenitendo humiliaverit.] FR. in codicibus Floriacense, & Corbense correctis, in eodem significatu Abstinere pro suspendere legitur. ABSTULTUS, usurpatus, ac indebitè ablatus, seu detentus. Vox quidem barbara: [Excepto Ducatu Denteleli, qui ab Austrasiis iniquiter abstultus fuerat. In vita S. Sigeberti Franc. Reg.] ABUNDANTIA. FR. pro excessu, nam ubi nos legimus in Psalm. [Ego dixi in excessu meo, omnis homo mendax, ] legit D. Ambros. [Ego dixi in abundantia mea, can. Imitare, 6. quæstion. 1.] ABUTOR, pro non uti, & abstineri. [Est autem & sancta superbia, & humilitas iniqua; nam & justificatur superbia, quæ huic mundo superbit, & contemnit hoc sæculum, omnibusque magnis ejus, & dulcibus, & speciosis abutitur, intenta coelestibus rebus. Paulin. cap. 21.] Idemque in altera epistola Abusio pro abstinentia ponit, dum Victricium laudat, qui à rebus licitis se abstinebat; sic [Tua sanctitas non solùm de abusione licitorum, & abstinentia commodorum usibilium Christianæ paupertatis divitem gloriam tenet, epist. 27. ABYSSUS, à græca voce , fundum, & , particula privativa, id est, absque fundo. FR. errat tamen Auctor Vocabularii Ecclesiastici, dum hanc dictionem significare, ait, absque base, & absque hyss, id est, sine lucis candore; nam à S. Basilio, qui græcus fuerat, contradicitur, dum Abyssum ita definit: [Abyslius copiosa aqua, ad cujus fundum non facilè penetrari potest deorsum versus.] Idem S. August. super Psalm. 41. affirmat, ubi: [Abyslius (ait) est profunditas impenetrabilis, incomprehensibilis, &c. quæ penetrari usque ad fundum non potest.] Inde Abyssus dicitur in Euangelio damnatorum locus, ubi rogaverunt Christum dæmones expulsi: [ Ne imperaret illis, ut in abyssum irent. Luc. 8. 31. ] Metaphoricè deindè capitur pro re incomprehensibili, ut [Iudicia Dei abyssus multa. Psalm. 35.] Vide Hypobrychium. ACACIA, græcè Aaulia, innocentia. [Hanc corruptibilem habeam semper induere in domo Domin, quam acacia pollicetur. Tertull. de cultu foem. cap. 6.] Sumitur pro involucro pergameno, quod loco sceptri ferebat Byzantinus Imperator, adiustar antiqui codicis, pulvere fartum, in memoriam ejus mortalitatis cum ce- Hieralexicon Magri. A B 5 teris hominibus communis, quo utebatur, quando solemniter, & imperialiter indutus incedebat; inde hujus generis sceptrum Acacia, seu Innocentia dicebatur; nam mortis recordatio una ex novissimis est, quæ innocentiam cordis in homine conservat. AGANTICA. Vide Cactus, Schinus. ACATHISTUS HYMNUS, solemnissima vigilia in Sabbato quintæ hebdomadæ Quadragesimæ in honorem B. Virginis, quam Ecclesia græca observabat, ob memoriam diversarum liberationum ab invasionibus Barbarorum, quas eadem Deipara pro Civitate Constantinopolitana intercesserat apud Deum; quæ vigilia A'nadisoc dicebatur, quod sine sessione sonat; nam tota illa nocte stando celebrabatur, dum in honorem ipsius Deiparæ hymnos, ac laudes incessanter canebantur; quod colligitur ex quibusdam Bibliothecæ Bavaricæ verbis apud P. Gretserum hujus tenoris: [Civitas verò illæsa permanens, intercessione Deiparæ quotannis ex illo tempore hymnum gratiarum agendarum causa concinit, diem illum Acathiston, quasi sessionis expertem nominans.] FR. Hic corrigendus est Franciscus Junius, qui censuit hanc vigiliam institutam fuisse in itineris memoriam Mariæ Virginis, unà cum ejus Divo Sponso Josepho, ad Berlehem; ex Græcorum namque Triodio aliter apparet. ACATUS, navis genus, quæ velis, & non remis utitur, ut ipsa græca dictio, anavos, declarat. [Quamobrem pontice nauclere, si nunquam furtivas merces, vel illicitas in acatos tuas recepisti. Tercull. lib. 5. advers. Marcion. c. 1.] Aliquando pro vase cavo ad cymbæ similitudinem, & pro calcamine ejusdem figuræ accipitur. ACCA, hodie in Syria Civitas, antiquitùs Ptolomais dicta. Vide Sictus. ACCARON, Civit. & Accaronitæ, incolæ. FR. de quibus in Sac. Scriptura sterilis, & steriles interpretatur D. Gregor. lib. 3. in 1. Reg. cap. 5. & 7. ACCENSATOR. FR. qui in emphyteusim, seu in censum alicui dat immobilia; adhuc enim in Siciliæ, & in Melitæ Insulis census dicitur. [Qua lege omnes custodes astringantur, ut donator accensator, venditor, honorem perdat, cap. Non liceat Papæ, 12. q. 2.] ACCEPTOR, accipiter, avis rapax. [Qui acceptorem de arbore suraverit, in leg. salica, titul. 7. ß. 1.] Reperitur etiam ejus adjectivum Acceptoricius, ad denotandum quodlibet rapacitatis animal: [Qui canem acceptoricium occiderit.] ACCEPTUM, apoca. [Quindecim ei libras, accepto ab eodem suscepto, dare modis omnibus debeatis. D. Gregor. lib. 6. cap. 35] id est, accepto chirographo de argento suscepto. Vide Latinum in Greg. ad calcem. Oper. ACCIDIOR, negligens sum, & accidiosus. [Si ille dormire vult, hic accidiatur. Petr. Damian. A 3 lib. 2.
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A B according to Pamelius’ exposition, it signifies “excommunicated.” But more probably it seems to be understood of Latino Latinio as “suspended from ecclesiastical functions.” [Let him accept the sentence which the former says, so that he may know that he is abstained from by us, ep. 38.] For abstineo and abstineor are used for suspendere and suspendi a Sacris, and abstensio itself often denotes the very censure of suspension in the same Author. And in the Rules of the Fathers, cap. 5. §2, it is found: [After a worthy rebuke, let him be abstained from for as long as either the nature of the fault shall require, or he shall have humbled himself by repentance.] FR. in the corrected Floriacense and Corbense manuscripts, in the same sense, abstinere is read for suspendere. ABSTULTUS, seized, and unlawfully taken away, or detained. A barbarous word indeed: [Except the Duchy of Denteleli, which had been unjustly abstultus by the Austrasians. In the life of S. Sigebert, King of the Franks.] ABUNDANTIA. FR. for “excess”; for where we read in the Psalm, [I said in my excess, every man is a liar,] St. Ambrose reads, [I said in my abundance, canon Imitare, 6. quest. 1.] ABUTOR, for “not to use” and “to abstain from.” [There is both holy pride and wicked humility; for that pride is justified which exults in this world and despises this age, and makes use of all its great, sweet, and splendid things, while intent on heavenly matters. Paulin. cap. 21.] And in another letter he uses abusio for abstinence, while praising Victricius, who abstained from lawful things; thus [Your holiness holds not only the rich glory of Christian poverty from the abuse of lawful things, and abstinence from convenient and usable things, epist. 27. ABYSSUS, from the Greek word , “without bottom,” and the privative particle , that is, “without a bottom.” FR. however the Author of the Ecclesiastical Vocabulary errs when he says that this word signifies “without a base” and “without hyss,” that is, without the brightness of light; for he is contradicted by St. Basil, who was Greek, when he defines the Abyss thus: [An abyss is a copious mass of water, to whose bottom one cannot easily penetrate downward.] The same St. Augustine, on Psalm 41, affirms it, where: [An abyss, he says, is an impenetrable, incomprehensible depth, etc., which cannot be penetrated to the bottom.] Hence in the Gospel Abyss is said of the place of the damned, where the expelled demons asked Christ: [That He would not command them to go into the abyss. Luke 8.31.] Afterwards it is taken metaphorically for an incomprehensible thing, as [The judgments of God are a great abyss. Psalm 35.] See Hypobrychium. ACACIA, in Greek Aaulia, innocence. [May I always have this corruptible thing to wear in the house of the Lord, which acacia promises. Tertull. de cultu foem. cap. 6.] It is taken for the parchment covering which the Byzantine Emperor carried in place of a sceptre, adapted from an ancient codex, stuffed with dust, in remembrance of his mortality, common with the rest of men, which he used when, solemnly and imperially dressed, he went about; hence a sceptre of this kind was called Acacia, or Innocence; for remembrance of death is one of the last things, which preserves innocence of heart in a man. AGANTICA. See Cactus, Schinus. ACATHISTUS HYMNUS, a most solemn vigil on the Saturday of the fifth week of Lent in honor of the Blessed Virgin, which the Greek Church observed, in memory of the various deliverances from the invasions of the Barbarians, which the same Mother of God had obtained from God by intercession for the City of Constantinople; and this vigil was called A'nadisoc, which means “without sitting”; for the whole night was celebrated standing, while hymns and praises were continually sung in honor of the same Mother of God; this is gathered from some words of the Bavarian Library cited by P. Gretser in these terms: [But the city remaining unharmed, through the intercession of the Mother of God it annually sings a hymn of thanksgiving from that time, calling that day Acathiston, as though lacking sitting.] FR. Here Francis Junius must be corrected, who thought that this vigil was instituted in memory of the journey of the Virgin Mary, together with her holy spouse Joseph, to Bethlehem; for from the Greek Triodion it appears otherwise. ACATUS, a kind of ship that uses sails and not oars, as the Greek word anavos declares. [Wherefore, Pontic shipmaster, if you have never received stolen or unlawful goods into your acatos. Tertull. lib. 5 advers. Marcion. c. 1.] Sometimes it is taken for a hollow vessel resembling a small boat, and for a base of the same shape. ACCA, today a city in Syria, formerly called Ptolemais. See Sictus. ACCARON, a city, and Accaronitæ, its inhabitants. FR. concerning whom in Sacred Scripture barren, and barrenness, are interpreted by St. Gregory, lib. 3 in 1 Reg. cap. 5 & 7. ACCENSATOR. FR. one who gives immovable property to another in emphyteusis, or in census; for in the Islands of Sicily and Malta it is still called census. [By what law all guardians are bound, so that the donor, accensator, or seller may lose his honor, cap. Non liceat Papæ, 12 q. 2.] ACCEPTOR, a hawk, a rapacious bird. [He who shall have stolen an acceptor from a tree, in the Salic law, title 7, §1.] Its adjective acceptoricus is also found, to denote any animal of rapacity: [He who kills an acceptoricious dog.] ACCEPTUM, an acknowledgment. [You ought by all means to give him fifteen pounds, having received from the same the acknowledgment of the thing entrusted. D. Gregor. lib. 6. cap. 35] that is, having received a written acknowledgment for the silver entrusted. See Latinus in the notes to Gregory at the end of the works. ACCIDIOR, I am negligent, and slothful. [If he wants to sleep, let this one become accidious. Petr. Damian. A 3 lib. 2.]
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6 A C lib.2.epist.3.} accidia, & acedia etiam dicitur pigritiæ vitium apud Cassianum, ex græco aundia. ACCLAMATIONES, Patrum antiquorum in Conciliis. Vide Kyrie eleison, Polychronion. ACCOMODO. FR. pro consentire. [Devotè si tibi accommodare non denget. S. Gregor. in Regist. lib.7.cap.44. Nostrum in his accommodamus consensum. Idem, lib.6.epist.60. ACCUBITA, coenaculum erat, ubi Romanus Pontifex in aliquibus festivitatibus solemnibus epulum Clero dabat: hujus loci fit mentio apud Anastas. Biblioth. in Leone IV. qui hoc ædificium à Leone III. ejus antecessore erectum restauraverat, cujus vestigia unà cum tribuna in musivo depicta adhuc extant à latere posteriori Domus Pænitentiariæ Lateranensis Basilicæ, ex diligentia Eminentissimi Cardinalis Barberini sacrarum Antiquitatum vigilantissimi restauratoris, ac græci, latinique prisci ritus studiofissimi, & litteratorum Mæcenatis perdurant. De præfato igitur coenaculo, seu accubitibus Ordo Romanus refert, quòd in Paschæ festivitate, antequàm Pontifex à caterva famularetur ad Vesperarum celebrationem in Lateranensi Basilica, [Descendebant Primates Ecclesiæ ad accubita, invitante Notario Vicedomini, & bibebant ter.] In Aula Constantinopolitana etiam reperiebatur locus appellatus Novemdecim accubita, ex Luitphrand. lib.6. hist.cap.3. ACCUBITOR. Vide Concubitor. Paracimomenus. ACCUSATOR FALSUS, tribus modis detegitur. Vide Prævaricator, Colludium, Inludium, Tergiversator, & ibi diversitates poenarum ei præscribuntur. ACOEMETAE, Monachi nonnulli Byzantini, itæ vocati, quia per totam noctem, ac diem continuò in variis classibus divisi ad canendas divinas laudes occupabantur, ita ut una classis alteri succederet, à voce græca A[n]no[n]i[n]untur, quæ vigilantes sonat, appellati: & acutè D. Gregor. Nazianz. a[n]no[n]i[n]untor conscientiæ vermem dixit, quæ nunquam quiescit; sic Græci vocant a[n]no[n]i[n]untæ, lumina continuò ad Sanctissimum ardentia. Relati igitur Monachi etiam Studita, dicebantur à quodam nobilissimo viro nomine Studio, illius Monasterii fundatore, multique deinde Sancti hujus loci alumni Studitæ appellati sunt; ac sanè locus iste Doctorum, Sanctorumque Præfulum græcæ Ecclesiæ seminarium fuit, ex quo etiam pro Apostolica Sede acerrimi defensores exstitere, præsertim contra Acacium Constantinopolitam Episcopum, qui cùm depositus, & excommunicatus fuisset in Concilio Romano sub Felice III. ac nollet sententiæ succumbere; ad ejus Pallium Pontificale, & ad pectus ipsius, cùm Pontificaliter ille incederet, zelo motus quidam hujus Monasterii alumnus, præfatam sententiam affixit. Metaphrastes in vita Marcelli Acœmeta- A C rum Archimandritæ scribit Alexandrum Abbatem hujus Instituti fuisse Authorem, quod deindè in variis Orientis partibus dilatatum fuit. FR. hos alumnos, qui Byzantii eruditionum causa alebantur, Doctores Oecumenicos appellat Zonaras in Leone, tom.5. pag. mihi 85. Item Acœmetæ latinè Insomnes, seu Vigiles significat, quare Evagrius in hist. Eccl.lib.3. cap.19. hunc titulum habet, De Cyrillo Monachorum, qui insomnes vocantur, Præfecto &c. In textu verò scribit: [Cyrillus, qui Monachis quos a[n]no[n]i[n]i[n]tes vocant &c.] ac idem habet in cap. sequenti. ACEPHALI, hæreticorum secta, A[n]no[n]e[n]dælo, id est, sine capite, non enim caput, seu hæresiarcham habebant. FR. dicuntur Acephali etiam Clerici, qui Superiorem cognoscere nolunt, can.8. dist.93. A. Item Acephalum dicitur Concilium, seu Conciliabulum, absq; Pontificis Romani facultate congregatum, cùm sit ille totius militantis Ecclesiæ caput. Hæretici itaque illi Hæsitantes, id est, dubiosi dicti fuerunt post Chalcedonense Concilium, Cyrillum Alexandrinum, & Joannem Antiochenum Patriarchas non sectantes. FR. dicuntur etiam Acephalitæ prædicti hæretici. Nullus enim eorum reperitur author, ex quo orti sunt. Ii trium Chalcedonensium Capitulorum impugnatores, duarum in Christo substantiarum proprietatem negant, & unam in ejus persona naturam prædicant, 24. quæst.3. canon.39. Item Acephalum Concilium dicitur conciliabulum absque superioris licentia convocatum, can. submittitur, dist.21. ACERRA, incensinavicula. [Quam quidem, & ipsum proinde examinatorem Christianorum adhiberi ut focalium, & acerram oportebat. Tertull.advers.Gentil.cap.9.] Diripiebant, suisque ornamentis spoliabant, multas quidem amulas sacras, sive vasa historialia, & aspergilla ex puro auro, quàm plurimos etiam calices, & acerras. Agatias, lib.3.] quæ Pyxis etiam dicitur. [Pyxidem, qua thus habetur, in manu ferens. Ordo Rom.] ubi qui illam Pontifici porrigit, Custos, vel Princeps Ecclesiæ appellatur; ministerium namque hoc ad Ecclesiæ illius Titularem spectabat: hodie tamen ad Decanum pertiner, & quando non celebrat Papa, tunc primi Presbyteri hoc munus erit. Ejus synon. Vide Colimpha, Chelandium, Hannapus, Incensorium, Pyxis. ACETABULUM, scutula, vasis genus. [Acetabulum argenteum pondo centum triginta siclorum. In testam. S. Remig. num.7.] ACERVUS MERCURI. FR. phrasis quidem intellectu difficilis. [Sicut qui mittit lapidem in acervum Mercurii, sic qui tribuit insipienti honorem. Proverb.cap.26.] pro cujus intelligentia sciendum est, Phornutum de Natur. Deor.cap.1. de Mercurio, hæc scripsisse. [In viis collocatur, actriviis, & Dux dicitur, &c. dein-
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6 A C lib.2.epist.3.} accidia, & acedia is also called the vice of sloth in Cassian, from the Greek aundia. ACCLAMATIONES, the acclamations of the ancient Fathers in Councils. See Kyrie eleison, Polychronion. ACCOMODO. FR. for consentire. [Devoutly if you do not disdain to accommodate yourself to you. S. Gregor. in Regist. lib.7.cap.44. We accommodate our consent in these matters. The same, lib.6.epist.60. ACCUBITA, was the dining hall, where the Roman Pontiff on certain solemn feast days gave a meal to the clergy: mention of this place is made by Anastas. Biblioth. in Leo IV, who had restored this building, erected by Leo III, his predecessor; the traces of which, together with the tribune, are still visible depicted in mosaic at the rear side of the House of Penance of the Lateran Basilica, through the diligence of the Most Eminent Cardinal Barberini, most vigilant restorer of sacred antiquities, and most devoted patron of ancient Greek and Latin rites and of men of letters, still endure. Of the aforesaid dining hall, or accubita, the Roman Order reports that on the feast of Easter, before the Pontiff was accompanied by the attendants for the celebration of Vespers in the Lateran Basilica, [The Primates of the Church descended to the accubita, invited by the Notary of the Vicedominus, and drank three times.] In the Constantinopolitan Hall there was also found a place called Novemdecim accubita, from Luitprand, lib.6. hist.cap.3. ACCUBITOR. See Concubitor. Paracimomenus. ACCUSATOR FALSUS, is detected in three ways. See Prævaricator, Colludium, Inludium, Tergiversator, and there the varieties of punishments prescribed for him are given. ACOEMETAE, certain Byzantine monks, so called because throughout the entire night and day, continuously divided into various choirs, they were occupied in chanting divine praises, so that one choir would succeed another, from the Greek word A[n]no[n]i[n]untur, which means keeping watch, they were called; and aptly St. Gregor. Nazianz. said the worm of conscience is a[n]no[n]i[n]untur, which never rests; thus the Greeks call a[n]no[n]i[n]untæ the lights continually burning before the Most Holy. Therefore those monks, also called Studita, were named from a certain most noble man called Studio, founder of that monastery, and many of the saints afterward pupils of this place were called Studitæ; and indeed this place, a nursery of learned men and holy prelates of the Greek Church, was also a source from which the strongest defenders arose for the Apostolic See, especially against Acacius, Bishop of Constantinople, who when he had been deposed and excommunicated in the Roman Council under Felix III, and would not wish to submit to the sentence; to his pontifical pallium and to his breast, while he was walking in pontifical dress, a certain zeal-filled pupil of this monastery affixed the aforesaid sentence. Metaphrastes in the life of Marcellus the Acœmete- A C rum Archimandrite writes that Alexander the Abbot was the author of this institute, which was later spread in various parts of the East. FR. these pupils, who were supported at Byzantium for the sake of learning, Zonaras calls Oecumenical Doctors in Leo, tom.5. p. 85. Also Acœmetæ means in Latin Insomnes, or Vigiles, therefore Evagrius in hist. Eccl.lib.3. cap.19. has this title, On Cyril, Prefect of the monks who are called the sleepless, &c. In the text, however, he writes: [Cyril, whom the monks call a[n]no[n]i[n]i[n]tes &c.] and he has the same in the following chapter. ACEPHALI, a sect of heretics, A[n]no[n]e[n]dælo, that is, without a head; for they had no head, or heresiarch. FR. Acephali are also called clerics who are unwilling to recognize a superior, can.8. dist.93. A. Likewise a council is called acephalous, or a little council, assembled without the authorization of the Roman Pontiff, since he is the head of the whole militant Church. Those heretics therefore called Hæsitantes, that is, doubtful, were so named after the Council of Chalcedon, not following Cyril of Alexandria and John Patriarch of Antioch. FR. the aforesaid heretics are also called Acephalitæ. For no author of theirs is found, from whom they arose. They, opponents of the three Chalcedonian Chapters, deny the property of the two substances in Christ, and proclaim one nature in his person, 24. quæst.3. canon.39. Likewise an acephalous council is called a little council convened without the permission of a superior, can. submittitur, dist.21. ACERRA, a censer-box. [Which, and therefore the examiner of Christians himself ought to be employed, as with the hearth, and the acerra. Tertull. advers. Gentil. cap.9.] They were plundering and stripping them of their ornaments, many sacred cups, or historical vessels, and sprinkling vessels made of pure gold, very many also chalices, and acerræ. Agatias, lib.3.] which is also called a pyxis. [Holding in his hand the pyxis, in which incense is kept. Ordo Rom.] where the one who presents it to the Pontiff is called the Custos, or Prince of the Church; for this ministry belonged to the Titular of that Church; today, however, it belongs to the Dean, and when the Pope is not celebrating, then the first priest shall perform this office. Its synonyms. See Colimpha, Chelandium, Hannapus, Incensorium, Pyxis. ACETABULUM, a small dish, a kind of vessel. [An silver acetabulum weighing one hundred and thirty shekels. In the testament of St. Remigius, no.7.] ACERVUS MERCURI. FR. this phrase is indeed difficult to understand. [As one who throws a stone into the heap of Mercury, so is he who gives honor to a fool. Proverbs cap.26.] for the understanding of which it must be known that Phornutus, in De Natur. Deor. cap.1, wrote this about Mercury: [He is placed at crossroads, on highways, and is called Leader, &c. then-
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AC deinde lapides accumulant Mercurii, quisque ex prætereuntibus unum adjiciens, sive id tanquam utile quiddam, ac commune ob ipsum faciens, ut via purgetur, sive testans Mercurium, aut ut ei honorem significet, si nihil habeat aliud, quod ei offerat, sive ut Mercurii collocationem prætereuntibus faciat manifestiorem, ut innuat ex parvis partibus proferendam constitui orationem. Similem actum faciunt Mahometani peregrini ad sepulchrum superstitiosum eorum Pseudoprophetæ; ibi enim ad puteum, nempè, in quo absconditus fuerat Sergius Monachus apostata, & hæreticus ex secta Basilidis, seu Manichæi; nam illi hæretici dicebant non Christum, sed Simonem Cyrenæum crucifixum fuisse, quem angariaverunt Iudæi, ut Christi crucem tolleret. August. lib. ad Quodvultdeum, & de fide contra Manichæos. Quod idem asserit Alcoranus ab ipso Sergio consarcinatus. In hoc, inquam, puteo latebat iniquus ille Monachus, dum ibi propè Mahometus prædicabat, quando columba, quæ sæpè ad aurem ejus granum frumenti capessere rostro erat assueta, dimissa fuit. Post tale apparens miraculum, ne id cognosceretur ex opera humana patratum, jusserat falsus ille Propheta, ut unusquisque illius multitudinis, quæ seducebatur, projiceret lapidem in puteo, ne deceret ampliùs (ut ajebat) quemquam tali puteo, unde Spiritus Sanctus in columbæ specie prodierat, uti, vel ingredi; & sic miser ille apostata mahometico dolo lapidibus obratus fuerat: quare usque ad hæc tempora Mahometani peregrini ex superstitiosa illa veneratione lapidem projicere solent, & vocatur puteus ille bir semsem, quod sonat arabicè puteus resonans. Similiter plebs Terræ Guadagnoli propè Polum in Diœcesi Tiburtina, solet ante ingressum illius Terre injicere lapidem in acervum, ubi traditur quendam viarum crassatorem humatum fuisse. Igitur ex Phornuti fabula de Mercurio aliqui Salomonis phrasim intelligunt, quòd sicut frustraneus est lapidis jactus in Mercurii culmen: Sic qui tribuit insipienti honorem. Aliquis tamen mihi in hoc moralis sensus occurrit de insipientibus, qui gloriæ tributum à posteris exigunt, se se tanquam librorum authores divulgando, cùm reverà non nisi Descriptores sint aliorum Authorum: isti (inquam) nil aliud faciunt, quàm mittere lapides in acervum Mercurii, scientiarum nominis, ac frustraneos libros inutiliter in bibliothecis coacervant. Potest hæc Salomonis phrasis trahi ad alium sensum, ex eo, nimirùm, quod de lapidibus scribit Orpheus, qui in hymno de Mercurio, cùm ad studia homines adhortaretur, speluncam Mercurii ait, esse omnium bonorum, & commodorum plenam, cujus versus, juxta Natalis Comitis versionem, lib. 5. cap. 5. Mythol. circa finem, sic interpreantur. AC 7 At quemcumque virum ducit prudentia cordis; Mercurii ingredier speluncam, plurima ubi ille Deposuit bona, stat quorum prægrandis acervus, Ambabus valet hic manibus sibi sumere, & illa Ferre domum: valet hic vitare incommoda cuncta. Hunc fortassè Orphei de lapidibus Mercurii grandem acervum, & scientiarum cumulum insinuare Salomon voluit, scilicet, ad honorabilem studiorum cumulum mittendum non esse stultum, qui est tanquam lapis insensatus. Nam studio, & labore acquiritur ibi scientia: quod idem Poeta, Perdrierio interprete, subjungit circa finem hymni: [Ego verò mihi obtemperantibus, thesauros meos despondeo, longè divite auro præstantiores, demonstraturus hominem strenuum, & patientem laborum, qui instituatur, & peritos interroget. Siquidem absque labore, & sudore copioso, Saturno genitus artes non concedit; veluti ad occasum equi per æthera splendentem respirantes curru Phoebum perducunt. ] Idest, negligentes toto coelo diverso, & quantum distat ortus ab occidente, inverso ordine ad comparationem studiorum proficiunt; quod de vera sapientia etiam Rex ille sapiens affirmavit, dum ait: [Homo sanctus in sapientia manet sicut Sol, & stultus ut Luna mutatur. Eccles. 27. Nam: In facie prudentis lucet sapientia, oculi stultorum in finibus terræ. Proverb. 17.] In finibus terræ, ait, id est, ad occasum, quia [Sic unus & stulti & meus occasus erit. Eccl. 2. Stultus enim in tenebris ambulat. Ibidem.] Et quod cecinit Orpheus de bivio, & trivio Mercurii sapientiam largiente, à Salomone furatus est, ubi de insipiente peccatore sic loquitur, terram ingrediente duabus viis. Eccles. 2. ACHARIS. A'χαες græcè, sonat sine gratia, insipidus, ingratus. Homo acharis, quasi fabula una. Eccl. cap. 20. FR. unde dicitur Acharistus, beneficii accepti ingratus, & immemor: Acharistia ingrattitudo, & Acharistia medicamenta dixit Celsus, id est, ingrata, vel etsi salutifera, ingrata tamen sunt sensibus, ut ajebat Cicero, quòd: [Nulla remedia, quæ vulneribus adhibentur, tam faciunt dolorem, quàm quæ sunt salutaria.] ACHEROPOETA, appellabatur mirabilis Imago illa Salvatoris, A'χεροπιπτος græcè, quod nos Non manufactam dicimus, quæ Romam translata magna veneratione conservabatur. [Stephanus procedens in Litania cum sanctissima Imagine Iesu Christi, quæ Acheropæta nuncupatur. Anastas. in Steph. III.] In vetustis Basilicæ Lateranensis monumentis habetur hanc venerabilem Iconam à Divo Luca inchoatam, & ab Angelis perfectè absolutam fuisse, quod con- A 4
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AC Then they pile up stones for Mercury, each passerby adding one, either as something useful and by that very act making it common, so that the road may be cleared, or as bearing witness to Mercury, or to signify honor to him, if he has nothing else to offer him, or so as to make Mercury’s heap more visible to passersby, thereby hinting that discourse is to be composed and advanced from small parts. A similar action is performed by Mahometan pilgrims at the tomb of their superstitious Pseudoprophet; for there, at the well, namely, in which the apostate monk Sergius had been hidden, a heretic of the sect of Basilides, or of Manicheus; for those heretics said that it was not Christ, but Simon of Cyrene, who was crucified, whom the Jews had compelled to carry Christ’s cross. Augustine, book against Quodvultdeus, and On the Faith against the Manichees. The Alcoran itself, patched together by that same Sergius, asserts this. In that well, I say, that wicked monk was hiding, while Mahomet was preaching nearby, when the dove, which had often been accustomed to come to his ear to take a grain of wheat with its beak, was let loose. After such an apparent miracle, so that it might not be known to have been accomplished by human contrivance, that false Prophet had ordered each member of that deluded crowd to throw a stone into the well, so that it should no longer be fitting, as he said, for anyone to approach or enter such a well, from which the Holy Spirit had come forth in the form of a dove; and thus the miserable apostate had been buried under stones by Mahometan trickery. For which reason, down to these times, Mahometan pilgrims are accustomed, out of that superstitious veneration, to cast a stone, and that well is called bir semsem, which in Arabic means “resounding well.” Likewise, the people of Terræ Guadagnoli near Polus in the Diocese of Tivoli are accustomed, before entering that land, to throw a stone into a heap, where tradition says a certain road-leveler was buried. Therefore, from Phornutus’ fable about Mercury, some understand Solomon’s phrase, namely that just as the throwing of a stone upon Mercury’s summit is futile: So is he who gives honor to a fool. Yet a moral sense occurs to me here concerning fools, who demand from posterity a tribute of glory, spreading themselves abroad as authors of books, when in reality they are nothing but Descriptors of other Authors; these men, I say, do nothing else than cast stones upon the heap of Mercury, the name of the sciences, and uselessly pile up futile books in libraries. This phrase of Solomon may be extended to another meaning, namely from what Orpheus writes about stones, who in the hymn about Mercury, when exhorting men to study, says that Mercury’s cave is full of all goods and conveniences; whose verses, according to Natalis Comes’s version, book 5, ch. 5 of the Mythology, near the end, are thus interpreted. AC 7 But whichever man prudence of heart leads; let him enter Mercury’s cave, where very many goods he Has placed, standing there in a very great heap, with both hands he may take for himself and Carry them home: he is able to avoid every inconvenience. Perhaps Solomon wished this great heap of Mercury’s stones, and the accumulation of sciences, to be suggested by Orpheus, namely that it is not foolish to send one’s efforts to the honorable accumulation of studies, for a stone without feeling. For knowledge is acquired there through study and labor: which same Poet, in Perdrierius’s interpretation, adds toward the end of the hymn: [But to those who obey me, I pledge my treasures, far surpassing rich gold, to show a man steadfast and patient of labors, who is to be instructed and is to question the skilled. For without labor, and with abundant sweat, the son of Saturn grants no arts; just as horses at sunset, breathing through the bright ether, draw Phoebus onward in the chariot.] That is to say, the negligent prosper in a way altogether different, and, as far as the east is distant from the west, they advance in reversed order in comparison with studies; and this same wise King also affirmed this of true wisdom when he said: [A holy man remains in wisdom as the sun, and a fool is changed like the moon. Eccles. 27. For: In the face of the prudent wisdom shines, the eyes of fools are at the ends of the earth. Proverb. 17.] At the ends of the earth, he says, that is, toward the west, because [Thus my setting and that of the fool will be one. Eccl. 2. For the fool walks in darkness. Ibidem.] And what Orpheus sang about the crossroads and three-way paths of Mercury bestowing wisdom, Solomon took from him, where he speaks thus of the foolish sinner entering the earth by two ways. Eccles. 2. ACHARIS. A'χαες in Greek means without grace, tasteless, ungrateful. Acharis man, as it were one tale. Eccl. ch. 20. FR. whence comes Acharistus, one ungrateful and forgetful of a benefit received: Acharistia means ingratitude, and Celsus called medicines acharistia, that is, ungrateful, or, though healing, still unpleasant to the senses, as Cicero said: [No remedies which are applied to wounds cause so much pain as those which are salutary.] ACHEROPOETA, that wondrous Image of the Savior was called, A'χεροπιπτος in Greek, what we call “not made by hands,” which was transferred to Rome and preserved there with great veneration. [Stephen proceeding in a litany with the most holy Image of Jesus Christ, which is called Acheropæta. Anastas. in Steph. III.] In ancient monuments of the Lateran Basilica it is recorded that this venerable Icon was begun by Saint Luke and perfectly completed by the Angels, which con- A 4
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8 A C confirmatur ex Joanne Lateranense Diacono apud Honuphrium Panvinum in opusculo M.S. in quo de hac Basilica egit, cujus hæc sunt verba: [Super hoc Altare est imago Salvatoris mirabiliter super quadam tabula depicta, quam Lucas Euangelista designavit, sed virtus Domini Angelico perfecit opificio, ] & Angelicus Doctor in 3. par. quæst. 25. ait: [Unde & B. Lucas dicitur depinxisse Christi imaginem, quæ Romæ habetur.] Ex M.S. Cæremoriali Benedicti Sancti Petri Canonici in Angelica Sancti Augustini de Urbe Bibliotheca conservato legitur, quòd in die Paschæ, antequàm Papa ad Basilicam Sanctæ Mariæ Majoris pro solemni Misla celebranda transferebatur, Capellam S. Salvatoris ingrediebatur, ubi album Pluviale deponebat, & unà cum Diaconibus, & Cardinalibus paratis, suscipiebat sacra paramenta usque ad Dalmaticam, ac mox hanc figuram Salvatoris detegebat, ejus pedes osculando, & alta voce dicebat; [Surrexit Dominus de sepulchro, Alleluja, ] ac se ponebat in sede; deinde Diaconorum Prior osculabatur eosdem figuratos pedes, & ad Papam accedens pro susceptione Pacis, Papa proferebat, Surrexit Dominus verè, tunc Prior, [Et apparuit Simoni, ] respondebat. Idem Diaconus, Cantorum Primicerius, Basilicæ Prior, & cæteri in dicta relatione nominati, faciebant. Quo finito, Pontifex induebatur Planeta, & pallio, cum Mitra in capite, & ad dictam Marianam Basilicam perequitabat. In vigilia verò Assumptionis Deiparæ ejusdem Redemptoris Iconem, herba ocymo, & aqua ad pedes lava- bat Pontifex, ac illum processionaliter ad eandem Basilicam propriis suis manibus deferebat. Qui cæremoniæ usus, usque ad Beati Pii Papæ V. tempora (ut Sebastianus Fabrinus in tractatu de Jubilæo Anni Sancti 1600. cap. 18. testatur) duravit. De significatu hujus lotionis dicetur infrà in dict. [Aqua benedicta. ] Creditur esse hunc eundem Iconem, qui nunc in Sancta Sanctorum conservatur, ubi non possunt foeminae habere ingressum, & antiquitùs solus Papa ingrediebatur ad celebrandum. FR. Idenitatem hujus imaginis Acheropætæ conatur probare Benedictus Millinus in tractat. de Oratorio Sancti Laurentii, cui apologeticè, & erudite respondet Franciscus Grisendus. Causa hujus æquivoci fuisse puto, quia Basilica ipsa Lateranensis, non S. Joannis, ut modò appellatur, sed S. Salvatoris dicebatur, & S. Joannis Ecclesia erat solùm illa, quæ Baptisterium Constantini dicitur. Vide hìc Constantiniana Ecclesia. ACINETUS. Vide Abascantus. ACOLUTHUS, seu Acolythus, unus ex quatuor Ordinibus Minoribus: ex græco verbo , i[de]st, prohibeo, & ex negativa particula componitur nomen Acolythus, quod non prohibitus sonat, FR. Acolythus græcè, latinè co- A C mes, sive minister intelligitur; ita Valentinus Forsterus de juridict. Rom. par. 2. tit. de Ecclesiasticis functionibus, num. 30. //. Cùm non omninò à sacro ministerio exclusus sit, debet enim & sacra vasa præparare, imò antiquitùs sustinebat patenam involutam, sicut modò Subdiaconus facit. [Accipit Archidiaconus, à Subdiacono, patenam involutam, quam Acolythus tenuit involutam, & osculatam dat uni ex Diaconibus tenendam, ad confractionem in ea faciendam. Microl. de Eccl. Observat. cap. 18. Acolythus infra Canonem patenam involutam tenet. Gem. de Antiq. Ritu Missæ, lib. I. c. 48.] Eodem quoque tempore gestabat fistulam in manu, per quam attrahebat populus tunc temporis Christi sanguinem. [Acolythum patenam, & fistulam habentem.] Acolythorum officium est ferendi etiam cereos accensos in celebratione Missæ, Alii & meliùs etymon deducunt à verbo græco , quod sequi significat; nam ejus officium est cum cereo accenso Diaconum sequi, quando ad canendum Euangelium incedit; at juxta hanc significationem deberet scribi Acoluthus. Quod munus nonnisi ab ordinato in hoc gradu exercendum erit, ut Concil. Trident. sefl. 23. cap. 17. de reformat. disponit, ubi vehementer in hoc inculcantur Ordinarii; & ideò Sac. Congregat. prohibet Laicos, & Novitios Regularium à tali exercitio, quando carent hoc ordine; quin & Nicephorus, lib. 8. hist. cap. 18. ait, quòd ejus ævo incurrabat in irregularitatem, qui non ordinatus hoc munere fungi audebat. Refert Codinus, Præfectum Barangium, id est, militum, Byzantinæ Cohortis imperialis appellatum fuisse Acoluthum. FR. Petrus tamen Lombardus dist. 24. lib. 4. docet hanc vocem significare Ceroferarium; sed potiùs officium, quàm etymon Acolythi explicavit. Romæ tria genera Acolythorum reperiebantur; Palatini, qui nimirùm inserviebant Pontifici; Stationarii, qui assistebant in Ecclesiis, ubi stationes celebrabantur; Regionarii, qui administrabant cum Diaconibus in Urbis Regionibus. Vide Ambo, Anagnosta, Archiacoluthus, Ceroferarius, Corbicularius. Acolythus antiquitùs patenam in Misla sustinebat. Vide Patena. ACRA, vox germanica Acker, territorium arabile, & ad cultivationem aptum significat. [Jugerum terræ concedimus prætereà eis Pinchecrofort cum duabus acris. In vita S. Alb. Abb.] FR. [Cùm ejusdem Villæ Dominus viginti acrasterræ frugiferæ velit ad usus Sacerdotis conferre, lib. 3. tit. 48. cap. 3. decretal.] Ubi Glossa notat, quòd Acra sit mensura terræ juxta vulgare Anglorum; ideò Alexander Tertius Anglico termino utitur in citat. cap. Decretal. nam Eboracensi Archiepiscopo scripserat. ACRIMONIA. FR. excommunicatio. [Qui verò præmissas inhibitiones animo petulanti contem-
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8 A C confirmed by Giovanni Lateranense the Deacon in Honuphrius Panvinus, in a manuscript work in which he treated of this Basilica, whose words are these: [Above this Altar is the image of the Savior wonderfully painted on a certain panel, which Luke the Evangelist drew, but the power of the Lord completed by angelic workmanship,] & the Angelic Doctor in 3rd part, question 25, says: [Hence B. Luke is said to have painted the image of Christ, which is preserved at Rome.] From a manuscript Ceremonial of Benedictus Sancti Petri, Canon of the Angelica Library of Sant'Agostino in the City, it is preserved that on Easter Day, before the Pope was transferred to the Basilica of Saint Mary Major for the solemn Mass to be celebrated, he entered the Chapel of St. Saviour, where he laid aside the white cope, and together with the Deacons and prepared Cardinals, received the sacred vestments up to the Dalmatic, and immediately uncovered this figure of the Savior, kissing his feet, and with a loud voice said: [The Lord is risen from the sepulchre, Alleluia,] and sat down in the chair; then the Prior of the Deacons kissed the same figured feet, and approaching the Pope to receive the Peace, the Pope said, The Lord is truly risen, then the Prior, [And appeared to Simon,] replied. The same Deacon, the Primicerius of the Choir, the Prior of the Basilica, and the rest named in the said account, did likewise. When this was finished, the Pontiff was vested in the chasuble, and pallium, with the mitre on his head, and rode to the said Marian Basilica. But on the vigil of the Assumption of the Mother of God, the Pontiff washed the Icon of the same Redeemer with basil herb and water at the feet, and carried it processionaly to the same Basilica with his own hands. This ceremonial practice lasted up to the time of Blessed Pius Pope V (as Sebastianus Fabrinus in the treatise on the Jubilee of the Holy Year 1600, chapter 18, testifies). The meaning of this washing will be spoken of below under the entry [Holy Water.] It is believed that this is the same Icon, which is now preserved in the Sancta Sanctorum, where women cannot have access, and in ancient times only the Pope entered to celebrate. FR. Benedictus Millinus attempts to prove the identity of this acheiropoietic image in the treatise on the Oratory of San Lorenzo, to which Francis Grisendus responds apologetically and learnedly. I think the cause of this ambiguity was that the Lateran Basilica itself, was called not St. John’s, as it is now called, but St. Savior’s, and the Church of St. John was only that which is called Constantine’s Baptistery. See here Constantine’s Church. ACINETUS. See Abascantus. ACOLUTHUS, or Acolythus, one of the four Minor Orders: from the Greek word, that is, I prevent, and from the negative particle the name Acolythus is composed, which sounds as “not prevented,” FR. Acolythus in Greek, in Latin co- A C mpanion, or minister is understood; so Valentinus Forsterus, on the jurisdiction of Rome, part 2, title on Ecclesiastical functions, no. 30. //. Since he is not altogether excluded from sacred ministry, for he must also prepare the sacred vessels, indeed in ancient times he supported the veiled paten, just as the Subdeacon now does. [The Archdeacon receives, from the Subdeacon, the veiled paten, which the Acolythus held veiled and having kissed it gives to one of the Deacons to hold, for the breaking to be made upon it. Microl. on Ecclesiastical Observances, chap. 18. The Acolythus holds the veiled paten within the Canon. Gem. on the Ancient Rites of the Mass, book I, chap. 48.] At the same time he also carried a tube in his hand, through which the people then drew Christ’s blood. [The Acolythus having the paten and the tube.] The office of Acolyths is also to carry lighted candles in the celebration of Mass. Others, and better, derive the etymon from the Greek word meaning “to follow”; for his office is, with a lighted candle, to follow the Deacon when he goes forward to sing the Gospel; but according to this meaning it ought to be written Acoluthus. This function may be exercised only by one ordained to this grade, as the Council of Trent session 23, chapter 17, on reform, provides, where the Ordinaries are strongly enjoined upon this point; and therefore the Sacred Congregation prohibits laymen, and novices of religious orders, from such exercise, when they lack this order; and even Nicephorus, book 8, chap. 18, says that in his time he incurred irregularity who dared to perform this office without ordination. Codinus reports that the Prefect Barangius, that is, of the soldiers, of the Byzantine imperial cohort, was called an Acoluthus. FR. Peter Lombard, however, in dist. 24 of book 4, teaches that this word signifies a candle-bearer; but he explained rather the office than the etymology of the Acolythus. At Rome there were three kinds of Acolyths; Palatine, who served the Pope; Stationary, who assisted in the Churches where stations were celebrated; Regionary, who administered with the Deacons in the Regions of the City. See Ambo, Anagnosta, Archiacoluthus, Ceroferarius, Corbicularius. The Acolythus in ancient times supported the paten in the Mass. See Patena. ACRA, a German word Acker, meaning arable land, and fit for cultivation. [We grant moreover to them one jugerum of land at Pinchecrofort with two acres. In the life of St. Alb. Abb.] FR. [Since the Lord of the same village wishes to confer twenty acres of fertile land for the uses of the Priest, book 3, title 48, chapter 3, decretals.] Where the Gloss notes that Acra is a measure of land according to the common usage of the English; therefore Alexander the Third uses the English term in the cited chapter of the Decretals, for he had written to the Archbishop of York. ACRIMONIA. FR. excommunication. [But whoever with wanton spirit despises the aforesaid prohibitions]
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AD tempserint, præter processum ordinarium, & deputandorum ab ipsis, divinæ ultionis, & nostræ poterunt acrimoniam formidare, donec suum confessi reatum, à similibus firmato proposito deliberaverint abstinere, tit. 23. cap. 1. in 6. & ibi Glossa inquit [Acrimoniam, id est, acrem poenam, & dicitur quasi acri monitio, vel, id est, poenam excommunicationis, quasi à gremio Ecclesiæ expellentem.] Sed potiùs Acrimonia dicenda est ab Acrisia, id est, absque & extra judicium, ut hic immediatè sequitur. ACRISIA, nomen græcum , quod judicium sonat, cui præposita negativa particula a, significat absque judicio; & propriè de judicio erroneo dicitur, ut duobus illis Discipulis ad Emmaus euntibus evenit, haud discernentibus fuisse Salvatorem Mundi, qui cum ipsis associatus in via fuerat, peregrinum esse existimantibus. [Hospitalitatis fuit meritum, quòd duo Discipuli euntes in Emmaus acrisia sublata in fractione panis Dominum cognoverunt. Blesen. epist. 29.] Itaque erroneum judicium significat. ACROSTICHIA. FR. [Alius quidem psalmos David canat, populus verò initia versuum, quæ dicuntur Acrostichia, succinat. Constit. Apost. lib. 2. cap. 57.] A'xposixis enim initium versuum significat. Coel. Rhodig. Antiq. lect. lib. 13. cap. 39. ACTA, littus maris arenosum. [Quæ non in acta, nec in littoribus, sed in Atlantici maris profundum feruntur. S. Ambros. lib. 5. Examer. cap. II.] ubi de monstruosis cetis loquitur; græcè enim , littus significat. FR. Virgil. Eneid. 5. In sola secretæ Troades acta Amitium Anchisen ffebant. Servius, ibid. Unde Attica, seu Atthis regio ab , id est, littore dicta fuit; scribit enim lib. 6. Strabo hanc regionem magna ex parte littoralem esse, quod Plinius etiam lib. 4. cap. 7. sic confirmat: [In ea prima Attica antiquitùs Acta vocata.] ACTIO MISSÆ, Canon Missæ, S. Dionysius de Hierar. Eccl. cap. 1. inde Infra actionem dicitur totum id, quod infra canonem est, cujus partes explicabuntur minutè in suis locis. Vide Canon Missæ. ACTIONARIUS, Exactor, & Usurarius. [Ab Actionariis publicis mutuò accipiunt, & gravia commoda pro eodem beneficio persolvunt. S. Greg. in Regist. lib. 1. cap. 42.] FR. Differt autem Auctionarius ab Auctionario; nam primus usurarium, & negotiatorem denotat; secundus verò, de quo in Bullar. Casinen. tom. 2. constit. 2. 10. 12. 13. 15. & clariùs ibid. const. 3. 17. 20. significat actorem, agentem, ac negotiorum gestorem. Locum igitur D. Greg. supra Auctionariis, alii corrigunt Auctionariis ab augendo; ita enim usurarii di- AD 9 cendi sunt, quia sortem principalem lucrando augent. ACTOR, idem ac Actionarius, suprà in secunda significatione, [Si quis erga Episcopum, vel Actorem Ecclesiæ quemlibet querelam habere crediderit.] In Capitul. Ludovici Imp. cap. 12. ACTORES TEMPLI. Vide Exorcista. ACTUOSA, Epithetum Ecclesiæ ab Ambrosio attributum, de interpell. David. FR. Calepinus autem in dict. Actin, id est, radius solis, Actinosa pro actuosa, citatum locum Ambrosii legit in hoc sensu, Actinosa Ecclesia dicta, id est, radiata, seu illuminata potiùs, quàm luminosa, ut frater meus expresserat, cùm ipsemet etiam fateatur, hanc dictionem ab vocabulo provenire: ergo non actuosa, sed actinosa dicenda cum Calepino. Nota, quòd D. Ambrosius in Psalmum 41. sic ait: Hæc est actinosa, quæ Græcè dicitur, quòd fide operibusque resplendeat &c. ACUANITAE. FR. hæretici, quorum seductor Acuas Maneris discipulus fuerat; qui cum Manichæis conveniebant. Baron. ann. 277. num. 42. ACUPICTILE, Phrygium opus, quod acu pingitur, Italicè Ricamo dicitur, in Lege Franco-rum, lib. 5. cap. 75. ubi mendosè Acubicule, & Meursius Acubitula à græco punxit. Sed Acupictile dicendum, ut ex textus sensu clarè apparet, ubi sic habetur: [Foeminæ in die Dominica opera textilia non faciant, nec capulent vestitus, vel acupictile fiat.] FR. contra hanc legem militat Recentiorum opinio, qui tenent penicillo, & acu pingere in die festo non esse prohibitum. ACUS. FR. portam intellexerunt aliqui, ubi Christus Matthæi 79. & Lucæ 18. dixerat, [Camelum facilius esse per foramen acus transire &c.] Pro cujus rei difficultate nonnulli foramen acus dixerunt posterulam fuisse in Ierusalem. Ira Paschasius Rathbertus, lib. 8. in cap. 19. Matth. Vide Camelus. ACUTUS, clavus, aculeus, seu ligni cuspis. Colligitur ex Palladii verbis: [Sicuti impossibile est navim fabricari sine acutis, lib. 5. num. 48. ACYROLOGIA, vox græca , impropriam locationem significat: [Illiusmodi nugis, & acyrologiis omnis ejus scateroratio. D. Hieron. lib. 2 advers. Ruf. ADAM. Vide Ambro. Cinerum dies. Formentum. Golgotha. Inconcilio. Innuptus. Kabala. Qua hora creatus fuerit. Vide Horæ Canonice, S. sexta verò hora. Item vide Arctoplastus. In quo hebdomadæ die peccaverit. Vide Psalmus. Ejus generationes. Vide Sabbathum Henoch. Quando ejus lapsum celebrat Ecclesia. Vide Septuagesima. Primus prævaricator. Vid Prævaricator. ADAMANTIUS, sic appellatus fuit Origenes, ob
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AD they may fear, besides the ordinary process and the officials deputed by them, the severity of divine vengeance and our own, until, confessing their guilt, and having strengthened their resolve against similar acts, they have determined to abstain, tit. 23, cap. 1, in 6. And there Glossa says: [Acrimonia means a sharp punishment, and it is called, as it were, a sharp admonition, or, that is, the punishment of excommunication, as it were expelling from the bosom of the Church.] But rather Acrimonia should be said to come from Acrisia, that is, without and outside judgment, as follows immediately here. ACRISIA, a Greek term, meaning judgment; when the negative particle a is prefixed to it, it means without judgment; and it is properly said of an erroneous judgment, as happened to those two Disciples going to Emmaus, not discerning that it was the Savior of the World who had traveled with them on the way, but thinking Him to be a stranger. [It was the reward of hospitality that the two Disciples going to Emmaus, with acrisia removed, recognized the Lord in the breaking of bread. Blesen. epist. 29.] Thus it signifies an erroneous judgment. ACROSTICHIA. FR. [One may sing the psalms of David, while the people join in the beginnings of the verses, which are called Acrostichia. Apostolic Constitutions, lib. 2, cap. 57.] For ἄκρος/ἀκροστιχίς indeed signifies the beginning of verses. Coel. Rhodig. Antiq. lect. lib. 13, cap. 39. ACTA, a sandy shore of the sea. [Which are carried not to the acta, nor to the shores, but into the depth of the Atlantic sea. St. Ambrose, lib. 5 Examer. cap. 11.] where he speaks of monstrous whales; for in Greek it means shore. FR. Virgil. Aeneid. 5. In the lonely acta the Trojan women were weeping over Anchises' garment. Servius, ibid. Hence Attica, or Atthis, was called from ἀκτή, that is, shore; for Strabo writes, lib. 6, that this region is largely coastal, which Pliny also confirms, lib. 4, cap. 7: [In it, anciently, Attica was first called Acta.] ACTIO MISSÆ, the Canon of the Mass, St. Dionysius, De Hierar. Eccl. cap. 1; hence Infra actionem is said of all that is within the canon, whose parts will be explained in detail in their proper places. See Canon Missæ. ACTIONARIUS, exacter and usurer. [They borrow from public actionarii, and pay heavy charges for the same benefit. St. Gregory, Regist. lib. 1, cap. 42.] FR. Yet Auctionarius differs from Auctionarius; for the first denotes a usurer and merchant, while the second, of which mention is made in Bullar. Casinen. tom. 2, constit. 2, 10, 12, 13, 15, and more clearly there, constit. 3, 17, 20, means an agent, representative, and manager of affairs. Therefore the passage of St. Gregory above, some amend to Auctionariis from augendo; for thus usurers are to be called, because by gaining they increase the principal sum. ACTOR, the same as Actionarius, above in the second meaning: [If anyone should think he has a complaint against a bishop, or against any actor of the Church.] In the Capitul. of Emperor Louis, cap. 12. ACTORES TEMPLI. See Exorcista. ACTUOSA, an epithet applied to the Church by Ambrose, De interpell. David. FR. Calepinus, however, in the word Actin, that is, a ray of the sun, reads Actinosa for actuosa in the cited passage of Ambrose in this sense: the Church is called Actinosa, that is, radiated, or rather illuminated, than luminous, as my brother had expressed it, though he himself also admits that this word derives from that term; therefore, it should be called not actuosa, but actinosa, according to Calepinus. Note that St. Ambrose, on Psalm 41, says thus: This is the actinosa, which is called in Greek so because it shines forth in faith and works, etc. ACUANITAE. FR. heretics, whose leader had been a disciple of Acuas Manes; they agreed with the Manichaeans. Baronius, year 277, no. 42. ACUPICTILE, Phrygian work, which is painted with a needle; in Italian it is called Ricamo, in the Law of the Franks, lib. 5, cap. 75, where it is corruptly written Acubicule, and Meursius punctuated Acubitula from the Greek. But it should be Acupictile, as clearly appears from the sense of the text, where it says: [Women on the Lord's Day should not do textile work, nor should caps be made, or acupictile work be done.] FR. Against this law militates the opinion of more recent writers, who hold that painting with a brush and needle on a feast day is not forbidden. ACUS. FR. some understood this as a gate, where Christ in Matthew 79 and Luke 18 had said, [It is easier for a camel to pass through the eye of a needle, etc.] For the difficulty of this matter, some have said the eye of a needle was a little gate in Jerusalem. So Paschasius Rathbertus, lib. 8 on Matt. 19. See Camelus. ACUTUS, a nail, a spike, or the point of wood. This is gathered from Palladius' words: [Just as it is impossible to build a ship without acuti, lib. 5, no. 48. ACYROLOGIA, a Greek word meaning improper expression: [My whole discourse overflows with such trifles and acyrologies.] St. Jerome, lib. 2 against Rufinus. ADAM. See Ambro. Cinerum dies. Formentum. Golgotha. Inconcilio. Innuptus. Kabala. At what hour he was created. See Horæ Canonice, St. the sixth hour. Also see Arctoplastus. On which day of the week he sinned. See Psalmus. His generations. See Sabbathum Henoch. When the Church celebrates his fall. See Septuagesima. The first transgressor. See Prævaricator. ADAMANTIUS, Origen was so called, because
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IO AD ob ejus argumenta, ut scribit Photius in Biblioth. cujus hæc sunt verba: [Origenem Adamantium cognominatum ex eo tradunt, quòd rationes, quas collegerat, adamantinis quibusdam quasi vinculis non absimiles viderentur.] Indè sumpta occasione aliqui Scriptoris crediderunt, duos fuisse Origenes: tales fuere D. August. Sophronius Jerosolymitanus Episc. S. Epiphanium secuti. FR. Sophronii opinio adducitur à Photio in ejus Bibliot. tit. 231.: [At Photius causam æquivocationis ostendit; nimirum ex verbis Constantinopolitani Concilii V. appellati, c. 9. ubi condemnatur Origenes his notis: [Anathema & Origeni, qui Adamantius.] Ex quo infertur, Patres in illo Concilio, præter Adamantium, alium Origenem Catholicum cognovisse. ADAMATICA ARBOR, scilicet illa, quæ in terrestri Paradiso erat, cujus fructus Adam contra divinum præceptum gustaverat. [Antè Zachæus ascendit arborem, quàm crucem Dominator ascenderet: hinc est, quòd dicitur ei, festinans descende; si sapis, festinans descende ante Dominum de Adamatica arbore, ut post Crucem Dominicæ passionis ascendas. Petr. Chrysol. serm. 54.] ADAMIANI, Hæretici. FR. ita appellati, quia [Adæ nuditatem imitantur. Unde & nudi erant, nudi inter se mares, & foeminæ conveniunt, nudi lectiones audiunt, & celebrant sacramenta, & ex hoc paradisum suam arbitrantur Ecclesiam, 24. quæst. 3. can. 39. & D. August. de Civit. Dei, cap. 23. & lib. 1. in Gen. contra Manich.] ADAR. FR. duodecimus Hebræorum mensis. Vide Auctores citatos in dict. Elul. ADARESCILD. FR. dictio Longobarda, quæ significat agressionem, factam in aliquo vico, l. si homines, & ibi Gloss. de agressione in Vico facta, & l. relatum, eod. tit. ADELINGUS, de familia nobili, dictio Longobarda. [Omnes Reges illi fuerunt Adelingi, id est, de nobili prosapia, quæ apud illos dicitur Adelinga. Gotofred. Viterb. in Chron.] A Saxonica voce Aden, id est, nobilis, & Ling, imago, seu filius. [Rex verò Edovardus Edgarum filium eorum secum retinuit, & quia cogitabat hæredem eum facere, nominavit Adeling, quem nos dicimus Domicellum. In legibus S. Odoardi Regis, & Cons. M. S. ADCOGNITO, manifesto, seu promulgo. [Exemplar Dominationi vestræ transmitto, ut jubentis venire fideles vestros, dicentes, quia eis adcognitare vultis. Hincmar. in epistol.] ADELFATUM, fraternitas, ab adelphis, græcè frater. [Ii enim omnes etiam fruentur rursus iis, quæ sibi adsunt, præfecturis, & oeconomicis, & ministeriis, ac muneribus, & officiis, quæ illis adsunt, quæ dicuntur adelphata. Balsam. can. 37. in Trul.] Recentiores Græci AD Congregationes, & Confraternitates sæcularium Adelphaton vocant. In donatione m. s. facta Monasterio Casinensi à Tertullo, ubi fit mentio de ejus fratre Faustino, hæc habentur: [Unà cum Faustino nostro ex adelpho charissimo.] ADELFIANI. Vide Euohetæ. Precatores. ADEXTERO, associô, & ad dexteram alicujus simul eo, de quo verbo sæpè in suo Cæremoniali m. s. Cencius Camerar. & Adextratores, idem appellat Papalis Mitræ delatores, quia ipsi ad Papæ dexteram incedebant, quando equitabat ad visitandam aliquam Ecclesiam. Reperiebatur etiam Adextrariorum Schola. Vide Dextera. Dextero. ADFATIMO, & Adfatimus. Vide Afatomia. ADGENICULOR, genuflector. [Presbyteris advolvi, charis Dei adgeniculari. Tertull. cap. 9. de poenit.] En quàm insana sit Hæreticorum nostri temporis subsannatio, qui nostras genuflexiones ad pedes Christi Vicarii exhibitas derident, si tam ab antiquo omnibus etiam Sacerdotibus præstita fuerat, aut ex relatis Tertulliani verbis manifestatur, ubi fit mentio de publicis Poenitentibus, qui ad Ecclesiæ fores, ad Sacerdotum pedes prostrabantur. [Charis Dei,] de illis, scilicet, loquitur Tertullianus, qui in tormentis fidem Christianam confessi fuerant, & tanquam martyres habebantur, de quibus S. Cyprianus, [Deo charos domo privas, Epist. ad Demetr.] dixerat. Itaque de prostratione, quam exhibebat D. Epiphanio populus, refert D. Hieronymus: [Pedes deosculans, & simbriam vellens, in Epist. ad Pammach.] FR. Quin & S. Jo. Chrysoft. homil. 14. in epist. ad Timoth. populum ad hanc erga Religiosos venerabilem exhibitionem hortatur: [Accede (inquens) tange sacros pedes; longè enim honorabilius est illorum pedes, quàm aliorum caput tangere.] Hæc eadem reverentia à Patribus vocalibus S. Dominici devotè observatur; statim enim ac electus est eorum Generalis, dum suam possessionem capit in sessione ejus stalli ad Chorum, omnes pedes ejus osculantur: [De hoc antiquissimo ritu habetur etiam in actibus S. Susannæ M. ubi agitur de adventu Maximi, his verbis: [Qui osculatis Caji pedibus, de Susanna aperuit Diocletiani concilium.] Nec præ superbia (ut calumniantur Novatores) verùm humilitatis causa figuratas cruces in calceamentis Romani Pontifices gerunt, ut, nimirum, advertantur Christiani, non Pontificales pedes venerati, sed salutiferum illud signum: de quo usu inveterato agam diffusùs in verbo Sandalia, ibique curiosissimam, ac antiquissimam hujus generis figuram demonstrabo. ADHOC; in antiquis Codicibus pro Adhuc sæpè invenitur. [Quod enim adhæ sis post tanta funera tua superbiens: Lucifer Caralit. lib. 2. de Regib. Apostat.] ADHO-
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IO AD on account of his arguments, as Photius writes in the Bibliotheca, whose words are these: [Origen was surnamed Adamantius because, they say, the reasons he had collected seemed like certain adamantine chains.] From this occasion some writers believed that there were two Origens; such were St. Augustine and Sophronius, Bishop of Jerusalem, following St. Epiphanius. FR. The opinion of Sophronius is cited by Photius in his Bibliotheca, title 231: [But Photius shows the cause of the equivocation; namely, from the words of the Fifth Council of Constantinople, c. 9, where Origen is condemned with these notes: “Anathema to Origen, who is Adamantius.” From this it is inferred that the Fathers in that Council, besides Adamantius, knew another Catholic Origen. ADAMATIC TREE, namely that which was in the earthly Paradise, whose fruit Adam had tasted against the divine command. [Before Zacchaeus climbed the tree, the Lord of the Cross ascended it: hence it is said to him, “Make haste, come down”; if you are wise, make haste to come down from the Adamatic tree before the Lord, that after the Cross of the Lord’s passion you may ascend. Petr. Chrysol., sermon 54.] ADAMIANS, heretics. FR. so called because [They imitate Adam’s nakedness. Hence they were also naked; naked, males and females meet among themselves, naked they hear readings and celebrate the sacraments, and from this they think their church is paradise, 24 q. 3, can. 39, and St. Augustine, On the City of God, cap. 23, and lib. 1, against Manichaeus on Genesis.] ADAR. FR. the twelfth month of the Hebrews. See the authors cited under the entry Elul. ADARESCILD. FR. a Lombard word, meaning an assault made in some village, l. si homines, and there the Gloss on an assault made in a village, and l. relatum, same title. ADELINGUS, of noble family, a Lombard word. [All those kings were Adelingi, that is, of noble lineage, which among them is called Adelinga. Gotofred. of Viterbo in the Chronicle.] From the Saxon word Aden, that is, noble, and Ling, image or son. [But King Edward kept Edgar their son with him, and because he was thinking of making him heir, he called him Adeling, whom we call a page. In the laws of St. Edward the King, and Cons. M.S.] ADCOGNITO, manifest, or proclaimed. [I send an example to Your Lordship, that you may summon your faithful followers, saying that you wish to make it known to them. Hincmar in a letter.] ADELFATUM, brotherhood, from adelphis, Greek for brother. [For they all will likewise enjoy again those things which belong to them, prefectures, and household offices, and ministries, and duties, and offices, which are theirs, which are called adelphata. Balsam. can. 37. in Trull.] More recent Greeks AD call congregations and secular confraternities adelphata. In a manuscript deed made to the Monastery of Monte Cassino by Tertullus, where mention is made of his brother Faustino, these words are found: [Together with our dearest brother Faustino.] ADELFIANI. See Euohetae. Precatores. ADEXTERO, I associate, and go together with someone at his right hand, a word often used in his manuscript Ceremonial by Cencius Camerarius; and he calls the bearers of the Papal Mitre Adextratores, because they walked at the Pope’s right hand when he rode to visit a church. There was also a School of Adextrarii. See Dextera. Dextero. ADFATIMO, and Adfatimus. See Afatomia. ADGENICULOR, I kneel down. [To throw oneself at the feet of priests, to kneel before God’s beloved. Tertull. cap. 9, On Repentance.] See how insane is the mockery of the heretics of our time, who deride our genuflections offered at the feet of Christ’s Vicar, if indeed this had been performed from ancient times by all, even priests, or is made manifest from Tertullian’s quoted words, where mention is made of public penitents, who prostrated themselves at the church doors, at the feet of priests. [God’s beloved], he is speaking of those who in torments had confessed the Christian faith, and were regarded as martyrs, of whom St. Cyprian had said, [You deprive of home those dear to God, Epist. to Demetrius.] Accordingly, concerning the prostration that the people showed to St. Epiphanius, St. Jerome reports: [Kissing his feet and touching the fringe, in Epist. to Pammachius.] FR. And St. John Chrysostom, homily 14 on the epistle to Timothy, urges the people to this venerable display toward religious persons: [Approach, he says, touch the sacred feet; for it is far more honorable to touch their feet than another man’s head.] This same reverence is devoutly observed by the vocal fathers of St. Dominic; for as soon as their General is elected, when he takes possession in the stall assigned him in choir, all kiss his feet. [Of this most ancient rite there is also mention in the acts of St. Susanna the martyr, where the coming of Maximus is described in these words: [Who, having kissed the feet of Caius, opened the council of Diocletian concerning Susanna.] Nor are the Roman Pontiffs wearing figured crosses on their footwear from pride, as the innovators slander, but rather out of humility, namely so that Christians may observe not the pontifical feet being venerated, but that saving sign; concerning which long-established usage I shall speak more fully under the word Sandalia, and there I shall show a most curious and ancient figure of this kind. ADHOC; in ancient codices it is often found in place of Adhuc. [For what, after so many deaths, do you still cling to it, growing proud? Lucifer of Cagliari, book 2 on Apostate Kings.] ADHO-
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AD ADHOGAMENTUM. FR. dictio Longobarda, significat personalem, aut realem obligationem. Bull. Casin. tom. 2. const. 177. 239. num. 2. Dicitur etiam Adhoamentum, ibid. const. 172. n. 5. ADHON. Vide Adonidis planctus. ADIAPHORUM, græca vox A'diáφoov, res ad bonum, vel ad malum indifferens, ut sunt divitiæ. [Quæ extrinsecùs sint, & Philosophis quoque Mundi adiaphora. Sanctus Hieronymus, epist. 34. ADJOCATIO, jocandi actus, lusio. [Et plausis, & adjocatione cum pueris, vexillum, & signum puerorum arripiens, jucundabatur. In vita S. Caroli Comitis.] ADIURNO, in judicium ad præfixum diem voco, seu intimo, ex quo derivatur nomen adiurnatus, id est, citatus ad diem &c. hoc à voce gallica adiourner defumitur [Pro nimia reclamatio- ne, quæ ad nos venit de hominibus Ecclesiasticis, qui non erant adiurnati, in cap. Caroli Ma- gni, lib. 1. cap. 151.] ADIURNATUS. Vide Adjurno. ADMALLO, in judicium voco, ad agitandas lites. [ Eo quòd propter simplicitatem suam, causas suas minimè possit prosequi, vel admallare. Marculph. lib. 1. formular. cap. 21.] Reperi- untur etiam verba Mallo, & Remallo. Item no- mina Mallus, quod locus judicii, & Mallen- ses, quod litigantes, seu ad judicium citatos significant. [In crastinum verò mallensibus undique ad seniorem confluentibus jubet reum adduci. In vita S. Geraldi, lib. 1. cap. 19.] Rectè Mallenses, qui obstinationis mallio percutien- do, & se ipsos, & adversarios offendunt. Vid. Vitium litigiosi. FR. Ex legibus Longobar. lib. 2. tit. 52. l. 1. 2. & 3. Item tit. 52. l. 11. [Advoca- ti eorum in mallo publico ad præsentiam Comi- tis veniant, & ibi legitimus terminus &c.] Hinc Mallum, & Placitum idem sonant, nempè, lo- cum judicii. Ibidem lib. 27. tit. 56. & l. 1. tit. 47. [Nullus ad Mallum, vel ad Placitum, &c.] Vide Vossium de vitiis serm. [In placito heroici Iudi- cis Beneventani. Chron. Casinen. cap. 39. lib. 1. In placito Marforum Comitum, ibidem lib. 2. cap. 4. & cap. 16. In placito Marchionis Andreæ. In placito Termulensi. Et lib. 3. cap. 41. Cùm- que ad placitum res producta fuisset.] Item Implacitare, litigare, judicio experiri significat. [Ordinavit, quòd nullus in Curia Regis im- placitaret, nisi in gallico. Robertus Holkot in lib. sap. cap. 2.] Italicè Piatire, & Piatro; Hispanicè Plei tar, & Pleyto dicitur. Vide Mal- lare. Mallum. Implacito. Placitum. ADMENTUM, fagittæ genus. [Hæc & similia ad- menta hæretricorum. Tertull. de Scorp. cap. 1.] à nimia violentia ita dicitur, quia chorda in arcu usque ad mentum trahitur. ADMINICULATOR, officium in Ecclesia Romana antiquum pro defensione viduarum, pupillorum, aliorumque hujusmodi destitutorum erectum; sicut hodie pauperum Advocati faciunt. [Ste- AD II phanum Adminiculatorem,] quam post Car- dinales Primicerium: & Secundicerium nomi- nat Luitprandus lib. 6. hist. cap. 6. Vide Defensor. Conclamator. ADMIRATUS. Vide, Amiras. ADMODIO, modisico, corrigo, emendo aliquod imperfectum. [Me autem poenitet incautè, & minùs inculto sensu, vel impolito sermone stylum exarasse; unde offensam sanctæ animæ vestræ potueram incurrere, nisi vestra boni- tas admodiasset. Palladius Episcop. ad Desi- der.] ADMODUM, Salvianus loco Propemodum, seu Pene abutitur. [Jubet Deus, ut cuncti egenti- bus sua tribuant; cuncti admodum aliena perva- dunt. De Providentia, lib. 3.] ADMONITOR, Magister Cæremoniarum, eò quòd omne id, quod agendum sit, admonere debet; ita inordinationibus Conciliorum non rarò ap- pellatur. ADNUMIASTA, ille erat, cui incumbebat milites in libello signare, quæ nota Adnumium di- cebatur. ADNUMIUM. Vide Adnumiasta. ADONAI, hebraica vox quæ Dominum meum si- gnificat, ab Adon, id est, Dominus; qui titu- lus ita est in sacris Scripturis Deo attributus, ut nunquam aliis creaturis detur; & Hebræi quando incidunt in nomen Dei inestabile Ie- hova, ejus loco pronunciant Adonai. Vide D. Thomam, par. 1. quæst. 13. art. 11. & hinc Tetra- grammaton. ADONIDIS PLANCTUS. Vide Astarthe. Palambo- na. Thammus. FR. Adhon hebraicè alnum si- gnificat, ac græcè suavitatem denotat. Fulgen- tius, lib. 3. Mythol. ADOPTIVA, quæ dicatur. Vide Agapite foro- res. ADORATIO, tribus modis dicitur, Latriæ, Duliæ, & Hyperduliæ. Vide Dulia. ADOREA, gloria, adoratio. [Pulchris patien- tiæ adoreis albicantem verè dignum, ut Domi- nus habitaret templum. In vita S. Genulphi Episcopi. ADPLANE, plenè, completè. [Cùmque ad diver- sa studia, quibus sæculi potestates studere solent, adplanè in omnibus disciplinis politus esset. In vita S. Leodegarii Episc.] ADRHAMO, dejurando spondeo. [Unde tale sacramento per suam festucam visus est adhra- mire. In lege Salica, cap. 30. tit. 39] A voce gallica Arramir, quæ promissionem jurandi, seu fidejussionem significat. In formulis anti- quis reperitur etiam nomen Adrhamitus. [Ipse homo sacramentum intra ip am casam Dei, vel ipsius Abbatis habuisse adrhamitum. ADRHAMITUS. Vide Adrhamo. ADRIATICUM MARE, per Clavum Christi miti- gatum fuit. Vide Clavatum. ADSALIO, aggredior. (Me malo ordine adsa- livit, & livoravit. Form. Rom. De verbo Livoro
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AD ADHOGAMENTUM. FR. a Lombard word, signifying a personal or real obligation. Bull. Casin. vol. 2. const. 177. 239. no. 2. It is also called Adhoamentum, ibid. const. 172. no. 5. ADHON. See Adonidis planctus. ADIAPHORUM, a Greek word A'diáφoov, a thing indifferent to good or to evil, such as riches are. [Those things which are outward, and for the Philosophers too are indifferent things of the world. Saint Jerome, epist. 34. ADJOCATIO, the act of jesting, play. [And with applause, and jesting with the boys, seizing the banner and the sign of the boys, he rejoiced. In the life of St. Charles the Count.] ADIURNO, I summon, or cite, to court for a fixed day, whence is derived the name adiurnatus, that is, summoned for a day, etc.; this is taken from the French word adiourner [Because of the excessive complaint which has come to us from ecclesiastical men, who had not been adiurnated, in the cap. of Charles the Great, lib. 1. cap. 151.] ADIURNATUS. See Adjurno. ADMALLO, I summon to court, to stir up lawsuits. [Because, on account of his simplicity, he is by no means able to prosecute, or admallare, his causes. Marculph. lib. 1. formular. cap. 21.] There are also found the words Mallo, and Remallo. Likewise the nouns Mallus, meaning the place of judgment, and Mallenses, meaning litigants, or those cited to court. [On the next day, when the mallenses from all sides were flocking to the senior, he orders the accused to be brought. In the life of St. Gerald, lib. 1. cap. 19.] Properly, Mallenses, who, by striking with the mallet of obstinacy, offend both themselves and their adversaries. See Vitium litigiosi. FR. From the Lombard laws, lib. 2. tit. 52. l. 1, 2, and 3. Likewise tit. 52. l. 11. [Their advocates shall come in the public mallo in the presence of the Count, and there the lawful term, etc.] Hence Mallum and Placitum signify the same thing, namely, the place of judgment. Ibidem lib. 27. tit. 56. and l. 1. tit. 47. [No one to the Mallum, or to the Placitum, etc.] See Vossius, de vitiis serm. [In the placitum of the heroic judge of Benevento. Chron. Casin. cap. 39. lib. 1. In the placitum of the Counts of the Marfones, ibidem lib. 2. cap. 4. and cap. 16. In the placitum of Marquess Andrew. In the placitum of Termoli. And lib. 3. cap. 41. And when the matter had been brought to the placitum.] Likewise Implacitare means to litigate, to try a case in court. [He ordained that no one in the King's Court should implacitate except in French. Robert Holkot in lib. sap. cap. 2.] In Italian it is called Piatire and Piatro; in Spanish, Pleitar and Pleyto. See Mallare. Mallum. Implacito. Placitum. ADMENTUM, a kind of arrow. [These and similar adments of heretics. Tertull. de Scorp. cap. 1.] It is so called from excessive force, because the string in the bow is drawn as far as the chin. ADMINICULATOR, an office in the ancient Roman Church established for the defense of widows, orphans, and others destitute in this kind; as today the Advocates of the poor do. [Stephen the Adminiculator,] whom Luitprand, lib. 6. hist. cap. 6, names after the Cardinals Primicerius and Secundicerius. See Defensor. Conclamator. ADMIRATUS. See Amiras. ADMODIO, to moderate, correct, amend something imperfect. [But I regret that, heedlessly and with a less polished sense, or unrefined speech, I wrote out the style; from which I could have incurred offense to your holy soul, unless your goodness had admodiassed it. Palladius, Bishop, to Desiderius.] ADMODUM, Salvian uses this in the sense of Propemodum, or Pene. [God commands that all should give their own things to those in need; all admodum invade what belongs to others. De Providentia, lib. 3.] ADMONITOR, Master of Ceremonies, because he ought to remind one of everything that must be done; thus in the rubrics of Councils it is not rarely so called. ADNUMIASTA, he who had charge of signing soldiers in the roll, which sign was called Adnumium. ADNUMIUM. See Adnumiasta. ADONAI, a Hebrew word meaning my Lord, from Adon, that is, Lord; this title is so attributed to God in the Sacred Scriptures that it is never given to other creatures; and the Hebrews, when they come upon the inexpressible name of God, Jehovah, pronounce Adonai in its place. See St. Thomas, par. 1. quæst. 13. art. 11. and hence Tetragrammaton. ADONIDIS PLANCTUS. See Astarthe. Palambona. Thammus. FR. Adhon in Hebrew signifies alnum, and in Greek denotes sweetness. Fulgentius, lib. 3. Mythol. ADOPTIVA, which is said. See Agapite forores. ADORATIO is spoken of in three ways: Latria, Dulia, and Hyperdulia. See Dulia. ADOREA, glory, adoration. [Truly worthy, white with the fair honors of patience, that the Lord should inhabit the temple. In the life of St. Genulphus the Bishop. ADPLANE, fully, completely. [And since, with regard to the various studies with which the powers of the age are accustomed to busy themselves, he was completely trained in all disciplines. In the life of St. Leodegarius, Bishop.] ADRHAMO, I pledge by oath. [Whence by his staff he seemed to have adhrared to such a sacrament. In the Salic law, cap. 30. tit. 39.] From the French word Arramir, which signifies a promise by oath, or suretyship. In ancient formulae the name Adrhamitus is also found. [The man himself had held the sacrament within his own house of God, or of the Abbot himself, adrhamitum. ADRHAMITUS. See Adrhamo. ADRIATICUM MARE was mitigated by the Nail of Christ. See Clavatum. ADSALIO, I attack. [With an evil order he assailed and lacerated him. Form. Rom. De verbo Livoro
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12 AD Livoro. Vide suo loco. [Quasi nos nulla manente causa in via ad salissetis, & graviter livorassetis. In formul. Marculphi Monachi, lib.1. cap.29. ADTRACTUS, acquitutis, assecutus. [De comparato, vel de quolibet adtracto. Marcul. in antiq. char. ADVENA. Vide Allophylus. Philisthæi. Transvena. ADVENTUS, sacrum tempus ante Nativitatis Christi festum, ab ipsomet Apostolorum Principe institutum, ut docet Durandus, lib.3. cap.2. Quod incipit à proximiori Dominica S. Andreæ fello. Antiqui Christiani in hoc tempore, sicut hodiè aliquæ Religiones, & Ecclesia Orientalis observant, ab esu carnium, & lacticinorum abstinere solebant, licet non jejunarent. Græci verò incipiunt Adventum à die 14. Novembris, quod etiam antiquitùs penes Latinos observabatur; ideòque S. Martini Quadragesima appellabatur, ut Baronius notavit. In Concil. Matisconen. stabilitum fuit jejunium per hoc tempus in feria secunda, quarta, & sexta. Quod in Gallia primò à Ruperto Episcopo Turonensi introductum fuerat, ut in ejus histor. lib.10. cap.31. liquet. Deinde ex devotione Christianorum particularium quotidiè in hoc tempore jejunabatur; & Odoric. Rinal. in Annal. Eccl. anno 1270. num.21. refert, quòd Urbanus V. sui Pontificatus initio omnibus Clericis in Curia existentibus hoc quotidianum jejunium observari jusserat, & biduo etiam ante quartam feriam Cinerum jejunium celebrari statuerat. Hoc temporis spatium aliqua peculiari mœstitia ob memoriam secundi Adventus Christi in die Iudicii veneratur, proptereà in Missa non dicitur Gloria in excelsis Deo, nec Te Deum in Matutino, licèt de anno 1140. in Rituali M.S. Petri Canonici Vaticanæ Basilicæ in Bibliotheca Angelica conservato, habeatur, quòd in Dominicis Adventus Gloria in excelsis, & Te Deum, solitum fuisset recitari. Diaconus, & Subdiaconus planetis plicatis parantur. Vide Casula. Ac propter memoriam alterius, ac salutiferi Adventus Christi, scilicet, Incarnationis, aliquod lætitiæ signum hoc tempore admiscet Ecclesia; & ideò non relinquitur Alleluja: quæ lætitia præcipuè in Dominica tertia ejusdem Adventus ostenditur, permittendo nempè, Diacono, Subdiaconoque tunicellis indui, & Cardinalibus à violaceis coloribus feriari, & rosaceis vestiri; imò antiquitùs in hac Dominica ipsemet Pontifex solemniter celebrare solebat. Item Dominica vacans dicebatur quarta Adventus in Sacramentario S. Gregori; nam cum officio præcedentis Sabbati continuabatur, in quo ordinationes celebrabantur. Microlog. de Ecclel[esi]ast. observ. cap.29. ubi eandem rationem reddit de omnibus Dominicis post quatuor Tempora: [Hæ autem Dominicæ (inquiens) antiquitùs AD ab officio vacabant, quia celebratio ordinationum juxta decreta Sanctorum Patrum tam ferè fiebat, ut potiùs Dominicæ, quàm Sabbato adscriberetur, ] Qui ritus ab omnibus hujus materiæ Scriptoribus confirmatur, ac ob eandem rationem, idem D. Greg. Dominicam vacantem secundam Quadragesimæ appellavit; celebrabantur enim ordinationes noctu circa principium sequentis Dominicæ diei, ut Dioscoro Alexandrino Patriarchæ scribit D. Leo Papa, inquiens: [Ut non passim diebus omnibus sacerdotalis, vel levitica ordinatio celebretur, sed post diem Sabbati ejus noctis, quæ in prima Sabbati lucescit, exordia diligantur, epist.81. cap.1.] Ideò usque ad præsens in Missa illius Dominicæ solemus repetere Euangelium Sabbati, sumendo Introitum, Graduale, & Communio feriæ quartæ. Itaque hoc pacto antiquitùs, ordinationibus celebratis, in Dominica continuabatur officium, & Sabbati jejunium. Hodiè verò ob difficultatem continuationis jejunii usque ad Domini cam, ut notat Durand. lib.6. cap.39. ordinationes de mane in Sabbato habentur. Ideò posse Episcopum in Dominica quatuor Tempora sequente sacros Ordines conferre affirmant communiter Canonistæ, si continuare ei libuerit Sabbati jejunium. Vel Dominica vacans ex eo dicebatur, quia in ea Papa à stationibus vacabat, jam ob præcedentes ordinationes defessus; constat enim ex gestis Pontificum, solitas ab eo ordinationes in mense Decembris habitas fuisse. Alii denique existimarunt, fuisse dictam Vacantem Dominicam illam, quia tunc Pontifex, relictis aliis occupationibus, solùm in largiendis eleemosynis incumbebat. Vide Sabbatum vacans in dict. Sabbatum. Propter hanc fixam vocationem, si vigilia Nativitatis in hac Dominica occurrerit, nona lection non legitur de homilia Dominicæ, neque Euangelium ejusdem dicitur in fine Missæ, ut fit in aliis omnibus anni Dominicis, quia in præcedenti Sabbato jam dicta fuere. Quare in Adventu consuetæ commemorationes in Officio non dicantur. Vide Commemoratio. Quare appelletur Hebdomada de excepto. Vide Hebdomada de excepto. In Hispania cooperiuntur Imagines. Vide Icona. ADVERSARIA, commentaria alicujus textus, seu scripturæ, quia hæ notæ fiebant in eo libro, ex parte opposita textui. De la Cerda, cap.80. num.2. Qui Auctor ideò suum librum Adversaria sacra appellavit, quorum eruditio nibus magna ex parte hi nostri labores elucent. ADVERSARIUS. Vide Gasachio. ADULTER. Vide Mæchus. ADULTERIUM. Vide Mæchia. ADUMBRO, obscuro. [Ut etsi bono alio compara tur, & alio adumbratur; nihilominùs remaneat in boni nomine. Tertull. de Exhor. cast. cap.3.] ac
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12 AD Livor. See in its place. [As though, no cause remaining, you had leapt in the road and grievously bruised yourselves. In the formulary of Marculfus the Monk, book 1, chap. 29. ADTRACTUS, acquired, attained. [Of what has been procured, or of anything whatsoever drawn to oneself. Marculf. in ancient charters. ADVENA. See Allophylus. Philistines. Transvena. ADVENT, a sacred season before the feast of the Nativity of Christ, instituted by the Prince of the Apostles himself, as Durandus teaches, book 3, chap. 2. It begins from the nearest Sunday after St. Andrew’s feast. The ancient Christians in this season, as today some religious orders do, and the Eastern Church observes, used to abstain from eating meat and dairy foods, although they did not fast. The Greeks, however, begin Advent from the 14th of November, which was also observed in ancient times among the Latins; and therefore it was called the Quadragesima of St. Martin, as Baronius noted. In the Council of Mâcon a fast was established during this season on Monday, Wednesday, and Friday. This was first introduced in Gaul by Bishop Rupert of Tours, as is clear from his history, book 10, chap. 31. Then, from the devotion of individual Christians, fasting was observed daily in this season; and Odoricus Rinaldus, in the Annals of the Church, year 1270, no. 21, relates that Pope Urban V, at the beginning of his pontificate, had ordered all the clerics then present in the Curia to observe this daily fast, and had also decreed that fasting should be kept for two days before Ash Wednesday. This span of time is honored with a certain special sadness in memory of the second Advent of Christ on the Day of Judgment; therefore in Mass the Gloria in excelsis Deo is not said, nor the Te Deum at Matins, although from the year 1140 there is found in a manuscript ritual of Peter, canon of the Vatican Basilica, preserved in the Biblioteca Angelica, that on the Sundays of Advent the Gloria in excelsis and the Te Deum used to be recited. The deacon and subdeacon are vested in folded chasubles. See Chasuble. And because of the memory of another, and saving, Advent of Christ, namely the Incarnation, the Church mixes some sign of joy into this season; and therefore the Alleluia is not omitted: this joy is shown especially on the third Sunday of the same Advent, by allowing the deacon and subdeacon to be vested in tunicles, and cardinals to lay aside violet colors and be clothed in rose; indeed in ancient times on this Sunday the Pope himself used to celebrate solemnly. Likewise the fourth Sunday of Advent was called the vacant Sunday in the Sacramentary of St. Gregory; for it was continued with the office of the preceding Saturday, on which ordinations were celebrated. Micrologus, On Ecclesiastical Observances, chap. 29, where he gives the same reason for all the Sundays after the Ember Days: [For these Sundays (he says) were anciently vacant from office, because the celebration of ordinations, according to the decrees of the holy Fathers, was conducted in such a way that they were rather attributed to Sunday than to Saturday.] This rite is confirmed by all writers on the subject, and for the same reason Pope St. Gregory called the second Sunday of Lent the vacant Sunday; for ordinations were celebrated at night around the beginning of the following Sunday, as Pope St. Leo writes to Dioscorus, Patriarch of Alexandria, saying: [So that priestly or Levite ordination may not be celebrated indiscriminately on every day, but after the day of Saturday, in the beginnings of that night which dawns in the first part of Saturday, epist. 81, chap. 1.] Therefore even now at the Mass of that Sunday we are accustomed to repeat the Gospel of Saturday, taking the Introit, Gradual, and Communion from Wednesday. Thus in this way, in ancient times, after ordinations were celebrated, the office continued on Sunday, and the fast of Saturday. Today, however, because of the difficulty of continuing the fast until Sunday, as Durandus notes, book 6, chap. 39, ordinations are held in the morning on Saturday. Therefore canonists commonly affirm that the bishop can confer sacred orders on the following Sunday of the Ember Days, if he wishes to continue the Saturday fast. Or it was called vacant Sunday because on that day the Pope was free from stations, already wearied by the preceding ordinations; for it is clear from the acts of the popes that the ordinations customarily held by him were in the month of December. Others finally thought that that Sunday was called Vacant because then the Pope, laying aside other occupations, applied himself only to distributing alms. See Sabbath vacant in the entry Sabbath. Because of this fixed observance, if the vigil of the Nativity should occur on this Sunday, the ninth lesson is not read from the homily of the Sunday, nor is its Gospel said at the end of Mass, as happens on all the other Sundays of the year, because these were already said on the preceding Saturday. Therefore in Advent the customary commemorations are not said in the Office. See Commemoration. Why it is called the Excepted Week. See Excepted Week. In Spain the images are covered. See Image. ADVERSARIA, commentaries on a text or writing, because these notes were made in that book on the side opposite the text. De la Cerda, chap. 80, no. 2. This author therefore called his book Sacred Adversaria, from whose scholarship our labors are greatly illuminated in large part. ADVERSARY. See Gasachio. ADULTERER. See Mæchus. ADULTERY. See Mæchia. ADUMBRO, I obscure, shadow forth. [As when, though compared with another good and shadowed by another, nevertheless it remains in the name of good. Tertullian, On Exhortation to Chastity, chap. 3.] ac
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A E ac idem alibi: [Petulantiam à modestia adumbratam, de Spect. cap. 9.] ADVOCATIA. FR. genus feudi. [Advocatiæ Imperii, Chron. Casin. lib. 4. cap. 35. Bonifac. in hist. Tarvis. & in Comment. de feudis Venetis, pag. 65. & 71. leges feudales de pace tuenda, §. quicunque Advocatiam.] ADVOCATIO, penes Tertullianum, non rarò consolationem significat, quod à verbo græco & ἀγκυλλινοι trahitur, quod simul consolationem, & advocationem significat. [Itaque talibus & advocatio, & risus promittitur, lib. de pœniten. cap. 11.] Eodem sensu usus est verbo Advoco, ut lib. 3. advers. Marc. cap. 14. ubi legimus: Advocate languentes. In Iure Canonico Ius advocationis dicitur, quod nos Iuspatronatus appellamus, & Advocatus is etiam dicitur, ad quem spectat præsenta-re, vel nominare, scilicet, patronus ipse. Vide de Advocatis in aliis significationibus in verbo Defensor. Conclamator. Adminiculator. Mamburgium. Paraclitus. Scholasticus. Tanganus. ÆDIFEX. Faber murarius, seu Architectus. [Antè enim fuit deliberandum ex similitudine prudentissimi ædificis illius, qui priùs sumptus operis cum viribus suis supputat. Idem Tertull. de Idol. cap. 12.] FR. putarem hìc potiùs de fabricæ domino sensum esse, eo modo, quo de eodem Christus Lucæ 14. dixerat: [Quis enim ex vobis volens turrim ædificare, non priùs sedens computat sumptus, qui necessarii sunt, si habeat ad perficiendum, ne postquam posuerit fundamentum, & non potuerit perficere &c.] Non enim ad Fabrum, aut Architectum operis sumptus, sed ad dominum fabricæ cum suis viribus spectat supputare. Unde ædifex qui ædificat, nempè, & ædificare facit propriè dicitur, licèt promiscuè de utroque possit intelligi, sicut fabricatoris nomen utrique adaptatur: sed Tertulliani sensus hìc ad parabolam Christi adductam alludit, nempè, de eo, qui propriis sumptibus ædificare facit. ÆGINUM TALENTUM. Vide Talentum. ÆGYPTII, quid significare intendebant per sphingis simulacrum. Vide Sphinx. Quid per Serapin. Vide Sporteolus. Seraphim. Ægyptiaci dies. Vide Strena. Primi ad tendendas Monialium comas. Vide Tonsura. ÆNEA. FR. dicebatur Jerosolymis quædam Ecclesia, fortasse quia æneas valvas, aut tectum habebat. [Prætereà pervenit ad me, quia in ea Ecclesia, quæ ænea dicitur, sæpè in Jerosolymorum Urbe vestræ Ecclesiæ jurgia nascuntur. S. Gregor. lib. 9. cap. 40. ad Isacium Jerosolym. Episc. ÆNEUS SERPENS. Vide Nohestan. ÆNIOLUS. FR. Lebes, ænulum, seu æneolum. [Ænioliferventibus aquis desuper pendebant. Invita S. Aldegundis Abb. ÆONES, Vide Abascantus. A E 13 ÆPHONOTROPHIUM, Cantorum Collegium. [Fecit ad S. Stephanum æphonotrophium, ubi Primicerius, & Cantores manerent. In Greg. Magno Petrus Mallius in sua hist. sac.] à voce græca ἕυφονοποφεῖν, quæ locum, ubi Cantores aluntur, significat; ideò rectè scribendum erit per EU, in principio, id est, Æphonotrophium. ÆQUALENTIA. FR. hæreditaria inter fratres æquali portione divisio. Marculph. lib. 11. cap. 14. ÆQUIVOCOR, id est, habere æquale, ac simile vocabulum, quod in sensu scholastico potiùs univocor, diceretur. [Nec parvipendendum patrocinium hujus pœnitentis (scilicet, Mariæ Magdalenæ) quia sicut æquivocatur Beatæ Virgini in vocabulo, sic etiam confertur ei quodammodo in exemplo. Petr. Blesen. serm. 23.] Sic etiam æquivocationem idem dixerat pro nomine univoco. [Æquivocationi vestræ toto corde gratulor, nec reor hoc accidisse sine dispensatione divina, ut nobis esset uniformitas nominis, quos à pueritia fecerat uniformes identitas voluntatum, epist. 77.] Reperitur etiam in hac significatione ejus adjectivum æquivocus. [Itaque postquam Ludovicus ab æquivoco filio suo restitutus est in Regnum. Flod. 1. 2. hist. Remen. cap. 20.] De æquivoco filio dixerat, quia Ludovicus etiam sicut & pater vocabatur. Quod clariùs VVarnefridus, cùm singulos Caroli magni liberos recensuerit: [Secundus (inquit) Pipinus fratri, atque avo æquivocus;] constat enim ejus avum vocatum fuisse Pipinum, sicut & frater ex Himiltruda genitus. FR. [Moxque palàm Domini Papæ Benedicti VII. qui sic vocabatur, ex numero præcedentium æquivocorum obnixè petit auxilium. In Chronica Ditmari Episcop. lib. 3.] Vide Anagogia. AER. Vide Velum. Æra, vox familiaris sacris Conciliis, & Ecclesiasticis Scriptoribus, ad denotandum annorum computum. De origine hujus nominis est quæstio inter Etymologos. Aliqui existimarunt à voce Æs derivari, cùm in ære signato nota currentis anni imprimebatur. Alii probabiliùs censent hanc dictionem compositam esse ex litteris A. FR. A. id est, Annus erat Augusti; nam hujus Imperatoris tempore coeperat hic annorum computus. At Cardinalis Baronius in Not. ad Martyrol. Roman adhærens Dioni Cassio, opinatur ab ære collato hoc vocabulum sortitum fuisse; nam Augusti temporibus ex Hispania tam ingens copia monetarum collecta fuerat, quæ nedum pro triumpho, sed & ad refarcienda Romana mœnia, ac ædificia fuerat sufficiens, atque ab hac copiosa nationis Hispanicæ contributione coeperat Æra denominari annorum computus ob hoc memorabile factum; ideòque nota hæc in Hispanicis Conciliis
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A E ac idem alibi: [Petulance shaded by modesty, on Spect. cap. 9.] ADVOCATIA. FR. a kind of fief. [Advocatiæ Imperii, Chron. Casin. lib. 4. cap. 35. Bonifac. in hist. Tarvis. & in Comment. de feudis Venetis, pag. 65. & 71. leges feudales de pace tuenda, §. quicunque Advocatiam.] ADVOCATIO, with Tertullian, often means consolation, because it is derived from the Greek word & ἀγκυλλινοι , which at the same time signifies both consolation and advocacy. [And so to such persons both advocacy and laughter are promised, lib. de pœniten. cap. 11.] He used the verb Advoco in the same sense, as in lib. 3. advers. Marc. cap. 14, where we read: Advocate languentes. In Canon Law the right of advowson is called what we call the right of patronage, and the Advocate is also said to be the one whose office it is to present or nominate, namely the patron himself. See, on Advocates in other meanings, under the words Defensor. Conclamator. Adminiculator. Mamburgium. Paraclitus. Scholasticus. Tanganus. ÆDIFEX. A mason, or architect. [For first one had to deliberate by the likeness of that most prudent builder, who first calculates the cost of the work with his own means. The same Tertull. de Idol. cap. 12.] FR. I would rather think that here the sense is of the master of the building, in the way Christ said of the same in Luke 14: [For which of you, intending to build a tower, does not first sit down and count the cost, whether he has enough to complete it, lest after laying the foundation, and not being able to finish it &c.] For it is not the mason or architect of the work who is concerned to calculate the cost, but the master of the building with his own means. Hence ædifex, namely one who builds, and properly one who causes a building to be made, is said, although it can be understood of either indiscriminately, just as the name of fabricator is applied to both: but Tertullian’s meaning here alludes to Christ’s parable cited above, namely, of the one who causes the building to be made at his own expense. ÆGINUM TALENTUM. See Talentum. ÆGYPTII, what they intended to signify by the image of the sphinx. See Sphinx. What by Serapis. See Sporteolus. Seraphim. Egyptian days. See Strena. The first to stretch out the hair of nuns. See Tonsura. ÆNEA. FR. a certain church in Jerusalem was so called, perhaps because it had bronze doors or a bronze roof. [Moreover, it has come to my ears that in that church, which is called the bronze one, disputes among your church’s people often arise in the city of Jerusalem. S. Gregor. lib. 9. cap. 40. ad Isacium Jerosolym. Episc. ÆNEUS SERPENS. See Nohestan. ÆNIOLUS. FR. a pot, a little basin, or a small bronze vessel. [Ænioli over the boiling waters hung down from above. Vita S. Aldegundis Abb. ÆONES, See Abascantus. A E 13 ÆPHONOTROPHIUM, a choir college. [He made at St. Stephen’s an æphonotrophium, where the Primicerius and the singers might dwell. In Gregory the Great, Petrus Mallius in his ecclesiastical history.] from the Greek word ἕυφονοποφεῖν, which signifies the place where singers are supported; therefore it should properly be written with EU at the beginning, that is, Æphonotrophium. ÆQUALENTIA. FR. hereditary division among brothers in equal shares. Marculph. lib. 11. cap. 14. ÆQUIVOCOR, that is, to have an equal and similar word, which in scholastic usage would rather be called univocor. [Nor is the patronage of this penitent to be lightly regarded (namely Mary Magdalene), because just as she is equivocal with the Blessed Virgin in name, so also is she in some sense compared to her in example. Petr. Blesen. serm. 23.] Thus he had also used equivocation for a univocal name. [I heartily congratulate you on your equivocation, and I think this has not happened without divine dispensation, so that there might be uniformity of name among us, whom from childhood the identity of wills had made uniform, epist. 77.] His adjective æquivocus is also found in this meaning. [And so after Louis had been restored to the kingdom by his equivocal son. Flod. 1. 2. hist. Remen. cap. 20.] He had spoken of an equivocal son, because Louis was also called the same as his father. VVarnefridus states this more clearly, when he has listed the children of Charlemagne one by one: [The second, he says, Pepin, equivocal to his brother and to his grandfather;] for it is clear that his grandfather was called Pepin, as was the brother born of Himiltruda. FR. [And soon after, openly, he earnestly sought the aid of Lord Pope Benedict VII, who was so called, from among the number of the preceding equivocal ones. In the Chronicle of Bishop Ditmar, lib. 3.] See Anagogia. AER. See Velum. Æra, a term familiar in sacred Councils and ecclesiastical writers, used to denote the reckoning of years. The origin of this name is a question among etymologists. Some thought it derived from æs, since the mark of the current year was stamped on coined bronze. Others more probably hold that this term is composed of the letters A. FR. A., that is, Annus erat Augusti; for in the time of that emperor this reckoning of years began. But Cardinal Baronius, in the Notes on the Roman Martyrology, following Dio Cassius, thinks that the word took its name from ære collato, from a contribution collected; for in the time of Augustus such a vast quantity of money had been gathered from Spain that it was sufficient not only for the triumph, but also for repairing the walls and buildings of Rome, and from this abundant contribution of the Spanish nation the reckoning of years began to be called Æra on account of this memorable event; and therefore this notation in the Spanish Councils
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14 A E ciliis frequenter reperitur. FR. quæ triginta octo annisante Christi adventum incoeperat, in Consulatu, scilicet, Apii Claudii, & Norbanis Flacci: hinc est, quòd quando in Toletano Concilio contra Priscillianistas congregato, habetur celebratum fuisse anno 438. non nisi anno Christiano 400. intelligendum est. Qui calculandi modus cessavit in Regnis Hispaniæ, in Aragonia, scilicet, anno 1358. in Castella 1383. ac in Lusitania tandem anno 1415. Æra autem Christi coepit apponi anno 527. ut ibi notat Baronius in Annal. quando, nimirum, post Justinianum Imperatorem fasti Consulares deferant: primusque fuit Dionysius Exiguus, qui privatim à Nativitate Domini annos coeperat numerare, hoc est, eodem anno, quo supra 527. & post Justinianum, qui obiit anno 525. numerabantur anni ab Incarnatione; ita Dominicus Mazzochius in supplemento Civitatis Castellanæ. Paulus verò Diaconus multò priùs ab Incarnatione suum computum, lib. 17. notaverat, id est, ab anno 492. qui ibi sic ait: Notat Glossa in extrav. cap. unico, de Summa Trinit. Pontificis datam ab Incarnatione immemorabiliter in usu esse, congesta per Gloss. in Clement. de Summa Trinit. ß. Ex tempore; sed Bononiensis Academia postea introduxerat à Nativitate subscriptionem, fortassè ea inducta ratione, quòd computus ab Incarnatione, novem menses postponit Christi ætati, ut notant Baldus in L. nuptæ, ß. Senatores, ff. de Senator. Aretin. consil. 71. visa ad finem. In calculatione verò à Nativitate, unica tantùm dies, in qua natus est Christus, excluditur, l. à Caligato, C. de nuptiis: : Hoc tamen vocabulum in neutro genere, & plurali numero apud D. Ambrosium debitum contractum significat; ubi de Protoplaste loquitur. Item pretium sonat aliquando: sic idem Doctor Iudam Magdalenæ murmurantem argutè irridet: Trecentorum (inquens) æra crucis insigne declarat, lib. 6. in Lucam, cap. 8.} Alludit ad primam litteram dictionis Trecentorum, quæ ad modum crucis formatur. Vide Aureus numerus, Epacta, Indictio. Æra Mahumetanorum. Vide Hegira. Æra planta qualis sit. Vide Zizania. ÆRATUS ORBIS. FR. scutum. [Rex locutus: Licèt pectus meum lorica vix deferat, & assiduè manum orbis æratus includat, necnon latus muniat ferri præsidium. Ennodius in vita B. Epiphani Ticinen. Episc. ÆREOLA moneta. Vide Talentum. ÆROMANTIA. Vide Hydromantia. ÆSTIMARIA. FR. juridica æstimatio. Bullar. Casinen. tom. 2. const. 36. n. 6. ÆSTIVALES. Vide Bota. Æstus maris. Vide Le- A F do. Æstiva coena. Vide Thamnus. ÆTERNITAS, quare ab hominibus mereatur in præmium, sive in poenam. Vide Infernum. Æternari cupiunt homines in terra. Vide Sepulchrum. ÆTHIOPS. Vide Blembus, Campana, Confessio, Hebdomada major, Monophysitæ, Sabbatum. Henoch. Æthiopes adhuc antiquum ritum præbendi infantibus lac, & mel observant in baptismo. Vide Baptismus. ÆTIANTI. FR. Hæretici ab Ætio appellati, aspernentes oblationes, & sacrificia pro defunctis, 24. qu. 3. cap. 39. (à nostri sæculi Novatoribus denuò excitatus error:) atque ab Eunomio Ætii discipulo Eunomiani deindè vocati sunt, Socratis hist. Eccl. lib. 2. cap. 28. Theodorici hist. Eccl. lib. 2. cap. 24. Sozomeni hist. Eccl. lib. 6. cap. 26. & 27. Nec à prædictis Novatoribus poenitentiam negantibus valdè differant; nam asserebant, in fide viventes, poenitentia haud indigere, cum essent impeccablebiles. Dissimilitudines autem in divinis somniabantur, Patris à Filio, atque ab hoc Spiritus Sancti. Ibidem. Vide Anomæi, Trinitas. Ævosus, antiquus, vetustus. [Vir meus Æmi- lius vetulus sit, ac in ævoso ejus corpore frigidus extet circum præcordia sanguis. Hinc- mar. in Remigio. AFA, vox græca Æφι, quæ pulverem significat. [Ægyptium video in Afa voluntantem. In vita SS. Propertii, & Felicis.] Palæstricam artem alludit; nam luctatores oleo uncti in arena involvuntur, nè facilè ab adversario amplexari, & prosterni valeant. Hîc autem de daemone fabulatur in forma Ægyptii apparente. AFATOMIA. FR. Donatio, seu forma tradendi possessionem. In lege Salica, tit. 48. Dicitur etiam Affatimia. [Ideò pensantes causam consanguinitatis, dono vobis per hanc affatimiam, pro omni portione in pago illo, centena illa. Marculf. in suo Formul.] Reperiuntur in eadem significatione Adfatimo verbum, & Adfatimus adjectivum. AFFIRMATIO. Vide Diffinitio. AFFINITAS spiritualis contrahitur inter Confessarium, & poenitentem. Vide Pænitentialis. AFFICTUS. FR. Locatio, conductio: [Affictuum, & pensionum possessio poterat tibi restitui, de rest. spol. cap. 19. AFFRONTATIO, confinium, seu conterminatio; nam termini quasi frontibus inter sese objiciuntur: [Quantum istæ affrontationes includunt, atque terminant. In vita B. Oldegerii Episcopi. AFRICA, quando ab Arabis capta. Vide Taxatus. AGAMMA, vox græca Αγαλμα, de qua fit mentio in secundo Concilio Nicæno, statuam alicujus ani-
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is often found. FR. which had begun thirty eight years before the coming of Christ, in the Consulate, namely, of Appius Claudius and Norbanus Flaccus: hence it is that when in the Council of Toledo, assembled against the Priscillianists, it is said to have been celebrated in the year 438, it must be understood as only in the Christian year 400. This mode of reckoning ceased in the Kingdoms of Spain, in Aragon, namely, in the year 1358, in Castile 1383, and in Lusitania at last in the year 1415. But the Era of Christ began to be added in the year 527, as Baronius notes there in the Annals, when, namely, after the Emperor Justinian the consular fasti were discontinued: and the first was Dionysius Exiguus, who privately had begun to count years from the Nativity of the Lord, that is, in that same year, namely 527, and after Justinian, who died in the year 525, years were counted from the Incarnation; thus Dominicus Mazzocchius in the supplement to the Castellan City. Paulus the Deacon, however, much earlier had noted his computation from the Incarnation, book 17, that is, from the year 492, as he says there: The Gloss on the extrav. cap. unico, de Summa Trinit. notes that the dating given from the Incarnation has been in use from time immemorial, gathered in the Gloss on the Clementine de Summa Trinit. ß. Ex tempore; but the University of Bologna later introduced the subscription from the Nativity, perhaps induced by this reason, that the reckoning from the Incarnation postpones the age of Christ by nine months, as Baldus notes in L. nuptæ, ß. Senatores, ff. de Senator. Aretin. consil. 71, seen at the end. But in the calculation from the Nativity, only one day, the day on which Christ was born, is excluded, l. à Caligato, C. de nuptiis: : Yet this word in the neuter gender and plural number signifies a due debt in St. Ambrose; where he speaks of the Protoplast. It also sometimes means price: thus the same Doctor cleverly mocks Judas murmuring at Magdalene: “Three hundred” (he says) “the bronze of the cross shows forth the sign,” book 6, on Luke, chap. 8.} It alludes to the first letter of the word “Trecentorum,” which is shaped in the form of a cross. See Golden Number, Epact, Indiction. The Era of the Mahometans. See Hegira. What kind of thing the era of the plant is. See Zizania. ÆRATUS ORBIS. FR. shield. [The king spoke: Although my breast scarcely bears a cuirass, and continually the bronze orb encloses the hand, and furthermore the protection of iron shields the side. Ennodius in the life of B. Epiphanius, Bishop of Pavia. ÆREOLA moneta. See Talentum. ÆROMANTIA. See Hydromantia. ÆSTIMARIA. FR. legal appraisal. Bullar. Casinen. vol. 2, const. 36, n. 6. ÆSTIVALES. See Bota. The tide of the sea. See Le- do. An evening meal in summer. See Thamnus. ÆTERNITAS, why it is deserved by men as a reward, or as punishment. See Hell. Men wish to be made eternal on earth. See Sepulchre. ÆTHIOPS. See Blembus, Campana, Confession, Great Week, Monophysites, Sabbath. Henoch. The Ethiopians still observe the ancient custom of giving infants milk and honey in baptism. See Baptism. ÆTIANTI. FR. Heretics named from Aetius, who rejected offerings and sacrifices for the dead, 24 q. 3 c. 39. (an error revived again by the Novators of our age:) and from Eunomius, Aetius’ disciple, they were afterward called Eunomians, Socrates, Eccl. Hist. book 2, chap. 28. Theodoret, Eccl. Hist. book 2, chap. 24. Sozomen, Eccl. Hist. book 6, chap. 26 and 27. Nor do they greatly differ from the said Novators who deny penance; for they asserted that those living in faith did not need penance, since they were impeccable. They also dreamed up differences in the Godhead, of the Father from the Son, and from this the Holy Spirit. Ibidem. See Anomoeans, Trinity. Ævosus, ancient, old. [My husband Æmilius may be aged, and in his aging body cold blood may stand around his heart. Hincmar on Remigius. AFA, a Greek word, Æphi, which means dust. [“I see an Egyptian wallowing in Afa.” In the life of SS. Propertius and Felix.] It alludes to the art of wrestling; for wrestlers, anointed with oil, are rolled in the arena, lest they be able easily to be embraced by the adversary and thrown down. Here however he tells a fable about a demon appearing in the form of an Egyptian. AFATOMIA. FR. A donation, or the form of transferring possession. In the Salic Law, title 48. It is also called Affatimia. [Therefore weighing the matter of kinship, I give to you by this affatimia, for every portion in that pagus, that hundredfold amount. Marculf in his Formulary.] The verb Adfatimo and the adjective Adfatimus are found with the same meaning. AFFIRMATIO. See Diffinitio. AFFINITAS spiritualis is contracted between the confessor and the penitent. See Pænitentialis. AFFICTUS. FR. Lease, hiring: [The possession of leases and rents could be restored to you, de rest. spol. chap. 19. AFFRONTATIO, boundary, or neighboring border; for boundaries are, as it were, set against one another face to face: [As much as these boundaries include and delimit. In the life of B. Oldegerius, Bishop. AFRICA, when it was captured by the Arabs. See Taxatus. AGAMMA, a Greek word, Agalma, of which mention is made in the Second Nicene Council, a statue of some ani-
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AG animalis significat, ad differentiam imaginis rationalis, quæ dicitur Icona. Vide suo loco. FR. Idem vocabulum, sed diversæ significationis, in vita S. Gisleni legitur. {Corpus in sindone mundo diligentissimè involutum, & sub agalmatis clave firmissimè obseratum, in eadem urna deponitur.} Aliqui arcam intellexerunt, sed græcè rem lætitiam, & consolationem afferentem sonat. AGAMUS, græca vox Aγαμος, id est, Cœlebs: γαμος enim nuptiæ dicuntur; unde Agamus fine nuptiis, id est, innuptus. {Primus Adam monogamus, secundus agamus. Qui bigamiam probant, exhibeant tertium Adamum bigamum. D. Hieron. contra Jovin.} Quare cœlebs foemina, quæ Deo se dedicabat, ut est Monialis, & similis, Agama appellabatur. De Monogamo. Vide suo loco. AGAPE, sacra convivia erant, quæ in primitiva Ecclesia fiebant, græca vox Aγαπη, id est, Amor, & Charitas, nam frequentabantur amoris & charitatis gratia: quæ tripliciter fiebant, scilicet, occasione nuptiarum, in quibus invitabatur ipsemet Episcopus, dicebanturque Agapæ connubiales. Alia celebrabantur in festivitatibus Sanctorum Martyrum, & appellabantur Agapæ natalitiæ, quæ erant in Ecclesia. Alia tandem convivia in exequiis præbebantur, & Agapæ funerales nominabantur. Vide Cæniscia. De his admonuit Clericos S. Clemens, inquiens, {Qui in exequiis mortuorum ad convivium funebre invitati estis, ordine & timore Dei epulamini, ut possitis preces pro defunctis exhibere Deo, lib.8. Const. Apost. cap.44.} Mos erat invitandi præter Clericos, etiam pauperes, amicos, & affines, ut observavit Origenes in Job, lib.10. FR. Ex Concil. Gangrensi in Gratiani decreto, dist 42. cap.1. habetur, {Si quis despicit eos, qui fideliter agapes, id est, convivia pauperum exhibent, & propter honorem Domini convocant fratres, & noluerit communicare hujuscemodi convocationibus, parvipendens, quod geritur, anathema sit;} Alciatus verò, lib. Prætermislorum, 1. in dict. Agapes, malè opinatur Lapinas hîc legendum, & non Agapes. {Ad convivium, quod agape dicitur, & Euangelista soxliu appellavit. Const. Apost. cap.28. lib.2.} ubi pro omnibus Ecclesiæ gradibus quomodo dividendæ sint portiones disponit: ||: Ac Sanctus Paulinus Aletio scribens, ejus magnificentiam in funeralibus agapis pro Rusina uxore in Basilica Vaticana celebratis, valdè commendat; sic enim ait: {Patronos animarum nostrarum pauperes, qui tota Roma stipem meritant, multitudinem in Aulam Apostoli congregasti. Puccro equidem tanto operistui spectaculo pascor. Videre enim mihi videor tota illa religiosa miseranda plebis examina, illos pietatis divinæ alumnos tantis influere penitùs agminibus in amplissimam gloriosi Petri Basilicam, ut pro ja- AG 15 nus atrii, & pro gradibus campi spatia coarctentur, epist.81.} Solebant celebrari etiam post sanctissimam Communionem, {Antiquitùs mos erat post communionem divinorum mysteriorum coepulationes, & computationes fieri, divitibus epulas suppeditantibus, ac præterea pauperiores invitantibus. Zonar. in can. 74. Trull.} De Agapis solemnibus pro Ecclesiarum dedicationibus D. Gregorius loquitur, lib.1. epist.14. ubi Petro Subdiacono necessaria pro similibus conviviis ad dedicationem cujusdam Oratorii committit. Abusiones deinde ex hisce conviviis in Ecclesiis exortæ, prohibitæ fuere à SS. Præsulibus, præcipuè in Conciliis Laodicens. cap.28. FR. In decret. Gratian. dist. 42. cap.3. habetur: {Non oportet ministros Altaris, vel quoslibet Clericos ad agapem vocatos partes tollere propter injuriam, quæ ex hac occasione Ecclesiastico ordini poterit deputari. Laodicen. Concil. Item in eodem decret. Gratiani notatur ex Carthaginense Concilio IV. quòd: {Nulli Episcopi, vel Clerici in Ecclesia conviventur, nisi fortè transeuntes hospitiorum necessitate illic reficiantur: populi ab hujusmodi conviviis (quantum fieri potest) prohibeantur, dist.42.c.5.}: ||: Constantinopol. VI. cap.74. ubi Charitates appellantur, & penitùs suppressæ à S. Ambrosio, ejusque exemplo à D. Augustino, qui ab Ecclesia Africana eas expellere curavit, cum deperdita jam prospiceretur cana illa Christianorum simplicitas. Cui reformatori, ut suaviùs tales moderaret abusus, Aurelius Carthaginensis Episcopus scripserat, scilicet; {Magis docendo, quàm jubendo, magis monendo, quàm minando, ep.64.} Hæc agapeja immoderata convivia ob nimiam, licentiosamque dissuetudinem in Christianis reprehendit etiam Tertullianus, {Apud te (inquiens) agape in cacabis servet, fides in culinis calet, spes in ferculis jacet, lib. de jejun. advers. Psych. cap.17.} FR. {Non oportet in Basilicis, seu in Ecclesiis agapem facere, & intùs manducare, vel accubitus sternere non licet,} sunt verba Canonis, 4.dist.43.: ||: Tempore autem præfati Tertulliani, cum nimirum adhuc non erant agapes à Conciliis prohibitæ: ideò ipsemet piorum hæc Christianorum convivia laudavit, quæ tamen non erant immoderata, sicut illa, de quibus superiùs reprehenderat, quare de moderatis sic ait: {Cæna nostra de nomine rationem sui ostendit. Vocatur Aγαπη, id quod dilectio penès Græcos est. Quotiescunque sumptibus constet, lucrum est pietatis nomine facere sumptum. Siquidem inopes quoque refrigerio isto juvamus. Nihil vilitatis, nihil immodestiæ. In Apolog. cap.34.} Catechumeni verò ad hæc convivia non admittebantur, nam adhuc habiles non erant ad communionem; sic nec Pœnitentes publici, qui eam recipere nequibant. In Orientali tamen Ecclesia, usque ad præ-
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AG means "animal," in distinction from the rational image, which is called Icona. See in its place. FR. The same word, but with a different meaning, is read in the life of St. Gislenus. {The body, carefully wrapped in a clean shroud, and most securely fastened under the lock of the agalmatis, is placed in the same urn.} Some understood this to mean a chest, but in Greek the word sounds like something bringing joy and consolation. AGAMUS, a Greek word, Aγαμος, that is, unmarried: for γαμος means nuptials; hence Agamus means without nuptials, that is, unmarried. {The first Adam monogamous, the second agamus. Let those who approve bigamy produce a third Adam who is bigamous. St. Jerome against Jovinian.} Therefore an unmarried woman who dedicated herself to God, as is a nun, and the like, was called Agama. See Monogamus in its place. AGAPE, sacred banquets were those held in the primitive Church; the Greek word Aγαπη means Love and Charity, for they were held for the sake of love and charity: and they were of three kinds. First, on the occasion of weddings, at which the Bishop himself was invited, and they were called connubial Agapæ. Others were celebrated on the feast days of holy martyrs, and were called natalitial Agapæ, which were in the Church. Others, finally, were offered at funerals, and were called funeral Agapæ. See Cæniscia. St. Clement admonished the clergy about these, saying: {You who have been invited to the funeral banquet at the obsequies of the dead, feast in order and in the fear of God, so that you may be able to present prayers to God for the departed, book 8, Apostolic Constitutions, chap. 44.} It was customary to invite, besides the clergy, also the poor, friends, and relatives, as Origen observed on Job, book 10. FR. From the Council of Gangra in Gratian’s decree, dist. 42, chap. 1, it is found: {If anyone despises those who faithfully provide agapes, that is, banquets for the poor, and for the honor of the Lord summon the brethren, and is unwilling to take part in such gatherings, despising what is being done, let him be anathema;} but Alciatus, book I of the Prætermislorum, on the said Agapes, wrongly thinks that Lapinas should be read here, and not Agapes. {To the banquet which is called agape, and which the Evangelist called soxliu. Apostolic Constitutions, book 2, chap. 28.} where he sets out how portions are to be distributed among all the orders of the Church: ||: And St. Paulinus, writing to Aletio, highly commends its magnificence in the funeral agapæ celebrated for Rusina, his wife, in the Vatican Basilica; for thus he says: {You gathered the poor, the patrons of our souls, who earn their bread throughout Rome, into the hall of the Apostle. Surely I am fed by so great a spectacle of your work. For I seem to see before me all those religious and pitiable ranks of the people, those foster-children of divine piety, flowing in such great throngs into the most spacious Basilica of glorious Peter, so that the spaces of the courtyard and the steps of the field are crowded... epist. 81.} They used also to be celebrated after the most holy Communion, {In ancient times it was customary after the communion of the divine mysteries to hold meals and reckonings, with the rich supplying the feasts and, moreover, inviting the poorer. Zonar. on canon 74 of Trullo.} St. Gregory speaks of solemn agapæ for the dedication of churches, book 1, epist. 14, where he entrusts to Peter the Subdeacon provisions for similar banquets at the dedication of a certain oratory. Abuses, which then arose from these banquets in churches, were forbidden by the holy prelates, especially in the Council of Laodicea, chap. 28. FR. In Gratian’s decree, dist. 42, chap. 3, it is found: {The ministers of the altar, or any clerics whatsoever, ought not to take portions when invited to an agape, on account of the injury that may be attributed to the ecclesiastical order from this occasion. Council of Laodicea. Likewise in the same decree of Gratian it is noted from the Fourth Council of Carthage that: {No bishops or clerics are to banquet in the church, unless perhaps, as they pass by, they are refreshed there out of the necessity of hospitality: the people are to be kept, as far as possible, from banquets of this kind, dist. 42, c. 5.}: ||: Constantinople VI, canon 74, where they are called Charities, and were utterly suppressed by St. Ambrose, and by his example by St. Augustine, who took care to expel them from the African Church, when that ancient Christian simplicity was already seen to be lost. To this reformer, that he might more gently moderate such abuses, Aurelius, bishop of Carthage, had written, namely: {By teaching more than by commanding, by admonishing more than by threatening, ep. 64.} Tertullian also reproves these excessive banquets, because of the too great and licentious custom among Christians: {With you, he says, agape is kept in cauldrons, faith grows warm in kitchens, hope lies in the dishes, book on fasting against the Psychics, chap. 17.} FR. {It is not fitting to make agape in basilicas or in churches, and to eat within, nor is it permitted to spread couches,} are the words of the canon, dist. 43, c. 4: ||: But in the time of the aforesaid Tertullian, when agapæ had not yet been forbidden by councils, he himself therefore praised these banquets of pious Christians, which, however, were not excessive, like those he had earlier condemned; and so of the moderate ones he says: {Our supper shows its reason from the name. It is called Aγαπη, that is, love among the Greeks. However much it may cost, it is gain to spend money in the name of piety. For we also aid the poor with this refreshment. There is nothing base, nothing immodest. In Apology, chap. 34.} Catechumens, however, were not admitted to these banquets, for they were not yet qualified for communion; nor were public penitents, who could not receive it. In the Eastern Church, however, up to
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16 A G præsens, hæ agapes durant, ubi festivitatum, & funeralium occasione sæpè interfui, quamvis non intra Ecclesias, sed penè ipsa sub dio, vel in privatis domibus, juxta id, quod D Gregorius, lib. 9. epist. 71. Anglicis noviter ad fidem conversis præscripserat; permittendo eis, scilicet, ut non longè ab Ecclesiis, in tuguriis virentibus frondibus fabricatis, talia convivia recolerentur. Itaque inter alia convivia, in quibus ibi præsens fueram, sumptuosissimum illud erat non minùs, ac devotissimum Montis Libani, quando de anno 1624. pro sanctæ Sedis Apostolicæ negotiis ad Patriarcham accesse- ram; ibi enim in festivitate Patriarchalis Ecclesiæ, quæ sub titulo Deiparæ Assumptionis est, convivium celebratum fuit, in quo interfuerunt Episcopi non pauci, magna Clericorum caterva, & innumerabilis populorum concursus: non enim in hoc venerabili Coenobio, excepto hoc solùm die, carnes manducare, nec unquam animalia mactare licet, quod pro hac die extrà clausuram permittitur. At Patriarcha cum cæteris Monachis, & Episcopis ejusdem Ordinis feorsim comederunt; eorum enim regula, quæ est D. Antonii Abbatis, nunquam carnes manducare permittit. Unde Maronitæ Monachi, licèt ad prælatitias dignitates ascendant, observant nihilominùs hanc carnium abstinentiam, sicut & reliquas Antonianas constitutiones. In ruralibus Insulæ Melitensis Ecclesiis, quum aliquod festum celebratur, solent post Vesperarum solemnitatem, buccellas unà cum fructibus populo distribuere; Græci verò placentas, & subcinericios panes distribuunt, at in exequiis dant granum frumenti coctum, & benedictum, quod condimentis, ut bellariorum, & id generis adulcare solent, quæ , id est, Coliva, latinè bellaria vocamus. FR. græcè tamen , & Coliphium latinè ipsum panem subcinericium dicitur. Plaut. Coliphia mihi ne incocta detis: & Juvenal. sat. 2. Luctantur paucæ, comedunt coliphia paucæ. Item Martial. 1. 7. epig. 66. Quum Coliphia sexdecim comedit: Esculentum hoc frumenti cocti originem duxit ex capitali in Christianos Juliani Apostatæ odio: dùm ipsi Constantinopolis Quadragesimam observabant, jusserat ille, ut publicè comestibilia vendentes, non nisi contaminata, & Idolis imolata exponerent, ad cogendos, scilicet, Christianos, ut aut illa comederent, aut fame perirent: verùm in visione à Sancto Theodoro admoniti, ut loco panis coquerent frumentum, quod actum fuit per integram hebdomadam, solicitè egenis ditiores subveniendo, & hoc pacto imperialis intentio frustrata, edictum revocavit: ob hanc igitur tanti facti memoriam continuarunt deinde Constantinop. fideles in gratiarum actionem illius S. Martyris, ad anniversarium ejusdem, ea coquere, atque A G amygdalis, uvis passis, nucibus à corticibus dimembratis, granis mali punici, foliisque apii breviter tritis hoc granum commiscere solebant, quæ compositio symbolicè varias Sanctorum virtutes denotat, & pauperibus elargiri solet: narrat omne id Nectarius Episcopus à Baronio in annum 362. relatus. Qui ritus à Græcis in Melita introductus, observatur ibi solùm in funeralibus, & Coccia etiam vocatur; Moschi tamen appellant Cothia panem illum benedictum, quem in Ecclesia pro mortuorum suffragio dispensant. FR. Casalius in aliquibus Galliæ, & Hispaniæ locis Agapea adhuc in usu esse ait, & colligitur ex lapide S. Ildephonsi Altaris in Ecclesia Hispanorum S. Iacobi Romæ. Vide Doche. AGAPETÆ SORORES, VOX græca , id est, in charitate sorores, seu sorores spirituales. Hieronymus tamen eas vocat Adoptivas sorores, epist. 27. ad Eustoch. sic etiam Pallad. in Dialogo, Sorores devotæ ab aliis nominantur, quas consuevere homines timoratæ conscientiæ in contubernio spirituali retinere; at temporis processu talis charitas in vitium degeneravit, idcircò præfatus D. Hieronymus loc. cit. appella-vit, ac zelo ardens, exclamat: In Constantinopitana namque Urbe, cum Clericis sub eodem tecto prætextu rectæ charitatis vive-bant; quæ petra scandali per Divum Ioannem Chrysostomum initio possessionis ejus curæ remota fuit, & à SS. PP. ac sacris Conciliis prohibita, & condemnata fuit. AGARENUS. Vide Saracenus. S. AGATHÆ MISSA, quare incipiat Gaudeamus omnes. Vide Introitus. AGELLUM. FR. parvusager. In Agenda plurimorum defunctorum. Graduale D. Greg. M. S. in Angel. Biblioth. S. Augustini de Urbe conservato. Agenda vespertina, vel matutina. In lectionar. S. Hieronymi. Per omne Sabbatum à Presbytero loci illius, agendæ illorum solemniter celebrantur. Beda in vita S. Augustini Angliæ Apostoli. Dicitur Agenda insuper tam Sacrum, quàm Officium pro defunctis, quia in iis agitur, & effectuatur testatoris mens, sic ab executione illius mentis Exequiæ dicuntur. FR. Sed ne Mauri quondam Episcopi Anniversitas, seu Agenda celebretur. Anast. Biblioth. in Leone II. Si quis Presbyter inconsulto Episcopo Agendam in quolibet loco noluerit celebrare. Capitular. Caroli Magni, tit. 224. Tandem luctuosa oratione finita, Agendam incoepi. S. Petrus Cluniacen. Abb. Epistolar. lib. 2. ep. 17. in Bibl. Cluniacen. AGGER. Vide Chomatum. AG-
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16 A G being present, I often attended these agapes, on occasions of festivities and funerals, though not inside churches, but almost in the open air itself, or in private houses, according to what D. Gregory, book 9, ep. 71, had prescribed to the English newly converted to the faith; namely, allowing them to celebrate such banquets not far from the churches, in huts made with green foliage. Thus, among other banquets at which I was present there, that sumptuous one was no less than devout, on Mount Lebanon, when in the year 1624 I had gone to the Patriarch on business of the Holy Apostolic See; for there, at the feast of the Patriarchal Church, which is under the title of the Assumption of the Mother of God, a banquet was celebrated, at which there were present not a few bishops, a large company of clerics, and an innumerable crowd of people: for in that venerable monastery, except on this one day alone, it is not permitted to eat meat, nor ever to slaughter animals, which for this day is allowed outside the enclosure. But the Patriarch, together with the other monks and bishops of the same Order, ate apart; for their rule, which is that of Abbot St. Anthony, never allows them to eat meat. Hence the Maronite monks, although they rise to prelatic dignities, nevertheless observe this abstinence from meat, as well as the other Antonian constitutions. In the rural churches of the island of Malta, when some feast is celebrated, after the solemnity of Vespers they are accustomed to distribute biscuits together with fruit to the people; the Greeks, however, distribute cakes and ash-baked loaves, but at funerals they give boiled and blessed wheat, which they are accustomed to sweeten with condiments, like confections and things of that sort, which, that is, Coliva, we call in Latin sweets. FR. Yet in Greek, and Coliphium in Latin, the ash-baked bread itself is called. Plautus: “Do not give me Coliphia uncooked.” And Juvenal, sat. 2: “Some wrestle, few eat coliphia.” Likewise Martial, 1. 7. epig. 66: “When he had eaten sixteen Coliphia.” This food made of boiled wheat took its origin from the murderous hatred of Julian the Apostate against Christians: while they in Constantinople were observing Lent, he had ordered that those selling public provisions should display nothing except food that had been contaminated and sacrificed to idols, in order to force Christians, namely, either to eat it or perish of hunger. But, admonished in a vision by Saint Theodore to boil wheat in place of bread, which was done for a full week, the wealthy carefully aided the needy, and in this way the imperial intention was frustrated, so he recalled the edict. On account, therefore, of the memory of so great a deed, the faithful of Constantinople afterward continued, in thanksgiving to that holy martyr, to prepare it on his anniversary, and to mix that wheat with almonds, raisins, nuts split from their shells, pomegranate seeds, and briefly crushed leaves of celery, a composition which symbolically signifies the various virtues of the saints, and is customarily distributed to the poor: all this is narrated by Bishop Nectarius, cited by Baronius under the year 362. This rite, introduced among the Greeks in Malta, is observed there only at funerals, and is also called Coccia; however, the Moschi call that blessed bread, which they dispense in church for the suffrage of the dead, Cothia. FR. Casalius says that in some places of France and Spain agapae are still in use, and this is gathered from the stone of the altar of St. Ildephonsus in the church of the Spaniards of St. James in Rome. See Doche. AGAPETÆ SORORES, a Greek word, that is, sisters in charity, or spiritual sisters. Jerome, however, calls them adoptive sisters, epist. 27 to Eustochium; so also Palladius in the Dialogue. They are called devout sisters by others, whom men of fearful conscience used to keep in spiritual companionship; but in the course of time such charity degenerated into vice, and therefore the aforesaid St. Jerome, in the passage cited, called it so, and, burning with zeal, exclaims: For in the city of Constantinople, under the same roof with clerics, they were living under the pretext of upright charity; this stumbling-block was removed by the divine John Chrysostom at the beginning of his tenure of office, and was prohibited and condemned by the holy Fathers and sacred Councils. AGARENUS. See Saracenus. Mass of St. Agatha, why it begins with Gaudeamus omnes. See Introitus. AGELLUM. FR. small field. In the Agenda of the many departed. Gradual of D. Greg. M. preserved in the Angelic Library of St. Augustine in the City. Evening or morning agenda. In the lectionary of St. Jerome. Every Saturday the agendas of those people are solemnly celebrated by the priest of that place. Bede in the life of St. Augustine, Apostle of England. Agenda is also said both for the sacred office and for the office for the dead, because in them the will of the testator is carried out and effected; hence funerals are called from the execution of that will. FR. But let not the anniversary, or agenda, of the former Bishop Maurus be celebrated. Anast. Biblioth. in Leo II. If any priest, without consulting the bishop, should be unwilling to celebrate an agenda in any place. Capitularies of Charlemagne, title 224. Finally, when the mournful prayer had been finished, I began the agenda. St. Peter of Cluny, Abbot, Letters, book 2, ep. 17, in the Cluniac Library. AGGER. See Chomatum. AG-
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AG AGGRESSIO. Vide Interprisa. AGIASMUS. Vide Aqua benedicta. AGIOSIMANDRUM. Vide Campana. AGISULFUS LONGOBARD. REX, quando cum Romanis compositus fuerit. Vide Introitus. S. AGNES. Vide Superdico. AGNIFERUS. FR. Epitheton Præcursoris Domini. In honorem, & gloriam Omnipotentis Dei, & Gloriosæ semper Virginis Mariæ, neconon Agniferi Præcursoris D. Jo. Baptistæ. In præfatione Missalis Hierofolym. Equitum Argentorati 1405. impressi, qui in Commenda Frisburgensi conservabatur; hodie tamen in amplissima D. mei Card. Brancatii Bibliotheca conservatur. ] Agniferus Baptista ex eo dicitur, quia in pictura fert secum Agnum in signum illius immaculati, quem monstravit, ut mox dicetur. D. Joannis manus, quæ Agnum Dei indicaverat, antiquitùs Antiochiæ conservabatur, ubi quotannis in die Exaltationis S. Crucis populo admirabili prodigio exponebatur; nam quando hæc sacra manus aperta cernebatur, annum fertilem indicabat, & è contrario, si clausa inveniebatur, sterilitatem præfagiebat. Quæ reliquia Rhodianis Equitibus à Bajazetto Turcarum Tyranno dono missa, hodie in Conventuali Ecclesia Melitæ magna veneratione asservatur: de quo miraculo in Menæo Græco ad 7. Ianuar. fit mentio. An liceat hunc Domini Præcursorem cum Agno ad latus depingere. Vide Agnus Dei. AGNOETÆ, , hæretici ita dicti, quia asserebant Christum ignorantem se esse confessum, dùm diem judicii finalis nescire dixerat. FR. de his habetur 24. q. 3. c. 39. ubi Agnoitæ juxta sonum græcæ vocis, & Gnoitæ dicuntur. Quos hæreticos ex Nestorianis prodiisse D. Greg. in Regist. lib. 8. ep. 43. testatur. AGNUS. Vide Velum. AGNUS DEI, precatio in Missa à Sergio Papa ordinata. FR. ita Albinus Flaccus, & Vvalfrid. cap. 22. Quæ tamen in Divi Petri Liturgia antiquior reperitur. Fortasse Author in hoc ideò Sergius communiter existimatur, quia ter Agnus Dei in Missa proferri statuit, cùm antea semel tantùm diceretur. Baron. ann. 701. Ter quoque Miserere nobis in fine repetebatur; at ob continua schismata, & Ecclesiæ tribulationes, Ioannes quidem XXII. edixerat, ut in tertia, ac ultima voce Dona nobis pacem dicereatur. Tamen usque ad præsens omnium Ecclesiarum Mater Lateranen. Basilica retinet adhuc canum ritum, ubi nedùm ejus Presbyteri id observant, tertia vice Miserere nobis pronunciando; sed & exteri Sacerdotes ibi celebrantes: Ecclesia enim hæc coelestis patriæ est symbolum, & inde ab omnibus tribulationibus immunis censetur. Alb. de off. Miss. Dur. cap. 53. Innoc. III. lib. de mist. Millæ. Pacem enim non Hierolexicon Magri. AG 17 expectat, dùm summè fruitur. Omissio Agnus Dei in Sabbati Sancti Missa, silentium trium SS. Mulierum, quæ fuerant ad monumentum Redemptoris, ac ejus non adhuc divulgatam in Mundum peccatorum redemptionem denotat. Durand. lib. 6. cap. 85. In prolatione Agnus Dei, qui sunt in Choro debent genuflexti. Vide Genus flexio. In ritu Ambrosiano solùm in Missis pro defunctis dicitur. Numismata sacra ex cera confecta, propter Agni figuram in symbolum Christi patientis, etiam solent vocari Agnus Dei, quorum usum cum tali figura impugnant aliqui, allegantes sextam Synodum, in qua prohibetur Christum depingi sub figura Agni, quod confirmatum fuit ab Adriano Papa. FR. scilicet, in can. sextam Synodum, de consecr. dist. 3. Hanc objectionem etiam tangit Vincentius Bonardus in opusculo de hisce Agnus Dei; sed non respondet ad objecta, solùm hoc utitur ad probandum, fuisse, nimirùm, illo ævo talia numismata. Quare ad objectionem satisfacimus, primò Surii auctoritate, qui in notis ad hanc Synodum, hæc verba profert: ] Et Baronius ad annum 681. ostendit Theodorum Constantinopolitanum Patriarcham Monotelitam hanc sextam Synodum adulterasse. Franciscus Turianus in Explic. lib. 7. Clementis Romani de vita Christiana, hæc habet: ] At quo modo res se habuerit, vide in can. Habeo, dist. 16. & ibi Gloss. vide etiam ad ann. 692. apud Baronium, num. 1. & seqq. & hîc quoque in dict. Pentectes. Canon igitur prædictæ Synodi, in quo Agni pictura prohibetur, nedùm contaminationis suspectus est, sed apparerter falsus, cùm in ordine sit 82. & præfati PP. non nisi sex canones condidere, ut suprà ostensum fuit. Secunda responsio est, quòd, nempè, etiamsi pro hagiographo talis canon concedatur, quid ejus verba importent, mox videbimus. In hac itaque sexta Synodo, quæ fuit Conciliis Constantinop. III. sub Agarthone Papa, & Constantino Orientis Imper. IV. quod asseritur à Leone II. Romano Pontifice fuisse in parte confirmatum, & à Clemente IV. in parte etiam acceptum, can. Clementis, dist. 16. talis est ejus dispositio, in can. 82. ] Igitur per nonnullas venerabilium imaginum picturas Agnus Dei, qui digito Præcursoris monstratur, depingitur, qui ad gratiæ figuram assumptus est, verum à nobis per legem Christum Deum nostrum præmonstrans. Antiquas ergo figuras, & umbras, ut veritas B
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AG AGGRESSIO. See Interprisa. AGIASMUS. See holy water. AGIOSIMANDRUM. See bell. AGISULFUS, king of the Lombards, when he was reconciled with the Romans. See Introitus. S. AGNES. See Superdico. AGNIFERUS. FR. An epithet of the Forerunner of the Lord. To the honor and glory of Almighty God, and of the glorious ever-Virgin Mary, as also of the Agniferous Forerunner, St. John the Baptist. In the preface of the Hierosolymitan Missal of the Knights of Strasbourg, printed in 1405, which was preserved in the Commandery of Fribourg; today, however, it is preserved in the most ample library of my lord Cardinal Brancaccio. ] John the Baptist is called Agniferus because in painting he carries a Lamb with him, as a sign of that spotless one whom he pointed out, as will soon be said. The hand of St. John, which had indicated the Lamb of God, was formerly preserved in Antioch, where each year on the feast of the Exaltation of the Holy Cross it was shown to the people by a marvelous prodigy; for when that sacred hand was seen open, it indicated a fruitful year, and on the contrary, if it was found closed, it foretold sterility. This relic, sent as a gift to the Knights of Rhodes by Bajazet, tyrant of the Turks, is today preserved with great veneration in the Conventual Church of Malta: of which miracle mention is made in the Greek Menæon on 7 January. Whether it is lawful to depict this Forerunner of the Lord with a Lamb at his side. See Agnus Dei. AGNOETÆ, heretics so called because they asserted that Christ confessed himself ignorant, when he had said that he did not know the day of the final judgment. FR. concerning these there is in 24 q. 3 c. 39, where Agnoitæ, according to the sound of the Greek word, and Gnoitæ, are called. St. Gregory testifies in his Register, book 8, letter 43, that these heretics arose from the Nestorians. AGNUS. See Veil. AGNUS DEI, a prayer in the Mass instituted by Pope Sergius. FR. so says Albinus Flaccus, and Wvvalfrid, chapter 22. Yet it is found earlier in the Liturgy of St. Peter. Perhaps the author is commonly thought to be Sergius for this reason, because he ordered the Agnus Dei to be said three times in the Mass, whereas before it was said only once. Baronius, year 701. Miserere nobis was also repeated three times at the end; but because of continual schisms and the tribulations of the Church, John XXII indeed had decreed that in the third and final voice Dona nobis pacem should be said. Nevertheless, up to the present the Lateran Basilica, Mother of all Churches, still retains the ancient rite, where not only its own priests observe this, pronouncing Miserere nobis the third time; but also outside priests celebrating there: for this Church is a symbol of the heavenly homeland, and therefore is considered free from all tribulations. Alb. de off. Miss. Dur. chap. 53. Innoc. III. book on the mystery of the Mass. For it does not expect peace, since it is enjoying it in the highest degree. The omission of the Agnus Dei in the Mass of Holy Saturday, denotes the silence of the three holy women who had been to the tomb of the Redeemer, and his redemption of sinners not yet published in the world. Durand, book 6, chap. 85. At the saying of the Agnus Dei, those who are in choir ought to genuflect. See bending of the knees. In the Ambrosian rite it is said only in Masses for the dead. Sacred medals made of wax, because of the figure of the Lamb as a symbol of Christ suffering, are also usually called Agnus Dei, the use of which with such a figure some attack, alleging the sixth Synod, in which it is forbidden to depict Christ under the figure of a Lamb, which was confirmed by Pope Adrian. FR. namely, in the canon of the sixth Synod, de consecr., dist. 3. This objection is also touched upon by Vincentius Bonardus in a little work on these Agnus Dei; but he does not answer the objections, only using this to prove that such medals were indeed in use in that age. Therefore we satisfy the objection, first by the authority of Surius, who in the notes to this Synod gives these words: ] And Baronius for the year 681 shows that Theodore, Patriarch of Constantinople, a Monothelite, corrupted this sixth Synod. Franciscus Turianus in the Explanation of book 7 of Clement of Rome On Christian Life, says this: ] But whatever the matter may have been, see the canon Habeo, dist. 16, and there the Gloss; see also on the year 692 in Baronius, no. 1 and following, and here also in the said Pentectes. Therefore the canon of the aforesaid Synod, in which the painting of the Lamb is prohibited, is not only suspect of corruption, but plainly false, since it is in order 82, and the aforementioned Fathers made only six canons, as was shown above. The second response is that, namely, even if such a canon is granted for the hagiograph, what its words imply, we shall immediately see. In this sixth Synod, therefore, which was the Third Council of Constantinople, under Pope Agatho, and Emperor Constantine IV of the East, which is asserted by Pope Leo II, the Roman Pontiff, to have been in part confirmed, and by Clement IV also in part accepted, canon of Clement, dist. 16, its disposition is as follows, in canon 82: ] Therefore, by certain paintings of venerable images, the Lamb of God, who is shown by the finger of the Forerunner, is depicted, who has been assumed as a figure of grace, yet truly prefiguring Christ our God to us through the law. Therefore the ancient figures and shadows, so that truth...
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18 A G tis signa, & characteres Ecclesiæ traditos amplectentes, gratiam, & veritatem præponamus, eum, ut legis supplementum, suscipientes. Ut ergo, quod perfectum est, vel oculorum expressionibus, omnium oculis subjiciatur, ejus, qui tollit peccata mundi, Christi Dei nostri instar hominis characterem, etiam in imaginibus deinceps pro verò Agno statui (quod legendum est) jubemus, ut per ipsum verbi Dei humilitatem mente comprehendentes, ad memoriam quoque ejus in carne conversationis, ejusque passionis, & Salvatoris mortis deducamur, ejusque, quæ ex eo facta est mundo, redemptionis. Ubi nil de numismatibus caereis Agnus Dei. Imò in quadam Theodori epistola penès Baronium ann. 814. ibi ad confusionem Græcorum, qui Imagines sacras negabant, inter alia argumenta pro se dictum canonem affert, additque Chrysostomi verba, inquiens: Vox Chrysostomi est, Ego ex cera amo picturam pietatis ergo factam. Et Petrus Valerianus, lib. 10. prædictum canonem latinè in sensu affirmativo traduxit. Tertiò respondetur per Adrianum Papam in epist. ad Tharasium Patriarcham, dist. 3. can. Sextam Synodum, & clariùs apud Baronium ad ann. 785. fol. 370. litt. A. & seqq. impress. Vaticanæ. Canonem præfatum amplectitur Papa Adrianus, ubi dicitur: per quam particulam, cùm ex sui natura conjunctiva, & ampliativa, non verò taxativa, & exclusiva ea sit; ideò non intelligitur excludi Agnum Dei depictum. Quartò dicimus non esse ibi sermonem de hujusmodi Agnus Dei ex cera &c. sed de illis ad latus Præcursoris depictis. Nec sanè credibile esset, Synodum talia sacra numismata prohibuisse, in quibus semper, & ab antiquo magna devotio extitit; legimus enim apud Zucchium in historia Moguntiæ, Gregorium Magnum Theodolindæ Regis Agiuli uxori bina numismata sacra Agnus Dei misisse auro alligata, quæ adhuc in ea Civitate conservantur. Paschalem item primum, qui regnavitaun. 817. idest, post sæculum circiter ipsius Adriani, non tam recenter jussisse tales figuras Agni Dei formari, sicut adhuc in musivo effigiatae videntur in Transilberina S. Cæciliæ Ecclesia, & in Sacello S. Praxedis sui Cardinalatus titulo, ubi Iesu Christi Columna colitur, in qua alligatus, & flagellatus fuerat. Refert prædictus Bonardus, sextam Synodum ideò hoc prohibuisse, ne cogerentur fideles judaizare; sed tale periculum in illo sæculo extitisse, nullibi legitur; benè tamen hoc periculum in primitiva Ecclesia fuisse noscimus. Nec majus esset motivum, Christum sub typo Agni, quàm Spiritum Sanctum sub figura Columbæ prohibere dipingi; vel idem scrupulum esset Agnum dipingere, ac in Missa proferre Agnus Dei qui tollis &c. Quandoquidem A G utroque modo deciperentur idiotæ: sicuti cuidam rudi semel accidit, qui dùm non poterat addiscere aliquam partem salutationis Angeliæ, fuit instructus vulgari sermone recitare hanc precem, nempè, Agnus Dei, qui tollis peccata mundi, miserere mei: elapso verò anno non ampliùs dicebat Agnus, sed Aries Dei, stultè obstinando, quòd post annum non poterat ampliùs dici Agnus, sed Aries potiùs, dùm anniculus jam erat. Quo verò ad ritum consueverant numismata hæc sacra distribui antiquitùs, ut Amalarius scribit, infra Octavam Paschæ, ac variè in variis temporibus consecrabantur, ut habetur penes dictos Bonardum, Tobiam Coronam, Josephum Pamphilum, Honuphrium Panvinum, & Josephum Mariam Suaresium, qui omnes de hac materia egerunt Sed hodie Papa solet hæc numismata cerea primo anno sui Pontificatus benedicere, deinde in quolibet septennio ad Octavam Paschæ. Rev. tamen Sacrista auxilio Clericorum, & Religiosorum ea ante annum præparat, ac Pontifex in feria tertia Paschæ indutus amictu, alba, cingulo, stola, & mitra aquam benedicit, infundens balsamum, & chrisma, dicitque aliquas preces in Coeremoniali præscriptas, deinde linteo præcinctus, cum Cardinalibus similiter assistentibus, immergit illa in aqua benedicta, ac extracta, extenduntur supra munda mantilia, ut exsiccentur, ibique Papa ea denuò benedicit. Posteà in capsis reponuntur, & conservantur usque ad Sabbatum in Albis, quo die, dicto in Missa Agnus Dei, & peracta communione, tunc Subdiaconus accedit ad ferendum pollubrum his numismatibus refertum, præcedente Cruce, & ad portam Sacelli Pontificii perveniens, alta voce hæc verba intonat: Eadem verba replicat in medio Sacelli, & tertiò tandem ante solium Pontificium: quæ postmodum Papa Cardinalibus primò distribuit, qui intra eorum mitras ea recipiunt, & successivè donantur Episcopis, aliisque Prælatis. FR. Has coëremonias S. Gregorium instituisse narrat Vvalfridus, cap. 22. quarum significationes exponit Albinus Flaccus, de divin. Offic. Virtutes verò hujus Agnus Dei in his versibus referuntur, quos unà cum tribus similibus numismatibus Græcorum Imperatori dono misit Urbanus V. Balsamus, & munda cera cum chrismatis unda, Conficiunt Agnum; quod munus do tibi magnum. Peccatum frangit, ut Christi sanguis, & angit. Prægnans servatur simul, & partus liberatur. Dona defert dignis, virtutem destruit ignis. Por-
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18 A G those signs and characters handed down by the Church being embraced, let us prefer grace and truth, receiving Him as the fulfillment of the law. Therefore, that which is perfect may, even by visual representations, be set before the eyes of all; we command that the likeness of Christ our God, like that of a man, who takes away the sins of the world, should henceforth also be set forth in images as the true Lamb (which is to be read), so that through Him we may grasp in mind the humility of the Word of God, and also be led to the remembrance of His conversation in the flesh, and of His Passion and the Savior’s death, and of the redemption made through Him for the world. Where there is nothing about coinage of bronze, “Lamb of God.” Nay rather, in a certain letter of Theodore, as found in Baronius for the year 814, in order to confound the Greeks, who denied sacred images, among other arguments he cites that canon in his favor, and adds the words of Chrysostom, saying: “It is the voice of Chrysostom, I love a picture of piety made from wax.” And Peter Valerian, book 10, translated the aforesaid canon into Latin in an affirmative sense. Thirdly, reply is made by Pope Adrian in his letter to Patriarch Tharasius, dist. 3, canon, the Sixth Synod, and more clearly in Baronius for the year 785, fol. 370, letter A and following, printed in the Vatican edition. Pope Adrian embraces the aforesaid canon, where it is said: by that particle, since by its nature it is conjunctive and ampliative, and not restrictive and exclusive, therefore the depicted Lamb of God is not understood to be excluded. Fourthly, we say that the discourse there is not about such a Lamb of God of wax, etc., but about those depicted at the side of the Forerunner. Nor indeed would it be credible that the Synod prohibited such sacred medals, in which there was always, and from ancient times, great devotion; for we read in Zucchi’s history of Mainz that Gregory the Great sent to Theodolinda, wife of King Agiulf, two sacred medals of the Lamb of God bound in gold, which are still preserved in that city. Likewise Paschal I, who reigned in the year 817, that is, about a century after Adrian himself, did not so recently order such figures of the Lamb of God to be made, as they are still seen depicted in mosaic in the church of St. Cecilia in Trastevere, and in the chapel of St. Praxedes, the title of his cardinalate, where the Column of Jesus Christ is venerated, to which He was bound and scourged. The aforesaid Bonardus relates that the Sixth Synod therefore forbade this, lest the faithful be compelled to Judaize; but that such danger existed in that century is nowhere read; rather, we know that this danger existed in the primitive Church. Nor would there be a greater reason to forbid Christ to be painted under the type of a Lamb than the Holy Spirit under the figure of a Dove; or the same scruple would arise in painting the Lamb as in saying in the Mass, “Agnus Dei qui tollis etc.” Since A G in either way the simple-minded would be deceived: just as once happened to a certain rustic, who, when he could not learn some part of the Angelic salutation, was instructed in the common tongue to recite this prayer, namely, “Agnus Dei, qui tollis peccata mundi, miserere mei.” But after a year had passed he no longer said “Agnus,” but “Aries Dei,” foolishly insisting that after a year it could no longer be called a lamb, but rather a ram, since he was now already a year old. As for the rite, these sacred medals were formerly accustomed to be distributed, as Amalarius writes, within the Octave of Easter, and they were consecrated at various times in various ways, as is found in the writings of the said Bonardus, Tobias Corona, Josephus Pamphilus, Onuphrius Panvinius, and Joseph Maria Suárez, all of whom treated this subject. But today the Pope is accustomed to bless these wax medals first in the first year of his Pontificate, and then in every seventh year at the Octave of Easter. However, the Reverend Sacristan, with the help of clerics and religious, prepares them beforehand, and the Pontiff on Tuesday of Easter, vested in amice, alb, girdle, stole, and mitre, blesses the water, pouring in balsam and chrism, and says certain prayers prescribed in the Ceremonial; then, girded with a linen cloth and with the Cardinals likewise assisting, he immerses them in the blessed water, and, when they are taken out, they are spread on clean towels to dry, and there the Pope blesses them again. Afterwards they are placed in boxes and kept until Low Saturday, on which day, after the Lamb of God has been said in Mass and communion completed, the Subdeacon then comes forward to carry a basin filled with these medals, the Cross going before, and on reaching the door of the Pontifical chapel he intones these words in a loud voice. He repeats the same words in the middle of the chapel, and a third time at last before the Pontifical throne; after which the Pope first distributes them to the Cardinals, who receive them inside their mitres, and successively they are given to bishops and other prelates. FR. Wvalfridus relates, chapter 22, that St. Gregory instituted these ceremonies, the meanings of which Albinus Flaccus explains in De Divinis Officiis. The virtues of this Lamb of God, however, are set forth in these verses, which Urban V sent together with three similar medals as a gift to the Emperor of the Greeks: Balm and clean wax with the wave of chrism make the Lamb; I give you this great gift. It breaks sin, as Christ’s blood, and it constrains it. The pregnant woman is preserved, and the child is delivered. It brings gifts to the worthy, fire destroys its power. Por-
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AG Portatus mundè, de fluctibus eripit undæ. In sacris solummodò constituti possunt ea tangere, Azor cap. 9. quæst. 31. eaque coloribus ornare sub poena excommunicationis, ex Const. Greg. XIII. de anno 1572. prohibetur. Imò nec vendi ex decreto Cardin. Vicarii à Ricciullo relato, lib. 1. Lucubr. Eccles. cap. 9. num. 8. Vide Numisma sacrum. AGON, græca vox αγων, quæ conflictus actum, locum, & aliquando ejus spectatorem significat. [Omnis, qui in agone contendit, ab omnibus se abstinet, 1. Cor. 9.] Sic etiam dicebatur luctator Agonista, & Agonotheta. Nos Agonizantes vocamus constitutos in ultimo conflictu separationis animæ à corpore, pro quibus piæ Sodalitates utriusque sexus introductæ sunt, in eorum spirituale auxilium, quæ pietas esset ab omnibus amplectenda; dùm illo tandem auxilio omnes indigebimus. Antiquitùs Missa, quæ nunc Defunctorum dicitur, in agoniæ statu dicebatur. Vide Offertorium. AGONISTICI, hæreticalis ramus Donatisticæ sectæ in Africa, qui pervagantes ad Castella, & loca per diversas nundinas, fingendo se justitiæ ministros esse, varia scelera committebant. [Præcones per vicina loca, & per omnes nundinas misit Circumcelliones Agonisticos nuncupans. Optat. Milev. lib. 3. [Vocati fuerunt Montenses, præcipuè Romæ, quia eorum Ecclesia erat in montibus: Item dicti sunt Circuitores, Coropitæ, Catropitæ, Catopisci, & Cotopitæ. FR. Sed hæc duo postrema nomina potiùs à Scotopiscis corruptra sunt, qui sectæ Bonosianæ erant. Vide Bonosiani || Circumcelliones etiam Monachi errantes dicebantur. Isid. lib. 2. de Eccles. Vide Circelliones. AGONISMA. FR. vox græca αγωνισμα, palmam, & præmium in conflictu acquisitum, haud quidem conflictum significat, ut existimavit Vocabul. Eccles. Author; potest tamen per translationem intelligi Triumphus, & Victoria. AGONOTHETES, græca vox Aγωνοδέντες, Præsidentem, & Iudicem Athletarum significans. [Agonothetes Deus vivus est: Xystarches Spiritus Sanctus. Tertull. in epist. ad Martyres,] & alibi idem; [Contra de nobis dicitur, sic currite, ut comprehendatis: non est invidus Agonotheta noster, nec alterius palmam alteri parat ignominia: omnes athletas suos desiderat coronari.] FR. dicitur etiam latinè Agonotheta; ita Spartanus in Adriano Cæsare, de eo inquit: [Multa in Athenienses contulit, & pro Agonotheta resedit.] AGRARIUM, scilicet, tributum de agris solvendum. [De colonis, vel servis Ecclesiæ qualiter serviant, vel qualia tributa reddant, hoc est, agrarium, provideat hoc Iudex. In] AL 19 constit. Bavariæ, cap. 1. tit. 3.] Hoc tamen nomen penes Græcos imperatoriam navem significat. [Remiges, qui in eo dromio ex agrario Imperatoriserant. Const. de admin. Imp. cap. 51. AGRIMENSOR. FR. Geometra, qui campos mensurat, & dividit. [De finibus quæstionem, agrimensoris definitione, illam prospeximus finiendam. De Præscriptionibus, cap. 9. AGUITANIA. FR. pro Aquitania Galliæ provincia. In privileg. Caroli Magni penes Torrigium de Vatican. Crypt. in secunda impress. pag. 507. & seqq. AGYRTÆ, Circulatores, Circumforanei, Mendici, & similes vulgivagi: vox græca, Aγυρτα, quæ formatur à verbo αγυρε, quod congregare, & adunare significat. [Viles enim de plebe homines agyrtæ: Asterius Amaseæ Episcop. homil. in festo Kalen. FR. Calepinus etiam præstigiatores significare docet. AHORI, immatura morte extincti, græca vox αγωνοι, quæ immaturè, & ante tempus significat. [Itaque invocantur Ahori, & Bioæthanati. Tertull. de anim. cap. 57.] De Bioæthanatis. Vide suo loco, in quo etiam sensu. Vide. Orama. ALA. FR. tabella, in qua juxta Græcorum ritum erat forma ordinationum scripta, quæ incipit: Divina gratia &c. [Patriarcha verò manu sinistra alam accipiens legit. In Archieratico, part. 7.] ALABARCHES. Vide Halabarches. ALABARUM. Vide Labarum. ALABASTRUM, in Matth. cap. 26. non significat marmoris genus; hoc enim non frangitur, sicut Magdalenæ alabastrum: quare S. Epiphanius putat fuisse vitreum vas sine ansis, nam αλάβασμον sonat græcè sine ansis: ansas ipsi vocant λαβάς; unde particula negativa à præposita, non ansatum significat. Confirmatur ex græco Rituali, ubi dùm agit de Christmatis Sacramento, ait, [Primus Sacerdos unguentum illud gestans in alabastro, id est, vase vitreo minimè ansato.] FR. confirmatur ulteriùs ex versione ejusdem S. Epiphanii, qui græcè urceolum vitreum habet. Quare existimanda est manifestè apocripha traditio illa à Baronio ex Svida relata ad ann. 32. num. 29. quòd Magdalenæ vas ex alabastro Imperatori Constantino Magno traditum fuisset, & positum deinde in Constantinopolitano foro; dùm clarè ex Marco habemus fractum illud fuisse, cujus fractionis significatum explicat, Gloss. in cap. Quantumlibet, dist. 1. de poenitentia, ubi sic ait: [Fractio alabastri significat fractionem Corporis Christi in cruce per passionem, cujus odor totam domum, id est, Ecclesiam universalem implens, mortuos vivificat, quia fama passionis per totum Orbem diffusa, peccatores credentes justificat.] B 2 Ho:
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AG Properly brought in, it rescues the wave from the waves. Only those who are appointed to sacred things may touch them, Azor, cap. 9, quest. 31. And to adorn them with colors, under penalty of excommunication, is forbidden by the Constitution of Gregory XIII, of the year 1572. Indeed, by decree of the Cardinal Vicar, cited by Ricciullo, lib. 1. Lucubr. Eccles. cap. 9. num. 8, they are not even to be sold. See Numisma sacrum. AGON, a Greek word αγων, which signifies the act of a contest, the place, and sometimes its spectator. [Every one who strives in the arena abstains from all things, 1 Cor. 9.] Thus the wrestler was also called Agonista, and Agonotheta. We call Agonizantes those who are placed in the final struggle of the separation of the soul from the body, for whom pious confraternities of both sexes were introduced, for their spiritual aid, a devotion that should be embraced by all, since we shall all finally need that aid. In ancient times, the Mass now called that of the Dead was said in the state of agony. See Offertorium. AGONISTICI, a heretical branch of the Donatist sect in Africa, who, roaming to castles and places during various fairs, pretending to be ministers of justice, committed various crimes. [He sent heralds through neighboring places and through all the fairs, calling them Circumcelliones Agonistici. Optat. Milev. lib. 3. [They were called Montenses, especially in Rome, because their Church was in the mountains: likewise they were called Circuitores, Coropitæ, Catropitæ, Catopisci, and Cotopitæ. FR. But these last two names were rather corrupted from Scotopiscis, who belonged to the sect of the Bonosians. See Bonosiani || Circumcelliones were also called wandering monks. Isid. lib. 2. de Eccles. See Circelliones. AGONISMA. FR. a Greek word αγωνισμα, meaning the palm and prize acquired in the contest, not the contest itself, as the author of the Ecclesiastical Vocabulary thought; it may, however, by translation, be understood as Triumph and Victory. AGONOTHETES, a Greek word Aγωνοδέντες, meaning the president and judge of athletes. [The Agonothetes is the living God: the Xystarches is the Holy Spirit. Tertull. in epist. ad Martyres,] and elsewhere the same author says; [But concerning us it is said, so run that you may obtain: our Agonotheta is not envious, nor does he prepare the palm of one for another’s shame: he desires all his athletes to be crowned.] FR. it is also called in Latin Agonotheta; thus Spartanus, in Hadrian Caesar, says of him: [He bestowed much upon the Athenians, and sat as Agonotheta.] AGRARIUM, namely, a tax to be paid from the fields. [Concerning how the colonists or servants of the Church are to serve, or what tribute they are to render, that is, the agrarium, let this Judge provide. In] AL 19 the constitution of Bavaria, cap. 1, tit. 3.] However, among the Greeks this name signifies the imperial ship. [The rowers who were on that dromon from the agrarium of the Emperor. Const. de admin. Imp. cap. 51. AGRIMENSOR. FR. a geometer who measures and divides fields. [Concerning the question of boundaries, we have seen that it should be resolved by the definition of an agrimensor. De Præscriptionibus, cap. 9. AGUITANIA. FR. for Aquitania, a province of Gaul. In the privilege of Charlemagne in Torrigius, de Vatican. Crypt. in the second edition, p. 507 and following. AGYRTÆ, itinerant hawkers, peddlers, beggars, and similar vagabonds: a Greek word, Aγυρτα, formed from the verb αγυρε, which signifies to gather and unite. [For base men of the common people are agyrtæ: Asterius, Bishop of Amasea, homily in the feast of the Kalen.] FR. Calepinus also teaches that it signifies tricksters. AHORI, those who died an untimely death, a Greek word αγωνοι, which signifies untimely and before the time. [Thus Ahori and Bioæthanati are invoked. Tertull. de anim. cap. 57.] See Bioæthanati in its proper place, where also in what sense. See Orama. ALA. FR. a tablet in which, according to the Greek rite, the form of ordinations was written, beginning: Divine grace etc. [But the Patriarch, receiving the ala with the left hand, reads it. In the Archieratic, part 7.] ALABARCHES. See Halabarches. ALABARUM. See Labarum. ALABASTRUM, in Matthew, cap. 26, does not signify a kind of marble; for this is not broken, as the alabaster of Magdalene was: therefore St. Epiphanius thinks it was a glass vessel without handles, for αλάβαστρον sounds in Greek as “without handles”; they call handles λαβάς; whence the negative particle prefixed signifies “not having handles.” This is confirmed from the Greek Ritual, where, when it speaks of the Sacrament of Chrism, it says: [The first priest, bearing that ointment in an alabastrum, that is, in a glass vessel lacking handles.] FR. this is further confirmed by the version of the same St. Epiphanius, who has a glass little pitcher in Greek. Therefore that tradition reported by Baronius from Suidas, at the year 32, no. 29, that the vessel of Magdalene made of alabaster had been given to Emperor Constantine the Great and then placed in the forum of Constantinople, must clearly be judged apocryphal, since from Mark we plainly have that it was broken; the meaning of this breaking is explained in the Gloss on cap. Quantumlibet, dist. 1, de poenitentia, where it says: [The breaking of the alabaster signifies the breaking of the Body of Christ on the cross through the Passion, whose fragrance, filling the whole house, that is, the universal Church, gives life to the dead, because the fame of the Passion, spread throughout the whole world, justifies believing sinners.] B 2 Ho:
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20 A L Hoc nomen variè scribitur, scilicèt, Alabastrus. Vulpian. in l. argumento, S. mundus, ff. de aur. & argento legato. Item Alabastrum. Martial. Quot Cosmi redolent alabastra, forique Deorum. Item Alabastrites. Plin. lib. 36. cap. 8. [Hunc aliqui lapidem alabastriten vocant, quem cavant ad vasa unguentaria, quoniam optimè servare incorrupta dicitur.] & cap. 10. lib. 37. Idem [Alabastrites nascitur in Alabastro Ægypti, & in Syriæ Damasco] Alabastron Civitas in Ægypto, deindè Arsenoe, & posteà jam Memphis dicta, ut testatur idem Plin. cap. 9 lib. 5. Reperitur etiam flumen in Græcia Alabastros vocatum, ibidem cap. 3. Item latinè lapis prædictus dicitur etiam Alabaster. [Quibus etiam Alabaster plenus unguenti putrescere videtur, ut etiam refert Nonius Cic. in Academ. 2.] Itaque pro lapideo Magdalenæ alabastro facerent tum Plini, tum Ciceronis authoritates, quum antiqui pro unguenti conservatione uterentur, sicut peccatrix illa eo usa est, nardo pleno; unde idem Plinius, cap. 2. lib. 13. ait benè nardum in alabastro conservari. Vide Pisticus. ALALAGMUS, , vox lætitiæ, quo vocabulo Origenes, homil. 7. in Joan. utitur ad significandam acclamationem Militum, ut ea animositate, & vigore in conflictu confirmentur, à græco verbo , quod fremere, & stridere sonat, adinstar Turcarum, in terrorem adversariorum. FR. Elelegmus fortassè scribendum est potiùs. Nam Eleleis erat mulier bacchans. Ovid. 4. fast. Nunc feror, ut Bacchi furiis Eleleides actæ, Quæque sub Idæo tympana colle movent. Et Eleleus unum ex Bacchi cognominibus ab , & non , græco verbo fit, quod vociferari significat. Calepinus in dict. Eleleis, & Eleleus. Ejus antithesis. Vide Ololygmus. ALANI. FR. sunt feroces illi populi Europæ devastatores, qui deinde cum Gothis conjuncti, ac eorum reliquiæ in Catalaunia reductæ: ab eis regio illa tale nomen habuit, id est, Gothali, & corruptè Catalauni. Blon. decad. 1. lib. 7. Originalem Alanorum regionem in Dacia collocat Julius Capitolinus, in Scythia ad Imaum Prolomeus, in appendicibus Caucafi montis ex parte Orientalis oceani Anastasius. Vide Zichachorium. De Gothis fusè Jo. Ludov. Vives in præfat. ad Comment. in D. Augustin. de Civit. Dei. ALAPA. Vide Salapira. ALARE, verbum nauticum. Vide Ololygmus. ALASTOR. Arrogans, & superbus, græca vox . [Etiam catelli, è Alastor, A L comedunt micas, quæ cadunt de mensa dominorum suorum. Asterius Episc. hom. de divite, & Laz. ita illum superbum Epulonem appellans. Item penes Græcos Reum propriè significat, apud Plutarchum furia est: ideò Del Rio agens de variis malignorum spirituum nominibus, utitur hoc vocabulo Alastor, ad significandum dæmonem in destructionem, & vindictam paratum. ALBA, sacrum indumentum, vocatum etiam Camissa, Poderis, à græco vocabulo , quia ad pedes usque extenditur. Item dicitur Tunica linea, Supparum, linea Dalmatica, eò quia ex lino albo confici debet. Græci tamen ex serico vario colore, ferèque coelesti utuntur, & præcipuè eorum Episcopi. Vide Sticharium. Quo colore ex antiquis Romæ musivis picturis apparet etiam Papam usum fuisse; sed revera erat hæc tunicella ab alba distincta, quæ albæ superinduebatur, ut suo loco dicemus. Ante amictum Ambrosiani, & Maronitæ, albam induunt. De alba nigri coloris habetur in Sacerdotale Alberti Castellani, ubi in die Parasceve talia disponit: [Parantur etiam quatuor Sacerdotes, vel duo ad minùs induti camisiis nigris cum amictu & cingulo ejusdem coloris.] Antiquitùs adsuebantur textilia frusta in manicis, in pectore, humeris, & fimbriis albæ, quem usum adhuc retinent Regularium Ecclesiæ, & Pontificia Cappella, quod etiam ponitur in amictu à Regularibus. S. Bonifacii Ferentinatis Episcopi alba, in Cathedrali Viterbien. asservata, habet hæc frusta attalica, ac etiam in ejusdem amictu similiter, in quo gothicis litteris, minutisque margaritis pulchrè Tetragrammaton efformatur, nomen illud, scilicet, Dei ineffabile, alludens ad id, quod summus Iudæorum Sacerdos in fronte gerebat. Quo ad varia ejus mysteria. [Poderis vulgò alba dicta, perseverantiam significat. Alcuin. de divin. offic.] Alludit ad vestem candidam, qua delusus fuerat Christus in conspectu Herodis. D. Thom. quæst. 40. art. 7. & Innoc. III. lib. 1. de myst. missæ, cap. 51. [Hanc vestem (ait) in veteri Sacerdotio strictam fuisse describitur, propter spiritum servitutis in timore, in novo larga est propter spiritum adoptionis.] FR. An Poderis sit idem, ac Polyris. Vide Polyris. Etiam apud Gentiles reperiebatur tunica, Alba appellata, ut apud Trebellium Pollionem in vita Claudii Imper. inter alia, quæ idem Claudio, antequam ille imperasset, Valerianus ejus antecessor subministrabat Albam subsericam unam. Poll. in vita Claudii, ubi extat epist. Valerian. ad Zozim. Item Alba gemma sic appellata. Vide Albula. ALBAVERÆ, candidissimæ gemmæ circulis aureis devinctæ. [Rete totum gemmis albaveris,
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20 A L This name is written in various ways, namely, Alabastrus. Vulpian. in l. argumento, S. mundus, ff. de aur. & argento legato. Also Alabastrum. Martial. Quot Cosmi redolent alabastra, forique Deorum. Also Alabastrites. Plin. lib. 36. cap. 8. [Some call this stone alabastrites, which they hollow out for unguent vessels, because it is said to preserve them best and uncorrupted.] & cap. 10. lib. 37. The same writer says [Alabastrites is found in the Alabastro of Egypt, and in Damascus of Syria.] Alabastron, a city in Egypt, later called Arsenoe, and afterwards Memphis, as the same Pliny testifies, cap. 9 lib. 5. A river in Greece is also found called Alabastros, ibidem cap. 3. Likewise in Latin the aforesaid stone is also called Alabaster. [And an Alabaster full of unguent seems even to decay, as Nonius also reports from Cic. in Academ. 2.] Therefore, the authorities of both Pliny and Cicero would support a stony alabaster of Magdalene, since the ancients used it for preserving ointments, just as that sinner used it, full of nard; whence the same Pliny, cap. 2. lib. 13. says that nard is well preserved in alabaster. See Pisticus. ALALAGMUS, a voice of rejoicing, a word which Origen, homil. 7. in Joan., uses to signify the acclamation of soldiers, so that by that spirit and vigor they may be strengthened in battle, from the Greek verb, which sounds like roaring and hissing, after the manner of the Turks, to the terror of their adversaries. FR. Perhaps Elelegmus should rather be written. For Eleleis was a bacchic woman. Ovid. 4. fast. Nunc feror, ut Bacchi furiis Eleleides actæ, Quæque sub Idæo tympana colle movent. And Eleleus is one of the epithets of Bacchus, formed from a Greek verb, not from another, meaning to cry out. Calepinus in the entry Eleleis & Eleleus. Its opposite. See Ololygmus. ALANI. FR. these are the fierce peoples, devastators of Europe, who were later joined with the Goths, and their remnants were brought back into Catalonia: from them that region took such a name, that is, Gothali, and corruptly Catalauni. Blon. decad. 1. lib. 7. Julius Capitolinus places the original region of the Alans in Dacia, Ptolemy in Scythia by Mount Imaus, Anastasius in the appendices of the Caucasus mountains on the eastern side of the ocean. See Zichachorium. On the Goths, see at length Jo. Lud. Vives in the preface to the Commentaries on St. Augustine, De Civitate Dei. ALAPA. See Salapira. ALARE, a nautical term. See Ololygmus. ALASTOR. Arrogant and proud, a Greek word. [Even puppies, from Alastor, eat the crumbs that fall from their masters’ table. Thus Asterius, Bishop, in his homily on the rich man and Lazarus, calling that proud glutton by this name. Likewise among the Greeks it properly signifies a vengeful spirit; in Plutarch it is a fury: therefore Del Rio, dealing with various names of malignant spirits, uses this word Alastor to mean a demon prepared for destruction and revenge. ALBA, a sacred garment, also called Camissa, Poderis, from the Greek word, because it extends down to the feet. It is also called a linen tunic, Supparum, linea Dalmatica, because it ought to be made of white linen. The Greeks, however, use varied colors of silk, and almost heavenly ones, especially their bishops. See Sticharium. From the color, it appears from ancient Roman mosaic paintings that even the Pope used it; but in truth this was a little tunic distinct from the alba, which was put over the alba, as we shall say in its place. Before the amice, the Ambrosians and Maronites put on the alba. Concerning an alba of black color, see the Sacerdotale of Alberto Castellano, where on Good Friday he orders the following: [Four priests are also prepared, or at least two, dressed in black shirts with an amice and girdle of the same color.] Formerly, pieces of fabric were sewn onto the sleeves, chest, shoulders, and hems of the alba; this usage is still retained by the Regular clergy and the Pontifical Chapel, which is also applied to the amice by the Regulars. The alba of St. Boniface, Bishop of Ferentino, preserved in the Cathedral of Viterbo, has these silken pieces, and likewise in his amice, in which, with Gothic letters and tiny pearls, the Tetragrammaton is beautifully formed, that name, namely, the ineffable name of God, alluding to that which the high priest of the Jews wore on his forehead. As to its various mysteries. [The vestment commonly called alba signifies perseverance. Alcuin. de divin. offic.] It alludes to the white garment with which Christ was mocked in the sight of Herod. St. Thomas, q. 40. art. 7. & Innocent III, lib. 1. de myst. missæ, cap. 51. [This vestment (he says) in the old priesthood is described as tight, because of the spirit of servitude in fear; in the new it is loose, because of the spirit of adoption.] FR. Whether Poderis is the same as Polyris. See Polyris. Also among the Gentiles there was a tunic called Alba, as in Trebellius Pollio, in the life of Emperor Claudius, among other things which the same Valerian, Claudius’s predecessor, supplied to Claudius before he had become emperor: one alba of silk. Poll. in the life of Claudius, where there is the letter of Valerian to Zozimus. Also Alba, a gem so called. See Albula. ALBAVERÆ, very white gems bound with golden circles. [A net entirely with gems albaveris,
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AL ris, & bullis aureis. Anastas. Bibliotechar. in Benedict. III. Ab albedine ita dictæ. Vide Albula. ALBERANUM, pergamena charta, ab albedine ita appellata. [Alberanum verbis sequentibus inscriptum invenerunt. In vita S. Jacobi Episc. Trantasien.] Hodie tamen per Alberanum scriptura partium conventionis communiter intelligitur. ALBERGARE. FR. Hospitare significat, dicitur etiam Arripegare. Bull. Casinen. tom. 2. const. 60. & 68. ALBERGARIA. FR. Solutio ex pacto debita pro comessationibus. [Aliis, quæ pro sua voluntate transferre præsumunt, fodrum, albergarias, regium, & similia, tanquam à propriis rusticis ab Ecclesiis extorquentibus, de Jurepatron. cap. Prætereà quoniam. Vide Collecta. Census. Fodrum est collecta quædam ab Ecclesiarum patronis imposita, quæ in Lombardia frequentabatur. Gloss. in d. cap. prætereà. Regium est Regibus debitum. Gloss. ibidem. Item Albergaria est obligatio hospitandi milites. Sigon. de Regno Italiæ, lib. 7. In Bullario tamen Casin. tom. 2. const. 6. quodlibet diversorum intelligitur. Reperiuntur etiam in eodem significatu Aribergare, Aribergari, Aribergaria, & Arripegare.] Bull. Casin. tom. 2. const. 68. & 71. Sed verba sunt corrupta ab Albergare, & Albergaria. Vide Pandochæum. ALBERGIA, idem vocabulum ut suprà, quod Diversorum, seu Refectorium in statutis Equitum Hierosol. significat. FR. quæ refectoria sunt septem in Melitensi Conventu, separatim pro septem nationibus, quas septem linguas vocant. Prima pro Provincialibus Galliæ; secunda Alverniæ, & Delphinatus; tertia Franciæ dicitur, in qua Aquitani, & Campani Galliarum ingrediuntur; quarta Germaniæ, quam ex gratia Poloni participant; quinta Italiæ; sexta Aragoniæ, cui Catalani & Balearici associantur; septima Castellæ, & Lusitaniæ simul. In prædictis Albergiis unaquæque Lingua, seu Natio, nedùm ad comedendum, sed ad reliqua eorum negotia consultanda congregatur. Sic etiam habent Cappellas in Ecclesia Conventuali separatas, in quibus accedunt segregatæ hæ Nationes ad præstanda eorum vota pro electione M. Magistri in Conclavi. ALBULA, quædam gemma à colore ita appellata, fortasse Beryllus. [Tres annullos transmisii, duos cum hyacinthis, & unum cum albula. S. Greg. in Reg. lib. 12. ep. 7.] Vide Albaveræ. FR. apud Ælium Lamprid. hæc gemma Alba dicitur: [Pisum cum aureis &c. fabam cum electris, orizam cum albis exhibens. Albas prætereà in vicem piperis, piscibus, & tuberibus conspersit. In Eliogabalo.] Ubi Casaubonus has albas gemmas margaritas fuisse existimat, & pro se Tertullianum adducit, dicentem: [Ruben- Hierolexicon Magri. AL 21 tis maris grana candentia: ] quæ verba non suffragant. Item Salmasius ibid. contra seipsum, Anast. Biblioth. in Nicolao I. adducit, ajentem: [Paternam purissimam cum diversis lapidibus albis, prasinis, & hyacinthinis.] Margaritæ enim nequeunt lapides appellari. De gemmis candidis, quæ multæ reperiuntur. Vide Plin. lib. 37. cap. 10. ALBUM. Vide Asprum. ALBUM PRÆTORIS. FR. [Adinstar edicti in albo prætoris. Clem. de judiciis, cap. 1. [Locus erat dealbatus, ubi edicta prætoris affixa erant. Gloss. ibidem. ALCHIMISTÆ. FR. [Spondent, quod non exhibent, pauperes Alchimistæ. Extrav. comm. de crimine falsi.] ALCHIMITUS. FR. [Et non aliàs alchimitum fornacis ignem vulgum ignorantem eludant. Extrav. comm. de crimine falsi. ALDERMANNUS, vox Saxonica Senatorem significans. In vita S. Inæ Saxoniæ Regis: [Ego Inæ Deigratia Saxonum Rex exhortatione Episcopi mei, & Aldermannorum meorum.] Senem propriè significat. ALDIA. FR. Mulier subdita. [Tradimus cum omnibus &c. servis, & ancillis, Aldiis, & Aldiabus, colonis, & coloniabus. In quodam privil. Caroli M. apud Torrigum de Vatic. Cryptis, impress. 2. pag. 507.] Ubi idem Torrig. notat Aldium, & Aldiam in conditione differre à servis, seu mancipiis, & colonis; vult tamen eosdem esse ac clientes, & comites, italicè Massari, & Socciti dicti. Vide quæ nos in dict. Catipanus notavimus. Vide etiam l. Aldiones. Qua lege Aldiones, & Aldiæ vive-re debent, l. si Aldia, de furtis, & Bull. Casin. tom. 2. const. 49. ALDIANA. Vide Aldius. FR. Item reperitur. Aldiantia, & Aldialis. Bullar. Casin. tom. 2. const. 20. ALDIUS, & Aldio, servus factus liber, cum hypotheca aliqua servitutis erga dominum, cujus filius Aldio, & filia Aldia, & Aldiana dicebantur: omnia hæc nomina in donatione Henrici I. pro Navarræ Ecclesia leguntur. [Cum servis, & ancillis, aldionibus, & aldianis. Baron. an. 1014.] FR. Tu verò Lector, an Torrigus, seu hic F. meus meliùs hanc vocem explicaverit, judica, & consule præter adductas authoritates, l. si quis per murum, de furtis, l. Aldiones, & Bull. Casinen. passim. Vide Illadiones. Dicitur etiam Aldiaricia, & Aldiaricius. Bullar. Casinen. tom. 2. const. 5. ALEXANDER PAPA VII. Vide Birrux. Calix. ALEXANDRUM MAGNUM sub aquis in profundum maris fuisse, Hieronymo incredibile videtur. Vide Colimpha. ALIAS. FR. pro Aliò, frequenter apud Cypr. præcipuè de Stell. & Mag. [Delusum se Herodes conqueritur, cum Magos aliàs comperit divertisse.] Idem de Ablut. ped. [Et B 3 quasi
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AL ris, & golden rings. Anastas. Bibliothecar. in Benedict. III. Named thus from whiteness. See Albula. ALBERANUM, parchment paper, so called from its whiteness. [They found Alberanum inscribed with the following words. In the life of S. James, Bishop of Trantasien.] Today, however, by Alberanum is commonly understood the written instrument of an agreement. ALBERGARE. Fr. It means to lodge; it is also called Arripegare. Bull. Casinen. vol. 2, const. 60 & 68. ALBERGARIA. Fr. Payment due by agreement for entertainment. [Others, who presumptuously transfer to themselves what belongs to others, extort from the Churches, as though from their own peasants, fodrum, albergarias, regium, and similar dues, under De Jurepatron. cap. Prætereà quoniam. See Collecta. Census. Fodrum is a certain levy imposed by the patrons of Churches, which was common in Lombardy. Gloss. in d. cap. prætereà. Regium is what is owed to kings. Gloss. ibidem. Likewise Albergaria is the obligation of lodging soldiers. Sigon. de Regno Italiæ, lib. 7. But in the Bullarium Casin. vol. 2, const. 6, any kind of dues is understood. There are also found in the same sense Aribergare, Aribergari, Aribergaria, and Arripegare.] Bull. Casin. vol. 2, const. 68 & 71. But the words are corrupt from Albergare and Albergaria. See Pandochæum. ALBERGIA, the same term as above, meaning the Dovers, or Refectory in the statutes of the Knights of Jerusalem. Fr. There are seven such refectories in the Convent of Malta, set apart for the seven nations, which they call the seven languages. The first for the Provincial French; the second for Auvergne and Dauphiné; the third is called France, into which the Aquitanians and the French of Champagne enter; the fourth for Germany, which the Poles join by favor; the fifth for Italy; the sixth for Aragon, to which the Catalans and Balearics are associated; the seventh for Castile and Portugal together. In the aforesaid Albergiæ, each Language, or Nation, assembles not only to eat, but also to discuss the rest of its business. They also have separate chapels in the conventual church, where these nations gathered apart come to give their votes for the election of the Grand Master in the conclave. ALBULA, a certain gem so called from its color, perhaps beryl. [I sent three rings, two with hyacinths, and one with albula. S. Greg. in Reg. lib. 12, ep. 7.] See Albaveræ. Fr. in Aelius Lampridius this gem is called Alba: [Offering peas with gold, etc., beans with electrum, rice with albs. Moreover he sprinkled albas in place of pepper over fish and truffles. In Elagabalus.] Where Casaubon thinks these white gems were pearls, and cites Tertullian in support, saying: [Ruben- Hierolexicon Magri. AL 21 tis maris grana candentia:] but those words do not support him. Likewise Salmasius, in the same place, against himself, cites Anast. Biblioth. in Nicholas I., saying: [A paternal one, most pure, with various white, green, and hyacinth-colored stones.] For pearls cannot be called stones. On white gems, of which many are found, see Pliny, lib. 37, cap. 10. ALBUM. See Asprum. ALBUM PRÆTORIS. Fr. [Like an edict on the praetor's white tablet. Clem. de judiciis, cap. 1. [It was a whitewashed place, where the praetor's edicts were posted. Gloss. ibidem. ALCHIMISTÆ. Fr. [They promise what they do not produce, poor Alchemists. Extrav. comm. de crimine falsi.] ALCHIMITUS. Fr. [And let them not otherwise deceive the common people, ignorant of the furnace fire of alchimitum. Extrav. comm. de crimine falsi. ALDERMANNUS, a Saxon word meaning a senator. In the life of S. Ina, King of the Saxons: [I, Ina, by the grace of God King of the Saxons, at the exhortation of my bishop and my aldermen.] It properly means an elder. ALDIA. Fr. A subject woman. [We deliver together with all etc., servants and handmaids, Aldii and Aldiæ, male tenants and female tenants. In a certain privilege of Charlemagne apud Torrigum de Vatic. Cryptis, print. 2, p. 507.] There Torrig. notes that Aldius and Aldia differ in condition from servants, or bondsmen, and from tenants; yet he wishes them to be the same as clients and companions, called in Italian Massari and Socciti. See what we noted under Catipanus. See also the law Aldiones. By what law Aldiones and Aldiæ ought to live, l. si Aldia, de furtis, and Bull. Casin. vol. 2, const. 49. ALDIANA. See Aldius. Fr. Also found: Aldiantia and Aldialis. Bullar. Casin. vol. 2, const. 20. ALDIUS, and Aldio, a slave made free, with some remaining burden of servitude toward the master, whose son was called Aldio, and whose daughter Aldia or Aldiana: all these names are found in the donation of Henry I for the Church of Navarre. [With servants and handmaids, aldions and aldianas. Baron. year 1014.] Fr. But you, reader, judge whether Torrigus, or this my F., has better explained this word, and consult, besides the authorities cited, l. si quis per murum, de furtis, l. Aldiones, and Bull. Casinen. passim. See Illadiones. It is also called Aldiaricia and Aldiaricius. Bullar. Casinen. vol. 2, const. 5. ALEXANDER PAPA VII. See Birrux. Calix. ALEXANDRUM MAGNUM, that Alexander the Great was under the waters in the depths of the sea seems incredible to Jerome. See Colimpha. ALIAS. Fr. for Aliò, frequently in Cyprian, especially de Stell. & Mag. [Herod complains that he was deceived when he learned that the Magi had gone elsewhere.] The same in de Ablut. ped. [And B 3 as if
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22 AL quasi extasisteneat eos, vel mens aliàs rapta. ALIENIGENA. FR. sumitur nonnunquam pro hæretico, can. cave. 28. qu. 1. ALIPTA, græca vox , qui oleo Athletas ungebat; & per translationem hoc vocabulo usus est eleganter Nazianzenus, quando tali epitheto Sanctos Confessores celebravit, qui pro fide variis tormentis cruciati fuerant, ac tandem vivi evaserant, quorum exemplo, & exhortatione cæteri fideles ad martyria sustinenda confortabantur, animoque induebantur: [Hanc Athletarum nostrorum plerique superarunt, alii ad mortem usque dimicantes. ideò, videlicet, relicti, ut victoriæ suæ essent superstites, nec in ipso certamine animam efflarent, sed aliis virtutis aliptæ, vivi Martyres, spirantes columnæ, tacitaque præconia relinquerentur. Orat. in laud. S. Basilii.] FR. hoc encomiastico epitheto à Græcis Andreas Cretensis Archiep. celebratus est, propter compositionem illius magni canonis, quo peccatores ad poenitentiam confortavit, & ad superandos spirituales conflictus exhortatus est. Ideòque in feria v. post Dominicam v. Quadrag. ut Rituale Græcorum præscribit, legebatur, & Triodium dicebatur. Aberrat ergo Vocabularii Eccles. Author, qui hoc nomen Plagarum sanatorem interpretatus est. Vide Dominica Orthodoxiæ. In quo sensu Vopiscus in Saturnino dixerat: [Qui se Christi Episcopi dicunt. Nemo illic Archisynagogus Iudæorum, nemo Samarites, nemo Christianorum presbyter, non Mathematicus, non Aruspex, non Alipites. ALITHYNUS. Vide Alythinus. ALLEGATIO. Vide Prosecutio. ALLEGRO, pro eligere: [Nisi is, quem Deus allegisset, cuique manus per Catholicos Episcopos fuisset imposita. Lucifer Caralit. Episc. pro D. Athanasio.] ALLEGORIA, græca vox , sensum diversum significat, nempè, dùm aliter ac sonat verbum intelligendum illud est, sic exempli causa in Exodo; sanguis super utrumque postem, & in superliminaribus positus, liberationem fidelium à diaboli servitute per sanguinem Christi veri agni immaculati significat. Vide Anagogia. ALLELUJA, hebraica vox, quæ Laudate Deum, seu Laus Deo significat: nam Allelu, laudate cum jubilo; & Iah est unum ex Dei nominibus, quod Qui erit sonat. Tempore Damasi Papæ in latina Ecclesia introductum fuit ex Ierosolymitana, & non ex græca Ecclesia, sicut aliqui perperàm existimant, id Gregorio Magno attribuentes, qui tamen ab ista calumnia, lib. 7. ep. 63. se defendit, contra nonnullos dicentes ipsum in Romanam Ecclesiam græcanicos ritus introduxisse: licèt verum sit, quòd ipse nedùm quidem tempore Paschali, sed per totum annum cantari decrevisset, ut AL refert Baronius ad ann. 384. num. 27. & non semel in anno, ut Sozomen. lib. 7. hist. Eccl. cap. 19. errando dixerat: imò in funeralibus quoque Alleluja canebatur, ut ex epist. D. Hieronymi ad Oceanum missa liquet: ubi de exequiis Fabiolæ scribens, ait: [Sonabant psalmi, & aurata tecta Templorum in sublimi quatiebat Alleluja.] Quod retinent in funeralibus Adhuc Græci. Unde & in funeralibus Agapiti Papæ in Urbe Constantinopolitana celebratis ex quodam m. s. Biblioth. Varic. num. 1538. conservato, habentur hæc verba: [Aderant diversarum provinciarum numerosissimi Episcopi, & Sacerdotum, Monachorumque chori penè Urbem impleverunt. Tota ad funus ejus Byzantium turba convenit: sacrilegium putabat, qui non tali Pontifici ultimum reddidisset officium: sonabant psalmi, & excelsa tecta domorum reboans in sublime Alleluja quatiebat.] Celebratur hic Pontifex præcipuè propter depositionem à Patriarchatu Antimi hæretici, in cujus loco propriis manibus consecraverat Mennam, cum anno 536. ad Justinianum Imperatorem pro pacis tractatu cum Theodorico Italiæ Rege ivisset. Itaque hunc solum Pontificem suis manibus Patriarcham consecrasse legimus. In Officio Gothico, seu Mozarabico adinstar Græcorum ritus habetur in exequiis Alleluja. Idem Gallicanam Ecclesiam observare ait Baron. ad ann. 590. Nunc verò latinus ritus in signum moestitiæ simile canticum omittit, de consecr. dist. 1. & Concil. Tolet. XIV. can. 10. sicut & jam ex Alexandri II. jussu non dicitur à Septuagesima usque ad Sabbatum sanctum; nam in hoc tempore moesta primi Protoplasti memoria incipit, c. hi duo. de consecr. dist. 1. Vide Septuagesima. Eumdem Pontificem bis replicari ad Vesperas præcedentis Sabbati Dominicæ Septuag. ordinasse. Baron. ad ann. 1073. refert. Item nec dicebatur in Circumcisionis die. Vide Circumcisio Domini. Quando Alleluja omittitur, in antiphonis habentibus Allel. in fine, ejus loco dicendum est, In æternum, Jo. Belet. de divin. off. cap. 79. Quod tamen non observatur in Officio privato. [In Africanis autem regionibus (Isidorus ait) quòd non omni tempore, sed tantùm Dominicis diebus, & quinquaginta post Domini Resurrectionem Alleluja cantatur pro significatione Resurrectionis, & lætitiæ, lib. de divin. offic. cap. 13.] seu, ut eruditè Beda, ad denotandum communem fidelium consensum confessionis Christianæ in hac vita, & in futuro pacem, atque concordiam. Vide Laus tibi, Domine &c. Quare Ecclesiæ, & Nationes totius universi, quæ linguis tam variis Creatorem celebrant in officiis, ac ritibus diversis, hanc hebraicam vocem nihilominùs tenaciter conservant. [Quod ideò fit (subjungit Beda) ut per talis consonantiam devotionis, omnis admoneatur Ecclesia, quia & nunc in una fidei con-
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22 AL as though they were in ecstasy, or the mind was carried elsewhere. ALIENIGENA. FR. is sometimes taken for a heretic, can. cave. 28. qu. 1. ALIPTA, a Greek word, one who anointed Athletes with oil; and by extension Nazianzen elegantly used this term when he celebrated the Holy Confessors with such an epithet, who had been tortured with various torments for the faith, and at last had escaped alive; by whose example and exhortation the other faithful were strengthened to endure martyrdoms, and were clothed with courage: [Most of our Athletes surpassed this, some fighting even unto death. therefore, namely, were left behind, so that they might survive their own victory, and not breathe forth their soul in the very contest, but be left as aliptae of virtue to others, living Martyrs, breathing pillars, and silent heralds.] [Orat. in laud. S. Basilii.] FR. with this encomiastic epithet, Andrew of Crete, Archbishop, was celebrated by the Greeks, because of the composition of that great Canon by which he strengthened sinners to repentance and exhorted them to overcome spiritual conflicts. Therefore on Thursday after the Sunday v. of Lent, as the Greek Ritual prescribes, it was read, and was called the Triodion. Therefore the Author of the Ecclesiastical Vocabulary is mistaken, who interpreted this name as “healer of wounds.” See Dominica Orthodoxiae. In this sense Vopiscus had said in Saturninus: [Those who say they are bishops of Christ. There, neither an archisynagogus of the Jews, nor a Samaritan, nor a Christian presbyter, no mathematician, no soothsayer, no Aliptes.] ALITHYNUS. See Alythinus. ALLEGATIO. See Prosecutio. ALLEGRO, for choosing: [Unless he whom God had chosen, upon whom hands had been laid by the Catholic Bishops. Lucifer, Bishop of Cagliari, on behalf of St. Athanasius.] ALLEGORIA, a Greek word, signifies a different meaning, namely, when a word is to be understood differently from the way it sounds; thus, for example, in Exodus, the blood placed on both doorposts and on the lintels signifies the liberation of the faithful from the devil’s servitude through the blood of Christ, the true unblemished lamb. See Anagogia. ALLELUJA, a Hebrew word, which means “Praise God,” or “Praise be to God”: for Allelu means “praise with rejoicing,” and Iah is one of the names of God, meaning “He who shall be.” In the time of Pope Damasus it was introduced into the Latin Church from the Church of Jerusalem, and not from the Greek Church, as some wrongly think, attributing it to Gregory the Great, who, however, defended himself from this calumny in book 7, epistle 63, against some who said that he had introduced Greek customs into the Roman Church: although it is true that he decreed it should be sung not only in Paschal time, but throughout the whole year, as Baronius reports for the year 384, no. 27, and not only once a year, as Sozomen erroneously said, lib. 7, hist. Eccl. cap. 19: indeed Alleluja was also sung at funerals, as is clear from St. Jerome’s letter sent to Oceanus: where, writing about the obsequies of Fabiola, he says: [The psalms resounded, and Alleluja, echoing high, shook the gilded roofs of the temples.] The Greeks still retain this in funerals. Hence also at the funeral of Pope Agapitus celebrated in the city of Constantinople, from a certain manuscript preserved in the Biblioth. Varic. no. 1538, these words are found: [Very numerous bishops from various provinces were present, and choirs of priests and monks almost filled the city. The whole crowd of Byzantium gathered for his funeral: he considered it sacrilege who had not rendered the last office to such a Pontiff: the psalms resounded, and Alleluja, echoing upward, shook the lofty roofs of the houses.] This Pontiff is celebrated especially because he deposed the heretic Anthimus from the Patriarchate, in whose place he consecrated Mennas with his own hands, when in the year 536 he had gone to Emperor Justinian to negotiate peace with Theodoric, King of Italy. Thus we read that this Pontiff alone consecrated a Patriarch with his own hands. In the Gothic, or Mozarabic, Office, after the manner of the Greek rite, Alleluja is used in funerals. Baronius says that the Gallican Church observed the same, ad ann. 590. But now the Latin rite omits this like hymn in sign of mourning, de consecr. dist. 1. and Concil. Tolet. XIV. can. 10, just as by the command of Alexander II it is not said from Septuagesima until Holy Saturday; for at this time the sad memory of the first Protoplast begins, c. hi duo. de consecr. dist. 1. See Septuagesima. Baronius reports that the same Pontiff ordered it to be repeated twice at Vespers of the preceding Saturday of Septuagesima Sunday, ad ann. 1073. Likewise it was not said on the day of the Circumcision. See Circumcisio Domini. When Alleluja is omitted, in antiphons having Allel. at the end, in its place one should say In aeternum, Jo. Belet. de divin. off. cap. 79. This, however, is not observed in private Office. [In the African regions, however, as Isidore says, Alleluja is sung not at all times, but only on Sundays and for fifty days after the Lord’s Resurrection, as a sign of the Resurrection and of joy, lib. de divin. offic. cap. 13.] Or, as Bede explains eruditely, to denote the common agreement of the faithful in the Christian confession in this life, and in the future peace and concord. See Laus tibi, Domine &c. Therefore the Churches and nations of the whole world, which celebrate the Creator in offices and diverse rites in so many different languages, nevertheless steadfastly preserve this Hebrew word. [This is done, therefore, (Bede adds) so that by such consonance of devotion, the whole Church may be reminded that even now in one faith of con-
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A L confessione, & dilectione Christi consistere debeat, & ad illam in futuro patriam festinare, in qua nulla est diversitas linguarum, homil. in 1. Dom. post Pentecost. Tandem hebraicè canitur, ut in Missa adhibeantur tres illæ linguæ, Hebraicæ, scilicet, Græcæ, & Latinæ, quibus scriptus fuit titulus in Cruce Domini, Gem. de antiq. rit. Missæ, lib. 1. cap. 91. Non additur Alleluja in antiphonis B. M. Officii, quod canitur in choro tempore Paschali, Congregat. Rit. 29. Martii 1626. Benedictini Monachi antiquitùs tantùm tempore Quadrages. omittebant Alleluja. Hodie tamen ritui Romano in hoc conformantur. Allelujaticum melos appellavit B. Victor Africanus, lib. 1. de persecutione Vandalica: Lector unus pulpito sistens Allelujaticum melos canebat. Prima die Ianuarii ex decreto Concil. Tolet. cap. 10. non canebatur Alleluja; nam in hoc die jejunabat Ecclesia, ac celebrabat Litanias, ut Gentilibus sese opponeret, qui tunc ad crapulas, & oblectamenta incumbebant. Ex eadem causa fortasse non canunt Græci Alleluja in bacchanalium hebdomada ex Triodii dispositione, exceptis fer. III. & VI. in Sabbato sancto, celebrante Pontificaliter Episcopo, Subdiaconus peracta epistola, ante osculum manus, dicit Reverendissime Pater annuncio vobis gaudium magnum, quod est Alleluja. Inde Episcopus juxta rubricam ter intonat Alleluja, Cærement. Episc. lib. 2. cap. 27. In tribus antiph. III. Noct. & signanter in Apostolorum nocturno tertio additur Alleluja, ad denotandum tertium Euangelicæ gratiæ statum, ita Amalarius, cap. 59. de Ord. Antiph. Quare in Dom. III. Adventus dicatur Alleluja. Vide Adventus. Scribit Sanctus Epiphanius, ubi de vita, & moribus Prophetarum agit, quòd primus ad canendum Alleluja fuerat Aggæus Proph. quando, nempè, completam viderat structuram novi Templi. In primitivis Ecclesiæ temporibus non solùm hoc jubilationis canticum intrà Ecclesias, sed extrà in sæcularium ore etiam audiebatur, ac de festivis nautis Sidonius lib. 2. epist. sic cecinit: Curvorum hinc chorus heliciariorum, Responsantibus Alleluja ripis, Ad Christum levat amicum Celeusma. Ubi Celsusma nauticum canticum subaudit: ac de Agricolis: Arator stivam tenens, Alleluja decantat. D. Hieron. epist. ad Marcell. inquit: Britanni anno 492. nuda fide armati, à Germano Episcopo ita instructi, non aliis armis parati, sed sola triplici prolatione cantici Alleluja profuderant, & superaverant inimicorum exercitum. Polyd. lib. 3. Antenolarum usum solitum erat Monachos hoc Cantici signo ad chorum pro divinis precibus conclamari. Post Alleluja cantatum, quo signo vocabantur ad collectam, nulli residere licitum 23 erat. Hieron. ep. 27. ad Eustoc. FR. Franciscus Alvarez in suo Itinerario, cap. 41. refert monasterium in Æthiopia inveniri hoc titulo Alleluja, nuncupatum, quia in diversorio illo Bremita quidam non modicæ sanctitatis audiverat ab Angelis hoc canticum: inde Superiorem Monasterii illius, quod tunc de novo erigebatur, ut illud Alleluja appellaret, rogavit. ALLIAMENTUM. Alliatum condimentum, & pro varietate gustus nostrorum quoque condimentorum alliamenta delectant. Hieron. epist. 151. ALLOCES. Intervalla digitorum in pedibus. Dum liciis olei liquore delibutis, digitorum articulos, & palmarum pollices obvolverunt: simulque pedum allocestruciter adnecterentur. Aldhelm. cap. 19. de S. Basilica. græca quidem vox , quæ sulcos significat. ALLODIUM. FR. prædium, l. ut Episcopis de prohibitiis nuptiis. Vide Alodis. ALLOPHYLUS. Exoticus, Peregrinus, seu Alienigena. , diversæ nationis. Usus est hac voce Hieron. in epist. S. Paulæ. Tertullianus verò Philisthæos, aliasque infidelium nationes ita vocavit: Nam temporibus Machabæorum Sabbatis pugnando fortiter fecerunt, & & hostes allophylos expugnarunt, advers. Iud. cap. 4. FR. Allophylli dicuntur etiam Gargangi, l. omnes gargangi, de Adventis. Allophyli populi. Vide Philistæi. ALMA REDEMPTORIS. Antiph. in honorem B. V. composita ab Hermanno Contracto, qui floruit anno 1054. Durand. lib. 4. cap. 22. & Romæ in Ecclesia E. M. V. illam primò cecinit. Quando Offic. in B. M. Purificatione transfertur, prædicta Antiph. continuatur etiam per totam Octavam: hoc fiet, ubi cum Octava celebrabitur; Octava enim est ejusdem festi continuatio. Ita Sac. Rit. Congreg. 1606. in Officio pro Carmel. Discalc. approbato. In subjuncta oratione, quæ dicitur post Nativitatem, omittitur clausula consueta, Qui tecum vivit &c. ad denotandum Christum non in sinu Æterni Patris, sed in brachiis maternis tunc existere. Alma penes Hebræos inter cætera Virginem, & latinè Sanctam, felicemque significat. ALMITAS. Sanctitas, ac Beatitudo. Erat siquidem carne nobilis; sed nobilior moribus, plenus Dei sapientia, sed opere non vacuus, pulchra facie, sed ditior almitate. In vita S. Adelhardi. Legitur etiam Almificus; id est, sanctificans, quod ex sequentibus verbis colligitur: Dum hic igitur almifica conversatione decerrat, placuit supernæ pietati virtutem sui militis evidentibus ostendere signis. Flodoard. lib. 1. hist. Remen. cap. 3. ALMUTIUM, seu Almutia, insigne indumentum Canonici, seu Beneficiati in aliquibus Cathedra- B 4
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A L confession, and love of Christ ought to consist and to hasten toward that future homeland, in which there is no diversity of languages, homil. in 1. Dom. post Pentecost. At length it is sung in Hebrew, so that in the Mass the three languages are used, namely Hebrew, Greek, and Latin, in which the title on the Lord’s Cross was written, Gem. de antiq. rit. Missæ, lib. 1. cap. 91. Alleluia is not added in the antiphons of the B. M. Office, which is sung in choir during Paschal time, Congregat. Rit. 29. Martii 1626. The Benedictine Monks in ancient times omitted Alleluia only during Lent. Today, however, they conform to the Roman rite in this. Blessed Victor of Africa called it Allelujaticum melos, lib. 1. de persecutione Vandalica: One reader, standing on the pulpit, sang the Allelujaticum melos. On the first day of January, by decree of the Council of Toledo, cap. 10, Alleluia was not sung; for on that day the Church fasted and celebrated Litanies, in order to oppose the Gentiles, who at that time were devoted to gluttony and pleasures. For the same reason perhaps the Greeks do not sing Alleluia in the week of the bacchanalia according to the order of the Triodion, except on fer. III. and VI. on Holy Saturday, when the Bishop celebrates pontifically, the Subdeacon, after the reading of the epistle, before the kiss of the hand, says: Most Reverend Father, I announce to you great joy, which is Alleluia. Then the Bishop, according to the rubric, intones Alleluia three times, Cærement. Episc. lib. 2. cap. 27. In the three antiphons of the III. Nocturn, and especially in the third nocturn of the Apostles, Alleluia is added to signify the third state of evangelical grace, so says Amalarius, cap. 59. de Ord. Antiph. Hence on the III Sunday of Advent Alleluia is said. See Adventus. Saint Epiphanius writes, where he treats of the life and moral character of the Prophets, that the first to sing Alleluia was the Prophet Haggai, when, namely, he had seen the completed structure of the new Temple. In the primitive times of the Church, this song of jubilation was heard not only within the churches, but also outside, even in the mouths of laypeople; and Sidonius, lib. 2, epist., thus sang of festive sailors: From here the chorus of the curving rowers, With the shores replying Alleluia, Raises the cheerful signal to Christ. Where Celsusma is understood as a nautical song; and of the farmers: The plowman, holding the plow, sings Alleluia. St. Jerome, epist. ad Marcell., says: The Britons in the year 492, armed with naked faith, instructed by Bishop Germanus, prepared with no other arms, but only by the triple utterance of the song Alleluia, poured forth and overthrew the army of their enemies. Polyd. lib. 3. It was customary for the Monks to be summoned to the choir by this sign of the song for divine prayers. After Alleluia was sung, by which sign they were called to the collect, no one was permitted to remain seated. 23 Hieron. ep. 27. ad Eustoc. FR. Francis Alvarez in his Itinerary, cap. 41, relates that a monastery in Ethiopia is found with this title, called Alleluia, because in that lodging a certain Bremita of no small sanctity had heard this song from the angels; hence he asked the Superior of that monastery, which was then being newly erected, to call it Alleluia. ALLIAMENTUM. Alliatum seasoning, and according to the variety of taste our own seasonings also delight in garlic seasonings. Hieron. epist. 151. ALLOCES. The spaces between the toes in the feet. While, with thongs anointed with oil, they wrapped the joints of the fingers and the thumbs of the palms; and at the same time the alloces of the feet were bound together. Aldhelm. cap. 19. de S. Basilica. a Greek word indeed, which means furrows. ALLODIUM. FR. an estate, l. ut Episcopis de prohibitiis nuptiis. See Alodis. ALLOPHYLUS. Foreign, stranger, or alien. of a different nation. Jerome used this word in the epistle of St. Paula. Tertullian however called the Philistines and other nations of unbelievers thus: For in the times of the Maccabees they fought bravely on the Sabbath, and defeated the allophylous enemies, advers. Iud. cap. 4. FR. Allophylli are also called Gargangi, l. omnes gargangi, de Adventis. Allophyli peoples. See Philistæi. ALMA REDEMPTORIS. An antiphon in honor of the Blessed Virgin, composed by Hermann the Contracted, who flourished in the year 1054. Durand. lib. 4. cap. 22. and in Rome, in the Church of E. M. V., he first sang it. When the Office in the Purification of the B. M. is transferred, the aforesaid antiphon is continued even through the whole Octave: this will be done where it is celebrated with the Octave; for the Octave is the continuation of the same feast. So the Sacred Congregation of Rites, 1606, in the Office approved for the Discalced Carmelites. In the following prayer, which is said after the Nativity, the customary clause, Qui tecum vivit etc., is omitted, to signify that Christ then existed not in the bosom of the Eternal Father, but in his mother’s arms. Alma among the Hebrews, among other things, signifies Virgin, and in Latin Holy and blessed. ALMITAS. Holiness and Beatitude. For he was indeed noble by flesh; but nobler in morals, full of God’s wisdom, but not lacking in work, handsome of face, but richer in almitas. In the life of St. Adelhard. Almificus is also read; that is, sanctifying, which is gathered from the following words: Thus, therefore, while he advances by almifying conduct, it pleased the heavenly piety to display the virtue of his soldier by evident signs. Flodoard. lib. 1. hist. Remen. cap. 3. ALMUTIUM, or Almutia, an insignia garment of a Canon, or Beneficiary, in some Cathedra-
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24 AL dralibus, & Collegiatis; corrupta vox ab Ar- mo, idest, humero, quamvis Armus de ani- malibus, & Humerus de homine dicatur; sed ali- quando armus in homine dictus fuit: inde Ar- mutium potiùs dicendum, ex eo quòd super ar- mos feratur. Molanus tamen lib. 3. de Canon. cap. 5. & 8. putat à Theutonicis ita nominatum; lingua enim eorum Vlde-mutsen, Pileum senio- rum sonat. Almutii usus antiquissimus à quin- que jam sæculis est, quod ex hist. Tornacensi colligitur, in qua fit mentio antiquissimæ pi- cûræ cujusdam Litberti Canonicorum Decani cum almutio super humeros: floruit hic anno 1050. FR. Erat almutium nigrum etiam Car- dinalium insigne, vide per me addita in dict. Clocca, ubi falsi testes contra Alexandrum III. asserebant illum ex Conclavi exivisse in habitu Cardinalitio, & inter alia cum nigro almutio, quod evenerat de anno 1159. ||| Fertur itaque almutium super humeros, adinstar Græcorum Monachorum, quando detegunt caput. FR. Sed Advocati Consistoriales, Auditores Rotæ, & similes in Cappella Papali, gestant illud in utroque humero ||| Antiquitùs Canonici tem- pore divini officii ejus capucio caput tegebant, quod colligitur ex Concil. Basilien. [Et Eccle- siæ ingredientur, non capacia, sed almutias, vel byreta tenentes in capite.] Sic etiam perspi- citur in sepulcralibus lapidibus, præcipuè Ro- mæ. Imò usque ad præsens in Gallia est in usu hæc cæremonia. Quare moris esse in aliquibus locisait Jo: Connatus hist. Torn. tom. 3. cap. 51. quòd quando novellus Sacerdos est primam Missam celebraturus, tunc accedit ad Altare cum almutio in capite. Hodi et tamen Cæremo- niale Episc. lib. 1. cap. 18. præscribit, quòd: [Qui solent gestare almutium, cum assurgunt, à scapu- lis ad brachia dimittant. ALOARIUS. FR. Alicujus facti approbator, Galli Alover dicunt. ALODIS, & Alodium, hæreditas ab antenatis pos- sessa. [Tam de alode, quàm de comparato. Marculf. lib. 2. cap. 7.] Clariùs tamen Hincma- rus penes Flodoardum: [Cupiens cavere, ne census ipse deperiret, & villa in alodem ver- teretur.] Aliqui putant esse Belgicam vocem Al-out, quæ ea lingua per longum tempus pos- sessum sonat; sed propriè significat liberam possessionem sine recognitione feudi, quæ alienabilis est, absque laudemii solutione, quod Lod Galli dicunt; Juris enim periti bo- na allodialia vocant illa, quæ sunt Principi hæreditaria, seu emptio libera ab ipsomet facta, ad distinctionem feudalium. Vide Allo- dium. ALOGUS, græca vox ἀλογος, equus, idest, sine discursu. [Concedimus omnia indumenta, sed & dignitatem regionum alogorum. In Con- stantini denotat.] In rigore quodlibet animal significaret. FR. Unde Alogator Equitum Præfectus, ut Protalogator Equitum Dux di- AL citur ||| Dicti etiam fuere Alogi, seu Allogi, idest, sine verbo, hæretici, qui verbum Divi- num negabant, ideò nec Euangelium Joannis admittebant, nec Apocalypsim, lib. 24. quæst. 3. cap. 39. ALTARE, seu Altarium, ædificium lapideum incruento sacrificio destinatum, ita dictum quasi Alta Ara, seu Area. Dicitur etiam Ara. Sed in rubricis Ara propriè sacratum, & portatile altare significat. [Aram quidam vocatam dixerunt, quòd incensæ victimæ ar- derent, alii à precationibus, quas Græci aras vocant. Valaf. de exord. Eccles. cap. 6.] seu [Ara dicitur quasi arida; quæ enim cremantur, aresiunt in cineribus. Blesl. ferm. 4.] FR. Altare ab altitudine dictum, & penes Antiquos differentia erat inter Altare, & Aram; nam illud in superficie erat sacra- tum, hæc verò per omnia latera. Calep. in dict. Altare ||| Significat Christum, ideò de- bet erigi in eminentiori Ecclesiæ parte. Gem. lib. 1. de rit. miss. cap. 122. Valaf. de reb. Eccles. cap. 6. Beda, lib. de tabernac. Rupert. de di- vin. off. cap. 30. Antea ad significandam uni- tatem Christi, unicum erat in Ecclesiis Al- tare: id colligitur ex SS. PP. præcipuè ex S. Ignatio Martyre in epist. ad Philadelph. ideò Eusebius in Encomio pro Paulino Tyri Epis- copo, lib. 10. hist. Eccles. cap. 4. Vnigenitum Altare appellavit. Laudabilis tamen mos est erigendi plura Altaria in qualibet Ecclesia; nam tredecim in una erant tempore S. Grego- rii, ut habetur ex ejus epist. 50. lib. 50. ad Pal- lad. Episc. Altare debet esse lapideum, can. Altaria si non fuerint lapidea, de Consecrat. dist. 1. Denuatio Altaris in Fer. v. Coen. Dom. nuditatem Christi in passione denotat. Al- cuin. de divin. off. Ordo Romanus de qua- dam mysteriosa cæremonia, quæ fiebat in fer. vi. Parasceve, mentionem facit, scili- cet, ad illa verba Euangelii passionis [Par- titi sunt vestimenta mea; ] tunc duo Diaco- ni auferebant Altaris mappam, in quo sic denu dato consumebatur Eucharistia à sepul- chro delata. Canus iisd abusus, quo à Sa- cerdotibus implorabatur divina vindicta, de quo Greg. Turon. de glor. Martyr. lib. 1. cap. 79. derogatus fuit in Concil. Tolet. XIII. can. quicunque 26. quæst. 1. Denuabantur enim Altaria, extinguebantur luminaria, ac tandem deserebantur divina Officia. In Ec- clesia Ambrosiana denuantur Altaria in fer. 6. parasceves; cooperiuntur parietes velis sanguinei coloris. In prædicta feria v. la- vantur Altaria hyssopi herba, vino, & aqua; hyssopus enim est symbolum unctio- nis Magdalenæ Christo exhibitæ, vinum, & aqua, sanguinem, & aquam de latere Cruci- fixi emanatam significat; & ideò Rupertus existimat meliorem observantiam esse illorum, qui diem mortis Christi imitantes, Altaria la- vant
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24 AL from the clerics, and Collegiates; a corrupted form from Ar- mo, that is, shoulder, although Armus is said of ani- mals, and Humerus of man; but some- times armus was said of man: hence Ar- mutium ought rather to be said, because it is carried over the shoul- ders. Molanus, however, lib. 3. de Canon. cap. 5. & 8. thinks it was so named by the Germans; for in their language Vlde-mutsen means the cap of the elderly. The use of the Almutium is very ancient, being al- ready five centuries old, as may be gathered from the history of Tournai, in which mention is made of a most ancient picture of a certain L.bert, Dean of the Canons, with the almutium over his shoulders: this man flourished in the year 1050. FR. The black almutium was also the insignia of the Car- dinals; see what I have added in the entry Clocca, where false witnesses against Alexander III asserted that he had gone out of the Conclave in Cardinalitial dress, and among other things with a black almutium, which occurred in the year 1159. ||| Thus the almutium is borne over the shoulders, after the manner of the Greek monks when they uncover the head. FR. But Consistorial Advocates, Auditors of the Rota, and the like, in the Papal Chapel, wear it on both shoulders. ||| In ancient times the Canons, during the time of the divine office, covered their head with its hood, as is gathered from the Council of Basel: [And they shall enter the Churches, not wearing caps, but holding almutiae, or birettas, in the hand.] Thus also it is clearly seen on sepulchral stones, especially at Rome. Indeed, even to the present day this ceremony is in use in France. Therefore Jo: Connatus says it was the custom in some places, hist. Torn. tom. 3. cap. 51. that when a newly ordained priest is about to celebrate his first Mass, then he goes to the altar with the almutium on his head. And even today the Ceremonial of Bishops, lib. 1. cap. 18. prescribes that: [Those who are accustomed to wear the almutium, when they rise, let them let it fall from the shoulders to the arms.] ALOARIUS. FR. Approver of some deed; the French say Alover. ALODIS, and Alodium, inheritance possessed from ancestors. [Both from alode, and from what was acquired. Marculf. lib. 2. cap. 7.] More clearly, however, Hincmar through Flodoard: [Wishing to guard against the census itself being lost, and the villa being turned into an allodium.] Some think it is a Belgian word, Al-out, which in that language signifies long possessed; but properly it means free possession without acknowledgment of a fief, which is alienable, without payment of relief, which the French call lod; for legal experts call allodial goods those which are hereditary in a Prince, or free purchase made by himself, in distinction from feudal goods. See Allodium. ALOGUS, a Greek word ἀλογος, horse, that is, without discursus. [We grant all garments, and also the dignity of the districts of the alogoi. In Constantine it denotes.] In strictness it would signify any animal. FR. Hence Alogator, prefect of the horsemen, as Protalogator, duke of the horsemen, is said. AL ||| Those heretics were also called Alogi, or Allogi, that is, without the word, who denied the Divine Word, therefore they admitted neither the Gospel of John, nor the Apocalypse, lib. 24. quæst. 3. cap. 39. ALTARE, or Altarium, a stone building destined for the unbloody sacrifice, so called as if Alta Ara, or area. It is also called Ara. But in the rubrics Ara properly signifies a consecrated, and portable altar. [Some said it was called Ara because the slaughtered victims burned, others from prayers, which the Greeks call aras. Valaf. de exord. Eccles. cap. 6.] or [Ara is said as if arida; for what is burned dries up into ashes. Blesl. ferm. 4.] FR. Altar is said from height, and among the Ancients there was a difference between Altar, and Ara; for the former was consecrated on the surface, the latter on all sides. Calep. in dict. Altare ||| It signifies Christ; therefore it ought to be erected in the most eminent part of the Church. Gem. lib. 1. de rit. miss. cap. 122. Valaf. de reb. Eccles. cap. 6. Beda, lib. de tabernac. Rupert. de di- vin. off. cap. 30. Formerly, to signify the unity of Christ, there was one altar only in the churches: this may be gathered from the Holy Fathers, especially from St. Ignatius the Martyr in his epistle to the Philadelphians; therefore Eusebius in the Encomium for Paulinus Bishop of Tyre, lib. 10. hist. Eccles. cap. 4. called it the Only-begotten Altar. Yet the praiseworthy custom is of erecting more altars in each Church; for there were thirteen in one at the time of St. Gregory, as is found in his epistle 50. lib. 50. ad Pal- lad. Episc. The altar ought to be of stone, can. Altaria si non fuerint lapidea, de Consecrat. dist. 1. The denudation of the Altar on Good Friday denotes the nakedness of Christ in the Passion. Al- cuin. de divin. off. The Roman Order mentions a certain mysterious ceremony, which was performed on Good Friday, namely, at those words of the Gospel of the Passion [They parted my garments; ] then two Deacons removed the altar cloth, in which the Eucharist, thus denuded, was consumed, having been brought from the tomb. The abuse of this was censured, by which divine vengeance was implored by the priests, concerning which Greg. Turon. de glor. Martyr. lib. 1. cap. 79. it was abolished in the Council of Toledo XIII, can. quicunque 26. quæst. 1. For the altars were being stripped, the lights extinguished, and at last the divine Offices were abandoned. In the Ambrosian Church the altars are stripped on Good Friday; the walls are covered with veils of blood-red color. On the aforesaid Friday the altars are washed with hyssop herb, wine, and water; for hyssop is the symbol of the unction of Magdalene shown to Christ, wine and water signify the blood and water flowing from the side of the Crucified; and therefore Rupertus judges the better observance to be that of those who, imitating the day of Christ’s death, wash the altars
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AL vant inferia vi. Romæ tamen in Basilica Vaticana, & Dominicani observant hoc in feria v. In Ecclesia græca Patriarcha solus hanc cæremoniam facit, & Metropolitani in eorum Ecclesiis, lavantes Altaria priùs cum aqua benedicta, posteà cum aqua rosacea ex præscriptione Euchologii. Aspersio autem Altaris, quæ aqua benedicta sit in Dominicis per annum, baptismum Salvatoris repræsentat; quæ tamen relinquenda est, quando expositum ibi erit Eucharistiæ Sacramentum; sic pariter nec Cruce signatur Altare in principio Euangelii Ioannis in fine Missæ, cum ipsemet Auditor benedictionum ibi adsit. Gavant. par. 4. tit. 19. in Rubr. Miss. Semper Altare osculatur Sacerdos antequam populum salutet, seu pacem tribuat; pax enim à Christo Domino in Altari effigiato sumenda est. In Altari, ubi Episcopus Diocesanus celebravit, pro illa die nemini celebrare licebit absque ejus licentia, ut Sac. Concilia definivere; quod esset grave peccatum secundùm Canonistas, licèt aliqui tantùm intelligant, quando, scilicet, Diocesanus solemniter celebrasset. Hanc observationem Græci extendent etiam quoad simplices Sacerdotes, ita ut in eodem die ad unicum Altare duo Presbyteri nequeant Sacrum facere; quod approbatum per diversas ordinationes Pontificias censetur, quæ Latinos Episcopos admonent, ne Græcos in eorum ritu impediant. In majoribus Altaribus quatuor Basilicarum Urbis Patriarchalium nemini licet præter Papam celebrare, quòd solus Iacobus quidam S. Pauli Abbas ex privileg. Bonif. VIII. sub anno 1301. in epist. 98. hanc facultatem pro Altari majori ejusdem Basilicæ habuerat, & illi Abbates hac facultate gaudent, qui Sacerdotii ordinem à Pontifice susceperint, ut dictum est in verbo Abbas. Et pro qualibet vice Cardinales speciali brevi habilitantur, si super unum ex præfatis Altaribus celebrare velint. Imò antiquitùs in Sabbato quatuor temporum Decembris, quando Pontifex celebrabat in Altari S. Petri pro conferendis sacris ordinibus, ab hoc ad aliud Altare deducebatur: [Descendit Pontifex ab Altari (scilicet majori) & vadit ad S. Andreas, ibi facit consecrationem, facta consecratione revertitur ad Altare, quia in hoc Altare nulla consecratio debet fieri, nisi de Romano Pontifice. Benedic. Can. S. Petr. Cæremonial. M.S. in Bibliothec. Sanct. August. de Urbe.] Expositio Sanctissimi non deberet fieri nisi in Altari Majori, quia [Maximè decens est, ut in Altari, ubi Sanctiss. Sacrament. situm est, Missæ non celebrentur. Cæremon. Episcop. lib. 2. cap. 12.] Quod non de privatis, sed de solemnibus sacris intelligendum, ut in Romæ Collegiatis, aliisque Ecclesiis per universum observantibus diligenter attenditur. In Altaribus pro Defunctis privilegiatis eorum Missa non est celebrandum in AL 25 duplicibus: Sac. Congreg. Rit. 24. Aprilis 1627. Priùs mos erat illud Altare circuire, ubi Sanctorum Reliquiæ requiescunt. [Postquam sacra Martyrum loca venerabiliter circuivit. In vita Sancti Fulgen. Basilicam Sancti Galli ingressus, cum orando Altaria circuiret. In act. S. Othon.] FR. In Melitæ Conventuali Ecclesia, magna veneratione Icon B. M. V. Philermis nuncupata conservatur, quæ opus Divi Lucæ creditur, ac de illa traditur, quòd in Rhodo insula, ubi priùs erat, in quodam, scilicet, monte non longè ab Urbe, cum quidam Iuvenis ardens Puellæ amore, qua nullibi frui poterat propter parentum custodiam, eam admonuisset; ut matrem deciperet, ac secum hoc Templum devotionis prætextu peteret, dumque ibi Mater orasset, ejus licentiam postularet, ut sola Altare illud devotè circuiret, ibique ab ipso Amante expectaretur. Quod sanè ita executum fuit. At Mater cum diu in Ecclesia expectasset, tandem ad posteriorem Altaris partem accessit inquirens filiam, quam in proci amplexibus, ambos tamen extinctos adinvenit. Inde Imago hæc B. M. & mons ille Philermos, id est Amoris infælicis, à Græcis appellati sunt ||| Itaque antiquitus, ad exercendam devotionem hanc, Altaria à muro erant separata, ut in vetustis Ecclesiis aspicitur, atque tenacissima cani ritus Graja natio, usque ad præsens, sic separata adhuc erigit Altaria: quod reverà tanta reverentia colit, ut ad illud accedere nusquam Laicis permissum sit. Quocirca jure Latinos reprehendit Balsamon, qui nedum Laicis quidem viris, sed etiam foeminis hoc permittunt. An non ille magis stuperet, si depravatos nostri sæculi mores admiraretur? Siquidem hodierna muliebris inverecundia tam audax effecta, ut ad latus quoque sacrificantis sedere non solùm, sed & cornicari delectetur, ubi nimirùm, cum timore, & tremore cælestes ipsimet Spiritus assistunt. Quod tamen Ecclesiasticorum negligentia meritò imputetur, dum immemores Sancti Ambrosiani Zeli se ostendunt, per quem imperatoria ipsa Majestas à presbyterio exclusa fuerat. Sed redeundo, unde jam digressi sumus; mysteriosa erat cæremonia illa, quæ in nocte Natalis Domini fiebat: tribus nempè velis cooperiebatur Altare, id est, rubro, albo, & nigro; nigrum velum auserebatur in fine primi nocturni, & significabat obscuritatem temporis ante legem: album velum in fine secundi nocturni, & id in signum erat temporis legalis: rubrum in fine tertii, & ultimi nocturni, atque legis gratiæ symbolum erat: Jo. Belet. in rat. div. offic. cap. 69. Durand. lib. 1. cap. 3. Eadem cæremonia iterabatur ad matutinum Paschæ post quamlibet lectionem, cum non nisi unicum nocturnum tunc habeatur. In Hispania per totum quadragesimale tempus extenditur velum ante majorem aram, dum in serialibus
Transcription: Translated (English)
On Friday of Ember Week, however, in Rome this is observed in the Vatican Basilica, and the Dominicans observe it on Friday. In the Greek Church the Patriarch alone performs this ceremony, and the Metropolitans in their churches, washing the altars first with blessed water, then with rosewater according to the prescription of the Euchologion. The sprinkling of the altar, when it is with blessed water on Sundays throughout the year, represents the baptism of the Savior; but it is to be omitted when the Sacrament of the Eucharist is exposed there. Likewise, the altar is not signed with the Cross at the beginning of the Gospel of John at the end of Mass, when the hearer of blessings himself is present there. Gavant. par. 4. tit. 19. in Rubr. Miss. The priest always kisses the altar before greeting the people, or giving the peace; for peace is to be received from Christ the Lord, depicted on the altar. On the altar where the diocesan bishop has celebrated, no one may celebrate on that day without his permission, as the sacred councils have defined; this would be a grave sin according to the canonists, although some understand this only when the diocesan has celebrated solemnly. The Greeks extend this observance even to simple priests, so that on the same day two presbyters cannot celebrate the sacred rite at a single altar; and this is regarded as approved by various papal decrees, which admonish Latin bishops not to hinder the Greeks in their rite. At the major altars of the four basilicas of the Patriarchal City no one except the Pope may celebrate, because only a certain James, Abbot of St. Paul, had this faculty for the major altar of that same basilica by privilege of Boniface VIII, under the year 1301, in epistle 98; and those abbots enjoy this faculty who have received the order of priesthood from the Pontiff, as was said under the word Abbas. And on each occasion the cardinals are specially authorized by brief, if they wish to celebrate upon one of the aforesaid altars. Indeed, in former times, on the Saturday of the Ember Days of December, when the Pontiff celebrated at the Altar of St. Peter for the conferring of sacred orders, he was led from this altar to another: [The Pontiff descends from the altar (namely the major one) and goes to St. Andrew; there he performs the consecration; the consecration having been completed, he returns to the altar, because on this altar no consecration ought to be made except by the Roman Pontiff. Benedic. Can. S. Petr. Cæremonial. M.S. in Bibliothec. Sanct. August. de Urbe.] The exposition of the Most Holy Sacrament ought not to be made except on the Major Altar, because [It is most fitting that, on the altar where the Most Holy Sacrament is placed, Masses should not be celebrated. Cæremon. Episcop. lib. 2. cap. 12.] This is to be understood not of private but of solemn rites, as is carefully observed in the Roman collegiate churches and other churches throughout the whole world that observe this practice. In privileged altars for the dead, Mass is not to be celebrated on double feasts: Sac. Congreg. Rit. 24. Aprilis 1627. Formerly it was the custom to go around that altar where the relics of the saints rest. [After he had reverently circled the sacred places of the martyrs. In the life of St. Fulgentius. Entering the Basilica of St. Gall, while praying he went around the altars. In the acts of St. Otho.] FR. In the conventual church of Malta, the icon of the Blessed Virgin Mary called Philermis is preserved with great veneration; it is believed to be the work of St. Luke, and it is related of it that on the island of Rhodes, where it was formerly, on a certain mountain not far from the city, when a young man burning with love for a maiden whom he could nowhere enjoy because of her parents’ watchfulness had urged her to deceive her mother and, under the pretext of devotion, to go with him to this temple, while her mother was praying there, she should ask permission to circle that altar devoutly by herself, and there wait for him, her lover. And this was indeed carried out. But when the mother had long waited in the church, she at last went to the rear part of the altar seeking her daughter, whom she found in the arms of the suitor, both however lifeless. Hence this image of the Blessed Virgin and that mountain were called Philermos, that is, of unhappy love, by the Greeks. Therefore, in ancient times, for the exercise of this devotion, the altars were separated from the wall, as may be seen in old churches; and the very tenacious Greek nation, to the present day, still sets up altars thus separated: which it truly reveres with such great veneration that no layman anywhere is permitted to approach it. For this reason Balsamon rightly reproaches the Latins, who permit this not only to laymen, even men, but also to women. Would he not marvel more if he were to admire the corrupted morals of our age? For today’s female shamelessness has become so bold that it not only delights in sitting beside the celebrant, but even in leaning upon him, where indeed the heavenly spirits themselves stand with fear and trembling. This, however, should rightly be imputed to the negligence of churchmen, as they show themselves forgetful of the zeal of St. Ambrose, by which the imperial majesty itself had been excluded from the presbytery. But returning to where we had digressed: that ceremony which was performed on the night of the Lord’s Nativity was mysterious; namely, the altar was covered with three veils, red, white, and black; the black veil was removed at the end of the first nocturn, and signified the darkness of the time before the law; the white veil at the end of the second nocturn, and this was a sign of the time of the law; the red at the end of the third and last nocturn, and it was a symbol of the law of grace: Jo. Belet. in rat. div. offic. cap. 69. Durand. lib. 1. cap. 3. The same ceremony was repeated at Matins of Easter after each reading, since there is then only a single nocturn. In Spain throughout the whole Lenten season a veil is extended before the main altar, while in serials
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26 A L bus recitantur horæ, & canitur Missa, nec retrahitur, nisi quando canitur Euangelium, in elevatione Hostiæ, & Calicis, & ad postremam super populum orationem. At in feria iv. majoris hebdom. penitùs aufertur ad illa verba Euangelii: [Et velum templi scissum est.] Diximus supra, Altare debere esse lapideum, ex eo, quòd lapidem angularem Christum significet, ex decreto S. Silvestri Papæ, ante cujus tempora ob continuas Ecclesiæ persecutiones ex ligno erat formatum, licèt idem Sanctus in Basilica Lateranensi collocasset ligneum Altare illud, in quo Apostolorum Princeps celebraverat; cantumque est à Successoribus, ne ulli liceret, nisi soli Pontifici Romano, ibi celebrare. Si non erit Altare omninò lapideum, sufficeret altariolum, seu lapis sacratus, quod Ordo Rom. Tabulam itinerariam appellat. Bonifacius VIII.cap.ult. de privileg. & cap. 12. in 6. Viaticum, & Balsamon Antimensium ad Concil. 6. can. 1. sive 31. vocant. Hæc postrema vox græca est , id est, vice mensæ. [Antimensia non in omnibus mensis poni necesse est, verùm in iis tantùm, de quibus nescitur, an sacratæ sint, an non. Antimensia enim locum obtinent Altarium, quæ ideò consecrata sunt Antimensia. Ubi scitur Altaria consecrata esse, non opus est Antimensiis. Man. Patr. in resp.] FR. Quæ tamen apud Græcos ex tela erant confecta, ex illa, scilicet, quæ cooperiebar Altare in die consecrationis Ecclesiæ, & super quam continuò per octavam celebrabatur; deinde Episcopus in partes dividebar, Presbyteris distribuens, ut in defectu consecrationis Altarium antimensiis uterentur. Quorum consecrandi forma præscribitur in Eucholegio græco. Sed aliquando pro corporalibus accipiuntur, vide Corporale. Altariolum igitur Latinorum ab Episcopo consecratum, erit lapideum cum Martyrum reliquiis, sine quo celebrare nemo potest, nisi Pontifex dispenset, qui inter alia privilegia Missionariis Propagandæ Fidei, in casu necessitatis absque tale Altrariolo sacra conficere indulget. Debet ulteriùs hoc portatile Altare habere commodum spatium pro capacitate saltem Calicis, & Hostiæ; aliter esset peccatum mortale, secundùm Paludanum in 4. dist. 13. qu.2. art. 3. concl. 1. Ang. Verbo Altare, Navarr. in Manual. cap. 25. num. 3. Alii tamen hanc opinionem limitant, affirmantes sufficere, si capacitatem haberet ad sustinendas majores partes Hostiæ, & Calicis. Syl. Verbo Altare, Tolet. lib.2. cap.2. num.6. Azor. par.1. lib. 10. cap. 27. quæst. 7. Suar. tom. 3. dist. 8. sect. 5. Præterea quæritur, utrum Reliquiæ de essentia, an de præcepto imponendæ sint: utraque opinio suos habet fautores. Verùm adverterendum est, si ex dispensatione Apostolica Reliquiæ non fuerint ibi appositæ, celebrans osculando ante Introitum Altare, deberet tunc omittere illa verba: Quorum Reliquiæ hìc sunt; &c A L tunc osculatur, quando dicit: Indulgere digeneris. Gavant. par. 2. tit.4. in Rub. Miss. Cum hoc Altare portatile sit symbolum unitatis personalitatis Christi; ideò illud in duas partes divisum in modum libri Sacro inservire nequit. Vasquez, tom. 3. disp. 233. cap. 2. num. 16. Fagund. lib. 1. cap. 22. num. 9. Ob eandem rationem ablato sigillo Reliquiarum consecratio deperditur. Si Ecclesia consecrata rueret, quamvis perderet consecrationem, non tamen ammitterent consecrationem Altaria stabilia, & multò minùs portatilia. At si Ecclesia remanet polluta ob emissionem sanguinis, aut humani seminis, tunc & Altare fixum pollutum existimatur; secùs verò portatile, cum illud, & non istud sit Ecclesiæ pars. Et è contra, si sanguis super portatile spargeretur, tunc cum eo tota Ecclesia polluta remaneret, in qua valet dici, verè effusionem accidisse. FR. Sed can. Si motum, de consecr. dist. 1. diversimodè disponit, ubi sic dicitur: [Si motum fuerit Altare, denuò consecretur Ecclesia; si parietes mutantur, & non Altare, salibus tantùm exorcizetur, &c. & can. de fabrica ibidem (inquit:) Arque in Ecclesiis combustis cum tabula consecrata, id est, Altari portatile licet celebrare, can. concedimus ibidem ||| . Antiquitùs sicuti nos celebramus anniversarium Dedicationis Ecclesiæ, ita etiam solemnizabatur Altaris anniversarium, quod colligitur ex August. serm. 252. de tempore. Cuilibet Altari assistit Angelus. Sophronius cap. 4. Prati spirit. Pridiè quàm pateretur S. Lucianus, ob Altaris carentiam supra proprium pectus consecravit. Et Theodoretus Cyri Episcopus ob eandem necessitatem, & ad instantiam cujusdam Sancti Anachoretæ supra Diaconorum manus Sacrum consecit, de quo in vita Patrum hæc habentur: [Cum autem longo tempore desiderasset videre offerri spirituale, & mysticum Sacrificium, rogavit, ut divini doni illic fieret oblatio: Ego libenter paravi, & jussi Sacramenta offerri; pagus enim haud longè aberat, & pro Altari usus Diaconorum manibus, mysticum, divinum, & salutare obtuli Sacrificium.] In quodam M.S. Pontificali antiquo Metabulum Altare lapideum appellatur, ex eo quia hæc vox se extendit ad omne id, quod è visceribusterræ excavatur, cujus orationis verba sunt: [Supplices tibi Domine Deus Pater preces effundimus, ut metalli hujus expolitam materiam supernis sacrificiis imbuendam &c.] FR. An non potuerat esse ex reali, ac solido metallo Altare illud? Sed quia hìc nescitur ubi, & quale hoc M.S. cæremoniale sit, ut ex contextu posset fortassè colligi materiæ qualitas, ideò in sola conjectura isto. Altare aliquando significat Ecclesiam, seu decimas. Gloss. in lib.3. tit. 25. cap. 3. decretalium. Vide Prothesis, In altaro. ALTARISIA, particularis Canonicus Basilicæ Vaticanæ, cui incumbit curam habere majoris Al-
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26 A L when the Hours are recited and Mass is sung, it is not withdrawn except when the Gospel is sung, at the elevation of the Host and Chalice, and for the final prayer over the people. But on Wednesday of Holy Week it is completely removed at those words of the Gospel: [And the veil of the temple was torn.] We said above that the altar ought to be of stone, because it signifies Christ, the corner-stone; by decree of St. Sylvester Pope, before whose time, on account of the continual persecutions of the Church, it was made of wood. Yet the same Saint had placed a wooden altar in the Lateran Basilica, on which the Prince of the Apostles had celebrated; and it was sung by his successors that no one might be allowed to celebrate there except the Roman Pontiff alone. If the altar is not altogether of stone, a small altar, or consecrated stone, would suffice, which the Roman Order calls a traveling table. Boniface VIII, cap. ult. de privileg. and cap. 12 in 6, calls it Viaticum, and Balsamon calls it Antimensium in the Council of the Sixth, can. 1, or 31. This last word is Greek, that is, “in place of a table.” [Antimensia need not be placed on all tables, but only on those about which it is not known whether they are consecrated or not. For Antimensia take the place of altars, and for that reason they are consecrated Antimensia. Where it is known that altars are consecrated, Antimensia are not needed. Man. Patr. in resp.] FR. However, among the Greeks they were made of cloth, namely, that with which the altar was covered on the day of the consecration of the church, and upon which Mass was continually celebrated throughout the octave; afterwards the bishop divided it into parts, distributing them to the priests, so that in the absence of the consecration of altars they might use antimensia. The form for consecrating them is prescribed in the Greek Euchologion. But sometimes they are taken for corporals; see Corporale. Thus the Latin altar-stone consecrated by the bishop will be of stone with relics of martyrs; without this no one can celebrate unless the Pontiff dispense, who, among other privileges, grants missionaries of Propaganda Fide, in cases of necessity, leave to perform the sacred rites without such an altar-stone. Furthermore, this portable altar must have a convenient space large enough at least for the Chalice and Host; otherwise it would be mortal sin, according to Paludanus in 4, dist. 13, qu. 2, art. 3, concl. 1; Ang., word Altare; Navarrus in Manual, cap. 25, no. 3. Others, however, limit this opinion, affirming that it is sufficient if it has capacity to support the larger parts of the Host and Chalice. Syl., word Altare; Tolet. lib. 2, cap. 2, no. 6; Azor, part 1, lib. 10, cap. 27, question 7; Suar., tom. 3, dist. 8, sect. 5. Further, it is asked whether relics are of the essence, or of precept, to be placed there: both opinions have their supporters. But it must be noted that if, by apostolic dispensation, relics were not placed there, the celebrant, kissing the altar before the Introit, should then omit those words: “Whose relics are here,” etc.; and he then kisses it when he says: Indulgere digeneris. Gavant. part 2, tit. 4, in Rubr. Miss. Since this portable altar is a symbol of the unity of Christ’s person, it therefore cannot serve for the sacred rites if divided into two parts in the manner of a book. Vasquez, tom. 3, disp. 233, cap. 2, no. 16; Fagund., lib. 1, cap. 22, no. 9. For the same reason, if the seal of the relics is removed, the consecration is lost. If a consecrated church were to collapse, although it would lose its consecration, the fixed altars would not thereby lose their consecration, and much less the portable ones. But if the church remains polluted by the shedding of blood or human seed, then the fixed altar is also considered polluted; not so the portable one, since it, and not the other, is part of the church. Conversely, if blood were spilled on a portable altar, then the whole church in which it is placed would remain polluted, and it may truly be said there that a spilling has occurred. FR. But the canon Si motum, de consecr. dist. 1, orders differently, where it says: [If the altar is moved, the church must be consecrated again; if the walls are changed, and not the altar, it is to be exorcised only with salt, etc.] and the canon de fabrica in the same place says: [And in churches burned together with the consecrated board, that is, the portable altar, it is permitted to celebrate], can. concedimus ibidem |||. In ancient times, just as we celebrate the anniversary of the Dedication of the Church, so also the anniversary of the altar was solemnized, as is gathered from Augustine, sermon 252, de tempore. An angel assists each altar. Sophronius, cap. 4 Prati spirit. The day before St. Lucian suffered, because of the lack of an altar he consecrated upon his own chest. And Theodoret, Bishop of Cyrrhus, for the same necessity, and at the request of a certain holy anchorite, celebrated the Sacrament upon the hands of deacons, of which the following is found in the lives of the Fathers: [But when for a long time he had desired to see the spiritual and mystical Sacrifice offered, he asked that the oblation of the divine gift be made there: I gladly prepared, and ordered the Sacraments to be offered; for the village was not far away, and making use of the deacons’ hands as an altar, I offered the mystical, divine, and saving Sacrifice.] In a certain ancient MS. Pontifical, an altar of stone is called Metabulum, because this word extends to everything that is excavated from the bowels of the earth; the words of that prayer are: [We pour forth humble prayers to Thee, Lord God and Father, that Thou wouldst imbue the polished material of this metal with heavenly sacrifices, etc.] FR. Could it not have been an altar made of actual solid metal? But since here it is not known where, and what, this MS. ceremonial is, so that from the context the quality of the material might perhaps be gathered, therefore this rests only on conjecture. Sometimes altar signifies the Church, or tithes. Gloss. in lib. 3, tit. 25, cap. 3 of the Decretals. See Prothesis, In altaro. ALTARISIA, a particular canon of the Vatican Basilica, whose office it is to take care of the greater Al-
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AL Altaris ejusdem Ecclesiæ, & conservare pallia ei ab Apostolico Subdiacono tradita, illaque in vigilia Apost. Petri, & Pauli ad Altare illud superimponere, ubi deposita Apostolorum Principum corpora requiescunt; quæ pallia postmodùm Archiepiscopis conceduntur. Vide Pallium. Idem Altarista, fidem facit Episcopis ad limina sacra venientibus in quolibet triennio, seu pro Ultramontanis Præsulibus in quolibet lustro, ad quem etiam ter in hebdomada ad minus cuncta illius Ecclesiæ Altaria spectat invisere. Imò facultatem haber ab Urbano V. & Innocentio VI. concessam, quòd possit eandem Basilicam cum aqua ab Episcopo benedicta reconciliare, quando per effusionem sanguinis, seu pollutionem ea vitiata fuerit. Ex nonnullis M.S. in Archivio ejusdem Ecclesiæ conservatis apparet, quòd de anno 1482 vocabatur Altarius Canonicus. FR. Hìc successit in loco Assessorum, ut dicemus in dict. Assisi. Altaris pallium. Vide Antipetasma, Chorus, Sacramensa, Superaltare. ALTARAGIUM. Vide Alteragium. ALTATUS, sublevatus, & in altum subvectus. describit, scilicet, solstitium æstivum. ALTARAGIUM, oblatio super Altare posita. describit, scilicet, solstitium æstivum. ALTTERNITAS. Alternativa. FR. Eadem phrasi usus est Accius apud Nonnium, atque Vicissitas pro vicissitudine dixit. ALTEGRADA. FR. Volucris Epitheton. Allii Altegradiam legunt. Quam aliqui Fulicam, alii Ciconiam, alii Ibin putant. Hæc avis, seu bestia credit se esse tutam à venatoribus, si caput abscondat: quod applicat Tertullianus ad illos, qui in Ecclesia loquuntur, & palmæ manufaciem abscondunt, putantes nullum eos videre. ALTIPETA, quidquid ex sui natura petit in altum. FR. eodem modo Cic. Alti volans ait, lib. 2. de Div. & Plinius, cap. 19. lib. 10. Altivolum dixit. Sed Alti volans, & Alti volus de omni volucre prædicatur. Altipeta verò habet generalius prædicatum; nam etiam res inanimatas, ac leves comprehendit; ut ex Paulino supra citato liquet. ALVEUS. Vide Curia Romana. ALYTARCHES. FR. græca vox , præsidens AM 27 ad spectacula: Sacerdos erat Antiochix, cujus officium Alytarchia dicebatur, Codex Theo-dos. lib. 10. tit. I. ALYTHINUS. FR. Solidus, indissolubilis, à græco λυω, solvo, præposita particula à, privativa: Simulque, & vela serica alythina quatuor. Anast. Bibl. in Zacharia Papa. Item ibi ipsam fecit vestem de fundato alythino, habentem in circuitu periclisim de olovero. Idem in Pascha-li I. AMA, Amula, Hama, Hamula, italicè Ampol-lina, vas ad usum Altaris Sacrificii. FR. Ur-ceolus, quem notabimus in dict. Orzoli, Græ-ci Acratophorum vocant In oratorio amu-las superauratas. Anast. in Greg. Amam unam ex argento. Idem in Benedict. III. Amulas Sa-cras, sive vasa historialia, & aspergilla ex puro auro. Agathias in vita Justiniani Imper. Archi-diaconus amulam Pontificis cum vino sumit de Subdiacono, & refundit super colum in calice Ord. Rom. Ex hoc vocabulo Græci fortassè âvapa vocant vinum pro Sacrificio destinatum, composita vox ex âvâ, in significans, & âva, id est, Vrceolus, ac si in urceolo positum dice-rent. AMAGABART. FR. Pedites milites, arabica vox Mghabbar, quæ pulvere plenum, pulverulentum significat; unde Hispani, qui multa arabica vocabula retinent, Amagabar dixerunt pe-ditem militem ex pulvere, quem progrediendo in se exsuscitat. Sic exercitum fugientem, Virg. 12. Æneid. descripsit, inquiens: Versique vicissim Pulverulenta fuga Rutuli dant terga per agros. Itaque de Ranzerio Regis Aragoniæ Petri geni-tore, refert Nicephorus Gregora, lib. 7. cap. 153. habuisse in suo exercitu: Mille amagabaros, quos Latini pedites vocant. Quo vocabulo usus etiam est Jo: Villanus. AMAHALOTH. Quid hebraicè significet. Vide Psalmus. AMALECITA. FR. de quo vocabulo sæpè in Sa-cra Scriptura: Amalec, populus lambens in-terpretatur à Div. Gregor. hom. 36. in cap. 54. Lucæ. AMARO. Amarum aliquid reddere, vel sapere. Item Ama-rico, in eodem significatu. Quia amarica-verunt me ipsi, & patres eorum. Lucifer. Ca-ralitan. lib. de non parc. in Deum delinq. FR. Item Amaresco . Palladius. Amygdalus si rodatur, amarescit. Item Amarscor. Facit amaricari ventrem. Apocalyp. cap. 1. Et Amaricatus. Ibidem Amaricatus est venter meus. Eumque à me tristem, amaricatum-que repuli. Div. Gregor. in Regist. lib. 12. epist. 30. Item Amarior comparativum. Inveni amariorem morte. Eccles. cap. 7. num. 27. AMAR-
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AL Altaris ejusdem Ecclesiæ, & to preserve the pallia delivered to him by the Apostolic Subdeacon, and to place them on that altar on the vigil of St. Peter and St. Paul, where the bodies of the Princes of the Apostles rest; and these pallia are afterward granted to Archbishops. See Pallium. The same altarist bears witness to bishops coming to the holy threshold every three years, or for prelates beyond the mountains every five years, and must also visit all the altars of that church at least three times a week. Indeed, he has the faculty granted by Urban V and Innocent VI, namely, that he may reconcile that same basilica with water blessed by the bishop whenever it has been defiled by the shedding of blood or by pollution. From certain MSS. preserved in the archive of the same church it appears that in the year 1482 he was called Altarius Canonicus. FR. Here he succeeded in the place of the Assessors, as we shall say in the entry Assisi. Altaris pallium. See Antipetasma, Chorus, Sacramensa, Superaltare. ALTARAGIUM. See Alteragium. ALTATUS, raised, and lifted up into the height. describit, namely, the summer solstice. ALTARAGIUM, an offering placed upon the altar. describit, namely, the summer solstice. ALTTERNITAS. Alternation. FR. Accius used the same phrase, according to Nonius, and said Vicissitas for vicissitude has used. ALTEGRADA. FR. Epithet of a bird. Some read Altegradiam. Some think it is the coot, others the stork, others the ibis. This bird, or beast, thinks itself safe from hunters if it hides its head: which Tertullian applies to those who speak in the Church and hide their hands with a palm-frond, thinking that no one sees them. ALTIPETA, whatever by its nature seeks the heights. FR. In the same way Cicero says Alti volans, lib. 2 De Divinatione, and Pliny, ch. 19 of book 10, says Altivolum. But Alti volans and Alti volus are predicated of every flying creature. Altipeta, however, has a more general application, for it also includes inanimate and light things, as is clear from the cited Paulinus. ALVEUS. See Curia Romana. ALYTARCHES. FR. a Greek word, presiding AM 27 over spectacles: he was a priest at Antioch, whose office was called Alytarchia, Codex Theodosianus, book 10, title 1. ALYTHINUS. FR. Solid, indissoluble, from the Greek λυω, I loose, with the prefixed particle a, privative: And at the same time, and four silk alythinus veils. Anast. Bibl. in Pope Zacharias. Likewise there he made for her a garment of fundated alythinus, having around it a border of oloverus. Idem in Paschali I. AMA, Amula, Hama, Hamula, in Italian Ampollina, a vessel for the use of the Altar of the Sacrifice. FR. A little vessel, which we shall note in the entry Orzoli; the Greeks call it Acratophoron. In the oratory, gilded amulae. Anast. in Gregory. One ama from silver. Idem in Benedict III. Sacred amulae, or historical vessels, and sprinklers of pure gold. Agathias in the life of Emperor Justinian. The archdeacon takes the pope’s amula with wine from the subdeacon, and pours it back over the colum in the chalice, Ord. Rom. From this word the Greeks perhaps call ánara the wine destined for the Sacrifice, a compound word from aná, meaning in, and ánara, that is, a little vessel, as if they were saying it was placed in the little vessel. AMAGABART. FR. Foot soldiers, an Arabic word Mghabbar, which signifies full of dust, dusty; whence the Spaniards, who retain many Arabic words, said Amagabar for a foot soldier, from the dust which he stirs up in advancing. Thus Virgil described a fleeing army, Aen. 12, saying: And, in turn, turning back again, They give their backs in a dusty flight over the fields. Therefore, concerning Ranzerio, father of King Peter of Aragon, Nicephorus Gregoras reports, book 7, ch. 153, that he had in his army: A thousand amagabaros, whom the Latins call foot soldiers. Jo: Villanus also used this word. AMAHALOTH. What it signifies in Hebrew. See Psalm. AMALECITA. FR. a word often found in Sacred Scripture: Amalec means “licking people,” according to St. Gregory, hom. 36 on chapter 54 of Luke. AMARO. To make something bitter, or to taste bitter. Likewise Amarico, in the same sense. “Because they made me bitter, they and their fathers.” Lucifer, Caralitan., lib. de non parc. in Deum delinq. FR. Also Amaresco. Palladius. “If an almond is gnawed, it becomes bitter.” Also Amarscor. “It makes the belly bitter.” Apocalypse, ch. 1. And Amaricatus. There too: “My belly has become bitter.” And I repelled him from me, sad and embittered. St. Gregory, Regist. book 12, epist. 30. Also the comparative Amarior. “I found more bitter than death.” Eccles. ch. 7, no. 27. AMAR-
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28 AM AMARTIGENIA, & Hamartigenia, æmærtÿsæiæ, græca vox, quæ peccatorum originem significat: sic intitulavit quandam suam compositionem Prudentius, ut Vincen. Belovacen. in speculo historiali ex Gennadio de Prudentio ait: [Composuit & libellos, quos græca appellatione prætitulavit Apotheosis, Sychonachia, Hamartigenia, id est, de divinitate, de compugnantia, de origine peccatorum.] AMBAR, ambarum. FR. Græci teste Aetio æusbap etiam vocant, Itali Ambracane, odoramenti genus, vide Avell. lib. 1. cap. 27. ||. Revulsoque Sarcophagi operculo mirificè virtutis ambare suaviter redolentis viri faciem demonstrans. In Actis S. Sebast. Mart. AMBASCIATOR, & Ambassador, legatus Principis, ex voce Longobarda Ambascia, quæ iter ad operandum significat, ut colligitur ex constitutionibus Burgundiæ: [Quicunque animum alienum, extra domini voluntatem præsumpserit, aut per unam diem in ambascia sua.] Ambassiator, & Ambassador, frequentissimè penes Eccl. Scriptores reperiuntur. AMBIGENA, persona utriusque sexus, hermaphroditus. [Ambigena non generat teste Hippocrate. Blesens. epist. 90.] AMBITUS. FR. Quamvis Quintilianus affirmet hanc vocem pro ambitione aliquando accipi, Sulpitius tamen in sua hist. lib. 2. cap. 48. illa usus est in sensu gloriæ solemnis pompæ, quæ in Crucis inventione celebrata fuerat, sic inquens: [Crux reperta, dignoque ambitu consecrata,] id est, dignoque honore, & pompa. AMBO, Ambon, vel Vmbo, pulpitum. [Obsecrans, supplicans, expostulans, in pavimento ipsius vestigii provolutus, quo nihil horum super ambonem contra Catholicam Dei Ecclesiam prædicaret. Anast. Biblioth. Collectan. in Epist. S. Maximi Abb. ad Petrum Illustrem à Sirmondo edita. Diaconus stat in ambone. Liturg. S. Chrysost. ] FR. Fl. Blondus in sua Roma inclinata, lib. 1. decad. 2. ubi de Leone Papa III. loquitur, qui cum vellet à calumniis impositis se defendere, sic inquit: [Quo auditio Pontifex Leo, ambonem conscendens, dixit se prædecessorum suorum vestigiis inciden tem, objectis postridie responsurum.] Et eadem decad. 2. lib. 7. de Gregor. VIII. ex Comitum nobilissima familia Rom. agens: [Ubi ambone conscenso orationem habuit || Etymon Valfridus de exordio rerum Eccl. sic deducit: [Ambo ab ambiendo dicitur, quia intrantem ambit.] Sed multò meliùs explicatur ab Honuphrio Panvino de Eccl. vocibus verb. Ambo, qui deducit hoc nomen à verbo græco æusbævo, id est, ascendo. FR. Mihi tamen Valasi opinio magis arridet; nam umbo pars etiam togæ dicitur, ex eo quia ambit, ut ostendam in dict. Vmbo: ergo sicut pars illa vestis Umbo ab ambiendo denominatur, ita hîc etiam erit dicendum. Quòd si ab ascendendo deducitur, etymon potiùs hoc scalis pulpiti, quàm ipso pulpito applicari deberet, sicut gradus à gradiendo. Quare idem esset, ac si diceremus à verbo Ambo, derivari latinum verbum Ambulo, quæ verba græcè, ac latinè motum, & non quirem sonant; at Ambo contrarium significat. Imò Ulpianus per Ambones calices intellexerat. Vide Calepinum dict. Ambones. Insuper verbum æusbævo, apud græcos accedere, & ingredere propriè significat, quod barbaricè hodie æusbæo Græci dicunt. Etiam Arabes Mambar Cathedram vocant, & in illo Euangelii loco, ubi nos legimus, Super Cathedram Moysi sederunt, &c. super Mambar illi habent, præponendo litteram M, juxta eorum grammaticam, quæ docet in loci, & instrumenti significatione, litteram M, præponi M, sicut Achaat sedit; Machaat, locum sedendi dicunt || [Ambo (inquit Div. Hieron. in theor.) figuram lapidis sancti monumenti designat, quem Angelus cum evolvisset ex ostio monumenti, proclamabat resurrectionem Domini.] Dicitur Pulpitum. Vide Pulpitor. Item Analogium. Bellarminus, lib. 2. de Missa, c. 16. & Valaf. loco cit. inquit: [Analogium, quòd in eo verbum Dei legatur, & annuncietur, λόγος enim græcè verbum, vel ratio dicitur.] Ac de Diacono Euangelium legente, dicitur: [Acolytorum officium est ante Diaconum ferre cereum accensum cum ceroferario usque ad Analogium, & tenere debent, dum legitur Euangelium. Steph. de Sacr. Altar. c. 4.] Græci tamen recentes αναλόγιον, pluteum illud, & repositorium, in quo ponitur liber sustentandus, dum legitur (Italicè Legio) intelligunt. Pulpitum item vocat D. Cypr. lib. 2. epist. 5. Et Tribunal idem, lib. 4. epist. 5. Ac Dictterium Basilius Seleuc. Atque Lectorium, & Lampium, S. Ibid. Tandem Lectricium Rupertus. Vide Lectricium. Vide etiam Bema. FR. Item Suggestus dicitur. Vide Suggestus. Insuper & Pyrgus, quia est ad modum turris, unde corrupto vocabulo Italicè Pergamo. In quodam antiquo pulpitio Ecclesiæ Metropolit. Ravennæ hæc inscriptio legitur: [Servus Christi Agnellus Episcopus pyrgum fecit,] ut testatur Hieronym. Faber in suis Sac. mem. Raven. par. 1. pag. 4. || At communiter Ecclesiastici Scriptores Lectorium vocant. FR. In hist. Casin. Leon. Ostien. lib. 3. cap. 20. hæc habentur: [Sed & gradum, &c. in ammonis modum.] Legendum in Ambonis modum. Reliqua synonima. Vide Bema. Pulpitum. Thymele in dict. Thymelicus. AMBOLEUM. Vide Amictus. AMBOLOGIUM. Vide Amictus. AMBRO, devorator. [Quam teres vertigo coeli in modum rotantis fundibuli circumgyrat rudis possessor lucis ambronibus, & labris lurconibus veritam degustans alimoniam in gastrimargiæ voraginem crudeliter cecidisset. Aldhel. lib. 3. de Virg. cap. 5.] Item de nostro Protoplaste idem cecinit. Dum
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28 AM AMARTIGENIA, and Hamartigenia, æmærtÿsæiæ, a Greek word, which signifies the origin of sins: thus Prudentius entitled one of his compositions, as Vincent of Beauvais says in his Speculum Historiale from Gennadius concerning Prudentius: [He composed also little books, which he prefaced with Greek titles, Apotheosis, Sychonachia, Hamartigenia, that is, On divinity, On mutual conflict, On the origin of sins.] AMBAR, ambarum. FR. The Greeks, according to Aetius, also call it æusbap; the Italians, Ambracane, a kind of perfume; see Avella, lib. 1, cap. 27. || And when the lid of the sarcophagus had been removed, it wonderfully showed the face of a man, sweetly redolent with the fragrance of the ambare of marvellous virtue. In the Acts of St. Sebastian the Martyr. AMBASCIATOR, and Ambassador, an envoy of a prince, from the Lombard word Ambascia, which signifies a journey undertaken for work, as may be gathered from the Constitutions of Burgundy: [Whoever has presumed to harbor an alien purpose, outside the will of his lord, or for one day in his ambascia.] Ambasciator and Ambassador are found very frequently among ecclesiastical writers. AMBIGENA, a person of both sexes, a hermaphrodite. [Ambigena does not generate, according to Hippocrates. Blesens. epist. 90.] AMBITUS. FR. Although Quintilian affirms that this word is sometimes taken for ambition, Sulpitius nevertheless in his history, lib. 2, cap. 48, used it in the sense of solemn glory, or pomp, with which the finding of the Cross had been celebrated, saying thus: [The Cross was found, and consecrated with fitting ambitus,] that is, with fitting honor and pomp. AMBO, Ambon, or Vmbo, a pulpit. [Entreating, beseeching, urging, prostrated on the floor at the very spot, where none of these things should be preached from the ambon against the Catholic Church of God. Anast. Biblioth. Collectan. in the Epist. of St. Maximus the Abbot to Peter the Illustrious, published by Sirmond. The deacon stands on the ambon. Liturg. of St. Chrysostom.] FR. Fl. Blondus in his Roma Inclinata, lib. 1, decad. 2, speaking of Pope Leo III, who, wishing to defend himself against the accusations brought against him, says: [When the Pontiff Leo heard this, ascending the ambon, he said that, following in the footsteps of his predecessors, he would answer the objections the next day.] And in the same decad 2, lib. 7, speaking of Gregory VIII of the noblest family of the Roman Counts: [Having ascended the ambon, he delivered an oration.] Walafrid derives the etymology in his De Exordio Rerum Ecclesiasticarum as follows: [Ambo is said from ambire, because it surrounds the one entering.] But it is explained much better by Honuphrius Panvinius in De Ecclesiastical Terms under the word Ambo, who derives this name from the Greek verb æusbævo, that is, I ascend. FR. Yet Valasius’s opinion pleases me more; for umbo is also the name of a part of the toga, because it surrounds, as I shall show under the entry Vmbo: therefore, just as that part of dress, Umbo, is named from ambire, so here too it must be said likewise. If it is derived from ascending, the etymon should rather be applied to the stairs of the pulpit than to the pulpit itself, just as gradus comes from gradiendo. Otherwise it would be as if we said that from the verb Ambo the Latin verb Ambulo is derived; both words in Greek and Latin signify motion, and not quiescence; but Ambo signifies the opposite. Indeed, Ulpian had understood by ambones drinking-vessels. See Calepinus, under the word Ambones. Moreover, the Greek verb æusbævo properly signifies to approach and to enter, which today the Greeks in barbarous usage call æusbæo. The Arabs also call a chair Mambar, and in that passage of the Gospel where we read, Super Cathedram Moysi sederunt, etc., they have Super Mambar, preferring the letter M, according to their grammar, which teaches that in the signification of place and instrument the letter M is prefixed to M, as Achaat sat; they say Machaat for a place of sitting. || [The ambon, says St. Jerome in Theor., signifies the figure of the holy stone of the tomb, which the angel, after rolling it away from the entrance of the tomb, proclaimed as the resurrection of the Lord.] It is called Pulpitum. See Pulpitor. Also Analogium. Bellarmine, lib. 2, De Missa, c. 16, and Valaf., in the passage cited, says: [Analogium, because the word of God is read and announced there; for λόγος in Greek is called word or reason.] And concerning the deacon reading the Gospel, it is said: [It is the duty of the acolytes to carry before the deacon the lighted candle with the candlestick up to the analogium, and they must hold it while the Gospel is read. Steph. de Sacr. Altar. c. 4.] However, the recent Greeks understand αναλόγιον as that lectern and stand on which the book is placed for support while it is read (in Italian, Legio). St. Cyprian also calls it Pulpitum, lib. 2, epist. 5; and the same thing Tribunal, lib. 4, epist. 5. Basil of Seleucia calls it Dictionum. Likewise Lectorium and Lampium, St. Ibid. Finally Rupert calls it Lectricium. See Lectricium. See also Bema. FR. It is also called Suggestus. See Suggestus. Moreover Pyrgus, because it is in the manner of a tower, whence by a corrupted word in Italian Pergamo. On a certain ancient pulpit of the metropolitan church of Ravenna this inscription is read: [Servant of Christ, Bishop Agnellus made the pyrgus,] as Hieronymus Faber testifies in his Sacrae Memoriae Ravennates, part 1, page 4. || But ecclesiastical writers commonly call it Lectorium. FR. In the history of Monte Cassino by Leo of Ostia, lib. 3, cap. 20, this is found: [And also the step, etc., in the manner of an ammonis.] It should be read in the manner of an ambon. Other synonyms. See Bema. Pulpitum. Thymele under the word Thymelicus. AMBOLEUM. See Amictus. AMBOLOGIUM. See Amictus. AMBRO, a devourer. [How the smooth whirling of the sky, turning like a revolving sling, whirls about the crude possessor of light among ambrones and lurconian lips, tasting the food of truth, had cruelly fallen into the abyss of gluttony. Aldhel. lib. 3, De Virg. cap. 5.] He also sang the same of our Protoplast. Dum
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A M Dum vitium ligni malum decerperat ambro. FR. Ambrones Galliæ populi, qui subita inundatione maris quum sedes suas amissent, rapinis se alere coeperunt; hos cum Cimbris, Teutonicisque Marius delevit. Hinc factum est, ut rapaces, ac devoratores ambrones dicantur; ita Festus, de quibus etiam Livius in Epitom. lib. 68. & Plutar. in vita Marii. Strabo verò, lib. 4. ait Ambrones ad Ostium Rhodani fluminis extitisse, qui à transeuntibus flumen illud, vectigalia exigebant: à Massiliensibus victi, ex quibus victores immensas opes compararunt. Ex hac fortasse exigentia, & rapacitate pro devoratoribus usurpantur. Plinius verò Ambalatres, lib. 4. cap. 19. illos vocat, & in Aquitaniæ Provincia collocat. Vide Voratrinus. AMBROSIANUM. In Regula Sancti Benedicti significat hymnum Te Deum, à Divo Ambrosio in parte compositum, ubi loquendo de Matutino dicitur: [Inde sequatur Ambrosianum.] Et clariùs in vita Sancti Caroli Comitis [Hymnum Ambrosianum Te Deum laudamus cum ipso antiphonatim decantare coepit.] De Ambrosiano verò ritu. Vide Agnus Dei, Alba, Altare, Amen, Amictus, Baptismus, Benedictio, Breviarium. Crotala in dict. Campana, Candelæ, Cantharus, Cantus, Christophoria, Cinerum dies, Confractorium, Continentia, Corporale, Diaconissa, Dominica nova, Dominus vobiscum, Embolismus, Epistolella, Feria, Festum. Psalmellus in dict. Graduale. Authentica in dict. Hebdomada major, Hebdomada de excepto, Hebdomada, Jejunium. Ingressa in dict. Introitus, Kyrie Eleison, Lectio, Litania, Lucernarium. Missa, Oblatio, Officium, Ambrosianum, Oleum Sanctum, Parascere, Passio, Psallenda, Sabbatum. Sabbatum in traditione Symboli dicebatur Sabbatum ante Dominicum Palmarum, & quare. Vide Scrutinium, Transitiorum. Lucernarium in dict. Vespervæ. AMBULACRUM. Vide Embolus, Imbolus, Lobium, Oriolum. AMBULATORES, id est, Visitatores. Vide Periodeuta. AMBULATRES. Vide Ambro. AMEN. Hebraica vox, in veritate, seu veraciter denotat, qua clausula in fine precum Sacerdoti populus respondebat, in signum confirmationis, & comprobationis. [Ubi sic ad similitudinem coelestis tonitrui Amen reboat. Hieronym. lib. 2. cap. 2.] Ad clerici responsonem in Missa, Sed libera nos à malo, Celebrans concludit, Amen, quod significat incertitudinem in hac vita quam habemus esse liberos à peccatis. [Ideò finit dicendo Amen ad indicium certitudinis: sed quia quandù hìc sumus, ad certitudinem non pervenimus; ideò tacitè dicitur, & submissè à Sacerdote. Bonavent. in cap. II. Lucæ.] Idemque intelligendum ad A M 29 confessionem ejusdem, quando Clericus explicit Misereatur, & in fine Suscipiat, Celebrans Amen respondit. Amen respondebant in communion e fideles ad verba Sacerdotis. Unde Ambrosius inquit: [Ergo non otiosè cùm accipis, tu dicis, Amen, jam in spiritu consisteris, quòd accipias Corpus Christi: dicit tibi Sacerdos, Corpus Christi, & tu dicis, Amen, hoc est, verum: quod consitetur lingua, teneat affectus. De Sacrament. lib. 4. cap. 4.] quod est in usu ritus Ambrosiani. Invehitur contra Christianorum plausum in theatris Tertullianus, inquiens: [Ex ore, quo Amen in Sanctum protuleris, gladiatori testimonium reddere, lib. de spectaculis. [Tam abominabile erat ad spectacula interesse, ut in aliquibus Ecclesiis, cum solitis abrenuntiationibus in baptismo faciendis, hæc etiam adderetur: Et spectaculis. Ita Salvian. de prov. Dei cap. 6. Refert mirabile factum idem Tertullianus de quadam semina, quæ dum in spectaculo aderat, à Dæmone agressa, & obsessa fuerat: & interrogatus in exorcismo malignus spiritus, quare ausus fuisset Christianam extorquere? Respondit: [Justissimè feci, in meo enim eam inveni, lib. de spectaculis cap. 26.] In die Paschæ celebrans solenmiter Papa, ad illa verba ante Dominicalem orationem posita: Per omnia sæcula sæculorum, Chorus non debet respondere Amen juxta solitum: [In hac die postquam Papa dicit: Per omnia sæcula sæculorum ante Pater noster, non respondetur Amen; sed Papa continuat, Oremus, præceptis. Cærem. Rom. lib. 2. sect. 2. cap. 1.] De hac mystica significatione apud nullum legi; puto tamen hoc in signum lætitiæ fieri; nam lego in Innocent. III. illud Amen trium planctum mulierum ad monumentum pro Christo significa- re. [Quòd mulieres lamentabantur flentes Dominum. Chorus quasi lamentando respondet Amen, de mist. Missæ, cap. 12.] In Apocalypsi pro substantivo nomine accipitur, & significat veritatem ipsam essentialiter, id est, Deum: [Hæc dicit Amen, cap. 3.] id est, ipsammet essentialis veritas. Sigibertus Dago- berti Galliæ Regis Filius, dum à S. Amando baptizaretur, ad omnes preces clara voce respondebat Amen, cùm non haberet infans, quàm xi. dies ætatis suæ; quod prodigium à diversis etiam Scriptoribus illius sæculi refertur, & signanter à Sigiberto in Chron. ad ann. 633. In detestabili Talmud notantur tres species vitiosorum Amen. Primum, quod appellatur Amen pupillum, & est quando, scilicet, aliquis respondet ad orationes, quas non intelligit. Secundum Amen subreptitium, & est quando respondetur extra tempus. Tertium Amen settile, quando, nempè, respondetur mente distracta, & quasi divisa. Ingeniosa est consideratio illa Abbatis Ioachimi in cap. 1. Apocalyp. ubi ait, quòd semper Deus in prin-
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A M When he had plucked the bad fruit from the tree, he gave it to Ambro. FR. The Ambrones were a people of Gaul, who, when by a sudden inundation of the sea they had lost their settlements, began to live by plunder; these, together with the Cimbri and Teutones, Marius destroyed. Hence it came about that robbers and devourers are called Ambrones; so Festus, of whom also Livy in the Epitome of book 68 and Plutarch in the life of Marius speak. Strabo, however, book 4, says that the Ambrones existed at the mouth of the river Rhone, who exacted tolls from those crossing that river: defeated by the Massilians, from whom the victors amassed immense wealth. From this exaction and rapacity they are perhaps used for devourers. Pliny, however, calls them Ambalatres, book 4, chapter 19, and places them in the province of Aquitaine. See Voratrinus. AMBROSIANUM. In the Rule of Saint Benedict it signifies the hymn Te Deum, partly composed by Saint Ambrose, where, speaking of Matins, it is said: [Then let the Ambrosianum follow.] And more clearly in the life of Saint Charles Count: [He began to sing antiphonally with him the Ambrosian hymn Te Deum laudamus.] Concerning the Ambrosian rite, see Agnus Dei, Alba, Altare, Amen, Amictus, Baptismus, Benedictio, Breviarium. Crotala in the entry Campana, Candelae, Cantharus, Cantus, Christophoria, Cinerum dies, Confractorium, Continentia, Corporale, Diaconissa, Dominica nova, Dominus vobiscum, Embolismus, Epistolella, Feria, Festum. Psalmellus in the entry Graduale. Authentica in the entry Hebdomada major, Hebdomada de excepto, Hebdomada, Jejunium. Ingressa in the entry Introitus, Kyrie Eleison, Lectio, Litania, Lucernarium. Missa, Oblatio, Officium, Ambrosianum, Oleum Sanctum, Parascere, Passio, Psallenda, Sabbatum. Sabbatum in the tradition of the Symbol was called the Saturday before Palm Sunday, and why. See Scrutinium, Transitiorum. Lucernarium in the entry Vespervæ. AMBULACRUM. See Embolus, Imbolus, Lobium, Oriolum. AMBULATORES, that is, Visitors. See Periodeuta. AMBULATRES. See Ambro. AMEN. A Hebrew word, meaning truly or verily, by which closing word the people answered the priest at the end of prayers, as a sign of confirmation and approval. [Whereby, like heavenly thunder, Amen echoes back. Jerome, book 2, chapter 2.] In response to the cleric at Mass, “But deliver us from evil,” the celebrant concludes, Amen, which signifies the uncertainty in this life that we have of being free from sins. [Therefore he ends by saying Amen as an indication of certainty: but because while we are here we do not attain certainty, it is therefore said silently and submissively by the priest. Bonaventure on Luke chapter II.] The same is to be understood in A M 29 the confession of the same, when the cleric concludes Misereatur, and at the end Suscipiat, the celebrant answered Amen. The faithful answered Amen at communion to the words of the priest. Hence Ambrose says: [Therefore you do not say Amen in vain when you receive; already in spirit you are standing, in that you receive the Body of Christ: the priest says to you, “The Body of Christ,” and you say, “Amen,” that is, “True”; let the tongue confess what the heart holds. On the Sacraments, book 4, chapter 4.] This is in use in the Ambrosian rite. Tertullian inveighs against Christians’ applause in the theaters, saying: [From the mouth with which you have uttered Amen to the Holy one, you render testimony to a gladiator,] book On Spectacles. [So abominable was attendance at spectacles that in some churches, when the customary renunciations were made in baptism, this was also added: “And spectacles.” Thus Salvian, On the Government of God, chapter 6.] The same Tertullian relates a wonderful event concerning a certain woman, who while present at a spectacle had been attacked and possessed by a demon; and when the evil spirit was questioned in the exorcism why he had dared to assault a Christian, he replied: [I did very justly, for I found her in my own place, book On Spectacles chapter 26.] On Easter day, when the Pope celebrates solemnly, at those words placed before the Lord’s Prayer, “For ever and ever,” the choir ought not to respond Amen according to custom: [On this day, after the Pope says “For ever and ever” before the Our Father, Amen is not responded; but the Pope continues, “Let us pray, at the command,” Ceremonial of the Roman Church, book 2, section 2, chapter 1.] I have read this mystical meaning nowhere among others; yet I think this is done as a sign of joy; for I read in Innocent III that Amen there signifies the threefold lamentation of the women at the tomb for Christ. [Because the women were lamenting, weeping for the Lord, the choir, as if lamenting, responds Amen, On the Mysteries of the Mass, chapter 12.] In the Apocalypse it is taken as a substantive noun and signifies truth itself essentially, that is, God: [These things says Amen, chapter 3,] that is, essential truth itself. Sigibert, son of Dagobert king of Gaul, when he was baptized by Saint Amandus, answered Amen in a clear voice to all the prayers, though the infant was not more than eleven days old; which prodigy is reported by various writers of that age, and notably by Sigibert in the Chronicle under the year 633. In the detestable Talmud three kinds of faulty Amen are noted. The first is called the orphan Amen, and is when someone responds to prayers which he does not understand. The second is the stolen Amen, and is when one answers outside the proper time. The third is the distracted Amen, when, namely, one answers with a distracted mind and as it were divided. Ingenious is that consideration of Abbot Joachim in chapter 1 of the Apocalypse, where he says that always God in prin-
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30 AM principio periodi incipit cum hac dictione, Amen, ut clarè in multis Sacrae Scripturæ locis pater; at nos mortales semper in fine Amen pronunciamus. Et ratio est, quia Author veritatis, imò veritas metipsa est Deus. Nos verò veritatis pedisequi, & discipuli sumus. Nequeo tandem percipere quonam pacto, aut fundamento, aliqui cæremoniarum Romæ Directores, dum solemniter induitur Episcopus, ad quamlibet orationem, Amen, respondere faciant. Hoc enim diametraliter Rubricis Pontificalis, Missalisque opponitur, quæ præscribunt, nonnisi in ultima oratione esse pronunciandum, & praxis ipsa in Missis privatis tam Episcoporum, quàm aliorum Celebrantium hoc idem docet. FR. in Sacris Scripturis Amen aliquando significat, sic fiet. [Et respondit Banajas filius Jojadæ Regi, dicens, Amen, 3. Reg. cup. 1.] Quandoque nominaliter sumitur. [ Hæc dicit Amen testis fidelis. Apocalyp.] Quandoque verbaliter, ut 3. Reg. sup. Quandoque adverbaliter pro verè, sicut in Euangelis: [Amen amen dico vobis.] Ita Dionys. Carthus. in lib. 3. Reg. cap. 1. art. 1. Vide Gloss. in can. Hoc quoque, de consecr. dist. 1. Vide Selah. AMENTO, ligare, stringere, significat. [Cui famulatam videns Pharisæorum cupiditatem, amentavit hanc sententiam. Tertull. lib. 4. advers. Marcion. cap. 33. Alii tamen meliùs hoc verbum fulminare intelligunt, quod magis textui conformatur, desumpta metaphora ex sagitta, quæ eò violentiùs paratur ad arcus chordam, quæ amentum dicitur, quando ipsammet chorda ad mentum protrahitur. FR. Tertull. phrasi Ciceroniana usus est. Cic. enim de Oratore, [Amentatas hastas ab illo accipere, easque oratoris viribus, lacertis torquere,] metaphoricè dixit, pro argumentis aliundè petitis, quasi tela, quibus utitur Orator. AMERCIAMENTUM. Vide Marciamentum. AMICTUS, dicitur etiam Ambolagium, Anabolagium, Anagolagium, & Humerale, indumentum sacrum est, à D. Hieronymo Anaboleum appellatum. In Theat. rer. Eccl. à græco verbo arabam, id est, induor. Antiquitùs ponebatur supra caput, eodem modo, quo à Religiosis hodie observatur, perplicando illum super planetam. [Caput amictu cooperimus, dum pro spe coelestium Deo servimus. Gem. de ant. rit. mis. cap. 201.] Quoad ejus significata. [Amictus est primum vestimentum nostrum, quo collum undique cingimus, in collo est namque vox; ideòque per collum loquendi usus exprimitur. Per amictum intelligimus custodiam vocis. Amal. de Eccl. off. lib. 2. cap. 17. Sacerdos in officio altaris, capitis sui, scilicet, Christi, cujus membrum est, personam gerit, qui amictu caput suum obnubit, donec super os casula illum involvat. Veniens enim ad salvationem Mundi Dei filius, Angelus ma- AM gni consilii, nube amictus est, dum divinitatem suam, quæ est caput, & principium, in nostra carne abscondit. Hoc ergo carnis latibulum prima vestis Sacerdotis, id est, amictus significat. Rup. lib. 1. de divin. offic. cap. 10.] Prætereà velum, quo in passionis nocte milites Redemptoris faciem velabant, & spineam coronam ejus capiti impositam designat. D. Thom. 3. par. 9.8. art. 5. Maronitæ, Græci, & Ambrosiani super albam induunt amictum, & quamvis hodie Græci ampliùs non utantur hujusmodi indumento; satis tamen colligitur ex quadam Soletinorum Archidiaconi Epistola ad Episcopum Molphetæ directa, in qua minutatim Græcorum sacra vestimenta refert, & ibi etia mentione facit de amictu inter Græcos olim usitato. Amitus, aliaque sacra, seu benedicta indumenta ad profanum usum converti nequeunt, sed ea consumpta comburantur, ejusque cineres projiciantur in sacramento; nec possunt pretio commutari, nisi in casu necessitatis, aliis Ecclesiis. Facund. lib. 3. cap. 22. & 23. Communior opinio, & magis approbata censet peccare mortaliter Sacerdotem, si absque amictu, vel aliquo sacro indumento celebraret, quamvis aliqui cingulum exceptuent, quod antiquitùs in aliquibus Ecclesiis non erat benedictum; ideòque cogente necessitate posset uti non benedicto; necessitas tamen censenda esset in urgentia præcepti audienidi Sacrum, seu Viaticum conferendi, quo casu stola pro manipulo, seu hoc pro illa indui dispensatur, dummodò tamen non fiat in contemptum. Posset etiam Sacerdos, ad evitandam sibi mortem comminatam, absque aliquo ex Sacris indumentis, non quidem omnibus, celebrare; sine omnibus enim id fieri non posset, etiamsi periculum vitæ immineret. Facund[us] loc. cit. In Romana Ecclesia priùs Amictus Levitæ Cardinalis strictior erat, latior verò Cardinalis Presbyteri, ita colligitur ex Davantriæ Cæremoniali m. s. qui vixerat ad ann. 1325. AMICUS. Vide Spudiafes. AMIRAS, vox Arabica Amir. Dominatorem significat, & Amiræus, id est. Prætor. [In Regno Saracenorum quatuor Prætores statuit, qui Amiræi vocabantur. Sigiber. in Chron.] Hodie tamen titulus Amir pro Duce, & Principe usurpant Arabes; inde latinè Admiratus, Amiratus, Admiralius, & Italicè Amiraglio. Hispanicè Almirante dicitur, at penes aliquos Scriptores Græcos corruptè Amirumnis legitur, quod deberet secundùm vim arabici vocabuli Amir almunim scribi, id est, caput, seu princeps credentium; Epitheton per multa tempora à Mahometi descendentibus, & successoribus usurpatum, qui deindè Kalipi cognominati sunt, id est, ejusdem Vicarii, & hæreditarii successores. Vox igitur Amiralius Arabico-græca est, nempè, Amir Arabica, & ælus, maritimus. Inde Admiralium Generalem maris, ac Ducem vocamus. Chronica Casinen. lib. 3. cap. 44. Vide
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30 AM The beginning of the period begins with this word, Amen, as is clearly shown in many places of Sacred Scripture; but we mortals always pronounce Amen at the end. And the reason is that the Author of truth, indeed truth itself, is God. But we are followers and disciples of truth. I cannot finally understand by what manner, or on what basis, some directors of ceremonies at Rome, when a Bishop is solemnly vested, make Amen be answered to every prayer. For this is diametrically opposed to the rubrics of the Pontifical and of the Missal, which prescribe that it is to be pronounced only in the last prayer, and the practice itself in private Masses, both of Bishops and of other celebrants, teaches the same thing. FR. In Sacred Scripture Amen sometimes signifies, so be it. [And Banaias, the son of Jojada, answered the King, saying, Amen, 3 Kings chap. 1.] Sometimes it is taken as a noun. [Thus says Amen, the faithful witness. Apocalypse.] Sometimes verbally, as above in 3 Kings. Sometimes adverbially for truly, as in the Gospels: [Amen, amen, I say to you.] So Dionys. Carthus. in lib. 3 Kings, cap. 1, art. 1. See Gloss. in can. Hoc quoque, de consecr. dist. 1. See Selah. AMENTO means to bind, to tie. [Seeing the avidity of the Pharisees made subservient, he amented this sentence. Tertull. lib. 4. advers. Marcion. cap. 33. Yet others understand this word better as meaning to thunder forth, which more closely conforms to the text, the metaphor being taken from the arrow, which is prepared with greater force to the bowstring, which is called amentum, when the string itself is drawn to the chin. FR. Tertullian used a Ciceronian phrase. For Cicero in De Oratore said metaphorically, [To receive from him arrows furnished with amenta, and to hurl them with the strength of the orator, with his arms,] for arguments taken from elsewhere, as though weapons, which the Orator uses. AMERCIAMENTUM. See Marciamentum. AMICTUS is also called Ambolagium, Anabolagium, Anagolagium, and Humerale; it is a sacred garment, called by St. Jerome Anaboleum. In the Theater of Ecclesiastical Matters, from the Greek verb arabam, that is, I am clothed. In ancient times it was placed over the head, in the same manner as is observed today by religious, by wrapping it over the chasuble. [We cover the head with the amictus, while we serve God in the hope of heavenly things. Gem. de ant. rit. mis. cap. 201.] As to its meanings: [The amictus is our first garment, with which we bind the neck on every side; for the voice is in the neck; and therefore the use of speech is expressed through the neck. By the amictus we understand the guarding of the voice. Amal. de Eccl. off. lib. 2, cap. 17. The priest in the office of the altar bears the person of his head, namely Christ, whose member he is, who covers his head with the amictus until the chasuble wraps it over the mouth. For coming to the salvation of the world, the Son of God, the Angel of great counsel, was clothed with a cloud, while he hid his divinity, which is the head and beginning, in our flesh. Therefore this hiding place of the flesh is signified by the priest’s first vestment, that is, the amictus. Rup. lib. 1 de divin. offic. cap. 10.] Moreover, it signifies the veil with which, on the night of the Passion, the soldiers veiled the face of the Redeemer, and the crown of thorns placed upon his head. St. Thomas 3 part, q. 9, art. 5. The Maronites, Greeks, and Ambrosians put the amictus over the alb; and although today the Greeks no longer use this kind of vestment, yet it is sufficiently gathered from a certain letter of the Archdeacon of Soletum addressed to the Bishop of Molfetta, in which he sets out in detail the Greek sacred vestments, and there also makes mention of the amictus formerly used among the Greeks. Amictus, and other sacred or blessed vestments, cannot be turned to profane use, but when worn out they are to be burned, and their ashes cast into the sacrarium; nor can they be exchanged for money, except in case of necessity, for other churches. Facund. lib. 3, cap. 22 & 23. The more common and more approved opinion holds that a priest sins mortally if he were to celebrate without an amictus or some sacred vestment, although some except the cincture, which in ancient times in certain churches was not blessed; and therefore, under necessity, one could use an unblessed one. Necessity, however, would be judged present in the urgency of the precept of hearing Mass or of administering Viaticum, in which case it is permitted to use the stole in place of the maniple, or this in place of that, provided nevertheless it is not done in contempt. A priest could also, to avoid a threatened death, celebrate without some one of the sacred vestments, though not indeed without any of them; for without all of them this could not be done, even if danger to life were imminent. Facund[us] loc. cit. In the Roman Church formerly the amictus of a Cardinal Deacon was narrower, but that of a Cardinal Priest was wider; so it is gathered from the ceremonial manuscript of Daventry, who lived until the year 1325. AMICUS. See Spudiafes. AMIRAS, an Arabic word, Amir. It signifies a ruler, and Amiræus, that is, a praetor. [In the kingdom of the Saracens he appointed four praetors, who were called Amiræi. Sigiber. in Chron.] Today, however, the Arabs use the title Amir for Duke and Prince; hence in Latin Admiratus, Amiratus, Admiralius, and in Italian Amiraglio. In Spanish it is called Almirante, but in some Greek writers it is corruptly read Amirumnis, which according to the force of the Arabic word should be written Amir almunim, that is, head, or prince of the believers; an epithet used for many ages by those descended from Mahomet and by his successors, who afterward were surnamed Kalipi, that is, his vicars, and hereditary successors. The word therefore Amiralius is Arabic-Greek, namely Amir Arabic, and ælus, maritime. Hence we call the general admiral of the sea and duke. Chronica Casinen. lib. 3, cap. 44. See
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AM Vide Frecciam de feudis. Vide hìc Cadmus. AMMA, quamvis græcè æuas dicatur, est tamen Orientalium vocabulum Amme, quod matrem significat, sicut Abbas quoque orientalis vox est: ita adinstar nominis Abbatis, Amma spiritualem matrem apud Ecclesiasticos Scriptoros sonat. [Vos estis fatuæ; nam hæc & vestra, & mea est amma. Pelag. lib. 18. AMMITANUS ALEXANDRINUS, ex Bajulo sit eximius Philosophus. Vide Saccas. AMMONITES. FR. de quo vocabulo sæpè in Sac. Scriptura: populus moeroris interpretatur à Div. Gregor. in 1. Reg. cap. 11. exposit. lib. 5. cap. 1. AMODO, pro modò, breviter; de quo sæpè in Sac. paginis. AMOENO. FR. oblector, & oblecto, verbum Cypriano, Sidonio, Ennodio, Salviano, & Petro Chrysologo familiare. AMOND. FR. Servus manumissus, 1. Si quis servum, la 1. ß. 8. Longob. de manumissionib. & in Bullar. Casin. AMOR ARGENTI, id est, avaritia. Vide Phylargiria, & Phylargirus. AMOR PROPRIUS. Vide Philautia. AMORTIZATIO, gallicum vocab. Amortissememt, quod translationem bonorum in Ecclesiasticorum potestatem significat. Et Canonistæ: In manus mortuas dicunt. Vide Manus mortua. AMPHIBALUM, Amphibolum, & Amphimallum, vox græca αμφιμαλλον, tunicam hirsutam, & pilosam significat. [Nec mora Sanctus paupere non vidente intra amphibalum sibi tunicam latenter eduxit. Sulp. in vita S. Mart.] Vestis propriè erat ex parte interiori, exteriorique hirsuta, ac ex verbis testamenti S. Remigii peculiarem Episcoporum vestem colligitur fuisse, cujus hæc formalia verba sunt: [Futuro Episcopo amphibalum album paschale relinquo.] Ejusdem opinionis fuit Marianus Victorius D. Hieronymi Commentator, in epist. 28. qui ait Gaus spinam tunicam utrinque villosam fuisse: & confirmatur; nam eadem vestis habebat caputium. [Lacrymarum ei gratia in Sacro non deerat officio, ut amphibali summitas, quo caput tegebatur, ex profusione eadem madida videretur. In vita Sancti Bonifacii Episc.] Sed an de amictu loquatur, dubium est. FR. Amphimallum an sit idem, ac Amphibalum, pro affirmativa sententia dici posset primò, quòd propter affinitatem pronunciationis B. cum M. ex Amphimallum corruptè pronunciatum sit postea Amphibalum. Secundò, quia utraque vestis villosa erat. Sed clarè ex Plinio habemus Amphimallum, nempè, ex uno tantùm latere villosum fuisse, & quæ ex altero latere erat hirsuta Heteromallum dicebatur: at Gausapina tunica à Hieronymo suprà memorata, seu Gausapa, non erat eadem cum Amphimallo, sed quidem similis, quæ Romæ temporibus Plinii patris coeperat introduci, cujus hæc sunt ver- AM 31 ba: [Patris mei memoria coepere amplimalla nostra, sicut etiam villosa ventralia. Nam tunica lati clavi in modum gausapæ texi nunc primùm incipit, lib. 8. cap. 48. An deinde hæc vestis ab una ex insignibus Cretæ Civitatibus, Amphimalla appellata; teste Plin. lib. 4. cap. 12. vel ex græca propositione Amphi, & Mallos, id est, utraque lana dicatur, speculatoribus judicandum relinquo. Ulteriùs etiam clarè constat Gausapas, seu Gausapinas vestes diversas fuisse. [Antiquis enim totus è stramento erat, qualiter etiam nunc in castris causapæ. Plin. lib. 8. cap. 48.] & Martial. lib. 14. epig. 29. ea utebatur extra domum, & in theatro Pompeii ob defensionem aeris; & jocosè lib. 7. epig. 59. dixerat: Mense vel Augusto sumere gausapinas? Et de gausapa villosa, vel mantile, lib. 14. epigr. 138. Item de penula gausapina, ibidem epigr. 145. Erat etiam Gausape quadratum, idem ibidem, epigr. 152. Item Cubicularia gausapina, idem ibidem epigr. 147. Et gausapatum gausapina indutum. Senec. epist. 54. [Mitto me in mari, quomodò psychrolutrem) idest cum frigida aqua corpus suum lavat) decer gausapatus. [Vide hìc: Cocula, Endromis: prætereà consule Baysium de re vestiar. ac Ferrarium de re vest. lib. 2. cap. 14. AMPHIDROMIUS dies: apud Gentiles qualis erat. Vide Baptismus, ß solebant Gentiles. AMPHITAPA, αμφιταμ. FR. erat etiam vestis genus, l. vestis, ß. vestimenta, de aur. & arg. l. Varro tamen in Mario indicat fuisse culcitram, dum ait: [Alterum benè acceptum dormire sub amphitapa benè molli.] Et Lucilius, Satyr. 3. Psile, atque amphitapæ villis ingentibus molles &c. In aliquibus pandectis legitur Amphitapha, & Amsitapa, sed corruptè, Marcellus ait. Vide Gramalla. AMPHITHEATRI portæ. Vide Sanavivaria. AMPHITHYRON, januæ velum, Italicè portiera. Evagrius, lib. 6. cap. 22. ait, Chosroam Gregorio Antiocheno Episcopo dedisse Amphithyron unicum; αμφιδυον autem propriè locum ambarum portarum significat: erat igitur velum, quod ex utroque latere aperiebatur, ut comprobat Symonetta Græcus Author de eodem velo loquens, dum ait: [Unicum, quod utrinque aperiretur, lib. 5. cap. 14.] Eodem modo Chrysostomus appellavit velum illud, quod trahebatur ante portam Sanctuarii tempore consecrationis. Vide Velum, Velothyrum. AMPULLA. Vide Vrceolus. AMULA. Vide Ama. AMULETA. Vide Periapta. AMUSTHIA, quædam textura, Italicè Saja appellata, lana, linoque contexta: vox gallica Amoitte, ex qua pro Monialibus infirmis conficiebantur indusia. [Non obstante, quòd propter infectionem ægritudinis totus pannus involvens suum
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AM See Frecciam on fiefs. See here Cadmus. AMMA, though in Greek it is called æuas, is nevertheless an Oriental word, Amme, which means mother, just as Abbas is also an Eastern word: thus, like the name Abbas, Amma among ecclesiastical writers signifies a spiritual mother. [You are foolish; for this amma, both yours and mine, is the same. Pelag. lib. 18. AMMITANUS ALEXANDRINUS, from Bajulus, was an eminent Philosopher. See Saccas. AMMONITES. FR. concerning this word, often found in Sacred Scripture: it is interpreted by Div. Gregor. in 1. Reg. cap. 11. exposit. lib. 5. cap. 1., as “people of sorrow.” AMODO, for modo, briefly; often so used in the Sacred pages. AMOENO. FR. oblector, and oblecto, a verb familiar to Cyprian, Sidonius, Ennodius, Salvianus, and Peter Chrysologus. AMOND. FR. A freed servant, 1. Si quis servum, la 1. ß. 8. Longob. de manumissionib. & in Bullar. Casin. AMOR ARGENTI, that is, avarice. See Phylargiria, and Phylargirus. AMOR PROPRIUS. See Philautia. AMORTIZATIO, a French word, Amortissememt, which signifies the transfer of goods into the possession of churchmen. And the Canonists say: “Into dead hands.” See Manus mortua. AMPHIBALUM, Amphibolum, and Amphimallum, a Greek word, αμφιμαλλον, signifies a shaggy, and hairy tunic. [And without delay the Saint, while the pauper did not see it, secretly drew out from inside the amphibalum the tunic for himself. Sulp. in vita S. Mart.] It was properly a garment shaggy on both the inner and outer sides, and from the words of the testament of St. Remigius it is gathered that it was a special vestment of bishops, for these are its formal words: [To the future Bishop I leave the white Paschal amphibalum.] Marianus Victorius, commentator on St. Jerome, held the same opinion in epist. 28, where he says Gaus spinam was a tunic shaggy on both sides: and this is confirmed, for the same garment had a hood. [In sacred rite there was no lack for him of tears, so that the upper part of the amphibalum, by which the head was covered, seemed made wet by the same outpouring. In vita Sancti Bonifacii Episc.] But whether he is speaking of the amictus is doubtful. FR. Whether Amphimallum is the same as Amphibalum, one might argue in the affirmative first because, on account of the similarity in pronunciation of B. with M., from Amphimallum it may have been corruptly later pronounced Amphibalum. Second, because each garment was shaggy. But plainly from Pliny we learn that Amphimallum, namely, was shaggy on only one side, and what was shaggy on the other side was called Heteromallum: but the Gausapina tunic mentioned above by Jerome, or Gausapa, was not the same as Amphimallum, but indeed similar, which at Rome in the time of Pliny the elder had begun to be introduced, of which these are the words: [In my father's memory our amplimalla began, just as also hairy undergarments. For a tunic with broad clavi, woven in the manner of a gausapa, is now first beginning to be made, lib. 8. cap. 48.] Whether then this garment was named from one of the famous cities of Crete, Amphimalla, as Pliny testifies, lib. 4. cap. 12, or from the Greek preposition Amphi and Mallos, that is, both wool, I leave to scholars to judge. It is also clearly established that Gausapas, or Gausapina garments, were different. [For among the ancients it was entirely of straw-like stuff, as also now in camps the causapae. Plin. lib. 8. cap. 48.] and Martial, lib. 14. epig. 29, used it outside the house, and in Pompey's theatre for protection against the air; and jokingly in lib. 7. epig. 59 he said: To take gausapina in the month of August? And of gausapa, shaggy cloth, or towel, lib. 14. epigr. 138. Likewise of a gausapina penula, ibidem epigr. 145. There was also a square Gausape, likewise ibidem, epigr. 152. Likewise Cubicularia gausapina, likewise ibidem epigr. 147. And a gausapatum dressed in a gausapina. Senec. epist. 54. [I omit myself into the sea, just as one who takes a psychrolutrum, that is, who washes his body with cold water, clothed in gausapum. [See here: Cocula, Endromis: moreover consult Baysius on the matter of garments, and Ferrarius on dress, lib. 2. cap. 14. AMPHIDROMIUS day: among the Gentiles, what it was like. See Baptismus, because the Gentiles used to... AMPHITAPA, αμφιταμ. FR. was also a kind of garment, l. vestis, ß. vestimenta, de aur. & arg. l. Varro however indicates in the Marius that it was a quilt, when he says: [The other, well received, sleeps beneath a very soft amphitapa.] And Lucilius, Satyr. 3. Psile, and the amphitapae soft with huge piles etc. In some pandects it is read Amphitapha, and Amsitapa, but incorrectly, says Marcellus. See Gramalla. AMPHITHEATRI portæ. See Sanavivaria. AMPHITHYRON, the curtain of a door, in Italian portiera. Evagrius, lib. 6. cap. 22, says that Chosroes gave Gregory the Bishop of Antioch a single Amphithyron; αμφιδυον, however, properly signifies the place of both doors: therefore it was a curtain that opened on either side, as Symonetta, a Greek author, proves when speaking of the same curtain, when he says: [A single one, which opened on both sides, lib. 5. cap. 14.] In the same way Chrysostom called that curtain which was drawn before the door of the Sanctuary at the time of consecration. See Velum, Velothyrum. AMPULLA. See Vrceolus. AMULA. See Ama. AMULETA. See Periapta. AMUSTHIA, a certain fabric, called in Italian Saja, woven of wool and linen: a French word Amoitte, from which garments for sick nuns were made. [Notwithstanding, because on account of the infection of the illness the whole cloth wrapping its own
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AN 32 suum corpus, & tunicæ, & amusthiæ. In vita B. Coletæ. ANABASIS. Vide Cerealis. ANABATHRA. Thronus, ubi Imperator Constantinop. sedebat, græca vox A'váBaDpa, quæ signifiat Ascensorium. [Rursumque ad anabathram veniens, sedet Imperator. Codin. de offic. aul. Constantinop. ANABATISTÆ, seu Anabaptismi. FR. Hæretici, qui nonnisi adultis Baptismi Sacramentum conferunt; necessarium enim existimant, baptizandum proprio ore fidem confiteri debere. Hunc tamen errorem, qui Eunomianorum, & Donatinistarum quoque erat, jam Africanum Conciliium damnaverat. Primus hujus hæresiæ Author Hilarius Diaconus fuit. Hi in dubium revocant historiam, & Magorum adorationem. Vide Baron. ad ann. 362. num. 24. Vide Anomiani. ANACARA, Italicè Naccara, crepitaculi, seu tympani genus, quod ex una tantùm parte est pelle coopertum, ex alia verò in convexitatem desinit, inservitque equitatiui militiæ, ac præcipuè Orientalibus, & Theutonicis. [Tympanis, anacaris, & aliis similibus instrumentis horribiliter resonabant. In vita Ludov. ] FR. Alii Anacana dixere: hodie Maccaris appellari ait Meursius, fortassè non ipsius, sed typographi error est, cum debuerit N, prom, interpungere. Cupralata refert, quòd ante prandium per Civitatem progrediebatur Græcus Imperator cum tubis, & anacaris, ut populus ad recutsum commoneretur, sed hæc signa in postmeridiano egressu non dabantur. [Ne (ut inquit idem Author) quis ebrius incompositè, & temerè ad Imperatorem accederet, cap. 5.] ANACHORESIS, A'vaxχopnæs, secessus, dilatio, & ab aliis separatio. [Alii anachoresum necessariam, idest, remotionem, & Eremi secreta censuerunt, Cassian. coll. 2. cap. 2.] At si aliquis objiciat aliquem ex Patribus post peractam poenitentiam, & longam anachoresim, propter religionem suam raptum fuisse ad Episcopatum. Fulbert. Carnoten. epist. 61. ANACHORETA. A'vaxχoplæns, qui in anachoretæ statu degit. Differt autem ab Eremita; nam, ut ait Isidorus, [Genus est Eremitarum, qui procul ab hominibus recedentes, deserta loca, & vastas solitudines sequi, atque habitare perhibentur, ad imitationem, scilicet, Eliæ, & Jo: Baptistæ. Genus est Anachoretarum, qui jam cænobiali conversatione perfecti, includunt semetipsos in cellis, procul ab hominum conspecturemotis, nulli præbentes accessum, sed in sola contemplatione divina viventes, lib. 1. de Eccles. off. cup. 15.] Maronitæ Arabico vocabulo Hhabis anachoretam, idest, carceratum dicunt; nam Arabicè carcer, Hbas vocatur. FR. de Monachis Anachoretis egit Baronius, an. 328. num. 26. ANADEMA. FR. A'vaxχopua, Fascia, seu corona, Le- AN xicon Scapulæ: ab a'vadæw, corono, cingo, circumligo, exorno. Idem sic ait Diadæw, corono, cingo, circumligo; unde Diadema dicimus. In verbo Diadæw. [Quemadmodum cùm qui in cavea multa vulnera accepit, ac sanguine conspersus est, post anademate capiti addito. Chrys. hom. 2.] Vide Diadema. ANAGLYPHA, a'vάγνφα, supersculpta, seu vasa cum sculptura parùm relevata, quod sculpturæ genus ab Italis di basso rilievo dicitur. [Anaglypha græcè, latinè cælaturæ: cælata autem sunt vasa aurea, vel argentea, signis eminentioribus extrà, intusque expressa. [Hæc alio nomine sculpta vocantur anaglypha vasa dicta. Bucher. lib. 3. Reg. cap. 17.] Ac alibi. [Ut emeres speciem argenti anaglyphi. Anast. Biblioth. in vita S. ]: Alexandr. cap. 27.] Ambrosius usurarios, qui ad eorum capitale, lucrum superaddunt. [Anaglyphosusurarum, lib. de Tob. cap. 13.] vocavit. FR. quare Vocabularii Ecclesiastici Author aberrat, dum existimat tali vocabulo sculptorem nominari, cujus error clarè ex eadem Sac. Scriptura convincitur, ubi habetur: [Et in ingressu Oraculifecit ostia, &c. Et anaglypha valdè prominentia, 3. Reg. cap. 6.] |||| componitur hoc nomen ab a'væ, super, & γλύω, calo, sculpo. ANAGLYPHICUM. FR. cælaturæ opus. Sidon. lib. 9. ep. 13. Geruli caput plicantes Anaglyphitico metallo, Epulas superbiores Humeris fuerant onustis. ANAGNOSTES, A'vaxχopnæs, Lector; unus ex quatuor minoribus Ordinibus: At cùm de hoc solo Ordine minori in Euchologio expressè habeatur, aliqui proindè dubitarunt, an Ostiariatus, Exorcizatus, Acolythatusque ordines fuerint apud Græcos; non enim hodie hos tres ordines conferunt explicitè. At non est dubium in cana Græcorum Ecclesia prædictos fuisse. Nam de Ostiario sic loquitur Sanctus Dionysius: [Ministrorum hi quidem ad januas templi clauias consistunt, alii verò aliud quid proprii muneris exequuntur, de Eccles. Hierar. cap. 3.] De Exorcistis Div. Ignatius Martyr: [Saluto Lectores, Cantores, Ostiarios, Exorcistas. Epist. ad Antiochenos.] De eisdem Laodicen. Concilium: [Non debere exorcizandi munus assumere ab Episcopis non provectos, can. 26.] Imò Recentiores Græci sub Deputati, seu Ceroferarii nomine Acolytum intelligunt. Ulteriùs tanquam obsoletum esse inter Græcos Acolyti officium admiratur Symon Thessalonicensis, inquiens: [Sunt & alia Deputati, & Ceroferarii officia, quæ ante ordinationem Lectoris celebrantur, quæ sanè, nescio, cur non exercentur. In Ecclesia verò Thessalonicensium paulò antè in usu erant, & in antiquis Ritualium exemplaribus scripta reperiebantur.] Romæ in Ecclesia Sancti Athanasi Græcorum Collegii expertus sum hæc
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AN 32 his body, and his tunic, and his amusthia. In the life of B. Coleta. ANABASIS. See Cerealis. ANABATHRA. The throne where the Emperor of Constantinople sat; a Greek word, A'váBaDpa, which signifies an ascendant platform. [And again, coming to the anabathra, the Emperor sits down. Codin. de offic. aul. Constantinop.] ANABATISTÆ, or of Anabaptism. FR. Heretics, who confer the Sacrament of Baptism only on adults; for they consider it necessary that the person to be baptized must profess the faith with his own mouth. However, this error, which belonged also to the Eunomians and Donatists, had already been condemned by an African Council. The first author of this heresy was the Deacon Hilary. They call into question the history of the Magi and their adoration. See Baronius, year 362, no. 24. See Anomiani. ANACARA, in Italian Naccara, a kind of rattle, or drum, which is covered with skin on only one side, while on the other it ends in a convex shape, and serves mounted troops, especially the Eastern and Germanic peoples. [With drums, anacars, and other similar instruments they sounded horribly. In the life of Louis.] FR. Others called it Anacana: today, Meursius says it is called Maccaris, though perhaps this is not his own error, but that of the printer, since it should have been punctuated with an N, as prom. Cupralata relates that before dinner the Greek Emperor advanced through the City with trumpets and anacars, so that the people might be warned of his approach; but these signals were not given for the afternoon departure. [Lest, as the same author says, someone drunk should approach the Emperor in a disorderly and reckless manner, chapter 5.] ANACHORESIS, A'vaxχopnæs, a withdrawal, delay, and separation from others. [Some have considered anachoresis necessary, that is, removal and the hidden life of the desert, Cassian, Coll. 2, cap. 2.] But if someone object that one of the Fathers, after penance had been completed, and after a long anachoresis, was taken up for the sake of his religion to the episcopate. Fulbert of Chartres, epist. 61. ANACHORETA. A'vaxχoplæns, one who lives in the state of an anchorite. He differs, however, from a hermit; for, as Isidore says, [It is a kind of hermits who, withdrawing far from men, are said to follow and inhabit deserts and vast solitudes, in imitation, namely, of Elijah and John the Baptist. It is a kind of anchorites who, already perfected by cenobitic life, shut themselves up in cells, far removed from the sight of men, granting access to no one, but living solely in divine contemplation, book 1, de Eccles. off., chap. 15.] The Maronites, in Arabic vocabulary, call an anchorite Hhabis, that is, one imprisoned; for in Arabic, prison is called Hbas. FR. Baronius treated of anchorite monks in the year 328, no. 26. ANADEMA. FR. A'vaxχopua, a band, or crown, Lexicon of Scapula: from a'vadæw, I crown, I gird, I bind around, I adorn. The same author says thus: Diadæw, I crown, I gird, I bind around; whence we say Diadem. In the word Diadæw. [Just as when someone, having received many wounds in the arena, and being sprinkled with blood, after the anadem is placed on the head. Chrys., hom. 2.] See Diadem. ANAGLYPHA, a'vάγνφα, relief carvings, or vessels with somewhat raised sculpture, a kind of sculpture called by the Italians basso rilievo. [Anaglypha in Greek, cælaturæ in Latin: and cælata are golden or silver vessels, with more prominent figures on the outside, and impressed within. [These are also called by another name sculpted vessels, anaglypha. Bucher, lib. 3, Reg. cap. 17.] And elsewhere. [That you might buy a kind of silver anaglyph. Anast. Biblioth. in the life of S. Alexandr., cap. 27.] Ambrose used this term for usurers, who add gain to their principal. [Anaglyphos usurarum, lib. de Tob. cap. 13.] FR. therefore the author of the Ecclesiastical Vocabulary is mistaken when he thinks that by such a word a sculptor is named; an error clearly refuted by the same Holy Scripture, where it says: [And at the entrance of the Oracle he made doors, etc. And very prominent anaglyphs, 3 Kings, cap. 6.] |||| This name is composed from a'væ, above, and γλύω, I carve, I sculpt. ANAGLYPHICUM. FR. a work of carving. Sidonius, lib. 9, ep. 13. They who, with braided heads, with anaglyphic metal, had borne on their laden shoulders more splendid banquets. ANAGNOSTES, A'vaxχopnæs, Reader; one of the four minor Orders: but since in the Euchologion only this one minor Order is expressly mentioned, some therefore doubted whether Ostiariate, Exorcistate, and Acolytheate were orders among the Greeks; for today they do not explicitly confer these three orders. But there is no doubt that in the ancient church of the Greeks the aforesaid offices existed. For St. Dionysius speaks thus of the Ostiary: [These ministers stand at the doors of the temple with keys; others, however, carry out some other duty proper to their office, de Eccles. Hierar. cap. 3.] Of Exorcists, the divine Ignatius Martyr: [I salute Readers, Cantors, Ostiaries, Exorcists. Epist. ad Antiochenos.] The Council of Laodicea says of the same: [Those who have not been advanced by the bishops should not assume the office of exorcizing, canon 26.] Indeed, later Greeks understand the Acolyte under the name of Deputati, or Ceroferarii. Symon of Thessalonica marvels further that the office of Acolyte has become obsolete among the Greeks, saying: [There are also other offices of Deputati and Ceroferarii, which are celebrated before the ordination of the Reader, which indeed, I do not know why they are not exercised. But in the Church of the Thessalonians they were in use a little earlier, and were found written in ancient copies of the Rituals.] At Rome, in the Church of Saint Athanasius of the Greek College, I experienced these
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AN hæc antiqua ritualia in praxi ab Episcopis illius ritus observari, ac eosdem Episcopos egomet vidi acolythi ordinem à Subdiaconatu separatim conferre. Apud Ethnicos Scriptoris reperitur hoc vocabulum Anagnosti, Lectorem mensæ denorantem. [Nemo in convivio ejus aliud acroama audivit, quàm anagnostem. Cic. ad Att. ep. 16.] FR. de numero Anagnostarum fuisse Julianum Apostatam testatur Theodoretus, lib. 3. Vide Lector. Item Lectura, confabulatio, seu recitatio, Anagnostia dicebatur. ANAGNOSTICUM, , Scriptura, Epistola, lectura, vel lectio. [Item in Anagnostico ante longum tempus, dulcissima mihi vestra Excellentia, Neapolitano quodam juvene veniente, mandare curaverat. D. Gregor. in Regist. lib. 7. cap. 126. ANAGOGIA, , derivatur à verbo , id est, sursum duco, itaque Anagogia latinè sonat sursum ductio, Rhetoricorum figura est, quando, scilicet, præter dictionis significatum apparentem, aliud quid significat. Ut, exempli gratia, Ierusalem non solùm quidem illam terrenam Civitatem; sed etiam coelestem in Scripturis Sacris intelligimus, qui sensus Anagogicus dicitur. Sensus igitur Scripturæ quadrupliciter assignari solet, nempè, Litteralis, Allegoricus, Tropologicus, & Anagogicus, qui à Lyrano hoc disticho comprehenduntur. Littera gesta docet, quid credas Allegoria, Moralis quid agas, quid speres Anagogia. Itaque illud nomen Ierusalem secundùm litteralem sensum Iudææ Civitatem; secundùm Allegoriam Ecclesiam; secundùm Tropologiam, id est, moralitatem, fidelem animam denotat; tandem secundùm Anagogiam, mens nostra sublevatur ad coelestem patriam contemplandam. In epist. ad Galatas, cap. 4. omnes quatuor hos sensus Doctor Gentium eleganter insinuavit, sic inquiens: [Abraham duos filios habuit, unum de ancilla, & unum de libera:] En sensum Litteralem, ubi nudam historiam exponit. [ Hæc duo testamenta, ] Vide Allegoricum, dum in duobus Abrahami filiis, utrum que testamentum allusivè demonstrat, [ Sed quomodo tunc is, qui secundùm spiritum, ita & nunc.] Vide Tropologicum sensum, cùm per hoc ambos liberos colluctationem spiritus, & carnis subaudiat. [Illa autem, quæ sursum est Ierusalem, libera est, quæ est mater nostra.] En tandem Anagogicum. De his figuris vide sparsim hîc in suis locis. ANAGOLAGIUM: Vide Amictus. ANALECTA. FR. aliquando librum Collectaneorum significat, Lexicon Græco-latinum Budæi Tusani, & Constantini excusum à Joanne Crispino 1562. ANALICIUS, mucro; de quo vide apud Matthæum Parisium. Hierolexicon Magri. AN 33 ANALOGIUM. Vide Ambo. ANALPHABETUS. FR. Illiteratus, epithetum Iustiniano Imperatori attributum, ac si neque alphabetum didicisset. Ex Suida Baronius, ad ann. 529. n. 2. Vide Bulla. ANANEHEL. FR. de quo in Sac. Scrip. Gratia Dei interpretatur à D. Gregorio, lib. 25. moral. c.8. in c. 34. Job. ANAPHORA, . Elevatio; à diversis SS. PP. pro Sacrificio Missæ accipitur, & signanter à D. Basilio. In hoc enim Sacrificio ad elevandam mentem admonemur per illa verba Sursum corda. Anast. Sinaita in orat. de Synaxi. Deinde quia ad thronum divinæ misericordiæ hæc oblatio sublimatur; & quia tandem in Missa elevatur Salvatoris nostri corpus, & sanguis. De qua cæremonia ab Hæreticis irridemur, & tamen hæc actio prædicta fuit à Psalmista. [Erit firmamentum in terra in summis montium, psal. 71.] Quod à Rabbinis Sacrificium Missæ intelligitur. Legunt enim ex Hebræo. [Erit placenta in capita Sacerdotum.] Insuper si cum aliis intelligimus dictum vocabulum significare auxilium, seu subsidium, nulla certè pro vivis, ac defunctis possemus experiri majora auxilia, & subsidia quàm per Missæ Sacrificium. FR. Anaphora rigorosè oblationem significat. [Porrò in præfatis sanctis Ecclesiis cum ipsa sancta patina sanè tam anaphoram, id est, oblationem exaltant. Humbertus Cardinalis in Appendice tom. XI. Baronii. ANARCHOS, , fine principio. [Dedit etiam creaturæ infirmitatem, ne anarchon, ne increatum, & divinæ consortem substantiæ crederemus. S. Ambros. lib. 1. Hexam. cap. 3. ANARGYRI, , Absque argento, à Græcis ita appellati sunt Sancti Cosmas & Damianus, quia absque argento, ac ulla mercede, sed sola charitate moti, medebant infirmos; quin & alii Sancti Medici, cum hoc titulo encomiati in S. Chrysostomi Liturgia commemorantur. ANASTASISMUS, , dies resurrectionis, Vide Dominica. ANASTASIS, , Resurrectio. [Anastasis Dominica chirographatur:] Scripsit Adelmus, de resurrectione Domini loquens. FR. Baronius, ad ann. 159. ait, quòd S. Pius Papa I. decreverat celebrari Pascha die Domino, quod fecerat ad corrigendas aliquas Ecclesias, quæ judaizabant, ut ex Eusebio in Chronicon colligit: sed quia Author hic à Gelasio inter apocriphos reputatur, suspecta erit ejus attestatio, & eò magis, quia idem Pius, in can. nosse, de consecrat. dist. 3. affirmat non fuisse institutorem hujus solemnitatis in die Domino, nam ait ibi: [Omnes eadem servare debere, quia & nos servamus, nec debetis à capite quoquomodo discedere.] Ex quo confirmatur, ante Pium Romæ semper, die Domino C
Transcription: Translated (English)
AN that these ancient ritual practices are observed in practice by the Bishops of that rite, and I myself have seen those same Bishops confer the order of acolyte separately from the subdiaconate. Among the pagan writers this word is found, Anagnostes, meaning one who reads at table. [No one at his banquet heard any other entertainment than an anagnostes. Cic. ad Att. ep. 16.] FR. Theodoret testifies that Julian the Apostate was among the number of Anagnostes, lib. 3. See Lector. Likewise lectura, conversation, or recitation, was called Anagnostia. ANAGNOSTICUM, , writing, epistle, reading, or lecture. [Likewise in the Anagnosticum, long ago, your most sweet Excellence had taken care to order, when a certain Neapolitan youth was coming. D. Gregor. in Regist. lib. 7. cap. 126. ANAGOGIA, , is derived from the verb , which is, I lead upward; thus Anagogia in Latin sounds like upward leading. It is a figure of rhetoric, when, namely, besides the apparent meaning of the expression, it signifies something else. Thus, for example, we understand Jerusalem not only as that earthly city, but also as the heavenly one in Holy Scripture; this sense is called the anagogical sense. Therefore the sense of Scripture is usually assigned in four ways, namely, Literal, Allegorical, Tropological, and Anagogical, which are embraced by Lyra in this distich: The letter teaches deeds, allegory what you believe, Morality what you do, anagogy what you hope for. So that name Jerusalem, according to the literal sense, denotes the city of Judea; according to the allegory, the Church; according to the tropology, that is, morality, the faithful soul; finally, according to anagogy, our mind is lifted up to contemplate the heavenly homeland. In the epistle to the Galatians, chapter 4, the Doctor of the Gentiles elegantly insinuated all these four senses, saying thus: [Abraham had two sons, one of the slave woman, and one of the free woman:] behold the literal sense, where he explains the bare history. [These are the two covenants,] see the allegorical, when in the two sons of Abraham he allusively shows each covenant. [But as then he that was born according to the spirit, so also now.] See the tropological sense, when by this he implies in both the sons the struggle of spirit and flesh. [But that Jerusalem which is above is free, which is our mother.] Behold at last the anagogical. Concerning these figures see them here and there in their proper places. ANAGOLAGIUM: See Amictus. ANALECTA. FR. sometimes signifies a book of collections; the Greco-Latin lexicon of Budaeus, Tusanus, and Constantine, printed by Joannes Crispinus in 1562. ANALICIUS, a blade; see Matthaeus Paris. Hierolexicon Magri. AN 33 ANALOGIUM. See Ambo. ANALPHABETUS. FR. Illiterate, an epithet attributed to Emperor Justinian, as though he had not learned even the alphabet. From Suidas, Baronius, ad ann. 529, n. 2. See Bulla. ANANEHEL. FR. concerning which in Sacred Scripture, “Grace of God” is interpreted by St. Gregory, lib. 25. moral. c. 8. in c. 34. Job. ANAPHORA, . Elevation; by various holy Fathers it is taken for the Sacrifice of the Mass, and especially by St. Basil. For in this sacrifice we are admonished to lift up the mind by those words, Sursum corda. Anast. Sinaita in orat. de Synaxi. Then because this offering is raised up to the throne of divine mercy; and because finally in the Mass the body and blood of our Savior are elevated. On this ceremony we are mocked by heretics, and yet this action was foretold by the Psalmist. [It shall be a firmament in the earth upon the tops of the mountains, psalm 71.] Which the Rabbis understand of the Sacrifice of the Mass. For they read from the Hebrew: [It shall be a cake upon the heads of the priests.] Moreover, if with others we understand the said word to mean help, or assistance, certainly we could experience no greater help and assistance, for the living and the dead, than through the Sacrifice of the Mass. FR. Strictly speaking, anaphora signifies an offering. [Moreover in the aforesaid holy Churches, with the holy paten itself, they truly elevate both the anaphora, that is, the offering. Humbertus Cardinalis in Appendix tom. XI. Baronii. ANARCHOS, , without beginning. [He also gave frailty to the creature, so that we might not believe it uncreated, anarchic, and sharing in the divine substance. St. Ambrose, lib. 1. Hexam. cap. 3. ANARGYRI, , without silver; thus the Greeks called Saints Cosmas and Damian, because without silver, and without any payment, but moved only by charity, they healed the sick; and even other holy physicians, praised with this title, are commemorated in the liturgy of St. Chrysostom. ANASTASISMUS, , day of resurrection; see Dominica. ANASTASIS, , Resurrection. [The Lord’s resurrection is put into writing:] Adelmus wrote this when speaking of the resurrection of the Lord. FR. Baronius, ad ann. 159, says that Pope St. Pius I had decreed that Easter be celebrated on the Lord’s day, which he had done in order to correct some churches that were Judaizing, as he gathers from Eusebius in the Chronicle: but because this author is regarded by Gelasius among the apocrypha, his testimony will be suspect, and the more so because the same Pius, in the canon nosse, de consecrat. dist. 3, affirms that he was not the institutor of this solemnity on the Lord’s day, for there he says: [All ought to observe the same things, because we also observe them, and you ought not in any way depart from the head.] From which it is confirmed that, before Pius, at Rome always, on the Lord’s day C
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AN nico Pascha observari solitum fuisse. Ad dubium verò Baronii de miraculo Hermetis Pii fratris, quòd, scilicet, Angelus eidem Hermeti apparuerat, ac instruxerat, ut die Dominico Pascha celebrari debuisset, de quo idem Cardinalis videtur dubitare, nam Pascha die Dominico ante Pium, tempore, scilicet, Clementis celebrabatur. Respondetur, quòd Pius in d. can. non narrat hanc visionem in ejus Pontificatu Hermeti accidisse, sed tempore transacto, inquiens: [Istis enim temporibus Hermes Doctor fidei, & Scripturæ effulsit inter nos.] Atque Clemens vixerat in Pontificatu usque ad an. 102. Pius verò Ecclesiam rexerat ab anno 158. itaque anni 56. intercesserant, quare non est mirum, si Pius fratris ejus miraculum narret, quod fortasse tempore Clementis acciderat. Ratio ergo decreti à Pio promulgati non propter judaizantes fuit, sed propter eos, qui in feria V. Coenæ Domini Pascha celebrare solebant, ita Glossa in d. can. nosse. Vide hîc Hermes, ubi dubitatur, an fuerit Pii frater, & ad confirmationem supradictorum, Vide Dominica nova. ANASTASIUS. FR. filium resurrectionis significat. Petr. Damian. Serm. de S. Anast. Monacho & Martyre. ANASTROPHON, , inversio, revolutio, & significat propriè periodi translationem; quando ultimo loco dicitur id, quod deberetur in principio pronunciari; [Ut anastrophon locorum causa sequentium factum. In vita S. Deicol. Abb. ANATHHEMA, Oblatio Diis facta, quæ suspendebatur in Templo, vox græca, . [Anathema id dicitur, quod Deo est dicatum, atque destinatum, & in communem usum ampliùs non convertitur. Just. Martyr. ad qu. 121.] In hoc sensu legitur Iudith spolia Holofernis dedicasse. [Porto Judith universa vasa bellica Holofernis, quæ dedit illi populus, & conopæum, quod ipsa sustulerat de cubili ipsius, obtulit in anathema oblivionis, cap. 16.] FR. S. Jo. Chrysost. hom. 16. in epist. ad Rom. & S. Andreas Cæsareæ Cappadociæ Episc. in cap. 21. Apocalypsis, docent nomen Anathematis intelligi in bonum, & malum sensum, ut dicemus in dict. Devotamentum. Divus autem Gregorius, lib. 21. moral. c. 4. in cap. 31. Job inquit, quòd Anathema sit idem ac alienatio. Nicæta, lib. 20. fragment. Thesauri Orthodoxi, Anathematismum vocat abjurationem illam Hebræorum, quæ ab eis Chorma dicitur: [Et percusserunt simul Chananæum, qui habitabat in Sephat, & interfecit eum, vocatumque est nomen Urbis Chorma, idest, Anathema. Iudic. 1.] Consule Abulensem, in lib. 1. Reg. & in Numer. cap. 1. :/: Itaque ex eo quia nefas erat oblationem illam tangere, seu in aliud usurpari; inde excommunicatus Anathema dictus fuit, AN cùm sit à fidelibus evitandus, & abominandus; seu sicut oblationes illæ suspendebantur in Templo, ita pariter, qui vitandi erant, eorum nomina in tabella scripta erant ad Ecclesiæ columnas, seu ad alia publica loca suspensa. Alii tamen meliùs hanc vocem deducunt à dictione græca per e, scripta, quæ abominabilem, execrandumque significat, in quo sensu sunt Apostoli verba: [Cupio Anathema esse pro fratribus meis] FR. Gloss. in extrav. de sent. excom. cap. 1. ait ab Ana, & Thema esse dictionem hanc compositam. Anathema est major excommunicatio. Can. Engeltrudam. 3. quæst. 4. & ibi Glossa, & can. Nemo Episcoporum, 11. qu. 3. [Cùm Portuensis Episcopus sub excommunicatione hoc prohibuerit, & alter sub poena anathematis idem decreverit observandum, tit. de locat. & conducto, cap. 1. Anathema nihil aliud significat, quàm à Deo separationem, can. certum est, 24. quæst. 3.] Anathema, & Catathema, idem est. Vide Catathema. Marantha. ANATHEMABILIS, abominabilis, detestabilis. [Ut anathemabilis Manichæus somniatus est. Arnob. in psalm. 120. ANATHEMATISMUS, , abominatio, & detestatio. Nicæta, lib. 2. sup. cit. Thesaur. Orth. FR. Anastas. Biblioth. Collect. in exil. S. Martini Papæ, & Mart. à Sirmundo, in 8. edit. pag. 103. [Propter anathematismum in novos factum hæreticos. ANATHEMATIZO, græcè , abominor, detesto. FR. & Anathematizator detestator. can. nullus anathematizatorum, & can. omnes, 3. quæst. 4. Vide Excommunico. Noto. ANAVIVAZON. Ascendens, à græco verbo . Astrologi ita appellant planetam, sub quo aliquis vel concipitur, vel nascitur. [Processerit jam in notitiam, quando voluit, quando potuit, quando hora fatalis advenit, fortasse enim anavivazon ei obstat. Tertull. lib. 1. advers. Marc. cap. 18. ANAVOLÆUM, , succinctorium. Vide Rebrachiatoria. Epigonation. ANAX. FR. Vas, seu poculum, germanica vox Anapem, quæ idem significat. [Quatuor ex his per fugam lapsi pateram, & urceum, qui anax dicitur, in patriam deferunt. Greg. Turon. de Mirac. lib. 2. cap. 8.] Quare corrigendus esset textus Greg. Magni in Regist. lib. 4. epist. 40. ubi ait: [Unam verò anatem cum duobus parvulis atticis pro vestri amoris gratia transmittere præsumpsi.] Donum, nempè, Theodoro Medico missum, itaque Anacem, & non Anatem legendum, sic etiam apud Anast. Biblioth. in Greg. IV. ubi habetur: [Vela modica ubi suprà de olovero decem habens unumquodque eorum anates.] Lege, Anaces. ANCHONA. FR. Corruptè pro Icona Albertus Castel-
Transcription: Translated (English)
AN Nicholas Pascha used to be observed. To Baronius’ doubt concerning the miracle of Hermes, brother of Pius, namely that an Angel had appeared to Hermes and instructed him that Easter should be celebrated on Sunday, of which the same Cardinal seems to doubt, for Easter on Sunday was celebrated before Pius, namely in the time of Clement. It is answered that Pius in the said canon does not relate that this vision happened to Hermes in his pontificate, but in past time, saying: [For in those times Hermes, Doctor of faith and Scripture, shone forth among us.] And Clement had lived in the pontificate until the year 102, whereas Pius governed the Church from the year 158; thus 56 years had intervened, wherefore it is not surprising if Pius recounts his brother’s miracle, which perhaps had happened in the time of Clement. Therefore the reason for the decree promulgated by Pius was not because of Judaizers, but because of those who used to celebrate Easter on Holy Thursday, so the Gloss on the said canon says. See here Hermes, where it is doubted whether he was Pius’ brother, and for confirmation of the above, see Dominica nova. ANASTASIUS. Brother signifies son of the resurrection. Petr. Damian. Serm. de S. Anast. Monk and Martyr. ANASTROPHON, inversion, revolution, and properly signifies the transposition of a period; when that is said last which ought to be pronounced first; [As anastrophon was made for the sake of the following places. In the life of St. Deicolus, Abbot.] ANATHEMA, an offering made to the gods, which was suspended in the Temple; a Greek word. [Anathema is said of that which is dedicated and destined to God, and is no longer converted to common use. Just. Martyr. ad qu. 121.] In this sense it is read that Judith dedicated the spoils of Holofernes. [Moreover Judith offered in anathema of oblivion, chapter 16, all the war vessels of Holofernes which the people had given her, and the canopy which she herself had taken from his bed.] Fr. St. John Chrysostom, hom. 16 in the epistle to the Romans, and St. Andrew, Bishop of Caesarea in Cappadocia, on chapter 21 of the Apocalypse, teach that the name Anathema is to be understood in both a good and a bad sense, as we shall say in the entry Devotamentum. But the divine Gregory, book 21 of the Morals, chapter 4, on chapter 31 of Job, says that Anathema is the same as alienation. Nicetas, book 20 of the fragments of the Orthodox Treasure, calls Anathematism that abjuration of the Hebrews which among them is called Chorma: [And they smote together the Canaanite who dwelt in Sephath, and killed him, and the name of the city was called Chorma, that is, Anathema. Judges 1.] Consult Abulensis, in book 1 of Kings and in Numbers, chapter 1. Therefore, because it was unlawful to touch that offering, or to use it for another purpose, hence an excommunicated person was called Anathema, AN since he is to be avoided and abhorred by the faithful; or just as those offerings were suspended in the Temple, so likewise those who were to be shunned had their names written on a tablet and hung on the pillars of the Church, or in other public places. Others, however, better derive this word from the Greek term written with eta, which signifies abominable, execrable; in which sense are the Apostle’s words: [I wish myself to be anathema for my brethren.] Fr. The Gloss on the extravag. de sent. excom. cap. 1 says that this word is composed from Ana and Thema. Anathema is a major excommunication. Can. Engeltrudam. 3. quest. 4. and there the Gloss, and can. Nemo Episcoporum, 11. q. 3. [Since the Bishop of Porto had forbidden this under excommunication, and another had decreed the same under penalty of anathema to be observed, title de locat. & conducto, cap. 1. Anathema signifies nothing other than separation from God, can. certum est, 24. q. 3.] Anathema and Catathema are the same. See Catathema. Marantha. ANATHEMABILIS, abominable, detestable. [As the anathemable Manichee imagined. Arnob. on psalm 120.] ANATHEMATISMUS, abomination and detestation. Nicetas, book 2, above cited Thesaurus Orth. Fr. Anastasius Bibliothecarius, Collection in the exile of Pope and Martyr Martin, and by Sirmond, 8th ed., p. 103. [Because of the anathematism made against new heretics.] ANATHEMATIZO, in Greek, I abominate, I detest. Fr. And Anathematizator, detester. can. nullus anathematizatorum, and can. omnes, 3. q. 4. See Excommunico. Noto. ANAVIVAZON. Ascending, from the Greek verb. Astrologers thus call the planet under which someone is either conceived or born. [He has already come to notice, when he willed, when he could, when the fatal hour arrived; perhaps indeed anavivazon stands in his way. Tertull. book 1 against Marcion, chapter 18.] ANAVOLÆUM, succinctorium, girdle. See Rebrachiatoria. Epigonation. ANAX. Fr. Vase, or cup; the Germanic word Anapem, which signifies the same. [Four of these, having escaped by flight, bring back to their homeland the patera and the urn, which is called anax. Gregory of Tours, de Mirac. book 2, chapter 8.] Therefore the text of Gregory the Great in Regist. book 4, epistle 40, should be corrected, where he says: [But I have presumed to send one anatem with two small attic ones for the sake of your love.] Namely, the gift sent to Theodore the physician; therefore Anacem, and not Anatem, should be read; thus also in Anast. Biblioth. in Gregory IV, where it is found: [Small sails, where above of olovero ten having each one of them anates.] Read, Anaces. ANCHONA. Fr. Corruptly for Icona, Albert Castel-
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AN Castellanus in ejus Sacerdotali, tit. de benedictione imaginis, cap. 8. ubi sic habet: [Ut An-chonam hanc in qua gloriosissimæ Imagines &c. antequàm quicumque ob devotionem, ad ipsam adorandam, se devotè inclinaverit &c. ANCHORATUS, liber S. Epiphanii Constantiæ, sive Salaminæ in Cypro Civitatis Episc. ita inscriptus, eò quia ceu anchora stabiliebat fideles, ne à falsorum dogmatum undis transportarentur. ANDERINEUM, deambulacrum, seu transitus de uno ad alium locum. Antonius Petri in suo m. f. de Joanne XXIII. scribens, ait. [Die Lunæ decima quinta dicti mensis Iunii 1411. D.N. Papa Joannes XXIII. fecit incipere murare, & fieri facere murum, & anderineum de palatio Apostolico, usque ad Castrum S. Angeli per multos Magistros. ANDIGO. FR. Obligo, promitto, in legibus Longobardorum frequenter, & signanter, l. si libertas, de successionibus. ANDRONA, græca vox , locus in Ecclesia pro viris destinatus. [Dum quendam pauperem in angustis andronarum recessibus à Vespillonibus inveniri mortuum contigisset. Jo: Diacon. in vita S. Greg. lib. 2. cap. 29.] Locus iste erat ex meridionali parte, cùm antiquissimus sit mos separatim in Ecclesia viros, & mulieres orare, quod rigorosissimè ab omnibus sectis in Oriente observatur, ubi mulieres in parte remotiore, ac strictim per cancellos separatæ, cum earum janua peculiari seponuntur. Ratio verò, & significatus hujus usus ab Amalario, lib. 3. de Eccles. off. cap. 2. traditur, inquiens: [Masculi stant in australi parte, & foeminæ in boreali, ut ostendatur per fortiorem sexum firmiores Sanctos semper constitui in majoribus tentationibus æstus hujusmodi: & per fragiliorem sexum infirmiores Sanctos aptiori loco, sicut dicit Apostolus: Fidelis Deus, qui non permittit vos tentari supra id, quod potestis. ] FR. Ritus hic etiam penes Hebræos erat, ut colligitur ex Ezechiele, cap. 8. num. 14. [Et introduxit me per ostium portæ Domus Domini, quod respiciebat ad Aquilonem: & ecce ibi mulieres sedebant plangentes Adonidem.] Ideò per Synecdochen in Ieremiæ cap. 1. habetur: [Ab Aquilone pandetur omne malum] ibi enim continens pro contento intelligit; nam ut lib. Ecclesiastici, cap. 25. dicitur: [Omnis malitia, & nequitia mulieris, ] & [Brevis omnis malitia super malitiam mulieris, ibidem.] Vide Transenna. ANEMONEN. Vide Othone. ANETA. FR. Anser. [Si quis anserem domesticam, vel anetam furaverit, L. Salica, tit. 7.] Vide Anca. ANGARIO, cogo, græcè , Persica vox; Angari enim Tabelliones regii Persica lingua dicuntur, & quia concedebatur eis brachium AN 35 regium ad sumendos ubique equos, naves, & cogendos etiam subditos vehi, auxiliari, & similia, ideò ab istis Angaris Angaria dicta fuit ipsa coactio. [Et quicumque te angariaverit mille passus, vade cum illo alia duo. Matth. 3. Hunc angariaverunt, ut tolleret crucem ejus. Idem cap. 27.] Ac lepidè Æschylus in tragæd. , ignem illum vocavit, quo solent littorales turres pro signo uti, & in instanti occurrentia nunciare, ac si cursorem ignem diceret. Eadem phrasi Barchlajus in sua Argenide etiam usus est, Angaros ignes dicens. ANGARIA, publica impositio, quam alii Engariam dixerunt. FR. Bullar Casin. tom. 2. constit. 60. & alibi, l. ut servi, de defensione Aldorum. Adnot. in hist. Longobard. lib. 3. cap. 16. [Hoc est, neque angariis Presbyteri, aut Diacones, neque aliquibus fatigantur indictionibus, can. quia, 10. qu. 3.] Item Parangaria. Gloss. in can. nullus Episcopus gravamen. 1. quæst. 1. Differt tamen aliquando Angaria à Parangaria; nam illa est obsequium personale, & propriis expensis exequendum; Parangaria verò est in persona, quæ servit cum aliorum expensis. Gloss. in can. non minus, de Immunit. Eccles. Angaria propriè gravamen significat, can. quàm sit 8. quæst. 2. ubi habetur: [Et monasteria Ecclesiasticis conditionibus, seu angariis, vel quibuslibet obsequiis sæcularibus &c.] Et inferiùs: [A cunctis gravaminibus &c.] Angaria significat etiam pensionem. Vide Calcaria. ANGELMUNDI. Vide Ginginia. ANGELUS, , Nuntius, seu missus; hoc nomine vocatus etiam fuit Mercurius à Græcis, cùm putaretur esse Jovis Nuncius; item Iris, quæ serenitatis, & Aurora, quæ solis nunciæ sunt. FR. Concilium Laodicenum, can. 35. per Angelos Dæmones fortassè intelligit, dum prohibet eorum adorationem; seu si de coelestibus loquitur, noluerat forsan, ut eo cultu adorarentur, quo hæretici, Angelici dicti, eos venerabantur, de quibus mox dicetur. In Apocalypsi per Angelum Episcopus intelligitur, can. Episcopo scribit Ioannes 9. quæst. 3. ex Beda. Item Angelus faciei, de quo Isaias, cap. 63: Aliqui illum intelligunt, qui in forma nubis, & igneæ columnæ populum Israëliticum præcedebat. Dicitur faciei, quia repræsentabat divinum vultum tanquam ejus Vicarius. Angelorum Synonyma. Vide Deifer. Egrigorus. Prætubans. Volatile. Seraphim. ANGELICI, hæretici ita appellabantur ob eorum rigorosam, ostentatamque continentiam, seu à loco Angelina nominato, seu tandem à peculiari cultu Angelorum. FR. [Angelici hæretici, ita vocati, quia Angelos colunt: Apostolici hoc sibi nomen ita sumpserunt, quòd nihil possidentes proprium, nequaquam recipient illos, qui aliquo in hoc mun- C 2
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AN Castellanus in his Sacerdotale, title on the blessing of an image, chapter 8, where he thus has: [So that this An-chona, in which the most glorious Images &c. before whoever, out of devotion, shall humbly incline himself to adore it &c. ANCHORATUS, the book of St. Epiphanius, Bishop of Constantia, or Salamis in the City of Cyprus, thus entitled, because, like an anchor, it steadied the faithful, lest they be carried away by the waves of false doctrines. ANDERINEUM, a walking-place, or passage from one place to another. Antonius Petri in his m. f. on John XXIII writes, says: [On Monday, the fifteenth of the said month of June, 1411, our Lord Pope John XXIII caused to begin to be walled and to have made a wall and a anderineum from the Apostolic Palace as far as the Castle of St. Angel by many masters. ANDIGO. FR. Obligo, I promise, frequently in the laws of the Lombards, and notably in the law si libertas, on successions. ANDRONA, a Greek word, a place in the church intended for men. [When it happened that a certain poor man was found dead by the undertakers in the narrow recesses of the andrones. John the Deacon, in the Life of St. Gregory, book 2, chapter 29.] This place was on the southern side, since it is an ancient custom for men and women to pray separately in the church, which is most rigorously observed by all sects in the East, where women are placed in the more distant part, and closely separated by railings, with their own door set apart for them. The reason and meaning of this custom is given by Amalarius, book 3, On Ecclesiastical Offices, chapter 2, saying: [Men stand on the southern side, and women on the northern, so that it may be shown that by the stronger sex the firmer Saints are always placed in greater temptations of this kind; and by the weaker sex the weaker Saints in a more fitting place, as the Apostle says: God is faithful, who will not permit you to be tempted beyond what you are able.] FR. This rite was also among the Hebrews, as may be gathered from Ezekiel, chapter 8, no. 14: [And he brought me through the door of the gate of the House of the Lord, which looked toward the North: and behold, there were women sitting, weeping for Adonis.] Therefore by synecdoche in Jeremiah, chapter 1, it is said: [From the North shall all evil be opened up] for there the container is understood for the thing contained; for as in Ecclesiasticus, chapter 25, it is said: [All the malice and wickedness of a woman,] and [Brief is all wickedness above the wickedness of a woman, ibidem.] See Transenna. ANEMONEN. See Othone. ANETA. FR. Goose. [If anyone stole a domestic goose, or an aneta, Salic Law, title 7.] See Anca. ANGARIO, I compel, in Greek, a Persian word; for the royal messengers among the Persians are called Angari, and because they were granted the royal arm AN 35 to take horses and ships everywhere, and even to compel subjects to ride, assist, and the like, therefore from these Angari the very compulsion was called Angaria. [And whoever shall compel you to go a thousand paces, go with him another two. Matthew 3. They compelled him to carry his cross. Same chapter 27.] And elegantly Aeschylus in tragedy called that fire, by which coastal towers are accustomed to be used as signals, and instantly to announce what is happening, as if he were to say a courier-fire. Barclay also used the same phrase in his Argenis, saying Angari fires. ANGARIA, a public imposition, which others called Engaria. FR. Bullar Casin. vol. 2, constitution 60, and elsewhere, law ut servi, on the defense of the Aldermen. Note in the history of the Lombards, book 3, chapter 16. [That is, neither are priests nor deacons burdened with angariae, nor with any burdensome assessments, canon quia, 10, question 3.] Also Parangaria. Gloss. on canon nullus Episcopus gravamen, 1 question 1. Yet sometimes Angaria differs from Parangaria; for the former is a personal service to be performed at one’s own expense; but Parangaria is in the person who serves at others’ expense. Gloss. on canon non minus, on the Immunity of the Church. Angaria properly signifies a burden, canon quàm sit 8, question 2, where it is said: [And monasteries from ecclesiastical conditions, or angariae, or any secular services &c.] And below: [From all burdens &c.] Angaria also signifies a pension. See Calcaria. ANGELMUNDI. See Ginginia. ANGELUS, messenger, or envoy; by this name Mercury was also called by the Greeks, since he was thought to be Jupiter’s messenger; likewise Iris, who is the messenger of fair weather, and Aurora, who is the messenger of the sun. FR. The Council of Laodicea, canon 35, perhaps understands demons by Angels, when it forbids their adoration; or if it speaks of heavenly beings, perhaps it did not want them to be worshiped with that cult with which the heretics called Angelici venerated them, about whom we shall speak shortly. In the Apocalypse, by Angel is understood a bishop, canon John writes to the bishop 9, question 3, from Bede. Also Angel of the face, of whom Isaiah, chapter 63: some understand him to be the one who, in the form of a cloud and a pillar of fire, went before the Israelite people. He is called of the face because he represented the divine countenance as its vicar. Synonyms of angels. See Deifer. Egrigorus. Prætubans. Volatile. Seraphim. ANGELICI, heretics were thus called because of their strict and ostentatious continence, or from a place named Angelina, or finally from a special cult of Angels. FR. [The Angelic heretics were thus called because they worship angels: the Apostolics took this name for themselves because, possessing nothing of their own, they by no means receive those who in this mun- C 2
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AN 36 mundo utantur, 24. quæst. 3. can. 39. ] Vide Apostatici. ANGELOPTES, Aγγελοπήνς. FR. Epitheton S. Joannis Ravennatis Archiepiscopi, ob continuas Angelorum apparitiones sibi à Deo concessas, vox composita ex Angelo & Optes, quarum postrema à verbo græco ὑμῶ, id est, video, derivatur, & sonat latinè Videns Angelum. ANGISTRUM, Hamus. Vide Cupha. ANGRICANA ECCLESIA. Vide Kyrie eleison. ANGRICUS, monetæ Anglicanæ species. [Filum argenteum duos Anglicos valentem, pro munere tibi apportabis. In vita S. Donatiani Episc. ANGLIA, appellata est Saxonia. Vide Saxonia tranfmarina. ANGLIÆ REGUM prosapia, unde oriunda. Vide Forestarius. ANIMÆ AGITATIO. Vide Sigillarius. ANIMADVERSUS, necatus. [Qui quibusdam in locis animadversi coelestes coronas de Domini clarificatione sumpserunt. Cypr. lib. 4. epist. ad Floren. & alibi. ANIMATIO. Vide Enthymesis. ANIMETTA, palla est, quæ calicem tegit, ita dicta, quia quasi anima in Corporale plicato includitur, & conservatur. Joseph. Vicecomes, lib. 7. cap. 5. Ideò græcus Author Psychiam vocat, à fuxi, id est, anima. Vide Corporale. Palla. ANITERGIUM, panniculus ad tergendum aliquid. [Materias congerebat, quibus ad requisita naturæ necessaria fratribus anitergia ministrabat. Petr. Dam. lib. 1. epist. 9. ad Nicolaum II. ANNALE, in Gallia ita festum primæ classis, ac secundæ classis Semiannale, dicitur. ANNISUS, substantivum nomen. FR. conamen significat: [Tuæ executionis annisu noxia commenta non sentiant. can. 2. dist. 87. ANNIVERSITAS. Anniversarium Ecclesiæ, seu Episcopi, vel etiam Defunctorum. Vide Agenda. Missa Defunctorum. ANNO DOMINI. Vide Aera. Annus climaticus. Vide Climaticus. ANNONO. De alimonia providere ad diuturnum tempus significat. [Unusquisque autem se annonabat, prout poterat, & volebat. In vita S. Mariæ Ægypt.] Ubi de Monachis, qui tempore quadragesimæ ad solitudinem se abdicabant, pro quo temporis spatio secum ferebant necessariam victus provisionem. ANNOTATIONES, quid sint. Vide Leges S. motu proprio. ANNOTINUM PASCHA; dicebatur respectu Neophytorum, qui post annum sequentem eorum baptismi, scilicet, in die Paschæ, ad Ecclesiam cum oblationibus accedebant, magnaque solemnitate anniversarium eorum baptismi celebrabant. [Romani annotinum Pascha, quasi anniversarium Pascha dicunt, quia antiquitus AN apud illos, qui in priori pascha baptizati erant, in sequenti anno eodem die convenere, suæque generationis anniversarium diem cum oblationibus solemniter celebrabant. Microl. de Eccles. Observat. cap. 56.] Hoc tamen Annotinum ratione Octavæ post Dominicam in Albis agebatur; sic in nonnullis m. s. Sacramentariis reperitur post dictam Dominicam specialiter Missa assignata, cujus titulus est Missa in Pascha annotinum. Quod inadvertenter Eruditissimus Carolus Guyetus in sua Heterologia hoc festum celebrari solitum fuisse scripsit in ea anni sequentis die, qua mobilis Paschæ transacti occurrerat. ANULUS, seu Annulus: Episcoporum, Animarumque Pastorum sacramentum, quem tamquam Sponsi suarum Ecclesiarum gestant. Oprat. Milevit. lib. 1. contra Parmen. & Gemin. inquit: [Pontifex ergo anulum portat, ut se sponsum Ecclesiæ agnoscat, & pro illa animam, si necesse fuerit, sicut Christus, ponat, mysteria Scripturæ à perfidis sigillet, secreta Ecclesiæ resignet, de Antiq. Rit. Miss. lib. 1. cap. 216.] Aureum esse debet, gemmaque pretiosa ornatum, sine figura, seu celatura aliqua. Duran. lib. 2. cap. 9. Solet in dextero indice ferri; quia, ut idem scribit Author, cùm silentii sit symbolum index, consequenter sub sigillo secreti divina mysteria propalare non debet, nisi merentibus, ac dignis. Aliud symbolum in hoc ornato indice Canonistæ assignant, nimirum, quòd coelestibus doctrinis salutis viam ovibus suis spiritualis Pastor indicare teneatur. In Pontificali verò celebratione ponitur anulus in anulari digito. Cærem. Episc. lib. 1. cap. 7. in quo digito continuò ferri invaluit hodie usus. Igitur quoad reliqua anuli significata; [Prælati (ait Hugo à S. Victore) quasi anuli obsignare studeant fideles imagine Christi; nam requiret ipse Dominus animas de manu eorum.] Et Hugo Card. [Unde Prælatus debet esse anulus, alios signando exemplo suo, & debet esse rotundus propter æternorum contemplationem.] At sanè ponderatione dignæ sunt profundissimæ significationes illæ anuli, quas Innocent. III. refert in ejusdem anuli traditione Fulconi Corbiensi Abbari, cui sic scribit: [Inter cæteros ornatus Prælatis Ecclesiarum conceditur anulus, qui est signaculum fidei, juxta quod pater filio revertenti dare anulum in manu præcepit, ut, videlicet, Ecclesiam sibi commissam Prælatus ipsius intermerata fide custodiat, ad quam fideliter observandam per visibilem speciem jugiter admonetur.] Symbolum est ulteriùs anulus militiæ, libertatis, potestatisque, qui etiam in consecratione Virginum, benedictus eis conceditur. Pontif. Episcop. Atque Abbatibus quando benedicuntur, Galliæ Regi quando ungiatur à Rhemensi Episcopo traditur; item sponsus in conjunctione matrimonialis Sacra-
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AN 36 worlds they use, 24. quest. 3. can. 39.] See Apostatici. ANGELOPTES, Αγγελοπήνς. FR. An epithet of St. John, Archbishop of Ravenna, because of the continual appearances of Angels granted to him by God; a word composed of Angelo and Optes, the latter derived from the Greek verb ὑμῶ, that is, I see, and in Latin it sounds, One Seeing an Angel. ANGISTRUM, a hook. See Cupha. ANGRICANA ECCLESIA. See Kyrie eleison. ANGRICUS, a species of English coin. [You will bring as a gift a silver thread worth two Anglicos to you.] In the life of St. Donatian, Bishop. ANGLIA was called Saxonia. See Saxonia transmarina. THE LINEAGE OF THE KINGS OF ENGLAND, whence it originated. See Forestarius. ANIMÆ AGITATIO. See Sigillarius. ANIMADVERSUS, killed. [Those who in certain places, having been punished, received heavenly crowns for the glorification of the Lord. Cypr. lib. 4. epist. ad Floren. & elsewhere.] ANIMATIO. See Enthymesis. ANIMETTA is a cloth that covers the chalice, so called because the soul, as it were, is enclosed and preserved in the folded Corporale. Joseph. Vicecomes, lib. 7. cap. 5. Therefore the Greek author calls it Psychia, from fuxi, that is, soul. See Corporale. Palla. ANITERGIUM, a little cloth for wiping something. [He was gathering materials from which, for the necessities required by nature, he would supply his brothers with anitergia. Petr. Dam. lib. 1. epist. 9. ad Nicolaum II.] ANNALE, in France is thus called a feast of the first class, and Semiannale of the second class. ANNISUS, a substantive noun. FR. it signifies endeavor: [May the harmful plots not feel the striving of your execution. can. 2. dist. 87.] ANNIVERSITY. The anniversary of a Church, or of a Bishop, or also of the Dead. See Agenda. Mass of the Dead. IN THE YEAR OF OUR LORD. See Era. Climactic year. See Climaticus. ANNONO. It signifies to provide food for a long time. [Each one, however, stored up provisions as he could and wished, as is said in the life of St. Mary of Egypt.] There it refers to Monks who, during Lent, withdrew themselves to solitude, for which period they carried with them the necessary supply of food. ANNOTATIONS, what they are. See the laws of St. motu proprio. ANNOTINE EASTER; was so called with reference to the Neophytes, who after the year following their baptism, namely on the day of Easter, came to the Church with offerings, and celebrated the anniversary of their baptism with great solemnity. [The Romans call annotinum Pascha, as it were anniversary Easter, because in ancient times AN among them, those who had been baptized at the previous Easter, in the following year came together on the same day, and solemnly celebrated with offerings the anniversary day of their birth. Microl. de Eccles. Observat. cap. 56.] Yet this Annotinum was observed in relation to the Octave after Low Sunday; thus in certain manuscript Sacramentaries is found, after the said Sunday, a specially assigned Mass, whose title is Mass at the Annotine Easter. Which the most learned Carolus Guyetus inadvertently wrote in his Heterologia, that this feast used to be celebrated on that day of the following year on which the mobile Easter that had passed occurred. ANULUS, or Annulus: the sacrament of Bishops and Pastors of souls, which they wear as spouses of their churches. Oprat. Milevit. lib. 1. contra Parmen. & Gemin. says: [Therefore the pontiff wears a ring, so that he may recognize himself as the spouse of the Church, and for her, if need be, lay down his life, as Christ did; he seals the mysteries of Scripture against the faithless, and opens the secrets of the Church.] from Antiq. Rit. Miss. lib. 1. cap. 216.] It ought to be of gold and adorned with a precious gem, without any figure or engraving. Duran. lib. 2. cap. 9. It is customarily worn on the right index finger; because, as the same author writes, since the index is the symbol of silence, consequently, under the seal of secrecy, divine mysteries ought not to be revealed except to those who deserve them and are worthy. Canonists assign another symbol to this decorated index, namely, that the spiritual Pastor must indicate to his sheep the way of salvation by heavenly teachings. But in pontifical celebration the ring is placed on the ring finger. Cærem. Episc. lib. 1. cap. 7. and in this finger the practice of continually wearing it has become established today. Therefore, as to the other meanings of the ring: [Prelates, says Hugh of St. Victor, should strive to seal the faithful with the image of Christ like rings; for the Lord himself will require souls from their hand.] And Hugh the Cardinal: [Whence a Prelate ought to be a ring, sealing others by his example, and he ought to be round because of contemplation of eternal things.] But indeed those profound meanings of the ring, which Innocent III. relates in the same ring’s conferral upon Fulco, Abbot of Corbie, are worthy of careful consideration, to whom he writes thus: [Among the other ornaments granted to Prelates of Churches is the ring, which is the signet of faith, according to which the father ordered that an annulus be given to the returning son in his hand, namely so that the Prelate may guard the Church entrusted to him with inviolate faith, and be continually reminded by this visible symbol to observe it faithfully.] The ring is furthermore a symbol of knighthood, liberty, and power, which also in the consecration of Virgins is blessed and granted to them. Pontif. Episcop. And to Abbots when they are blessed, to the King of France when he is anointed it is handed by the Bishop of Reims; likewise the husband in the sacramental conjunction of marriage...
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AN eramenti, ac in anulari sinistræ manus ponitur, can. foeminæ, 30. quæst. 5. Ut erga sponsum admoneatur sponsa affectum cordis præstare, siquidem in eo anulari digito venula quædam extat, quæ cordi conterminatur. {Unde & quartò anulus idem inseritur, quòd in eo vena quædam, ut fertur, sanguinis ad cor usque perveniat. Ibid. lib. 2. de Off. cap. 19.} Doctorum anulus sacer non est, benedictionem enim caret. Anulus piscatoris est, quo Romanus Pontifex in cera rubra brevia signat, ita vocatus à figura D. Petri in actu piscationis, & est unum ex tribus Papæ sigillis. Aliud Bulla dicitur, quo in Cancellaria Apostolica plumbeæ Bullæ signantur; habet ex una parte amborum Apostolorum capita, quibus interposita est Crux; ex altera verò parte ponitur regnantis Pontificis nomen. Tertium sigillum dicitur Signum, in quo aliqua Sacræ Scripturæ sententia inciditur. Vide Bulla. Prohibetur Protonotariis non participantibus, & Doctoribus celebrare cum anulo. Sac. Congregat. Rit. II. Feb. 1623. Item & Cathedralium Canonicis, eadem Congreg. 20. Novembr. 1628. sub quo nomine intelliguntur etiam Canonicales Dignitates. Gavant. part. 2. tit. 1. in Rubric. Miss. FR. Penes Ethnicos omnibus dignitabus prohibitus erat. Inde cecinit 4. Fast. Ovid. Anulus in digitis, nullus in sacris. :/: Quando Pontifex dat novo Cardinali titulum, ponit ei anulum sapphiro gemmatum, pro quo quingenta scuta solvit, quæ à Gregorio XIII. assignata fuere Collegio Germanico de Urbe, posteà verò à Sixto V. derogata, tandem Congregationi de Propaganda fide per specialem Bullam Gregorii XV. applicata sunt. FR. Anulus nonnunquam fibulam significat, sic intelligenda, ait Baronius, verba epist. Ioannis, cap. 2. ajentis: {Si introierit in conventum vestrum vir aureum anulum habens in veste candida. Baron. ad ann. 34.} Erat ergo Ansula, qua insibulabatur candida vestis, adducitque pro se Cardinalis, Josephi hebr. locum, ubi ait: {Misit ei virtutis ergo fibulam auream, quod gestamen solis cognatis Regis concedebatur, lib. 13. antiq. cap. 8.} Cui adderem Virgilii versum 1. Æneid. Aurea purpuream subnectit fibula vestem. Idem confirmatur ex primo Machabæor. cap. 10. ubi habetur: {Et misit ei fibulam auream, sicut consuetudo est dari cognatis Regum.} Hîc etiam obiter notandum, vocem Candida in Joann. epist. suprà cit. non significare album colorem, sed resplendentem, ideò græca lectio habet λαμφούς. Et latinè Ferrum candens, id est, ignitum, & resplendens; unde Candidatos pro illustribus dicimus, & Candidata vestis ignei, & purpurei coloris, ut suprà Virgilius intelligit. Hierolexicon Magri. AN 37 gendus potiùs est, & clarè Horatius, lib. 2. sat. 6. rubro ubi cocco Tincta super lectos canderet vestis eburnos. Anulus fidei est sponsalitius: {Et postquam artis sponsam sibi sponsus per digitum fidei anulo insignitam desponderit. 30. quæst. 5. can. nostrates.} Ubi advertendum est Glossam per vocem Ligaturam intelligere anulum; sed anulus non ponitur in capite, ut ibi expressè. {Nostrates tam mares, quàm foeminæ non ligaturam auream, vel argenteam, aut ex quolibet metallo compositam in capitibus deferunt, sed post sponsalia.} Hæc igitur ligatura est vitta, de qua in can. foeminæ ejusdem, quæst. quæ Anadema, Vinculum, Vitta, Semimitra, Redimiculum latinè, græcè Mîcex dicitur. Vide Mitra in significatu ligaminis. Item dicebatur Crocuphantium, Anaclypterium, quæ inserviebant ad sustentandum velum sponsale, de quo in cit. can. Nostrates, ait. {Sicque demùm benedictionem, & velamen coeleste suscipiant.} Quia deponendo terrestre velum sponsa recipiebat sacramentaliter mysticum, & coeleste velum, quæ cæremonia habetur in subsequenti canone ibi: quòd, scilicet, materiale velum sponsæ à parentibus, vel paranymphis ei auferebatur ex capite. Igitur ligamen illud Cupha Hebræi vocant, ut Elias Thesb. in Ruth. 3. & Lyranus, ibidem explicant. Vide Franc. Balduinum, in lib. 6. Optati Milev. Atque inde nuptiæ dictæ sunt, ut habetur, 30. quæst. 5. can. nec illud: ubi sic habetur. {Inde enim & nuptiæ dictæ sunt, quòd pudoris gratia se puellæ obnuberent.} Vide Mavortes in dict. Maphorium. Anulus ergo tam in sponsalibus, quàm in conjugio clarè à vitta, seu ligamine distinguitur, in dic. can. foeminæ, 30. quæst. 5. :/: Anulus etiam Imperatori traditur in ejus coronatione. Vide Infula. Anuli gemma. Vide Vmbo. ANNUNCIATIO DEIPARÆ. Vide Cheritismus. Evangelismus. Festum. Utrùm veniente hoc festo in feria vi. Parasceves teneantur Fideles assistere ad cæremonias illius diei. Vide Parasceve. Quid significent verba Gabrielis annunciantis. {Spiritus Sanctus superveniet in te.} Vide Spiritus Sanctus. ANOEXIUM. V. Encænia. ANOMOEI. FR. sic appellabantur puri Ariani, Græcè αυόμοιος, id est, dissimilis; quia Verbum divinum à Patre dissimile asserebant. At Semiariani, quamvis negarent consubstantialitatem; in Divinis tamen consimilitudinem admittebant. Itaque Anomæi, (qui & Aetii, seu Aetiani dicti sunt. Vide Aetiani) Verbum Divinum Anomæusin appellabant à nomine Græco αυόμοιος, id est, in substantia dissimilis. Sed ab Eunomio Sozomenus, lib. 4. cap. 13. & 28. ac lib. 6. cap. 26. eos provenisse asserit, quos ideò Eunomianos appellat, item C 3 & Ana-
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ERAMENTI, and it is placed on the ring finger of the left hand, can. foeminæ, 30. quæst. 5. That the bride may be admonished to show affection of heart toward the bridegroom, since on that ring finger there exists a certain vein which adjoins the heart. {Whence also the same ring is inserted for the fourth reason, because, as is reported, a certain vein of the blood reaches all the way to the heart. Ibid. lib. 2. de Off. cap. 19.} The doctor’s ring is not sacred, for it lacks a blessing. The fisherman’s ring is that with which the Roman Pontiff signs briefs in red wax, so called from the figure of St. Peter in the act of fishing, and it is one of the three papal seals. Another is called the Bull, with which leaden bulls are sealed in the Apostolic Chancery; on one side it has the heads of both Apostles, between which is placed a Cross; on the other side there is set the name of the reigning Pontiff. The third seal is called the Signet, in which some sentence of Sacred Scripture is engraved. See Bull. It is forbidden for non-participating Protonotaries and Doctors to celebrate with a ring. Sac. Congregat. Rit. II. Feb. 1623. Likewise the Canons of Cathedrals, by the same Congregation, 20 Nov. 1628, under which name are also understood canonical dignities. Gavant. part. 2. tit. 1. in Rubric. Miss. FR. Among the heathen it was prohibited for all dignities. Hence Ovid sang in Fast. 4: A ring on the fingers, none in sacred rites. :/: When the Pontiff gives the title to a new Cardinal, he places on him a ring jeweled with a sapphire; for this five hundred scudi are paid, which by Gregory XIII were assigned to the German College in the City, but later withdrawn by Sixtus V, and finally applied by a special Bull of Gregory XV to the Congregation de Propaganda Fide. FR. A ring sometimes signifies a brooch; thus, says Baronius, the words of the epistle of John, chap. 2, are to be understood, where he says: {If there come into your assembly a man having a gold ring in a white garment. Baron. ad ann. 34.} Therefore there was an ansula, with which the white garment was fastened by a brooch; and the Cardinal adduces in support of this the Hebrew passage of Josephus, where he says: {He sent him, for his excellence, a golden brooch, which ornament was granted only to the king’s relatives, lib. 13. antiq. cap. 8.} To this I would add Virgil’s verse, Aen. 1: A golden brooch fastens the purple garment beneath it. The same is confirmed from 1 Maccabees chap. 10, where it says: {And he sent him a golden brooch, as is customary to be given to the king’s relatives.} Here it is also to be noted in passing, that the word Candida in the cited epistle of John does not mean the color white, but shining; hence the Greek reading has λαμφούς. And in Latin, ferrum candens means glowing and shining; whence we call the illustrious Candidati, and Candidata vestis a fiery and purple color, as Virgil above understands. Hierolexicon Magri. AN 37 rather should be taken, and clearly Horace, book 2, sat. 6: where the garment, dyed with scarlet red, shone over the ivory couches. The ring of faith is the nuptial ring: {And after the bridegroom has betrothed to himself the bride of art by the ring of faith through the finger, 30. quæst. 5. can. nostrates.} Here it must be observed that the Gloss understands by the word Ligatura a ring; but the ring is not placed on the head, as is expressly stated there. {Our men, both males and females, do not wear a golden, silver, or otherwise composed ligature on their heads, but after betrothal.} This ligature, therefore, is the band, of which in the can. foeminæ of the same question it is said: Anadema, Vinculum, Vitta, Semimitra, Redimiculum in Latin, in Greek Mîcex, it is called. See Mitra in the meaning of a binding. It was also called Crocuphantium, Anaclypterium, which served to support the bridal veil, of which in the cited can. Nostrates it says: {And so finally let them receive the blessing, and the heavenly veil.} Because, by laying aside the earthly veil, the bride sacramentally received the mystical and heavenly veil; which ceremony is found in the following canon there: namely, that the material veil of the bride was removed from her head by her parents or attendants. Therefore that band the Hebrews call Cupha, as Elias Thesb. on Ruth 3 and Lyranus there explain. See Franc. Balduinus, in lib. 6. Optati Milev. And from this nuptials were so called, as is stated in 30. quæst. 5. can. nec illud: where it is thus stated. {For from this also nuptials were so called, because for the sake of modesty the maidens covered themselves.} See Mavortes in the word Maphorium. Therefore the ring in both betrothal and marriage is clearly distinguished from the band, or ligature, in the said can. foeminæ, 30. quæst. 5. :/: The ring is also delivered to the Emperor at his coronation. See Infula. Gem of the ring. See Vmbo. ANNUNCIATION OF THE DEIPARA. See Cheritismus. Evangelismus. Feast. Whether, if this feast comes on Good Friday, the Faithful are bound to assist at the ceremonies of that day. See Parasceve. What the words of Gabriel announcing mean: {The Holy Spirit will come upon you.} See Holy Spirit. ANOEXIUM. See Encænia. ANOMOEI. FR. thus were called the pure Arians; in Greek αυόμοιος, that is, dissimilar; because they asserted that the divine Word was dissimilar from the Father. But the Semi-Arians, although they denied consubstantiality, yet admitted a likeness in the Divine Persons. Thus the Anomæi, (who were also called Aetii, or Aetians. See Aetiani) called the Divine Word Anomæusin from the Greek name αυόμοιος, that is, dissimilar in substance. But Sozomen says they derived from Eunomius, book 4, chap. 13 and 28, and book 6, chap. 26, and therefore calls them Eunomians, likewise C 3 & Ana-
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38 AN & Anabaptismi, quia unica immersione baptizabant. Vide Eunomiani. Anabaptistæ. ANOMONIANT. Hæretici, id est, absque lege, vel regula, quia ita vivebant; particula enim a, ut sæpè diximus, negationem significat; vóuos verò normam sonat, & legem. ANQUINA. [Funis in navi est, qua ad malum antenna constringitur. Isid. lib.19. etym. c.14.] Quare perperàm in Thesauro ling. Lat. Ancora scribitur, & rectè, ut apud Nonnium, Anquina legendum est, ita exigit Lucilii versus Anquina soluta, non Ancora soluta, ut mendosè aliqui putant. FR. locus Isidori, lib.19. etym. cap. 14. in nonnullis codicibus Anguina pro Anquina habet; sed error prorsùs non est, nam Anguina, seu Angina est morbus, quo fauces anguntur & strangulantur, Italicè Scaranzia, & medici barbarè Squinanciam dicunt. Plaut. Molt. scena 3. act. 1. [Vellem me in anginam verti, & huic aniculæ fauceis præocuparem] Anguinam dixit & Lucilius, lib.3. sat. Insperato abiit, quam una anguina abstulit hora. Quare translativè funis, quæ collum mali in navi stringit, Anguina vel Anguina utroque modo à strangulando, & stringendo dici potest. Nam Angueo, & Angueo pro coerceo, ango, & stringo veteres dixere. ANSTRUTIO, fidelis minister. [Proptereà per præsens præceptum decernimus, & jubemus, ut deinceps memoratus ille in numero Anstrutiorum computetur. Marcul. lib.18. cap.18.] Ejus derivatio ex vocabulo Trustis est, quod fidelitatem, seu vassallagium significat. Vide Arimaria. ANTARTA, Adversarius, Persecutor, Tyrannus, & aliquando Rebellis intelligitur: Græca vox αντάρτη. [O Alexander antarta Christianorum. In vita S. Martinæ.] Itaque mendosè aliqui Intartam legunt; ex hoc nomine formatur verbum Antartizo ex vi græcæ significationis, & non Intartizo, ut corruptè apud Anastasium Bibl. in Deusdedit Papa legitur, scilicet. [Hujus temporibus Mazentius, qui erat in Sicilia cum exercitu orientali, qui intartizavit, & arripuit regnum.] FR Camillus verò Peregrinus de Principib. Longobard. tit. Fines Ducatus Benevent. ad merid. pag.33. hæc habet: [Exemplum referam Anastasi Bibliotech. in Deus dedit, ut ea è mendo expurgem, & explanem, Eleutherius, inquit, Patricius, & Cubicularius egressus Roma, venit Neapolim, quæ tenebatur à Joanne Compisino intarta (scribo intarta ut habet Abbo Floriacensis, quæ vox ab aliis non intellecta sonat rebellem, unde apud eundem Anastasium in Theodoro Intartizare.) Qui Eleutherius pugnando ingressus est Neapolim, & interfecit Tyrannum. Vide Festum, in verbo Antarium, & ibi Scaliger. & Glossas quoque editas ab Henrico Stephano. AN ANTECESSIVUS, Logicæ terminus apud Tertullianum, & significat universalitatem, quo ipse demonstrat nomen mulieris generale esse tam virgini, quàm compressæ. [Subjectum igitur est generali speciale, quia generale prius est, & subjectivum antecessivè. Tertull. de Virgin. Vel. cap.4. ANTECESSOR, hoc titulo Spiritum Sanctum vocat Tertullianus, quo non prioritatem temporis, vel naturæ significat in divinis, sed authoritatem, ac doctrinam respectu creaturarum. [Non enim ab se loquitur, sed quia mandatur à Christo. Hic solus Antecessor, qui solus post Christum, de Virg. Veland. cap.2.] Ita etiam idem Antecessores vocavit Apostolos, idest, magisterio, & authoritate præditos: ac Justinianus Imp. Legisperitos Antecessores appellat. FR. eodemque pacto in nonnulis Academiis Antecessores dicuntur Lectores jubilati. ANTELIUS, Idolum ad domorum fores expositum, græca vox άντηλιος, idest, ante solena positus: [Antelios Dæmones ostiorum præsides legimus. Tertull. de Idololat. c.5. ANTESTO. FR. Impedio, objicio, in 1. Longobard. 1. si servus de furtis, in quo sensu Cic. de Inv. inquit: [Omnibus corporum viribus antesteterunt.] Et Gell. lib.12. c.4. [Qua in re quantò universi me unum antestatis. ANTHRAX, rumor, carbunculus, bubo, à græco vocabulo ἀνθραξ, quod carbonem denotat. [Cùm hæc fierent, divino quodam consilio enatus est ei anthrax in glande. Pallad. in Lausiac. cap.39.] De sensuali luxuriæ dedito loquitur, ut liquet ex sequentibus verbis; [Et tempore semestri, usque adeò ægrotavit, ut ejus virilia membra computruerint. ANTHROPOMORPHITÆ, άνθρωπομορφίται. Hæretici ita appellati, quia in Christo puram humanam naturam confitentes, divinam omninò negabant. Anthropiani etiam dicebantur. FR. Item ab Audeo eorum hæresiarcha Audiani denominati, quos Augustinus Vadianos vocat. [Anthropomorphitæ dicti pro eo, quòd simplicitate rustica Deum habere humana membra, quæ in divinis scripta sunt, arbitrantur ἀνθρώπος græcè, latinè homo interpretatur, 24. quæst.3. can. quidam autem.] Quorum errores Gregorius Papa, lib.32. moral. cap.6. in cap. 40. Job referr. ANTHROPOPATHOS, ἀνθρώποπαθος. FR. figura Rhetoricæ, quando, scilicet, tribuitur Deo id, quod hominibus convenit. Gloss. in cap. forus, de verborum significat. ANTICHRESTUS, άντιχρετος, futurus in fine Mundi seductor populorum, de quo Apocalyp. cap.13. num.18. ubi D. Ioannes per cabalisticos numeros ejus proprium nomen his verbis indicat, [Numerus ejus sexcenti sexaginta sex.] Scripserat enim græco idiomate, cujus caracteres formant numerum 666. & ideò non
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38 AN & Anabaptism, because they baptized by a single immersion. See Eunomians. Anabaptists. ANOMONIANT. Heretics, that is, without law or rule, because they lived thus; for the particle a, as we have often said, signifies negation; νόμος, however, sounds like rule and law. ANQUINA. [A rope in a ship, by which the yard is fastened to the mast. Isid. lib. 19 etym. c. 14.] Wherefore it is wrongly written Ancora in the Thesaurus of the Latin language, and rightly, as in Nonius, Anquina ought to be read; so the verse of Lucilius requires: Anquina soluta, not Ancora soluta, as some mistakenly think. FR. The passage of Isidore, lib. 19. etym. cap. 14, in some manuscripts has Anguina for Anquina; but this is not altogether an error, for Anguina, or Angina, is the disease by which the throat is constricted and strangled, in Italian Scaranzia, and doctors barbarously call it Squinancia. Plaut. Molt. scene 3, act 1. [I wished myself turned into angina, and might I have blocked up the old woman’s throat beforehand.] Lucilius also used Anguina, lib. 3 sat. Unexpectedly he has gone away, which one hour of angina took away. Therefore, in a transferred sense, the rope which in a ship constricts the masthead may be called Anguina, or Anguina in either way, from strangling and constricting. For the ancients said Angueo, and Angueo for coerceo, ango, and stringo. ANSTRUTIO, faithful minister. [Therefore by the present decree we determine and order that from now on the aforesaid man shall be counted among the Anstrutii. Marcul. lib. 18. cap. 18.] Its derivation is from the word Trustis, which signifies fidelity, or vassalage. See Arimaria. ANTARTA, is understood as Adversary, Persecutor, Tyrant, and sometimes Rebel: a Greek word αντάρτη. [O Alexander, antarta of the Christians. In the life of St. Martina.] Thus some wrongly read Intarta; from this name is formed the verb Antartizo from the force of the Greek meaning, and not Intartizo, as corruptly it is read in Anastasius Bibl. in Pope Deusdedit, namely: [In those times Mazentius, who was in Sicily with the eastern army, intartized, and seized the kingdom.] FR Camillus, however, Peregrinus, in Principibus Longobard. tit. Fines Ducatus Benevent. ad merid. p. 33, says this: [I will cite an example from Anastasius Bibliothecarius in Deusdedit, so that I may purge it from error and explain it. Eleutherius, he says, Patrician and Cubicularius, having left Rome, came to Naples, which was held by John Compisinus intarta (I write intarta as Abbo of Fleury has it, which word, not understood by others, means rebel, whence in the same Anastasius in Theodore Intartizare.) Eleutherius, entering by fighting, went into Naples and killed the tyrant. See Festus, under the word Antarium, and there Scaliger, and also the Glosses published by Henricus Stephanus. AN ANTECESSIVUS, a logical term in Tertullian, and it signifies universality, by which he shows that the name of woman is general, both for a virgin and for one who has been violated. [The subject therefore is special in relation to the general, because the general is prior, and the subjective is antecedently so. Tertull. de Virgin. Vel. cap. 4.] ANTECESSOR, Tertullian calls the Holy Spirit by this title, by which he does not signify priority of time, or of nature, in divine matters, but authority and teaching with respect to creatures. [For he does not speak of himself, but because he is commanded by Christ. He alone is Antecessor, who alone is after Christ, de Virg. Veland. cap. 2.] Likewise he called the Apostles Antecessores, that is, endowed with teaching and authority; and Emperor Justinian calls legal experts Antecessores. FR. In the same way, in some universities, jubilated Lecturers are called Antecessores. ANTELIUS, an idol set out before the doors of houses, a Greek word άντηλιος, that is, placed before the sun: [We read of Antelios, the demons who preside over doorways. Tertull. de Idololat. c. 5.] ANTESTO. FR. I hinder, oppose, in the Lombard law, 1. si servus de furtis, in which sense Cicero in de Inventione says: [With all the strength of their bodies they outstripped them.] And Gellius, lib. 12, c. 4: [In this matter you all far surpass me alone.] ANTHRAX, rumor, carbuncle, boil, from the Greek word ἀνθραξ, which denotes coal. [While these things were happening, by some divine plan there arose for him an anthrax in the glans. Pallad. in Lausiac. cap. 39.] He speaks of one given over to sensual lust, as is clear from the following words; [And in the space of six months, he was so ill that his private parts had putrefied. ANTHROPOMORPHITÆ, άνθρωπομορφίται. Heretics so called because, while confessing in Christ a pure human nature, they utterly denied the divine. They were also called Anthropians. FR. Likewise they were called Audians from Audæus, their heresiarch, whom Augustine calls Vadiani. [Called Anthropomorphites because, through rustic simplicity, they suppose that God has human members, which are written of in the divine Scriptures; ἀνθρώπος in Greek means homo in Latin, 24. quest. 3. can. quidam autem.] Gregory the Pope refers to their errors in lib. 32 moral. cap. 6, on Job 40. ANTHROPOPATHOS, ἀνθρώποπαθος. FR. a figure of rhetoric, when something is attributed to God that belongs to humans. Gloss. in cap. forus, de verborum significat. ANTICHRESTUS, άντιχρετος, the future deceiver of peoples at the end of the world, concerning whom Apocalyp. cap. 13, num. 18, where St. John by cabalistic numbers indicates his proper name in these words: [The number of him is six hundred sixty-six.] For he had written in the Greek idiom, whose characters form the number 666, and therefore not
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AN non est per combinationem possibile ejus verum nomen divinare, licèt Irenæus, & Hippolytus teitau , idest, Gigantem: Ticinius læmπētis , idest, Illustrem: Areta, læmπēνos , idest Obscurum; & Primarius, ætēmos , idest, Contrarium vocant; in his enim nominibus notæ arithmetice summam 666. facientes, continentur. Major Sanctorum Patrum, & Sacrae Scripturæ Expositorum opinio existimat ex Hebræis de tribu Dan eum nasciturum. Ex Sibyllinis monitis habetur, quòd lini virtute ille extinguendus erit, idest, (ut interpretatur ab Auctoribus) per apologeticos libros, quorum chartæ ex lini materia conficiuntur, & præcipuè à Religiosis illius sæculi. Denum Antichristi nomen passim à Sacris Scriptoribus contra Ecclesiæ persecutores applicatur. FR. Quid autem prædicaturus sit, vide can. pervenit. de consecrat. dist. 3. & ibi Glossa. ANTICIMENON, græcè ætineiuvos , oppositio, repugnantia, titulus libri S. Bertarii Casinen. Abb. nam in eo quæstiones, & controversiæ utriusque testamenti continentur, de quo Leo Ostien. lib. 1. cap. 32. Petrus Diacon. de viris Illustr. Casinen. Quod opus recenter studio, ac diligentia Canonici Jo. Bapt. Marii unà cum ejusdem erudictissimis Annotationibus emanavit, quod tamen sub Anonymi Auctoris titulo Coloniæ Agrippinæ de anno 1533. impressum fuisse idem Commentator narrat. Vide Apologia. ANTICRISIS, ætineiuos . FR. pro contradictione, vel contradictorio judicio accipitur, Ulpian. 1. 4. ß. cùm præter, ß. ne vis fiat ei, qui in possess. missus est. ANTIDICOMARITÆ. FR. Hæretici, sed Antidicomarianitæ, ex græco vocabulo Aγνδινομαγνιν scribendum est potiùs; nam hi asserebant post partum incarnati Verbi Mariam cum Iosepho carnaliter convenisse; vocabulum ergo Mariæ Adversarios significat, de quibus hæreticis habetur in 24. quæst. 3. c. 39. ANTIDORON, græca vox ætideurop , Panis benedictus, ex cujus parte in medio situata, quæ Cruce obsignata est (secundùm græcorum ritum) aufertur à Sacerdote pro consecrationis materia, residuum verò populo post Missam distribuitur. FR. in lateribus hujus panis hæc verba sunt impressa Iesus Christus vicit. ∴: Antidoron dicitur, nam δαρον , latinè donum significat, id est, loco muneris; qui enim ad recipiendam Eucharistiam indispositi reperiuntur, participes efficiuntur hujus panis benedicti. FR. observant tamen Græci, quòd si aliquis jejunus non invenitur, pro crassino die ad illum suscipiendum conservat, vel alicui jejunanti ad suscipiendum tradit. S. Germanus in mysticæ Liturgiæ explicatione hunc panem, ait, esse figuram Deiparæ corporis, quòd, qui veri Christi corporis non sunt participes effe- tti, Mariæ tamen figuratè gustant. ∴: Itaque AN 39 fuit Casauboni error, qui hunc panem κατάκασον appellari dixit; hæc namque erat alia panis species, & benedicebatur ad vesperas festivitatum, ex quibus pro qualibet pentade quatuor sibi aslumebat Sacerdos, & quintam populo distribuebat. ANTIGRAPHUS, græcè Ætineurop , id est, qui contrà scribit. [Deputatis ut diximus Honorato Diacono sedis nostræ, & Sebastiano glorioso antigrapho, S. Greg. in registr. lib. 2. cap. 46.] Idem Pontifex Aristobulo Imperiali antigrapho inter alia hæc scripserat; [Præterea si prolixam epistolam ad interpretandum accipere fortasse contigerit, rogo non verbum ex verbo, sed sensum ex sensu transferre, quia plerumque dum proprietas verborum attenditur, sensus virtus amittitur. Idem lib. 1. indict. 9. cap. 28.] FR. Antigraphus potiùs descriptorem, Italicè Copista interpretandum puto; nam, ut lexicon græcolatinum habet in dicto ætis , nedum significat contra, sed etiam Anti- qui pro æquali usurpabant. Itaque Antigraphus æqualiter scriptor interpretandus esset, qui nempè æquè, & conformiter scribit, quod clarè ex citato textu D. Gregorii colligitur; dum Antigraphum rogat, ut non de verbo ad verbum transcribat, seu transferat, sed sensum attendat in describendo, & Antigraphum idem, quod originalis scripturæ copia, denotat, & nos Italicè etiam dicimus la Controscritta , desumpta metaphora à speculo, quod figuram contrapositi originalis in se continet, quæ ætineurop , id est contra, vel æqualis figura vocatur. Vide Appar. ANTIMENSIUM. Vide Altare. ANTINOMUS, græca vox ætineurop , id est legi contrarius, quo titulo hæretici Joannis Agri- colæ sectatores appellati sunt. Rainald. in Annal. Eccl. an. 1529. qui docuit inutilem esse divinam legem, ad cujus observantiam Euangelici homines non tenebantur. ANTIOCHIÆ varia Epitheta. Vide Theopolis. ANTIPELARGESIS, græca vox ætineuropæus , compensatio, retributio; quo vocabulo S. Basilius, hom. 6. in Hexam. usus est. ANTIPEMPTUM. [Fecit aquæ manus antipempto deauratas. Anst. Bibl. in Leone III.] corruptè tamen, legendum Antipente, ex græco ætis , oppositum, & ætis , quinque, id est, quinque vasis alia quinque opposita fecit. ANTIPETASMA, græca vox ætineuropæa , Pallium Altaris, in quo antiquitus Cruces effigiare solebant. ANTIPHATUM, donatio sponsi sponsæ facta intuitu violationis, à græca voce ætis , ab ætis , id est, pro, atque fætis , fama, scilicet, honestatis, & vocatur vulgò dotarium, seu antisotarium. FR. fortasse ex verbo græco ætis ætis , spondeo, promitto, Suidas , vel ex dictione ætis , id est, antenuptialis, l. ult. C. de donationibus antenuptias, l. ex morte, C. de C 4 pa-
Transcription: Translated (English)
AN it is not possible to divine his true name by combination, although Irenaeus and Hippolytus Gigantem, that is, Giant; Ticinius, Illustrem, that is, Illustrious; Areta, Obscurum, that is, Obscure; and Primarius, Contrarium, that is, Opposite, call him; for in these names the arithmetical notes make the sum 666. The greater opinion of the Holy Fathers and the Expositors of Sacred Scripture holds that he will be born from the Hebrews, from the tribe of Dan. From the Sibylline warnings it is known that he will be extinguished by the virtue of linen, that is, (as interpreted by the Authors) through apologetic books, whose paper is made from linen material, and especially by the Religious of that age. Moreover the name of Antichrist is often applied by Sacred Writers against the persecutors of the Church. FR. But what he will preach, see can. pervenit. de consecrat. dist. 3. and there the Gloss. ANTICIMENON, in Greek, opposition, repugnance, title of the book of St. Bertarius of Monte Cassino, for in it the questions and controversies of both Testaments are contained; concerning which see Leo Ostien. lib. 1. cap. 32. Petrus Diacon. de viris Illustr. Casinen. That work, recently through the study and diligence of Canon Jo. Bapt. Marii together with his most learned Annotations, has been issued, though under the title of an Anonymous Author it was printed at Cologne in the year 1533, as that same commentator relates. See Apologia. ANTICRISIS, in Greek. FR. is taken for contradiction, or contradictory judgment, Ulpian. 1. 4. § cùm præter, § ne vis fiat ei, qui in possess. missus est. ANTIDICOMARITAE. FR. Heretics, but Antidicomarianitae, from the Greek word it should rather be written; for they asserted that after the birth of the incarnate Word Mary had carnally conversed with Joseph; therefore the word signifies Adversaries of Mary, concerning which heretics there is a note in 24. q. 3. c. 39. ANTIDORON, a Greek word, blessed bread, from whose middle portion, placed in the center and sealed with a Cross (according to the Greek rite), is taken by the Priest for the matter of consecration; the remainder is distributed to the people after Mass. FR. on the sides of this bread these words are printed: Jesus Christ conquered. ∴: Antidoron is so called, for doron, in Latin means gift, that is, instead of an offering; for those who are found unfit to receive the Eucharist become partakers of this blessed bread. FR. however, the Greeks observe that if someone is not found fasting, he keeps it for the next day to receive it, or gives it to someone fasting to receive. St. Germanus in the explanation of the mystical Liturgy says this bread is a figure of the body of the Mother of God, because those who are not made partakers of the true body of Christ nevertheless figuratively taste Mary. ∴: Thus it was Casaubon’s error, who said that this bread was called katakason; for that was another kind of bread, and it was blessed at the Vespers of feasts, from which for every group of five the Priest took four for himself and distributed the fifth to the people. ANTIGRAPHUS, in Greek, that is, one who writes against. [Appointed, as we said, Honored Deacon of the see of our city, and Sebastian the glorious antigrapher, St. Gregory in his register, lib. 2. cap. 46.] The same Pontiff wrote to Aristobulus, the Imperial antigrapher, among other things as follows: [Moreover if it should happen that a lengthy letter is received for interpretation, I beg you not to transfer word for word, but sense for sense, because often while the property of words is observed, the force of the meaning is lost. The same, lib. 1. indict. 9. cap. 28.] FR. I think Antigraphus should rather be interpreted as a copyist, in Italian, Copista; for, as the Greek-Latin lexicon has in the said word, it not only means against, but also the Ancients used it for equal. Therefore Antigraphus should be interpreted as an equal writer, that is, one who writes equally and conformably, which is clearly gathered from the cited text of St. Gregory; since he asks the Antigraphus not to transcribe or transfer word for word, but to pay attention to the sense in copying, and Antigraphus itself denotes a copy of the original writing, and we also say in Italian la Controscritta, taken as a metaphor from a mirror, which contains within itself the figure of the opposite of the original, which is called in Greek one of opposite, or equal figure. See Appar. ANTIMENSIUM. See Altar. ANTINOMUS, a Greek word, meaning contrary to the law, by which title the heretical followers of John Agricola were called. Rainald. in Annal. Eccl. an. 1529. who taught that the divine law was useless, to the observance of which Evangelical men were not bound. ANTIOCHIA: various epithets. See Theopolis. ANTIPELARGESIS, a Greek word, compensation, retribution; a term used by St. Basil, hom. 6. in Hexam. ANTIPEMPTUM. [He made the hands of the water antipempto gilded. Anst. Bibl. in Leo III.] but corruptly; it should be read Antipente, from the Greek opposite, and five, that is, he made five things opposite to five other vessels. ANTIPETASMA, a Greek word, the altar hanging, on which in ancient times they were accustomed to depict crosses. ANTIPHATUM, a donation made by a bridegroom to a bride in view of violation, from the Greek word pro, from pro, that is, for, and fama, namely of honesty, and it is commonly called dotarium, or antisotarium. FR. perhaps from the Greek verb spondeo, I promise, as Suidas says, or from the term antenuptial, l. ult. C. de donationibus antenuptias, l. ex morte, C. de C 4 pa-
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AN pactis, de qua Hotom. in observat. ad vet. nuptiar. rit. c.7. cætera verò bona mulieris dicebantur, l. si ego, [etc]. de jure dotis, latinè Receptitia, idest, extra dotem dicuntur, l. maritus, [etc]. ad l. falcidiam. Vide Hypobolon. Jurisconsulti tamen maximam differentiam agnoscunt inter bona dotalia, paraphernalia, receptitia. ANTIPHONA, græca vox , reciproca vociferatio; secundùm verò psalmodiæ rubricam verba illa intelliguntur, quæ in psalmi principio intonantur, ad quorum tonum uterque Chorus prosequitur. [Ignatius Antiochiæ Syriæ tertius post Apostolum Petrum Episcopus vidit Angelorum visionem, quomodo antiphonas Sanctæ Trinitati dicebant, & hymnos; isque modum visionis Antiochenæ tradidisse probatur Ecclesiæ, & ex hoc ad cunctas transivit Ecclesias. Valaf. de reb. Eccles. cap. 25.] Theodoretus, & Suidas hujus alternatæ cantionis primos inventores Flavianum, & Diodorum Monachos fuisse asserunt, qui Constantii Imp. tempore vixerant; sed isti fortassè reciprocum tantùm in psalmodiam introduxerant, ut ex Theodoreti verbis colligitur, sic ajentis: Monachi enim, ut refert Cassianus, lib.1. de instit. coenob. cap.5. solebant in medio Chori sedere, magnaque devotione, & attentione unum ex eis totum psalmum legentem audire. Itaque [Ambrosius Episcopus ritum canendi antiphonas in Ecclesia primus ad Latinos translilit à Græcis, apud quos hic ritus jam inoleverat ex instituto S. Ignatii Antiocheni Episcopi. Sigiber. in Chron. cap.12.] Quod etiam D. Aug. lib.9. Confessionum, cap.6. & 7. clarè affirmat, additque S. Ambrosium ad similitudinem Orientalis Ecclesiæ ad fidelium consolationem, qui tunc Justinæ Valentiniani Imp. matris, Arianæ sectæ fautricis persecutione vexabantur, hujusmodi reciprocum cantum instituisse. Quod deinde Damasi Papæ decreto confirmatum fuit, ex qua Pontificis Constitutione, inadverterer aliqui pro primo institutore Damasum faciunt, quod ex Ambrosiano instituto fuisse, suprà manifestavimus. Quo verò ad significationem reciproci istius cantus Gregorius, hom.3. in Ezech. ait: [Ideò psalmos alterna modulatione cantamus, quia amor si non sit mutuus, jucundus esse non potest.] Idemque sentit Amalarius, lib.4.cap.4. Antiphonæ in solemnibus festivitatibus duplicantur, quia charitas tunc magis debet ferverescere, at in aliis diebus principium tantùm antiphonæ canitur ante psalmum, in cujus fine integrè replicatur: nam charitas, ait Hugo à S. Victore, in hac vita incipit, & in futura perfectionatur. Ab uno solo initiatur antiphona, quæ à canentibus reassumitur, quia charitas, quæ à AN Christo tanquam fonte scatet, in ejus membris, nempè, fidelibus diramatur; ideò tempore Paschali in matutino paucæ antiphonæ recitantur, quia tunc supponitur abundantiùs augeri in nobis charitatem, ob memoriam recentem effusi Agni sanguinis, ut nobis vera tribueretur pax. Andegavensis Ecclesia in aliquibus solemnitatibus ante Missæ Euangelium canebat antiphonam ad Benedictus illius dici assignatam, quæ Ante Euangelium dicebatur. Septem illæ Antiphonæ, quas tempore Adventus ad Magnificat ante septem dies Nativitatis Domini Universalis Ecclesia incipit canere, dicuntur majores. At in Ecclesia Parisien. sunt novem, ut in suo Parascevastico, præl.4. Theoph. Raynaud. testatur, quæ ait ter replicari, excepta sexta Antiph. quæ in honorem S. Thomæ Apostoli dicitur, nempè, in principio, & in fine cantici Magnificat, tertiò post Gloria Patri, atque nona Beatæ Mariæ Virgini est dedicata. In Hispania autem ex singulari privilegio Gregorii XIII. hæ septem Antiph. incipiunt à die 16. Decembris, nam ad 17. vacant propter solemnem celebrationem expectationis virginalis partus, quæ ibi maxima veneratione colitur. Ideò igitur duplicantur hæ Antiphonæ, quia denotant reiteratas Sanctorum in limbo Patrum preces, ideoque, ac propter portentum incipiunt cum nota, O, ut ait Durandus. [Per illud, O, voluit cantor intimare verba sequentia pertinere ad aliquam mirabilem visionem, quæ plus pertinet ad mentis ruminationem, quàm ad concionatoris narrationem, lib.6.cap.15.] Extraordinaria siquidem erat cæremonia illa à Parisio de Grassis in suis Diariis relata, nempè, quòd quando in Sabbato præcedenti Dominicæ III. Adventus Papa in Basilica Vaticana canebat solemnes Vesperas, tunc dicebantur Antiphonæ ad Laudes; ac suggerendo Primicerius intonationem Pontifici illius primæ Antiph. Justè &c. tunc Papa à Camerario sumebat auream monetam, & in ore Primicerii illam imponebat. Advertendum tandem, quòd dum per Octavam Paschæ ad horas Canonicas canitur Hæc dies &c. omnes debent se erigere, sic praxis omnium Urbis Basilicarum affruit, FR. Antiphona, quæ in principio tertii Nocturni B. Mariæ canitur, aliquam difficultatem continet in illis verbis: Cunctas hæreses sola interemisti in universo mundo. Nam revera Beata Virgo nec oretenus unquam cum hæreticis disputaverat, nec eorum falsa dogmata scriptis confutaverat. Attamen hoc verificari in B. Virgine, Vega, cap.12. in Apocalyp. comm.1. sect.2. num.9. ostendit, quia ipsa est vexillum veræ fidei; nam major hæresum pars contra mysterium Sanctissimæ Trinitatis, & Verbi incarnati decertat. At nos Catholici, qui in professione fidei sub vexillo Deiparæ inconcussè militamus, per eam nobis vera, & pu-
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AN a pactis, concerning which Hotom. in observat. ad vet. nuptiar. rit. c.7. The remaining goods of a woman were called, l. si ego, [etc]. de jure dotis, in Latin Receptitia, that is, they are said to be outside the dowry, l. maritus, [etc]. ad l. falcidiam. See Hypobolon. Jurists, however, recognize a very great difference between dotal goods, paraphernalia, receptitia. ANTIPHONA, a Greek word, reciprocal outcry; according, however, to the rubric of psalmody, it means those words which are intoned at the beginning of a psalm, to whose tone both choirs continue. [Ignatius, third Bishop of Antioch in Syria after the Apostle Peter, saw the vision of angels, how they sang antiphons to the Holy Trinity, and hymns; and it is proved that he handed down the manner of the vision of Antioch to the Church, and from this it passed to all the Churches. Valaf. de reb. Eccles. cap. 25.] Theodoret, and Suidas, however, assert that the first inventors of this alternate singing were the monks Flavian and Diodorus, who lived in the time of the Emperor Constantius; but these perhaps introduced only the alternation into psalmody, as may be gathered from the words of Theodoret, who says thus: For monks, as Cassian relates, lib.1. de instit. coenob. cap.5. used to sit in the middle of the choir, and with great devotion and attention listen to one of them reading the whole psalm. Therefore [Bishop Ambrose first transferred the practice of singing antiphons in the Church to the Latins from the Greeks, among whom this rite had already become established by the institution of St. Ignatius, Bishop of Antioch. Sigiber. in Chron. cap.12.] This also St. Augustine clearly affirms, lib.9. Confessionum, cap.6. & 7., and adds that St. Ambrose, by analogy with the Eastern Church, for the consolation of the faithful, who were then troubled by the persecution of Justin, mother of the Emperor Valentinian, a supporter of the Arian sect, instituted this kind of reciprocal chant. This was later confirmed by a decree of Pope Damasus, from which papal constitution some, not observing that it had been established by Ambrose, make Damasus the first institutor, which we have shown above to have come from the Ambrosian institution. As for the meaning of this reciprocal chant, Gregory, hom.3. in Ezech. says: [Therefore we sing the psalms with alternate modulation, because love, if it is not mutual, cannot be pleasant.] Amalar also thinks likewise, lib.4.cap.4. Antiphons on solemn feasts are doubled, because charity then ought to grow more ardent; but on other days only the beginning of the antiphon is sung before the psalm, and at its end it is fully repeated: for charity, says Hugh of St. Victor, in this life begins, and in the future is perfected. The antiphon is initiated by one alone, and is taken up again by the singers, because charity, which springs forth from Christ as from a fountain, is distributed among his members, namely, the faithful; therefore in Paschal time at matins few antiphons are recited, because then charity is supposed to increase more abundantly in us, on account of the recent memory of the outpoured blood of the Lamb, that true peace might be granted to us. The Church of Angers, in certain solemnities before the Gospel of Mass, used to sing the antiphon assigned to Benedictus for that day, which was called Ante Euangelium. Those seven Antiphons, which during Advent the universal Church begins to sing at Magnificat, seven days before the Nativity of the Lord, are called greater. But in the Parisian Church there are nine, as Theoph. Raynaud. testifies in his Parascevastico, præl.4., and he says that they are repeated three times, except the sixth Antiphon, which is said in honor of St. Thomas the Apostle, namely, at the beginning and at the end of the canticle Magnificat, a third time after Gloria Patri, and the ninth is dedicated to the Blessed Virgin Mary. In Spain, however, by a special privilege of Gregory XIII, these seven Antiphons begin on the 16th day of December, for on the 17th they are omitted because of the solemn celebration of the virginal childbirth to be awaited, which is there celebrated with the greatest veneration. Therefore these Antiphons are doubled, because they signify the repeated prayers of the Saints in the limbo of the Fathers, and therefore, and because of the portent, they begin with the note O, as Durandus says. [By that O, the cantor wished to indicate that the following words pertain to some marvelous vision, which belongs more to meditation of the mind than to the preacher's narration, lib.6.cap.15.] Indeed, that ceremony recorded in his Diaries by Parisio de Grassis was extraordinary, namely, that when on the preceding Saturday of the Third Sunday of Advent the Pope in the Vatican Basilica sang solemn Vespers, then the Antiphons to Lauds were said; and as the Primicerius suggested the intonation of that first Antiphon to the Pontiff, Juste &c., then the Pope took a gold coin from the Camerarius and placed it in the mouth of the Primicerius. Finally it should be noted that when during the Octave of Easter at the Canonical Hours Hæc dies &c. is sung, all ought to rise, as the practice of all the basilicas of the City bears witness. FR. The Antiphon which is sung at the beginning of the Third Nocturn of the Blessed Virgin contains some difficulty in those words: Cunctas hæreses sola interemisti in universo mundo. For in truth the Blessed Virgin never orally disputed with heretics, nor refuted their false doctrines in writing. Nevertheless Vega, cap.12. in Apocalyp. comm.1. sect.2. num.9. shows that this is verified in the Blessed Virgin, because she is the standard of true faith; for the greater part of heresies contend against the mystery of the Most Holy Trinity and of the incarnate Word. But we Catholics, who in the profession of faith under the banner of the Mother of God serve unshaken, through her true, & pu-
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AN & pura Trinitatis, & Incarnationis revelatio explicatur. Potest etiam encomium hujus Antiphonæ in Virgine verificari, quia ipsam mysteria, & acta Redemptoris, in quibus Apostoli non interfuerant, eos docuisse piè credimus, ut sunt Annunciatio, Nativitas Salvatoris, Magorum adoratio, & similia. Sed porior ratio est, quam Baronius in annal. 233. adducit, quia sub ejus invocatione, & patrocinio Ecclesiæ Doctores hæreses cunctas interemerunt, ut de SS. Gregorio Thaumaturgo, Cyrillo Alexandrino, Dominico, & aliis legitur. Est etiam alia difficultas in illa ejusdem Virginis Antiphona, quæ inter consuetas officii commemorationes habetur, super verba, Intercede pro devoto fæmineo sexu, ac si sexus alius devotus non esset? Respondeatur tamen, hoc nomen Devotus hîc non significare piam, seu teneri cordis erga Deum personam, sed quæ Deo se devovit, ut sunt Moniales, & similes; quæ Antiphona desumpta est ex D. Aug. in serm. 21. Annunciationis. Cujus mens fuerat distingvere Clerum, & Moniales à Populo, juxta Ecclesiæ universalis consuetudinem in Feria sexta Parasceve, ubi de eisdem sensu D. Agatha dixerat: Soror mea Lucia Deo devota: quia voto perpetuæ Virginitatis se Deo dedicaverat. Ita pariter in Concil. Tolet. can. 16. haberet: [Devotam peccantem non recipiendam in Ecclesiam.] De hac voce Devota in eodem sensu. Vide Agapetæ Sorores. Devota: Item dicitur Antiphona Introitus Missæ. Vide Introitus. Dicitur etiam Antiphona Invitatoria. Vide Invitatorium. Vide Regina Cæli. In quo differat Responserium ab Antiphona. Vide Rabanum in dict. Responserium. ANTIPHONARIUM, volumen, in quo Antiphonæ totius anni continentur, à S. Gregorio in Rom. Ecclesia ordinatum fuisse Bernus, cap. 1. refert, & ab eruditissimo Elisgaro Presbytero in Gallicana Ecclesia introductum testatur Amalarius. ANTIPHONATIM, adverbium, quod alternatim significat. [Hymnum Ambrosianum Te Deum laudamus cum ipso antiphonatim decantare coept. In vita S. Caroli Comitis. ANTIPHRYGIUM: αντιφύγιον: Vide Mitra. ANTIPOLIS, appellata fuit Transtyberis Romæ Regio, ejusque incolæ Antipolitani. Vide Esox. ANTIQUARIUS, descriptor librorum, de quo in dictione Antigraphus: ita Ambrosius, Aug. & Hieronymus, qui etiam Sanctus antiquariam artem transcriptoris professionem appellavit, ac ita librarii dicti sunt ante typographiæ inventionem. [Qui vider litteras in codice optimè scripto, & non novit legere, laudat quidem antiquarii manum. Aug. Ser. 44. de verb. Dom.] Vide Archiæ. ANTIQUUS. Vide Olitanus. AN N 4I ANTISPIRITUS, Daemonium. [Hoc modo super culmen templi Christus erat in spiritu sciens, quod antispirtus affectaret, & hosti se de vana gloria pulsaturo opportunitatem parabat. D. Cypr. de Jejun. & Tentat. Christi.] Vide Daemon. ANTISTA. Vide Abbatissa. ANTISTATUM. Vide Antisto. Episcopium. ANTISTES. Vide Episcopus. Antisto. ANTISTO, antecello, de quo frequenter Ter- tullianus. [Sed accepisti homo os ad devorandum, atque potandum, cur non potiùs ad prædicandum Deum, ut etiam hominibus antistes, lib. de Resurect. car.] & clariùs idem, cap. 3. [Nos autem puto multis passeribus antistamus.] FR. in eodem sensu Cato, cap. 156. dixit. [Brassica est, quæ omnibus oleribus antistat.] Dicitur etiam Antesto. Ex quo verbo Antistes, id est, Episcopus deducitur, ut notat Gloss. in Clement. de sepulturis, cap. 2. reperitur Antistes, Antistita, & Antistatum, id est, superior, superiora, & superioritas. ANTITRINITARII. FR. hæretici, qui pullularunt circa annum 1570. tres personas divinas non subsistere in sese, sed tantùm in unica personalitate asferentes. ANTITYPON; αντιτυπον, à Clemente, lib. 7. cap. 26. & ab aliis Græcis Patribus Eucharistia significatur. Damascenus verò, lib. 4. Orthodox. sid. cap. 14. existimavit denotare panem, & vinum ante consecrationem: quam explicationem rejicit Eminentiss. Card. Bellarion; itaque secundùm Turrianum non significat figuram, sed veritatem ipsam tectam, in quo sensu S. Cyrillus Hierosol. appellavit Baptismi Sacramentum Antitypon, non quia sit mortis Christi figura, sed quia realiter ea repræsentatur. Antitypon igitur Eucharistia dicitur, nempè, figura vicaria, quia veritas figuram expulit, & ejus locum obtinuit; seu quia est figura cælestis, & æterni convivii, in quo sensu explicari possent Damasceni verba, loc. cit. ut ex S. Maximi Dionysii discipuli explicatione comprobatur, inquientis [Sancta munera superiorum, & veriorum sunt symbola.] Tandem dici potest, quòd Eucharistia sit figura sacrificii Christi in Cruce, sed haud diversa à figurato, in quo sensu Chrysostomus ait: [Hoc sacrificium typus illius est; eumdem enim semper offerimus, non modò quidem alium, modò verò alium, sed semper eumdem. Hom. 17. in Epist. ad Hebr.] Alii deinde dixere, quòd idem esset Antitypon, ac Iosotypon apud Basilium, quia præpositio αντι aliquando æqualitatem significat, ut sæpè supra dictum fuit. ANTITHIA, græcè αντίδεια, erga Deum contrarietas. Theophyl. in c. 18. Lucæ. ANULUS. Eide Annulus. APABAREUS, & Apalarea, discus, vox græco barbara. Απβλαρος enim coeleare significat; alii
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and the revelation of the Holy Trinity and of the Incarnation is explained. This praise of this antiphon can also be applied to the Virgin, because we piously believe that she taught them the mysteries and acts of the Redeemer, in which the Apostles had not been present, such as the Annunciation, the Nativity of the Savior, the adoration of the Magi, and the like. But a stronger reason is that which Baronius gives in Annals 233, namely, that under her invocation and patronage the Doctors of the Church destroyed all heresies, as is read of SS. Gregory Thaumaturgus, Cyril of Alexandria, Dominic, and others. There is also another difficulty in that antiphon of the same Virgin, which is among the customary commemorations of the office, in the words, “Intercede pro devoto fæmineo sexu,” as if there were no other devout sex? It should be answered, however, that here the name Devotus does not mean a pious person, or one of a tender heart toward God, but one who has vowed herself to God, such as Nuns and the like; and this antiphon is taken from St. Augustine, in sermon 21 on the Annunciation. His intention was to distinguish the Clergy and Nuns from the People, according to the custom of the universal Church on Good Friday, where St. Agatha said of them in the same sense: “Soror mea Lucia Deo devota,” because by the vow of perpetual virginity she had dedicated herself to God. Likewise in the Council of Toledo, canon 16, it is stated: “[A devout sinner is not to be received into the Church.]” See Agapetæ Sorores for this word Devota in the same sense. Devota: the introit antiphon of the Mass is also so called. See Introitus. It is also called the invitatory antiphon. See Invitatorium. See Regina Cæli. In what way a responsory differs from an antiphon. See Rabanus under the entry Responserium. ANTIPHONARIUM, the volume in which the antiphons for the whole year are contained; Bernus, chapter 1, relates that it was arranged by St. Gregory in the Roman Church, and Amalarius testifies that it was introduced into the Gallican Church by the most learned priest Elisgarus. ANTIPHONATIM, an adverb meaning alternately. “[He began to sing the Ambrosian hymn Te Deum laudamus with him antiphonatim.” In the life of St. Charles the Count. ANTIPHRYGIUM: αντιφύγιον: See Mitra. ANTIPOLIS, the district of Rome beyond the Tiber was so called, and its inhabitants were called Antipolitani. See Esox. ANTIQUARIUS, a copyist of books, concerning whom see the entry Antigraphus: thus Ambrose, Augustine, and Jerome, who also called the art of antiquity the profession of the transcriber, and in this way scribes were called before the invention of printing. “[He who sees letters in a very well-written codex and does not know how to read them, nevertheless praises the hand of the antiquarius. Aug. Serm. 44 de verb. Dom.]” See Archiæ. ANTIQUUS. See Olitanus. AN N 4I ANTISPIRITUS, a demon. “[In this manner, above the pinnacle of the temple, Christ was in spirit, knowing that the antispirit sought this, and was preparing an opportunity for the enemy about to strike with vain glory. St. Cyprian, de Jejun. et Tentat. Christi.]” See Daemon. ANTISTA. See Abbatissa. ANTISTATUM. See Antisto. Episcopium. ANTISTES. See Episcopus. Antisto. ANTISTO, to stand before, from which Tertullian frequently uses it. “[But, man, you received a mouth for devouring and drinking; why not rather for preaching God, so that you may also be antistes among men?]” book On the Resurrection of the Flesh. And more clearly the same writer, chapter 3: “[But we, I think, stand above many sparrows.]” For in the same sense Cato, chapter 156, said: “[Cabbage is what stands above all vegetables.]” It is also said Antesto. From this word Antistes, that is, Bishop, is derived, as the Gloss on the Clementines, De sepulturis, chapter 2, notes. There are found Antistes, Antistita, and Antistatum, that is, superior, superiors, and superiority. ANTITRINITARII. Heretics, who sprang up around the year 1570, affirming that the three divine Persons do not subsist in themselves, but only in one personal reality. ANTITYPON; αντιτυπον, by Clement, book 7, chapter 26, and by other Greek Fathers is used to mean the Eucharist. But Damascene, book 4 of the Orthodox Faith, chapter 14, thought that it denoted bread and wine before consecration; this explanation the most eminent Cardinal Bellarmine rejects. Therefore, according to Turrianus, it does not signify a figure, but truth itself under a veil; in which sense St. Cyril of Jerusalem called the sacrament of Baptism an Antitypon, not because it is a figure of Christ’s death, but because it really represents it. Therefore the Eucharist is called Antitypon, namely a vicarious figure, because truth has driven out the figure and taken its place; or because it is the figure of the heavenly and eternal banquet, in which sense Damascene’s words, cited above, could be explained, as is proved from the explanation of St. Maximus, disciple of Dionysius, who says: “[The holy gifts are symbols of the higher and truer realities.]” Finally, it can be said that the Eucharist is a figure of Christ’s sacrifice on the Cross, but not different from the thing figured, in which sense Chrysostom says: “[This sacrifice is the type of that one; for we always offer the same one, not now one and then another, but always the same one. Hom. 17 on the Epistle to the Hebrews.]” Others then said that Antitypon is the same as Iosotypon in Basil, because the preposition αντι sometimes signifies equality, as was often said above. ANTITHIA, in Greek αντίδεια, contrariety toward God. Theophyl. on Luke 18. ANULUS. See Annulus. APABAREUS, and Apalarea, a dish; a barbarous Greek word. For απβλαρος means to eat with a spoon; others
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42 A P alii existimant significare umbraculum, à græco , cujus beneficio à solis radiis regimur. [Pro vera benedictionis causa direximus vobis apalareum unum. In epist. Pontif. à Gretsero edit. Hic posuit in ap[er]sia Basilicæ suprascriptæ super sedem apalaream argenteam pensantem libras centum viginti. Anast. Bibl. in Sergio.] FR. apud Isidorum in ejus Gloss. Ablaros, & Applare reperitur, de quo vocabulo Turnebus, lib. 27. Adversar. cap. 10. & lib. 28. cap. 5. APARIBUS, hoc titulo sæpè D. Greg. in Regist. in principio Epistolarum utitur, personis in communi scribens. Vide Parilitas. APELLITÆ. FR. Hæreticorum secta, à quodam Apelle ita dicti; Angelum quendam Dei superiorem asserentes, quem Deum Igneum appellabant, Israelitarum Legislatorem, & Christum non in veritate esse Deum, sed hominem in phantasia apparuisse. 24. quæst. 3. cap. 39. APERTULARIUS, Vide Directarius. APEX. FR. sumitur pro vertice capitis, & ornamento ejus, quo Flamines utebantur; aliquando tamen pro mitra. Vide Mitra. Intelligitur etiam pro sophisticis Juristarum allegationibus, seu eorundem subtilitatibus. [Api- ces juris non attenduntur, ubi agitur de salute animæ. Archid. in cap. scriptum 6. quæst. 3. Decius in c. cum dilecto, ad fin. Gloss. in verbo procuratricem, de confir. util. vel inutil. Bald. in 1. 5. in 2. col. verb. & si tu quæris. C. de confessis, ac alii apud Cottam in suis Memorial. Juris, verb. Apices Juris. Apices juris in foro conscientiæ non excusant. Ibid.] Cujus contrarium. Vide de Plano in lit. P. & synonymum. Vide Subtilitas. Aliquando pro extremitatibus accipitur, sic pro epistolarum extremitatibus, ubi sigillo signari solet, seu de pendulo sigillo in bullis Pontificiis appenso dicitur: [Nunquam Apostolicæ Sedis modus fuit absque signatis apicibus undequaque legationem suscicere: 7. dist. can. 3. & in extrav. com. de elect. cap. 1.] APHOPLISTA, VOX barbara græca , cautio. [Validas contra te apochas invenerunt, invitas securitates illis dedit calamitas tua. Cassiod.] Vide De suscepto, Susceptum. Testamenti pagina. APOCRISARIUS, Minister Papæ apud Imperatorem, vox græca , id est, Responsalis, ideò in Registo à D. Gregorio Responsalis vocatur, ita etiam negotia ejus. [Responsa Apocrisarii vocantur, qui Sanctissimarum Ecclesiarum negotia curant. Justin. Novel. 6.] Alio nomine Legati Sedis Apostolicæ dicuntur, qui tunc apud Græcum Imperatorem residebant, ac tales fuere ante Pontificatum Gregorius Magnus, Vigilius, Paschalis, Sabinianus, Bonifacius, & alii Pontifices, qui titulo Dioconatus graduati erant. [Quod permanere in Palatio juxta antiquam consuetudinem Apostolicæ Sedis Diaconum vestra serenitas non invenit, non hoc meæ negligentiæ, sed gravissimæ necessitatis fuit. S. Gregorius epist. 43. ad Focam Imp. lib. 11. indict. 6] Quos deinde (ut passim) ad pontificalem apicem illis temporibus Orientalium Imperatorum favor dirigebat. FR. Apocrisarii mittebantur etiam ad Patriarchas: [Martinus Papa Primus, ejus Apocrisarii, quos ad Paulum Patriarcham
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42 A P Some think it signifies a canopy, from the Greek, by whose benefit we are shielded from the rays of the sun. [For the true cause of the blessing we sent you one apalareum. In the epistles of the Pontiffs edited by Gretser. Here he placed in the ap[er]sia of the aforesaid basilica, above the silver apalarean chair weighing one hundred and twenty pounds. Anast. Bibl. in Sergius.] FR. In Isidore, in his Glossary, Ablaros and Applare are found, concerning which word see Turnebus, lib. 27. Adversar. cap. 10, and lib. 28. cap. 5. APARIBUS, St. Gregory often uses this title in the Register, at the beginning of his letters, when writing to persons in common. See Parilitas. APELLITAE. FR. A sect of heretics, so called from a certain Apelles; asserting a certain superior angel of God, whom they called the Fiery God, the lawgiver of the Israelites, and that Christ was not truly God, but appeared as a man in phantasy. 24. q. 3. c. 39. APERTULARIUS, see Directarius. APEX. FR. Taken for the top of the head, and the ornament of it, which the Flamines used to wear; sometimes, however, for a mitre. See Mitra. It is also understood of the sophistical allegations of lawyers, or their subtleties. [Legal subtleties are not to be considered where the salvation of the soul is at issue. Archid. in cap. scriptum 6. q. 3. Decius in c. cum dilecto, ad fin. Gloss. in the word procuratricem, de confir. util. vel inutil. Bald. in 1. 5. in 2. col. verb. & si tu quæris. C. de confessis, and others cited by Cotta in his Memorials of Law, word Apices Juris. Legal subtleties do not excuse in the forum of conscience. Ibid.] The contrary. See de Plano in letter P, and synonym. See Subtilitas. Sometimes it is taken for extremities, thus for the ends of letters, where a seal is usually affixed, or it is said of the dangling seal appended in papal bulls: [The manner of the Apostolic See was never to undertake a legation anywhere without signed apices: 7. dist. can. 3. and in extrav. com. de elect. cap. 1.] APHOPLISTA, a barbarous Greek word, security. [They have found valid acknowledgments against you; your calamity gave them unwilling securities. Cassiod.] See De suscepto, Susceptum. Testamenti pagina. APOCRISARIUS, the Pope’s minister at the Emperor’s court, a Greek word, that is, responder; hence in the Register St. Gregory calls him Responsalis, and likewise his business. [The responses of apocrisarii are those who take care of the affairs of the most holy churches. Justin. Novel. 6.] By another name they are called legates of the Apostolic See, who then resided with the Greek Emperor, and such were before the pontificate of Gregory the Great, Vigilius, Paschal, Sabinian, Boniface, and other pontiffs who had been ordained in the rank of deacon. [That your serenity did not find a deacon remaining in the palace according to the ancient custom of the Apostolic See, this was not due to my negligence, but to very grave necessity. St. Gregory, epist. 43 to Emperor Phocas, lib. 11, indiction 6.] Afterwards, as happened often, in those times the favor of the Eastern Emperors directed them to the pontifical summit. FR. Apocrisarii were also sent to patriarchs: [Pope Martin the First, his apocrisarii, whom he sent to Patriarch Paul ...
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AP cham miserat, cùm illum, ut respisceret, urgerent, Constantii juslu in diversas insulas relegati sunt, quod cùm audisset Pontifex, Synodum 105. Episcoporum Romæ congregavit. Blondus decad. 1. lib. 9.} Nimis quidem frivola videtur definitio Glossatoris in 1. quæst, 7. c. convenientibus, qui deducit hoc nomen ab Apos, id est, græcè Nuntius, & Chrysos, aurum; quasi deaurati Nuntii, quod præter impropriam applicationem, nullibi etiam invenitur, Nuncium, seu Missum græcè Apos vocari, benè tamen Αποσολος. Missus, & Σποσολη, Missio. Meliùs Glossator in cap. significasti, de electione, & electi potest. ubi sic: [Apocrisarii dicuntur Nuntii Papæ, quasi Secretarii, nam Crysis quandoque secretum, quandoque aurum, quandoque judicium significat.] Inde hunc versum tradit. Aurum judicium, secretum dat Crisis ista. Unde Crisis dicitur judicium, quod Medici faciunt ex aliquo signo ægroti. Etymologia suprà à meo fratre tradita non est impropria, quia Σπονησιος, præter alia significata, etiam responsum denotat. Adriani Iunii Lexicon græc. in eodem verbo: & sic Apocrisarii benè Responsales dici possent. ∴: Cæpit hoc munus à Constantini Magni temporibus exerceri. Hincmar. epist. 3. cap. 13. & 14. Et tunc per Episcopos hæc delegatio exercebatur; at processu temporis ad Diaconos Cardinales pervenit, nam Presbyteri ad residentiam eorum titulorum astringebantur, ut in dict. Cardinalis demonstrabitur. Itaque D. Gregorius Episcopo Leandro scribens, in præfatione, quod ad effectum hujus legationis Diaconus Cardinalis ordinatus fuisset, conqueritur. FR. Hodie tamen Prælati mittuntur, quos Nuntios appellant, & ferè cum titulo Patriarchatus, vel Archiepiscopatus in partibus infidelium. Inde valdè dubito, quòd vox Diaconus hìc non sit Sacri Ordinis titulus, sed potiùs legationis; Σπονονος enim græcè, latinè Minister dicitur, & Ministros Papæ, seu Principum Legatos, & Nuncios vocamus. Vide Delegatus. ∴: Aliqui Apocrisiarium, pro Apocrisario scribunt. [Habes Thomam apocrisiarium. Cænob. Masch. cap. 88.] In regio Galliæ Palatio Dignitascum titulo Apocrisarii reperiebatur, quæ alio titulo Regius Cappellanus, & Custos dicebatur, qui nedum Clericorum Palatii præfecturam exercebat, sed & omnia Ecclesiastica negotia deferebar Regi, ut Hincmarus scribit. FR. In quodam privilegio à Carolo Calvo Monasterio Glanensi concessio Archicappellanus dicitur. [Venerabilis Vir Ebroinus Episcopus, Sacrique Palatii nostri Archicappellanus adiens culminis nostri ferenitatem deprecatus est.] Hic Ebroinus in Concilio Viennen. celeb. an. 892. Archiepiscopo Sennonensi præcedit; nam hæc dignitas erat Metropolitanis superior, ad quam specta- AP 43 bant causæ Ecclesiasticæ totius regni, & ideo ab Hincmaro Responsalis negotiorum Ecclesiasticorum: Magister Ecclesiasticorum à Beato Servato Lugo, & à Deo electus Pater, & Magister à Frotario Tullense Episcopo vocatur, quam dignitatem amovibilem fuisse ex epistola 97. B. Servati Lupi colligitur; sed adverendum est istum Ebroinum recentiorem fuisse ab illo, de quo Baronius ad an. 668. nu. 6. & seqq. an. 671. an. 685. num. 11. & seqq. & An. 687. num. 6. in quo obiit. Item Apocrisarius Orientalium Sedium. can. Actione 22. qu. 4. dicebatur. APOCRYPHA. VIRGO. Vide Apocryphus. APOCRYPHUS, græcè Σπονηνος, occultus, à verbo Σπονηνητιο, celo, occulto; cujus antithesis Hagiographus est. Libri ergo, qui canonici non sunt, Apocryphi, seu occulti dicuntur. Nam, ut docet Origenes in epistola ad Julianum Africanum, similes compositiones occultæ tenebantur, ne essent authenticæ, sic Chrysostomi interpres in hom. 4. in Marth. Secretioribus libris vertit, quod D. Th. in Catenæ Apocryphis libris legit. FR. Unde Apocryphæ dicuntur Virgines, quia in cameris solent abscondi, & secretò morari. Jo. de Fan. Inde est, quòd Virgo in hebræo dicitur Ngalmah, græcè Apocrypha, latinè Secreta. Gloss. in cap. 2. dist. 15. ∴: Apocryphi vocabulum aliquando intelligitur de illo libro, qui authenticus non est, non tamen prohibitus, sed de supposititio Auctore dubitatur. Aliquando verò rigorosè accipitur pro libro, scilicet, qui falsa, ac nostræ fidei contraria continet. FR. Quo sensu ait Gloss. in cit. cap. 2. dist. 15. [Scilicet, cujus Author ignoratur: non tamen ab Ecclesia recipitur, sed reprobatur, quasi dicat non in Ecclesia, sed remotè ab ea, ac secretè est legendus.] Auctor Vocabular. Eccl. malè excogitavit Apocryphum significare obscurum; quamvis enim obscurum, & secretum impropriè assimilentur, non tamen sunt synonyma; nam secretum potest revelari, & patefieri, at obscurum non sic. APODIATIO. Vide Peribolus. APODIPNON. Vide Completorium. APOLLINARISTÆ. FR. Hæretici, qui nomen trahunt ab Apollinare, qui docebat Christum carnem, & non animam in incarnatione sumpsisse. 24. quæst. 3. can. 39. Vide Dimærita. Oeconomia. APOLOGIA, Σπολογία, defensiva responsio, inde apologeticus liber dicitur ille, in quo Sanctæ Ecclesiæ defensio continetur. S. Gregorius in ejus Sacramentario Apologeticas vocat aliquas orationes, quia in eis precibus propriæ culpæ, & imperfectiones confitentur; in divino enim tribunali nulla est major defensio, quàm propriæ conscientiæ accusatio, & reum se confiteri. Eadem ratione D. Ambrosiustratui, in quo Prophetæ peccatum manifestat.
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AP When he had sent him away, since they were pressing him to look back, by the command of Constantius they were banished to different islands; and when the Pontiff heard this, he convoked a Synod of 105 Bishops at Rome. Blondus, decad. 1, lib. 9.} Indeed, the glossator’s definition in 1. quæst. 7, c. convenientibus, seems quite frivolous, since he derives this name from Apos, that is, in Greek, messenger, and Chrysos, gold; as if “gilded messengers,” which, apart from the improper application, is nowhere else found. For messenger, or envoy, is not called Apos in Greek, but rather Αποσολος. Missus, and Σποσολη, Mission. Better is the glossator in cap. significasti, de electione, & electi potest., where he says: [Apocrisarii are called the Pope’s messengers, as it were secretaries, for Crysis sometimes signifies secret, sometimes gold, sometimes judgment.] From this he gives the verse: Gold, judgment, secret this crisis gives. Hence crisis is called the judgment which physicians make from some sign of the sick person. The etymology given above by my brother is not improper, because Σπονησιος, besides other meanings, also denotes “answer.” Adrianus Junius’s Greek lexicon in the same word: and thus Apocrisarii could well be called Responsales. ∴: This office began to be exercised from the time of Constantine the Great. Hincmar, epist. 3, cap. 13 & 14. And then this delegation was exercised by Bishops; but in the course of time it passed to Cardinal Deacons, for the Presbyters were bound to reside at their titular churches, as will be shown under the title Cardinalis. Therefore St. Gregory, writing to Bishop Leander, complains in the preface that for the purpose of this embassy a Cardinal Deacon had been ordained. FR. Today, however, Prelates are sent, whom they call Nuncios, and often with the title of Patriarchate or Archbishopric in partibus infidelium. Hence I very much doubt that the word Diaconus here is not a title of Holy Orders, but rather of legation; for Σπονονος in Greek is called minister in Latin, and we call ministers of the Pope, or envoys of princes, legates and nuncios. See Delegatus. ∴: Some write Apocrisiarium instead of Apocrisarium. [You have Thomas apocrisiarius. Cænob. Masch. cap. 88.] In the royal palace of Gaul there was a dignity with the title of Apocrisarius, which under another title was called Royal Chaplain and Keeper; he not only exercised oversight of the palace clergy, but also referred all ecclesiastical matters to the King, as Hincmar writes. FR. In a certain privilege granted by Charles the Bald to the monastery of Glanfeuil, he is called Archicappellanus. [The venerable man Ebroinus, Bishop and Archchaplain of our sacred palace, having approached the serenity of our majesty, petitioned us.] This Ebroinus precedes the Archbishop of Sens in the Council of Vienne celebrated in the year 892; for this dignity was superior to metropolitans, and to it belonged the ecclesiastical causes of the whole kingdom, and therefore by Hincmar he is called the Responsalis of ecclesiastical affairs: Master of Ecclesiastical Affairs by Blessed Servatus Lupus, and by divine choice Father and Master by Bishop Frotarius of Toul. It is gathered from epistle 97 of Blessed Servatus Lupus that this dignity was removable; but it should be noted that this Ebroinus was later than the one of whom Baronius speaks ad an. 668, no. 6 and following; an. 671; an. 685, no. 11 and following; and an. 687, no. 6, in which year he died. Likewise, the Apocrisarius of the Eastern Sees was so called, can. Actione 22, qu. 4. APOCRYPHA, VIRGIN. See Apocryphus. APOCRYPHUS, in Greek Σπονηνος, hidden, from the verb Σπονηνητιο, I conceal, I hide; the opposite of which is Hagiographus. Therefore the books that are not canonical are called Apocryphal, that is, hidden. For, as Origen teaches in his letter to Julianus Africanus, such compositions were kept hidden lest they be considered authentic; likewise Chrysostom’s interpreter in hom. 4 in Marth. translates “more secret books,” which St. Thomas reads in the Apocryphal books of the Catena. FR. Hence virgins are called apocryphal, because they are usually hidden in chambers and remain secretly. Jo. de Fan. Hence it is that in Hebrew a virgin is called Ngalmah, in Greek Apocrypha, in Latin Secreta. Gloss. in cap. 2, dist. 15. ∴: The word apocryphal is sometimes understood of a book which is not authentic, yet not prohibited, but whose author is doubtful, being supposititious. At other times it is taken strictly for a book that contains falsehoods and things contrary to our faith. FR. In this sense the gloss in the cited cap. 2, dist. 15 says: [Namely, whose author is unknown: yet it is not received by the Church, but rejected, as if to say it is not to be read in the Church, but remotely from it, and secretly.] The author of the Ecclesiastical Vocabulary wrongly devised that apocryphal means obscure; for although obscure and secret are improperly similar, they are not synonyms; for what is secret can be revealed and made manifest, but the obscure cannot be so. APODIATIO. See Peribolus. APODIPNON. See Completorium. APOLLINARISTÆ. FR. Heretics who take their name from Apollinaris, who taught that Christ, in the Incarnation, took flesh and not a soul. 24. quæst. 3, can. 39. See Dimærita. Oeconomia. APOLOGIA, Σπολογία, a defensive reply; hence a book is called apologetic in which the defense of Holy Church is contained. St. Gregory in his Sacramentary calls certain prayers apologetic, because in them they confess their own faults and imperfections; for in the divine tribunal there is no greater defense than to accuse one’s own conscience and confess oneself guilty. For the same reason St. Ambrose speaks of the throne in which the Prophet reveals his sin.
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44 A P stat. De Apologia David titulum posuit. FR. sic dist. 76. cap. scire debet. S. Item in Apologia David. Vide Anticimenon. Hoplotheca. Prologus galeatus. APOPHORETA. Arca, fortasse ex græco verbo ἀποφέρω, quod ferre, & portare significat. {Olla evellens è cineribus nuperrimè defunctorum hominum, sic impositis in diversis apophoretis, venditabat apud plurimos pro Sanctorum Martyrum, & Confessorum reliquiis. Radulph. lib. 4. cap. 3.} FR. An potiùs Feretrum, & Sandapilam significet? Cùm ex allegatis Radulphi verbis, tum etiam ex epist. 39. D. Ambrosii tale quid manifestari videatur, qui Sanctus Præsul Bononia rediens Martyrum corpora Vitalis & Agricolæ transferens, ait: {Nam secum referre consueverunt; ita nos ex convivio Bononiensi apophoreta gratiæ, & sanctitatis plena nobis reservare curavimus.} Inducor primò ad affirmandum hoc; nam Feretrum nedum baram, capulum, catalitium, seu sandapilam significat, sed etiam, ut ait Calepinus in hoc verbo, Feretrum dicebatur, in quo fercula &c. gestabantur: eodem modo Ambrosius synonymicè ad convivium, & ad cadavera ferenda inservire nomen Apophoreta suprà ostendit. Inducor secundò, quia etiam ex etymologia suprà allegata à verbo ἀποφέρ, tollo, aufero, Libanius ἀποφέρει δὲ ἐν νόσος τὸν ἀποφέων, id est, αγρίτοδο hominem aufert. Sic etiam dixerat Plinius, lib. 24. cap. 5. de cedri succo. {Defuncta corpora ævis servat, viventia corrumpit; mira differentia, cùm vitam auferat spirantibus, defunctis pro vita fit.} Itaque hoc nomen à ferendo etymon habet. APORIA, & Aporiatio. Vide Aporio. APORIO, græcè ἀπορέω, depauperari significat; apud græcos tamen semper est in sensu transitivo, & latini etiam in passivo utuntur. {In omnibus tribulationem patimur, sed non angustiamur: aporiamur, sed non destituimur 2. Cor. 4.} Et in significatione activa. {Lupus autem, ut amoveat te à defensione, pedes tuos perforabit, id est, domesticos tuos, qui ad negotia tua discurrent, aggredietur, & eorum alios aporiabit, id est, pauperabit. Blesen. ser. 41.} Dicitur Aporia etiam nomen, ἀπεία, & significat penuriam, derelictionem, & in eodem sensu Aporiatio. {Quoniam quidem ipse de aporiatione conceptus, atque prolatus, Tertullian. lib. de præscriptione advers. Hæres. cap. 49. APOSPHRAGISMUS, græca vox ἀποσφραγισμὸς, sigilli impressionem denotat. {Præcipiat Episcopus ostium retrusionis cellulæ aposphragismo suo sigillare. In Regul. solit. cap. 15. APOSTATA. Rebells, desertor, ex græca voce ἀποσάτω. FR. Quod tripliciter accipitur, vel ob infidelitatem, quando, nempè, aliquis fidei desertor evaserit, vel ob inobedientiam, A P & transgressionem præceptorum Dei, vel tandem ob fugam Regularis à sua Religione. Gloss. in cap. ex litterarum, de Apostatis. Et in can. placuit. dist. 50. inquit: {Apostatæ dicuntur retrò abeuntes à fide, religione, vel Clericatu. 26. quæst. ult. c. non observetis.} In secundo sensu D. Gregorius intelligit verba Ezechielis à Deo prolata. {Mitto te ad gentes apostatrices. In Ezech. lib. 1. hom. 9.} Reliqua Apostatæ Synonyma. Vide Desertor. Rebellis. Satan. Lapsus in dict. Stantes. Fœmina autem desertrix fidei &c. Apostatrix dicitur. APOSTATICI, Hæretici. Vide Angelici. APOSTATO, as. FR. {Hi, qui post sanctam religionis professionem apostatant. can. hi, qui post dist. 50. Apostatavit ab his omnibus, & factus est Episcopo suo quasi clavus in oculum. Fulbert. epist. 34. APOSTATRIX. Vide Apostata. APOSTOLÆUM, Ecclesia erat prope Chalcedonem, SS. Petro, & Paulo dicata. Vide Prophetæum. APOSTOLATUS, aliquando non Discipulorum Christi dignitas, sed Pontificatum, & Papatum significat. Penè totus nobis orbis undique ad limina, seu Sedem Apostolicam confluens referebat, absentibus quoque idipsum nostro scribentibus apostolatui. Nicol. in epist.} Etiam pro Episcopali dignitate accipitur. {Decursis litteris Apostolatus tui. Steph. Presbyt. ad Amantium Episcopum. APOSTOLICANS. FR. sic legitur in quodam privilegio Casimiri Dalmatiæ, & Croatiæ Regis pro S. Joannis Evangelistæ Monasterio Insulæ Zun. {Anno Incarnationis Iesu Christi omnium dominantis 1059. abeunte, indict. decima elabente, Beatissimo Papa Nicola universaliter apostolicante. APOSTOLICUS, hæc vox ita absolutè pro Pontifice Romano sumitur, de qua sæpè in Ecclesiasticis historiis, & Ecclesia in Litanis pro eodem sic intercedit: Vt Domnum Apostolicum &c. quod in Sede vacante, unà cum oratione, seu commemoratione pro Papa relinquitur. De Papa Benedicto Petrus Damian. loquens, ait: {Apostolicus igitur iste, quem diximus, dum adjuvaret beatum virum, affectuosè dilexit. In vita S. Odilæ. cap. 19.} Sæpè etiam rem papatui spectantem connotat, ut de Pontificiis habitibus Anastasius. {Cum Apostolicis infulis celebrantem, in Adriano II.} Antiquitus omnes Episcopi hujusmodi titulo exornabantur. {Ille Rex viris Apostolicis Patribus nostris. Marculf. lib. 1. cap. 2.} FR. {Ab hac enim Sancta Sede, & à Sanctis Apostolicis tueri, & defendi, & liberari Episcopi jussi sunt. can. quilibet. 8. quæst. 5. Apostolici vocabantur quidam Hæretici. Vide Angelici. APOSTOLUS, ἀποσολος, Missus, Nuntius, ab
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44 A P stat. He put the title in De Apologia David . FR. thus dist. 76. cap. scire debet . S. Item in Apologia David . See Anticimenon . Hoplotheca. Prologus galeatus . APOPHORETA. A chest, perhaps from the Greek verb ἀποφέρω, which means to carry and to bear. {A pot, lifting out from the ashes of men recently dead, thus placed in various apophoreta, was sold by many as relics of Saints, Martyrs, and Confessors. Radulph. lib. 4. cap. 3.} FR. Or does it rather mean Feretrum and Sandapila ? Since from the cited words of Radulphus, and also from epist. 39 of St. Ambrose, something of this kind seems to be made clear, where the holy prelate, returning from Bologna and carrying the bodies of the Martyrs Vitalis and Agricola, says: {For they are accustomed to bring back with them; so we from the Bolognese banquet of graces and sanctity have taken care to reserve for ourselves apophoreta full of favor.} I am first led to affirm this; for Feretrum means not only a bier, a stretcher, a litter, or a sandapila, but also, as Calepinus says under this word, a feretrum was called that in which dishes and the like were carried: in the same way Ambrose showed above that the term Apophoreta served both as a synonym for a banquet and for carrying corpses. I am led secondly to this, because also from the etymology cited above from the verb ἀποφέρ, I take away, remove, Libanius says ἀποφέρει δὲ ἐν νόσος τὸν ἀποφέων, that is, it takes away the untamed man. Thus also Pliny said, lib. 24. cap. 5, of cedar juice: {It preserves dead bodies through the ages, corrupts the living; a marvelous difference, since it takes life away from the breathing, but for the dead it serves in place of life.} Therefore this word has its etymon from bearing. APORIA, and Aporiatio. See Aporio . APORIO, in Greek ἀπορέω, means to be impoverished; among the Greeks, however, it is always used in a transitive sense, and the Latins also use it in the passive. {In all things we suffer tribulation, but are not distressed: we are made poor, but are not forsaken 2. Cor. 4.} And in the active sense. {But the wolf, in order to move you away from defense, will pierce your feet, that is, he will attack your household servants, who run about for your business, and will make some of them aporein, that is, impoverish them. Blesen. ser. 41.} Aporia is also used as a noun, ἀπεία, and it means want, abandonment, and in the same sense Aporiatio. {For indeed he was conceived from and brought forth in aporiation, Tertullian, lib. de præscriptione adversus Hæres. cap. 49. APOSPHRAGISMUS, a Greek word ἀποσφραγισμὸς, denotes the impressing of a seal. {Let the Bishop order the door of the cell’s retracting to be sealed with his aposphragismus. In Regul. solit. cap. 15. APOSTATA. Rebel, deserter, from the Greek word ἀποσάτω. FR. Which is taken in three ways, either because of unbelief, when, namely, someone has become a deserter from the faith, or because of disobedience and transgression of the commandments of God, or finally because of the flight of a Religious from his Order. Gloss. in cap. ex litterarum , de Apostatis. And in can. placuit , dist. 50, it says: {Apostates are said to be those who go back from faith, religion, or the clergy. 26. quæst. ult. c. non observetis .} In the second sense St. Gregory understands the words of Ezekiel spoken by God. {I send you to apostate nations. In Ezek. lib. 1. hom. 9.} The remaining synonyms of Apostata . See Desertor . Rebellis . Satan . Lapsus in the word Stantes . But a woman who deserts the faith etc. is called Apostatrix . APOSTATICI, heretics. See Angelici . APOSTATO, as. FR. {Those who, after the holy profession of religion, apostatize. can. hi, qui post dist. 50. He apostatized from all these things and became to his bishop as a nail in the eye. Fulbert. epist. 34. APOSTATRIX. See Apostata . APOSTOLÆUM, there was a church near Chalcedon, dedicated to Saints Peter and Paul. See Prophetæum . APOSTOLATUS, sometimes does not mean the dignity of Christ’s disciples, but the pontificate and the papacy. Almost the whole world from every side flowed to our thresholds, that is, to the Apostolic See, and in our absence those same things were being written to our apostolate. Nicol. in epist.} It is also taken for episcopal dignity. {After reading the letters of your Apostolate. Steph. Presbyt. to Bishop Amantius. APOSTOLICANS. FR. thus it is read in a certain privilege of Casimir, King of Dalmatia and Croatia, for the Monastery of St. John the Evangelist of the Island of Zun. {In the year of the Incarnation of Jesus Christ, ruler of all, 1059, drawing to a close, the tenth indiction nearing its end, the most blessed Pope Nicholas universally apostolizing. APOSTOLICUS, this word is taken absolutely for the Roman Pontiff, about whom there is frequent mention in ecclesiastical histories, and the Church in the litanies prays for him thus: Ut Domnum Apostolicum etc., which in a vacant see, together with the prayer or commemoration for the Pope, is omitted. Peter Damian, speaking of Pope Benedict, says: {This Apostolic, whom we mentioned, while he was helping the blessed man, loved him affectionately. In the life of St. Odilia. cap. 19.} It also often denotes something pertaining to the papacy, as Anastasius says of pontifical vestments: {Celebrating with Apostolic insignia, in Adrian II.} In ancient times all bishops were adorned with this title. {That king to our Apostolic men, our fathers. Marculf. lib. 1. cap. 2.} FR. {For from this Holy See, and by the Holy Apostolics, bishops were ordered to be protected, defended, and liberated. can. quilibet . 8. quæst. 5. Certain heretics were called Apostolics. See Angelici . APOSTOLUS, ἀποσολος, messenger, envoy, from
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AP ab Atheniensibus ita vocabantur hi, quos tanquam Provinciarum Visitatores ad necessitabibus subditorum consulendum Respub. mittebat: sic quoque pro animatum salute Apostoli in universum Mundum à Redemptore nostro missi fuerant. Epiphanius hæresi 30. ait Hebræos Apostolos etiam habuisse, qui ab eis in magna veneratione postsumnum Sacerdotem habebantur, & Baronius ad ann. 32. putat, quòd pecuniarum collectores fuissent pro Templi substatione, atque in observatione Mosaicæ legis tanquam Legati jurisdictionem haberent; de quorum numero creditur fuisse Saulum, Paulum postea dictum, qui obtinuit epistolas à Principibus Sacerdorum, ut si invenisset Christianos, quos Hebræi hæreticos, & legis destructores existimabant, vinctos duceret in Ierusalem. Unde non absque mysterio ejus ad Galatas epist. his verbis incipit: [Paulus Apostolus, non ab hominibus, neque per hominem, sed per Iesum Christum.] Ac si diceret, jam non ampliùs Apostolus sum à Synagoga deputatus, sed Iesu Christi delegatus. Hæc potestativa dignitas in Hebraismo usque ad Theodosii Imperatoris tempora extitit, qui eisdem in C. de Iudæis, titulum, & potestatem hujus Apostolatus publico edicto prohibuit. Aliquando pro Apostolo delegatus sæcularis intelligitur: Luitprandus enim refert, Regis Bulgariæ Oratorum in Aula imperiali Constantinopolitana ex privilegio speciali inter reliquos Oratores præcedentiam obtinuisse, propter sui Regis cum Imperatore affinitatem; nam ejus filiam duxerat in uxorem. [Scripta juramento confirmata sunt, ut omnium gentium Apostolis Bulgarorum Apostoli præponantur.] In eadem Constantinopolitana Ecclesia vocabatur Doctor Apostoli quædam dignitas, ad quam in publicis concionibus Pauli Apostoli epistolas explicare spectabat. Romæ verò Sub Apostolis appellabatur Aula Lateranensis Palatii ex pictura Apostolorum in ejus pariete effigiata, ideo Anastasius Biblioth. refert Nicolauim I. Synodum habuisse Sub Apostolis. FR. Sub Apostolis Aulam ipsam Lateranensem Ecclesiam intelligo ex Panvino, qui ait Aulam Dei hanc Ecclesiam vocaram fuisse. Vide hîc Lateranensis Ecclesia, sub Apostolis dicebatur, vel quia ibi existebant Apostolorum Principum capita, vel quia mos erat capita eorundem Principum in Conciliis collocare, ut in Concil. Florentino factum fuisse referunt Severinus Binius. tom. 8. Concilior. pagin. marg. 424. vers. super altare. Et pag. marg. 418. vers. cæterum. Victorellus in addit. ad Ciacon. tom. 2. col. 1155. lit. A. & lit. E. Item in foro Eccles. dicuntur Apostoli expeditiones quædam, quæ quintuplicis speciei sunt, nempè, Apostoli Conventionales, Testimoniales, Declaratorii, Refutatorii, & Reverentiales. Gloss. in, lib. 2. tit. 15. in sexto, ://: AP 45 Sed ad relatorum Salvatoris nostri Apostolorum propositum nos redeuntes dicimus, quòd ejus festum in cano ævo ad Kalendas Majas celebrabatur. [ Festivitas Sanctorum Iacobi, & Philippi, & omnium Apostolorum, Microlog. cap. 55.] Hæc tamen festivitas penes Græcos celebratur die 30. Iunii, id est, post Apostolorum Petri, & Pauli solemnitatem. FR. In Missali citato in dict. Agniferus reperitur sub die 16. Iulii commemoratoria Missa, quando Apostoli ad prædicandum per Orbem divisi sunt sub hoc titulo Divisio Apostolorum. Apostolos Dionysius Areop. Initiatores vocat. [Divinos nostros in sacris Initiatores, de Eccles. Hierar.] Vide Discentes. In Bullar. Casinentom. 2. Constit. 195. num. 2. habetur. [In commemoratione omnium Sanctorum, & solemnitate omnium Apostolorum.] Item Apostolus dicitur Epistola in Missa. Vide Epistola. SS. Apostolorum antiquæ picturæ cum volumine in manu, quid significant. Vide Rotula. APOTELESMA, græcè ἀποθέωσια, Astrologorum judicium juxta costellationem, & planetarum aspectum, de quo vocabulo Gregorius Nazianz. Vide Anavivazon. Vide etiam Astrologorum termini. APOTHEOSIS, græca vox ἀποθέωσις, Deificatio, quo titulo librum inscripserat Prudentius poeta christianus, defensionem Divinitatis contra Infideles continentem. Vide Amartigenia. APPANAGIUM. FR. vox gallica, firmamentum panis denotat, seu pensio, quæ pro minoribus filiis relinquitur. APPAR, transumptum, seu copia Scripturæ. ] Apparem ipsius donationis per eundem Eucherium adscribi faciens ipse Christianissimus Rex Francorum. Anast. in Steph. III.] Vide Antigraphus. APPERSONO. FR. Concedere, vel personaliter tradere possessionem alicui in aliquo officio, vel dignitate. [Gylibertum de Cymaïi præsentaverunt postulantes, ut prædictam Ecclesiam ei concederet, & eum appersonaret. Matth. Paris. in vit. Abb. APPETITUS. FR. [Aurelius Episc. dixit, servata forma disciplinæ non extimabitur appetitus, can. si quisquam. 11. quæst. 1.] Ibi Glossa Appetitus, id est, injuria lacessitus exponit. APPODIATUS, innixus. [Per summitatem cujusdam scalæ brachio Crucis appodiatæ. In Epist. Io: Papæ ex Chron. Boem. cap. 10.] Unde Podium dicitur, quod Itali Poggio vocant, & Pogium. Vide Pogium. FR. An quoniam podii meliore in parte sedentes. Prudentius, lib. 2. contra Symmachum de Vestalibus loquens. APPLUMBARIUS, Officalis Palatii Apost. qui sigilla plumbea in Bullis apponere curam habet. APSIS. Vide Absida. Parapsis. APULIA, vocabulum à Tertulliano usitatum, quod
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AP Among the Athenians, those were so called whom the republic sent, as if Visitators of the Provinces, to attend to the needs of the subjects; thus also the Apostles were sent by our Redeemer for the salvation of souls into the whole world. Epiphanius, heresy 30, says that the Hebrews also had Apostles, who were held by them in great veneration after the high priest, and Baronius on the year 32 thinks that they were collectors of money for the support of the Temple, and that in the observance of the Mosaic law they had jurisdiction like Legates; among whose number Saul is believed to have been, later called Paul, who obtained letters from the chief priests, so that if he found Christians, whom the Hebrews considered heretics and destroyers of the Law, he might lead them bound to Jerusalem. Hence, not without mystery, he begins his epistle to the Galatians with these words: [Paul, an Apostle, not from men, neither through man, but through Jesus Christ.] As if he were saying: I am no longer an Apostle appointed by the synagogue, but delegated by Jesus Christ. This authoritative dignity continued in Judaism until the time of Emperor Theodosius, who by public edict forbade them, in the Code concerning the Jews, the title and power of this Apostleship. Sometimes a secular delegate is understood by Apostle: for Luitprand relates that the ambassadors of the King of Bulgaria in the imperial court of Constantinople, by special privilege, had precedence over the other ambassadors because of the kinship of their king with the Emperor; for he had married his daughter. [The writings were confirmed by oath, so that the Apostles of the Bulgarians should be placed before the apostles of all nations.] In the same Church of Constantinople there was a dignity called Doctor Apostoli, whose duty it was to explain in public sermons the epistles of the Apostle Paul. At Rome, however, the Lateran Palace Hall was called Sub Apostolis, from the painting of the Apostles depicted on its wall; therefore Anastasius the Librarian reports that Nicholas I held a synod Sub Apostolis. FR. By Sub Apostolis I understand the Lateran Church itself, following Panvinus, who says that this church was called the Hall of God. See here Lateran Church: it was called under the Apostles, either because there were there the heads of the Apostles the Princes, or because it was customary to place the heads of those same Princes in Councils, as Severinus Binius reports to have been done in the Florentine Council, vol. 8 of the Councils, marginal page 424, toward the top of the altar. And p. marg. 418, toward the end. Victorellus in additions to Ciaconius, vol. 2, col. 1155, letter A and letter E. Also, in ecclesiastical law, certain documents are called Apostoli: they are of five kinds, namely, Conventional, Testimonial, Declaratory, Refutatory, and Reverential Apostoli. Gloss. on book 2, title 15, in the sixth, ://: AP 45 But returning to the subject of the Apostles of our Savior, we say that in old times his feast was celebrated on the Kalends of May. [The Feast of Saints James and Philip, and of all the Apostles, Micrologus, ch. 55.] This feast, however, among the Greeks is celebrated on the 30th of June, that is, after the solemnity of Saints Peter and Paul. FR. In the cited Missal in the said Agniferus there is found, on July 16, a commemorative Mass, when the Apostles were divided to preach throughout the world, under this title, Division of the Apostles. Dionysius the Areopagite calls the Apostles Initiators. [Our divine Initiators in sacred matters, De Ecclesiastical Hierarchy.] See Discentes. In the Bullarium of Casinenum 2, Constit. 195, no. 2, it is stated: [In the commemoration of All Saints, and the solemnity of all the Apostles.] Likewise, the Epistle in the Mass is called the Apostle. See Epistle. What the ancient images of the Holy Apostles with a scroll in the hand signify. See Scroll. APOTELESMA, in Greek ἀποθέωσια, the judgment of astrologers according to the constellation and aspect of the planets, concerning which term Gregory Nazianzen. See Anavivazon. See also the terms of astrologers. APOTHEOSIS, a Greek word ἀποθέωσις, deification, a title under which the Christian poet Prudentius had inscribed a book containing a defense of the Divinity against unbelievers. See Amartigenia. APPANAGIUM. FR. a French word, denotes the firmament of bread, or an allowance left for younger sons. APPAR, a transcript, or copy of a document. [Making the copy of the donation itself be written by that same Eucherius, the most Christian King of the Franks. Anast. in Stephen III.] See Antigraphus. APPERSONO. FR. To grant, or personally transfer possession to someone in some office or dignity. [They presented Gylbert of Cymaï, asking that he grant the aforesaid church to him, and apperson him. Matthew Paris, in the life of the Abbot.] APPETITUS. FR. [Bishop Aurelius said, the form of discipline being preserved, appetite will not be esteemed, canon si quisquam, 11, question 1.] There the Gloss explains Appetitus, that is, provoked by injury. APPODIATUS, leaning upon. [By the top of a certain ladder leaning against the arm of the Cross. In the letter of Pope John from the Chronicle of Bohemia, ch. 10.] Hence Podium is said, which the Italians call Poggio, and Pogium. See Pogium. FR. For those sitting in the better part of the podium. Prudentius, book 2, against Symmachus, speaking of the Vestals. APPLUMBARIUS, an official of the Apostolic Palace who has the duty of affixing lead seals to Bulls. APSIS. See Absida. Parapsis. APULIA, a term used by Tertullian, which
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46 A P quod secundùm eruditissimi Latinii explicationem in observationibus præfati Authoris ob- tectum locum, & à pluvia securum significat, eo modo, quo latinè Compluvia, & Sympluvia: sic Apluvia, apud Africanos Scriptores dicitur, additque Apuliam Regni Neapolitani provinciam indè appellari ob aquarum, & plu- viarum penuriam, sed Pamelius oriri à græco vocabulo ἀπύλη docet, & significat extra por- tas, vel columnas. FR. La Cerda verò extra portum in additione Calepini significare astruit: verba Cypriani sunt hæc; Quòd Deus etiam extra cameras, & gradus, & apulias oculos habet, lib. despect. Sed cum Latinii opinio- ne concurrendum potiùs existimo, nam ab Horat. lib. epod. Siticulosa Apulia dicitur. APYRUS, Vide Opyrus. AQUA BAPTISMALIS. Vide Baptismus. AQUA FALLAX, seu Mendax. Vide Baptis- mus. AQUA BENEDICTA, à S. Matthæo Apostolo instituta, ita Clemens Papa in constitut. apost. lib. 8. cap. 35. Alexander Papa Primus hanc cæremoniam confirmavit, can. Aqua sale, de consecrat. dist. 3. Hoc sacramentale elementum unionem Christi hypostaticam significat; Sal enim infusum est Sapientiæ increatæ myste- rium, aqua verò humanæ naturæ symbolum, humana enim natura [Ut aqua dilabitur. 2. Reg. 14. 14.] In illa autem aqua, quæ pro benedicendis Ecclesiis sit, miscetur vinum, & cinis, allusivè ad vinum, & cinerem vitu- læ rubræ, quibus Moyses jubente Deo instru- menta Tabernaculi benedixerat. Benedicitur populus aqua benedicta in Ecclesia latina die- bus Dominicis, in memoriam lavacri regene- rantis, quod in sola Paschæ Dominica confe- rebatur. Ruper. lib. 7. cap. 30. commemoratur- que etiam Christi Baptismus, ideo trina asp- ersione benedicitur Altare, quod tamen non sit, quando est Sanctissimum expositum, ut Gavantus admonet. Græci verò in qualibet prima mensis Dominica renovant aquam be- nedicatam, & populum aspergunt, quam cæ- remoniam ἀγιασμὸν, id est, benedictionem, aut sanctificationem vocant, & desistunt in duo- bus mensibus, Ianuarii, scilicet, ob solemnem benedictionem Epiphaniæ, in qua Baptismum Christi celebrant, & Septembris, in quo hanc benedictionem transferunt ad decimam quar- tam diem ejusdem, propter festum Exaltatio- nis Sanctæ Crucis, & solent in aspersione aquæ benedictæ loco aspergilli uti frondibus ocymi; nam, ut ajunt, super telluris spa- rium, ubi Crux Christi erat sepulta, ocymum olescebat, ideò βασιλικὸς, id est, Regia, vo- catur hæc herba, quia evulsa fuit juslu D. He- lenæ Crucis inventricis. Nos verò in benedi- cendis Ecclesiis, & in purificandis Altaribus in feria v. hebdomadæ majoris hyssopo uti- mur, tum quia in veteri testamento eandem herbam in benedictionibus adhibebant, tum, A Q etiam quia hac planta monemur nostras con- scientias puricare; nam, ut Ambrosius in- quit: Hÿssopus herba humilis est, & in pe- tris nascens: humilitas Christi significatur per hanc herbam. Et D. August. in psal. 50. A- spergeris hyssopo, humilitas Christi te mun- dabit. In Epist. ad Hebr. cap. 9. atque Ivo Carnot. Quòd autem hyssopus huic aspersio- ni miscetur, hoc significatur, quia in fide mortis Christi peccata mundantur, unde A- postolus: Fide mundans corda eorum, quia cùm sit herba humilis firmiter hærer in petra. Serm. de Sacram. Neoph. Hac igitur aqua in Ecclesiæ ingressu lustramur, ut mundo corde ante Divinam Majestatem preces nostras ef- fundamus. Quo verò ad virtutes ejus, ex be- nictionis verbis satis colligitur, valere, nem- pè, ad fugandos dæmones, morbosque pel- lendos &c. quæ à Baronio in Annal. diffusè de- monstrantur. FR. scilicet anno 44. num. 60. & 88. an. 57. num. 110. an. 63. num. 164. an. 132. num. 13. & 14. an. 389. num. 108. an. 537. num. 11. & seqq. an. 855. num. 24. & seqq.: ∴: Sed ejus principalis effectus est delere venia- lia ex opere operantis, ut docet Angelicus Do- ctor, quem multi Auctores sequuntur à Sua- rez citati; quamvis non desint, qui teneant per aquam benedictam ex opere operato deleri venialia. Cæterum quoad valorem hujus ele- menti benedicti contra visibiles inimicos ali- qua exempla ex multis referam. Leo VI. Græcorum Imperator in suo tractatu de belli apparatu hac aqua ante aggressionm inimico- rum Duces monet exercitum aspergere; & nostris temporibus contra hæreticos milites in loricis superststitiosa quædam verba ferentes, ne offenderentur, validæ fuere Catholicorum plumbæ glandes in aqua benedicta priùs im- mersæ. De Frutuoso Tudertino Episcopo etiam legitur, hac benedicta aqua Gothi mi- litis fractam tibiam sanasse, dum reliqui ejus consectatores Arriani hujus sancti Elementi virtutem, adinstar nostri sæculi novatorum, ridiculam existimant. FR. Gulielmus Bi- bliot. à Turrigio de Cryptis Vaticanis impress. secunda pag. 118. relatus, narrat Stephanum Sextum Papam ob magnam locustarum co- piam campos, & vineas Romanas infestantium, hanc piam aspersionem ordinasse, & ubi aqua ista pervenerat, nec ullum simile animal po- stea visum fuisse, ex quo miraculo consueve- re postea fideles suos campos, possessionesque hac aqua benedicta lustrare. ∴: Est quæstio inter Authores, an aqua non benedicta cum benedicta admixta eandem benedictionem par- ticipet. Pro affirmativa adducitur Alexandri Papæ III. sententia in can. quod in dubiis, de consec. Eccl. Quod tamen intelligendum est cum D. Thoma in 4. dist. 12. qu. 1. art. 1. dum- modo, nempè, non benedicta aqua sit mino- ris quantitatis; benè tamen eadem unio iter- tis vicibus novæ semper aquæ fieri posset, dum- modo
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46 A P which, according to the explanation of the most learned Latinius in the observations of the aforesaid Author, means a covered place, and safe from rain, in the same way as in Latin Compluvia and Sympluvia: thus Apluvia, among African writers, is said, and he adds that Apulia, a province of the Kingdom of Naples, is so called from there because of the scarcity of water and rain, but Pamelius says it comes from the Greek word ἀπύλη, and means outside the gates or columns. FR. La Cerda, however, in an addition to Calepinus, maintains that it means outside the harbor: the words of Cyprian are these; That God also has eyes beyond chambers, and steps, and apulias, lib. despect. But since I think the opinion of Latinius ought rather to be followed, for from Horace, lib. epod., Apulia is called thirsty. APYRUS. See Opyrus. AQUA BAPTISMALIS. See Baptism. AQUA FALLAX, or Mendax. See Baptism. AQUA BENEDICTA, instituted by the Apostle St. Matthew, as Pope Clement says in the apostolic constitutions, book 8, chap. 35. Pope Alexander I confirmed this ceremony, can. Aqua sale, de consecrat. dist. 3. This sacramental element signifies the hypostatic union of Christ; for the salt infused is the mystery of uncreated Wisdom, but the water is the symbol of human nature, for human nature [As water runs off. 2. Kings 14:14.] In that water, however, which is used for the blessing of churches, wine is mixed, and ashes, by allusion to the wine and ashes of the red heifer, with which Moses, at God’s command, had blessed the instruments of the Tabernacle. The people are blessed with holy water in the Latin Church on Sundays, in memory of the regenerating bath, which was conferred only on Easter Sunday. Ruper. lib. 7, cap. 30. And the Baptism of Christ is also commemorated; therefore the Altar is blessed by a triple sprinkling, which nevertheless is not done when the Most Holy Sacrament is exposed, as Gavantus warns. But the Greeks on each first Sunday of the month renew the blessed water, and sprinkle the people, which ceremony they call ἀγιασμὸν, that is, blessing, or sanctification, and they cease in two months, namely January, because of the solemn blessing of Epiphany, in which they celebrate the Baptism of Christ, and September, in which they transfer this blessing to the fourteenth day of the same month, because of the feast of the Exaltation of the Holy Cross, and they are accustomed, in the sprinkling of holy water, to use basil leaves instead of the aspergillum; for, as they say, over the stretch of ground where the Cross of Christ had been buried, basil grew, therefore this herb is called βασιλικὸς, that is, Royal, because it was uprooted by command of St. Helena, discoverer of the Cross. But we, in blessing churches, and in purifying altars on Holy Thursday of the great week, use hyssop, both because in the Old Testament they used the same herb in blessings, and also because by this plant we are reminded to purify our consciences; for, as Ambrose says: Hyssop is a low-growing herb, and grows among the rocks: by this herb the humility of Christ is signified. And St. Augustine in Psalm 50: You shall be sprinkled with hyssop, the humility of Christ will cleanse you. In Epist. ad Hebr. cap. 9. and Ivo of Chartres And that hyssop is mixed with this sprinkling, this signifies that in the faith of the death of Christ sins are cleansed, whence the Apostle: By faith cleansing the hearts of them, because though it is a low herb it firmly clings to the rock. Serm. de Sacram. Neoph. Thus with this water, at the entrance of the Church, we are purified, so that with a clean heart before the Divine Majesty we may pour forth our prayers. As for its virtues, it is sufficiently gathered from the words of the blessing that it has power, namely, to drive away demons and repel diseases, etc., which are extensively demonstrated by Baronius in the Annals. FR. namely in year 44, no. 60 and 88, year 57, no. 110, year 63, no. 164, year 132, no. 13 and 14, year 389, no. 108, year 537, no. 11 and following, year 855, no. 24 and following: ∴: But its principal effect is to remove venial sins ex opere operantis, as the Angelic Doctor teaches, whom many authors follow, cited by Suarez; although there are not wanting those who hold that venial sins are removed through holy water ex opere operato. Moreover, as to the power of this blessed element against visible enemies, I shall cite a few examples from many. Leo VI, Emperor of the Greeks, in his treatise on the equipment of war, by this water before the attack of enemies warns the commanders to sprinkle the army; and in our times, against heretics, soldiers in armour bearing certain superstitious words, so that they might not be harmed, the Catholic bullets were effective, having first been immersed in holy water. It is also read of Frutuosus, Bishop of Tudertum, that with this blessed water he healed the broken leg of a Gothic soldier, while the rest of his followers, the Arians, deemed the power of this holy Element ridiculous, like the innovators of our age. FR. William, cited by Bibliot. à Turrigio, in Crypts of the Vatican , printed second edition, p. 118, narrates that Pope Stephen VI, because of a great swarm of locusts infesting the Roman fields and vineyards, ordered this pious sprinkling, and wherever this water had reached, not a single such animal was afterward seen, from which miracle the faithful afterwards customarily purified their fields and possessions with this holy water. ∴: There is a question among authors whether water not blessed, when mixed with blessed water, participates in the same blessing. For the affirmative is adduced the sentence of Pope Alexander III in can. quod in dubiis, de consec. Eccl. Which, however, should be understood with St. Thomas in 4, dist. 12, q. 1, art. 1, provided, namely, that the unblessed water be of lesser quantity; yet the same union could be made repeatedly with fresh water, provided
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AQ modo semper sit minoris quantitatis. Laym. lib. 5. tract. 9. cap. 15. de Sacr. Ordinis. Vide Benedictio. Et idem dicendum de Oleis Sanctis. Reliquas ex originali digressiones, quæ hic desunt, propriis suis locis aprabimus, præsertim in dict. Aquaris. Asparsus. AQUA BAPTISMALIS. Vide Baptismus. ß. Quo verò ad ejus materiam. AQUA IN SACRAMENTO. Vide Consecratio. AQUÆMANILE, & Aquimanile. Guttus, vas aquarium pro lavandis manibus, de quo sæpè in Ord. Rom. de Subdiaconatu, ac Isidorus hæc in eodem proposito habet: [ Hi igitur cùm ordinantur sicut Sacerdotes, & Levitæ manus impositionem non suscipiunt, sed patenam tantùm, & Calicena de manu Episcopi, & ab Archidiacono scyphum aquæ cum aquæmanile, & manutergio. lib. 2. de Eccles. Off. cap. 10.] Græci verò in Subdiaconatus ordinatione post impositionem manuum cum solita forma ab Episcopo facta scyphum, aquæmanile, & manutergium accipiunt, cui Episcopo deinceps in lotione manus, Subdiaconus jam ordinatus in prima ordinis executione ministrat. Vide Hydromista. AQUÆ VIDUÆ. Vide Viduæ aquæ. AQUA FORTIS, vulgare nomen. Vide Chrysalca. AQUA IN CALICE. Vide Aquarii. AQUARUM MIRACULA. Vide Epiphania. AQUAGIUM, Aquæductus, seu Canalis. [Semper quippe quasi aliquod aquagium manabant ex eis lacrymæ. In vita S. Adelardi Abb.] Vide Docia, Dogus. AQUALICULUS. FR. Ventriculus. Cornutus ait, quòd propriè significat porci ventriculum, sed per translationem etiam hominis ventriculum intelligitur. Hinc Persius, Satyr. 1. nugaris quum tibi calve Pinguis aqualiculus propenso sesquipede extat. [ Ne putent sanctæ portioni miscere cibum, qui per aqualiculos digestus in secessum diffunditur. can. tribus, de consecrat. dist. 2.] AQUANUS, aqueus. [Carne terrenam sanguine aquanam. Tertull. de Car. Christ. cap. 9. AQUARII. FR. hæretici, ita appellati, quia solam aquam in calice offerebant. 24. quæst. 3. can. 39: ∴: Quæ hæresis jam extincta, excitata denuò fuit in secundo sæculo ob timorem, ne ab odore meri in communionem sanguinis Christi, Christianos se esse agnoscerentur, & ideò aquam puram in calice offerebant, cui errori remedium adhibuit Africanum Concilium. His contrarii sunt Armeni, quippè qui Monothelitarum errore infecti, vinum sine ulla aquæ gutta in calice offerunt; nam oblatio vini, & aquæ in calice præter alia significata unionem hypostaticam in Christo Divinæ, & humanæ naturæ denotat, quam Monothelitæ negabant. Guttas verò aquæ vino mixtas ideò nos ponimus in calice, quia AQ 47 piè credimus, ut notat Cyprianus, epist. 36. hoc idem & Christum in ultima coena fecisse, quod à Conciliis Sexto Constantinop. can. 32. Carthaginense Tertio, can. 24. Bracarense, can. 1. Florentino de Sacram. Euchar. Tridentino, sess. 22. cap. 7.; confirmatur, & sic tenent SS. Patres, præsertim Irenæus, lib. 4. cap. 49. & Justinus Martyr Apologia 2. contra Arianos. Quoad significata, præter hypostasum in Christo, etiam hæc mixtio unitatem fidelium cum Christo denotat, & ideo priùs benedicitur aqua. [ Quando autem in calice vino aqua miscetur, Christo populus adunatur, & credentium plebs ei, in quem credit, copulatur, & conjungitur. Cypr. epist. 63.] Parva ponitur quantitas, quia pauci sunt electi. Durand. lib. 4. cap. 30. In Missa defunctorum non benedicitur aqua prædicta, sicut nec etiam benedictio datur populo in aqua figurato, quia tunc illa aqua Purgatorii animas repræsentat, quæ, ut jam electæ, non indigent benedictione. Græci præter aquam, quam ponunt in calice in Missæ principio, quæ denotat aquam ex latere Christi emanatam, insundunt etiam post consecrationem aliquas guttas aquæ calidæ ante communionem, ad significandum, ut eruditissimus Simon Thessalonicensis notavit, quòd scilicet, etiam in Corpore Christi jam mortui remanserit Divinitatis calor, seu ut idem subjungit, [ Ut labiis admoris, & sanguini communicantes, ita afficiamur, quasi è vivifico illo latere biberemus.] Qui verò ex officio hoc facere tenebatur Camisatus dicebatur, fortasse à Camisia, quæ est alba, seu superpelliceum clericale indumentum. [ Camisati ferendis ab Altare carbonibus, & sacris lebetibus calefaciendis occupati sunt, ut illic more solito aqua servens sacris calicibus tempestivè infundatur. Citrinus à Novar. citatus, lib. 5. cap. 8. sacror. elector.] Vide Camisatus, Oblatio. Aquarii hæretici. Vide Hydroparastæ. AQUARITIA, liquidorum mensura, de qua sæpè Cencius Camerarius in suo M.S. Rituali, qui etiam aliam minorem mensuram refert Aquariolam appellatam. AQUILA, Bibliæ interpres ex Christiano sit Hebræus, & quare. Vide Pharisaus. AQUILEJENSIS SEDIS Privilegia. Vide Patriarcha. AQUILUS, id est, Dæmon. Vide Dæmon. AQUIMOLUM, & Aquimola, molendinum aquæ, in privileg. vel concessione Io: XIX. ad favorem Ecclesiæ, seu Episcopatus Sylvae Candidæ sub anno 1016. FR. potiùs Io. XX. nam secundùm Baron. Io. XIX. obiit 1009. & Io: XX. coepit regnare anno 1024. & obiit 1033. Sed error calculandi Pontificum tempora etiam apud antiquos scriptores non rarò accidit, ac de nomine Joannis præcipuè XIX. & XX. quomodo inter historicos irrepserit. Vide Ciacconum. AQUI-
Transcription: Translated (English)
AQ in any case it should always be of lesser quantity. Laym. lib. 5. tract. 9. cap. 15. de Sacr. Ordinis. See Benediction. And the same should be said of Holy Oils. The remaining digressions from the original, which are missing here, we shall supply in their proper places, especially under the entries Aquaris. Asparsus. AQUA BAPTISMALIS. See Baptism. §. As to its matter. AQUA IN SACRAMENTO. See Consecration. AQUÆMANILE, & Aquimanile. Guttus, a vessel for water for washing the hands, of which there is frequent mention in the Roman Order regarding the Subdiaconate; and Isidore has the following on the same subject: [For these men, when they are ordained, like Priests and Levites, do not receive the imposition of hands, but only the paten and the chalice from the hand of the Bishop, and from the Archdeacon the cup of water with the aquæmanile and the towel. lib. 2. de Eccles. Off. cap. 10.] The Greeks, however, in the ordination of the Subdiaconate, after the imposition of hands made by the Bishop with the usual form, receive the cup, aquæmanile, and towel, and thereafter the already ordained Subdeacon serves the Bishop in washing his hands in the first exercise of his order. See Hydromista. AQUÆ VIDUÆ. See Widowed waters. AQUA FORTIS, a common name. See Chrysalca. AQUA IN CALICE. See Aquarii. AQUARUM MIRACULA. See Epiphania. AQUAGIUM, Aqueduct, or Canal. [For always as if some aquagium, tears were flowing from them. In the life of St. Adelard the Abbot.] See Docia, Dogus. AQUALICULUS. FR. Belly. Cornutus says that it properly signifies a pig’s belly, but by extension it is also understood to mean a man’s belly. Hence Persius, Satyr. 1. you are making a fool of yourself when your bald fat belly stands out with a dangling foot and a half. [Let them not think they are mixing food with the holy portion, which, having been digested through the aqualiculi, is discharged into the privy. can. tribus, de consecrat. dist. 2.] AQUANUS, watery. [Earthly flesh, watery blood. Tertull. de Car. Christ. cap. 9. AQUARII. FR. heretics, so called because they offered only water in the chalice. 24. quaest. 3. can. 39: ∴: This heresy, now extinct, was revived again in the second century out of fear that, from the smell of wine, they would be recognized as Christians in communion with the blood of Christ, and therefore they offered pure water in the chalice. The African Council applied a remedy to this error. Their opposites are the Armenians, who, being infected with the error of the Monothelites, offer wine in the chalice without any drop of water; for the offering of wine and water in the chalice, besides other meanings, signifies the hypostatic union in Christ of the Divine and human natures, which the Monothelites denied. But we place drops of water mixed with the wine in the chalice because AQ 47 we piously believe, as Cyprian notes, epist. 36, that Christ did this same thing at the Last Supper; which is confirmed by the Sixth Council of Constantinople, can. 32, the Third of Carthage, can. 24, the Council of Braga, can. 1, the Council of Florence on the Sacrament of the Eucharist, and Trent, sess. 22. cap. 7; and so the Holy Fathers hold, especially Irenaeus, lib. 4. cap. 49, and Justin Martyr, Apologia 2. against the Arians. As to its meanings, besides the hypostasis in Christ, this mixture also signifies the unity of the faithful with Christ, and therefore the water is first blessed. [When water is mixed with wine in the chalice, the people are united to Christ, and the assembly of believers is joined and united to Him in whom it believes. Cypr. epist. 63.] A small quantity is placed there, because the elect are few. Durand. lib. 4. cap. 30. In the Mass for the dead the aforesaid water is not blessed, just as the blessing is not given either to the people represented in the water, because then that water represents the souls of Purgatory, which, as already chosen, do not need a blessing. The Greeks, besides the water which they put in the chalice at the beginning of Mass, which signifies the water flowing from Christ’s side, also pour in, after consecration, some drops of warm water before communion, to signify, as the most learned Simon of Thessalonica noted, that even in the Body of Christ already dead the warmth of the Divinity remained, or, as he adds, [As by touching the lips and sharing in the blood, so may we be affected, as though we were drinking from that life-giving side.] Whoever was bound by office to do this was called Camisatus, perhaps from Camisia, which is a white garment, or clerical surplice. [The Camisati are occupied in carrying coals from the altar and heating the sacred cauldrons, so that there in the customary way boiling water may be seasonably poured into the sacred chalices. Citrinus quoted by Novar. lib. 5. cap. 8. sacror. elector.] See Camisatus, Oblation. Heretical Aquarii. See Hydroparastæ. AQUARITIA, a measure for liquids, of which Cencius Camerarius often speaks in his MS. Ritual, who also mentions another smaller measure called Aquariola. AQUILA, the interpreter of Scripture should be a Christian Hebraist, and why. See Pharisaus. AQUILEJENSIS SEDIS Privileges. See Patriarch. AQUILUS, that is, Demon. See Demon. AQUIMOLUM, & Aquimola, a watermill, in a privilege or grant of John XIX to the favor of the Church, or of the Bishopric of Silva Candida, under the year 1016. FR. rather John XX, for according to Baronius, John XIX died in 1009, and John XX began to reign in the year 1024 and died in 1033. But an error in calculating the times of the Pontiffs also happened not rarely among ancient writers, and especially concerning the name John, XIX and XX, how it slipped into the historians. See Ciacconus. AQUI-
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48 A Q AQUITANIA. Vide Aguitania. AQUITANICUM PALLIUM. Vide Bigerriga. ARA. Vide Altare, Thymelius. ARABICI. FR. hæretici à regione, unde insurrexere, ita appellati, asserentes animam rationalem esse mortalem; sed resurecturam in die judicii unà cum corpore. 24. quæst. 3. can. 39. Arabes quando Africam cæpere. Vide Taxatus. Arabica aliqua vocabula retinent Itali, & innumerabilia Hispani. Vide Versus Leoninus. ARAMEI, sive Arimi populi. Vide Syri. ARATRI PARS. Vide Plonum. ARBALISTA, Balista. [Tapeta & culcitas suspenderant, ne funda, & arbalistis forsitan percuterentur intrinsecùs. In vita Beati Caroli Comitis. ARBERGARE, & Arbergaria. Vide Albergare. ARBITRIUM. Vide Propositum. Autexusion. Liberum arbitrium. ARBOR, terrestris Paradisi. Vide Adamitica. ARCA. Vide Corbona. ARCARIUS, Thesaurarius, seu Depositarius.] Hic ultra consuetudinem Arcarius Ecclesiæ Romanæ efficitur. In vita S. Agathonis Papæ.] FR. [Salutat vos Erastus Arcarius Civitatis. Rom. 16. Et per semetipsum causam arcariæ dispuravit emittens, videlicet, de suscepta manu sua obumbrata. Anast.] idest, Chirographum cautionis manu propria scriptum. ARCATURA. FR. palorum sepe significat in publicum, privatumque commodum structam, ad arcendam, & constringendam fluminis aquam. Camill. Peregrin. de Princip. Longobar. tit. Castigationes in Falconem Beneventan. pag. 154. Sed ex verbis Falconis arcuatum pontis significare videtur, qui sic ait: [Ad frangendam, ut ita dicam, arcaturam ivit. Cùmque Comestabulus sic frangentes eos flumen Sabbati vidisset. In Chron. an. 1115. ARCELLULA, id est parva arca. [Qui dum diversa respicerent, ait, in hanc arcellulam solitus erat pater meus numismata auri congerere. Greg. Turon. lib. 2. cap. 4.] Apud Anast. Biblioth. reperitur Arcella in eadem significatione. ARCESSIO. FR. significat mortem. [Ut si quis post arcessionem meam abs te pacem perierit, des in nomine meo. S. Cyprian. epist. 22.] Aliqui legunt Arcessitum. Et aliis fortassè melius Accessitum. ARCEUTHINUS, , Juniperinus. [Sed & ligna cedrina mitte mihi, & arceuthina, & pinea de Libano, 2. Paral. cap. 2.] Significat juniperi lignum, à voce græca , id est, Juniperus. Nec mirum est, nam Vitruvius, lib. 2. cap. 9. hoc lignum optimum ad fabricandum esse astringe, & Plinius refert ex eodem ligno in Hispania Diana templum constructum fuisse. Ideò corrigendi sunt Codices in quibus mendosè Arcentina legitur. Hebræa tamen lectio habet Algumin, id est, Abies. ARCHÆUS. Stultus, simplex, & ineptus, vo- A R cabulum græcum , de quo Hieronymi Dial. in Pelag. Vide Baburrus. ARCHIACOLUTHUS, , Acolythorum caput. [Stephanus archiacoluthus cum omnibus acolythis, & regionariis. Luitpr. lib. 6. hist. cap. 6.] In Ecclesia Metropolitana Capuæ erat Canonicalis dignitas, ad quam in festo SS. Innocentium ordinare officium spectabat, ita Michael Monachus in Sanctuar. illius Civitatis. ARCHIATER, & Archiatros: . Proto-medicus. [Adfuit Reovalis Archiater. Greg. Turon. cap. 15. lib. 19.] FR. [Quia B. Petri Apostoli Vicarius æstimatur, prohibetis Archiatrum ejus afferri medicinam. Ennodius Ticonen. Episc. in Apologet.] Appellat Pontificem Petri Vicarium, qui revera Christi est, sed hoc Ennodius ex assertione Schismaticorum loquitur, nam ex sequentibus ejus verbis, satis videtur illum pro Christi Vicario prædicare, dum ait: [Non nos B. Petrum, sicut dicitis, à Domino cum Sedis privilegiis, vel successores ejus peccandi judicamus licentiam suscepisse. Ille perennem meritorum dotem cum hæreditate innocentia misit ad posteros: quod illi concessum est pro actuum luce, ad illos pertinet, quos par conversationis splendor illuminat.] Ubi Petri Successores, & hæredes Pontifices appellat, & pari modo à Deo illuminari probat. ARCHICANTOR. [Jo: Archicantor Basilicæ Vaticanæ, & S. Martini Abbas, tanquam delegatus apost. ad Synodum Anglicanam ab Agathone Papa an. 679. missus, Britannos cantum juxta Vaticanum ritum docuit. Beda, lib. 4. cap. 18.] Vide Archiparaphonista. Præcentor. Baculus. Cantor. Primicerius. ARCHICLAVUS, Ecclesiastica Dignitas. Regentem, seu Gubernatorem Ecclesiæ, vel Monasterii denotat, de qua dignitate sæpè in antiquis scripturis, ubi Archidiaconalem præcedere videtur, legitur enim hoc ordine in subscriptionibus. [Signum Arnulfi Archiepiscopi, signum Guacilonis Archiclavi, signum Ionæ Archidiaconi.] FR. Legitur etiam Archiclavis sumpta metaphora à Gubernatore navis, qui clavum, seu temonem regit, qui navis gubernator, & regens est, sic de Summo Pontifice Ennodius Ticonen. Episc. in Apologetico dixit. [Deo gratias, qui hanc providentiam indidit ei, cui rerum humanarum summa commisit. Spes certa quietis est, & salutis, perfecta in gubernatore sapientia. Puppis cujus Magister ad clavi regimen intellectus dote præparatur, ubique stationem, ubiq; portum haber in fluctibus. ARCHIDIACONUS, : canonicalis dignitas, id est, Diaconorum caput, cujus maxima erat authoritas, ut sacri testantur canones. Sæpè oculus Episcopi dicitur, cujus actionum testis erat. [Inter quos, videlicet, adversarios unus est nomine Lysiardus, olim quidem Archidiaconus, qui cùm esse deberet oculus Episcopi sui, dispensator pauperum, catechizator insipientium, apostatavit ab his omnibus, & fa-
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48 A Q AQUITANIA. See Aguitania. AQUITANICUM PALLIUM. See Bigerriga. ARA. See Altare, Thymelius. ARABICI. F.R. Heretics so called from the region whence they rose up, asserting that the rational soul is mortal; but that it will rise again on the day of judgment together with the body. 24, question 3, canon 39. The Arabs, when they took Africa. See Taxatus. The Italians retain some Arabic words, and the Spaniards innumerable ones. See Leonine Verse. ARAMEI, or Arimi peoples. See Syri. ARATRI PARS. See Plonum. ARBALISTA, Ballista. [They had suspended rugs and mattresses, lest they should perhaps be struck from within by a sling and arbalists. In the life of Blessed Count Charles.] ARBERGARE, and Arbergaria. See Albergare. ARBITRIUM. See Propositum. Autexusion. Liberum arbitrium. ARBOR, of terrestrial Paradise. See Adamitica. ARCA. See Corbona. ARCARIUS, Treasurer, or Depositary.] Here, beyond custom, the Arcarius of the Roman Church is made. In the life of Pope Saint Agatho.] F.R. [Erastus the Arcarius of the city greets you. Rom. 16. And by himself he argued the matter of the treasury, sending forth, namely, from the burden received into his own hand. Anast.] that is, a bond of security written by one's own hand. ARCATURA. F.R. often signifies a structure of piles built for public and private advantage, to restrain and confine the water of a river. Camillus Peregrinus, on the Princes of the Lombards, title Castigationes in Falcon of Benevento, page 154. But from the words of Falcon it seems to signify the arched part of a bridge, as he says: [He went, so to speak, to break the arcatura. And when the Constable saw them thus breaking the river Sabbato. In the Chronicle, year 1115. ARCELLULA, that is, a small chest. [While they were looking at various things, he said, into this little chest my father used to gather gold coins. Gregory of Tours, book 2, chapter 4.] In Anastasius the Bibliothecary, Arcella is found in the same meaning. ARCESSIO. F.R. signifies death. [So that if anyone after my arcessio should lose peace from you, do it in my name. Saint Cyprian, letter 22.] Some read Arcessitum. And in others perhaps better Accessitum. ARCEUTHINUS, Juniper-like. [But send me cedar wood, and arceuthina, and pine from Lebanon, 2 Chronicles chapter 2.] It signifies juniper wood, from the Greek word, that is, Juniperus. Nor is this surprising, for Vitruvius, book 2, chapter 9, says this wood is best for building, and Pliny reports that a temple of Diana was built in Spain from the same wood. Therefore the codices in which Arcentina is mistakenly read should be corrected. The Hebrew reading, however, has Algumin, that is, Fir. ARCHÆUS. Foolish, simple, and inept, a Greek word, about which see Jerome's Dialogue against the Pelagians. See Baburrus. ARCHIACOLUTHUS, head of the acolytes. [Stephen, archiacoluthus with all the acolytes and regionary clergy. Liutprand, book 6, chapter 6.] In the Metropolitan Church of Capua it was a canonical dignity, to which the ordering of the office on the feast of the Holy Innocents belonged, as Michael the Monk writes in the Sanctuary of that city. ARCHIATER, and Archiatros: chief physician. [Reovalis the Archiater was present. Gregory of Tours, chapter 15, book 19.] F.R. [Because you consider him to be the vicar of the Blessed Apostle Peter, you forbid medicine to be brought to his Archiater. Ennodius, bishop of Ticinum, in the Apology.] He calls the Pontiff the vicar of Peter, who is in truth the vicar of Christ, but Ennodius speaks this from the assertion of schismatics; for from his following words, he seems clearly to proclaim him the vicar of Christ, when he says: [We do not judge that Blessed Peter, as you say, received from the Lord, together with the privileges of the See, or his successors, license to sin. He sent to posterity an everlasting endowment of merits together with an inheritance of innocence: what was granted to him for the light of deeds pertains to those whom the splendor of a like life illuminates.] Where he calls the successors of Peter heirs and Pontiffs, and in like manner proves them to be illuminated by God. ARCHICANTOR. [John, archicantor of the Vatican Basilica and abbot of Saint Martin, as apostolic delegate was sent by Pope Agatho in the year 679 to the English synod, and taught the Britons chant according to the Vatican rite. Bede, book 4, chapter 18.] See Archiparaphonista. Præcentor. Baculus. Cantor. Primicerius. ARCHICLAVUS, an ecclesiastical dignity. It denotes the presiding officer, or governor, of a church or monastery, concerning which dignity, often in ancient writings, where it seems to precede the archdeaconate, it is read in this order in subscriptions: [The sign of Arnulf the archbishop, the sign of Guacilo the archiclave, the sign of Jonah the archdeacon.] F.R. It is also read Archiclavis, taken metaphorically from the helmsman of a ship, who governs the helm or tiller; who is the ship's governor and ruler, thus Ennodius, bishop of Ticinum, said of the Supreme Pontiff in the Apology: [Thanks be to God, who put this providence into him to whom He entrusted the sum of human affairs. A sure hope of rest and salvation is perfect wisdom in the governor. The ship whose master is prepared by the gift of intelligence for the rule of the helm has everywhere a station, everywhere a harbor amid the waves.] ARCHIDIACONUS, a canonical dignity, that is, head of the deacons, whose authority was very great, as sacred canons testify. He is often called the bishop's eye, of whose actions he was a witness. [Among these adversaries there is one named Lysiardus, once indeed archdeacon, who, though he ought to have been the eye of his bishop, the steward of the poor, the catechist of the ignorant, apostasized from all these, and...
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AR 49 factus est Episcopo suo quasi clavus in oculum, prædo pauperibus, dux erroris insipientibus. Fulbert. Epist. 34.} Archidiaconus Ecclesiæ Romanae sedebat coram Pontifice. Baron. ann. 1097. Imò Vicarius ejusdem erat in Ecclesiasticis causis, nam non solùm eas Clericorum regionalium, ubi non residebat proprius, Diaconus regionalis judicabat, sed etiam ob non benè administratam justitiam à Diaconibus regionalibus in gradu appellationis ad eum recurrebatur, ut ex Ordine Romano, cap. 7. de Offic. Archid. & 25. dist. can. perlectis liquet. Item exercebat de jure officium Datarii, ut eodem cap. 7. colligitur. Vide Circumlustrator. Sed hoc an abusivè, vel de jure ageretur. Vide can. dictum est, dist. 94. & ibi Glossa. Archidiaconus verò Ecclesiæ Constantinopolitanæ induebatur sacerdotali casula in die Crucis Exaltationis, ut Curopalata notavit; quia tunc Archidiaconi officium Sacerdotis ex ordine Exocatacælorum exercebat. Vide Exocatacali. FR. Antiquitus ex gradu eorumdem Diaconorum Archidiaconus eligebatur. D. Hieronym. Epist. 83. ad Evagrium in 2. Esdr. cap. 11. num. 22. Item Archidiaconus appellatur Episcopus Levitarum. ∴ Qui ad Sacerdotium deveniens, Archidiaconatum dimittebat, quod usque ad præsens in græca Ecclesia observatur; ideò S. Gregorius Salonitanum Episcopum reprehenderat, qui suum Archidiaconum Sacerdotem fieri cogebat, ut ea dignitate illum spoliaret, dum is nec ad renunciandum gradum suum, nec Sacerdotium sumendum inclinabat. In sede Episcopali vacante ad Archidiaconum capitularis Vicariatus spectat. Zerol. in praxi Episcop. part. 1. Archidiac. & ideò ab Offiensi Vicarius natus appellatur; & ex eo quia de jure Archidiaconus Episcopi Vicarius erat, cap. 7. de offic. Archid. ideò ei Archipresbyter subordinatus erat, ut habetur in cap. 2. de offic. Archipresbyt. ideòque in multis Cathedralibus omnes dignitates Archidiaconus præcedit. Hujus dignitatis prærogativa arrogantiam nutrivit, ut ea præditi, Sacerdotis gradum tamquam eis inferiorem suscipere recusabant; unde Hieronymus ajebat [Injuriam putat, si presbyter ordinetur. In Ezech. ]Quare Urb. II. & Alex. III. temporibus hujusmodi dignitas derogata fuit, coepitque Diaconorum prioratus appellari. Fallitur Jo. Citrius, dum lib. 5. Jur. Orient. Resp. 1. asserit Archidiaconatus titulum antiquiori Diacono solitum fuisse tradi, constat enim per electionem hoc fieri consuevisse; sic de Alexandro legimus. [Qui cùm adolescens esset, Choro Diaconorum præfuit. Theodor. lib. 1. historiar. c. 16.] Et clariùs de hac Archidiaconi electione. [Que madmodum si exercitus Imperatorem faciat, aut Diaconi eligant de se, quem industrium noverint, & Archidiaconum nuncupent, Hieronym. Epist. 55. ad Evagrium.] Quod habetur, in can. legimus, dist. 93. FR. Archidiacones erant Oeconomi Ecclesiæ, & Episcopatus Vicedomini; unde à Gregor. Papa Anatolius Diac. constituitur Hierolexicon Magri. AR Vicedominus, dist. 89. can. Diaconum. Et quoad Oeconomiam S. Stephanus Diacon. Protomart. fuit Primitivæ Ecclesiæ Oeconomus. Vide Oeconomus. Item de S. Cornelio Papa, in lib. de Romanis Pontificibus habetur, quòd omnia bona Ecclesiæ Archidiacono Stephano tradidisset; qui Stephanus deinde jam Papa, ante suum martyrium, omnia vasa Ecclesiæ, & pecuniæ arcam Xisto Archidiacono dederat. Idem postea sanctus Xistus jam Papa, & futurus martyr Archidiacono Laurentio thesauros Ecclesiæ commendavit. Ad Archidiaconum spectat Cereum Paschale, & Agnos Dei benedicere. Vide Cereus Paschalis. Antiquitùs erat officium Magistri Cæremoniarum. Vide Cæremoniarum Magister. Protodiaconus. ARCHIEPISCOPUS, , cui totius provinciæ cura incumbebat, 9. qu. 3. c. 2. & seqq. Dicitur etiam Metropolita, & Metropolitanus, quia in provinciæ Metropoli residebat, quam Latini Civitatem provinciæ primariam appellabant, unde & Primas Archiepiscopus dictus est, item & Patriarcha. Balsamon, & alii. Sed multiplicatis jam in eadem provincia Metropolitis; Primas deinde dictus est, qui cæteris Comprovincialibus præest. FR. Ad constituendum Archiepiscopum in aliqua provincia debet decem, vel undecim Civitates, & unum Regem, decem, vel undecim Episcopos suffraganeos habere, & tunc provincia dicitur, can. Scitote, 6. quæst. 3. Canones etiam, & Authores Episcopum, qui Metropolitanano non subest, Archiepiscopum appellant, quæ consuetudo etiam apud Græcos reperitur. Balsamon & alii. Maronitæ Motran, id est, Metropolitam, ex vulgi abusu etiam Episcopos Metropolitis subjectos vocant. Vide Autocephali. Archiepiscopus ab alio Archiepiscopo debet ordinari, can. perdenda, 24. quæst. 1. ARCHIEROSINA. FR. Pontificalis dignitas, vox græca : nam Archiereus, , Pontificem significat, ab , id est, Princeps, & , ministerium, ac si Primus ministrans diceretur. In consequenda archierosyna ille sit potior, qui patriæ plura præstiterit, nec tamen à templorum cultu observatione Christianitatis abscesserit. Cod. Theod. lib. 12. tit. 1. ARCHIGALLUS, primus inter Eunuchos custodes ad regium foeminarum conseqtum, Principisque libidinosum seminarium. [Et tamen calicem non dico venerarium, in quo mors aliqua ructarit; sed fictricis, & archigalli, vel gladiatoris, vel carnificis spiritu infectum. Tertull. de Resurrect. carn. cap. 16.] FR. quo vocabulo etiam usus est Julius Firmicus. Mathes. lib. 3. ARCHIGERONTES, 1. 6. Cod. de Episc. aud. Ubi jubetur, quòd hi officiales sint Christiani. FR. significant Principes senum. Alciat. in C. de Episc. & Cler. ab , & , unde , gerontocomion, senum hospitale. Vide suo loco. ∴ Accursius tamen existimavit Archiepresbyteros fuisse, qui pro confessionibus ad metalla damnatorum audiendis deputati erant, D at si
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AR 49 factus est Episcopo suo quasi clavus in oculum, a plunderer of the poor, a leader of error to the ignorant. Fulbert. Epist. 34.} The Archdeacon of the Roman Church sat in the presence of the Pontiff. Baron. ann. 1097. Indeed, he was his Vicar in ecclesiastical matters, for not only did he judge those of the regional Clerics, where the proper Diaconus regionalis did not reside, but also, because justice had not been well administered by the regional Deacons, appeals were made to him, as is clear from the Roman Order, cap. 7. de Offic. Archid. & 25. dist. can. perlectis. Likewise, he exercised by right the office of Datary, as is gathered from the same chapter 7. See Circumlustrator. But whether this was done abusively or by right. See can. dictum est, dist. 94. & there the Gloss. The Archdeacon of the Church of Constantinople, however, was vested with the priestly cope on the day of the Exaltation of the Cross, as Curopalata noted; because then the Archdeacon exercised the office of a Priest in the order of the Exocatacæli. See Exocatacali. FR. In ancient times the Archdeacon was elected from the rank of the same Deacons. D. Hieronym. Epist. 83. ad Evagrium in 2. Esdr. cap. 11. num. 22. Likewise, the Bishop of the Levites is called Archdeacon. ∴ He who, advancing to the Priesthood, laid down the Archdeaconate, which is observed to the present day in the Greek Church; therefore St. Gregory had rebuked the Bishop of Salonica, who compelled his Archdeacon to become a Priest, so as to strip him of that dignity, while he was inclined neither to renounce his rank nor to take up the Priesthood. In an episcopal see that is vacant, the capitular Vicariate belongs to the Archdeacon. Zerol. in praxi Episcop. part. 1. Archidiac. & therefore he is called by birth a Vicar of Officium; and for this reason, because by law the Archdeacon was the Bishop’s Vicar, cap. 7. de offic. Archid. therefore the Archpriest was subordinate to him, as is found in the cap. 2. de offic. Archipresbyt. and therefore in many Cathedrals the Archdeacon precedes all dignities. The prerogative of this dignity nourished arrogance, so that those thus endowed refused to accept the priestly rank as lower than themselves; hence Jerome used to say [He thinks it an insult if he is ordained a priest. In Ezech. ]Wherefore in the time of Urban II and Alexander III such dignity was diminished, and it began to be called the primacy of the Deacons. John Citrius is mistaken when in lib. 5. Jur. Orient. Resp. 1. he asserts that the title of Archdeacon was usually given to the oldest Deacon; for it is established that this was customarily done by election; thus we read of Alexander. [Who, when still a youth, presided over the Choir of Deacons. Theodor. lib. 1. historiar. c. 16.] And more clearly concerning this election of the Archdeacon. [Just as if an army were to make an Emperor, or the Deacons were to choose from among themselves the one they knew to be industrious, and name him Archdeacon, Hieronym. Epist. 55. ad Evagrium.] Which is found in can. legimus, dist. 93. FR. Archdeacons were the Oeconomi of the Church, and the Vicedomini of the Bishopric; hence by Gregory the Pope Anatolius the Deacon is appointed. Hierolexicon Magri. AR Vicedominus, dist. 89. can. Diaconum. And as to the Oeconomy, St. Stephen the Deacon, Protomartyr, was the Oeconomus of the Primitive Church. See Oeconomus. Likewise, concerning St. Cornelius the Pope, in the book De Romanis Pontificibus it is stated that he had handed over all the goods of the Church to the Archdeacon Stephen; and that Stephen, later already Pope, before his martyrdom, had given all the vessels of the Church and the chest of money to the Archdeacon Xistus. The same afterwards, Saint Xistus, now Pope and future martyr, entrusted the treasures of the Church to the Archdeacon Laurentius. To the Archdeacon belongs blessing the Paschal Candle and the Agnus Dei. See Cereus Paschalis. In ancient times it was the office of the Master of Ceremonies. See Magister Cæremoniarum. Protodiaconus. ARCHIEPISCOPUS, one whose care is charged with the whole province, 9. qu. 3. c. 2. & seqq. He is also called Metropolitan and Metropolitanus, because he resided in the metropolis of the province, which the Latins called the chief city of the province, whence the Archiepiscopus was also called Primate, likewise Patriarch. Balsamon and others. But as metropolises in the same province were multiplied; Primate was afterwards called he who presides over the other fellow-provincials. FR. To establish an Archiepiscopus in any province, there must be ten or eleven cities and one king, with ten or eleven suffragan bishops, and then the province is called so, can. Scitote, 6. quæst. 3. The Canons also, and authors, call that Bishop, who is not subject to the metropolitan, Archiepiscopus, which custom is also found among the Greeks. Balsamon and others. The Maronites, Motran, that is, Metropolitan, by common misuse also call bishops subject to metropolitans. See Autocephali. An Archiepiscopus ought to be ordained by another Archiepiscopus, can. perdenda, 24. quæst. 1. ARCHIEROSINA. FR. Pontifical dignity, a Greek word: for Archiereus, signifies Pontifex, from , that is, Prince, and , ministry, as though one were saying “the first minister.” In obtaining the archierosyna, he should be preferred who has done more for his country, yet has not departed from the observance of Christian worship in the temples. Cod. Theod. lib. 12. tit. 1. ARCHIGALLUS, the chief among the eunuch guards attached to the royal women, and the prince’s lustful nursery. [And yet the cup I do not call venerary, in which some death has belched forth; but infected with the spirit of a maker of philters, and of an archigallus, or gladiator, or executioner. Tertull. de Resurrect. carn. cap. 16.] FR. Julius Firmicus also used this word. Mathes. lib. 3. ARCHIGERONTES, 1. 6. Cod. de Episc. aud. Where it is ordered that these officials be Christians. FR. they mean chiefs of the old men. Alciat. in C. de Episc. & Cler. from , and , whence , gerontocomion, an old men’s hospital. See there in its place. ∴ Accursius, however, thought that they were Archipresbyters, who were assigned to hear confessions of those condemned to the mines, D at si
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50 AR at si Archipresbyteri fuissent, non erat necesse in eo Codice conditionem religionis ponere; nam eo ipso, quod Archipresbyteri essent, Christianos fuisse omninò supponendum erat. Alii Præfectos imperialis mense eos existimarunt, sed Decanos senum famularum palatii destinatarum, ex vocabuli significatu, satis fuisse colligitur. ARCHILEVITA. Vide Archidiaconus. ARCHIMANDRITA, , Princeps ovium. FR. Gloss. in c dispensationes, 1. q. 7. Inter Latinos eccles. dignitas adhuc Messianæ viget, quæ priùs Monachorum Basiliensium erat, nunc verò in comendam à Catholice Rege Clericis sæcularibus conceditur, & est maximi honoris, ac proventus. Aliquando tamen tribuitur Archiepiscopo hic titulus. [Qualiter Beatus Archimandrita Severus ejus sepulturæ fuisset divinitùs destinatus. In vita S. Severi Archiepisc. Ravennaten quæ M. S. conservatur in Bibliotheca S. Mariæ Vallicellæ de Urbe. Hoc prohibent dilecti Dei Episcopi, & Archimandritæ. In Novell. Justinian. 5.] Abbatissa Monialium etiam Archimandrissa dicitur: in Constitur. Caroli Magni. Vide Mandra. Mandrita. In Capella Pontificia à Protonotariis præceditur. Vide Protonotarius. ARCHIMARGIRUS, Annonæ, seu Coquinæ præfectus. [Earum Archimargirus defecisse stipendium victus promit. In vita S. Vincentii Presbyt.] Vox quidem corrupta, cùm Archimagirus secundùm græcam dictionem legi debuisset, id est principalis coquus: FR. Hoc nomine LXX. in c. 36. Gen. Putipharem nominant, qui Josephum emerat; ubi Vulgata Princeps exercitus habet, quia in rigoroso graio sensu Archimargirus Principem occisorum sonat, ideò eadem vulgata Principem exercitus habet, & LXX. Principem coquorum interpretarunt. Utraque tamen lectio in hoc convenit, quòd tàm ille, quàm iste occisorum Princeps est; hominum ille, & hic animalium. Lectio autem hebraica cum vulgata concordat. ARCHIMIMUS, , FR. Principalis comicus, seu Comædiarum director. [In Africa SS. Masculæ Archimini &c. Martyrol. Rom. 29. Martii. Vide Tribunus, Thymelicus. ARCHIOENCHUS, Major à poculis minister, ex græco vocab. , quo D. Hieronymus in Genes. utitur, & in hoc sensu pariter explicat. FR. dicitur etiam , nam , græcè intelligitur, item & à voce , quod idem est, ac pocillator. ARCHIOTA, vox græca , Archimista. [Hi quoque, qui custodes ædium, vel archiotæ. Dig. lib. 5 o. tit. 4. lib. 18. ß. 10.] FR. græcè significat propriè Antiquarium, quia in Archivio scripturæ antiquatæ conservantur. Valentinianus Imp. septem Antiquarios, ac peritissimos transcriptores in ejus Bibliotheca constituerat, quatuor, nempe, Græcos, & tres Latinos, ut colligitur ex Theodosiano Codice, 1. 2. de stud. librar. Urb. Ro. De eisdem mētionem facit D. Greg. c. 4. Dial. AR Vide Antiquarius. Chartophylax. Scriniarius. ARCHIPARAPHONISTA, principalis Cantor, cui oblationis tempore in sacrificio aquam præbere incumbebat, nam Cantores propter occupatione[m] canendi, non erant astricti sicuti reliqui astantes ad offerendu[m] panem, & vinum; ideò à vicino fonte aquam ferebant. [Deinde descendit Subdiaconus sequens scholam, & accipit fontem de manu Archiparaphoniste, & defert Archidiacono, & ille ex amula infundit, faciens crucem in calice. Ord. Rom.] E tymon græcû , quod in rigore Primum acclamatorem significat, qui in Cæremonalibus antiquis Præcentor vocatur, quia ad ipsum pertinebat Missæ introitum intonare, quod incipiebat per signum egressionis Papæ à Sacrario; is enim ad januam attendens, cùm Pontifex à Sacrario egrederetur, statim reliquis ministris alta voce Accedite dicebat; quæ cæremonalis praxis in Andegavensi Ecclesia adhuc durat, ubi Præcanton ante introitum, eodem verbo ingressum Chori denunciat, & in aliquibus festivitatibus processionaliter aquam pro sacrificio ex Sacristia defert in vasculo absconso sub velo ab humeris pendente, præcedente Subdiacono, sicut Ordo Rom. præscribit. Vide Archicantor. Paraphonista. Schola Cantorum. ARCHIPHYLAX, græca vox , primarius Custos; sic appellabatur in Monte Carmelo Generalis totius Ordinis Carmelitanorum, qui titulus penes eosdem anno 1121. cessavit, quando, nempè, Aimerichus Antiochenus Patriarcha in terra sancta generale Capitulum congregavit, ubi ad generalatum B. Bertoldus Latinus nominatus fuit, & tunc relicto cano titulo, totius Ordinis Antistites ad usum occidentalium Generales Prioses nominari coeperunt, à Bertoldo; nempè, primo eorum Latino Generali. Ejus Synonyma. Vide in dict. Thesaurarius. ARCHIPRESBYTER, , qui à Græcis Protopapas vocatur. [Sunt Archipresbyteri in Episcopiis Canonicorum curam gerentes. Valaf. de rebus Eccles. c. 31.] Unaquæque ex tribus Patriarchalibus Romæ Basilicis suum Archipresbyterum Cardinalem habet, & horum Vicarii sunt Prælati, quibus ex decreto Apostolicæ Visitationis, jussu Alexandri VII. medietas proventus Canonicalis Archipresbyteri assignatur. In Ritualibus antiquis, & Diariis hi tres Archipresbyteri Prioses vocantur, sic etiam tria Ordinum capita in sacro Collegio dicebantur, nimirum, Prior Episcoporum, Prior Presbyterorum, Prior Diaconorum, quos alio nomine horum ordinum Decanos nunc dicimus. Quilibet ex his purpuratis Archipresbyteris excepto Vaticanæ Basilicæ in Anni Sancti principio portas Sanctas eorum titulorum aperit; Pontifex verò Portam in S. Petri Ecclesia positam aperit, ac quartam ad S. Paulum Cardinalis Ostiensis referat. Archipresbyter dicitur etiam Archisacerdos. Protopresbyter. Protopapas. ARCHISTERIUM, Mansio, seu Monasterium primarium, græcè . [Ad interius Archisterium
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if they had been Archpresbyters, it was not necessary to state the condition of religion in that Code; for by the very fact that they were Archpresbyters, they had necessarily to be supposed Christians. Others thought them to be officers of the imperial table, but from the meaning of the word it is sufficiently gathered that they were deans of the old women of the palaces assigned for service. ARCHILEVITA. See Archidiaconus. ARCHIMANDRITA, Prince of sheep. FR. Gloss. in c. dispensationes, 1 q. 7. Among the Latins it is still an ecclesiastical dignity that flourishes at Messana, which formerly belonged to the Basilian monks, but now is granted in commendam by the Catholic King to secular clerics, and is of the greatest honor and income. Sometimes, however, this title is given to an Archbishop. [“How the blessed Archimandrite Severus had been divinely destined for his burial.” In the life of St. Severus, Archbishop of Ravenna, which is preserved in manuscript in the Library of S. Maria in Vallicella in Rome. “This the beloved Bishops of God and Archimandrites forbid.” In Novell. Justinian. 5.] The Abbess of nuns is also called Archimandritissa: in the Constitutions of Charlemagne. See Mandra. Mandrita. In the Papal Chapel she is preceded by the Protonotaries. See Protonotarius. ARCHIMARGIRUS, the prefect of provisions, or of the kitchen. [“Their Archimargirus promises that the allowance for sustenance has failed.” In the life of St. Vincent, Priest.] The word is indeed corrupt, since Archimagirus should have been read according to the Greek wording, that is, chief cook. FR. By this name the Septuagint in ch. 36 of Genesis names Potiphar, who had bought Joseph; where the Vulgate has “captain of the army,” because in the strict Greek sense Archimargirus means “chief of the slaughtered,” therefore the same Vulgate has “captain of the army,” and the Septuagint interpreted it as “chief of cooks.” Yet both readings agree in this, that both he and that one are chiefs of the slain; the one of men, and this one of animals. The Hebrew reading, however, agrees with the Vulgate. ARCHIMIMUS, FR. principal comedian, or director of comedies. [In Africa, Saints Mascula, Archimini, etc., Roman Martyrology, 29 March. See Tribunus, Thymelicus. ARCHIOENCHUS, the chief cup-bearer, minister, from the Greek word, which St. Jerome uses in Genesis, and explains in this same sense. FR. it is also called , for it is understood in Greek, and likewise from the word , which is the same as cup-bearer. ARCHIOTA, a Greek word, Archimista. [Likewise those who are keepers of buildings, or archiotæ. Dig. lib. 5 o. tit. 4. lib. 18. ß. 10.] FR. in Greek it properly signifies Antiquary, because in the Archive ancient writings are preserved. The Emperor Valentinian had appointed seven Antiquaries and highly skilled copyists in his Library, namely four Greeks and three Latins, as is gathered from the Theodosian Code, 1. 2. de stud. librar. Urb. Ro. St. Gregory also mentions them, c. 4. Dial. AR See Antiquarius. Chartophylax. Scriniarius. ARCHIPARAPHONISTA, principal singer, to whom it fell during the time of the offering in the sacrifice to provide water, for the singers, because of their occupation with singing, were not bound like the others present to offer the bread and wine; therefore they brought water from the nearby spring. [Then the Subdeacon descends, following the choir, and receives the water from the hand of the Archiparaphonista, and brings it to the Archdeacon, and he pours it from the cruet, making the sign of the cross in the chalice. Roman Order.] From the Greek word, which in the strict sense means the first acclaimer, who in the ancient ceremonials is called the Precentor, because it belonged to him to intone the entrance chant of the Mass, which began by the sign of the Pope’s departure from the sacristy; for he, watching at the door, when the Pontiff came out of the sacristy, immediately said aloud to the other ministers, “Come forward”; and that ceremonial practice still continues in the Church of Angers, where the Precentor before the entrance, with the same word, announces the entry of the choir, and on certain feast days processionally carries water for the sacrifice from the sacristy in a small vessel hidden under a veil hanging from the shoulders, with the Subdeacon preceding, as the Roman Order prescribes. See Archicantor. Paraphonista. Schola Cantorum. ARCHIPHYLAX, Greek word, chief keeper; thus was called on Mount Carmel the General of the whole Order of Carmelites, a title which ceased among them in the year 1121, when, namely, Aimeric, Patriarch of Antioch, gathered a general chapter in the Holy Land, where Blessed Berthold the Latin was appointed to the generalate, and then, the old title having been set aside, the superiors of the whole Order began to be called General Priors, after Berthold; namely, their first Latin General. Its synonyms. See in the word Thesaurarius. ARCHIPRESBYTER, who among the Greeks is called Protopapas. [There are Archpresbyters in the bishoprics caring for the canons. Valaf. de rebus Eccles. c. 31.] Each of the three Patriarchal Basilicas in Rome has its own Archpresbyter Cardinal, and their vicars are prelates to whom, by decree of the Apostolic Visitation, at the command of Alexander VII, half of the canonical income of the Archpresbyter is assigned. In ancient Rituals and Diaries these three Archpresbyters are called Priors, and so also the three heads of Orders in the sacred College were called, namely, Prior of Bishops, Prior of Priests, Prior of Deacons, whom by another name we now call Deans of those orders. Each of these purple Archpresbyters, except for that of the Vatican Basilica, at the beginning of the Holy Year opens the Holy Doors of their titles; but the Pontiff opens the Door set in the Church of St. Peter, and the Cardinal of Ostia refers the fourth to St. Paul. Archpresbyter is also called Archpriest. Protopresbyter. Protopapas. ARCHISTERIUM, dwelling, or primary monastery, in Greek . [To the inner Archisterium
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AR AR rium propter asperitatem itineris ire non pote- 51 rant, in vita S. Antonii, c.53. ] Existimant aliqui Asceterium dicendum, nam græcè locum ad aliquod exercitium destinatum signifi- cat; in Monasteriis enim Religiosorum virtualia opera, ac meritoria exercentur. Aliquando ta- men per Synecdochen pars pro toto accipitur, & sic Archisterium Sedem episcopalem denotat, cùm sit primariæ Ecclesiæ in Diocesi mansio, quod colligitur ex S. Severi Ravennæ Archiep. vi- ta, quæ M.S. in Biblioth. Vallicellana de Urbe conservatur, ubi sic. fortassè ædes Pontificis intelligit, quæ tamquam principalis Præsulis mansio consideratur. ARCHISTRATEGUS, , Princeps mili- tiæ, ita Græci Archangelum Michaelem vo cant, cujus festivitatem illi ad diem sextum Se- ptemb. ex Emmanuelis Imperatoris constitutio- ne, & Menologio celebrant: quare perperàm ali- qui existimarunt hunc titulum fuisse aliquod Au- læ Constantinopolitanæ officium, de quo voca- bulo Curopalata loquitur; nam idem Author vexillum in quo erat S. Michaelis effigies, Archi- strategon appellavit. Vide Protostrator. ARCHISUBDIACONUS, antiquum in Ecclesia Roma- na Officium, de quo sæpè Ord. Rom. ] ARCHISYNAGOGUS, , FR. fuit ita ap- pellatus Alex. Severus Imper. quia Hebræos protegebat. Baron. Ann.224. n.9. Vide Synagoga. ARCHITRICLINUS, , Præfectus con- vivii, id est, trium clinaminum, seu lectorum Præfectus, in quibus declinantes Anti qui come- debant. Locus ubi duo declinatoria erant Bicli- nium, ubi tres Triclinium, ubi quatuor Tetracli- nium, & ubi sex Hexaclinium dicebatur. Affirmat D. Gaudentius, quòd Hebræorum mos erat Tri- clinum in nuptiis constituere ad evitandas rixas, clamores, & immodestias, quod etiam sentit Ba- ronius de hoc Architriclino, seu Triclinarcha scribens: de hoc etiam Architriclino loquutus est Sapiens, quando dixerat: ] Ordo hujus cænaculi hoc pacto constituebatur, ad tria, nem- pè, latera quadratæ mensæ tria accubitoria pone- bantur, relinquo quo quartum mensæ prospectu, ad inserviendum liberum; ideò triclinium com- muniter cænaculum appellatum fuit, & quia, ut Varro à Gellio, lib.13. c.11. adductus, convivan- tes, nec minùs trium, nec plus quàm novem ex- cedere monebat, allusivè, scilicet, & superstitio- sè denotando tres Charites, vel novem Musas. Quando autem novem erant invitati, tunc terni in quolibet ex tribus lectis acclinabantur. FR. Di- citur etiam Symposiarcha à Græcis, à Latinis ve- ro Magister Convivii, Rex Mensæ, Moderator, Arbiter, Dictator, & Convivii Dominus. Aliqui etiam existimant ad Architriclinum referri Cæ- næ Patrem, & Parochum; vocabula, apud Ho- rat. lib.2. Satyr.8. de Nasidiano cænante. In primis lucanus aper leni fuit austro, AR AR Captus, ut ajebat cænæ pater. Et ibidem. Tùm Parochi faciem, nil sic metuentis, ut acres Porores. Quo verò ad Triclinii locum, & mensam. Vide Cic. lib.13. ad Atricum in fine epist. De his etiam hæc habet Macrobi. ] & Horatius 1. Serm. Satyr.4. Sæpè tribus lectis videas cænare quaternos. Vide Baronium, An.34. n.40. ARCHIVISTA. Vide Antiquarius, Archiota, Biblio- thecarius, Chartophylax, Cancellarius. ARCHIVUM. Vide Arcibum, Chartophylacium, Chartacium, Fenolium, Scrinium. ARCHONIUM. FR. Acervus, Congeries, Cumu- lus. Nam ubi vulgata in Ruth. cap.3. num.7. le- git. ] & ad postillam Hugo Card. ] Vide Gelina. ARCHONTICA, . ] Item in eadem significatione invenitur Arcipes, quod ex sequentibus colligi- tur. ] FR. In antiquis formularibus reperitur quoque Arcipes publici ://: Dicitur etiam Archivum à græco , quod scripturarum conservatorium si- gnificat. Romanum autem Archivum quàm co- piosum fuisset, ex eo colligi posset, quòd cùm Chindasvindus Hispaniæ Rex (Tajonem scribit Baronius ad ann.649. num.81. & seq. Tagionem, ut Torrigius in Crypt. Vatic.2. impress. pag.182. ex lapid. monum. haber:) Cæsaraugustanum Epi- scopum ad quærendas primam, & secundam Mo- ralium S. Gregorii partes Romam misisset, & ob magnam copiam librorum Archivii Lateranen- sis impossibile fuit Præfuli illas reperire, quod per recursum ad auxilia supernaturalia, in Basi- lica S. Petri miraculosè eas tandem invenit, de qua re disertè citari Auctores. Ingeniosè siqui- dem beatus Martyr Ignatius, epist.9. de Iesu, & ejus Cruce talia prodit ] Ar- chivum dixerat pro testimoniali, & authentico. Vide Chartophylacium. ARCTURUS, . FR. est signum cœleste ex septem stellis compactum, de quo in cap.9. Job, D 2 ha-
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AR AR rium because of the roughness of the journey they were not able to go, in the life of St. Anthony, c. 53.] Some think it should be called Asceterium, for in Greek it signifies a place destined for some exercise; for in monasteries the religious practice works of virtue and merit. Sometimes, however, by synecdoche the part is taken for the whole, and thus Archisterium denotes the episcopal see, since it is the dwelling of the primary church in the diocese, which is gathered from the life of St. Severus, Archbishop of Ravenna, which is preserved in manuscript in the Vallicellana Library in Rome, where it says thus. Perhaps he means the bishop’s house, which is regarded as the principal residence of the prelate. 51 ARCHISTRATEGUS, prince of the army; thus the Greeks call the Archangel Michael, whose feast they celebrate on the sixth day of September by the constitution of Emperor Emmanuel and the Menologion. Therefore some were quite wrong in thinking this title was some office of the Constantinopolitan court, of which Curopalates speaks; for the same author called the banner on which there was an image of St. Michael Archistrategon. See Protostrator. ARCHISUBDIACONUS, an ancient office in the Roman Church, of which mention is often made in the Roman Ordines. ARCHISYNAGOGUS, FR. was so called by Emperor Alexander Severus because he protected the Hebrews. Baron. Ann. 224, n. 9. See Synagoga. ARCHITRICLINUS, prefect of the banquet, that is, prefect of the three recliners, or couches, on which the ancients lay while eating. The place where there were two couches was called a Biclinium; where there were three, a Triclinium; where four, a Tetraclinium; and where six, a Hexaclinium. St. Gaudentius affirms that it was the custom of the Hebrews to set up a triclinium at weddings to avoid quarrels, shouting, and immodesty, which Baronius also holds concerning this Architriclinus, or Triclinarch, writing of him. The Wise Man also spoke of this Architriclinus when he said: ] The arrangement of this dining-room was established in this way: namely, on the three sides of the square table three couches were placed, leaving the fourth side of the table open for service; therefore it was commonly called a triclinium, and because, as Varro, cited by Gellius, book 13, c. 11, says, the guests were warned not to exceed fewer than three or more than nine, allusively, that is, and superstitiously, denoting the three Graces or the nine Muses. But when nine guests were invited, then three reclined on each of the three couches. FR. It is also called Symposiarcha by the Greeks, and by the Latins Master of the Banquet, King of the Table, Moderator, Arbiter, Dictator, and Lord of the Banquet. Some also think that to the Architriclinus should be referred the Father and Parochus of the feast; these terms are used by Horace, book 2, Satire 8, about Nasidienus dining. In primis lucanus aper leni fuit austro, Captured, as the father of the feast was saying. And there also: Then the face of the parochus, fearing nothing so much as the sharp poros. As for the place and table of the triclinium, see Cicero, book 13, to Atticus, at the end of the letter. On these matters Macrobius also has this, and Horace in Sermones, Satire 4: You may often see four dine at three couches. See Baronius, year 34, n. 40. ARCHIVISTA. See Antiquarius, Archiota, Bibliothecarius, Chartophylax, Cancellarius. ARCHIVUM. See Arcibum, Chartophylacium, Chartacium, Fenolium, Scrinium. ARCHONIUM. FR. A heap, a pile, a mass. For where the Vulgate in Ruth, chapter 3, number 7, reads ] and to the gloss Hugo Cardinalis ] See Gelina. ARCHONTICA. ] Likewise in the same meaning Arcipes is found, which is gathered from what follows. ] FR. In ancient formularies Arcipes publici is also found ://: It is also called Archivum from the Greek, which signifies a repository of writings. How copious the Roman Archive once was may be gathered from this: when Chindasvindus, King of Spain (Baronius writes Tajonem, ad ann. 649, n. 81 and following; Tagionem, as Torrigius in Crypt. Vatic. 2, printed ed., p. 182, from an inscribed monument has it), had sent the Bishop of Zaragoza to Rome to look for the first and second parts of St. Gregory’s Moralia, and because of the great abundance of books in the Lateran Archive it was impossible for the prelate to find them, until by recourse to supernatural assistance he finally found them miraculously in the Basilica of St. Peter, concerning which matter authors are expressly cited. Indeed, the blessed martyr Ignatius ingeniously says, epist. 9, concerning Jesus and His Cross, the following ] He had called the archive the testimonial and authentic document. See Chartophylacium. ARCTURUS. FR. is a heavenly sign composed of seven stars, of which in Job chapter 9, D 2 ha-
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52 AR sic habetur: [Qui facit Arcturum, & Oriona, & Hyadas &c.] Ubi Greg. Papa sic exponit [Arcturus, quod septem stellis componitur, Oriones, quippè, in ipso pondere temporis hiemalis, suo quoque ortu tempestates excitant, & maria, terrasque perturbant, lib.9. Moral. cap.6. in cap.9. Job. Hyades juvenescente verno ad Coeli faciem prodeunt, & cùm jam Sol caloris sui vires exerit, ostenduntur. Illius quippè signi initiis inhærent, quod sapientes sæculi Taurum vocant, & quo augeri Sol incipit, atq[ue] ad extendenda diei spatia ferventior exurgit &c. Ibid. ARCUATUS morbus. Vide Aurugo. ARCUS triumphalis. Vide Manus. AREA, & Arenaria. Vide Cæmeterium. ARENARIUS. FR. qui in arenam ad pugnandum descendit. Glos. in can. si testes, 4. quæst. 2. & 3. S. si res exigit. Vide Asceterium. AREOPAGUS, A'reo[n]p[ar]agos, Athenarum vicus à templo Martis ita appellatus. Seneca, c. 3. de tranquil. seu quia credebatur ibi hastam suam Martem plantasse, ut Hellaricus refert. In hoc celebre Athenarum Collegio residebant Iudices integritate, & fama celebres, qui ad hunc magistratum post rigorosissimum idoneitatis examen admittebantur. Nocturno autem tempore, & in obscuro (ne aspectu reorum commoverentur) cum maximo silentio, & in scriptis eoru[m] propriam sententiam ferebant, inde dicebatur adagium illud, Areopagita taciturnior, & Areopagita tristior, ad denotandum hominem cautum in loquendo, & tetrum in meditando; & ad exaggerandam veram in aliquo rectitudinem absolutè ajebant, Areopagita est. Hoc Tribunal anno ab Orbe condito 3649. ex Eusebii Chronica per Solonem erectum fuisse constat. Erant quidé Sacerdotes Idolorum, ad quorum jurisdictionem causæ religionis, & cultus spectabant, horumq[ue] fuit Dionysius ab Apostolo ad fidem illuminatus, quem Græci Theosophum, id est, divinum sapientem vocant. Hic Divus antea Atheniensis Episcopus deinde Galliaru[m] Apostolus extiterat, ubi tandem prodigiosè martyrio triumphavit, cui in Episcopatu Atheniense Publius Martyr successerat, qui antea Melitæ Princeps, ab eodem Apostolo Paulo, & ad fidem conversus, & ejusdem Insulæ Proteipiscopus ordinatus est, ut Apostolorum Acta, & Baronius An. 58. n. 173. in annot. ad Martyrol. 21. Ianuar. & alii affirmant. FR. Perperàm Ecclesiastici Vocabularii Auctor hoc nomen Areopagi Martis visum significare existimavit. ARETINUS. FR. Integer, à Græco nomine æpetu[m], quod integritatem significat. [Custodiens illud, quod Dominus in Aretino paropside tinxit panem. Invita S. Cæsarii, lib. 1. ARGA. Vilis homo, vox theutonica Arg. Alii à græca etymologia appos, id est, piger, deducunt. [Inutilem dixeris, & vulgari verbo arga vocaveris. Paul. Diac. lib. 1. de gest. Longobar. c. 24. l. 6. c. 24. ARGASTERIUM. FR. Officina, in qua ars aliqua exercetur; sic in quodam lapide S. Nicolai in Carcere de Urbe, ubi incipit, Ego Romanus AR byter, quam inscriptionem integrè affert in suo tractatu de Crypt. Vatican. edit. secunda, pag. 321. Franc. M. Torrigius. Argasteria IV. &c. quod idem Auctor Ergasteria corrigit, sed utrumque rectè dici potest; nam Argates, & Ergates operarius dicitur. Vide Ergasterium. ARGENTEI, triginta pro quibus Prævaricator Juda ejus Magistrum Iesum prodiderat. Quantum valebant. Vide Siclus. ARGUMENTARIUS, Cani venatico solet epithetum hoc applicari, & præcipuè cani leporario. ARGUMENTOSUS; FR. ingeniosus, accipitur aliquando in bonam partem, ut de S. Cæcilia canit Ecclesia: [Quasi apis argumentosa Domino deservisti,]: ∴: Aliquando in malam partem pro cavilloso, & fraudulento. [Vocatur à nobis propè simultatis amator, atq[ue] argumentosus. Luit. in legat. ARIANI. Vide Arriani. ARIES. Dicitur Testirhaus, Lanicutis Recipro-cicornis. Vide Testirahus. ARIMANIA, Dominatio, facultas, vassalagium: [Veniens ibi in palatio nostro unà cum arimania sua in manu nostra trustem, & fidelitatem nobis visus est conjurasse. Marculf. lib. 1. formul. cap. 18.] Trustis autem fidelitatem, & vassallagium cum juramento promissum significat. ARIMANNA. FR. Hera, Domina, 1. Reminiscimur de præscriptionibus. ARIMANNUS. FR. Dominus, 1. de servo fugitivo, de furtis. Legitur in eodem sensu Aritmannus. ARIMI, seu Arameni populi. Vide Syri. ARIOLI. Vide Hydromantia. ARIMINENSES. Vide Tracala. ARIPPENUS. Mensura agraria. [Statutum fuerat, ut possessor de propria terra unam amphoram vini per aripennum redderet. Greg. Turon. lib. 5. cap. 28.] Ab aliquibus Aripennis appellatur, gallicè Arpent. ARIPERGARE. Vide Albergare. ARISCADA. FR. poena, mulcta, 1. de his, de Episcopis, & Clericis. ARISTATON. FR. Culcitra, qua cadavera cooperiuntur. [Si quis Aristatonem, id est, stapulum super mortuum capulaverit, aut mortuum inde spoliaverit. In lege Salica, tit. 57. S. 3. ARITHMETICA. Vide Assumatus. Numerarius. Numeri accipiuntur aliquando pro litteris. Vide Litteratura. Arithmeticis Characterib. à D. Jo: Euang. nomen Antichristi describitur. Vide Antichristus. Aureus numerus. ARITMUS, æquiduòs, numerus, unde Arithmetica numerandi scientiam dicimus. [In Arithmis cùm divertisset Israel apud Sethim, abeunt libidinatum apud filias Mohab. Tertull. lib. advers. Gnost. c. 3.] In arithmis, id est, in libro numeri, titulus quarti libri Thoræ, seu Pentateuchi. ARITMANNARIUM. FR. genus impositionis. [Ab omnibus similiter Albergariis, Aritmannariis, Angariis &c. Bullar. Casin. tom. 2. constit. 218. ARITMANNUS. Vide Arimannus. ARMA
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52 AR it is thus given: [Who makes Arcturus, and Orion, and the Hyades, etc.] Where Pope Gregory explains thus: [Arcturus, because it is composed of seven stars, Orion, indeed, in the very weight of the winter season, by its rising also stirs up storms, and disturbs seas and lands, book 9 of the Morals, chap. 6, on Job 9. The Hyades, with the spring growing young, come forth to the face of the sky, and when the Sun now displays the powers of his heat, they appear. For they are attached to the beginnings of that sign which the sages of the age call Taurus, and by which the Sun begins to increase, and rises more ardently to extend the spaces of the day, etc.] Ibid. ARCUATUS disease. See Aurugo. TRIUMPHAL ARCH. See Manus. AREA, and ARENARIA. See Cemetery. ARENARIUS. FR. he who goes down into the sand to fight. Gloss. on can. si testes, 4. q. 2. & 3. S. si res exigit. See Asceterium. AREOPAGUS, A'reo[n]p[ar]agos, a street of Athens named from the temple of Mars. Seneca, c. 3 of tranquility; or because it was believed that Mars had planted his spear there, as Hellaricus relates. In this famous College of Athens sat judges celebrated for integrity and reputation, who were admitted to this office only after a most rigorous examination of fitness. At night, however, and in darkness (so that they might not be moved by the sight of the accused), with the greatest silence and in writing they delivered their own judgment; hence arose that proverb, “more silent than an Areopagite,” and “sadder than an Areopagite,” to denote a man cautious in speech and grim in thought; and to express absolute uprightness in someone they would simply say, “He is an Areopagite.” This tribunal, according to Eusebius’ Chronicle, was established in the year 3649 from the foundation of the world by Solon. There were indeed priests of the idols, to whose jurisdiction matters of religion and worship belonged, and among them was Dionysius, enlightened to the faith by the Apostle, whom the Greeks call Theosophus, that is, divine in wisdom. This saint had first been Bishop of Athens, afterwards Apostle of the Gauls, where at last he triumphantly won martyrdom; in the Bishopric of Athens he was succeeded by the martyr Publius, who had previously been prince of Melita, converted to the faith by the same Apostle Paul, and ordained protobishop of that island, as the Acts of the Apostles and Baronius, year 58, no. 173, in the notes to the Martyrology of Jan. 21, and others affirm. FR. The author of the Ecclesiastical Vocabulary wrongly thought that this name of the Areopagus meant the vision of Mars. ARETINUS. FR. Whole, from the Greek name aepetu[m], which signifies integrity. [Keeping that which the Lord dipped in the Aretine dish of bread. In the life of St. Caesarius, book 1. ARGA. A worthless man, a Teutonic word Arg. Others derive it from the Greek etymology appos, that is, sluggish. [You would call him useless, and in the common word arga. Paul the Deacon, book 1 of the deeds of the Lombards, c. 24, l. 6, c. 24. ARGASTERIUM. FR. A workshop in which some art is practiced; thus on a certain stone of St. Nicholas in Carcere in Rome, where it begins, Ego Romanus AR byter, which inscription Franc. M. Torrigius fully gives in his second edition of his treatise on the Vatican Crypts, p. 321. Argasteria IV. etc., which the same author corrects to Ergasteria, but both forms may be rightly said; for Argates and Ergates means worker. See Ergasterium. ARGENTEI, thirty silver pieces for which Judas the betrayer sold his Master Jesus. How much they were worth. See Siclus. ARGUMENTARIUS, this epithet is usually applied to a hunting dog, especially a greyhound. ARGUMENTOSUS; FR. ingenious; it is sometimes taken in a good sense, as the Church sings of St. Cecilia: [Like an ingenious bee you served the Lord]: ∴ Sometimes in a bad sense, for a captious and deceitful person. [He is called by us, as it were, a lover of quarrels and contentious, and ingenious in dispute.] Luit. in legat. ARIANI. See Arriani. ARIES. Called Testirhaus, Lanicutis Recipro-cicornis. See Testirahus. ARIMANIA, dominion, power, vassalage: [Coming there into our palace together with his arimania, in our hand he seemed to swear trust and fidelity to us. Marculf. book 1 of formulas, chap. 18.] Trust, however, signifies fidelity and vassalage promised with an oath. ARIMANNA. FR. Lady, Mistress, 1. We recall from the prescriptions. ARIMANNUS. FR. Lord, 1. on the fugitive slave, on thefts. It is read in the same sense as Aritmannus. ARIMI, or the Arameni peoples. See Syri. ARIOLI. See Hydromantia. ARIMINENSES. See Tracala. ARIPPENUS. A land measure. [It had been established that a possessor from his own land should give one amphora of wine per aripennum. Gregory of Tours, book 5, chap. 28.] By some it is called Aripennis, in French Arpent. ARIPERGARE. See Albergare. ARISCADA. FR. penalty, fine, 1. on those things, on Bishops and Clerics. ARISTATON. FR. A mattress with which corpses are covered. [If anyone should place an Aristaton, that is, a stool on a dead body, or strip the dead body from it. In the Salic Law, title 57, S. 3. ARITHMETICA. See Assumatus. Numerarius. Numbers are sometimes taken for letters. See Litteratura. In arithmetic characters, the name of Antichrist is described by St. John the Evangelist. See Antichristus. Golden number. ARITMUS, equal-two, number, whence we call the science of counting Arithmetic. [In the arithms, when Israel had turned aside at Setim, they went away to commit lust with the daughters of Moab. Tertullian, book against the Gnostics, c. 3.] In arithmis, that is, in the Book of Numbers, the title of the fourth book of the Torah, or Pentateuch. ARITMANNARIUM. FR. a kind of levy. [Likewise from all Albergarii, Aritmannarii, Angarii, etc. Bullar. Casin. vol. 2, constit. 218. ARITMANNUS. See Arimannus. ARMA
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AR ARMA SACERDOTALIA, idest, paramenta sacra. {Hora verò diei tertia arma sibi deferantur sacerdotalia, quæ induet extra chorum, In quodam M.S. Codice Rotaldi Abbatis.} Vide Flamminicatus. Jurare ad arma sacra, in dict. Iuramentum. ARMAGEDON. FR. Hebraicum vocabulum.} Et congregabit illos in locum, qui vocatur hebraicè Armagedon. Apocalyp. cap. 16. n. 16.} Aliqui Interpretes existimant provenire hoc vocabulum ab Armon, quod hebraicè Palatium, seu amplam mansionem significat, & Gedon, idest, Congregatio; arbitrantes insuper hoc de Valle Iosaphat intelligi, ac voluerunt proinde, quòd in Mundi fine ibi judicium tremendum, & universale à Deo exercendum sit; sed ex vi hujus verbi non videtur Deum in ea Valle astringi ad judicandum; benè tamen in Armagedone, idest, in spatiofissimo situ omnibus præteritis, præsentibus, ac futuris usque ad illum diem hominum generationibus capacissimo. Interim, qui copiosam eruditionem super hoc verbum desiderat, legat Ludovicum Alcasar Societatis Iesu in Apocalypsim, qui affert diversas notationes, & præcipuè in Nota 4. ARMARIOLUM. Tabernaculum, in quo Corpus Christi conservatur. Vide Cophinum. ARMARIUM. FR. In Instituto Cisterciensium, Bibliothecam significat, quæ erat inter Ecclesiam, & Capituli aulam. {Quod si aliquis necesse habuerit divertere alicubi, librum suum in Armario reponat. Par. 1. cap. 71. ARMARIUS, dicebatur Monachus Oeconomus Monasterii. {Sergius namque Armarius Monasterii. In vita S. Petri Abb.} Hodiè tamen à comestibilibus custodiendis Cellerarius dicitur. Vide Cellerarius. ARMENIA. Lazul, dicta. Vide Chrysocolla. Armenorum ritus. Vide Euangelismus. Iejunium. Pate- na Hydroparastæ. Staurolatra. In eorum Ecclesiis quo musicali instrumento utantur. Vide Batillus. ARMIFACTOR. Faber, qui ferrea arma fabricat. {Et quia Marianus armifactor erat. In vita S. Deo gratias Episc. ARMILAUSA, Monachorum scapulare, quod ab armis, scapulis, & humeris pendet, & vulgariter Patientia dicitur; sed librariorum inscitia transcurata fuit littera C; nam Armiclausa scribendum est Isidorus docet. {Armilausa vulgò dicta, quòd antè, & retrò divisa, atque aperta est, in armos tantùm clausa, quasi armiclausa, C. littera ablata, lib. 19. Orig. cap. 21.} FR. Auctor Ecclesiastici Vocabularii suo more erroneus vestem brevem significare asserit. Vide Scapulare. ARMILÆ. Vide Viria. Viriola. ARNALDISTÆ, hæretici. Vide Gazarii. ARNALDUS. Vide Filius arnaldus. ARNULPHORUM terra. FR. Spoleti Ducatus, ab Arnulphis Ducibus ita appellatus. {Igitur gravia nocumenta, quæ nonnullis Civitatibus, Terris, Castris intra Patrimonium B. Petri in Tuscia, Comitatum Sabinæ, & terram Arnulpho- Hierolexicon Magri. AR 53 rum constitutis eidem Ecclesiæ Rom. subjectis &c. Extrav. de majorit. & obed. cap. unico. ARQUITIS, Toxophorus, Sagittiferus, Sagittarius. {Funduntur populi, præcedunt arquites pueri. In translat. S. Marcelli Papæ & Martyr. ARQUATUS MORBUS. Vide Aurugo. ARRERAGIUM. In statutis Equitum Melitensium significat contractum, & antiquatum debitum, seu administrationis residuum, quod ad commune Ærarium pertineat. ARRIANI, sive Ariani. FR. Hæretici Arii Alexandrini presbyteri sequaces, qui Verbum Divinum Patri non esse æquale asserebant, nec in Divinis eandem substantiam admittebant. 24. qu. 3. can. 39. Vide in Prolusione Operis. Vide Anomæi. Duliani. Gloria Patri &c. Seriniarius. Styllita. Thalia. ARRIGARE. FR. ab arra deductum, obligare, promittere, & donare significat. 1. si libertus, de successionibus. ARRIPERGARE. Vide Albergare. ARTABA. Persica frumenti mensura. {Et impendebantur in eos per dies singulos similæ artabæ duodecim. Daniel cap. 14. num. 2.} FR. ab Artabazo Pharadicis filio Parthorum Duce, vel ab Artabano Hystaspis filio, & Xerxis Patruo, hoc mensuræ nomen deductum. {Ita hujus regionis potentia tertiam Asiæ partem æquiparat, & ejus principatus (quam Satrapiam Persæ vocant) omnium principiorum longè est optimus, adeò ut Tritæchmæ Artabazi filio, qui pro Rege tributum hoc exigebat, (legunt alii, quem Rex huic tractui præfecerat) singulis diebus singulæ argenti plenæ artabæ ponderentur. Est autem artaba mensura Persica capacior, quàm Atticus Medimnus, tribus Choenicibus Atticis. Herodotus, lib. 1. ARTERIÆ pulsatio. Vide Diacopton. ARTICULARIS MORBUS. Vide Gutteria. ARTIPEX. Vide Bonausus. ARTIGRAPHUS, scriptor. Vox latino-græca. ARTOPHONION. Vide Pyxis. ARTOS. Vide Fermentatum. ARTOTYRITÆ, Hæretici, græca vox Ærππυγιται, nempè, ἀπτος, quod panem, & τυφὸς, caseum significat. FR. {Ab oblatione vocari; panem enim, & caseum offerunt, dicentes à primis hominibus oblationem à fructibus terræ, & à fructibus ovium fuisse celebratam. 24. qu. 3. cap. 39. ARTUATIM, adverb. membratim. {Is cùm comperisset Isidem uxorem incestis fratris cupiditatibus esse corruptam, occidit Osirim, artuatiunque laceravit. Iul. Firmicus, cap. 2. ARTUS. FR. nodi in corpore, sed translatè pro Episcopis ab Ecclesiasticis Scriptoribus accipitur. Gloss. in can. Advocavit. 24. qu. 1. {Artus dicuntur Episcopi, qui viriliter sustinent Ecclesiam. ARURA ἀππα, agraria mensura Ægyptiorum {Aruræ autem erant ei trecentæ uberes, & valdè optimæ. Evagr. in vita S. Anton. cap. 2. Instantem annum significantes quartam aruræ partem D 3 pin-
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AR SACERDOTAL ARMOR, that is, sacred vestments. {About the third hour of the day let the sacerdotal armor be brought to him, which he shall put on outside the choir, in a certain manuscript codex of Abbot Rotaldus.} See Flamminicatus. To swear by sacred armor, in the entry Oath . ARMAGEDON. FR. A Hebrew word.} And he shall gather them into the place which is called in Hebrew Armagedon. Apocalypse, chapter 16, no. 16.} Some interpreters think this word comes from Armon , which in Hebrew signifies palace, or a large dwelling, and Gedon , that is, gathering; further believing that this refers to the Valley of Josaphat, and thus they wished that at the end of the world the dreadful and universal judgment of God would be exercised there; but from the force of this word God does not seem to be bound to judge in that valley; rather in Armagedon, that is, in the very spacious place, capable of all human generations past, present, and future up to that day. Meanwhile, whoever desires abundant learning on this word should read Ludovico Alcasar of the Society of Jesus on the Apocalypse, who gives various explanations, especially in Note 4. ARMARIOLUM. A tabernacle in which the Body of Christ is preserved. See Cophinum. ARMARIUM. FR. In the Institute of the Cistercians, it signifies the library, which was between the church and the chapter hall. {And if anyone should need to stop somewhere, let him place his book in the armarium. Part 1, chapter 71. ARMARIUS, was the monk who served as steward of the monastery. {For Sergius, the armarius of the monastery. In the life of St. Peter the abbot.} Today, however, the one in charge of storing foodstuffs is called the cellarer. See Cellerarius. ARMENIA. Called lazul. See Chrysocolla. The rite of the Armenians. See Evangelismus. Fast. Hydropastæ paten. Staurolatra. The musical instrument used in their churches. See Batillus. ARMIFACTOR. A craftsman who forges iron weapons. {And because Marianus was an armifactor. In the life of St. Deogratias, bishop. ARMILAUSA, the monastic scapular, which hangs from the arms, shoulders, and upper arms, and is commonly called Patientia; but through the ignorance of copyists the letter C was omitted, for it should be written Armiclausa , as Isidore teaches. {Commonly called armilausa, because it is divided and open before and behind, and closed only on the shoulders, as if armiclausa , with the letter C removed, book 19 of the Origines , chapter 21.} FR. The author of the Ecclesiastical Vocabulary, in his usual erroneous way, asserts that it signifies a short garment. See Scapulare. ARMILÆ. See Viria. Viriola. ARNALDISTS, heretics. See Gazarii. ARNALDUS. See Filius Arnaldus. ARNULPHORUM land. FR. The Duchy of Spoleto, so called from the Arnulph dukes. {Therefore the grave damages which to certain cities, lands, and castles within the Patrimony of Blessed Peter in Tuscany, the Sabine county, and the land of Arnulphorum, established and subject to that Roman Church, etc. Extravag. on major and obedience, chapter unique. ARCHERS, bowmen, arrow-bearers, archers. {The people are poured forth, boy archers go before them. In the translation of Pope and Martyr St. Marcellus. ARQUATUS MORBUS. See Jaundice. ARREARAGE. In the statutes of the Knights of Malta it signifies a contracted and antiquated debt, or the remainder of an administration, which belongs to the common treasury. ARRIANI, or Arians. FR. Followers of Arius the Alexandrian presbyter, who asserted that the Divine Word was not equal to the Father, nor did they admit the same substance in the Godhead. 24, q. 3, can. 39. See in the Prologue of the Work. See Anomæi. Dulians. Gloria Patri, etc. Seriniarius. Stylites. Thalia. ARRIGARE. FR. Derived from arra , it means to bind, promise, and give. 1. if a freedman, on successions. ARRIPERGARE. See Albergare. ARTABA. A Persian measure of grain. {And there were expended on them each day twelve artabas of flour. Daniel, chapter 14, no. 2.} FR. This name of measure is derived from Artabazus, son of Pharadices, leader of the Parthians, or from Artabanus, son of Hystaspes and uncle of Xerxes. {Thus the power of this region equals a third part of Asia, and its principality (which the Persians call a satrapy) is by far the best of all principalities, so that to Tritæchmas, son of Artabazus, who exacted this tribute for the king (others read, whom the king had placed over this district), each day a full artaba of silver was weighed out. Now the artaba is a Persian measure larger than the Attic medimnus, by three Attic choenices. Herodotus, book 1. ARTERIAL pulsation. See Diacopton. ARTICULAR DISEASE. See Gutteria. ARTIPEX. See Bonausus. ARTIGRAPHUS, writer. A Latin-Greek word. ARTOPHONION. See Pyxis. ARTOS. See Fermentatum. ARTOTYRITÆ, heretics, a Greek word Ἀρτοτυρῖται, namely, ἄρτος, which means bread, and τυφός, cheese. FR. {So called from the offering; for they offer bread and cheese, saying that among the first men an offering from the fruits of the earth and from the fruits of the sheep was celebrated. 24, q. 3, can. 39. ARTUATIM, adverb, limb by limb. {When he learned that Isis his wife had been corrupted by the incestuous desires of her brother, he killed Osiris and tore him limb from limb. Julius Firmicus, chapter 2. ARTUS. FR. Knots in the body, but figuratively taken by ecclesiastical writers for bishops. Gloss. in can. Advocavit. 24, q. 1. {Artus are bishops who manfully sustain the Church. ARURA ἀππα, an agrarian measure of the Egyptians {And the aruræ were three hundred fertile and very excellent ones. Evagrius, in the life of St. Anthony, chapter 2. Signifying the approaching year the fourth part of an arura ...
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34 A S pingunt. Est autem arura terræ mensura centum complectens cubitos. Herapol. lib. 1. cap. 5. ASBESTOS, , græcè inextinguibilis, à verbo , quod extinguo significat, est lapis genus ita vocatus. [Asbeston, Arcadiæ lapidem, proptereà sic vocari, quòd accensus semel jam non possit extingui. S. Aug. lib. 21. de Civit. Dei cap. 5.] FR. Plinius verò, lib. 31. c. 10. in Arcadiæ montibus nasci scribit coloris ferrei. ASCETA. Monachus, vel Gladiator. Vide Asceterium. ASCETERIUM, . Monasterium: à verbo græco, , exerceo, laboro, disco &c. [Ad Monasteria, & Asceteria, id est, loca, in quibus se exercent, prompto, & alacri venirent animo, Metaphr. in vita S. Martini.] Significat etiam Palæstram, & Asceta, , tam Monachus, quàm Athleta subauditur, nam ille luctam spiritualem, & hic corporalem exercent. Collegium Funerariorum, in quibus octo Moniales, & tres Acolythi ad sepeliendos mortuos se exercebant, quod ab Anastasio Imperatore fuerat fundatum, etiam Asceterium dicebatur, ut ex confirmatione ejusdem à Justiniano facta, sic habetur: [Redditum funeribus destinatum à Divæ memoriæ Anastasio Imperatore confirmavit, & funeribus deputavit, & dedi singulis cadaveribus, sive singulis lecticis unum Asceterium, id est, octo Sanctimoniales, & tres Acolythos. Julian. Antecess. Novell. 13.] Vide Metanæa. ASCETICON, , exercitium, sic appellatus fuit quidam Messalianorum hæreticorum liber, quem Concil. Ephesinum damnavit; horum errores in voce Precatores referentur. ASCETRIA, , Monialis, à verbo græco , quod exerceri significat. [Omnibus autem, qui in sæcularibus versantur, & iis maximè, qui scænicè tractant viris, ac mulieribus, atque etiam his qui præsunt interdicimus, ne Monachi habitu, vel Ascetriæ utantur. Balsam. in can. 63. Trull.] Quare in, epist. 54. lib. 11. D. Gregorii mendosè Assistriam habetur. FR. Ascetria aliquid aliud à Moniali distinctum videtur significare, quia illam D. Gregorius à Diaconissia, & Monacha, quam Monastriam vocat, distinguit inquiens: [Si quis contra aliquem Clericum, Monachum, aut Diaconissam, aut Monastriam, aut Ascetriam habet actionem, &c. can. de persona. 11. q. 1. ubi Gloss. habet, Ascetriam, id est, inclusam. In Indice Critico d. D. Gregor. Papa notatur Asceterium, sed debebat imprimi Ascetria. ASCITÆ, Hæretici. [Ascitæ ab utre sic appellati sunt, enim græcè, latinè uter dicitur, quem perhibentur inflatum, & opertum circuire bacchantes, tanquam ipsi sint Evangelici utres novi, vino novo repleti. Aug. lib. 6. de hæres. ASCLIPIDOTUM. Vide Socordium. ASCOPERA, uter, ex græca voce sit . [Imposuit Abræ suæ ascoperam vini. Judith cap. 11.] FR. Quare non benè intellexit Calepinus hoc vocabulum, licèt sit compositum ex , A S quod uter sonet, & græcè sacculum significans, non ideò saccus est, ut ipse asserit, sed uter ad modum sacci, ad distinctionem conceptaculi, quod uter, uterus, & uterum etiam dicitur. Insuper Ascoperæ synonymum est culeus, vel culeus. [Nisi culleis mihi deportaretur oleum, cras saxo culleo deportare in pergula: dixit Plautus in Pseud. Scena 2. act. 1.] Inde de Nerone, cap. 4. ait Suetonius, quod inter probra in eum scripta, hoc fuit unum, nempè, in collo statuæ ipsius [Ascopera ligata, simulque titulus; Eo quid potui? sed tu culeum meruisti.] Igitur Ascopera, & Culeus, sunt hìc manifestè synoyma, quibus alluditur poena, quam Nero ob matricidium meruerat, nam patricidæ in culeo cum cane, famia, gallo, & serpente inclusi in mari projiciebantur; unde affabre Iuvenalis inquit: ------------------------Quis tam Perditus, ut dubiter Senecam preferre Neroni? Cujus supplicio non debuit una parari Simia, nec serpens unus, nec culeus unus. Ex dictis ergo sit duplex contra Calepinum illatio, prima, scilicet, ex Juditha, & Suetonio, quòd in sacris, profanisque scripturis idem sit Vter, & Ascopera. Secunda, quòd synoyma sint Vter, Ascopera, & Culeus, vel Culeus. ASCUS FR. Cymba. [Si quis navem, vel ascum de intro clavem furaverit. In Iege Salica, tit. 23. ß. 3. ASINARII, dicti sunt Christiani. Vide Baron. an 42. nu. 33. an. 201. num. 21. & 22. ASINO, verbum, FR. significat super asinum iter facere. [Asinando, equitando, ambulando. Luitpr. in legat. ASIONGABAR. FR. Civitas, quæ Beronica, Veronica, seu Berenice dicitur. Vide Hæmoroissa. ASISA. Vide Assisa. ASOMATOS, , incorporeus, impalpabilis. ASOTIA, , luxuria, lascivia, intemperantia, ita dicta à verbo , luxu diffluo, sumpto ab Asostorum populo, quòd esset luxu & comessationibus infamis. De his Cicero agit 3. de Finibus: [Nolim enim mihi fingere Asotas, ut soletis, qui in mensas vomant, & de conviviis auferantur.] ASPATICUM, , salutatorium, mansio, diversorium Ecclesiæ contiguum, seu Sacrarium, in quo Episcopus sacris indumentis vestiebatur pro solemnibus celebrationibus, ibique à Clericis obsequio, & ejus manuum osculatione salutabatur. Ideo Salutatorium locus hic appellatus est: Vide suo loco. [Postquam Theodosius venit ad templi ambitum, non ingressus est in divinum Templum, accedens autem ad Ambrosium Pontificem in aspatico, eum rogavit. Theod. lib. 5. hist. cap. 18.] At quia in eadem mansione hospitabantur Peregrini (ut in verbo Salutatorium dicetur) ideo Matatorium dictum fuit, quod Xilander super illa verba Cedreni: [Per dexteram partem ivit in metatorium] in ejus ad dictum Auctorem notis, num. 235. non intelligere hujus vocabuli significatum fateatur. FR. Hoc quippe non est novum in Gulielmo
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34 A S pingunt. But arura is a measure of land, containing one hundred cubits. Herapol. lib. 1. cap. 5. ASBESTOS, in Greek, “inextinguishable,” from the verb which signifies “I extinguish,” is the name given to a kind of stone. [Asbeston, the stone of Arcadia, is so called because, once lit, it can no longer be extinguished. S. Aug. lib. 21. de Civit. Dei cap. 5.] FR. Pliny, however, lib. 31. c. 10, writes that it is born in the mountains of Arcadia and is of an iron color. ASCETA. Monk, or gladiator. See Asceterium. ASCETERIUM. Monastery: from the Greek verb, I exercise, labor, learn, etc. [They would come to monasteries and asceteria, that is, places in which they exercise themselves, with a ready and eager mind, Metaphr. in the life of St. Martin.] It also signifies a palestra, and by Asceta, both monk and athlete are understood, for the former practices spiritual wrestling and the latter bodily wrestling. A collegium of funerary attendants, in which eight nuns and three acolytes exercised themselves in burying the dead, which had been founded by Emperor Anastasius, was also called an asceterium, as appears from its confirmation made by Justinian, thus: [The place assigned to funerals, confirmed by the Emperor Anastasius of blessed memory, and appointed for funerals, and I gave to each corpse, or to each bier, one asceterium, that is, eight holy women and three acolytes. Julian. Antecess. Novell. 13.] See Metanæa. ASCETICON, exercise; thus was called a certain book of the Messalian heretics, which the Council of Ephesus condemned; the errors of these will be referred to under the word Precatores. ASCETRIA, nun, from the Greek verb which means “to exercise oneself.” [Moreover, we forbid all who are engaged in secular affairs, and especially those who deal with stage-players, men and women, and also those who are in authority, to use the habit of monks or ascetriae. Balsam. in can. 63. Trull.] Therefore in epist. 54, lib. 11 of St. Gregory, the reading Assistriam is corrupt. FR. Ascetria seems to signify something distinct from a nun, because St. Gregory distinguishes it from a deaconess and from a nun, whom he calls monastria, saying: [If anyone has an action against any cleric, monk, deaconess, nun, or ascetria, etc. can. de persona. 11. q. 1. where the Gloss has: Ascetria, that is, an enclosed woman. In the Critical Index of the said Pope Gregory, Asceterium is noted, but it should have been printed Ascetria. ASCITÆ, heretics. [The Ascitae were so called from a wineskin; for in Greek it is called askos, in Latin uter, and they are said to have gone about with an inflated and covered wineskin, dancing wildly, as if they themselves were the evangelical new wineskins, filled with new wine. Aug. lib. 6. de hæres.] ASCLIPIDOTUM. See Socordium. ASCOPERA, a wineskin, from the Greek word . [She put her wine-skin on her servant Abram. Judith cap. 11.] FR. Therefore Calepinus did not understand this word well, although it is composed of , which sounds like uter, and in Greek signifies a pouch; for this reason it is not a saccus, as he asserts, but rather a wineskin in the manner of a sack, in distinction from a receptacle, which is also called uter, uterus, and uterum. Moreover, Ascopera is synonymous with culeus, or culeus. [Unless oil were carried to me in cullei, tomorrow I will have it carried up to the upper room in a stone culleus: Plautus said this in Pseud. Scene 2, act. 1.] Hence, in Nero, cap. 4, Suetonius says that among the insults written against him, this was one, namely, that on the neck of his statue there was [Ascopera ligata, together with the inscription; “What could I do? But you deserved the culeus.”] Therefore Ascopera and Culeus are here clearly synonyms, by which the punishment is alluded to that Nero had deserved for matricide; for parricides were enclosed in a culeus with a dog, a monkey, a rooster, and a snake, and thrown into the sea; whence Juvenal elegantly says: ------------------------Who is so Lost as to doubt whether to prefer Seneca to Nero? For whose punishment not one monkey, nor one serpent, nor one culeus should have been prepared. From what has been said, therefore, there is a twofold inference against Calepinus: first, namely, from Judith and Suetonius, that in sacred and profane writings the same thing is meant by Uter and Ascopera. Second, that Uter, Ascopera, and Culeus are synonyms, or Culeus. ASCUS FR. A boat. [If anyone stole from inside a ship, or an ascus, the key. In the Salic Law, tit. 23. ß. 3. ASINARII, Christians were called this. See Baron. an. 42, no. 33; an. 201, nos. 21 & 22. ASINO, verb, FR. means to travel on an ass. [Asinando, riding, walking. Luitpr. in legat. ASIONGABAR. FR. A city, which is called Beronica, Veronica, or Berenice. See Hæmoroissa. ASISA. See Assisa. ASOMATOS, incorporeal, impalpable. ASOTIA, luxury, wantonness, intemperance, so called from the verb meaning to flow away in excess, taken from the people of the Asostoi, because they were infamous for luxury and feasting. Cicero speaks of these in 3 de Finibus: [For I do not wish to imagine the Asoti for myself, as you are accustomed to do, who vomit onto the tables and are carried away from banquets.] ASPATICUM, salutatory, a dwelling, a lodging adjoining the church, or a sacristy, in which the bishop was vested with sacred garments for solemn celebrations, and there he was greeted by the clergy with service and with the kissing of his hands. Therefore this place was called the salutatorium: see there. [After Theodosius came to the temple precinct, he did not enter the divine Temple, but approaching Ambrose the Pontiff in the aspaticum, he asked him. Theod. lib. 5. hist. cap. 18.] But because pilgrims also lodged in the same dwelling (as will be said under the word Salutatorium), it was therefore called a matatorium, which Xilander, in his notes on that author, no. 235, admits that he does not understand the meaning of this word in the cited passage of Cedrenus: [He went by the right side into the metatorium]. FR. This certainly is nothing new in Gulielm
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AS mo Xilandro, nam uti hæretico, in multis impostore, ac à piis Catholicorum monumentis averso, ideò ejus scripta in Indice prohibitorum librorum interdicta sunt. Metatorium igitur est spatium in agro dimensum, seu area ad constructionem designata, inde Metatores dicti sunt exercitus Præcursores, & Prædomi, qui italice Forieri dicuntur: hinc Vegetius inquit: {Metatores in castris dicuntur, qui præcedentes, locum castris idoneum eligunt, lib. 2. cap. 7.} Et Optatus Milevitan. 2it: {Nam cùm missos ante venturos milites metatores, (ut fieri solet) mitterentur, lib. 3.} Ubi notat Franc. Baldoinus: {Et in iis ascribit, quos in Codice constitutionum dicitur potiùs fuisse mensorum, lib. 1. & 5. de metat. Metata dicuntur in jure civili hospitia, quæ provinciales præbere jubentur militibus, & metatores ipsi hospites, qui excipiuntur, lib. 9. C. de metat. Sed Optatus ita vocat eos, qui præmittuntur, ut hospitia priùs designent in commentario Suidæ dict. metætæ. } Sic eodem pacto Mensor, Metator, Metatorium, & Mensorium hìc diversorii, & mansionis locus appellatur, & nos Præparatorium dicemus; æquè igitur mansio pro militibus, vel peregrinis hospitandis eodem vocabulo appellata fuit, & quia synonimicè eadem mansio Præparatorium erat, hinc pro Sacrario, in quo instrumenta ad sacra conficienda, & ipse celebrans ad ritè celebrandum præparantur, Præparatorium, Mensorium, & Metatorium promiscuè appellabatur: ∴: Sidonius Apollinaris, lib. 8. cap. 11. {Huic quodam tempore Burdegalium invisens, Metatoriam paginam quasi cum musa prævia mihi.} De prævia epistola dixit. FR. De præcedentibus lacrymis S. Victor Uticensis dixerat: {Quòd jam homo Dei metantibus lacrymis miserat Legatum in Cælo. De persecut. Vandalica, lib. 3.} ac de gaudio præcurso idem Sanctus lib. 2. {Fit strepitus gaudio metante irrevocabillis populorum}: ∴: Metatus, hoc est diversorium, seu Hospitale. {Velociter ad metatum vadit, invenitque infirmum febre plenum. Greg. Turon. lib. 6. cap. 7. Mundabuntur enim longo tempore sacrificii domus, sanctitatis hospitium, metatus Metatoris Christi. Chrysol. Serm. 91.} Item græcè Diaconicum, vel Diaconion, id est, ministratorium dicitur: {Polt dictam Terriam, & Sextam, vadit sanctissimus Patriarcha in metatorium, sive Diaconicum, & exit ad sanctum Altaire. Bucholog. Græcum. Quoniam non oportet insacratos ministros licentiam habere in secretarium, quod Græci Diaconion appellant, ingredi, & contingere vasa dominica. Concil. Agath. can. 66.} FR In Liturgia, quæ circumfertur sub nomine S. Marci, habetur, quòd Sacerdos in fine Missæ dicat: {Sit nomen Domini benedictum &c. Sacerdos orat in Diaconico.} Ubi ejus Interp. malè adjunxit hæc verba: {Hoc est sacro Armario, seu Sacristia.} Parùm de Græcorum ritu informatus; nam Græci Sacerdotes in fine Missæ antequàm populum benedicant, descen- AS 55 dunt de Altari, & ad sacrarium semoti orant; non autem ad Sacristiam eunt, ut malè Interpres intellexerat. Apud Græcos Diaconion intelligitur etiam liber, in quo continentur preces à Diacono in Missa, & in Horis canonicis cantandæ, vel administrationis liber. Igitur Aspaticum, Metatorium, Metatus, Diaconicum, seu Diaconion, & Salutatorium, promiscuè pro Sacrario, & Hospitali peregrinorum, & infirmorum accipitur. Metator verò significat Præcursores, ut suprà visum est, & in præallegata Chrysologi verba Metatoris Christi, de ejus Præcursores Joanne Baptista intelligitur. Vide Meta in significatione termini. ASPERGILLUM, aspersorum, quo aqua benedicta porrigitur, vel aspergitur. {Aspergilla ex puro auro, quamplurimos etiam calices, & acerras, & quæcunque mysticis cæremoniis peragendis erant consecrata, spoliantes, propriis suis possessionibus ascribebant. Agathia, lib. 2. seu 3. hist.} De Hyssopo, & Ocymo, quando illis loco aspergilli utendum sit, diximus supra in dict. Aqua benedicta. Aspergillo non porrigitur aqua benedicta Superiori, vel Ecclesiæ Titulari, sed illud osculando in manu ipsius traditur: sic etiam indecens est, ubi adest in ingressu Ecclesiæ Clericus, vel Sacerdos, quòd aliquid sæcularis porrigat aspergillum Magnatibus, cujus rei Hispani rigorosi observatores se ostendunt. Cæterum. Vide Aqua benedicta. Spargillum. ASPERGO. FR. pro diffamo. {De Leone Fratre, & Coepiscopo nostro sinister rumor asperserat. 2. qu. 5. can. Habet. ASPRATUS, res quæ scabit, & erodit. {Si quid intus metrica producerit, non minùs forti, & asprata lima poliri. Sidon. 1. 4. Epist. 8.} Apud eundem Asprodo, & Aspritudo pro asperitate invenitur. ASPRUM, Album; græcè d : unde Asprum vestimentum album significat. In Græcia moneta quædam Asprum dicitur propter argenti albedinem, quod nomen apud Turcas hodie remansit, æquivaletque monetæ Etruscae, quæ gratia vocatur, id est, sex Romæ quadrantes. {Dedit ei ex vectigalibus frumenti asprorum quinquaginta millia. Phranz. lib. 3. cap. 29. FR. Penes Latinos Asper, & Asprum dicebatur. Persius: Quid asper urile nummus habet? Et Suetonius in Nerone: {Exigitque ingenti fastidio, & acerbitate nummum asprum.} In quo vocabulo Calepinus denormat, inquens: {Asper nummus dici putatur, qui recenter cusus, signatusque est, quod plusculum asperitatis habeat, quàm ille, qui jam manibus tritus est} An non manifestum est Persio supra vilem nummum fuisse? & ex Suetonio, quod fastidio ingenti, & acerbitate nequierat ille alium nummum, quàm vilem asprum exigere? Asper igitur nummus ideo sic dicitur, quia ex Thracia incusus proveniebat, Græci enim Thraces, id est, Aspros appellabant, & res aspra , & , temerarius, ferox, unde , Thracia dicitur. Cæterum potest etiam asprum analogicè ex albedine dici, ut Aristoteles ait lactem cum sacchato convenire in albedi- D 4
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AS but Xilandro, as a heretic, in many things an impostor, and turned away from the pious monuments of the Catholics, therefore his writings were forbidden in the Index of prohibited books. Metatorium, then, is a space measured out in a field, or a place designated for construction; hence the army’s advance parties and forerunners are called Metatores, which in Italian are called Forieri: thus Vegetius says: {Metatores in castris dicuntur, qui præcedentes, locum castris idoneum eligunt, lib. 2. cap. 7.} And Optatus of Milevis says: {Nam cùm missos ante venturos milites metatores, (ut fieri solet) mitterentur, lib. 3.} On which Franc. Balduinus notes: {Et in iis ascribit, quos in Codice constitutionum dicitur potius fuisse mensorum, lib. 1. & 5. de metat. Metata in civil law are called the lodgings which provincials are ordered to provide for soldiers, and the metatores themselves are the guests who are received, lib. 9. C. de metat. But Optatus so calls those who are sent ahead, so that they may first designate the lodgings, in the commentary on Suidas, dict. metætæ. } In the same way, Mensor, Metator, Metatorium, and Mensorium are here called the place of lodging and abode, and we shall say Præparatorium; similarly, then, the place for housing soldiers or pilgrims was called by the same term, and because the same abode was synonymously a Præparatorium, hence for a Sacrarium, in which the implements for carrying out sacred rites, and the celebrant himself for duly celebrating, are prepared, it was called interchangeably Præparatorium, Mensorium, and Metatorium: ∴: Sidonius Apollinaris, book 8, chap. 11, says: {Huic quodam tempore Burdegalium invisens, Metatoriam paginam quasi cum musa prævia mihi.} He said this of a preceding letter. FR. Of the preceding tears Saint Victor of Utica had said: {Quòd jam homo Dei metantibus lacrymis miserat Legatum in Cælo. De persecut. Vandalica, lib. 3.} and of the forerunner of joy the same Saint says in book 2: {Fit strepitus gaudio metante irrevocabillis populorum}: ∴: Metatus, that is, a lodging or hospice. {Velociter ad metatum vadit, invenitque infirmum febre plenum. Greg. Turon. lib. 6. cap. 7. Mundabuntur enim longo tempore sacrificii domus, sanctitatis hospitium, metatus Metatoris Christi. Chrysol. Serm. 91.} Likewise in Greek it is called Diaconicum, or Diaconion, that is, a ministering place: {Polt dictam Terriam, & Sextam, vadit sanctissimus Patriarcha in metatorium, sive Diaconicum, & exit ad sanctum Altaire. Bucholog. Græcum. Quoniam non oportet insacratos ministros licentiam habere in secretarium, quod Græci Diaconion appellant, ingredi, & contingere vasa dominica. Concil. Agath. can. 66.} FR In the Liturgy circulated under the name of St. Mark, it is stated that the Priest at the end of Mass says: {Sit nomen Domini benedictum &c. Sacerdos orat in Diaconico.} Where his interpreter wrongly added these words: {Hoc est sacro Armario, seu Sacristia.} He was little informed about the Greek rite; for the Greeks, at the end of Mass, before blessing the people, descend from the Altar and pray in the secluded sanctuary; they do not go to the sacristy, as the interpreter wrongly understood. Among the Greeks, Diaconion is also understood as the book in which are contained the prayers to be sung by the deacon in Mass and in the canonical hours, or the book of administration. Therefore Aspaticum, Metatorium, Metatus, Diaconicum, or Diaconion, and Salutatorium, are taken interchangeably for the sacrarium, and for the hospice of pilgrims and the sick. Metator, however, signifies forerunners, as seen above, and in the above-cited words of Chrysologus, Metatoris Christi, it is understood of his forerunner John the Baptist. See Meta in the meaning of a boundary marker. ASPERGILLUM, aspersorum, the instrument by which holy water is sprinkled or poured. {Aspergilla ex puro auro, quamplurimos etiam calices, & acerras, & quæcunque mysticis cæremoniis peragendis erant consecrata, spoliantes, propriis suis possessionibus ascribebant. Agathia, lib. 2. seu 3. hist.} We have spoken above, under Aqua benedicta, of Hyssop and Ocymum, when those are to be used in place of the aspergillum. Holy water is not handed with the aspergillum to the Superior or Titular of the church, but it is given into his hand by kissing it; likewise it is improper, where a cleric or priest is present at the entrance of the church, for a layman to hand the aspergillum to dignitaries; the Spaniards show themselves to be rigorous observers of this. Otherwise, see Aqua benedicta. Spargillum. ASPERGO. FR. for defamation. {De Leone Fratre, & Coepiscopo nostro sinister rumor asperserat. 2. qu. 5. can. Habet. ASPRATUS, a thing that scratches and erodes. {Si quid intus metrica producerit, non minùs forti, & asprata lima poliri. Sidon. 1. 4. Epist. 8.} In the same author, Asprodo and Aspritudo are found for roughness. ASPRUM, white; in Greek d : hence an asprum vestment means a white garment. In Greece a certain coin is called Asprum because of the whiteness of silver; this name has remained among the Turks today, and it is equivalent to the Etruscan coin called the grana, that is, six Roman quadrantes. {Dedit ei ex vectigalibus frumenti asprorum quinquaginta millia. Phranz. lib. 3. cap. 29. FR. Among the Latins Asper and Asprum were also said. Persius: Quid asper urile nummus habet? And Suetonius in Nero: {Exigitque ingenti fastidio, & acerbitate nummum asprum.} In this word Calepinus misapplies the rule, saying: {Asper nummus dici putatur, qui recenter cusus, signatusque est, quod plusculum asperitatis habeat, quàm ille, qui jam manibus tritus est} Is it not clear from Persius above that it was a base coin? And from Suetonius, that by his great disdain and harshness he could not demand any other coin than a base asprum? Therefore the coin is called asper because it came minted from Thrace; for the Greeks called the Thracians Aspros, that is, white, and also the thing aspra, and , rash, fierce, whence , Thrace is called. Moreover, asprum can also be said analogically from whiteness, as Aristotle says that milk agrees with sugar in whiteness— D 4
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56 A S ne; unde æquè dicimus album ut lac, vel ut saccharum; sic per albes Traces, eo modo, quo per nigros Æthiopes, vel Libycos interiores intelligimus. Vide Diasprum. Ejus anthitesis. Vide Aquilus in dict. Daemon. ASSARTUM, Campus dicitur à gallico vocabulo Essarter, quod arbores cædere significat, sic Assartum ubi jam cæsis plantis, seminarium liberum fit. [Assartis factis in illis boscis post illud tempus. Matth. Parisius an. 1215. ASSERTULA, levis assertio. [Vide etiam ne tuæ assertulæ inediali nuditate laborent. Fulb. Carnot. epist. 79. ASSESSOR. Vide Paredrus. ASSIDEI. FR. Hæc non fuit secta inter Hæbræos, ut aliqui autumant; sed ita appellabantur Mosaicæ legis observatores, ad distinctionem Apostatarum. Vox enim Cassidim hebraicè sonat justos, ac pios. ASSIDUATUS, habituatus. [Flagello Domini pulvis excutitur, quem ad deformationem animæ iniquitas assiduata congessit. Petr. Blesen. epist. 31. ASSIS, moneta. Vide Dipondium. ASSISA, vel Assisa, & Assisa, statutum, præfixum tempus, redditus, tributum, à gallico vocabulo Assis. Unde Assisores tributorum exactores dicuntur. In Melita hoc vocabulum adhuc durat in significatione taxæ, seu gabellæ Principi solvendæ. FR. [Eodem anno Rex fecit generaliter acclamari, ut legalis assisa panis sub poena collistrigiali observaretur. Math. Paris. ad an. 1203. Secundùm Assisiam, quæ consuevit fieri. In extrav. commun. de decimis. ASSISTENTES in Missa. Vide Ministri Altaris. ASSISIUS. FR. Beneficiatus. [Absentes canonicos, & Assisios revoces ad residendum in Ecclesia. De Præbendis, & dignit. cap. cùm ad hoc, de Cler. non residentibus.] Ubi Gloss. [Assisios vocat beneficiatos &c. Dicuntur Assisii, quasi assidui: in multis Ecclesiis sunt plures tales, qui mansionarii dicuntur.] Et Antonius Nebrisen. in suo Vocabulario. [Assisii dicuntur vulgò Mansionarii, eò quòd assiduè ministrent Ecclesiæ, sunt beneficiati, & non Canonici.] Hoc officium Canonico Altarario, vel Altaristæ in Basilica Vaticana à Sixto IV. translatum fuit, qui inter alias obligationes, singulis diebus, vel saltem qualibet hebdomada visitare Altaria ejusdem Basilicæ tenetur, ut ex Bulla ejusdem Pontificis apud Torrigium de Cryptis Vatic. impress. secunda pag. 529. apparet. ASSUMENTUM, junctura panni, seu alterius textilis, quæ in additionem alicujus vestis consuitur: Nemo assumentum panni rudis assuit vestimento veteri. Marci, cap. 2. ASSUMMATUS, computationis numericæ in sum[m]am reductus. [Summa debitorum ad sexagintas marcas assummata. Paris. in 1. Vitis Abb.] Vide Arithmetica. ASSUMO. FR. Eligo. Assumptus, electus. Assumptor, elector. De Electione in sexto, cap. 17. A S ASSUMPTIO DEIPARÆ. Vide Fanagia. Pausatio. ASSUMPTOR. FR. Elector. de Elect. in sexto c. 17. ASSURGO. Audeo, præsumo, frequenter in Regist. S. Gregorii: [Sed quoniam hoc facere non assurgit, lib. 10. c. 24. Causam Clerici sui, aut no-luisset, aut non assurgeret definire, I. S. cap. 25. ASTARTHÆ. FR. Sidoniorum Dea. [Colebar Salomon Astarthen Deam Sidoniorum, 3. Reg. II. nu. 5. & 13.] Hæc juxta Antiquorum fabulas, Venus erat, & simul Libitina, illa luxuriæ, at hæc defunctorum Dea, ut significarent, quòd libidinis intemperantia accelerat mortem. Vide Salambona. Thammus. ASTERISCUS, stellulam denotat, quæ interpungitur pro signo in Biblia sacra, & in aliis Codicibus, ad significandum, quòd ibi aliquid traductionis, seu explicationis deficiat, atque in margine textus ad supplementum contra signatur. Ad instar enim stellæ claritudinem ingerit textili verbo aliàs obscuro; ideò Signum radians à Hieronymo vocatur. Græcè autem dedignos nedum hoc signum, sed etiam aurea, vel alterius metalli stellula significat, quæ ponitur super patenam ad sacra dona tegenda cum pusilla Cruce in vertice, quod fit, ut velum, quo patena cooperitur, elevatum sustentetur, ne Eucharistiæ Sacramentum in patena positum tegat; hac enim cæremonia stella felicis ominis denotatur, quæ Magos ad Regum Regem duxit, superstetitque, ubi ille erat; quod ex verbis Sacerdotis, dum ponit hanc stellam super patenam, colligitur; sic enim ait, [Et veniens stella assitit super, ubi erat puer positus.] Devius igitur in observationibus ad Euchologium fuerat Isacius Haubertus, quando Asteriscum, quo sacra dona cooperiuntur, velum fuisse stella ornatum asseruerat. Est præterea aliud signum Asterisco contrarium, & Obeliscus dicitur, ad formam acus, qui à Græcis obelos dicitur, à quo provenit denominativum obelios, quo signo notarum significatur esse in textu superfluum. FR. Hujusmodi signum à Quintiliano Virgula censoria appellatur. De hujusmodi signo D. Gregorius inquit: [Sed is, qui loca aliqua esse hæretica signo contra posito ostendit. In Regist. I. 5. epist. 14.] At de utroque signo ad Augustinum ita Hieronymus scripserat: [Et ubicunque virgulæ, id est, obelisci sunt, significatur, quòd septuaginta plus dixerint, quàm habetur in Hebræo, ubicunque autem asterisci, id est, stellulæ prælucentes, ex Theodotionis editione ab Origene additum est.] Vocem autem hanc ita prægnantem reddidit sensus, ut sub eadem nomenclatura ingentes illæ Ægyptiorum pyramides concipiantur, & Obelisci vocentur, quorum multi Romæ à Sixto V. erecti non sine admiratione ex integro lapide conspiciuntur variis hieroglyphycis effigiati, & signanter obeliscus Agonalis plateæ Innocentii X. jussu erectus; in eo siquidem ad honorem Numinis Triformis sculta fuisse hieroglyphica Athanasius Kitker Societatis Iesu explicat, quòd Symbolum effet Sanctissimæ Triadis. ASTRO-
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56 A S nor; in the same way we say white, as milk or as sugar; so by the white Thracians, in the same way as by the black Ethiopians or the inland Libyans, we understand. See Diasprum. Its antithesis. See Aquilus in the entry Daemon. ASSARTUM, a field is so called from the French word Essarter, which signifies to cut down trees; thus Assartum is where, after the plants have been cut down, the ground becomes free for planting. [Assartis factis in illis boscis post illud tempus. Matth. Paris. in the year 1215. ASSERTULA, a slight assertion. [See also lest your little assertions suffer from a naked, unadorned state. Fulb. Carnot. epist. 79. ASSESSOR. See Paredrus. ASSIDEI. FR. This was not a sect among the Hebrews, as some suppose; but so were called the observers of the Mosaic law, in distinction from apostates. For the Hebrew word Cassidim means the just and the pious. ASSIDUATUS, made habitual. [By the Lord’s scourge the dust is shaken off, which in its habitual wickedness had gathered to the deformation of the soul. Petr. Blesen. epist. 31. ASSIS, a coin. See Dipondium. ASSISA, or Assisa, & Assisa, a statute, a fixed time, rent, tax, from the French word Assis. Hence tax-collectors are called Assisores. In Malta this word still survives in the sense of a tax, or tribute, to be paid to the Prince. FR. [In the same year the King caused it to be publicly proclaimed that the legal assisa of bread should be observed under penalty of the stocks. Math. Paris, ad an. 1203. According to the assisa, as was customary to be done. In extrav. commun. de decimis. ASSISTENTES at Mass. See Ministers of the Altar. ASSISIUS. FR. A beneficed cleric. [Call back the absent canons and Assisii to reside in the church. De Præbendis, & dignit. cap. cùm ad hoc, de Cler. non residentibus.] Where the Gloss says: [He calls Assisii beneficed clerics, etc. They are called Assisii, as if assiduous: in many churches there are several such, who are called mansionarii.] And Antonius Nebrissensis in his Vocabulary: [Assisii are commonly called mansionarii, because they minister assiduously to the Church; they are beneficed, and not canons.] This office was transferred by Sixtus IV. to the Canon Altararius, or Altarist, in the Vatican Basilica, who among other obligations is bound each day, or at least each week, to visit the altars of that Basilica, as appears from the Bull of the same Pontiff in Torrigius, de Cryptis Vaticanis, printed second edition, page 529. ASSUMENTUM, the joining of cloth, or of another textile piece, sewn on as an addition to some garment: No one sews a patch of undressed cloth onto an old garment. Mark, chapter 2. ASSUMMATUS, a numerical calculation reduced to a sum. [The sum of the debts amounted to sixty marks. Paris. in 1. Vitis Abb.] See Arithmetic. ASSUMO. FR. To choose. Assumptus, chosen. Assumptor, chooser. De Electione in the sixth, cap. 17. A S ASSUMPTIO DEIPARÆ. See Fanagia. Pausatio. ASSUMPTOR. FR. Elector. de Elect. in the sixth c. 17. ASSURGO. I dare, I presume, frequently in the Register of St. Gregory: [But since he does not dare to do this, lib. 10. c. 24. To decide the case of his cleric, either he would not, or he would not venture to decide, I. S. cap. 25. ASTARTHÆ. FR. The goddess of the Sidonians. [I worshipped Solomon’s Astarthen, the goddess of the Sidonians, 3 Kings II. no. 5 & 13.] According to the fables of the ancients, she was Venus, and at the same time Libitina: the one the goddess of lust, the other of the dead, to signify that the intemperance of lust hastens death. See Salambona. Thammus. ASTERISCUS denotes a little star, which is marked as a sign in Holy Scripture and in other codices, to signify that something of the translation or explanation is lacking there, and in the margin of the text it is marked as a supplement opposite the line. For, like a star, it brings brightness into an otherwise obscure written word; therefore it is called by Jerome a shining sign. In Greek, however, dedignos denotes not only this sign, but also a golden or other metallic little star, which is placed over the paten to cover the sacred gifts with a small cross at the top; this is done so that the veil with which the paten is covered may be kept raised and not cover the Sacrament of the Eucharist placed on the paten. For by this ceremony is denoted the star of happy omen, which led the Magi to the King of Kings and stood over where he was; this is gathered from the words of the priest when he places this star over the paten: for thus he says, [And coming, the star stood over where the child was placed.] Accordingly, Isaac Haubertus went astray in his observations on the Euchologium when he asserted that the Asterisk, with which the sacred gifts are covered, was a veil adorned with a star. There is furthermore another sign opposite to the Asterisk, and it is called the Obeliscus, in the form of a needle, which in Greek is called obelos, from which comes the derivative obelios, by which sign of marks it is signified that something is superfluous in the text. FR. Quintilian calls this kind of sign a censorial rod. Concerning such a sign St. Gregory says: [But he, who shows that certain places are heretical, by placing a sign against them. In Regist. I. 5. epist. 14.] But concerning both signs Jerome had written thus to Augustine: [And wherever there are rods, that is, obelisks, it is signified that the Seventy said more than is found in the Hebrew; wherever, however, there are asterisks, that is, shining little stars, what was added from Theodotion’s edition by Origen is indicated.] This word was made so rich in meaning that under the same nomenclature those great Egyptian pyramids are understood and called obelisks, many of which are seen in Rome, erected by Sixtus V., not without admiration, standing complete from one whole stone, adorned with various hieroglyphics, and especially the obelisk of the Piazza Navona, erected by order of Innocent X.; in it, indeed, Athanasius Kircher of the Society of Jesus explains that hieroglyphics were carved in honor of the Triple Godhead, because it was a symbol of the Most Holy Trinity. ASTRO-
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A ASTROLABIUM. FR. licèt hæc vox (quæ græcè astrorum mensuram significat) denotare solet astronomicum instrumentum, quo positio stellarum dignoscitur; 4 amen in Canonibus pro aspectu syderum ab Astrologis contemplato accipitur, seu figura positionum planetarum, ex qua superstitiosè divinatur. [Sed ut inspectione astrolabii furtum cujusdam Ecclesiæ posset recuperari, 5. decretal. tit. 21. c. 3. ASTROLOGIÆ termini, & pertinentia. Vide Anavivazon. Apotelesma. Astrolabium. Aureus numerus. Epacta. Coluri. Collyra. Genothliacus. Propter Astrologiæ studium Aquila ab Ecclesia expulsus est, & Iudæus efficitur. Vide Phariseus. Theraphim. Judiciaria hæresis est. Vide Zodia. Quid sit Arturus, Oriona, Hyades, & Taurus. Vide Arcturus. ASTROLOGUS. Vide Remediator. ASTRONOMIA. Vide Missa Natalis Domini. ASTUTUS. Vide Trebax. ASUR. FR. de quo vocabulo sæpè in sac. Script. hebraicè ligatum significat. Calep. Passerat. in dict. Evinctus. Arabes autem Isyr dicunt, hoc est, Mancipium. ASYNDETUS, ex græco ασωδεντ, disjunctus, distinctus. Mercurius Asyndetus. Sidonius, & de eodem vocabulo Polycarpus in acta S. Sebastiani. ASYNODUS, adject. nomen; rem disjunctam, & alienam significat apud Hieronym. contra Ruffinum, lib. 2. cujus Antithesis est Synodus. ATERGO. Vide Opisthographum. ATHANASI adjutor in traductione latina ejus symboli. Vide Symbolum. ATHENÆ. Vide Linguata. ATHENOGERON, αθλυογέρων, senex studens. [Neque athenogeronta meum scutica, & plagis litteras docere contendo. D. Hieron. l. 3. advers. Ruf. ] Componitur ab Aθlun, quòd græcè Minervam significat, & γερω, quod senem sonat. ATHERA, Esculentum ferculum frumento, & lacte compositum, græcè αθυπα, de quo Cassianus, Collat. 15. cap. 11. Plinius tamen αθυπα vocat, ac Ægyptiacum vocabulum esse asserit. Alii ex græco αθυπ, id est, arista. FR. Sed aristam hordei, non frumenti αθυπ, ex Galeni authoritate esse docet Ruellius, lib. 1. c. 2. Ideò potiùs potio hordeacea, quàm galactopotatio esset dicenda, quam etiam Plinius ex hordei farina componi affirmat, nec lactis ingredientem refert; sic enim lib. 22. cap. 25. inquit: [Olyram &c. Hac decocta sit medicamentum, quod Ægyptii atheram vocant, infantibus utilissimum; sed & adultos illinunt eo. Farina ex hordeo &c. ATHEUS, αθεος, absque Deo, sic appellatur impius, qui nec credit adesse Deum, nec spem futuræ vitæ habet. Atheistæ tamen sunt diversæ speciei: aliqui, nempè, qui omnem divinitatem negant, & de his Psalmista; [Dixir inspiens in corde suo, non est Deus, psalm. 10.] explicat Hilarius ibi. [In corde, nam si velit verbis oris hoc eloqui, stultum esse, sicuri est, publici assensus judicio arguitur.] Alii sunt, qui mendacia numina AT 57 colunt. Alii, qui verum Deum adorant, sed superstitioso ritu, ut sunt Hebræi & Mahumetani. Alii denique fideliter credunt, factis autem negant, ut sunt improbi Christiani. In Ecclesiæ Catholicæ exordio à Gentilibus Athei vocabantur Christiani; non enim Deo vero nomen indiderant, ideòque sine Deo habebantur, unde Justin. Mart. inquit: [Atheos quidem, & sine Deo, impiosque nos non esse, qui conditorem hujus mundi colimus. Apolog. 2.] Cùm autem rebus, & personis ad contradistinctione[m] nomina imponantur, Deum siquidem non habent[ur] alium præter seipsum, inde nequit nisi ineffabilibus attributis nominari, & sanè nulla humana sapientia ad instar Attali Martyris divinitus inspirati, tam rectè potuisset affari, qui de Dei sui nomine interrogatus, sic stupendè respondit: [Qui plures sunt, nominibus discernuntur: qui unus est, non indiget nomine. ATHISCA, Crater, poculum. [Libatoria argentea duo millia quadraginta, athiscæ argenteæ triginta, lib. 3. Esdr. c. 2. ATHLETA. Vide Arenarius, Asceterium. ATHOMUS. Vide Insubstantivus. ATRIARIUS, seu Atriensis, atrii, & porticus custos, & mundator. ATRIUM. Vide Cæmeterium. Atrii velum. Vide Velum. ATTACHIATUS, nomen, ligatus. Et Attachior, verbum, ligor, à gallico vocabulo Attacher. Inde Attachiantes, Satellites dicuntur. ATTACUS, αθλανος: est locustæ species, modicis alis, qui & attelabus ab aliquibus dicitur, de quo in Levit. c. 11. sic habetur: Quidquid autem ambulat quidem super quatuor pedes, sed habet longiora retro crura, per quæ salit super terram, comedere debetis, ut est brucchus in genere suo, & attacus. FR. de hac ave Horatius in epodon sic inquit: Non attagen jonicus Jucundior. ] de eadem Suidas, Aristophanes, Plin. lib. 10. c. 46. Gellius, lib. 7. c. 16. Dicitur etiam Attagen, & Attahena: Italicè Franco-lino. ATTAGEN, & Attagena. Vide Attacus. ATTALUS, pergamenæ chartæ introductor. Vide Pergamenæ. ATTAMINO, gusto. S. Ambrosius, & Cassianus, in collat. 21. c. 26. gallicè Entamer dicitur. FR. etiam Arabes; Atham, gustare, & cibare dicunt. ATTEGIA, tectum, tegmen, [ut attegias fenestras, & vicini Dormitorii tabulas aggressus diriperet, earum ignibus sibi prandium præpararet. Jo. Diacon. in vita S. Greg. Papæ.] Propriè Tugurium significat. ATTICA REGIO. Vide Acta. ATTICUM TALENTUM. Vide Talentum. ATTITULO, titulum impono. [Ex his præcipuè libris, quos Periarchon attitulavit. Russ. in Apolog. pro Origene. Vide Periarchon. ATTRIBUTA DIVINA. Vide Opera. AVARITIA, & Avarus. Vide Philargyria, & Philargyrus. AUCA,
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A ASTROLABIUM. FR. although this word, which in Greek signifies the measure of the stars, usually denotes an astronomical instrument by which the position of the stars is known; however, in the Canons it is taken for the aspect of the stars observed by astrologers, or the configuration of the planets, from which superstitious divination is made. [But that by inspection of the astrolabe the theft of a certain church might be recovered, decretal. tit. 21. c. 3.] TERMS OF ASTROLOGY, and what belongs to it. See Anavivazon. Apotelesma. Astrolabium. Aureus numerus. Epacta. Coluri. Collyra. Genothliacus. Because of the study of astrology, Aquila was expelled by the Church, and became a Jew. See Phariseus. Theraphim. It is a judicial heresy. See Zodia. What Arcturus, Orion, Hyades, and Taurus are. See Arcturus. ASTROLOGUS. See Remediator. ASTRONOMIA. See Missa Natalis Domini. ASTUTUS. See Trebax. ASUR. FR. of which word, very often in Sacred Scripture, in Hebrew it means bound. Calep. Passerat. in dict. Evinctus. But the Arabs say Isyr, that is, a bondservant. ASYNDETUS, from the Greek ασυνδετ, disjoined, distinct. Mercurius Asyndetus. Sidonius, and on the same word Polycarpus in the Acts of St. Sebastian. ASYNODUS, adjectival noun; it signifies something disjoined and foreign in Jerome against Ruffinus, book 2, whose antithesis is Synodus. ATERGO. See Opisthographum. ATHANASI, helper in the Latin translation of his symbol. See Symbolum. ATHENÆ. See Linguata. ATHENOGERON, αθλιογέρων, old man studying. [Nor do I mean to have my athenogeron taught letters by the strap and blows. St. Jerome, book 3 against Rufinus.] It is composed from Aθlun, because in Greek it signifies Minerva, and γερω, which sounds old man. ATHERA, an edible dish made of grain and milk, in Greek αθυπα, of which Cassian speaks, Collat. 15, chap. 11. Pliny, however, calls it αθυπα, and says it is an Egyptian word. Others derive it from the Greek αθυπ, that is, an ear of grain. FR. But Ruellius, book 1, chap. 2, teaches from Galen's authority that it is the ear of barley, not of grain, αθυπ. Therefore it should rather be called a barley drink than a milk-drink, which Pliny also affirms to be made from barley flour, and does not mention milk as an ingredient; for thus he says, in book 22, chap. 25: [Let olyra etc. When boiled, let it be a remedy, which the Egyptians call athera, most useful for infants; but they also anoint adults with it. Flour from barley etc.] ATHEUS, αθεος, without God, thus is called the impious man who neither believes that God exists nor has hope of future life. Atheists, however, are of different kinds: some, namely, those who deny all divinity, and of these the Psalmist says, [The fool has said in his heart, there is no God, Psalm 10.] Hilary explains there: [In his heart, for if he wished to express this by the words of his mouth, he would be shown to be foolish, as indeed he is, by the judgment of public assent.] Others are those who worship false gods. Others, who adore the true God, but with superstitious rites, as are the Hebrews and Mahometans. Others finally believe faithfully, but deny by their deeds, as are wicked Christians. At the beginning of the Catholic Church the Christians were called Athei by the Gentiles; for they had not given the name to the true God, and therefore they were considered without God, whence Justin Martyr says: [We are certainly not atheists, without God, and impious, who worship the creator of this world. Apology 2.] Since names are given to things and persons for distinction, and God indeed has no other besides himself, he cannot be named except by ineffable attributes, and certainly no human wisdom could have spoken as rightly as Attalus the Martyr, divinely inspired, who, when asked about the name of his God, answered so wonderfully: [Those who are many are distinguished by names; he who is one does not need a name.] ATHISCA, a cup, a drinking vessel. [Two thousand silver libation vessels, thirty silver athiscæ, 3 Esdras ch. 2.] ATHLETA. See Arenarius, Asceterium. ATHOMUS. See Insubstantivus. ATRIARIUS, or Atriensis, guardian and cleaner of the atrium and portico. ATRIUM. See Cæmeterium. Atrium veil. See Velum. ATTACHIATUS, noun, bound. And Attachior, a verb, I am bound, from the French word Attacher. Hence Attachiantes are called soldiers. ATTACUS, αθλανος: a species of locust, with small wings, also called attelabus by some, of which in Leviticus ch. 11 it is said: Whatever walks on four feet, but has longer hind legs by which it leaps upon the earth, you shall eat, as is the bruchus in its kind, and the attacus. FR. concerning this bird Horace says in the epodes: The Ionian attagen Is not more pleasing.] On the same, Suidas, Aristophanes, Pliny, book 10, chap. 46, Gellius, book 7, chap. 16. It is also called Attagen and Attahena: in Italian Franco-lino. ATTAGEN, and Attagena. See Attacus. ATTALUS, introducer of parchment paper. See Pergamenæ. ATTAMINO, I taste. St. Ambrose and Cassian, in Collat. 21, chap. 26, in French is called Entamer. FR. the Arabs also say Atham, to taste and to feed. ATTEGIA, a roof, a covering, [as he attacked the windows of the attegia and the boards of the neighboring Dormitory in order to plunder them, and with their fire prepare a meal for himself. John the Deacon in the life of St. Gregory the Pope.] Properly it signifies a hut. ATTICA REGIO. See Acta. ATTICUM TALENTUM. See Talentum. ATTITULO, I put a title on. [Especially from those books which he entitled Periarchon. Russ. in Apology for Origen. See Periarchon.] ATTRIBUTA DIVINA. See Opera. AVARITIA, and Avarus. See Philargyria, and Philargyrus. AUCA,
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58 AU AUCA, Anser, volucris aquaticus domesticus, & sylvestris, nomen gallicum Auca. [Oves quadraginta, aucæ octodecim. In Codice M. S. Fuldensium traditionum, & Marculf. lib. I. formul. c. 1.] Vide Aneta. AUDIANI, hæretici. Vide Anthropomorphitæ. AUDIENTES, publici poenitentes. Vide Hyemantes. AUDIENTIA, apud Prudentium, sensum auditus significat. Aliquando auditorium sonat. Vide Adjutorium. AUDIENTIA LITTERARUM. FR. Secretaria, seu Cancellaria. [Factæ in audientia litterarum nostrarum, Extrav. comm. de dolo, & contumacia.] Vide Zeta. AUDIENTIALIS CHARTA. FR. Cedulam citatio[n]is ad comparendum significat, in formulario Marculsi. AUDIENTIUM DOCTOR. FR. qui catechumenos instruebat. Officium erat magnæ æstimationis, quod Origenes, Pantenus, Clemens, Dionysius, aliique gravissimi viri Alexandriæ exercuerunt. Vide Zetarius. AUDITIO, pars in Ecclesiæ spatio. Vide Ecclesia, Narthex. AUDITORES ROTÆ. Vide Rota. Sunt Subdiaconi Apostolici. Vide Subdiaconus. AUDITORIUM, Monialium loquatorium, ubi sæpè inania verba expenduntur, ideò Auscultatrices deputantur: dicitur etiam Salutatorium. Vide suo loco. FR. etiam locum in Palatio ad audientiam destinatum significat. Ibique Glossa. [Auditorium est locus, ubi causæ tractantur. AUDITUS. FR. informatio. Auditus sensus. Vide Audientia. AVE MARIA, Utrùm dicatur in principio Vesperarum omnium defunctorum. Vide Vesperæ. Quis instituit illam recitandam ante concionem. Vide Concionator. Salutatio Angelica. AVENTER, Avidè. [Raptim subduceris, anelantibus angustiis, & contubernio nostro aventer insertus fallis dementissimo recessu inclementiam canicularem. Sidonius, lib. 2. epist. 2.] Ubi de amici discessu conqueritur, quem in diebus canicularibus Sidonius avidè hospitaverat. AVERIA, fortunæ bona, quæ Itali l'havere, Galli Avoir, Hispani Azienda dicunt. AVERIUS, aurigarius equus. Galli Ovurier operarium equum appellant, de quo Paris in vitis Abb. AVERUNCO, Erunco, Extirpo, Evello, à verbo Runco, as, compositum. [Procul ur dicitur, averruncentur amentiæ. Arnob. lib. 3. Namque hæc mala, quibus uror, terreor, gestio averruncare clementia. Ibid.] FR. Prisci etiam hoc verbo usi sunt. [Placuit ad averruncandam Deum iram victimas cædi. Livius 8. ab Urb.] & Averruncasso, pro eodem Lucilius, lib. 26. [Dii maluerint meliora, atque amentiana averruncassint tuam.] AU Unde Deum Averruncum habebant Romani, qui mala expellebat, Herculem, nempè, à Græcis Alexicacum appellatum, & malorum expulsore sonat, ac ejus Templu[m] magnæ venerationis in Melita colebatur. [Alexicacus verò Hercules, hoc est expellens mala, ut interpretatur Macrobius &c. Herculis Alexicaci Hesychius meminit, qui in Melita colebatur, unde etiam Melitis vocabatur. Greg. Gyral. lib. de Diis gentium. Syntag. 10. AVERTA. Budæus in Annat. poster. Lora latiora fuisse putat, quæ per terga equi jugalis excurrunt sub aliis ejus succincta: in græco textu ille fundatur, quem translata δαμμιχαλον . FR. Accursius verò Avertam Equorum pectorale putat, ita dictum, quòd aversum collocetur; sicut Postilena à Plauto incurvum illud corium dicitur, eo quòd post sellam sit. Alciatus ait ornamentum equini capitis esse, in quo habenæ figuntur, & id quoque ab avertendo, quod equi per eam vertantur ad sestioris libitum, ∴: Sed cùm in eodem textu à Budæo traducto sexaginta librarum fuisse ponderis dicatur; ideò inverisimile aliquod ex dictis equinis ornamentis videtur intelligi posse; quare Panciroli opinio magis arrider, qui in suo Thesauro docet bulgas esse, quas equitans adjumenti clunes alligare solet; quare prædicto vocabulo usus est græcus textus. AUGURES. Vide Hydromantia. AUGUSTALIA PRÆCEPTA. FR. privilegia dicuntur. Bullar. Casinen. tom. 2. constit. 65. AUGUSTINIANI Religiosi. Vide Baculus. AUGUSTINUS SANCTUS. Vide Doctor Libycus. Ejus conversionis causa. Vide in promulzione Operis. Communiter habetur fuisse illum à D. Ambrosio baptizatum. Vide Te Deum laudamus. B. Valerii Successor. Vide Inthronizo. AUGUSTUS. Vide Porphyrogenitus. Nobilissimus. Imperator. AVIATICUS. Vide Abiaticus. AULA LATERANENSIS, quare sub Apostolis dicebatur. Vide Apostolus. Item Aula Dei. Vide Lateranensis Ecclesia. AULICUS. Vide Loliatus. Zizania. Aulicis negabatur Pax in Misla, quare. Vide Pax. Vide Herlininus miles. AURA levatitia. Vide Tempestarii. AUROCLAVATUS. Vide Chrysoclavus. AUREUS NUMERUS, de quo in rubricis, ita dicitur, quia Athenis numerus occurrens in quolibet anno aureis litteris scribebatur, & circulum lunare xix. annorum significat, inservitque ad inveniendam Epactâ anni currentis, ut in d. Epacta dicetur. Regula verò, qua faciliter aureus numerus inveniatur, talis est. Fit additio unius numeri ad annos Christi currentes, quòd per 19. dividatur, & id, quod indivisibile remanet, erit numerus aureus: exempli gratia huic anno 1676. scribatur 1677. quæ combinatio 1677. divisa per 19. ejus 19 1677 809 177 6. A quo-
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58 AU AUCA, goose, domestic and wild aquatic bird, and sylvestris, the Gallic name Auca. [Forty sheep, eighteen geese. In the codex of the traditions of M. S. of Fuld, and in Marculf, book I, formularies, c. 1.] See Aneta. AUDIANI, heretics. See Anthropomorphitae. AUDIENTES, public penitents. See Hyemantes. AUDIENTIA, in Prudentius, signifies the sense of hearing. At times it also means an auditorium. See Adjutorium. AUDIENTIA LITTERARUM. FR. secretariat, or chancery. [Made in the audience of our letters, Extravag. comm. de dolo et contumacia.] See Zeta. AUDIENTIALIS CHARTA. FR. signifies a citation slip, to appear, in Marculfus' formulary. AUDIENTIUM DOCTOR. FR. one who instructed catechumens. It was an office of great esteem, which Origen, Pantaenus, Clement, Dionysius, and other most eminent men exercised at Alexandria. See Zetarius. AUDITIO, a part in the space of a church. See Ecclesia, Narthex. AUDITORES ROTAE. See Rota. They are Apostolic Subdeacons. See Subdiaconus. AUDITORIUM, the parlour of nuns, where often idle words are spent; therefore women listeners are appointed: it is also called the Salutatorium. See its place. FR. it also signifies a place in the palace set aside for audiences. And there Glossa. [Auditorium is a place where cases are handled. AUDITUS. FR. information. Hearing, the sense of hearing. See Audientia. AVE MARIA, whether it should be said at the beginning of Vespers for all the dead. See Vespers. Who instituted it to be recited before the sermon. See Concionator. Angelic Salutation. AVENTER, eagerly. [You are drawn away in haste, and, breathing with narrow distress, and inserted into our company eagerly, you deceive with a most foolish departure the harshness of the dog days. Sidonius, book 2, letter 2.] Where he complains of the departure of a friend whom Sidonius had eagerly entertained during the dog days. AVERIA, goods of fortune, which the Italians call l'havere, the French Avoir, the Spaniards Azienda. AVERIUS, a carriage horse. The French call a workhorse Ovrier, as Paris says in the lives of the abbots. AVERUNCO, to root out, extirpate, pull out, compounded from the verb Runco, as. [It is said, that madnesses be averted. Arnobius, book 3. For indeed these evils, with which I am burned, terrified, I long to avert by kindness. Ibid.] FR. the ancients also used this word. [It was resolved that victims be slain to avert the wrath of God. Livy, 8 from the founding of the City.] And Averruncasso, for the same meaning, Lucilius, book 26. [May the gods will better things, and may they have averted your mad fancies.] AU Whence the Romans had a god Averruncus, who drove away evils, namely Hercules, called by the Greeks Alexicacus, and it means the driver-away of evils, and his temple was worshipped with great veneration in Malta. [Hercules Alexicacus, that is, the one who drives away evils, as Macrobius interprets it, etc. Hesychius mentions Hercules Alexicacus, who was worshipped in Malta, whence he was also called Melites. Greg. Gyraldus, book on the Gods of the Gentiles, Syntagma 10. AVERTA. Budæus, in later annotations, thinks these were wider reins, which run across the horse's back beneath others fastened to it; his view is based on the Greek text, where the term translated is δαμμιχαλον . FR. Accursius, however, thinks Avertam is the horse's breast-piece, so called because it is placed turned backward; just as Postilena, in Plautus, that curved piece of leather is called, because it is behind the saddle. Alciatus says it is an ornament of the horse's head, in which the reins are fixed, and this also from averting, because by it horses are turned at the rider's pleasure. But since in the same text, as translated by Budæus, it is said to have weighed sixty pounds, therefore it seems that some unlikely equestrian ornament may be meant from the things mentioned above; wherefore the opinion of Panciroli seems more pleasing, who teaches in his Thesaurus that they are bulgas, which a rider usually ties for the support of the buttocks; for which reason the Greek text used the aforesaid word. AUGURES. See Hydromantia. AUGUSTALIA PRAECEPTA. FR. are called privileges. Bullar. Casinen., vol. 2, constit. 65. AUGUSTINIANI Religiosi. See Baculus. AUGUSTINUS SANCTUS. See Doctor Libycus. The cause of his conversion. See in the preface of the work. It is commonly held that he was baptized by St. Ambrose. See Te Deum laudamus. Successor of B. Valerius. See Inthronizo. AUGUSTUS. See Porphyrogenitus. Most noble emperor. AVIATICUS. See Abiaticus. AULA LATERANENSIS, why it was called under the Apostles. See Apostolus. Also Aula Dei. See Lateran Church. AULICUS. See Loliatus. Zizania. Peace was denied to courtiers in Misla; why. See Pax. See the soldier Herlininus. AURA levatitia. See Tempestarii. AUROCLAVATUS. See Chrysoclavus. AUREUS NUMERUS, in the rubrics, is so called because at Athens the occurring number in each year was written in golden letters, and it signifies the lunar cycle of 19 years, and serves to find the epact of the current year, as will be said under Epacta. The rule by which the golden number may easily be found is this: add one to the current years of Christ, divide by 19, and whatever remains indivisible will be the golden number. For example, for this year 1676, write 1677; that combination 1677 divided by 19 ... 1677 19 1677 809 177 6. A quo-
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A U quotiens erit 8. Quare divisum, residuum erit 6. positum ad lit. A. & hoc assignatur pro numero Aureo anni 1676. Quando verò peracta divisione, nil residui remanet, tunc in illo anno aureus numerus erit 19. Cur autem addenda sit unitas ad numerum annorum currentium, ratio est, quia in anno Nativitatis Christi aureus numerus erat 1. Concilium Nicænum ad inveniendum faciliter diem paschalem acceptavit hunc aurem numerum, quem, , id est, decem novale appellavit. [Hunc circulum Enneadecateris nuncuparunt. Ambros. Epist. ad Æmil.] Errant qui putant Eusebium Pamphilum Aurei numeri inventorem fuisse; composuit tamen in Circulum Paschalem commentarium. AURICABEONES. FR. sunt Longobardorum leges, ab eisdem ita appellatæ. Adnotat in hist. Longobard. lib. 4. cap. 44. & Gloss. Isidori. At leges Gothorum Beilagines dicuntur. Ibidem. AURICALCUM. Vide Octonens. AURICULARE, pulvinar. Senenses Origliere Galli Oreillier vocant, ex eo quia auris ibi quiescat. [Nam pro consolatione attulerunt ei quoddam auriculare. In vita B. Coletæ.] Vide Capitale. Pulvillus. AURILEGULUS, is, qui in arena aurum colligit, non verò ex cuniculis, leg. 2. C. de metal. & met. Vide Balluca. AURIPHRYGIUN. Vide Mitra. AURORA. Vide Leucothea. Quando incipere intelligitur. Vide Missa. ß. Aurora. AURUGO, morbus regius, ictericus, & arquatus, italicè Zafara dicitur, & est quando fel per membra dispergitur, & ita appellatur ex auri colore, quem patiens in corporis cute, & in oculis præsertim præsefert. [Fames si orta fuerit in terra, & pestilentia, ærugo, & aurugo, 2. Paralip. cap. 6.] Græca lectio , habet, quod felleus humor significat. Gloss. Isid. lib. 4. cap. 8. FR. Icterus etiam Avis marina est, quæ & Charadrius, quam, ut Plinius, lib. 30. cap. 11. existimat, à Latinis Galgulus dicitur, & ideò Icterus dicitur, teste Æliano, nam eam aspicientes, qui icterico morbo laborant, sanantur. De Charadrio sit mentio in Levit. c. 11. AURUGINO, icterico morbo laboro. [Qui redundantia fellis auruginant, amarescunt omnia. Tertull. de anima, cap. 17.] Ab aurugine ita dicitur. AURUM. Vide Balluca. Obryzum. Ophir. AUSPICIA. FR. Exordia litis, Gloss. de causa possess. & prop. c. 5. AUSTRALIS Ecclesiæ latus quid significat. Vide Introitus. AUSUS. FR. audacia. [Donec peracta pro ausibus, vel errore à me definita tibimet poenitentia. can. Miror. 17. q. 4. AUTEXUSION, græcè , liberum arbitrium. [ Hæc erit vis divinæ gratiæ, potentior utique natura, habens in nobis subjacent] A U 59 tem sibi liberam arbitrii potestatem, quod autexusion dicitur. Tertullian. lib. de Anima, cap. 21. AUTHENTICA. Vide Hebdomada major. AUTOGRAPHUM, , propria manu scriptum. Unde autographa vocantur originalia, manu ipsius Auctoris exarata. Antigrapha verò rescripta dicuntur. Apud sacros Auctores istæ voces occurrunt, dum de alicujus Hagiographi autographo mentio habenda. AUTOMATA, , instrumenta ita fabrefacta, ut per se moveri videantur, qualia sunt horologia, hydraulica, & alia similia. Nam automaton dicitur spontaneum, seu ultroneum, & etiam fortuitum: & ideò fortuitò evenientia, automata vocantur. AUTONOMUS, , qui suis legibus vivit, & nullius imperio subest. Tales sunt illi qui sunt liberi, ut civitates liberæ, vel Respublicæ. AUTOPATHIA, , innatam passionem significat, ab , ipse, & , passio: quasi natura talis individui sit ipsa passio. Passiones nimis radicatæ autopathiæ dicuntur, quasi innatæ, & in ipsam naturam transisse videantur. AUTOPHOROS, . Vox ista sonat deprehensum, manifestum; & à Jurisperitis sur in ipso furto deprehensus, autophoros appellatur. Item autophoros dicitur etiam de quibuslibet aliis in scelere deprehensis. AUTOCEPHALI, Archiepiscopi dicuntur, superiores Patriarchas non habentes, sicuti est Cypri Archiepiscopus ex Concilii Ephesini decreto, quia fortasse Sancti Barnabæ Apostoli illius Cathedrae fundatoris intuitu à jurisdictione Antiochenæ Ecclesiæ Cypria Metropolis exempta fuerat; & ex Balsamonis attestatione eadem prærogativa gaudet Bulgarorum Archiepiscopus. Igitur hoc vocabulum græcum est , ex quo deinde Autocephalia formatur, id est, dimembratio ex capite. [Hujus temporibus Ecclesia Ravennatum, quæ se ab Ecclesia segregaverat causa autocephaliæ, denuò se pristinæ Sedi Apostolicæ subjugavit. Anast. in Damaso. AUTOCHEANI. FR. Hæretici, qui asserebant Christum esse Deum per se, haud à Patre procedentem. AUTUMNA, Autumni spatium; [Revolvuntur hyemes, & æstates, & verna, & autumna. Tertullianus de resur. carnis, cap. 12.] Rhenano autem inusitatæ visæ sunt voces Autumnæ & Verna, sed in Sancto Cypriano legitur. [Nec sic verna de temperie sua læta sunt, nec adeò arboreis foetibus autumna foecunda sunt;] quibus adjectivis substantiva subaudiuntur, scilicet, tempora. FR. Ovid. eleg. 2. lib. 3. Trist. [Quam verna de nive vernat aqua.] Et Suetonius in Nerone: [Et tamen non defuerunt qui per longum tempus vernis, æstivisque floribus tumulum ejus ornarent, cap. 57.] Et pro autumna-
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A U as often as it will be 8. Therefore, when divided, the remainder will be 6, placed beside the letter A; and this is assigned as the Golden Number of the year 1676. But when, after the division has been completed, nothing remains as a remainder, then in that year the Golden Number will be 19. The reason why a unit must be added to the number of current years is this: because in the year of the Nativity of Christ the Golden Number was 1. The Nicene Council, in order to find the Paschal day easily, accepted this Golden Number, which it called the nineteen-year cycle. [They called this cycle the Enneadecateris. Ambros., Epist. to Æmil.] Those are mistaken who think Eusebius Pamphilus was the inventor of the Golden Number; however, he composed a commentary on the Paschal Cycle. AURICABEONES. FR. are the laws of the Lombards, so called by them. It is noted in the history of the Lombards, book 4, cap. 44, and in the Gloss of Isidore. But the laws of the Goths are called Beilagines. There likewise. AURICALCUM. See Octonens. AURICULARE, a pillow. The Sienese call the pillow for the ear Oreillier, because the ear rests there. [For consolation they brought him a certain auriculare. In the life of B. Coleta.] See Capitale. Pulvillus. AURILEGULUS, one who gathers gold in the sand, not, however, from mines, law 2, C. de metal. & met. See Balluca. AURIPHRYGIUN. See Mitra. AURORA. See Leucothea. When it is understood to begin. See Mass. ß. Aurora. AURUGO, the royal disease, icteric, and jaundice, in Italian called Zafara, and it is when bile is spread through the limbs; and it is so called from the color of gold, which the sufferer especially shows in the skin of the body and in the eyes. [If famine arises in the land, and pestilence, rust, and jaundice, 2 Paralip. chap. 6.] The Greek reading has , which signifies bilious humor. Gloss. Isid. book 4, chap. 8. FR. Icterus is also a sea bird, also called Charadrius, which, as Pliny thinks, book 30, chap. 11, is called Galgulus by the Latins, and for that reason is called Icterus, according to Ælian; for those who look at it, if they suffer from jaundice, are healed. Mention of the Charadrius is found in Leviticus, ch. 11. AURUGINO, I suffer from the jaundiced disease. [Those things that overflow from an excess of bile make all things bitter with jaundice. Tertullian, de anima, ch. 17.] It is thus called from aurugo. AURUM. See Balluca. Obryzum. Ophir. AUSPICIA. FR. The beginnings of a lawsuit, Gloss. de causa possess. & prop. c. 5. AUSTRALIS, what the side of the Church signifies. See Introitus. AUSUS. FR. boldness. [Until the penance, defined by me for your bold deeds, or by my error, has been carried out to the end. canon Miror. 17. q. 4. AUTEXUSION, in Greek , free will. [This will be the power of divine grace, certainly stronger than nature, having in us subject] A U 59 to itself the power of free choice, which is called autexusion. Tertullian, book de Anima, chap. 21. AUTHENTICA. See Hebdomada major. AUTOGRAPHUM, , written by one's own hand. Hence autographs are called the originals, written out by the hand of the author himself. Antigraphs, however, are called copies. Among sacred authors these terms occur when mention must be made of an autograph of some hagiographer. AUTOMATA, , instruments so skillfully made that they seem to move by themselves, such as clocks, hydraulic devices, and others of that kind. For automaton means spontaneous, or voluntary, and also accidental; and therefore things happening by chance are called automata. AUTONOMUS, , who lives by his own laws, and is subject to no one's authority. Such are those who are free, as free cities, or commonwealths. AUTOPATHIA, , signifies an innate passion, from , self, and , passion: as though the nature of such an individual were itself passion. Passions too deeply rooted are called autopathies, as though innate, and as if they had passed into nature itself. AUTOPHOROS, . This word sounds like “detected,” “manifest”; and by the jurists a thief caught in the very act of theft is called autophoros. Likewise autophoros is also said of anyone else caught in a crime. AUTOCEPHALI are called archbishops who have no superior patriarchs, such as the Archbishop of Cyprus, by decree of the Council of Ephesus, because perhaps, in view of Saint Barnabas the Apostle, founder of that see, the metropolis of Cyprus had been exempted from the jurisdiction of the Church of Antioch; and by the testimony of Balsamon the Archbishop of the Bulgarians enjoys the same privilege. Therefore this Greek word is , from which Autocephalia is then formed, that is, a splitting from the head. [In those times the Church of Ravenna, which had separated itself from the Church on account of autocephaly, again subjected itself to the ancient Apostolic See. Anast. in Damaso.] AUTOCHEANI. FR. Heretics who asserted that Christ was God by himself, not proceeding from the Father. AUTUMNA, the season of autumn; [Winters and summers and springs and autumns are rolled around. Tertullian, de resur. carnis, ch. 12.] But for Rhenanus the words Autumnæ and Verna seemed unusual, yet in Saint Cyprian it is read: [Nor are the springs joyful in their own mildness, nor are the autumns fertile enough with tree-born fruits;] with these adjectives substantives are understood, namely, seasons. FR. Ovid, elegy 2, book 3 of the Tristia: [As the spring water springs from spring snow.] And Suetonius in Nero: [And yet there were not wanting those who for a long time would adorn his tomb with spring and summer flowers, ch. 57.] And for autumn-
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60 A Z tumnali adjectivo Autumnus, a, um, dicitur. Gell. lib. 19. c. 7. sic ait: [Molli quodam tempestatis autumnæ die.] Vide Verna. AXIOMATICUS, græcè αγιωματικὸς, dignitate clarus. Adrian. Jun. Lexicon. Græco-lat. [Plerique in equo, cujus sessione Sanctissimus Papa Nicolaus ad Sanctum Petrum pergens usus fuerat, eum cum Pontificali pallio impositum, præcedentibus axiomaticis, & subsequente reliqua turba, in Urbem redire, Patriarchiumque subire, conspexerant. Anast. Biblioth. in Adriano. Cunctis Episcopis, Presbyteris, Diaconibus, aliisque Axiomaticis aurum erogabat. Io. Diacon. in vita S. Gregorii, lib. 2. c. 25.] Vide Dignitosus. AXUNGIA. Calciamenti fibula, quasi Axi-jungia, quia axes auriculares calcei adjungit, ac stringit, quæ axillæ, id est, pusillæ alæ dicuntur; ideò aliis placet Axiungiam legere. [Et calciamenta, in quibus non axiunga deerat. In vita S. Bern. 20. Aug. apud Surium.] Posset etiam hîc intelligi de adipe, quo calcei unguntur. AZUL. Vide Chrysocolla. Prasinus. AZYMA, & AZYMUS. Vide Lautia. Zyma. FR. Azymus à voce græca αγνωος provenit, quæ absque fermento significat. ∴: Prima dies Azymorum dicebatur Sabbatum secunda primum. Vide Sabbatum. Azymorum dies, an fuerit quando passus est Christus. Vide Pentecostes. AZYMITÆ, Christiani Latini ritus ita ex contemptu à Græcis appellabantur, quia in azymo consecramus. [Cessare subsannando azymitas vocare. Leo IX. in Epist. cap. 20.] FR. Et ejusdem Pontificis legatus Humbertus Cardinalis Sylvæ Candidæ Episc. idem haber apud Baronium in Appendice tom. 11. Item S. Algerius in tract. de Sacram. lib. 2. cap. 10. in Biblioth. SS. Patrum, tom. 6. col. 520. lit. B. Edit. Paris. de anno 1585. hæc habet: [Utrùm ergo ex azymo, an ex fermentato pane Corpus Christi confici debeat, inter Latinos & Græcos magna concerratio est, in tantùm, ut illi istos Azymitas, & isti illos Fermentarios quasi cujuslibet hæresis notent vocabulo: cùm tamen, ut multis bonis Catholicis viderur, non sit contra fidem Christianam, seu azymum, seu fermentatum sanctificetur.] De Fermentariis. Vide Fermentum. B ABURRUS, stultus, ineptus. Ibid. lib. 10. Etym. Vide Archæus. BABYLONIUM TALENTUM. Vide Talentum. BACCA. Ansa, catenæ anulus. [Statimque in ejus vocibus orante B. Euphronio Episcopo de muro Civitatis contra Basilicam, dissolutæ sunt manus ejus, & B A omnes baccæ catenarum contractæ ceciderunt; Greg. Turon. lib. 1. c. 23.] FR. [Descendente mox catenarum baccæ franguntur. In vita S. Germani. BACCALAUREUS, gradus, titulusque in studiorum Universitatibus, & præsertim inter Religiosos usitatus, à baccis laureis, quibus studentes graduati coronabantur; ideò Laureati etiam dicuntur. FR. Sed Rhenano magis placet Baculares appellari, à baculo in signum gradus tradito; fortasse quia sicut ait Gellius, lib. 15. cap. 27. testamentum (id est, testimoniale) emancipationis familiæ, æs, & libra adhibebatur; sic à schola discipulus emancipatus, tradebatur ei baculus, sub quo erat subjectus, in signum etiam potestatis docendi alios, ac corrigendi ∴: Ideò fortassis à Justiniano in proem. Lyta dicitur, à græco vocabulo λυτος, quod Solubilem significat, ex verbo λυτο, quod Solvere denotat, nam à Magistri disciplina solvitur; hinc Licenciando Hispanicè dicitur, quod vocabulo Licentiati Trident. Concil. utitur. FR. Bacca laureus Subdoctor etiam dicitur. Item Proscholus, Scaliger in Ausonium, lib. 1. c. 15. Sed hoc nomen potiùs Pædagogum significat. [Nobis apud Mediolanum constitutis, tam pauper, ut Proscholus esset Grammatici. Aug. Ser. 23. de verb. Apost.] Qui à D. Gregorio Collector appellatur. [Quidam qui in magna Civitate Alexandrina medicinali arte erat imbutus, collectorem se apud sophistam suum habuisse perhibuit summæ pravitatis puerum. In Regist. lib. 11. Epist. 46.] à colligendo pueros fortassè. BACCAUDA. Vide Bagauda. BACCA, laterna, quæ in extremo portus promontorio collocatur, ibique fax accenditur, ut index sit pro ingressu navigantium tempore nocturno, & Pharus dicitur. [Bacchas lingua solebant vocare, prorsus erigi vetuit. In vita B. Caroli Comitis.] Flandri Bake eam vocant. FR. An à Baccho potiùs Baccha dicatur? Nam festa hujus Numinis Gentiles noctu cum facibus celebrabant, seu quia Bacchus sol credebatur; hinc Virgilius 1. Georg. ------------------Vos ò clarissima mundi Lumina labentem cælo quæ ducitis annum Liber, & alma Ceres. Lunamenim Cererem existimabant. Et Orpheus in Hymnis: Primus it in lucem, ac Dionysus dicitur idem. Immensum circa cœlum quod volvitur altè. Ac idem in carminibus. Sol clarus Dionysum, quem cognomine dicunt. Et Eumolphus in Bacchicis carminibus. Flammiferos inter radios Dionysus Olympi. Itaque sicut fax cœli diurna Bacchus nominabatur, sic portuosa fax etiam Baccha appellata fuit. Vide Absconsa. BAC-
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60 A Z tumnali, the adjective autumnus, a, um, is used. Gellius, book 19, ch. 7, says thus: [On a soft autumn day of the weather.] See Verna. AXIOMATICUS, Greek αγιωματικὸς, distinguished by dignity. Adrianus Junius, Græco-Latin Lexicon. [Most people had seen him riding on the horse which the Most Holy Pope Nicholas had used when going to Saint Peter, with him placed upon it in the Pontifical pallium, the axiomatici going before and the rest of the crowd following, return to the City and enter the Patriarchate. Anastasius Bibliothecarius in Adrian. He gave gold to all the Bishops, Presbyters, Deacons, and other Axiomatici. Io. Diaconus, in the life of St. Gregory, book 2, ch. 25.] See Dignitosus. AXUNGIA. The buckle of a shoe, as it were Axi-jungia, because it joins and fastens the auricular axes of the shoe, which are called axillæ, that is, small wings; therefore others prefer to read Axiungia. [And shoes in which there was no axunga. In the life of St. Bernard, Aug. 20, apud Surium.] It could also here be understood of the grease with which shoes are anointed. AZUL. See Chrysocolla. Prasinus. AZYMA and AZYMUS. See Lautia. Zyma. FR. Azymus comes from the Greek word αγνωος, which means without leaven. Therefore the first day of Unleavened Bread was called the second Sabbath, first. See Sabbath. Whether the day of Unleavened Bread was when Christ suffered. See Pentecostes. AZYMITÆ, Latin Christians of the Roman rite were so called by the Greeks in contempt, because we consecrate in unleavened bread. [To cease from jeering by calling them azymites. Leo IX, in Epist. cap. 20.] FR. And Humbert, Cardinal of Sylva Candida, legate of the same Pontiff, says the same, as is found in Baronius, Appendix, tome 11. Likewise St. Algerius in tract. de Sacram. book 2, cap. 10, in Bibliotheca SS. Patrum, tome 6, col. 520, letter B, Paris edition of the year 1585, has this: [Whether therefore Christ’s Body ought to be made from unleavened or from leavened bread is a great dispute among Latins and Greeks, to such an extent that the former call the latter Azymites, and the latter call the former Fermentarii, as though branding them with the name of some heresy: whereas, as many good Catholics think, it is not contrary to the Christian faith whether it be consecrated in unleavened or in leavened bread.] On Fermentarii. See Fermentum. B ABURRUS, stupid, foolish. Ibid., book 10, Etym. See Archæus. BABYLONIAN TALENT. See Talentum. BACCA. A handle, the ring of a chain. [And immediately, at his words while Blessed Euphronius the Bishop prayed from the wall of the city against the basilica, his hands were loosened, and all the rings of the chains fell together; Gregory of Tours, book 1, ch. 23.] FR. [As he descended, the rings of the chains were broken. In the life of St. Germanus. BACCALAUREUS, a degree and title used in universities of study, and especially among Religious, from the laurel berries with which graduated students were crowned; therefore they are also called Laureati. FR. But Rhenanus prefers that they be called Baculares, from the staff given as a sign of the degree; perhaps because, as Gellius says, book 15, ch. 27, in a testament (that is, testimonial) of emancipation from a family, bronze and the balance were used; so too, when a student is emancipated from the school, a staff was handed to him under whose authority he had been subject, also as a sign of the power to teach others and correct them. Therefore perhaps in Justinian, in the proem., he is called Lyta, from the Greek word λυτος, which signifies “soluble,” from the verb λυτο, which denotes “to loosen,” because he is loosed from the discipline of the master; hence in Spanish he is called Licenciando, which term the Council of Trent uses as Licentiati. FR. A baccalaureus is also called Subdoctor. Likewise Proscholus, in Scaliger on Ausonius, book 1, ch. 15. But this name rather means a pedagogue. [When we were established at Milan, so poor that he was a Proscholus of the grammarian. Augustine, Sermon 23 on the words of the Apostles.] One whom St. Gregory calls Collector. [A certain man who was imbued with the medical art in the great city of Alexandria said that he had had as his collector with his sophist a boy of the utmost wickedness. In the Register, book 11, Epist. 46.] Perhaps from collecting boys. BACCAUDA. See Bagauda. BACCA, a lantern placed on the farthest promontory of the harbor, and there a torch is lit, so that it may serve as a guide for ships entering at night; and it is called a Pharos. [They used to call them bacchæ in their language; he forbade them to be raised high. In the life of Blessed Charles the Count.] The Flemings call it Bake. FR. Is it perhaps called Baccha from Bacchus? For the Gentiles celebrated the festivals of this deity at night with torches, or because Bacchus was believed to be the sun; hence Virgil, Georgics 1: ------------------O you, most shining lights of the world, who lead the waning year through the sky, Liber, and nourishing Ceres. For they thought Ceres to be the moon. And Orpheus in the Hymns: First it goes into light, and Dionysus is said to be the same one, the immense one revolving around the high heavens. And the same in the poems: Bright sun, Dionysus, whom they call by that name. And Eumolpus in the Bacchic poems: Dionysus among the fiery rays of Olympus. Therefore, just as the torch of the daytime sky was called Bacchus, so also the harbor torch was called Bacca. See Absconsa. BAC-
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BA BACCHANALIA. Vide Carnis privium. Cervula. Charivarium. Circumcisio Domini. Crobylus. Eugalia. Homophagia. Masca. BACCHUS. Vide Nysus. Idem ac Osiris. Vide Helucus. BACELLUS, baculus, scripio, cui senes innituntur. [At ille moratus, adrepto bacello, adminiculante puero, sanctum ingressus est locum. Greg. Turon. lib. 2. Mirac. cap. 22. BACONES, Porcinarii, qui porcinam carnem sale condiunt, Germani Bacons Lardum dicitur. BACUCEUS, vel Bacucus, Fanaticus. [Alios ita eorum corda, quos ceperant inani quodam tumore vidimus infecisse, quos etiam bacuceos vulgus appellat, ut se ipsos ultra sui proceritatem corporis erigentes. Cassiod. Coll. 7. c. 32.] A verbo , inebrior; vel potiùs , insanire, bacchare, quod immoderaris gestibus agebatur. BACULO, as, baculo cedo, verbero, vapulo. [Ligavit fortem, & vasa ejus diripuit, baculavit eum, qui habebat mortis imperium. Petr. Blesen. Ser. 1. BACULUS EPISCOPALIS, qui Cabuta dicitur.] Argenteam cabutam figuratam. Floordoard. lib. 5. cap. 8. [Item Gambuca etiam appellatur. Faciat crucem cum gambuca in limine superiori, & inferiori. Durand. de consecrat. Eccles.] Item Ferula etiam dicitur. [Ad Domini Leonis Papæ pedes ipsiusque Imperatoris idem Benedictus (scilicet Antipapa) concitè procidens pallium sibi abstulit, quod simul cum Pontificali ferula, quam manu gestabat, Domino Leoni reddidit. Luitpran. lib. 6. hist. c. 11. Leo Apostolicus coadunata multorum Episcoporum synodo, eundem Benedictum Romanæ Sedis invasorem judicio omnium ab invaso gradu deposuit, & Pontificale pallium, quod sibi imposuerat, abscidit, ferulamque Pastoralem confregit. Appendicum Notator Regionis ad ann. 964.] Item dicitur Virga Pastoralis, atque Croceæ, id est, baculus subalaris, sic in quadam Bulla Martini V. ad favorem Ecclesiæ Maceratensis, quam Crozzia, & Stampella italicè dicunt. FR. etiam latinè nomen Crocciæ usurpatum fuit. Quod sine baculorum sustentaculo, quæ crocciæ dicuntur vulgariter, non poterat ambulare. In vita B. Finæ Virg.] Vide Fulcinatorium: [Ho die Episcopi, & Abbates græci baculo ejusdem formæ utuntur in Pontificalibus, qua solet dipingi pro S. Antonii Abbaris insigne, nempè, ad modum T. majusculi. Vide Protopapas. Latini verò Episcopi baculum Pastoralem in vertice curvatum (ut mox dicemus) gestant. Maronitarum autem Episcopi in summitate baculi globum aliquando chrystallinum, & sæpè gemmatum cum cruce superposita ferunt, quæ forma etiam à Latinis antiquitùs gerebatur. [Hic baculus ex osse, & ligno efficitur, chrystallina, vel deaurata spherula conjungitur, in supremo capite insignitur, in extremo ferro acultur. Isid. c. 219.] Ac eodem modo S. Gregorii baculus fuerat, ut in subjecta figura ostenditur. Abbates non possunt uti baculo pastorali absque velo, ut BA 61 dictum est in dict. Abbas. Græci verò Abbates baculo utuntur, ab Episcopali diverso, eo modo, quo supra diximus in forma T. Anti qui Monachi Ægyptii baculum ferebant ad imitationem Elisei Prophetæ, de quo sic Cassianus: [Cujus gestatio spiritualiter monet, numquam debere eos inter tot oblationum vitiorum canes, & invisibiles nequitiarum spiritualium bestias inermes incedere, lib. 1. de Instit. Renunt. cap. 9.] De hoc etiam mentionem facit Isidorus Pelusiora, Epist. 92. lib. 5. Ad quorum imitationem etiam Eremitani Ordinis S. Augustini similem baculum, teste Jordano de Saxonia, lib. 1. ferre solebant, qui juxta Gregorii IX. constitutionem, quæ incipit Dudum oportuit, quinque palmorum esse debebat. Deinde Innocentius VI. & Alexander IV. eis indulserant, ne in posterum baculum ferre tenerentur. FR. Maronitæ tam Ecclesiastici, quàm sæculares, ex eo quia stantes in Ecclesia orant, subaxillari baculo ibi sustentantur: [In Oriente ab Episcopis, & aliquibus Sacerdotibus, teste Baronio ad An. 44. n. 88. baculus Pastoralis ferebatur. Aliam speciem baculorum, seu virgarum. Vide Teni. In Conventuali Melitensium Ecclesia quatuor Cantores in diebus solemnibus pluvialibus induti assistunt in Choro cum baculis argenteis ad formam baculorum peregrinantium, sed crassioribus; quod etiam in Gallia observatur. In Siciliæ ac Melitæ Cathedralibus reperitur canonicalis dignitas, quam Ciantar vocant à voce gallica Chanter, id est, Cantor, qui fert baculum, seu potiùs virgam argenteam. FR. Quod à Stephano IV. institutum erat. [Fecit Xenodochium S. Gregorii juxta gradus S. Petri, & statuit tres Cantores cum Primicerio, qui jugiter officiarent Missam ad Altare S. Petri, indutus pluviali mitra, & virga, & staret juxta Altare, & pro beneficio haberent, sicut in privilegio ejus legitur. In M. S. Benedicti Vaticani Canonici à Turrigio in ejus Crypt. Vaticanis allato pag. 189. impress. secunda]: [Dum Euangelium legitur, baculi de manibus deponuntur, quia prædicante Euangelio legalis observantia deponebatur. Secundùm hunc morem Cantores in officio Millæ baculos tenere noscuntur. Gem. lib. 1. cap. 24.] Pastoralis autem baculi institutum, ab Ecclesiæ primordio fuisse constat; adhuc enim baculum S. Saturnini Apostolorum Discipuli Tolosæ conservatur, cum hac inscriptione. Curva trahit, quos virga regit, pars ultima pungit. In Valentia Civitate Hispaniarum S. Augustini eburatus baculus, teste Gavanto, ostenditur. FR. Sed Baronius, An. 504. ex Sigiberto, & Mariano Scoto ait baculum S. Augustini unà cum ejus corporale in Sardiniam translatum, quod corpus tandem denuò Papiam delatum fuisse, idem ad Ann. 25. num. 1. & seqq. refert. Alios antiquos baculos reperiri traditur, nempè, Bononiæ S. Isidori, in Patriarchali Aquilejensi Ecclesia S. Hermagoræ D. Marci discipuli. Usus
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BA BACCHANALIA. See Carnis privium. Cervula. Charivarium. Circumcisio Domini. Crobylus. Eugalia. Homophagia. Masca. BACCHUS. See Nysus. The same as Osiris. See Helucus. BACELLUS, baculus, scripio, on which old men lean. [But he, after lingering, having seized the little staff, entered the holy place, with a boy supporting him. Greg. Turon. lib. 2. Mirac. cap. 22. BACONES, Pork butchers, who preserve pork with salt; in German Bacon means Lard. BACUCEUS, or Bacucus, Fanatic. [We have seen others thus infect the hearts of those whom they had seized with a certain empty swelling, whom the common people also call bacucei, as they raise themselves up beyond the stature of their bodies. Cassiod. Coll. 7. c. 32.] From the verb, I make drunk; or rather, to rave, to rage, because this was done with excessive gestures. BACULO, as, baculo cedo, I beat, I strike, I am beaten. [He bound the strong man, and plundered his goods; he baculated him who had the power of death. Petr. Blesen. Ser. 1. EPISCOPAL STAFF, which is called Cabuta.] It represents a silver cabuta in a figured form. Floordoard. lib. 5. cap. 8. [It is also called Gambuca. Let him make the cross with the gambuca on the upper and lower threshold. Durand. de consecrat. Eccles.] It is also called Ferula. [At the feet of Pope Leo and of the Emperor himself, the same Benedict (namely, the Antipope) quickly fell, took away for himself the pallium, which, together with the Pontifical ferula that he was carrying in his hand, he returned to Pope Leo. Luitpran. lib. 6. hist. c. 11. Pope Leo the Apostolic, having convened a synod of many bishops, deposed the same Benedict, invader of the Roman See, by the judgment of all from the office he had usurped, and cut off the pontifical pallium which he had put on himself, and broke the pastoral ferula. Appendicum Notator Regionis ad ann. 964.] It is also called Pastoral Staff, and Croceæ, that is, a subaxillary staff, thus in a certain Bull of Martin V in favor of the Church of Macerata, which in Italian they call Crozzia and Stampella. FR. also in Latin the name Crocciæ was used. Since without the support of staffs, which are commonly called crocciæ, he could not walk. In the life of B. Fina the Virgin.] See Fulcinatorium: [Nowadays Greek bishops and abbots use a staff of the same form in pontificals, such as is usually painted as the emblem of S. Anthony the Abbot, namely in the shape of a capital T. See Protopapas. But Latin bishops carry the pastoral staff curved at the top (as we shall soon say). Maronite bishops, however, sometimes carry at the top of the staff a globe, crystal or often jeweled, with a cross placed above it, a form that was also used by the Latins in antiquity. [This staff is made of bone and wood, joined with a crystal or gilded sphere, marked at the top end, and shod with iron at the lower end. Isid. c. 219.] And in the same way was the staff of S. Gregory, as shown in the figure below. Abbots cannot use the pastoral staff without a veil, as BA 61 is said in the entry Abbas. But Greek abbots use a staff different from the episcopal one, in the manner we mentioned above in the form of a T. The ancient Egyptian monks carried a staff in imitation of the Prophet Elisha, of whom Cassian says thus: [Its bearing spiritually reminds them never to walk unarmed amid so many offerings of vices, and invisible beasts of spiritual wickedness, lib. 1. de Instit. Renunt. cap. 9.] Isidore of Pelusium also mentions this, Epist. 92, lib. 5. In imitation of them, the Hermitines of the Order of St. Augustine also used to carry a similar staff, according to Jordan of Saxony, lib. 1, which by the constitution of Gregory IX, beginning Dudum oportuit, ought to have been five palms long. Then Innocent VI and Alexander IV had granted them leave not to be obliged in future to carry a staff. FR. The Maronites, both ecclesiastics and seculars, because they pray standing in church, are supported there by a subaxillary staff: [In the East, according to Baronius ad An. 44. n. 88, the pastoral staff was carried by bishops and some priests. Another kind of staffs, or rods. See Teni. In the Conventual Church of the Knights of Malta, four cantors in solemn days, vested in pluvials, assist in choir with silver staffs in the form of pilgrims' staffs, but thicker; this is also observed in France. In the cathedrals of Sicily and Malta there is found a canonical dignity, which they call Ciantar from the French word Chanter, that is, cantor, who carries a staff, or rather a silver rod. FR. This was instituted by Stephen IV. [He established the Xenodochium of St. Gregory near the steps of St. Peter, and appointed three cantors with the Primicerius, who were continually to celebrate Mass at the altar of St. Peter, vested in a pluvial, mitre, and staff, and to stand beside the altar, and for their benefit they were to have, as is read in his privilege. In the MS. Benedictine Vatican Canonics brought by Turrigio in his Vatican Crypt, p. 189, second printed edition]: [When the Gospel is read, staffs are laid down from the hands, because with the preaching of the Gospel legal observance was laid aside. According to this custom the cantors in the office of Mass are known to hold staffs. Gem. lib. 1. cap. 24.] The institution of the pastoral staff is shown to have been from the beginning of the Church; for even now the staff of St. Saturninus, disciple of the Apostles, is preserved at Toulouse, with this inscription: The curved part draws, the rod rules whom it governs, the final part pricks. In the city of Valencia in Spain, the ivory staff of St. Augustine is displayed, according to Gavanto. FR. But Baronius, ad An. 504, from Sigibert and Marianus Scotus, says that the staff of St. Augustine, together with his corporal cloth, was transferred to Sardinia, and that the body was finally brought back again to Pavia, which he reports under Ann. 25, no. 1 and following. It is said that other ancient staffs are found, namely, that of St. Isidore at Bologna, and that of St. Hermagoras, disciple of St. Mark, in the patriarchal church of Aquileia. Use
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BA Usus autem baculi, ut Philostratus, lib. 3. testatur, antiquitùs Episcopis, & aliquibus orientalibus Sacerdotibus communis erat, qui mitra etiam, & anulo utebantur. In Missis defunctorum baculus non adhibetur. Cærem. Epist. lib. 2. cap. 11. Baculo non utitur Summus Pontifex. FR. Gregorius IX. ait: [Licèt Romanus Pontifex non utatur baculo Pastorali, tum propter historiam (aliàs meliùs Postillator ibi corrigit. Secundùm Hostiensem) tum propter mysticam rationem; tu tamen ad similitudinem aliorum Pontificum poteris eo uti, lib. 1. decretal. tit. 15. de Sac. Uncit. cap. unico. § licet.] Ubi Glossa subdit: [Propter historiam, Martialis unus de Discipulis Petri, quem posuit Dominus inter Discipulos, cùm dixit, nisi efficiamini sicut parvulus iste, non intrabitis in regnum Coelorum &c. quem postea Petrus cum alio, scilicet, Marthæo ad prædicandum misit in Germaniam, cùm iret, mortuus est, & rediit collega ad Petrum, & Petrus ait: Accipe baculum, & tangens eum, dic, in nomine Domini surgat, & prædicet, & ivit, & die XI. à tempore mortis tetigit eum, & resurrexit, & prædicavit, & ita Petrus removit à se baculum, & dedit subditis.] Idem refert Baronius Ann. 74. n. 15. Arque Angelicus Doctor sic ait: [Dicendum, quòd Rom. Pontifex non utatur baculo: quia Petrus dedit ipsum ad resuscitandum quendam Discipulum suum, qui postea factus est Episcopus Trevirensis, & ideo in Diocesi Trevirensi Papa baculum portat, & non in aliis locis, vel etiam in signum, quòd non habet coarctatam potestatem, quod curvatio baculi significat. In Supplem. 3. par. 9. 40. art. 7. ad 8 respons.]:: Et ideò Patriarcha Constantinopolitanus in signum subjectionis, quando consecratur, recipit baculum ab Heracleæ Metropolitano, sub quo Byzantii Episcopatus erat antiquitus subjectus. Durandus in Rationali; c. 15. lib. 16. ait, quòd Innocentius Papa III. scripsit in Ecclesiæ speculo, quòd B. Petrus misit baculum suum Euchario, sive Frontoni primo Trevirorum Episcopo, quem unà cum Valerio, & Materno ad prædicandum Evangelium genti Theutonicæ destinavit, cui successit in Episcopatu Maternus, qui per baculum Petri de morte fuerat suscitatus, quem baculum usque hodie cum magna veneratione servat Treviren. Ecclesiæ: & ideò Papa in illa Diocesi utitur baculo, & non alibi.] Sed contrarium, tum ex historia Benedicti Antipapæ in hac dict. allata §. Ferula, tum ex subjecta figura S. Gregorii Magni apparet, quæ ex monumentis Alphonsi Ciacconii à D. Laurentio de Mariis Romano mihi donata fuit. FR. Aliam picturam Gelasii Papæ II. cum baculo pastorali apponemus in dict. Mitra . Tandem baculi significationes exprimi solent per hos versus: Attrahe, sustenta, stimula, morbida, lenta. Seu: Attrahe per primum, medio rege, punge per imum; Attrahe peccantes, rege justos, punge vagantes. BA Gloss. in d. c. Cùm venisset de Sac. Unctione.::: Alia mysteria etiam in pastorali baculo contemplantur, nempe, [Episcopi Pastores gregis Dominici sunt, ut Moyses, & Apostoli fuerunt; ideo baculum in custodia præferunt: per baculum, quo infirmi sustentantur, authoritas doctrinæ designatur; per virgam, qua improbi emendantur, potestas regiminis figuratur. Baculum ergo Pontifices portant, ut infirmos in fide per doctrinam erigant; virgam bajulant, ut per potestatem inquietos corrigant, quæ virga, vel baculus est recurvus, ut aberrantes à grege, docendo ad poenitentiam trahat; in extremo est acutus, ut rebelles excommunicando retrudat, hæreticos velut lupos ab ovili Christi potestativè exterreat. Gem. de Antiq. tit. Mislae, lib. 1. cap. 218.] Vide etiam Isidorum dicto cap. 219. Baculus Decanorum Monasterii. Vide Canibuta. Fulcinatorium. Narthen. Potentia. BAD. Vide Ephod. BADUINUS. Rusticus, ex Arabico Badui , id est, Villicus. BADUS, & BATUS, Hebræorum mensura, de qua sæpè in sac. Scrip. & continebat 72. Sextarios, ut docet Budæus de Asle, erat decima Cori pars, id est, quatuor modiùs, seu sex, ut alii existimant, quod esset Tumulus Apuliæ, qui correspondet eidé antiquo græco: itaque 120. lib. grani continet BATUS. BAGUA
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BA The use of the pastoral staff, as Philostratus testifies, book 3, was formerly common to Bishops and to some eastern Priests, who also used the mitre and the ring. In Masses for the dead the staff is not used. Cærem. Epist. lib. 2. cap. 11. The Supreme Pontiff does not use the staff. FR. Gregory IX says: [Although the Roman Pontiff does not use the Pastoral staff, both because of the history (or, better, the Postillator corrects it there: according to Hostiensis) and because of the mystical reason; yet you, in the likeness of other Pontiffs, may use it, lib. 1. decretal. tit. 15. de Sac. Uncit. cap. unico. § licet.] Where the Gloss adds: [For the historical reason: Martial, one of the Disciples of Peter, whom the Lord placed among the Disciples when he said, unless you become like this little child, you shall not enter into the kingdom of Heaven, etc., was later sent by Peter with another, namely Matthew, to preach in Germany; when he was going, he died, and his companion returned to Peter, and Peter said: Take the staff, and touching him, say, in the name of the Lord let him arise, and preach; and he went, and on the eleventh day from the time of his death he touched him, and he rose again, and preached, and thus Peter removed the staff from himself and gave it to his subordinates.] Baronius reports the same, Ann. 74. n. 15. And the Angelic Doctor says thus: [It must be said that the Roman Pontiff does not use the staff, because Peter gave it to restore to life a certain disciple of his, who afterwards became Bishop of Trier; and therefore in the diocese of Trier the Pope carries the staff, and not in other places; or also as a sign that he does not have circumscribed power, which the bending of the staff signifies. In Supplem. 3. par. 9. 40. art. 7. ad 8 respons.]:: And therefore the Patriarch of Constantinople, as a sign of subjection, when he is consecrated, receives the staff from the Metropolitan of Heraclea, under whom the Bishopric of Byzantium was formerly subject. Durandus in Rationali; c. 15. lib. 16. says that Pope Innocent III wrote in the Ecclesiastical Mirror that St. Peter sent his staff to Eucharius, or Fronto, the first Bishop of Trier, whom together with Valerius and Maternus he appointed to preach the Gospel to the Germanic people; in that office succeeded Maternus, who had been raised from death by the staff of Peter, which staff the Church of Trier preserves even to this day with great veneration: and therefore the Pope uses the staff in that diocese, and nowhere else.] But the contrary is clear, both from the history of the Antipope Benedict given in this passage under § Ferula, and from the accompanying figure of St. Gregory the Great, which was donated to me from the monuments of Alphonsus Ciacconius by D. Laurentio de Mariis of Rome. FR. We shall also place another picture of Pope Gelasius II with the pastoral staff in the passage on Mitra . Finally, the meanings of the staff are usually expressed by these verses: Attrahe, sustenta, stimula, morbida, lenta. Or: Attrahe by the first, rule by the middle, prick by the last; Draw in the straying, govern the just, prick the wandering. BA Gloss. in the said c. Cùm venisset de Sac. Unctione.::: Other mysteries are also contemplated in the pastoral staff, namely: [Bishops are the shepherds of the Lord’s flock, as Moses and the Apostles were; therefore they bear the staff in custody: by the staff, with which the weak are supported, the authority of doctrine is signified; by the rod, with which the wicked are corrected, the power of government is represented. Therefore Pontiffs carry the staff in order to raise the weak in faith by doctrine; they bear the rod in order to correct the restless by authority, which rod, or staff, is curved, so that it may draw back those wandering from the flock by teaching to repentance; at the end it is sharp, so that by excommunicating rebels it may thrust them back, and may powerfully frighten heretics, like wolves, away from Christ’s sheepfold. Gem. de Antiq. tit. Mislae, lib. 1. cap. 218.] See also Isidore in the said chapter 219. Staff of the Deans of the Monastery. See Canibuta. Fulcinatorium. Narthen. Potentia. BAD. See Ephod. BADUINUS. A peasant, from the Arabic Badui , that is, a steward. BADUS, and BATUS, a Hebrew measure, concerning which there is often mention in Sacred Scripture, and it contained 72 sextarii, as Budæus teaches in De Asle; it was the tenth part of a corus, that is, four modii, or six, as others think, since it was the tumulus of Apulia, which corresponds to the same ancient Greek measure; thus the BATUS contains 120 pounds of grain. BAGUA
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BA BAGWADA. Facinorosus, rebellis. [Aut quid aliud etium nunc agitur, quàm tunc actum est, id est, ut qui adhuc Baguadæ non sunt, esse cogantur. Salian. de Guber. lib. 5. ] Apud Divum Hieronymum Bacauda legitur; sic etiam habet Eusebius, inquiens: [Dioclerianus consortem Regni Herculeum Maximianum assumit, qui rusticorum multitudine oppressus, quæ factioni suæ Bacaudarum nomen indiderat, pacem Gallis reddit. In Chron. In ejus etiam Græco textu Bonaudæi habetur, ex quo vocabulo formatur nomen Bacaudicus, & apud Eumenium: [Latrocinio Bacaudicæ rebellionis obsessa. ] Censent Salvian. & alii ex dict. hebraica Bagadim hanc vocem derivari. BAHES, seu Bain. [Coronam auream, & bahem, quam misistis, accepimus, 1. Macab. cap. 13. ] Vocabulum valdè obscurum. FR. Ex Josepho Antiquit. Judaic. lib. 13. cap. 8. habetur exemplar epistolæ Demetrii Nicanoris, de qua in Machab. loc. cit. cujus verba sunt ex epistola ejusdem Demetrii. Sic itaque Josephus ait de Jontha Symonis fratre, quod à Demetrio per litteras accitus: [Ille non intermissa oppugnatione cum senioribus populi, & Sacerdotibus aurum, & argentum, vestem, aliaque xenia deferens, venit ad Demetrium, & hac munificentia mitigavit Regis animum &c.] & inferiùs refert Demetrii diploma, ubi inter alia hæc continebantur: [Remitto quidquid solebant ante me Reges accipere à sacrificantibus Hierosolymis, aliaque tributa pro fructu terræ, atque arborum, præterea salinarum vectigal, & aurum coronarium, neque quicquam eorum exigetur in posterum.] Cum quo sacra Scriptura loco citato concordat, dicens: [Et elegit Simon viros, & misit ad Demetrium regem, ut faceret remissionem regioni &c.] & mox in epistola Demetrii: [Rex Demetrius Simoni Summo Sacerdoti &c. Coronam auream, & bahem, quam misistis, accepimus, & parati sumus facere vobiscum pacem magnam, & scribere præpositis Regis dimittere quæ indulsimus.] Et post aliqua verba sequitur: [Remittimus quoque ignorantias, & peccata usque in hodiernum diem, & coronam, quam debebatis, & si quid aliud erat tributum in Hierusalem, jam non sit tributum &c.] Sed suspendunt adhuc animum Ciceronis verba in primis, qui in orat. pro, l. agraria inquit; [Quod ad quemque pervenerit ex præda, ex manubiis, ex auro coronario.] Et Plinius [Æs Cypri coronarium, lib. 33. cap. 9.] dixit. Sed Gellius omne planè dubium enodat, lib. 5. cap. 6. inquiens: [Triumphales coronæ sunt aureæ, quæ Imperatoribus ob honorem triumphi mittuntur; id vulgò dicitur Aurum coronarium.] Itaque Coronam aureum coronarium dicitur, & Bahem xenia, seu munera, quæ Demetrio Regi de Hebræis triumphanti Machabæi miserant. Arabicè Mehbe dicitur, id est, Munus, atque Chaldaica lectio habet Scibuto, id est, missio. Cæterum Behem pollicem manus appellant etiam Arabes. Vocabularii Ecclesiasti- BA 63 el Auctor hoc vocabulum græcum existimat, & ineptè columnam interpretatur; nam esset extra materiæ sensum, de qua in epistola Demetrii prædicta agitur. Cedrenus Bajon vocat donum Imperatori tribui solitum, de quo etiam Luitprandus, lib. 3. cap. 5. Meursius in Glossa Græco-barb. & incitato Machabæorum capite de auro coronario. LXX. Bain vertunt ex Hieronymi lectione, quam secutus est Lyranus ibidem. Multæ item analogiæ sunt inter Bajon, & Donum, Bajon enim significat palmam, ut infra in dict. Baja, atque palma denotat præmium, donum, triumphum, & ipsam arborem: dactylus autem manus digitum, & fructum palmæ; & Bahem, ut supra vidimus, pollex manus arabicè dicitur. Item Manus arcum triumphalem significat, ut in dict. Manus dicemus, & alia similia. De Auro coronario, & de Argento chrysargyro scripsit Baron. Ann. 330. num. 36. 37. & 38. Synonymum Bahem. Vide Fodrum. BAJA, græca vox Baïs, ramus palmarum. [Cubile eis de foliis palmarum, quas bajas vocant, contextum erat. S. Hieronymus contra Jovin. cap. 9.] Græci Dominicam Palmarum Bajopópov éoptliu, id est, palmiferum festum, seu Bajov dicunt. Vide Dominica Palmarum. Palmarum festum. FR. Aliqui perperàm damnant Meursium, quia Bajum dixerat donum significare; putantes hoc vocabulum nonnisi palmæ ramum denotare: sed Meursius minimè erraverat; nam in dict. Bahem diximus Bain, & Bajon græcè, latinè Bajum tam donum, quàm palmam importare, hinc Cedreni, & Luitprandi authoritatem positam in originali sub hoc vocabulo Baja in significatu muneris, transposuimus in dict. Bahem, nam Auctor ibi fatetur vocem illam non percepisse; ideò æquivocaverat &c. BAIN, & Bajon. Vide Bahes. BAIRA. FR. Barium Apuliæ Civitas. ] Tandem ingressus navem, Bairam civitatem Sancti Nicolai pervenit. Altoferius Monachus in Histor. de Guelphis Princip. in cap. de Hermerico Duce, qui factus est Monachus, apud Canisium. BAITHOSÆI. Vide Sadducae. BAJULUS, morum director, cui filii Principum committuntur. [Regibus nostris maturos, ac prudentes, atque sobrios bajulos, singulis constituite. Hincmar. Epist. 11. cap. 11. FR. Italicè, ac hispanicè Ajo dicitur: ||: & Bailia directio intelligitur. [In testamento relictus sub bailia Urbani IV. Anonym. de investit. Episcop. Reg. Theuton.] Orator Venetus in Constantinop. Civitate ex antiquo usu dicitur Ballius, id est, negotiorum director: FR. seu potius ex gerulo, qui onera gerit, Bajulus, id est, Orator diceretur. Cicero enim 2. de Orat. inquit: [Remigem aliquem, aut Bajulum nobis Oratorem descripseras.] Tempore græci dominii Venetus Orator Mpailus vocabatur. [Magistratus verò, qui certis temporibus eò mittuntur, Venetorum Mpailus, sive Curator Pisanorum, & Genuensium Potestas appellatur. Nicephor. Gregoras, Hist. Rom. lib. 4.] Vi- de
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BA BAGWADA. Froward, rebellious. [Or what else is now being done, than what was then done, that is, that those who are not yet Baguadæ may be compelled to become so. Salian. de Guber. lib. 5.] In Saint Jerome it is read Bacauda; thus also Eusebius has it, saying: [Diocletian takes as partner in the kingdom Maximian Hercules, who, oppressed by a multitude of rustics that had given to its faction the name of the Bacaudæ, restores peace to Gaul. In Chron. In his Greek text also Bonaudæi is found, from which word the name Bacaudicus is formed, and apud Eumenius: [Beset by the robbery of the Bacaudic rebellion.] Salvius and others think this word is derived from the Hebrew dict. Bagadim. BAHES, or Bain. [We have received the golden crown and bahem which you sent, 1 Macab. cap. 13.] The word is very obscure. FR. From Josephus, Antiquit. Judaic. lib. 13. cap. 8, is taken the exemplar of the letter of Demetrius Nicanor, concerning which in the place cited in Machab. whose words are from the letter of the same Demetrius. Thus Josephus says of Jontha, brother of Simon, that, being summoned by letters from Demetrius: [He, without ceasing the assault, came to Demetrius with the elders of the people and the priests, bringing gold and silver, clothing, and other gifts, and by this generosity softened the king’s mind, etc.] And below he sets out the diploma of Demetrius, where among other things these were contained: [I remit whatever the kings before me used to receive from those sacrificing at Jerusalem, and the other tributes on the produce of the land and of the trees; moreover, the tax on salt and the golden crown, and none of these things shall be demanded in the future.] With which Holy Scripture agrees in the cited place, saying: [And Simon chose men and sent them to Demetrius the king, to make a remission for the region, etc.] And soon in the letter of Demetrius: [King Demetrius to Simon the High Priest, etc. We have received the golden crown and bahem which you sent, and are ready to make great peace with you, and to write to the king’s officers to release what we have granted.] And after some words there follows: [We remit also the ignorances and sins up to this present day, and the crown which you owed, and if any other tribute there was in Jerusalem, let it now no longer be a tribute, etc.] But Cicero’s words still hold the mind in suspense, first of all, who in the oration pro lege agraria says: [Whatever comes to each from booty, from spoils, from the golden crown.] And Pliny said, [Cyprian bronze, crown-bearing, lib. 33. cap. 9.] But Gellius removes all doubt, lib. 5. cap. 6, saying: [Triumphal crowns are golden ones, which are sent to commanders in honor of the triumph; this is commonly called aurum coronarium.] Therefore corona aurea is called aurum coronarium, and Bahem are gifts, or offerings, which the Maccabees had sent to King Demetrius triumphing over the Hebrews. In Arabic it is called Mehbe, that is, a gift, and the Chaldee reading has Scibuto, that is, sending. Moreover, Behem also means the thumb of the hand among the Arabs. Vocabularii Ecclesiasti- BA 63 cal Author considers this a Greek word, and foolishly interprets it as a column; for that would be outside the sense of the matter, which is being discussed in the aforesaid letter of Demetrius. Cedrenus calls Bajon the gift customarily given to the emperor, concerning which also Luitprandus, lib. 3. cap. 5. Meursius in the Græco-barb. Gloss. and the cited chapter of the Maccabees on the golden crown. The LXX translate Bain following Jerome’s reading, which Lyranus also followed there. Many analogies likewise exist between Bajon and Donum; for Bajon signifies a palm, as we said below in the entry Baja, and palm denotes a reward, gift, triumph, and the tree itself; and dactyl, moreover, means the finger of the hand and the fruit of the palm; and Bahem, as we saw above, means the thumb of the hand in Arabic. Likewise Manus signifies a triumphal arch, as we shall say in the entry Manus, and other similar things. Baron wrote on the Golden Crown, and on the Silver Chrysargyron, Ann. 330, num. 36, 37, and 38. Synonym of Bahem. See Fodrum. BAJA, Greek word Baïs, a branch of palms. [For them a couch woven from palm leaves, which they call bajas, had been prepared. S. Jerome against Jovin. cap. 9.] The Greeks call Palm Sunday Bajopópov éoptlium, that is, the palm-bearing feast, or Bajov. See Dominica Palmarum. Feast of Palms. FR. Some wrongly condemn Meursius because he had said that Baju means gift; thinking that this word denotes only a branch of the palm: but Meursius had by no means erred; for in the entry Bahem we said Bain, and Bajon in Greek, in Latin Bajum, conveys both gift and palm; hence the authority of Cedrenus and Luitprandus, placed in the original under this word Baja in the meaning of gift, we transferred to the entry Bahem, for the Author there admits that he had not understood that word; therefore he had equivocated, etc. BAIN, and Bajon. See Bahes. BAIRA. FR. Barium, a city of Apulia.] At length, having boarded the ship, he arrived at the city of Baira of Saint Nicholas. Altoferius the monk in the History of the Guelph princes, in the chapter on Duke Hermeric, who became a monk, apud Canisius. BAITHOSÆI. See Sadducae. BAJULUS, a director of conduct, to whom the sons of princes are entrusted. [For our kings appoint mature, prudent, and sober bajuli for each of them. Hincmar. Epist. 11. cap. 11.] FR. In Italian and Spanish it is called Ajo; and bailia means direction. [Left under the bailia of Urban IV in a testament. Anonym. de investit. Episcop. Reg. Theuton.] The Venetian envoy in the city of Constantinople is called by ancient usage Ballius, that is, director of affairs: FR. or rather from gerulus, who carries burdens, he would be called Bajulus, that is, envoy. For Cicero says in book 2 de Orat.: [You had described for us some rower or bajulus as an orator.] In the time of Greek rule the Venetian envoy was called Mpailus. [But the magistrates who are sent there at certain times are called by the Venetians Mpailus, or Curator by the Pisans, and Potestas by the Genoese. Nicephor. Gregoras, Hist. Rom. lib. 4.] Vi-
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BA de Balivus. Bajulus, id est, gerulus. Vide Sæccas. Sagmarius. Onoriferus. BALAAM. FR. nomen simoniaci Prophetæ in Sac. Pagina significat vanum populum, seu præ- cipitantem eos: [Sed & nomen ipsius Balaam, qui vanus populus, seu præcipitans eos inter- pretatur, ex Beda in Decreto 2. quæst. 7. can. se- cuti sunt.] At D. Hieronymus de nominibus Hebr. vetustatem populi ait significare. BALDACHINUM. Conopeum, seu umbella, quæ ad tegendum tabernaculum, & Altare, & ejus- dem Sacramentum per viam unà cum Sacerdote illud ferente, inservit. Item ad thronum Episco- pi, & Principis absoluti dominii, ac in aulis ma- gnatum, & in eorum pro audientia camera poni- tur. Item feretra clarorum virorum Baldachino condecorabantur: [Feretrum coopertum fuit Baldachino, quod Ecclesiæ reliquerunt. In M. S. Annalibus Colomariensibus. Anno 1276.] FR. Idem mos erat in Civitatibus Italiæ: de Se- nense enim, & Bononiense Urbe narrat Cheru- binus Ghirardaccius in sua Hist. Bononien. ad an. 1260. his verbis. [Morì parimente Gugliel- mo Guidozagni famoso Cavaliero &c. e fuori della Città nella Chiesa &c. con gran pompa fu- nerale, & col Baldachino sù sepolto, secondo che era in quei tempi costume farsi à simili huomini letterati, & famosi. In due modi, & in varii tem- pi s'usava in Baldachino ai morti. Alle volte si portava il corpo all'uscir di casa vicino alla sepol- tura. Altre volte s'usò in questo modo. Pone- vasi il corpo in mezzo della strada sopra un'alto Catafalco tutto di nero addobbato, e sopra il capo si poneva un Baldachino]: //: Nomen hoc originaliter sericum textile significat, & variè in Codicibus Baldachinum, Baldekinum, Baide- quinum, & Baldicum scribitur. Rex veste deau- rata facta de pretiosissimo Baldakino. Matth. Paris. in Henr. III.] Vestis ergo, & non te- gumentum in primævo significatu erat, de quo supra. [Baldicum aulæum pretiosum pagani- ci operis. Tom. 1. hist. Germanicarum.] FR. Dum ergo paganicum, sericum textile erat, dicendum, quòd fortassè sicut hujusmodi texti- le ex serico Damascum à Damasci Civitate vulgò vocatur, sic Baldaquinum, à Baldaquino Damas- ci Regulo, quem Balduinus Gothifredi Bulionis frater, & in Regno Hierosolymorum successor vicerat, ut Blondus decad. 2. lib. 5. de an. 1130. refert: ex sericis ergo inter ejus spolia repertis nomen hoc inditum fuisse censendum est, seu po- tius Baldachinum à Baldaco, ex quo ad Damas- ci Civitatem sericum mittebatur. Vide Sameria. Fastigium. Mappula. Pendens. Baldachinum pro processione quando defertur Eucharistia, semper debet esse album. Vide Velum. BALISTA. Instrumentum bellicum. Vide Arba- lista. Diasphendon. BALIVUS, idem ac Bailus suprà. FR. Curator, Administrator. Inter Equites Melitenses, & S. Stephani Florentinos dignitas est. At quia in Ita- lia præsertim in Neapolitano Regno pro Curso- BA A re, & Mandatario usurpatur; ideò in dicto Re- gno obtinuerunt à Concilio Conventus ipsi Me- litenses Equites, ut Priores, & non Balivi vocen- tur. Italicè Balio dicitur, quod commune est cum cursoribus: ideoque Equites S. Stephani Florentiæ variant corripiendo ultimam sylla- bam, ac ultimam litteram demendo, Balì pro- nunciant, ut à Balio, id est, Cursore distin- guantur. Dicitur etiam Ballivia hæc dignitas. cap. 10. de offic. Archidiaconi. BALLEMATIUM, saltationis genus, à græco ver- bo , tripudio deductum. [Dicta autem cymbala, quia cum ballematiis simul percutiun- tur. Ita enim Græci cymbala ballematica. Ibid. lib. 3. Ethym. cap. 22.] Reperitur græcè, & la- tinè etiam verbum Balo in eadem significatione: [Sacerdotes admoneant viros, & mulieres, qui festis diebus ad Ecclesiam conveniunt, ne ba- lando, & turpia verba decantando choreas te- neant, & ducant. Romana Synod. sub Lothario cap. 31.] Item Balatio ipsa saltatio. Illas verò ba- lationes, & saltationes, canticaque turpia, & luxuriosa. In capitulis Caroli Magni, lib. 6. cap. 19. BALLUCA. FR. Auri fragmenta, & ejus arena, quæ in caneis colligitur. Theodosianus Codex, lib. 10. tit. 19. Ubi quantitatem ærario publico à metallorum fossioribus solvendam limitans, sic ait; [Quatuordecim uncias Ballucæ pro singulis libris.] In textu græco pro Balluca legitur; nam , aurum, (corruptè pro arenam significat, & sic Chrisammos legendum esset. Vide Aurilegulus. BALNEO, lavare, madefacere significat; ver- bum barbarum, quo usus est Gulielmus in suo tractatu de terra sancta apud Canisium in Promptuario ecclesiastico. [Irrigatur hic hor- tus quodam fonte parvo in ipso existente, in quo Virginem Mariam puerum Iesum balneasse asse- runt Christiani. BALNEUM, vile genus potus Monachorum, & Poenitentium [Soli mensæ affidunt nudæ paxa- matium sibi apponentes, balneaque tunc vitro permodico non bibentes, sed sorbillantes. Luit- prand. in legat.] Vide Paxamatium. BALATIO, & Balo. Vide Ballematium. BALSAMUM, Chrisma intelligitur aliquando. Vide Chrisma. BALTEUS. Vide Cingulum. BANAUSUS. Artifex, qui in igne in ejus exercitio utitur, græcè , cujus significatio ad omnes deinde artes mechanicas translata fuit. [Ut taceam de iis, quos Græci Banausos vo- cant. Hieron. lib. 1. advers. Pelag.] A quo forma- tur nomen Banausia, quod prodigalitatem signifi- cat, de quo vitio agit D. Thom. 2. 2. quæst. 135. ar. 1. ad 2. quando, scilicet, aliquis de opere suo citra valorem solutionem exigit, vel prodigali- ter emptor illud solvit. BANCALIUM. [Bancalia sunt panni, qui su- persedes, vel bancas in Choro ponuntur. Du- rand, in rational.] Vide Dorsale. BAN-
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de Balivus. Bajulus, that is, a porter. See Sæccas. Sagmarius. Onoriferus. BA A BALAAM. In Scripture, the name of the simoniacal Prophet signifies a vain people, or one who casts them down: [But the name Balaam itself, which is interpreted “vain people,” or “one who casts them down,” according to Bede in the Decree, 2. question 7. canon secuti sunt.] Yet St. Jerome, on Hebrew names, says that it signifies the antiquity of the people. BALDACHINUM. A canopy, or umbrella, which serves to cover the tabernacle, the altar, and its Sacrament when carried along the way with the priest bearing it. Likewise it is placed over the throne of a Bishop, and of a Prince of absolute dominion, and in the halls of magnates, and in their chamber for audience. Likewise the biers of distinguished men were adorned with a baldachin: [The bier was covered with a baldachin, which they left to the church. In the manuscript annals of Colmar. Year 1276.] The same custom existed in the cities of Italy: for Cherubinus Ghirardaccius, in his History of Bologna, on the year 1260, relates of the city of Siena and Bologna in these words. [Likewise died Guglielmo Guidozagni, a famous knight, etc., and outside the city in the church, etc., with great funeral pomp, and was buried under the baldachin, according to the custom in those times for such learned and famous men to be treated. In two ways, and at various times, a baldachin was used for the dead. Sometimes the body was carried from the house to near the burial place. At other times it was used in this manner. The body was placed in the middle of the street upon a high catafalque all dressed in black, and above the head a baldachin was placed]: //: This name originally means a woven silk cloth, and in manuscripts is written variously as Baldachinum, Baldekinum, Baidequinum, and Baldicum. “The king in a gilded vestment made of the most precious Baldakino.” Matth. Paris in Henr. III.] Therefore it was a vestment, and not a covering, in its earliest meaning, as above. [Baldicum, a precious hangings of pagan workmanship. Vol. 1 of German histories.] Since, therefore, it was a woven silk fabric of pagan workmanship, it must be said that perhaps, just as such a textile from silk is commonly called Damascus from the city of Damascus, so Baldaquinum was named from Baldaquino, a ruler of Damascus, whom Baldwin, brother of Godfrey of Bouillon and successor in the Kingdom of Jerusalem, had conquered, as Blondo recounts in decad. 2, lib. 5, for the year 1130: thus the name may be judged to have been given from silks found among his spoils; or rather Baldachinum from Baldac, from which silk was sent to the city of Damascus. See Sameria. Fastigium. Mappula. Pendens. A baldachin for the procession when the Eucharist is carried must always be white. See Velum. BALISTA. A weapon of war. See Arbalista. Diasphendon. BALIVUS, the same as Bailus above. A curator, administrator. Among the Knights of Malta and the Florentines of St. Stephen it is a dignity. But because in Italy, especially in the Kingdom of Naples, it is used for a courier and messenger, therefore in that kingdom the Knights of Malta obtained from the Council of the Assembly that they be called Priors, and not Balivi. In Italian it is called Balio, which is common with couriers; hence the Knights of St. Stephen of Florence pronounce it differently, shortening the last syllable and dropping the last letter, saying Balì, so that they may be distinguished from Balio, that is, courier. This dignity is also called Ballivia. cap. 10. de offic. Archidiaconi. BALLEMATIUM, a kind of dance, derived from the Greek word, derived from triple dancing. [The cymbals are so called because they are struck together with ballematia. For thus the Greeks call them cymbala ballematica. Ibid. lib. 3. Etym. cap. 22.] The verb Balo is also found in Greek and Latin with the same meaning: [Let priests admonish the men and women who gather at the church on feast days not to engage in dances, and to sing filthy words while dancing. Roman Synod under Lothair, cap. 31.] Likewise Balatio means the dance itself. [Those balations and dances, and filthy and lustful songs. In the capitularies of Charlemagne, lib. 6, cap. 19.] BALLUCA. Fragments of gold, and its sand, which is collected in sluices. The Theodosian Code, lib. 10, tit. 19, where, limiting the amount to be paid to the public treasury by metal miners, it says: [Fourteen ounces of balluca for each pound.] In the Greek text there is written for Balluca; for means gold, corruptedly for sand, and thus Chrisammos should be read. See Aurilegulus. BALNEO means to wash, to wet; a barbarous word, used by Guilielmus in his treatise on the Holy Land, cited by Canisius in the ecclesiastical Promptuary. [This garden is irrigated by a certain small spring existing in it, in which the Christians say the Virgin Mary bathed the child Jesus. BALNEUM, a vile kind of drink of monks and penitents. [They sit at the bare table, placing paxamatium for themselves, and then do not drink the little balnea with wine, but sip them.] Luitprand in legat. See Paxamatium. BALATIO, and Balo. See Ballematium. BALSAMUM, sometimes means chrism. See Chrisma. BALTEUS. See Cingulum. BANAUSUS. A craftsman who in his work uses fire; in Greek, whose meaning was later transferred to all mechanical arts. [Not to mention those whom the Greeks call Banausos. Hieron. lib. 1. advers. Pelag.] From this is formed the noun Banausia, which signifies prodigality, concerning which vice St. Thomas treats, 2. 2. question 135, article 1, ad 2, when, namely, someone demands payment for his work below its value, or a buyer pays for it prodigally. BANCALIUM. [Bancalia are cloths which are placed upon seats, or benches in the choir. Durand, in Rational.] See Dorsale. BAN-
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BA BANCUS, scannum. [Dum iter pergens, in qua- dam Ecclesia hospitatus fuisset, & fessus super bancum quiesceret. Siffridus presbyter,lib.1.E- pist.] Facit etiam mentionem de hoc vocabulo Pontificale Rom. de ordinatione Sacerd. ubi sic habetur. [Presbyteri verò ordinati, retrò Ponti- ficem, vel hinc, & inde, ubi magis commodum erit, in terra genuflexi habeant libros coram se super scabellis, vel bancis ordinatis. BANDERASIUS, seu Branderasius. FR. Vexilla- rius, signifer: sic enim antiquitus Romæ vocaban- tur regionarii primates, hodie vulgò Caporioni appellati. [Nam Romæ datus singulo semestri à Pontifice, Senatorius dicebatur, & Urbis custo- diæ totius administrationis Banderasii gerebant curam, ea regiminis forma inchoaverant &c. Di- ci sunt Banderasii à vexillis gallico, vel potiùs germanico verbo Bandis, longè priùs in Italia appellatis ab Urbano IV. Blond. decad.2.lib.10. in Greg. IX. Totamque Reipub. administrationem, & curam Banderasii tunc gerebant. Platina in eod. Greg.] Vide Bandoforus, Banderarius, Bandularius in dict. Bandum. Bandones in dict. Banerium. Vide Brandeum. Regionarius. BANDUM, Vexillum. [Dedit signa sua, & banda S. Silvestro. Constant. in donatione.] Et clariùs Suidas: [Bandum Romani vocant Vexillum mi- litare.] FR. [Misit ad eum primiores bandorum, Presbyterosque, ac Diaconos, & Reverendos si- gnorum Custodes. In Collect. Anast. Biblioth. per Sirmondum in 8. edit. pag.188.]: ∴: Inde Ban- doforus, & Banderarius. Cencius Camerarius Bandularium vocat. In Melita equestris Vexilla- rius Bandoliero adhuc vocatur. Vide Tufa. BANERIUM, Vexillum. [Rex hoc audito statim banerium suum super turrim Ecclesiæ Spirensis constituit. Albert. Argent. an.1349.] Unde Vexil- larii ab aliquibus scriptoribus Bandones dicuntur. BANLEGUA. FR. exilium per distantiam unius leucæ. BANNIO, & Bannior, publicè in exilium mitto, vel mitror. [Ut nullus ad placitum banniatur, in Constit. Caroli Magni.] FR. [Insuper etiam Sancta Synodus decrevit, ut nulla judiciaria po- testas licentiam habeat sua authoritate Christianos ad placitum bannire in supradictis diebus &c. can. Placita, 15. q.4. BANNUM, & Bannus, edictum, & edicti poena. [A Junioribus Ecclesiæ jussit bannos exigi, pro eo, quòd in exercitu non ambulassent. Greg. Turo- nen.lib.5.cap.26. Mandat illi ex authoritate Dei, & Sanctæ Mariæ, & Sancti Remigii, & sua episco- pali, nec non ex banno Regis. Flodoard. lib.3. cap.26. Si quis per hanc Sancti Concilii defini- tionem inventus fuerit corrupisse bannum ab Episcopo impositum, quadraginta dierum casti- gatione corripiatur tantùm in pane, sale, & aqua. Clem. I. Epist. ad Jacob.] FR. [Consuevit reci- pere annuatim, insuper & commestiones, bann- na, placita, forisfacta, de præscript. cap. ad au- dientiam.] Ubi Glossa: [Bannum, id est, jus di- cendi bannum, vel edictum.] Sæpè in Annot. Hierolexicon Magri. BA 65 Hist. Longobard. in c.20.1. si quis pro faida, de faldosis.1. de his, qui, de eo qui fraudulenter alie- naverit. Bullar. Casinen. tom.2. const.70. BANUS. FR. Dignitaserat in Dalmatia, & Croa- tia, cui gubernium totius provinciæ incumben- bat, ac sæpè Regis fratribus, ac liberis commit- tebatur, & Ducatus titulo æquiparabatur, cujus substitutus Vicebanus dicebatur. Ita Jo: Lucius in tract. de Tragur. In Borono interioris Libyæ re- gno Banu nummos significat. BAPHIUM, bapeior. FR. officina, in qua purpu- rinus color serico, & lanæ dabatur.1.2.&1.Priva- tæ, C. de Murileg. Græcè enim bapu tincturam significat. Procuratores Baphiorum vocabantur hujus officinæ Præsidentes, ex his fuerat Doro- theus eunuchus, qui in Civitate Tyri ad hanc of- ficinam Præsidens erat, dein Antiochenus Sacer- dos ordinatus, ac tandem imperante Juliano A- postata ad diem 5. Iunii Martyrii palmam obti- nere meruit, quo tempore sericum non extrahe- batur per aquam ferventem, ut modò fit; sed opi- ficio pectinis, ac fusi. BAPTISMALIS, appellativum ad res hujus Sa- cramenti concernentes; sic Dies Baptismales di- cebatur tota Paschæ octava, in qua Neophyti in albis indulti ad divina officia intromittebantur. Baptismalis Ecclesia. Vide Parochia. BAPTISMUS, græcè Baptoiús, lavacrum, im- mersio; antiquitus enim in memoriam triduanæ Christi sepulturæ triplici immersione baptismus conferebatur, quem ritum Ecclesia Græca, & Ambrosiana adhuc retinet. [Alii trinam immer- sionem volunt in similitudinem triduanæ sepul- turæ, ut in canonibus Apostolorum statutum habemus, & Romanorum consuetudo observat. Alii unam propter divinitatis unitatem conten- dunt, ut in Concilio Toletano plenissimè habe- tur. Valaf. de rebus Ecclesiæ. cap.26.] Quæ uni- ca immersio in Hispania primò fuerat introdu- cta, ne coincideretur cum hæresi illorum, qui tres substantias in tribus personis divinis affir- mabant; ideo de hac immersionis diversitate Leander Hispalensis Episcopus interrogatus, respondit: [Quia in una fide nihil officit Eccle- siæ consuetudo diversa. Nos autem, quòd ter- tiò mergimus, triduanæ sepulturæ sacramenta significamus, ut dum tertio ab aquis infans edu- citur, resurrectio triduani temporis exprima- tur, lib.1. epist.4.] FR. Rationem cur inter La- tinos desierit cæremonia baptizandi per immer- sionem, puta fuisse ob varias inconvenientias, quarum prima ex can. pervenit 30. quæst.1. col- ligitur; ubi narratur, quòd Hispani in Hispa- nia tempore Deusdedit Papæ propter multitu- dinem populorum, parentes infantes eorum nudos post immersionem nesciebant recognos- cere: idemque accidisse Isauriæ Ephesiorum, Hierosolymis, & in aliis Ecclesiis, temporibus Iulii, Innocentii, & Coelestini Pontificum, ibi- dem refertur; ideo conjuges in poenitentiam se- parari cogebantur à copula. Secunda ratio, quia multoties, ut alibi dicemus, Infantes sacrum E lava-
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BA BANCUS, a bench. [While traveling, after having lodged in some church, and being weary, he rested upon a bench. Siffridus, priest, book 1, Epistles.] The Roman Pontifical also makes mention of this word in the ordination of priests, where it is thus stated: [Let the priests who have been ordained, behind the Pontiff, or here and there, where it shall be more convenient, kneeling on the ground, have books before them on stools or arranged benches. BANDERASIUS, or Branderasius. FR. Standard-bearer, ensign; for thus in ancient Rome were called the regional chiefs, today commonly called Caporioni. [For in Rome, each semester a man was appointed by the Pontiff, called Senatorial, and the Banderasii had charge of the custody of the whole city and of the entire administration; they had begun that form of government etc. They are called Banderasii from the banners, in the French or rather German word Bandis, long before in Italy called so by Urban IV. Blondus, decad. 2, book 10, on Gregory IX. And the whole administration and care of the republic was then carried on by the Banderasii. Platina on the same Gregory.] See Bandoforus, Banderarius, Bandularius in the entry Bandum. Bandones in the entry Banerium. See Brandeum. Regionarius. BANDUM, a banner. [He gave his signals and bands to St. Sylvester. Constantine in the donation.] And more clearly Suidas: [The Romans call bandum a military standard.] FR. [He sent to him the chief men of the bands, and also priests, deacons, and the reverend custodians of the signs. In the collection of Anastasius the Librarian, by Sirmond, in the 8th edition, p. 188.] From this, Bandoforus and Banderarius. Cencius the Chamberlain calls it Bandularium. In Malta, the standard-bearer of the equestrian order is still called Bandoliero. See Tufa. BANERIUM, a banner. [On hearing this, the king immediately set up his banerium on the tower of the church of Speyer. Albert of Strasbourg, year 1349.] Hence standard-bearers are called Bandones by some writers. BANLEGUA. FR. exile by the distance of one league. BANNIO, and Bannior, I publicly send into exile, or am sent. [That no one be summoned to the placitum, in the Constitutions of Charlemagne.] FR. [Moreover the Holy Synod decreed that no judicial authority should have license, by its own authority, to ban Christians to the placitum on the aforesaid days etc., canon Placita, 15 q.4. BANNUM, and Bannus, an edict, and the penalty of the edict. [He ordered the banns to be exacted from the junior clergy, because they had not marched in the army. Gregory of Tours, book 5, chapter 26. He commands him by the authority of God, and of Holy Mary, and of Saint Remigius, and by his episcopal authority, as well as by the king’s bannum. Flodoard, book 3, chapter 26. If anyone, by this definition of the Holy Council, is found to have violated the bannum imposed by the bishop, let him be punished by forty days’ penance, receiving only bread, salt, and water. Clement I, Epistle to James.] FR. [He used annually to receive, besides meals, banns, placita, and forfeitures, from the prescription, chapter ad audientiam.] Where the Gloss says: [Bannum, that is, the right of pronouncing a bannum, or edict.] Often in the Notes of Magri’s Hierolexicon. BA 65 Longobard History in ch. 20.1 on if anyone, for faida, of faldosis.1, on those who, on the one who had fraudulently alienated. Bullar. Casinense, vol. 2, const. 70. BANUS. FR. It was a dignity in Dalmatia and Croatia, to which the government of the whole province was entrusted, and it was often committed to the king’s brothers and sons, and was equated with the title of duke; his deputy was called Vicebanus. So John Lucius in the treatise on Tragurium. In the kingdom of Boron, in inner Libya, banu means coins. BAPHIUM, bapeior. FR. A workshop in which purple dye was given to silk and wool. 1.2. and 1. Private, C. de Murileg. For in Greek bapu means dyeing. The superintendents of this workshop were called procurators of the Baphia; among these was Dorotheus the eunuch, who was in the city of Tyre presiding over this workshop, then ordained a priest at Antioch, and finally, under the emperor Julian the Apostate, merited to obtain the palm of martyrdom on June 5, at which time silk was not drawn out through boiling water, as is now done; rather, by the craft of the comb and spindle. BAPTISMALIS, an adjective referring to things concerning this sacrament; thus the Baptismal Days were called the whole octave of Easter, in which the Neophytes, clothed in white garments, were admitted to the divine offices. Baptismal Church. See Parish. BAPTISMUS, in Greek Baptoiús, a washing, immersion; for in ancient times, in memory of Christ’s three-day burial, baptism was conferred by triple immersion, a rite still retained by the Greek and Ambrosian Church. [Some desire a threefold immersion in likeness of the three-day burial, as we have in the canons of the Apostles, and the custom of the Romans observes. Others contend for a single immersion because of the unity of the divinity, as is most fully stated in the Council of Toledo. Valafridus, On the Things of the Church, ch. 26.] This single immersion had first been introduced in Spain, lest it should coincide with the heresy of those who affirmed three substances in the three divine persons; therefore, when Leander, bishop of Seville, was questioned about this diversity of immersion, he replied: [Because in one faith the diversity of custom does not hinder the Church. But we, because we immerse three times, signify the sacraments of the three-day burial, so that when the child is drawn up from the water a third time, the resurrection of the three-day period is expressed, book 1, epistle 4.] FR. The reason why among the Latins the ceremony of baptizing by immersion ceased, was perhaps because of various inconveniences, the first of which is gathered from canon pervenit, 30th question 1; where it is narrated that the Spaniards in Spain, in the time of Pope Deusdedit, because of the multitude of people, when infants were immersed naked, their parents did not know how to recognize them: and the same thing is reported to have happened in Isauria, at Ephesus, Jerusalem, and in other churches, in the times of the pontiffs Julius, Innocent, and Celestine; therefore spouses were compelled to be separated in penance from intercourse. The second reason is, because very often, as we shall say elsewhere, infants the sacred...
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BA lavae cum stercorabant, vel urinando illud foeda- bant. Tertia denique causa fuit, ne ampliùs pueri baptizandi in aqua immergerentur, ob periculum, puta, ne Sacer Minister in irregularitatem incurreret, quia aquæ rigiditate in ea immersione, maximè hyberno tempore, expira- re periclitabantur tenelli infantes: Romana Ecclesia in duobus tantùm anni temporibus Sacramentum hoc administrabat, in utroque, scilicet, Sabbato Dominicæ Resurrectionis, & Pentecostes præcedente: at in mortis periculo omni tempore conferebatur. [Quia verò secundùm Apostolulum in morte Salvatoris baptizamur, & ipse Dominus intraturos regno Coelorum ex aqua, & Spiritu Sancto renasci debere præmonstrat; congruè à Præsulibus Romanorum hæc duo tempora sola ad celebrationem præfixa sunt baptizatis, id est, Pascha, & Pentecostes, quorum uno passio Domini, & resurrectio, altero adventus celebratur Spiritus Sancti. Valaf. de reb. Eccles. cap. 26.] Sic D. Augustinus in Paschæ festivitate baptizatus fuerat, unà cum ejus amico Alipio, filioque ejus naturali Adeodato ætatis XV. annorum, de cujus ingenii acumine ejus pater dixerat. [Horrori mihi erat illud ingenium, lib. 9. Confess. cap. 6.] In die verò Paschæ, dum Summus Pontifex ad S. Mariam Majorem iter capiebat, Scriba ei omnium Baptizatorum numerum referebat in via. [Die Resurrectionis Dominicæ procedente Pontifice ad Sanctam Mariam cum Ordinibus suis; Notarius stat in loco, qui dicitur Merulanus, & salutato Pontifice, dicit: In nomine Domini Iesu Christi baptizati sunt externa nocte in Sancta Genitrice Dei Maria infantes masculi numero tot, foeminæ tot. Ord. Rom.] Merulanus erat locus inter Lateranense, & Sanctam Mariam majorem, ubi nunc est S. Matthæi templum. Igitur in die Sabbati Sancti antè benedictionem fontis Pontifex dabat primo Cardinali Presbytero benedictionem, dicens: baptizate omnes gentes: tunc Presbyteri Cardinales ad suas peculiares titulares Ecclesias equitabant, ad benedicendas fontes pro baptismo exercendo, ut Cencius Camerar. in suo M.S. Cæremoniali refert. Priscis temporibus post Baptismum, tam Adultis, quàm Infantibus conferebatur Eucharistiæ Sacramentum, qui etiam coronabantur. [Elevant baptizatos ad Altare, eisque dant mysticam Eucharistiam, & fertis coronat eos Sacerdos. Sever. Alex. lib. de Sacram. c. 20. Illud autem de parvulis providendum est, ut postquam baptizati fuerint, ullum cibum accipiant, neque lactentur sine summa necessitate antequam communicent Sacramento Corporis Christi. Alcuinus.] Et de abusu introducto idem conqueritur, quod propter periculum in infantibus Sanguinem Christi rejiciendi, eis dabatur non consecratum vinum, quod fiebat ad evitandum in circumstantibus scandalum: qui tamen Author in simili periculo nullum potabile talibus infantibus porrigendum esse consulit. In quodam Graduali M.S. quod in Biblioth. Angelica BA de Urbe reperitur, summoperè inculcatur hæc Eucharistiæ contributio his D. Greg. verbis: [Ilud autem de parvulis providendum est, ut postquam baptizati fuerint, nullum cibum accipiant, nec ablaectentur, antequàm communicent Sacramento Corporis Christi.] Imò Adulti quotidiè per totam Paschæ Octavam Eucharistia reficiebantur, ut in eodem Graduali præscribitur. [In omnibus diebus septimanæ Paschæ ad Missas precedant, & offerant pro ipsis, & communicent.] Post eandem communionem, tanquam recenter in spiritu genitis, porrigebatur insuper eis lac, & vinum.] Porrò autem miscetur lac vino dulci. Hier. in Isaja. cap. 55. In quo opinor significari, quòd dulcior sit libertas gratiæ in lacte misericordiæ, quàm in vino justitiæ legis austeritas. D. Paulinus, Epist. 4. ad Sever.] Alii tamen dare eis solebant lac, & mel, de quo ritu Tertullianus de coron. milit. cap. 4. hæc scripserat: [Inde suscepti lactis, & mellis concordiam prægustamus.] Et Hieron. advers. Lucif. [Veluti in lavacro ter caput mergitare, deinde egressos lactis, & mellis prægustare concordiam ad infantiæ significationem.] In quo sensu intelligenda sunt verba in actis Sanctæ Susannæ, ubi dum sit mentio de baptismo à Sancto Pontifice Cajo administrato, talia habentur. [Obtulit pro illis sacrificium in eadem domo, & consecravit corpus, & sanguinem Domini Iesu Christi, & lac, & mel, & fontem; participavitque cum omnibus mysterium Dei.] De hoc fortasse allusionem habuit D. Agnes in illis verbis ab Ambrosio, Ser. 90. registratis. [Lac, & mel ex ore ejus sumpsi.] Vide Infanto. Quod etiam usque ad præsens Æthiopes observant. Induebantur baptizati vestibus albis per totam Paschalem Octavam, quæ ideò in Albis dicitur, & D. Paulinus, Epist. 12. ad Sever. sic cecinit: Inde patens sacro ducit de fonte Sacerdos Infantes niveos corpore, corde, habitu. FR. Et Prudentius lib. 1. contra Symmachum. ------------------------ Concilium senum gestire Catonum Candidiore toga niveum pietatis amictum Sumere, & exuvias deponere Pontificales. Jamque ruit paucis Tarpeja in rupe relictis Ad sincera virum penetralia Nazareorum.::: Ex illa miraculosa apparitione à Baronio anno 419. num. 106. relata; quando, scilicet, supra vestes baptizatorum cruces apparuerunt, usus penes Moschos obtinuit, ut baptizatis imponatur ex auro, seu alio metallo Crux ad collum pendens, quæ, ut refert Jo. Corona, sive Stephanus Menochius in ejus Storeis, tom. 1. cap. 95. non debet descendere infra pectus, ac defertur per totum vitæ tempus; ita ut si absque ea quis inveniatur in morte, sacra ejus corpori sepultura non conceditur. Imò cùm Moschi sint tam luxuriosi; non tamen audent carnalitatis peccatum committere, dum secum Crucem ferunt. Est quæstio inter Scriptores, an per Siliquas decem, quæ baptizatis dabantur, moneta, vel fructus intelligatur, de quo vide eundem Jo. Coronam, seu
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BA they washed it with filth, or defiled it by urinating on it. The third and final reason was that children were no longer to be immersed in water for baptism, because of the danger, namely, that the sacred minister might fall into irregularity, since, because of the water’s rigidity in such immersion, especially in wintertime, the tender infants risked expiring. The Roman Church administered this sacrament only in two seasons of the year, in both cases, namely, on the Saturday preceding the Lord’s Resurrection and Pentecost; but in danger of death it was conferred at any time. [But because, according to the Apostle, we are baptized into the death of the Savior, and the Lord himself prefigures that those who are to enter the kingdom of heaven must be born again of water and the Holy Spirit, these two times alone were appropriately fixed by the Roman bishops for the celebration of baptisms, that is, Easter and Pentecost, in the one of which the Passion and Resurrection of the Lord are celebrated, and in the other the coming of the Holy Spirit. Valaf. de reb. Eccles. cap. 26.] Thus St. Augustine had been baptized on the feast of Easter, together with his friend Alypius and his natural son Adeodatus, aged 15 years, of whose sharpness of intellect his father had said, [That mind was a terror to me, book 9 of the Confessions, chapter 6.] On Easter Day, while the Supreme Pontiff was making his way to St. Mary Major, the scribe on the way reported to him the number of all those baptized. [On the day of the Lord’s Resurrection, as the Pontiff proceeded with his Orders to Saint Mary; the Notary stands at the place called Merulana, and, having greeted the Pontiff, says: In the name of the Lord Jesus Christ there were baptized last night at Holy Mother of God Mary so many male infants, so many females. Ord. Rom.] Merulana was a place between the Lateran and St. Mary Major, where now stands the church of St. Matthew. Therefore, on Holy Saturday, before the blessing of the font, the Pontiff first gave his blessing to the Cardinal Priest, saying: baptize all nations; then the Cardinal Priests rode to their own special titular churches to bless the fonts for carrying out baptism, as Cencius Camerarius relates in his manuscript Ceremonial. In ancient times, after Baptism, the Sacrament of the Eucharist was given both to adults and to infants, who were also crowned. [They raise the baptized to the altar, and give them the mystical Eucharist, and the priest crowns them. Sever. Alex. lib. de Sacram. c. 20. But concerning little children this must be provided for, that after they have been baptized they take no food, nor be suckled without the greatest necessity, before they communicate in the Sacrament of the Body of Christ. Alcuin.] And he complains of the abuse introduced, namely, that because of the danger in infants of rejecting the Blood of Christ, unconsecrated wine was given them, which was done to avoid scandal among those present; yet that author advises that, in a similar danger, no drink at all should be offered to such infants. In a certain manuscript Gradual preserved in the Angelica Library in Rome, this Eucharistic practice is strongly urged in these words of St. Gregory: [But concerning little children this must be provided for, that after they have been baptized they take no food, nor be suckled, before they communicate in the Sacrament of the Body of Christ.] Indeed, adults were refreshed daily throughout the whole Easter Octave with the Eucharist, as is prescribed in the same Gradual. [On all the days of the week of Easter let them come forward at Mass, and offer for them, and communicate.] After that same communion, as newly born in spirit, milk and wine were further given to them. Moreover, milk is mixed with sweet wine. Hier. in Isaiah, chapter 55. By which, I think, it is signified that the liberty of grace is sweeter in the milk of mercy than the austerity of the law in the wine of justice. D. Paulinus, Epist. 4. to Sever.] Others, however, used to give them milk and honey, concerning which rite Tertullian wrote in de coron. milit. chapter 4: [Then, as newly received, we taste beforehand the harmony of milk and honey.] And Jerome, against the Luciferians: [As though first to immerse the head three times in the bath, and then, when they come out, to taste beforehand the harmony of milk and honey as a sign of infancy.] In this sense the words in the acts of Saint Susanna must be understood, where, when mention is made of baptism administered by Saint Pope Caius, the following are found: [He offered sacrifice for them in that same house, and consecrated the body and blood of the Lord Jesus Christ, and milk and honey, and the font; and he participated with all in the mystery of God.] Perhaps Saint Agnes had this in mind in those words recorded by Ambrose, Sermon 90: [I have taken milk and honey from his mouth.] See Infanto. The Ethiopians also observe this even to the present time. The baptized were clothed in white garments throughout the entire Paschal Octave, which is therefore called “in Albis,” and St. Paulinus, Epist. 12 to Sever., thus sang: From the open font the priest leads forth the infants, white in body, heart, and dress. FR. And Prudentius, book 1 against Symmachus. ------------------------ The council of old men delights in Catonian seriousness, To put on the whiter robe, the snow-white garment of piety, And lay aside the pontifical vestments. And already Tarpeia rushes down, a few left behind on the rock, Toward the pure inner shrines of the Nazarenes.::: From that miraculous apparition related by Baronius in the year 419, no. 106; when, namely, crosses appeared above the clothes of the baptized, the custom prevailed among the Muscovites that a cross of gold or some other metal be placed on the baptized, hanging from the neck, which, as John Corona, or Stephen Menochius, reports in his Storeis, vol. 1, chapter 95, must not descend below the breast, and is worn for the whole period of life; so that if anyone is found without it at death, sacred burial is not granted to his body. Indeed, since the Muscovites are so licentious, they nevertheless do not dare commit the sin of carnality while they carry the cross with them. There is a question among writers whether by the ten siliquae, which were given to the baptized, coin or fruit is to be understood; see the same John Corona, or
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BA seu Stephanum Menochium; loc. cit.cap.9. Hæc de variis ritibus in hoc Sacramento. Quo verò ad ejus materiam, Aquæ mortuæ dicebantur illæ, quibus Cherinthi Hæresiarchæ sequaces, è vita absque baptismo decessos baptizare intendebant; baptizando, scilicet, aliquem vivum loco defuncti; contra quos Apostolus 1. Corint. 15. inquit: [Quid facient, qui baptizantur pro mortuis, si omninò mortui non resurgunt?] Alii verò eosdem mortuos baptizabant, quod in Concilio Carthaginensi IX. damnatum fuit, & Nazianzenus ait; [Autu etiam expectas, dum mortuus abluaris; non jam misericordiam tuam magis, quàm odium movens? Orat. II.] Idem & Marcionitæ faciebant, teste D. Jo. Chrysostomo in 1. Corinth. hom. 40. FR. Aquafallax, & Aqua mendax appellatur Baptismus Arianorum à S. Victore Uticense, lib. 3. de persecut. Vandalorum; quia divinitatem Verbi negantes, non rectè in nomine Sanctissimæ Triadis Sacramentum conficiebant; sed hoc intelligendum de Arianis Thracibus, qui Eunomiani dicebantur. Baron. Ann. 419. nu. 109. nam SS. Patres baptismum reliquorum Arianorum non reprobabant. Idem Baron. An. 506. n. 15. & An. 601. n. 25. Reprobata etiam fuit baptizandi forma Montanistarum, & Bonosianorum. Baron. ibidem. Item Aquas viduas Tertullianus, lib. de Baptismo appellavit Gentilium lavacrum, quod gratia regenerationis carebat, inquens; [Nationes extraneæ ab omni intellectu spiritualium potestatum, eadem fiducia Idolis fuis subministrant, sed viduis aquis mentiuntur.] Eodem modo baptismus Agarenorum existimandus est, de quo Baron. An. 1148. n. 46. ::: Aquæ verò miracula pro hoc Sacramento in Pascha celebrando divinitus comprobabantur; narrat enim Lilybensis Episcopus Paschasius in Epist. ad Leonem Papam, quod in nocte Paschæ, tempore baptizandi, ex se spontè sacra fons replebatur aqua, ac Catechumenorum peracto baptismo, denuò in instanti siccabatur. Idem accidisse in Lucania, Cassiodorus, lib. 8. cap. 35. testatur, ac de alio fonte in Lusitania fidem facit Greg. Turonen. lib. 2. cap. 24. de glor. martyr. Ac in Lyciæ Villa Soraba appellata idem miraculum quotannis aspiciebatur Joanne Mosco teste, sic ajente: [In eo Baptisterium est, quod in sanctis Epiphaniis sudat, qui sudor per tres horas continuis incrementis augetur, & post baptisma peractum decrescere incipit, & tribus aliis horis sensim deficit, c. 214. ita ut de anno 417. dum celebraretur Pascha die 25. Martii per errorem in Occidente, tunc in fonte aqua non apparuerat, sed in die 22. Aprilis, quæ erat vera Paschalis dies. Baron. in eodem anno. Simile miraculum narrat Sigibertus in Chronica accidisse de anno 573. quando inter Gallos, & Hispanos orta fuit quæstio de vera die Paschæ. Cæterùm quo ad mysteria hujus Sacramenti, Tertullianus baptizatos Pisces appellavit, de quo vocabulo disertè Jo. Corona, sive Stephanus Menochius, tom. 1. cap. 23. egit. Sed existimo diverso myste- BA 67 rio Tertullianum hoc vocabulo usum fuisse; nam græcè , quamvis piscem significet, eodem tamen nomine hic Doctor Christum vocavit; hi enim characteres sejunctim sequentia vocabula formant, nempè 1, , Jesus: X, , Christus: , Dei: , Filius: , Salvator. Baptizati candido lino induebantur ob significatum, ut ait D. Hieronymus: [Præceptis Dei lavandi sumus, & cùm parati ad indumentum Christi tunicas pelliceas deposuerimus, tunc induemur veste linea, nihil in se mortis habente, sed tota candida, ut de baptismo consurgentes cingamus lumbos veritatis. Epist. 128. ad Fabiol.] Per septem dies ferebatur, ad significanda septem Spiritus Sancti dona. Fortun. lib. 4. de Eccles. Off. cap. 24. qui c. 25. addit, quòd peractis his septem diebus hujusmodi vestes propè baptisterium deponebantur, sic inquiens. [Et hodie revertuntur ad fontes, ut exuant se albis.] Velum etiam ponebatur in capite, de quo Alcunus. [Mystico tegitur velamine, ut intelligat, se diadema regni, & Sacerdorii dignitatem portare, de divin. Off.] In quo velo erat filum purpureum, Dominicæ passionis hyerogliphicum. Durand. lib. 6. de Divin. Off. Hoc velum Christmale dicebatur. Vide suo loco, quia baptizati caput tegebat, quod chrismate unctum erat à Sacerdote. Ulteriùs myrto, seu palmis coronabantur, ut ex Æthiopico Rituali, & Severo Alexandrinæ colligitur. Item accensus cereus baptizato dabatur, ut significaretur, illius animam Christi sponsam effici. [Et sponsales lampades nobis donate. Cyrill. Hieros. Patriar. ad Baptiz.] Quem gestabant accensum per illam totam hebdomadam in divinis officiis. [Angelicæ castitatis habitu, & luminibus claritatis sanctis assistere sacrificiis solent. Alcuin. in Epist. ad Carolum Magnum.] Calceamentorum in adulris baptizatis significatum exponit Rupertus inquiens: [Proculdubio calceamenta accipit in pedibus, calceamenta namque de mortuis animalibus fiunt, & hæc manifestè Dominicæ mortis insignia sunt. lib. 6. cap. 7.] FR. Quando baptizat Episcopus, non debet saliva tangere baptizandi labia, ut Parochis Rituale præscribit; sed tantùm nares illius. [Propter gloriam muneris, & operis non ostangit Episcopus, sed tantùm nares, ut bonum odorem accipiant pietatis æternæ. De consecrat. dist. 4. can. 67.] Solebant Gentiles die quinto à nativitate infantibus cursum circum focum nomen imponere, qui dies Amphidromius dicebatur, quæ superstitio adhuc inter aliquos rudes Melitenses viget; solent enim in die Nativitatis S. Joannis agere crepunda ex cucurbitis verrucosis, quæ ab Italis Cedroli, sive Cedruoli dicuntur. Quas etiam Cic. de Clar. Cetvulos appellat. Hæ siquidem pomis adornatæ à pueris Melitensibus, & sericis frustillis involutæ tanquam infantuli, per flammas cursum ad manus projiciuntur, & dant nomen Jo. Baptistæ. ::: Patrinorum ritus censetur ab Apostolis introductus, nam Dionysius Areopagita, qui Apostolorum discipulus excite- E 2
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BA his Stephanus Menochius; loc. cit. cap. 9. These things concern the various rites in this Sacrament. As for its matter, dead waters were those with which the followers of Cherinthus, the heresiarch, intended to baptize those who had departed life without baptism; that is, by baptizing some living person in the place of the deceased; against whom the Apostle, 1 Cor. 15, says: [What shall they do who are baptized for the dead, if the dead rise not at all?] Others, however, baptized the dead themselves, which was condemned in the Ninth Council of Carthage, and Nazianzen says: [Or do you even wait until you are washed when dead; now no longer stirring up your mercy more than your hatred? Orat. II.] The Marcionites did the same, as St. John Chrysostom testifies in 1 Cor. hom. 40. FR. False-water and deceitful water is the baptism of the Arians called by St. Victor of Utica, lib. 3. de persecut. Vandalorum; because, denying the divinity of the Word, they did not rightly perform the sacrament in the name of the Most Holy Trinity; but this must be understood of the Thracian Arians, who were called Eunomians. Baron. Ann. 419. no. 109. for the holy Fathers did not reject the baptism of the other Arians. Likewise Baron. year 506, no. 15, and year 601, no. 25. The form of baptizing used by the Montanists and Bonosians was also rejected. Baron. ibid. Likewise dead waters Tertullian, lib. de Baptismo, called the washing of the Gentiles, because it lacked the grace of regeneration, saying: [Foreign nations, lacking all understanding of spiritual powers, with the same confidence supply their idols, but they deceive with dead waters.] In the same way the baptism of the Agarens is to be judged, concerning which Baron. Ann. 1148, no. 46. ::: But the waters' miracles for this Sacrament, in the celebration of Easter, were divinely confirmed; for Bishop Paschasius of Lilybaeum relates in his Epistle to Pope Leo that on the night of Easter, at the time of baptizing, the sacred font of its own accord was filled with water, and after the baptism of the catechumens had been completed, it was instantly dried up again. The same is testified to have happened in Lucania by Cassiodorus, lib. 8, cap. 35. and Gregory of Tours, lib. 2, cap. 24, de glor. martyr., bears witness to another spring in Lusitania. And in Lycia, in a village called Soraba, the same miracle was seen every year, as John Moschus testifies, thus saying: [There is a baptistery in it which sweats at the holy Epiphany; this sweat increases for three hours with continual growth, and after the baptism has been performed it begins to diminish, and in three other hours slowly ceases, c. 214. so that in the year 417, when Easter was celebrated on March 25 by error in the West, then water had not appeared in the font, but on April 22, which was the true Paschal day. Baron. in that same year. A similar miracle Sigibert relates in his Chronicle to have happened in the year 573, when among the French and the Spanish a dispute arose over the true day of Easter. Moreover, as to the mysteries of this Sacrament, Tertullian called those baptized Fish, concerning which word John Corona, or Stephanus Menochius, tom. 1, cap. 23, dealt with expressly. But I think Tertullian used this word for a different mystery; for in Greek, although it signifies a fish, by the same name this Doctor nevertheless called Christ; for these characters separately form the following words, namely 1, Jesus: X, Christ: , of God: , Son: , Savior. The baptized were clothed in white linen because of its meaning, as St. Jerome says: [By the commandments of God we are washed, and when, ready for the garment of Christ, we have laid aside the tunics of skin, then we shall be clothed with a linen garment, having nothing in it of death, but wholly white, so that rising from baptism we may gird our loins with the truth. Epist. 128 to Fabiola.] For seven days it was worn, to signify the seven gifts of the Holy Spirit. Fortun. lib. 4. de Eccles. Off. cap. 24, who in cap. 25 adds that when these seven days were completed, garments of this kind were laid down near the baptistery, saying thus: [And today they return to the fountains, to take off their white garments.] A veil was also placed on the head, concerning which Alcuin says: [It is covered with a mystical veil, so that it may understand that it bears the diadem of the kingdom and the dignity of the Priesthood, de divin. Off.] In this veil there was a purple thread, a hieroglyphic of the Lord’s Passion. Durand. lib. 6, de Divin. Off. This veil was called the Christma. See in its place, because it covered the head of the baptized person, which had been anointed with chrism by the priest. Further, they were crowned with myrtle or with palms, as is gathered from the Ethiopian Ritual and from Severus of Alexandria. Likewise an ignited candle was given to the baptized person, so that it might signify that his soul was made Christ’s bride. [And grant us nuptial lamps. Cyril of Jerusalem, Patriarch, to the baptized.] They carried it lit through that whole week in the divine offices. [In the habit of angelic chastity, and with lights of brightness, they are accustomed to stand by the holy sacrifices. Alcuin, in Epist. ad Carolum Magnum.] The meaning of footwear in adult baptized persons is explained by Rupert, saying: [Without doubt he receives sandals on his feet, for sandals are made from dead animals, and these are manifest badges of the Lord’s death. lib. 6, cap. 7.] FR. When the bishop baptizes, he ought not to touch the lips of the person to be baptized with saliva, as the Ritual for parish priests prescribes; but only his nostrils. [For the glory of the office and the work, the bishop does not touch the mouth, but only the nostrils, so that they may receive the good odor of eternal piety. De consecrat. dist. 4, can. 67.] The Gentiles used to impose a name on infants on the fifth day from birth by carrying them around the hearth in a run, and this day was called Amphidromius; this superstition still survives among some uneducated Maltese. For on the feast day of St. John they are accustomed to make rattles out of warted gourds, which by the Italians are called Cedroli, or Cedruoli. Cicero also calls them, in de Clar., Cetvulos. These, adorned with fruit by Maltese boys and wrapped in silk scraps like little infants, are cast by hand through the flames in a running course, and they give the name of John the Baptist. ::: The custom of godparents is thought to have been introduced by the Apostles, for Dionysius the Areopagite, who was a disciple of the Apostles, excite- E 2
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BA rat, eos , quasi Fidejussores, Justinus Offerentes, Tertullianus Sponsores. Augustinus Fidei Doctores (nam spirituales filios Christiana doctrina instruere tenentur) Nazianzenus Initiatores, Orat. 40. Concilia Compatres, atque Hyginus Papa Patrinos vocant, & in quodam Parisiensi Concilio, & alibi Patroni dicuntur, id est, defensores. Parabant lautum convivium Patrini sacris Ministris, quod prohibitum, seu potiùs limitatum fuit deinde in Concilio Moguntino II.cap.16.De aliis nonnullis hujus Sacramenti cæremoniis. Vide Vertex. Chrisma. Consecutio. Illuminatio. Pontifex antiquitus tres infantes baptizabat in Sabbato Sancto. Vide Brachialia. Telejosis. Adultis ante baptismum, jejunium trium dierum sine ullo cibo, vel potu imponebatur. Vide Biduanum. BAPTISTERIUM. Fons, in quo baptizatur, à S. Dionysio dicitur Mater adoptionis. In eo enim regeneratur Christianus. Ab aliis Fons Sacer, & Sacrarium regenerationis vocatur. Vide etiam Concha, Antivypon. FR. Manifestavit autem Deus divina sua ultione, quàm venerabilis sit fons iste baptismi; nam ut in S. Marcelli Papæ actis penes Surium, tom.1.16. Ianuar. legitur, Carpasius Imperialis Vicarius, cùm exequisset Sanctorum necem in domo S. Cyriaci, quàm ab Imperatore impetraverat, & fontem baptismi à S. Marcello Papa consecratum in balneum vertisset; exiens de balneo cum sociis statim corruit extinctus: Antiquitus in qualibet civitate majori Ecclesiæ propinqua erat cappella Baptisterii. FR. [Basilicæ appendix piscina forinsecus, sive si græcari ma vis Baptisterium ab oriente connectitur. Sidonius Appollinaris. lib.2. Epist.2. ]: Sic Romæ propè Lateranensem Ecclesiam adhuc extat antiquum Baptisterii sacellum, in quo Magnum Constantinum baptizatum fuisse traditur. Florentiæ juxta Cathedralem Ecclesiam est fontis baptismaliscappella, & sic per omnes Tusciæ Civitates similia adnexa Cathedralibus extant adhuc sacella. FR. Metropolitanana Ravennatis Ecclesia adnexam etiam habet Cappellam sub titulo S. Joannis in Fonte. : Quod propter Episcoporum commodum erigebatur, qui in primævis fæculis ipsimet hoc Sacramentum administrare solebant. Inde Edestæ Clerum Photio Patriarchæ supplicem libellum porrexisse legimus, ut restitutionem eorum Episcopi, ad Catechumenos in die Paschæ baptizandos, impetrarent: sic Francorum Legati ad Justinianum Imperatorem pro Dacii Mediolanensis Episcopi restitutione directi fuere, cui inter alias narrationes, hanc adduxerant, scilicet, [Immensa populi multitudo fine baptismo moritur.] Sic etiam pro Blandi Hortani Episcopi liberatione ad Ravennæ Exarchum scripserat D. Greg. lib.1. epist.32. his verbis: [Ecclesia sine Rectore, & populus quasi sine Pastore, grex deperit, & ibidem infantes fine baptismate moriuntur.] Igitur baptizandi munus folius Episcopi fuerat, & extra Matricem Ecclesiam baptisterium erigebatur, quia per baptis- BA num unusquisque ad sacrosanctam Ecclesiam insinuatur. Greg. Turon. lib.5. cap. II. Durand. lib.1.cap.19. Quod deinde Clodovei Francorum Regis temporibus intra Ecclesiam ad lævam illius decretum fuit constitui. Greg. Turon. de mirac. S. Martini, lib.2.cap.21. Baptisteria item ponebantur in loco profundo, ubi per gradus descendebatur, ut videtur in prædicto Laterani fonte, ad denotandum Christi sepulchrum, cujus typus est Baptismus, Apostolo dictante: [Consepulti enim sumus cum illo per Baptismum. Ad Rom.6.] In primitiva Ecclesia in fluminibus baptizabatur, ut ex Apostolicis Actis, & sacris historiis colligitur; hinc Tertullianus, lib. de Baptismo, cap.1. inquit: Neque quicquam refert inter eos, quos Joannes baptizavit in Jordane, & Petrus Tybere tinxit.] Quidam Christiani Bosræ provinciæ, quæ ad sinum Persicum extat, ad diem Dominicum in Jordane superstitiosè, & absque debita forma rebaptizantur, quibus Discalceati Carmelitæ, Apostolicque Missionarii ostenderunt eorum errores, eosque ad Catholicum ritum reduxerunt. Ambrosianus ritus benedictiones fontis in Sabbato Sancto, & Pentecoste non permittit in Parochialibus Ecclesiis fieri; sed in Metropolitana Ecclesia tantùm, à qua deinde Parochi processionaliter ad suas Ecclesias eam deferunt, & comiscent, aliam addendo aquam; sic etiam per Mediolanensem totam Diocesim observatur, deferendo, scilicet, omnes Parochi hoc sacramentum elementum ad sua baptisteria ex Matricis Ecclesiæ fonte. Vide Concha. Illuminatorius. BAPTIZANS. Vide Immersor. Baptizans dicitur Artifex Trinitatis. [Nobis verò nullus de postibus frontium valebat evellere, quod in uno baptismate Artifex Trinitatis dignatus est titulare. S. Victor Africanus, lib.3. de persec. Vvandal. BAPTIZO. Vide Tingo. BARA. Vide Guanilo. BARAROTI, Bononiæ Hæretici. Vide Obedientes. BARANGI. Officiales, qui custodiebant claves portarum civitatis, ubi morabatur Imperator. Catacuzen. lib.1.c.1. Vocabulum Anglicum est illius ævi, teste Cruopalata; nam custodes illi Angli erant etiam cameræ imperialis Custodes, ferentes securim; ideo Securigeri, & Barangi dicebantur. In historia Annæ Commenæ hos Barangos ex insula Thulæ, quæ hodie Island appellatur, solitum erat deferre. Eorum Præfectus dicebatur Acoluthus. Vide Acoluthus. BARBACANUM, antemurale: etiam nunc sic antemuralia aggere refecta Barbacani nomen servant. Lepidè quidem Hispaniæ Rex Gubernatori suo, qui Civitatem inimicis cesserat, hispanicè dixerat: [Perdisse mi Villa, y guardaste la barbacana; ] æquivocè ad canam Gubernatoris barbam alludens. BARBANUS, Patruus: vox Longobarda. [Tunc Koraloman germanus ejus obviam veniens Carolo Regi barbano suo. Andr. Presbyt. in hist. Longobard.] Sic hodie Barbam Patruum in multis Lom-
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BA rats, these, as it were, sureties; Justinus calls them Offerers, Tertullian Sponsors. Augustine, teachers of the faith (for they are bound to instruct their spiritual children in Christian doctrine), Nazianzen, initiators, Orat. 40. Councils call them compatres, and Pope Hyginus calls them patrinos, and in a certain Paris Council, and elsewhere, they are called patroni, that is, defenders. The sponsors prepared a lavish banquet for the sacred ministers, but this was later forbidden, or rather limited, in the Second Council of Mainz, chap. 16. On several other ceremonies of this Sacrament, see Vertex, Chrisma, Consecutio, Illuminatio. In ancient times the pontiff baptized three infants on Holy Saturday. See Brachialia, Telejosis. For adults, before baptism, a fast of three days without any food or drink was imposed. See Biduanum. BAPTISTERIUM. The font in which one is baptized is called by St. Dionysius the Mother of adoption. For in it the Christian is regenerated. By others it is called the Sacred Font and the Sanctuary of regeneration. See also Concha, Antivypon. FR. But God made manifest by divine vengeance how venerable this font of baptism is; for as is read in the acts of Pope St. Marcellus, in Surius, tom. 1, 16 January, Carpasius, Imperial Vicar, after he had carried out the killing of the saints in the house of St. Cyriacus, which he had obtained from the Emperor, and had turned the font of baptism consecrated by Pope St. Marcellus into a bath, going out of the bath with his companions he immediately fell down dead: in ancient times, in every major city there was a chapel of the Baptistery near the church. FR. [The basin, an annex of the basilica outside, or, if you prefer to speak Greek, the baptistery, is connected on the east. Sidonius Apollinaris, lib. 2, Epist. 2.] Thus at Rome, near the Lateran Church, there still stands the ancient chapel of the Baptistery, in which Constantine the Great is said to have been baptized. At Florence, beside the Cathedral Church, there is the chapel of the baptismal font, and so throughout all the cities of Tuscany similar chapels attached to the cathedrals still exist. FR. The metropolitan church of Ravenna also has an attached chapel under the title of St. John at the Font. This was erected for the convenience of bishops, who in the earliest ages used to administer this sacrament themselves. Hence we read that the clergy of Edessa presented a humble petition to Patriarch Photius, asking that the restoration of those bishops who would baptize the catechumens on Easter Day might be obtained; thus the envoys of the Franks were sent to Emperor Justinian concerning the restoration of Dacius, Bishop of Milan, among whose other statements they brought forward this: [An immense multitude of the people dies without baptism.] Likewise, for the release of Blandus, Bishop of Hortanum, St. Gregory wrote to the Exarch of Ravenna, lib. 1, epist. 32, in these words: [The Church without a rector, and the people as if without a shepherd, the flock perishes, and there infants die without baptism.] Therefore the duty of baptizing had belonged to the bishop alone, and the baptistery was erected outside the Mother Church, because through baptism each person is introduced into the most holy Church. Greg. Turon., lib. 5, cap. 11; Durand., lib. 1, cap. 19. Later, in the time of Clovis, King of the Franks, it was decreed to place it inside the church on the left side. Greg. Turon., De Mirac. S. Martini, lib. 2, cap. 21. Baptisteries were also placed in a deep place, where one descended by steps, as is seen in the aforesaid Lateran font, to signify Christ’s tomb, of which Baptism is the type, as the Apostle says: [For we are buried with him through Baptism. Rom. 6.] In the primitive Church, baptism was administered in rivers, as may be gathered from the Acts of the Apostles and sacred histories; hence Tertullian, lib. De Baptismo, cap. 1, says: [Nor does it make any difference between those whom John baptized in the Jordan and Peter dipped in the Tiber.] Certain Christians of the province of Bosra, which lies on the Persian Gulf, superstitiously rebaptize themselves in the Jordan every Sunday, and without the proper form; the Discalced Carmelites and Apostolic Missionaries showed them their errors and brought them back to the Catholic rite. The Ambrosian rite does not allow the blessings of the font on Holy Saturday and Pentecost to be performed in parish churches; but only in the Metropolitan Church, from which the parish priests then carry it in procession to their churches and mix it, adding some other water. Thus also throughout the whole Diocese of Milan it is observed, namely, that all parish priests take this sacramental element to their baptisteries from the font of the Mother Church. See Concha, Illuminatorius. BAPTIZANS. See Immersor. One who baptizes is called the artificer of the Trinity. [As for us, no one could tear from us the marks on our foreheads, because in one baptism the Artificer of the Trinity deigned to inscribe them. St. Victor Africanus, lib. 3, De persecutione Vandalorum.] BAPTIZO. See Tingo. BARA. See Guanilo. BARAROTI, heretics in Bologna. See Obedientes. BARANGI. Officials who guarded the keys of the city gates where the Emperor lived. Catacuzen., lib. 1, c. 1. It is an English word of that age, according to Curopalata; for those guards were also English guards of the imperial chamber, carrying an axe; therefore they were called Securigeri and Barangi. In the history of Anna Comnena these Barangi were customarily brought from the island of Thule, which today is called Iceland. Their commander was called the Acoluthus. See Acoluthus. BARBACANUM, a rampart: even now such ramparts, rebuilt with earthworks, retain the name Barbacanus. Indeed, the King of Spain said jokingly to his governor, who had surrendered the city to the enemy, in Spanish: [You lost my town, and you kept the barbican;] with a double meaning alluding to the governor’s gray beard. BARBANUS, paternal uncle: a Lombard word. [Then Koraloman, his brother, coming to meet King Charles, his barbanus. Andr. Presbyter in the history of the Lombards.] Thus today, in many Lom-
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B A B A 69 Lombardiæ locis vocant. FR. Vide, l. si vir. de raptu, l. si quis ex parentibus, qualiter quis se defenderit &c. BARBARICINUS. FR. Africanus ex Barbaria, vulgò dicta, cùm Africa à Vandalis occuparetur; ex ea enim regione multi Sardiniam fugientes, ibique habitantes Barbaricini appellati sunt, {Scripserunt enim mihi, quòd eo pacto cum Barbaricinis facere pacem disponitis, ut eosdem Barbaricinos ad Christi servitutem adducatis. D. Greg. lib. 3. Epist. 14. ad Zabardam Sardiniæ Ducem;} ad quos convertendos idem Papa miserat Cyriacum Episcopum. Baron. An. 594. n. 9. Ac monetæ ab eisdem in Sicilia, & Sardinia adductæ Barbarinæ appellatæ fuere. {Mille solidos barbarinorum. Gofrid. Vindoc. lib. 1. Epist. 20.} de quibus D. Antoninus Florent. Archiepisc. in vita S. Gregorii Magni, tom. 2. tit. 12. c. 3. ß. 5. & idem D. Greg. lib. 3. epist. 23. 26. & 27. & lib. 9. ep. 67. BARBARICUM, græcè , Armamentarium. {Fabricarum insignia, & barbaricorum. In Zenonis Imp. rescripto, l. 1. C. de propos. arg. in reb.} FR. Opifices armorum Barbaricarii dicebantur, & Milites armati. Vide Barbutus. BARBERINA MONETA. Vide Barbaricinus. BARBATOR. Barbitonsor. {Regis enim curiam sequuntur assiduè histriones, candidatrices, aleatores, dulcorarii, nebulatores, mimi, barbatores. Petr. Blesen. epist. 14. BARBATORIA, vocabulum penes Greg. Turon. fortassè velum significat, quod Moniales sub mentum ligare solent, quod subjugulum dicitur; Belgici Barbettam vocant. Turonensis enim Gregorius hoc vocabulo utitur, dum mulierum vanitatem reprehendit. Vide Bavara. In lexico græco verb. , latinè Barbatoria vertit. Aliqui instrumentum ad radendos pilos esse existimant, quo foeminæ etiam utuntur. BARBATUS. Religiosus, qui ex instituto barbam nutrit. {Frater quidam ex his, quos barbatos dicimus. In vita S. Erminoldi.} FR. dicitur etiam miles: {Si quis cum militibus, vel privatis barbaris etiam scelestam inierit factionem, can. si quis, 6. qu. 1.} & est idem ac Barbutus infra. BARBIRASIUM. FR. qui barbam rasam ferunt: {Ecclesiarum planè quoque Rectores, quibus potissimùm hujus rei cura debuisset incumbere, tanto mundanæ vertiginis quotidie rotantur impulsu, ut eos à sæcularibus barbirasium quidem dividit, sed actio non discernit, nec sacrarum meditantur eloquia scripturarum, sed scita legum, & forense litigium. Petr. Damian. lib. 1. ep. 15. BARBOTA. FR. navis genus, ita dicta ab ejus rostro ferrato. {Targias multas, & galeas cum barbotis, & navibus aliis Christicolæ rapuerunt. Marth. Paris. An. 1219. BARBUTUS. FR. Eques armatus, idem ac Barbutus suprà. {Quam ob rem Archiepiscopus Joannem Aulegium Vicecomitem cum barbutis quinque millibus (sic enim tunc benè armatos equites appellabant) in Etruriam misit. Blond. Hierolexicon Magri. decad. 2. lib. 10. in Clemente Papa VI.} Quo vocabulo usi sunt Corius. & Jo. Villanus. Vide Barbaricum. Bardariotæ. BARCANIO. FR. tergiversor, ex Gallico vocabulo Barguigner, quo abundant foeminæ: {Quia & foeminæ barcaniare solent. In constit. Caroli Magni, tit. 28. BARCUS, & Bargus. Arbor. In l. Salica, tit. 69. ß. 1. Quare etiam nunc in Italia arbusta, & viridaria Barco appellantur. BARDARIOTÆ, milites Prætoriani, græcè ; quorum Præfectus dicebatur, quia quando Imperator equitabat, hi milites virgas in manibus ferebant ad arcendum populi impetum: colligitur ex Isidoro, cujus textus his verbis corrigendus. {Primivirgius clavarius, quòd primus est militiæ in virgis.} FR. Fortasse iidem erant, ac Barbuti supra in dict. Barbutus. De Primivirgio. Vide suo loco. BARDESANITÆ. FR. Hæretici, à Bardesane antea acerrimo fidei defensore, deinde in Valentinianam hæresim lapso, ita denominati. Baron. An. 175. n. 16. & seqq. BARDUCTUM, teli genus. {Basilius enim insequutus imperatorio barducio petiit. Cedren. BARDUS. FR. græcè , tardus, ineptus, stultus, otiosus, vagabundos. {Nimis audacem, nimisque bardum. Cic. pro Cecin.} Dicitur etiam Bardiacus. Martial. lib. 4. epigr. 4. Lassi bardiacios, quod evocat. Et Juvenal. Sat. 9. Bardiacus judex datur hæc punire volenti: In sensu comparativo usus est Tertullianus. {Pictor te bardior non est. Advers. Hermog.} FR. Dicitur etiam Baro. {Nos Barones stupemus. Cic. lib. 2. de Finibus. Ille baro reputabat quæsiturum. Idem Epist. ult. lib. 9.} Quare Itali Barones vocant otiosos, & vagabundos. Item Bardus apud Gallos vates erat, & poeta: unde Lucanus cecinit: Plurima securi fuditisti carmina Bardi. Et in eodem sensu apud Amianum Marcellin. lib. 15. ex Athenæo, lib. 6. Unde perperàm Calepinus Philosophos intelligit. Item isti Poetæ, qui fortia virorum illustrium facta heroicis disposita carminibus, cum dulcibus lyræ modulis decantabant, etiam Barones dicebantur. {Apud Petronem, & reliquos Barones te in maxima gratia posui. Cic. ad Atticum, lib. 5. {Itaque qui laudabantur carminibus heroicis, etiam Heroces, & Barones dicti sunt, & nomen Baronis nobile evasit deinde. BARILLUS, & Barilus, doliolum, cadus, vas vinarium ex ligno: Italicè Barile dicitur: {Misit barillos lapidibus, & fabulone repletos. Matth. Paris. in vitis Abb.} FR. {Monstravit quod ei objectum fuit, quòd in Ecclesia Deo ven. canonicum non habuisset ingressum, quia promisisset unicuique parochianorum quinque barillos vini remittere, c. 10. de testibus, & attestat.} Item Baryllus est instrumentum libroratorium aquæ. Vide Hydroscopion. E 3 BAR-
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B A B A 69 Lombard places call them. FR. See l. si vir. de raptu, l. si quis ex parentibus, how one may defend oneself, etc. BARBARICINUS. FR. African from Barbaresia, as it was commonly called, when Africa was occupied by the Vandals; for from that region many, fleeing to Sardinia and living there, were called Barbaricini; {For they wrote to me that by that arrangement you are planning to make peace with the Barbaricini, so that you may bring those same Barbaricini to the service of Christ. D. Greg. lib. 3. Epist. 14. ad Zabardam Sardiniæ Ducem;} for the conversion of whom that same Pope had sent Bishop Cyriacus. Baron. An. 594. n. 9. And the coins brought by them into Sicily and Sardinia were called Barbarine. {A thousand solidi of barbarini. Gofrid. Vindoc. lib. 1. Epist. 20.} concerning which D. Antoninus, Archbishop of Florence, in the life of St. Gregory the Great, tom. 2. tit. 12. c. 3. ß. 5. and likewise D. Greg. lib. 3. epist. 23, 26, and 27, and lib. 9. ep. 67. BARBARICUM, in Greek, armory. {The insignia of workshops and of barbaric things. In the rescript of Emperor Zeno, l. 1. C. de propos. arg. in reb.} FR. Workers in arms were called Barbaricarii, and armed soldiers. See Barbutus. BARBERINA MONETA. See Barbaricinus. BARBATOR. Barber. {For the performers, women-dressers, gamblers, sweet-makers, tricksters, mimes, barbers, follow the royal court constantly. Petr. Blesen. epist. 14. BARBATORIA, a word in Gregory of Tours, perhaps meaning a veil which nuns are accustomed to tie under the chin, which is called a subjugulum; the Belgians call it a Barbetta. For Gregory of Tours uses this term when he rebukes women’s vanity. See Bavara. In the Greek lexicon for the word, he renders it in Latin as Barbatoria. Some think it is an instrument for shaving hair, which women also use. BARBATUS. A religious man who, by his rule, wears a beard. {A certain brother from those whom we call bearded men. In the life of St. Erminold.} FR. the word is also used for a soldier: {If anyone with soldiers, or private men, even bearded ones, shall have joined in a criminal faction, canon if quis, 6. qu. 1.} and it is the same as Barbutus below. BARBIRASIUM. FR. those who wear the beard shaved: {Likewise the rectors of churches, to whom the care of this matter ought especially to have belonged, are so daily turned by the force of worldly frenzy, that what separates them from laymen is indeed a shaved beard, but not their conduct; nor do they meditate on the sayings of Holy Scripture, but on legal decisions and forensic disputes. Petr. Damian. lib. 1. ep. 15. BARBOTA. FR. a kind of ship, so called from its iron-protected prow. {The Christians seized many taride and galleys with barbotas, and other ships. Marth. Paris. An. 1219. BARBUTUS. FR. an armed horseman, the same as Barbutus above. {For which reason the Archbishop sent John Aulegius, the viscount, with five thousand barbuti (so indeed at that time they called well-armed horsemen) into Tuscany. Blond. Hierolexicon Magri. decad. 2. lib. 10. in Pope Clement VI.} This word was used by Corius and Jo. Villanus. See Barbaricum. Bardariotæ. BARCANIO. FR. one who evades, from the French word Barguigner, with which women abound: {Because women also are accustomed to barcaniare. In the constitution of Charlemagne, tit. 28. BARCUS, and Bargus. Tree. In the Salic law, tit. 69. ß. 1. Therefore even now in Italy arbusta and viridaria are called Barco. BARDARIOTÆ, Praetorian soldiers, in Greek ; whose prefect was called so, because when the Emperor rode on horseback, these soldiers carried rods in their hands to keep back the crowd’s assault: this is gathered from Isidore, whose text must be corrected with these words. {Primivirgius clavarius, because he is first in the soldiery as to rods.} FR. Perhaps they were the same as the Barbuti above in the entry Barbutus. See Primivirgius in its proper place. BARDESANITÆ. FR. heretics, so named from Bardesanes, formerly a most ardent defender of the faith, later falling into the Valentinian heresy. Baron. An. 175. n. 16. and following. BARDUCTUM, a kind of weapon. {For Basil, in pursuit, attacked him with an imperial barducium. Cedren. BARDUS. FR. in Greek, slow, inept, foolish, idle, vagabond. {Too daring and too bardus. Cic. pro Cecin.} It is also called Bardiacus. Martial, lib. 4. epigr. 4. Lassi bardiacios, quod evocat. And Juvenal, Sat. 9. Bardiacus judge is given to one wishing to punish this: Tertullian used it in a comparative sense. {The painter is not more bardus than you. Advers. Hermog.} FR. It is also called Baro. {We barones wonder. Cic. lib. 2. de Finibus. That baro thought he would search. Idem Epist. ult. lib. 9.} Therefore the Italians call idle and wandering men baroni. Likewise among the Gauls a bard was a seer and poet: hence Lucan sang: You poured forth many songs, O carefree Bardi. And in the same sense in Ammianus Marcellinus, lib. 15. from Athenaeus, lib. 6. Hence Calepinus wrongly understands philosophers. Likewise those poets, who celebrated the brave deeds of illustrious men in heroic verses arranged with sweet lyre melodies, were also called Barones. {Among Petronius and the rest I placed you in the highest favor, O barones. Cic. ad Atticum, lib. 5. {And so those who were praised in heroic songs were also called Heroces and Barones, and the name of baron later became noble. BARILLUS, and Barilus, a small barrel, cask, a wooden wine vessel: in Italian it is called Barile: {He sent barilli filled with stones and gravel. Matth. Paris. in vitis Abb.} FR. {He showed what had been alleged against him, namely that in the church of God he had not had canonical entrance, because he had promised to remit to each parishioner five barilli of wine, c. 10. de testibus, & attestat.} Likewise Baryllus is an instrument for measuring water levels. See Hydroscopion. E 3 BAR-
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70 B A BAR JONA. FR. hoc vocabulo à Christo Domino appellatus est Apostolorum Princeps. Matth. cap. 16. quod nomen ex duabus vocibus Chaldaicis formatur, nimirum ex Bar, hoc est, filius, & jauna, Columba; unde fit Bar. jauna, scilicet, Filius columbae. Vide Trinomius. BARIUM, Apuliæ Civit. Vide Baira. BARMERACCUS. FR. Canis venaticus, Italicè Bracco dicitur. [Qui occiderit canem acceptoricium, vel bracconem, quem barmeraccum vocant, I. Frison. cit. 4. S. 3. BARO. Vide Bardus. Catipanaus, Sagibaro. BARONCELLUS. FR. Dynasta, sæpè de hoc titulo in Diplomatibus Pontificum. Vide Catipanus. BARRATI, ita appellati fuerunt Religiosi Carmelitæ, & eorum Cænobium Barratorum Parisiis per aliquot tempus nominatum fuit, quod Gallicè Le Convent des Bareès dicebatur, quæ denominatio originem habuit hoc pacto. Cùm Saraceni, occupata jam Terra Sancta, cappam candidam his Religiosis prohibuissent, nam color hic pro nobilitatis signo inter illos habetur; coacti ideò fuere Carmelitæ quædam pallia variegata ad usum orientalium deferre, & cum tali habitu in Occidentem demigrando, Barrati appellati sunt, ubi processu temporis album indumentum reassumpserunt, teste Trithemio, lib. de laudib. Carmelit. cap. 6. Qui auctorum opinionem, asserentium album pallium eis ab Honorio IV. concessum fuisse, confutat; fortasse error invaserat, quia hujus Pontificis consensu reassumptum fuerat album pallium. BARYLLUM, græcè , instrumentum ad librandas aquas. Vide Barillus. Hydroscopion. BASILIÆ, græcè , libri regum. [Habes tertium Basiliarum. Tertull. lib. 4. advers. Marcion. c. 21.] Vide Vasileus. BASILICA, græcè , id est, regia, erat diversorium apud Gentiles ad negotia peragenda. [Fremitu judiciorum Basilicæ resonant. Senec. lib. 3. de Ira, cap. 33.] FR. Erat etiam locus ad jus dicendum. [Sedebant Iudices centum, & octoginta (tot enim quatuor consiliis conscribuntur) ingens utrinque Advocatorum, & numerosa subsellia, astantium corona, latissimum judicium multiplici circulo ambibat. Ad hoc stipatum tribunal, atque etiam ex superiore Basilicæ parte, qua foeminæ, qua viri, & audiendi, quod erat difficile, & visendi studio imminebant. Plin. Iun. lib. 6. Ep. 33.]:: Quas Christiani postea in templorum usum converterunt. [Basilicæ priùs vocabantur Regum habitacula, unde & nomen habent: nunc autem ideò Basilicæ divina templa nominantur, quia ibi Regi omnium Deo cultus, & sacrificia offeruntur. Ibid. lib. 5. orig. Basilicæ olim negotiis plenæ, nunc votis pro tua salute susceptis &c. Auson. in Grat. act. pro suo consulatu.] FR. Dicitur etiam Basilica, quæ Templum etiam Gentilium priùs erat, & postea Deo vero consacrata. [Veni ergo piissime Domine, & ad consecrationem operis tui plenus illabere, B A vice humani per baptisma pectoris purgentur hæc templa turpi hactenus dedicata patrocinio. Ennodius in dedicatione Basilicæ Apostolorum, ubi templum fuit Idolorum. Dict. Sac. 2.] Et D. Aug. de Civit. cap. 7. Templum Vaticanum Basilicam amplissimam appellavit. Vide etiam Gloss. in extrav. de poenit. & remiss. cap. 1. Item Vaticana Basilica dicitur Basilica Major. Vide Basilica Basilica :/: Romæ principaliores Basilicæ sunt quatuor, quæ Patriarchales appellantur Lateranensis, scilicet, Vaticana S. Pauli, & Sanctæ Mariæ Majoris. FR. Basilica dicitur legum Codex, cujus Leo Philosophus (teste Balsamone) Auctor fuerat. BASILICANUS. FR. Ecclesiæ Custos. Gloss. in can. Perlectis, dist. 25. BASILICARIS, ad Basilicam pertinens. [Quos ex voto basilicari dictioni subdiderat. Greg. Turonen. lib. 1. mirac. cap. 91.] sic etiam Basilicaris Diaconus dicebatur. BASILICUS, herba. Vide Aqua benedicta. BASILIDIANI. FR. hæretici Basilidis sequaces, qui inter alias blasphemias, Christum non passum fuisse ajebant, 24. qu. 3. can. 39. & 1. quæst. I. can. Marcion, & Basilides. Ac loco Christi Simonem Cyrenæum passum fuisse asserebant. Baronius, An. 120. n. 8. Quem errorem sequutus est Machomeres. Vide Abraxas. BASSINUM, Polubrum, ex gallico vocabulo Bassin. [Coram Papa flexis genibus teneat bassinum argenteum, in quo sunt cineres. In Cæremonial. M. S. Davantriæ; ] ubi de die cinerum agit. Vide Batiolum. BASSUS, & Bassallus. Vide Vassus. BASTAGIA, sarcina, onus. [Jubemus eos non ad solicitudinem Bastagiæ, non ad functionem naviculariam devocandos, 1. soluta de Cohort.] Quare in Theodosiano Codice legendum est Vastagiæ, & non Vastagæ. [Item, Bastagma, Basaqua, onus, gestamen, sarcina, latinè interpretatur. BASTAGIARIUS, qui curam habet deferendi sarcinas. [Æternam finimus legem, ne unquam Bastagiis militiam deserere liceat, 1. æternam 8. de murileg.] In Sicilia, & in Regno Neapolitano Bastaso, & Vastaso vocant Bajulum, qui ouera portat. BASTARIUS, in Palatio Apostolico officium, & gerebat curam fabricandi candelas, & præparandi ellychnia pro lampadibus. Ex antiquis ceremonial. M. S. FR. Dicebatur etiam Vastarius, Turrigius de Cyptis Vatican. impress. secunda, pag. 554. BASTERNA, vehiculi genus. [Deuteria verò cer- nens filiam suam adultam valdè esse, timens, ne eam concupiscens Rex, sibi adsumeret, in basternam positam indomitis bobus conjunctis, eam de ponte præcipitavit. Greg. Turon. lib. 3. cap. 24.] Aliquando pro lectica sumitur. [Quos imitatæ matronæ complures opertis capitibus, & basternis per latera Civitatis cuncta discurrunt. Amian. lib. 14. BAS-
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70 B A BAR JONA. In Latin, this is the surname by which the Prince of the Apostles was called by Christ the Lord. Matthew, chapter 16. This name is formed from two Chaldean words, namely Bar, that is, son, and jauna, dove; hence Bar. jauna, that is, Son of a dove. See Trinomius. BARIUM, a city of Apulia. See Baira. BARMERACCUS. In Latin, a hunting dog; in Italian it is called Bracco. [He who kills a setter-dog, or bracco, which they call barmeraccus, I. Frison. cit. 4. S. 3. BARO. See Bardus. Catipanaus, Sagibaro. BARONCELLUS. In Latin, dynasta; often used of this title in Papal diplomas. See Catipanus. BARRATI, thus were the Carmelite religious called, and their monastery at Paris was for some time named the Barrati, which in French was called Le Convent des Bareès, a designation whose origin was as follows. When the Saracens, after occupying the Holy Land, had forbidden these religious to wear the white cloak—for among them this color is regarded as a sign of nobility—the Carmelites were forced to use certain variegated mantles according to oriental custom; and, migrating to the West with such dress, they were called Barrati. Later, in the course of time, they resumed the white garment, as Trithemius testifies, book on the praises of the Carmelites, chapter 6. He refutes the opinion of authors who assert that the white mantle was granted to them by Honorius IV; perhaps the error arose because, with the consent of this Pontiff, the white mantle had been resumed. BARYLLUM, in Greek, an instrument for balancing water. See Barillus. Hydroscopion. BASILIÆ, in Greek, books of kings. [You have the third of the Basiliæ. Tertullian, book 4 against Marcion, chapter 21.] See Vasileus. BASILICA, in Greek, that is, royal, was a lodging place among the Gentiles for conducting business. [The roar of lawsuits echoes in the Basilica. Seneca, book 3 On Anger, chapter 33.] In Latin, it was also a place for administering justice. [There sat one hundred and eighty judges (for so many are enrolled in four councils), with a vast number of advocates on both sides, numerous benches, and a crowd of attendants; the widest court was surrounded by a multiple circle. To this packed tribunal, and even from the upper part of the Basilica, both women and men pressed forward, eager to hear—which was difficult—and to see. Pliny the Younger, book 6, letter 33.] These buildings the Christians later converted for use as churches. [Basilicas were formerly called the dwellings of kings, and from that they derive their name; now, however, divine temples are called basilicas because there worship and sacrifices are offered to the King of all, God. Ibid. book 5, Origins. Basilicas once full of business, now of prayers undertaken for your safety, etc. Ausonius, in Gratian's speech for his consulship.] In Latin, basilica is also said of a temple that had formerly been that of the Gentiles and was later consecrated to the true God. [Come therefore, most pious Lord, and descend fully upon the consecration of your work, that in place of human vice, through baptism, these temples long dedicated to shameful patronage may be cleansed. Ennodius in the dedication of the Basilica of the Apostles, where there had been a temple of idols. Dict. Sac. 2.] And St. Augustine, City of God, chapter 7, called the Vatican temple a very great basilica. See also the Gloss on the Extravagant on penance and remission, chapter 1. Likewise the Vatican Basilica is called the Major Basilica. See Basilica Basilica: in Rome the principal basilicas are four, which are called patriarchal, namely the Lateran, the Vatican, St. Paul’s, and St. Mary Major. In Latin, basilica is also said of a code of laws, of which Leo the Philosopher, according to Balsamon, was the author. BASILICANUS. The church custodian. Gloss. on canon Perlectis, dist. 25. BASILICARIS, belonging to a basilica. [Whom by vow he had subjected to the basilican office. Gregory of Tours, book 1 Miracles, chapter 91.] Thus also a deacon was called Basilicaris. BASILICUS, an herb. See Aqua benedicta. BASILIDIANI. Heretics, followers of Basilides, who, among other blasphemies, said that Christ had not suffered, canon 39, question 3, and question 1, canon Marcion, and Basilides. And in place of Christ they asserted that Simon of Cyrene had suffered. Baronius, year 120, no. 8. This error was followed by Machomeres. See Abraxas. BASSINUM, a basin, from the French word bassin. [Before the Pope, kneeling, let him hold a silver basin in which there are ashes. In the Ceremonial manuscript of Daventry;] where it speaks of Ash Wednesday. See Batiolum. BASSUS and Bassallus. See Vassus. BASTAGIA, baggage, burden. [We order that they are not to be assigned to the burden of Bastagia, nor to naval service, law Soluta de Cohort.] Therefore in the Theodosian Code it should be read Vastagiæ, and not Vastagæ. [Likewise, Bastagma, Basaqua, means burden, carrying, baggage, in Latin.] BASTAGIARIUS, one who has charge of carrying baggage. [We end the eternal law, lest it ever be permitted to soldiers to leave military service for Bastagia, law Æternam 8, de murileg.] In Sicily and in the Kingdom of Naples they call the porter, who carries loads, Bastaso and Vastaso. BASTARIUS, an office in the Apostolic Palace, whose duty was to make candles and prepare wicks for the lamps. From ancient ceremonial manuscripts. In Latin, it was also called Vastarius, as Turrigius notes, de Cyptis Vatican., second printed edition, page 554. BASTERNA, a kind of vehicle. [Deuteria, however, seeing that her daughter was grown up, fearing lest the king, desiring her, should take her for himself, placed her in a basterna, joined to untamed oxen, and threw her from a bridge. Gregory of Tours, book 3, chapter 24.] Sometimes it is taken to mean a litter. [Many matrons, imitating them, with heads covered, and in basternae, move through all the streets along the sides of the city. Ammianus, book 14. BAS-
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BA BASTONICUM, ex gallico verbo Bastilla, Carcer. [Postmodùm verò ante eos à Comite adducatur, ut in bastonico retrusus, usque dum nobis placuerit, poenas luat. In Constitut. Caroli M. lib. 6. cap. 96. BATHIN, ex voce græca badus, fundum significat: [Et vela holoserica majora sigillata, habentia periclysin, & crucem de bathin, seu fundato. Anast. in Leone III.] Id est, Crux de fundo aureo in attalica textura, seu ferico villoso, secundùm Torrigii explicationem in Tract. de Crypt. Vatican. BATILLUM, foculare instrumentum: [Fuscinulas, ac tridentes uncinos, & batilla. Numer. c.4.] FR. diminutivum à nomine Batulo quasi Patulo: est igitur instrumentum hoc ad similitudinem palæ, quo cinis, & prunæ colliguntur, de quo Plinius: [Batillis ferreis candentibus ramento argenti imposito, quod candidum permaneat probatur, lib. 33. c.8. BATILLUS, musicale instrumentum ex metallica materia, ad baculi formam, anulis ex eodem metallo refertum, qui percussi concinnè armoniam efficiunt in ecclesiastico cantu inter Armenos, in eorum Ecclesiis egomet sæpè audivi, de quo vocabulo Abdias Babylonicus, lib. 9. hist. apost. inquit: [Erant autem virgines cum lyris canentes, alii cum tympanis, alii cum batillis, & thuribulis. BATIOLUM, Pollubrum. [Batiolum aureum octo pondo habebat. D. Greg. lib. 1. Epist. 42.] Reperitur etiam Batiola in eodem significatu. Vide Bassinum. BATTO, percutio. [Nec lanam carpare, nec linum battere. In Capitol. Caroli Magni, lib. 1. cap. 81. BATTULIA, percussio, conflictus, militia, à dicto verbo Batto, inde italicè Battaglia conflictus dicitur, & Battuglia excubiæ, quæ noctu per vias Civitatis vigilando incedunt. BATTOLOGIA, vana locutio: [Dum interim apud energumenos fistulæ instar personamus meras nugas, & battologias. S. Antioch. hom. 99.] Battologia, propriè significat loquelæ impedimentum in balbutiendo, & quia balbutientes loquendo replicant verba; ideò multiloquium, seu vaniloquium Battologia etiam dicitur. BATTOLOGUS, Vaniloquus. [Orantes, inquit, ne sitis battologi, sicut Gentiles. Greg. Nyffen. de orat. in c.6. Matth. BATULO. Vide Batillum. BATUS. Vide Badus. BATUTILIS. Lamina mallei percussione extensa. [Argenteum fastigium batutile. Anast. Bibliot. de Constantino Magno agens] Lege Fastigium. Vide Fastigium. BAVARA, velum ad jugulum tegendum, quo moniales mentum constrigunt. [Sibi, quam sacræ Virgines bavaram vocant, deposcit. In vita B. Catharinæ Bononien.] Vide Barbatoria. BAVARUM LATUM. FR. Dicitur mozetta prælatitia: [Quæ preces de mandato Sanctissimi B E 71 Dom. N. Papæ in Sac. Rit. Congregatione propositæ suerint, eadem Sac. Rit. Congregatio censuit dicto Abbati Generali Congregationis Montis Virginis posse concedi usum dictæ mozzettæ, seu bavari lati cum caputio, sine bireto, & in terris, & locis tantùm suæ jurisdictioni subjectis. Bullar. Casinen. tom.2. Constit.571.] Ejus synonyma. Vide Mozetta. BAUCALIS. Vide Baucus. BAUCUS, & Bauca, guttus, vas, quo aqua ad lavandas manus versatur. [Baucas inauratas tres: Anast. in Leone IV. & Benedict. III.] Reperitur in eadem significatione Bucale. [Bacile cum bucali pro manibus abluendis. Ordo Rom.] FR. Item Baucalis in eodem significatu. [Si quis igitur gillonem fictilem, quem baucalem nuncupant, casu aliquo fregerit. In Constit. Monachal. §.5.] Vide Gillo. BAZAN, Agnina pellis nigri coloris, quæ aliàs Cordubensis, & italicè Cordovano dicitur. Ex gallico sermone Bazane, id est, nigra pellis. [Ocreis de cure, quam vulgus Bazan appellat. Matth. Paris. in vita Abb. BAZIUS, vas. Vide Garalis. BDELLIUM, gemmæ species. [Ibi invenitur bdelium, & lapis onychinus. Genes. c.2.] Hoc Rabbini existimant margaritam fuisse, inter quos Rab. Moyses Barcesa de Parad. par. 1. c.21. Alii chrystallum putant; alii denique lacrymæ speciem gummosam, quæ tanquam chryselectrum, & succinum ex arboribus sudet, quod simili textu, cap. 11. Numer. confirmant, ubi dicitur: [Erat autem man, quasi semen coriandri coloris bdelii.] FR. Et ad objectionem, quod succinum sit flavum, mannam verò constet fuisse candidam; respondetur ex Plinio, lib. 35. c.3. etiam succini candidi speciem inveniri: Textus verò Arabicus in utroque capite Lulu, id est, margaritam legit. BEATI, in gloria quare æternaliter remunerentur. Vide Infernus. BEBRINUS. Vestis, seu aliud ex castoris pelle. [Vestimenta lucida, vel nigra, vel cum purpuræ, vel bebrina, numquam in usu habeant. In Regula S. Cæsarii, c.7.] FR. Vox quidem ex latino vocabulo derivata; nam Fiber Castor dicitur, & gentile Fibrinus; Plinius enim inquit: [Fibrina pelle detegunt, lib. 17. cap. 28.] Itali Bevero, & Bivaro dicunt teste Felice Felicio in suo Onomast. Castore dict. Germani autem Biber. BECLAS. FR. nomen à Photio fictum, qui cùm esset in Patriarchali Constantinopolitana Sede intrusus, à Basilio Imp. deinde ejectus, & in exilium relegatus; ad captandam denuò Imperatoris gratiam, antiquam historiam characteribus Alexandrinis, de nobili Basilii genealogia fictè scripserat, & inter fabulosas illas narrationes, eidem Imperatori hoc nomen Beclas tribuebat; qui liber deinde Theophanis opera in bibliotheca imperiali positus est, & post aliquod tempus idem Theophanes Imperatoris finxerat, se inter studédum, ibi librum inintelligibilem invenisse, E 4 quem
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BA BASTONICUM, from the French word Bastilla, prison. [Afterward indeed let him be brought before them by the Count, so that, shut up in the bastonicum, he may suffer punishment until it shall please us. In the Constitutions of Charlemagne, book 6, ch. 96. BATHIN, from the Greek word badus, signifies a base: [And the larger sealed silken veils, having a border, and a cross of bathin, or of the base. Anast. in Leo III.] That is, a Cross on a golden ground in an attalic fabric, or shaggy silk, according to Torrigius’s explanation in the Treatise on the Crypt of the Vatican. BATILLUM, a hearth instrument: [Forks, and hooked tridents, and batilla. Numbers c.4.] FR. a diminutive from the name Batulo, as if Patulo: it is therefore this instrument in the likeness of a shovel, by which ashes and embers are gathered, concerning which Pliny says: [By means of glowing iron batilla, silver filings being placed on it, it is tested whether it remains white, book 33, ch. 8. BATILLUS, a musical instrument made of metal material, in the form of a stick, set round with rings of the same metal, which when struck produce harmonious sound in ecclesiastical singing among the Armenians; in their churches I myself have often heard it, concerning which word Abdias the Babylonian, book 9 of the history of the apostles, says: [And there were virgins singing with lyres, others with tympans, others with batilli, and censers. BATIOLUM, a wash-basin. [A golden batiolum weighing eight pounds. St. Gregory, book 1, Epistle 42.] Batiola is also found in the same meaning. See Bassinum. BATTO, I strike. [Neither to card wool, nor to beat flax. In the Capitulary of Charlemagne, book 1, ch. 81. BATTULIA, striking, conflict, military action, from the said verb Batto; hence in Italian Battaglia means conflict, and Battuglia means the night watches, who by night go about the streets of the city keeping vigil. BATTOLOGIA, vain speech: [Meanwhile among the possessed we sound like a pipe and utter mere trifles and battologies. St. Antioch. hom. 99.] Battologia properly signifies a defect of speech in stammering; and because stammerers, when speaking, repeat words, therefore much speaking, or vain speaking, is also called Battologia. BATTOLOGUS, a vain talker. [Praying, he says, that you may not be battologists, like the Gentiles. Gregory of Nyssa, on prayer, on Matt. 6. BATULO. See Batillum. BATUS. See Badus. BATUTILIS. A blade extended by the striking of a hammer. [An argent batutile crest. Anast. Bibliot., speaking of Constantine the Great] Read Fastigium. See Fastigium. BAVARA, a veil covering the throat, with which nuns bind the chin. [He demands for himself what the sacred Virgins call a bavara. In the life of Blessed Catherine of Bologna.] See Barbatoria. BAVARUM LATUM. FR. This is what is called a prelatial mozzetta: [What petitions, by command of the Most Holy Our Lord the Pope, were proposed in the Sacred Congregation of Rites, the same Sacred Congregation of Rites judged that to the said Abbot General of the Congregation of Monte Vergine the use of the said mozzetta, or bavarum latum with a hood, without a biretta, may be granted, and only in lands and places subject to his jurisdiction. Bullar. Casinen. vol. 2, Constit. 571.] Its synonyms. See Mozetta. BAUCALIS. See Baucus. BAUCUS, and Bauca, a small pitcher, a vessel by which water is turned for washing the hands. [Three gilded baucas: Anast. in Leo IV. and Benedict III.] It is found with the same meaning in Bucale. [A basin with a bucale for washing hands. Roman Order.] FR. Also Baucalis in the same meaning. [If therefore anyone should by some accident break a clay gillon, which they call a baucalis. In the Monastic Constitutions, § 5.] See Gillo. BAZAN, a black lambskin, which elsewhere is called Corduban, and in Italian Cordovano. From the French speech Bazane, that is, black leather. [Shoes of leather, which the common people call Bazan. Matthew Paris, in the life of the abbot. BAZIUS, a vessel. See Garalis. BDELLIUM, a kind of gem. [There is found bdellium, and onyx stone. Genesis c.2.] The Rabbis believe this to have been a pearl, among whom Rabbi Moses Bar-Cesa in Parad. part 1, ch. 21. Others think it crystal; others, finally, a gummy kind of tear, which, like chryselectrum and amber, distills from trees, as a similar text in Numbers 11 confirms, where it is said: [And the manna was as the seed of coriander, in color like bdellium.] FR. And in answer to the objection that amber is yellow, whereas manna is clearly said to have been white; it is replied from Pliny, book 35, ch. 3, that a kind of white amber is also found: but the Arabic text in both chapters reads Lulu, that is, pearl. BEATI, why in glory they are rewarded forever. See Hell. BEBRINUS. A garment, or something else made from beaver skin. [They are never to have bright garments, or black, or with purple, or bebrina, in use. In the Rule of St. Caesarius, ch. 7.] FR. The word indeed is derived from the Latin term; for Fiber means beaver, and the derivative is Fibrinus; for Pliny says: [They cover themselves with beaver skin, book 17, ch. 28.] The Italians say Bevero and Bivaro, as testified by Felix Felicius in his Onomasticon on Castore; the Germans say Biber. BECLAS. FR. a name invented by Photius, who, when he had been thrust into the Patriarchal See of Constantinople, and was afterward expelled by Emperor Basil and banished into exile, in order to win the Emperor’s favor again, had falsely written in Alexandrian characters an old history of the noble genealogy of Basil, and among those fabulous narratives attributed this name Beclas to the Emperor himself; that book was later placed in the imperial library by the efforts of Theophanes, and after some time the same Theophanes had imagined to the Emperor, while studying there, that he had found a book unintelligible,
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72 B E quem ajebat, præter Phorium: tales in intelligibiles characteres noscere neminem posse; qui ab exilio revocatus, vocem illam Beclas interpretatus est, atque proqualibet littera personæ nomen exposuit, hoc pacto: B. Basilius, idem, nempè, Imperator. E, Eudocia Augusta ejus uxor. C, Constantinus. A, Alexander. S, Stephanus, omnes isti Imperatoris filii erant, quibus bonum omen augurabatur. Itaque tali arte Imperatoris benevolentiam, & post Ignatii Patriarchæ mortem, sedem illam reassumpsit. BEDA. Vide Venerabilis. BEGINA, Monialis, seu Virgo Deo dicata. [Inter Beginas degent. In vita S. Gelrudæ.] Vide infrà Beguina. BEGINAGIUM. Monachatus. Vide infrà Beguina-gium. BEGUARDI. FR. Hæreticorum secta, quæ in Germania coeperat, ann. 1294. Rinald. Annal. Eccl. ibid. n. 26. Ita viri illius sectæ appellabantur, nam mulieres Beguinæ dicebantur, quæ hæresis Petrum Joannis Olivi habuit auctorem, idem Rinald. An. 1312. n. 18. & 19. Dicebantur etiam Bizochi, & Fraticelli. Idem An. 1297. n. 56. Item Vacasoti. Sed Petrum Colutii de Corbario Antipapam Authorem facit Blondus, in tract. de Piceno; ubi de Fabriano scribens, sic ait: [Tu lirque ipsius oppidi sors, ut adulterini Pontificis reliquæ pestiferi dogmatis in eo fuerint punitæ, quod quidem memorabile facinus non abs re cen- suimus referendum. Quum Joan. XXII. Pont. Rom. Ludovici Bavari adulterini Imperatoris importunitati, ac insolentiæ constanter resisteret, veniens Romam ipse Bavarus quendam Petrum Colutii de Corbario Reatinæ Dicæcesis Minorum Ordinis in Antipapam profanari curavit: qui miser factæ de se electioni quum esset assensus, Anticardinales creavit, & complicibus in vesania, impietateque sua coactis, pro viribus est conatus scindere Dei Ecclesiæ unitatem; & tamen interim Joanna Matthæi filia de Corbario repetiit in judicio eundem maritum suum, qui secum annis quinque priusquam ad fratres minores inhabilis confugisset, matrimonialiter fuerat copulatus, fuitque per Episcopum, servato juris ordine, in Petrum sententia reintegrandi matrimonii promulgata. Sed cùm Petrus ipse in Idolum profanatus, à Bonifacio Comite Pisano captus, & ad Rom. Pont. Avenionem perductus esset, ibidem in carceris pedore obiit. Nec tamen semper posseà defuerunt illius vesaniæ sectatores Fraticelli de opinione vulgari- ter appellati, asserentes nec Jo. XXII. nec quem- piam illius successorem jure, & ordine creatum fuisse Pontificem: quod malum adeò diffusum est, ut in multis, magnisque Italiæ Civitatibus atque per oram Græciæ, præsertim in Athenarum urbis reliquiis multi hactenus sint inventi Romanis Pontificibus eam ob fatuitatem animis, & conventiculis clam initis adversantes &c. ] Ibique omnes eorum errores idem Author recenset: sed vitæ Clementis V. in calce Clemen- B E tinæ scriptor Dulcinum, & Margaritam hujus hæresis Authores facit; hos Hæreticos multis nominibus appellat Joannes XXII. in sua extrav. de reliq. domibus, nempè, Fraticellos, Fratres de paupere vita, Bizochos, Beguinos &c. Qui afferebant privilegium obtinuisse à Cælestino, ut ibidem habetur: horum historiam refert Glossa, in cap. 4. extrav. de verb. signif. Nec valdè differens est hæc secta à recentiorum nostri temporis Hæreticorum erroribus, ut habetur in Clement. de hæreticis, cap. 3. illi enim jejuni, & isti omnem poenitentiæ necessitatem negant; illi carnalitatem sanctificabant, hi verò coelibatum damnant; politicam obedientiæ summissionem illi, isti verò spiritualem recusantes: ad quorum extirpationem, nedum ecclesiastici Superiores, sed etiam sæculares Principes, non tantùm ob Religionis zelum, sed & pro eorum ratione status, omnes incumbere tenentur. Novatorum enim intento ficto religionis velo ab omni subjectione sese eximere semper tendit, ac utramque libertatem affectat, perquiritque. Itaque Beguardi Ecclesiastica Sacramenta despiciebant, ac conceptus proprios Patrum definitionibus anteponebant, dict. extrav. de reliq. dom. quibus recentiores hæretici in his erroneis opinionibus prorsùs assimilantur. BEGUINA. FR. hoc nomen sumitur in bonum, & in malum sensum, in malum, scilicet, quando de foemina, quæ in hæresi suprà relata vivit; in bonum cùm rectè sentiat de fide, & piè illa vivat, Extrav. Joannis XXII. de reliq. dom. Vide Begina. BEGUINAGIUM. FR. etiam accipitur pro hæresi Beguardorum, & Beguinarum. Clement. I. de reliq. domibus. Aliquando verò rectè intelligitur pro pia, & sancta Congregatione Catholicarum Beguinarum, seu Beginarum, ut dictum fuit in dict. Beguina. BEHEMOTH. Hebraicum nomen. [Ecce Behemoth, quem feci, tecum foenum quasi bos comedet. Job cap. 40. n. 10.] Aliqui interpretes per antonomasiam elephantem, sicut etiam per Leviathan balenam intelligunt, cùm ille inter terrestria animalia, & hæc inter aquatilia majores sint. FR. Alii verò crocodilum interpretantur. Glossa tamen in can. principium, de poenitentia dist. 2. immundam bestiam explicat. ∴: Sed allegoricè dæmonium significat. Cachinnum sanè excitant Talmudi fabulæ, præsertim, ubi de ambobus hisce bestiis nugantur Rabbini, quòd, nempè, Behemoth in primis masculinum animal à Deo eunuchatum firisset, ne generaret; nam ejus proles, si multiplicaretur, mundum destrueret; ejusque verò foemina pro justorum Hebræorum cibo in Messiæ tempore adhuc viva conservatur, pro quibus Leviathan etiam caro salsa præservatur, unde unusquisque Hebræus pro quolibet ingenti pretio hanc suam portionem somniati ferculi minimè commutaret. BEILAGINES. Vide Auricabeones. Bellagines. BELISARIUS, alias Guilisarius appellatus. Vide Ve.
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72 B E whoever he was, except Phorium: that such things can be known in intelligible characters by no one; who, having been recalled from exile, interpreted that voice of Beclas, and for each letter of the name of the person explained it in this way: B. Basilius, that is, the Emperor himself. E, Eudocia Augusta his wife. C, Constantinus. A, Alexander. S, Stephanus, all these were sons of the Emperor, to whom a good omen was foretold. Thus by such skill he regained the Emperor’s goodwill, and after the death of Patriarch Ignatius, he reassumed that see. BEDA. See Venerable. BEGINA, a nun, or virgin consecrated to God. [Among women living as Beginæ. In the life of St. Geltrude.] See below Beguina. BEGINAGIUM. Monastic life. See below Beguina-gium. BEGUARDI. FR. A sect of heretics, which began in Germany in the year 1294. Rinald. Eccl. Annals, ibid. no. 26. Thus the men of that sect were called, for the women were called Beguinæ; the author of that heresy was Peter John Olivi, ibid. Rinald. An. 1312, no. 18. & 19. They were also called Bizochi and Fraticelli. Idem An. 1297, no. 56. Also Vacasoti. But Blondus, in his treatise on Piceno, makes Peter Colutius of Corbario the author of the Antipope; where, writing about Fabriano, he says thus: [The fate of that town was such that the remaining pestilent doctrines of the spurious Pontiff were punished there, which memorable deed we have judged should not be omitted. When Pope John XXII constantly resisted the importunity and insolence of Louis the Bavarian, the spurious Emperor, coming to Rome, the Bavarian himself arranged for a certain Peter Colutius of Corbario, of the Reatine Diocese, of the Order of Minors, to be profanely made Antipope: and when the wretched man had agreed to that election made of himself, he created Anticardinals, and, having gathered his accomplices in his madness and impiety, he strove as far as he could to tear apart the unity of God’s Church; and yet in the meantime Joanna, daughter of Matthæus, from Corbario, brought in court the same husband of hers, who had been matrimonially united with her five years before he fled to the friars minor as an unfit man, and by the Bishop, keeping due order of law, a sentence was pronounced in Peter’s case for the restoration of the marriage. But when Peter himself, profaned into an idol, had been seized by Boniface, Count of Pisa, and brought to the Roman Pontiff at Avignon, there he died in the filth of prison. Nor did that madness thereafter ever lack its followers, called Fraticelli by common report, asserting that neither John XXII nor any of his successors had been lawfully and duly created Pope: and this evil spread so widely that in many great cities of Italy and along the coast of Greece, especially in the remaining parts of the city of Athens, many have hitherto been found opposing the Roman Pontiffs with that folly in their minds, and by secret conventicles, etc.] And there the same author recounts all their errors: but in the Life of Clement V, at the end, the writer of the Clementines makes Dulcinus and Margaret the authors of this heresy; John XXII in his extrav. de reliq. domibus calls these heretics by many names, namely, Fraticelli, Brothers of the Poor Life, Bizochi, Beguini, etc. They claimed to have obtained a privilege from Celestine, as is stated there. Their history is related by the Gloss on c. 4, extrav. de verb. signif. Nor is this sect very different from the errors of the heretics of our more recent time, as is stated in the Clementines de hæreticis, c. 3; for they deny fasting and these deny all necessity of penance; those sanctioned carnality, while these condemn celibacy; those accepted political submission in obedience, while these reject spiritual submission: for the extirpation of whom not only ecclesiastical superiors but also secular princes, not only out of zeal for religion but also for reasons of state, are all bound to take action. For the intention of innovators, under a feigned veil of religion, always tends to free itself from all subjection, and seeks and pursues both kinds of liberty. Thus the Beguardi despised the Church’s sacraments and set their own notions above the definitions of the Fathers, as mentioned in the aforesaid extrav. de reliq. dom., and in these erroneous opinions recent heretics are altogether similar. BEGUINA. FR. This name is taken in a good and in a bad sense: in a bad sense, namely, when applied to a woman who lives in the heresy mentioned above; in a good sense, when she thinks rightly about the faith and lives piously in it, Extravag. of John XXII on relic. dom. See Begina. BEGUINAGIUM. FR. It is also taken for the heresy of the Beguards and Beguines. Clement. I. de reliq. domibus. But sometimes it is rightly understood as a pious and holy congregation of Catholic Beguines, or Beginæ, as was said under Beguina. BEHEMOTH. A Hebrew name. [Behold Behemoth, which I made with you; he eats grass like an ox. Job 40, n. 10.] Some interpreters, by antonomasia, understand an elephant, just as by Leviathan they understand a whale, since the former is among terrestrial animals and the latter among aquatic animals the larger. FR. Others, however, interpret it as a crocodile. Yet the Gloss on the canon principium, de poenitentia dist. 2, explains it as an unclean beast. ∴: But allegorically it signifies a demon. Truly the tales of the Talmud arouse laughter, especially where the Rabbis babble about these two beasts, namely, that Behemoth in the first place was a male animal made eunuch by God, lest it generate; for its offspring, if multiplied, would destroy the world; and indeed its female is preserved alive for the food of the just Hebrews in the time of the Messiah, for whom Leviathan’s flesh is also preserved salted, whence no Hebrew, for any immense price, would by any means exchange this portion of his imagined feast. BEILAGINES. See Auricabeones. Bellagines. BELISARIUS, also called Guilisarius. See sup.
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B E Velum. Primus inventor molendinorum in Tyberim volventium. Vide Machinor. BELITRANUS, seu Bellitranus. FR. pro Velitrano, can. temporis 7. quæst. 1. [Joannes Episc. Civit. Beliternæ, ]subscribitur. Vide Animadversiones in Concil. Lat. Latinii, tit. Decreta Greg. I. & [Pontiano Belliternensi Episc. ]ibidem, tit. Concilium Lateranense. BELLAGINES. FR. Leges Gothorum. Adnot. in Hist. Longobard. lib. 4. c.44. Ex Jornande de reb. Geticis, & Gloss. Isid. Vide Auricabeones. BELTIS, instrumentum ad preces, & orationes Dominicales, salutationesque Angelicas dinumerandas, sicuti cum corona, seu rosario hodie calculamus. De hoc vocabulo in quadam Synodo sit mentio, ubi exequiæ pro defuncto Episcopo præscribuntur, hoc pacto habetur: [Singuli servorum Dei jejunent, & 30. diebus canonicis horis expleto synaxeos, & 7. beltidum Pater noster pro eo cantetur, & hoc expleto trigesima item die obitus sui.] FR. septem beltidum puto vices significare, quod ab Hispanis sette bueltas, Italicè sette volte. . id est, septem vices à volvendo verbum vulgariter deductum. BEMA, FR. Bema, pulpitum, sive gradus. Item significat festum Manichæorum. [Vultis ergo, ut & vos dicamini in mense Martio Martem colere? illo enim mense bema vestrum cum magna festivitate celebratis. Eugesippus Abb. Africanus, lib. 1. cap. 67.] Et clariùs D. August. contra Epist. Manichæi, cap. 8. sic inquit: [Cùm sæpè à vobis quærerem illo tempore, quo vos audiebam, quæ caussa esset, quòd Pascha Domini plerumq; nulla, interdum à paucis tepidissima celebritate frequentaretur, nullis vigiliis, nullo prolixiore jejunio indito auditoribus vestris, nullo denique festiviore apparatu, cùm vestrum bema, id est, diem, quo Manichæus occisus est, quinque gradibus instructo tribunali, & pretiosis linteis adornato, ac in promptu posito, & objecto adorantibus, magnis honoribus prosequimini. BENEDICTINI MONACHI. Vide Abbas. Alleluja. Ordo Nigrorum. Camelaucium. Gratianum in dict. Canon. Collecta. Completorium. Mixtum. Quid in eorum regula significent psalmi fortiores. Vide Psalmus. BENEDICTIO. FR. in veteri Testamento elevatis manibus precabantur. [Et benedixit Esdras Domino Deo magno, & respondit omnis populus. Amen, Amen; elevans manus suas, & incurvati sunt, & adoraverunt Deum proni in terram. 2. Esd. 8. num. 6. Quod fiebat in signum invocandi Altissimum: sic etiam in juramentis. [Cùm elevasset dextram, & sinistram suam in Coelum, & jurasset per viventem in æternum. Daniel. cap. 12. n. 7.] Sæpè in sacra Scriptura de similibus actibus in conferendo benedictiones. ∴: Ideò Christus Dominus ascendens in coelum elevatis manibus benedixit Apostolis. Lucæ 24. Inter Christianos deinde, ex Apostolorum traditione, manu extensa Crucis signo datur benedictio. Vide Chirotonia, quam cæremoniam, piè B E 73 credendum est à Christo Domino in præfato Ascensionis die initium habuisse, ad cujus similitudinem peracta Missa benedictio populo confertur. [Etenim Dominus ante ascensionem in coelos, duxit Discipulos in Bethaniam, ibique benedixit eis, & ascendit in coelum. Hunc morem tenet Sacerdos, ut post omnia sacramenta consummata benedicat populo, atq; salutet; deinde revertitur ad Orientem, ut se commender Domini Ascensioni, dicitque Diaconus, Ite Missa est. Amalar. lib. 3. de off. c.36.] At hæc benedictio à Sacerdote dabatur immediatè post communionem, ut ex adducta authoritate, & ex aliis Auctoribus colligitur: soli enim Pontifici Romano licitum erat in fine Missæ benedicere populo. Radulph. propof. 23. Itaque reliqui celebrantes sacram finiebant ad orationem illam, Placeat tibi &c. quod ex sequentibus verbis patet, nempè: [Finitis omnibus osculatur Presbyter Altare, dicens: Placeat tibi, sancta Trinitas. Deinde sacris vestibus se exuens. Ordo Rom.] Idem legi in quodam cæremoniali M. S. antiquo Abbatiæ Mileti de anno 1509. exarato. Sic etiam observant Carthusiani, qui non dant benedictionem in fine Missæ, nec dicunt Euangelium sancti Joannis in fine; ideò enim benedictio post communionem dabatur, ut qui Eucharistiam non susceperant, saltem cum illa benedictione discederent. Microl. c.21. Sicut aliqui Sacerdotes hodie laudabiliter, quando post Missam, vel extra eam communicare solent, dant benedictionis signum in fine illius communionis pro non communicatis. In præsenti Parisiensis Archiepiscopus solemniter celebrans, post communionem Missæ populo benedicit. Quando coram Legato Apostolico, vel loci Ordinario celebratur; Celebrans tunc antequam det populo benedictionem, summisè inclinatur, quo signo ostendit à superiore petere licentiam, sicut in Rubrica ordinatur; & hoc fit quia antiquitùs, ut dictum est suprà, Sacerdotes in Superiorum præsentia nequibant hoc agere ex prohibitione Leonis, & Gelasi Pontificum. Microl. c.2. Coram Papa celebrans genuflexè hanc licentiam postulat, ut in eadem Rubrica. At quando Missa coram præsatis Prælatis solemniter celebratur; tunc ipse Prælatus, & non celebrans benedicit populo. In quodam antiquo Missali de anno 1533. impresso benedictionem à modo consueto diversam legi, nempè: [In unitate Sancti Spiritus benedicat vos, Pater, & Filius. Ac in Missis pro defunctis dabatur benedictio sub hac forma: Deus vita vivorum, & resurrectio mortuorum benedicat vos in sæcula sæculorum. Quod Missale conservatur in Biblioth. Cathedr. Viterbiensis. Item Benedictio significat etiam precationem, qua aliqua sanctitas confertur, hæcque duplex est secundùm Cajetanum in 2. 2. quæst. 7. art. 11. Prima enim dicitur Constitutiva, qua personæ, seu aliæ res ad divinum cultum destinantur, veluti sacræ vestes, quarum benedictiones ad Episcopum spectant, & hanc benedicendi potestatem non potest Epi-
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B E Velum. The first inventor of mills turning in the Tiber. See Machinor. BELITRANUS, or Bellitranus. FR. for Velitranus, can. temporis 7. quæst. 1. [Joannes Episc. Civit. Beliternæ, ]is subscribed. See the Notes on Conc. Lat. of Latinus, title Decreta Greg. I. & [Pontiano, Bishop of Belliternum, ]there, title Concilium Lateranense. BELLAGINES. FR. Laws of the Goths. Notes in Hist. Longobard. lib. 4. c.44. From Jornandes on the affairs of the Goths, and the Gloss of Isidore. See Auricabeones. BELTIS, an instrument for counting prayers, the Lord’s Prayers, and Angelic salutations, just as today we count with a crown, or rosary. Of this word mention is made in a certain Synod, where the funerary rites for a deceased Bishop are prescribed, and it is stated thus: [All the servants of God shall fast, and for 30 days, after the canonical hours and the synaxis are finished, let 7 beltidum Pater noster be sung for him, and when this is done, on the thirtieth day likewise from the day of his death.] FR. I think seven beltidum means repetitions, which the Spaniards call sette bueltas, in Italian sette volte, that is, seven turns, a word derived from volvere in the vulgar tongue. BEMA, FR. Bema, a pulpit, or step. It also signifies the feast of the Manichees. [Do you then wish that you also be said to worship Mars in the month of March? for in that month you celebrate your bema with great festivity. Eugesippus, Abbot of Africa, lib. 1. cap. 67.] And more clearly St. Augustine against the Epistle of the Manichee, cap. 8, says thus: [When I often asked you at that time, when I was listening to you, what the reason was that the Pasch of the Lord was frequently celebrated with no, or sometimes only with a very tepid, celebration by a few, with no vigils, with no prolonged fast imposed on your hearers, and in short with no more festive display, whereas your bema, that is, the day on which Manicheus was slain, you celebrate with great honors on a tribunal furnished with five steps, adorned with precious linens, set out in readiness, and displayed to those who adore it. BENEDICTINE MONKS. See Abbas. Alleluja. Ordo Nigrorum. Camelaucium. Gratian in the said Canons. Collecta. Completorium. Mixtum. What the stronger psalms signify in their rule. See Psalmus. BENEDICTION. FR. in the Old Testament they prayed with hands raised. [And Esdras blessed the Lord, the great God, and all the people answered: Amen, Amen; lifting up their hands, and they bowed down and worshiped God, prostrate on the ground. 2. Esd. 8. num. 6. This was done as a sign of invoking the Most High; thus also in oaths. [When he had lifted his right and left hand into Heaven, and had sworn by Him who lives forever. Daniel. cap. 12. n. 7.] Often in Sacred Scripture similar acts are mentioned in conferring blessings. ∴ Therefore Christ the Lord, ascending into heaven with hands raised, blessed the Apostles. Luke 24. Among Christians afterward, from the tradition of the Apostles, the blessing is given with the hand extended in the sign of the Cross. See Chirotonia, which ceremony, piously B E 73 it must be believed, had its beginning from Christ the Lord on the aforesaid day of the Ascension, in likeness of which the blessing is conferred on the people after Mass is completed. [For indeed the Lord, before ascending into the heavens, led the Disciples to Bethany, and there blessed them, and ascended into heaven. The Priest observes this custom, that after all the sacraments are completed he blesses the people and greets them; then he turns back toward the East, so that he may commend himself to the Lord’s Ascension, and the Deacon says, Ite, Missa est. Amalar. lib. 3. de off. c.36.] But this blessing used to be given by the Priest immediately after Communion, as is gathered from the cited authority and from other authors; for only the Roman Pontiff was permitted to bless the people at the end of Mass. Radulph. propof. 23. Therefore the other celebrants ended the sacred rite with that prayer, Placeat tibi, etc., as is clear from the following words, namely: [When all is finished, the Priest kisses the Altar, saying: Placeat tibi, sancta Trinitas. Then, divesting himself of the sacred vestments. Ordo Rom.] The same is read in a certain ancient ceremonial manuscript of the Abbey of Mileto, written in the year 1509. Thus also the Carthusians observe, who do not give the blessing at the end of Mass, nor do they say the Gospel of Saint John at the end; for this reason the blessing used to be given after Communion, so that those who had not received the Eucharist might at least depart with that blessing. Microl. c.21. Likewise some Priests today laudably, when after Mass or outside it they are accustomed to communicate, give the sign of blessing at the end of that Communion for those not communicating. At present the Archbishop of Paris, when celebrating solemnly, after the Communion of Mass blesses the people. When Mass is celebrated in the presence of the Apostolic Legate or the local Ordinary, the Celebrant then, before giving the blessing to the people, bows deeply, by which sign he shows that he asks permission from his superior, as is ordered in the Rubric; and this is done because in ancient times, as said above, Priests in the presence of Superiors could not do this because of the prohibition of Leo and Gelasius, the Pontiffs. Microl. c.2. In the presence of the Pope the celebrant kneels to ask this permission, as in the same Rubric. But when Mass is solemnly celebrated before the aforesaid Prelates, then the Prelate himself, and not the celebrant, blesses the people. In a certain ancient Missal printed in the year 1533, I read a blessing different from the usual one, namely: [In the unity of the Holy Spirit may the Father and the Son bless you. And in Masses for the dead the blessing was given in this form: May God, the life of the living and the resurrection of the dead, bless you forever and ever. That Missal is preserved in the Cathedral Library of Viterbo. Likewise Benediction also signifies a prayer by which some sanctity is conferred, and this is twofold according to Cajetan in 2. 2. quæst. 7. art. 11. For the first is called Constitutive, by which persons or other things are destined to divine worship, such as sacred vestments, whose blessings belong to the Bishop, and this power of blessing cannot be Epi-
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74 B E Episcopus aliis delegare. Congreg. Rit. 14. Novemb. 1615. Potest tamen licentiam concedere benedicendi Ecclesias, Oratoria, eorumque primos fundamentales lapides. FR. Et in hoc sensu collatio sacrorum ordinum benedictio dicitur. Gloss. in can. Quamvis Chorepiscopi. dist. 68. ://: Altera Benedictio invocativa appellatur, ut sunt fructuum, candelarum, aliarumque rerum, quæ in Rituali Rom. notantur: hæ à quolibet Sacerdote exerceri possunt, superpelliceo tamen, & stola induto, quæ debet esse violacei coloris in omnibus benedictionibus, ubi exorcismi habentur, vel saltem coloris currentis dici, ut in Rituali præscribitur. In omnibus Dominicis per annum aspersione aquæ benedictæ benedictio datur, ut dictum fuit dict. Aqua benedicta; id est, ante solemnis, & conventualis Missæ principium, Altare priùs ter, nempè, in medio, in Euangelii cornu, & in cornu tandem Epistolæ aspergendo: quæ tamen Altaris aspersio (ex Missali Ambrosiano de 1618. edito, & per Gavantum relato) omititur, si Sacramentum Eucharistiæ ibi erit expositum, in quo casu censet idem Author, non debere Diaconum, nec aspersorium, nec Sacerdotis manum osculare: Rubricæ enim generales à similibus osculis abstinendum ordinant, præsente Eucharistiæ Sacramento. Clerus tamen, & populus asperguntur aqua benedicta, qui, ut in Episcoporum cæremoniali advertitur, debent tunc caput inclinare. Canonici verò non sicut Clerus, & populus asperguntur simul, sed singuli unus post alterum. Gregorius XIII. sub die 30. Decembr. 1616. statuit, Episcopos, seu aliam principalem personam non posse hanc aspersionem exercere in Dominicis diebus, sed hujus muneris exercitium ab alio Sacerdote fieri debere, superpelliceo, & stola induto; sic Praxis Archiepiscopalis testatur Romæ impressa de eodem anno 1616. Gavantus tenet, quòd Sacerdos antequam aspergat Altare, debeat Antiphonam Asperges me intonare, quamvis videatur Rubricam contrarium disponere; ratio est, quia in ea Antiphona sit mentio de actione futura, in qua versiculus Gloria Patri omittitur, quando in Introitu non debet dici, ut in Dominica Passionis &c. cùm hæc cæremonia sit Missæ principium. Notantur imprudentiæ Sacerdotes, qui ad benedicendum populo cum Eucharistiæ Sacramento, expectant id agere, quando, nempè, Chorus cantat verba hymni, Sit & benedictio; nam sensus illius verbi Benedictio non refertur ad nos, seu ad populum; sed ad Sanctissimam Triadem, ubi Benedictio laudem propriè sonat, & sic ridiculè populus loco Trinitatis sub illis verbis benedicitur. Abusus quidem est non dissimilis illi, qui in Ecclesia Africana tempore D. Augustini reperiebatur, ubi quoniam percuritur pectus ad verba, Confiteor &c. idem faciebant Africæ Christiani, quando in Euangelio pronunciare audiebant. Confiteor tibi Pater, quia abscondisti &c. In quibus verbis se impeccabilem esse Filium Dei, non verò peccata ille confessus B E est; ideo Patri ejus reddidit gratias. Inde Augustinus Africanos reprehendens, ajebat: [In hoc ipso, quod sonuit Confiteor, pectora tutudistis. Tundere autem pectus, quid est nisi arguere quod latet in pectore, & evidenti pulsu occultum castigare peccatum? Quare hoc fecistis, nisi quia audistis Confiteor tibi, Pater? Confiteor audistis; qui confitetur, non audistis. Nunc ergo advertite, si Confiteor Christus dixit, à quo est longè omne peccatum, non solius peccatoris, sed etiam laudatoris. Serm. 8. de verb. Domini.] Ita imperitis dici posset, qui dictum verbum Benedictio non intelligunt; Audistis benedictio; sed qui benedicitur, non audistis. Nunc ergo attendite cui dirigitur benedictio, Sanctissimæ namque Trinitati dirigitur: ergo laudem, & glorificationem significat. Nam, ut D. Ambrosius concludit, [Deus benedicitur, cùm laudibus dignis extollitur. Homines autem sic benedicit Deus, ut donum gratiæ suæ impertiat, in Epist. ad Ephesios, cap. 1.] Licèt eruditissimus Latinus Latinius in observationibus ad Sanctos Patres, de S. Ambrosio loquens, neget hæc Commentaria ab ipso composita fuisse. An Diaconus possit benedicere. Vide Cereus paschalis. Diaconus. BENEDICTIO BEATICA. FR. In Conciliis, & penes Patres Viaticum intelligitur. [Jubemus verò in infirmitate positis, ut beaticam benedictionem percipiant. Conc. Barcinon. can. 9.] Ubi de publicè poenitentibus loquitur Concilium, qui ob infirmitatis impedimentum, injunctam eis poenitentiam complere nequiverant. Et clariùs sub iisdem verbis in Concil. Gerunden. de eisdem poenitentibus habetur hoc pacto: [Si verò, qui in ægritudinis languore depressus, poenitentiæ Benedictionem (quam viaticum dicimus) per communionem acceperit &c. apud Gratian. can. Si verò, distinct. 50.] Idem clariùs habetur in can. qui recedunt. 26. quæst. 6. Ergo ista benedictio ægrotis poenitentibus non neganda, viaticum intelligitur, quæ Beatica dicitur, quia ex poenitente beatum facit, & in gratiam illum reddit. Item alibi synonymicè: [Excommunicatos esse decernimus, ut si quid eis &c. humanitatis spatium advenerit, benedictione viatici non priventur, can. tanta. dist. 86.] Vide Viaticum. ://: Item benedictio Eleemosynam, & Eulogiam significat; vide in suis locis, & dict. Octava. Item alicujus Sancti Reliquia. De his duobus postremis significatis, reperitur passim in Regist. D. Gregorii. Vide Canola. Non verò significat hoc vocabulum indulgentiam, ut perperàm Franciscus Turrianus credidit, contra quem Latinus Latinius eruditè in ejus epistolis scripsit, quas in duobus tomis divisas edidimus. Quod insuper evidenter confirmatur; nam idem Gregorius Benedictionem appellat dona ei ab Alexandrino Patriarcha missa, qui sanè auctoritatem non habebat concedendi Summo Pontifici indulgentiam; atque hæc sunt Greg. verba: [Suscepimus autem benedictionem S. Euangelistæ Mar-
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74 B E Episcopus aliis delegare. Congreg. Rit. 14. Novemb. 1615. He can nevertheless grant permission to bless churches, oratories, and their first foundational stones. FR. And in this sense the conferral of holy orders is called a blessing. Gloss. in can. Quamvis Chorepiscopi. dist. 68. ://: The other blessing is called invocative, such as those of fruits, candles, and other things noted in the Roman Ritual; these may be exercised by any priest, provided he is vested in a surplice and stole, which should be of violet color in all blessings where exorcisms are performed, or at least of the current color, as is prescribed in the Ritual. On all Sundays throughout the year a blessing is given by the sprinkling of holy water, as was said in the section on holy water; that is, before the beginning of the solemn and conventual Mass, the altar being first sprinkled three times, namely, in the middle, in the Gospel side, and finally on the Epistle side; which sprinkling of the altar, however, (according to the Ambrosian Missal of the edition of 1618, and as reported by Gavantus) is omitted if the Sacrament of the Eucharist is exposed there, in which case the same author judges that the deacon ought not to kiss either the sprinkler or the priest’s hand; for the general rubrics order that similar kisses are to be omitted in the presence of the Eucharistic Sacrament. The clergy, however, and the people are sprinkled with holy water, and, as is noted in the ceremonial of bishops, they ought then to incline the head. The canons, however, are not sprinkled together as the clergy and people are, but one by one, each after the other. Gregory XIII, under date 30 December 1616, decreed that bishops, or any other principal person, cannot perform this sprinkling on Sundays, but that this office must be carried out by another priest, vested in surplice and stole; thus the Archiepiscopal Practice printed at Rome in the same year 1616 testifies. Gavantus holds that the priest, before sprinkling the altar, ought to intone the antiphon Asperges me, although the rubric seems to prescribe otherwise; the reason is that in that antiphon there is mention of the future action, in which the versicle Gloria Patri is omitted, as when it should not be said at the Introit, as on Passion Sunday, etc., since this ceremony is the beginning of the Mass. The imprudence is noted of priests who, when blessing the people with the Eucharistic Sacrament, wait to do it when, namely, the choir sings the words of the hymn, Sit et benedictio; for the sense of that word Benedictio does not refer to us, or to the people, but to the Most Holy Trinity, where benedictio properly means praise, and thus the people are ridiculously blessed in place of the Trinity under those words. It is indeed a not dissimilar abuse to that found in the African Church in the time of St. Augustine, where, because they beat the breast at the words Confiteor etc., the Christians of Africa did the same when they heard in the Gospel the words: Confiteor tibi Pater, quia abscondisti etc. In those words the Son of God confessed Himself to be sinless, and not, on the other hand, confessed sins; therefore He gave thanks to His Father. Hence Augustine, rebuking the Africans, said: [At this very word Confiteor, you struck your breasts. To strike the breast, what is it but to accuse what lies hidden in the breast, and by an evident blow to chastise hidden sin? Why did you do this, unless because you heard Confiteor tibi, Pater? You heard Confiteor; you did not hear one who confesses. Now therefore consider, if Christ said Confiteor, from whom is far every sin, not only of the sinner but also of the praiser. Serm. 8. de verb. Domini.] So it could be said to the unlearned, who do not understand the said word Benedictio: You heard benedictio; but you did not hear the one who is blessed. Now therefore pay attention to whom the blessing is directed: it is directed to the Most Holy Trinity; therefore it signifies praise and glorification. For, as St. Ambrose concludes, [God is blessed when He is exalted with fitting praises. God, however, blesses men thus, so that He bestows on them the gift of His grace, in Epist. ad Ephesios, chap. 1.] Although the very learned Latinus Latinius, in his observations on the Holy Fathers, speaking of St. Ambrose, denies that these Commentaries were composed by him. Whether a deacon can bless. See Paschal candle. Deacon. BENEDICTIO BEATICA. FR. In councils, and among the Fathers, this means Viaticum. [We moreover decree that those placed in infirmity should receive the beatic blessing. Conc. Barcinon. can. 9.] Here the Council speaks of public penitents, who because of the impediment of illness were unable to complete the penance imposed on them. And more clearly under the same words in the Council of Girona, concerning the same penitents, it is stated thus: [But if one, oppressed by the languor of sickness, has received the blessing of penance (which we call viaticum) through communion, etc. apud Gratian. can. Si verò, dist. 50.] The same is found more clearly in can. qui recedunt. 26. q. 6. Therefore this blessing is not to be denied to sick penitents; it is understood as viaticum, which is called Beatica because it makes the penitent blessed and restores him to grace. Likewise elsewhere synonymously: [We decree that those who are excommunicated, if any opportunity of human kindness should come to them, etc., are not to be deprived of the blessing of viaticum, can. tanta. dist. 86.] See Viaticum. ://: Likewise, benedictio signifies alms and eulogy; see these in their places, and the said Octava. Likewise, the relic of some saint. Of these last two meanings, it is found everywhere in the Register of Pope Gregory. See Canola. But this word does not signify indulgence, as Francis Turrianus wrongly believed, against whom Latinus Latinius wrote learnedly in his letters, which we published divided into two volumes. This is moreover clearly confirmed; for the same Gregory calls a blessing the gifts sent to him by the Alexandrian Patriarch, who certainly did not have authority to grant the Supreme Pontiff an indulgence; and these are Gregory’s words: [But we received the blessing of St. Evangelist Mar-
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B E Marci, lib. 6. Epist. 37.} FR. Ego verò puto hanc benedictionem S. Marci, fuisse reliquiam ejusdem Sancti; nam reliquia benedictio etiam dicebatur: [Parte thymiamatis, & fabanum (id est sindonem) pro benedictione. Bonifac. Ep. 10.] Vide Reliquia. ://: Benedictiones insuper significant Canticum trium puerorum. [Benedictiones, & laudes &c. In Regul. Sancti Benedicti, cap. 12. append. 4.] Ultimum vocabulum significat Psalmum Laudate Dominum de cælis, cum duobus sequentibus; ideo Laudes vocantur, una, nempè, ex horis canonicis, quæ post Matutinum recitatur, & in eodem significatu in Regula Tetradii, cap. 21. habetur: licèt per errorem in numero singulari Benedictio legatur. Benedictiones dicitur etiam canticum illud trium puerorum, quia in eo benedicitur Creator universaliter per varias creaturas. S. Athanasius in tract. de Virgin. de eodem cantico loquens, ait: [Illucescente die benedicite omnia opera Domini Domino.] Benedictio aquæ in Calice. Vide Aquarii. Benedictio significat collectam. Vide Collecta, quod idem sonat, ac Eleemosyna, ut dictum est suprà. Item Benedictio secunda quid sit. Vide in eadem dict. Collecta. BENEDICTIO SOLEMNIS. FR. secundùm Glossam in Clement. de privil. & excess. privil. cap. 2. ß. Benedicat. Est illa, quando Episcopus dicit, [Sit nomen Domini benedictum, ]ex quo sequeretur Episcopos in Missis privatis uti non debere prædicta verborum forma. BENEDICTIONALIS, liber, in quo benedictionum formulæ continebantur, quæ populo in Missa precabantur, nam variæ antiquitus erant, juxta festivitatum diversitates, ut in D. Greg. Sacramentario legitur. [Statim Episcopo dicente, Per omnia sæcula sæculorum, Diaconus accipiat benedictionalem librum, & conversus ad populum dicat: Humiliate vos ad benedictionem; & Clero respondente, Deo gratias, porrigat Episcopum librum. Ord. Rom. BENEDICTUS, idem ac Christianus. Vide Christianus. BENEDICTUS QUI VENIT &c. Verba hæc à S. Ignatio martyre in Missa addita fuerunt. Remig. Episc. in exposit. Missæ. Et cani debent post elevationem Calicis juxta expositionem Episc. Cærem. 1. 2. c. 8. Hoc etiam in Missa defunctorum observandum erit; hæc est enim praxis Papalis Cappellæ in qualibet Missa. Vide Hosanna. BENEDICTUS, canticum. Vide Canticum. BENEFICIUM, & Beneficiatus: Per beneficium antiquitus feudum intelligebatur, & Beneficiare infeudare (ut ajunt) significabat. [Postea Imperator seditione facta, coactus Valentianas Balduino Comiti beneficiavit, ut sibi contra motus suorum auxilio esset. Sigib. in Chron. An. 1007.] FR. Etiam Papa feudum Ecclesiæ beneficium appellat. [Injungentes eidem, ut ibi non tanquam tibi, sed tanquam Eccles. Rom. (cujus authoritate debes percipere, cujus etiam propter prædicta beneficia vassallus existis) sine difficultate per- B E 75 solvat. De præscriptionibus, cap. 13. ]://: Apud Romanos officium erat honoris: inde dicti sunt Beneficiarii, & Beneficiati officiales. Tertullianus utitur hoc nomine ad sigillandos Publicanos, qui vectigalia exigebant; imò aliquando de justitiæ ministris, & exploratoribus, italicè Spe appellatis, intelligebatur, quia à plebeis gravaminibus erant exempti: [Nescio dolendum, an eru- bescendum sit, cùm in Matricibus beneficiario- rum, & curiosorum inter tabernarios, & lanios, lenones Christiani quoque vectigales continentur. Tertull. de fuga, cap. 13.] Idem habetur in Novell. 13. & ibid. Cuiac. [Tamen ne, vel à beneficiariis, vel aliis quibuscunque contumelias, injurias, molestias, & turbationes pati cogantur, his etiam litteris tuam animi magnitudinem admonendam curavi. Euseb. de Christian. lib. 8.] FR. Atque in eodem sensu Spartanus in Adriano Cæsare scripserat: [Pedibus iter faciens, ejusdem Serviani Beneficiarium antevenit.] ://: Hodie tamen per Beneficium præbenda ecclesiastica intelligitur cum onere recitandi officium, vel alterius obligationis, ut ad Missas celebrandas &c. Antea enim Clerus suum menstruum stipendium recipiebat, deinde verò eis Episcopi vita durante Ecclesias concesserunt, quæ Beneficia dicta sunt, quia, ut in Epistola ad Cæsarium Arelatensem Episcopum Symmachus Papa scribit, benemeritis tantùm concedebantur, atque Pontifex hic beneficiorum usum inter Ecclesiasticos introduxerat, quos D. Cyprianus Clericos postulantes appellavit. Dicitur etiam Præstimonium, seu Præstmonialis portio. Item Personatus. Portionarius. Vide suis locis. Valdè laudabilis erat Nicolai III. in beneficiorum distributione methodus; habebat enim idoneorum Catalogum diligentissimis inquisitionibus notatum, & statim ac beneficium vacabat, illud uni ex idoneis, antequam à magnatorum intercessione præoccuparetur, conferebat. Odericus Rinal. in Eccles. Annal. an. 1280. num. 27. Beneficia enim Ecclesiastici stipendia sunt pro virtutum alimento, vel pro psallendo in Choro, aut sacrificando fundata. FR. Non est minùs ponderanda D. Bernardi redargutio in conferentes nobilium filiis beneficia adhuc pueris, & incapacibus. Vide Principo. Item beneficiandi, præter probitatem vitæ, debent habere notitiam legendi, construendi, & canendi. Gloss. in Clement. de concess. præbendæ. ß. Reputamus. ://: Beneficiorum pluralitas in una sola persona communiter damnatur, & præcipuè à Gulielmo Parisiense, quod in Collegio Eruditissimorum Theologorum unanimiter comprobatum fuerat, non posse, scilicet, quemquam duo beneficia simul possidere, quando unum ex his excedat valorem congruæ sub- stentationis: quod Collegium habitum fuit de anno 1238. Sed quia Philippus Cancellarius huic opinioni, ob multiplicitatem beneficiorum, quæ possidebat, succumbere noluerat; ideo ad æternas poenas illum damnatum fuisse post mortem, & eidem Gulielmo apparuisse refert
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B E Marci, lib. 6. Epist. 37.} FR. But I rather think this blessing of St. Mark was a relic of that same Saint; for a relic was also called a blessing: [A portion of incense, and a fabanum (that is, a shroud) in place of a blessing. Bonifac. Ep. 10.] See Reliquia . ://: Blessings moreover signify the Canticle of the Three Children. [Blessings, and praises, etc. In the Rule of Saint Benedict, chap. 12, append. 4.] The last word signifies the Psalm Laudate Dominum de cælis , with the two following; therefore they are called Laudes , one, namely, of the canonical hours which is recited after Matins, and in the same sense is found in the Rule of Tetradius, chap. 21; although by error the singular number Benedictio is read. Benedictiones is also said of that canticle of the Three Children, because therein the Creator is universally blessed through the various creatures. St. Athanasius, in his treatise de Virgin. , speaking of the same canticle, says: [At the break of day bless all the works of the Lord unto the Lord.] Blessing of the water in the Chalice. See Aquarii . Benedictio also signifies a collection. See Collecta , which means the same as alms, as said above. Likewise, what the second blessing is. See in the same word Collecta . BENEDICTIO SOLEMNIS. FR. According to the Gloss on the Clementine de privil. & excess. privil. chap. 2, § Benedicat , it is that blessing when the Bishop says, [Blessed be the name of the Lord,] from which it would follow that Bishops in private Masses ought not to use the aforesaid form of words. BENEDICTIONALIS , a book in which were contained the formulas of blessings, which were prayed over the people in Mass, for there were various ones in ancient times, according to the diversity of feasts, as is read in the Sacramentary of St. Gregory. [Immediately, the Bishop saying, “For ever and ever,” the Deacon shall take up the benedictional book, and turning to the people shall say: Humiliate vos ad benedictionem; and the clergy answering, “Thanks be to God,” shall hand the book to the Bishop. Ord. Rom.] BENEDICTUS , the same as Christian. See Christianus . BENEDICTUS QUI VENIT etc. These words were added to the Mass by St. Ignatius the martyr. Remig. Bishop in his exposition of the Mass. And they ought to be sung after the elevation of the Chalice, according to the exposition of the Bishop of Ceremonies, 1. 2. c. 8. This also must be observed in the Mass for the dead; for such is the practice of the Papal Chapel in every Mass. See Hosanna . BENEDICTUS , a canticle. See Canticum . BENEFICIUM , and Beneficiatus : by beneficium in ancient times a fief was understood, and Beneficiare meant to enfeoff (as they say). [Afterwards the Emperor, a sedition having arisen, was compelled to enfeoff Baldwin, Count of Valenciennes, so that he might be his aid against the movements of his own people. Sigib. in Chron. An. 1007.] FR. Even the Pope calls the Church fief a benefice. [Enjoining him that there he should pay, not as to you, but as to the Roman Church (by whose authority you ought to receive, whose vassal also you are by reason of the aforesaid benefits) without difficulty... De prescriptionibus, cap. 13.] ://: Among the Romans it was an office of honor; hence officials were called Beneficiarii and Beneficiati. Tertullian uses this name to denote publicans who collected taxes; indeed sometimes it was understood of ministers of justice and spies, called in Italian Spe , because they were exempt from burdens laid on the common people: [I know not whether it should be lamented or blushed at, when in the registers of the beneficarii and curiosi, among tavern-keepers and butchers, Christian pimps are also included as taxpayers. Tertull. de fuga, cap. 13.] The same is found in Novella 13, and there Cuiac. [Yet that they may not be forced to suffer insults, injuries, molestations, and disturbances either from the beneficarii or from anyone else, I have also taken care to admonish your greatness of soul by these letters. Euseb. de Christian. lib. 8.] FR. And in the same sense Spartian wrote in the life of Hadrian Caesar: [Traveling on foot, he outstripped the Beneficiarius of that Servianus.] ://: Today, however, by beneficium is understood an ecclesiastical prebend with the obligation of reciting the office, or some other obligation, such as celebrating Masses, etc. For formerly the clergy received their monthly stipend, but later the bishops, during their lifetime, granted them churches, which were called benefices, because, as Pope Symmachus writes in a letter to Caesarius, Bishop of Arles, they were granted only to those who had deserved well; and this pontiff had introduced the use of benefices among ecclesiastics, whom St. Cyprian called clerics seeking posts. It is also called præstimonium , or præstimonialis portio . Also personatus . Portionarius . See in their places. Highly praiseworthy was the method of Nicholas III in distributing benefices; for he had a catalogue of suitable men marked out by the most diligent inquiries, and as soon as a benefice fell vacant, he conferred it on one of the suitable men before it could be forestalled by the intervention of magnates. Odericus Rinal. in Eccles. Annal. year 1280, no. 27. For benefices are ecclesiastical stipends instituted for the nourishment of virtues, or for singing in choir, or for sacrificing. FR. The rebuke of St. Bernard is not less worthy of note against those who confer benefices on the sons of nobles while they are still boys and incapable. See Principo . Likewise those who are to be beneficed ought, in addition to uprightness of life, to have knowledge of reading, construing, and singing. Gloss. in Clement. de concess. præbendæ, § Reputamus . ://: The plurality of benefices in one single person is commonly condemned, and especially by William of Paris, which had been unanimously approved in the College of the Most Learned Theologians, namely, that no one can possess two benefices at the same time when one of them exceeds the value of a fitting maintenance: which College was held in the year 1238. But because Philip the Chancellor had not wished to yield to this opinion, on account of the multiplicity of benefices he possessed; therefore it is related that after his death he was condemned to eternal punishments, and that he appeared to the same William
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76 B E refert in Epitom. Annal. Ecclesiast. Spondanus. Abusus hic originem habuit in temporibus mortalitatum maximo numero ingruentium, quando Episcopi ob penuriam Clericorum, ne beneficia deperderentur, singulis Ecclesiasticis in commendam, & oeconomiam plura beneficia concedere cogebantur, donec Clerici idonei reperirentur. At sensim posteà de commenda cum ingenti clericalis status detrimento ad veram, & realem possidendi actionem res tran-sivit. Sacra hæc namque fames, percipere minimè curat Apostolica illa monita, quod alius quidem esurit, alius autem ebrius est: ac frequenter accidit, ut semper digni esurientes, & inanes dimittantur, & ignari præbendis repleantur bonis: quapropter Mellissui sententiam, uti verissimam, Angelicus Doctor & Theologiæ Magister amplectitur, nimirùm: [Qui non unus, sed plures est in beneficiis; non unus, sed plures erit in suppliciis. In quodlibet. 9. art. 15. FR. Utrum Episcopus possit Clerico dispensare in pluralitate beneficiorum, vide Gloss. in can. si quis jam 21. quæst. 2.]:. Cæterum Beneficiatus tenetur in Officio commemorationem facere illius Sancti, sub cujus titulo beneficium possidet, & similiter de pluribus singillatim, si plura possi-det. Vide Commemoratio. Item in die festi Ecclesiæ, si est Beneficiati titulus, tenetur recitare Officium in ritu duplici primæ classis, cum Octava; licèt ab ea Ecclesia longinquè moretur: si verò propria Ecclesia fuerit jam diruta, & ejus titulus ad aliquod alterius Ecclesiæ Altare translatus fuisset: Beneficiatus tunc, si in Officio Sanctus ille non habet novas Lectiones, recitare debet sub ritu semiduplici, ut in praxi Canonici Vaticanæ Ecclesiæ recitant Officium S. Blassi semiduplex, quoniam Capitulo huic unita sunt emolumenta Ecclesiæ illius Sancti jam dirutæ. At si titulus beneficii in limine fundationis in aliquo Ecclesiæ Altari erectus fuerat; tunc ordinem Officij habere debet Beneficiatus juxta Kalendari præscriptionem, & non aliter. Gavant. de Rub. Brev. c. 12. sect. 3. Clerici itaque ad Chorum alicujus Ecclesiæ adscripti tenentur se conformare in recitatione Officij illius Ecclesiæ, licèt ab ea sint absentes. S. Congr. Rit. 8. Septembris 1602. Item Beneficiatus, qui alicui loco est addictus ad celebrandum, & ideò recipit stipendium, non potest pro applicatione ejusdem sacrificii aliam eleemosynam recipere. S. Concilii Trident. Congreg. penès Gavantium. Celebrans verò alibi, qui alicui præfixo Altari addictus est; licèt peccaret mortaliter, ad restitutionem tamen non teneretur, si juxta testatoris mentem Sacrificium applicaret. AA. apud Bonac. de Euchar. disput. 4. q. ult. punct. 4. Advertendum insuper est Cappellanis alicui Altari ad celebrandum addictis, cum intentione libera applicandi sacrificium, quod eadem Sac. Congreg. sub die 18. Aprilis 1629. apud Gavantium noviter impress. declaraverit licere illos Sacrificii applicandi gratia aliam eleemosynam accipere: & B E quamvis cum aliis Diana contrarium sentiat, sequendus non est, quia non de hoc postremo decreto, sed tantùm de superiori sub die 13. Iulii. 1630. notitiam habuerat, in quo, nempè, de Beneficiatis Cappellanis, & aliis Sacerdotibus, qui celebrant ad intentionem obligantis, agitur, cujus intentio non satis constat, an voluisset Celebrantis liberam intentionem relinquere. Hæc itaque decreta, quæ contraria videntur, in prædicto sensu Bruditiss. Præsul. Caramuel in ejus Theol. moral. 4. 226. & meus quondam Præceptor Eminentiss. Card. de Lugo tract. de Eucharist. disp. 21. sect. 1. n. 21. conciliant. Diana nihilominus, p. 11. tract. 8. resol. 67. de præfato favorabili Cappellanis decreto mentionem facit, sed dubium non deliberat. Beneficii, & Beneficiati obligatio, ac synonima. Vide Assisij. Cappellanus. Commenda. Officium. Præstimonium. BENEFICIO, as; Beneficium confero. Matth. Parisius. BENIVOLUS. FR. [Ut tàm Regem, quàm Regnum favore benivolo prosequamur. Extrav. comm. de privil. cap. 2. BERENICE. Vide Hemoroiissa. BERG. In lege Salica, germanicum nomen, propugnaculum, defensionem, & receptaculum significat, inde Vsbergo loricam Itali vocant, ex eo quia pectoralis defensio sit. Vide Brunia. BERONES. Vide Hero. BERSO, telo perfodio, ac ferio. [Suspecti, vel soliti ad intrandum boscos, parcos, vel forestas causa bersandi. Matth. Paris. in vita Abb.] Unde Itali Bersagliare dicunt. BERTISCA. FR. propugnaculum. Bullar. Casan. tom. 2. Constit. 4. & Constit. 74. BERZELAI. FR. nomen viri. Genes. cap. 31. Ferrum meum hebraicè significat. Petrus Damian. Epist. 31. ad Desider. Abb. & Card. lib. 2. qui deinde fuit Papa Victor III. BESENTERICUS, morbus. FR. effluxio sanguinis, quæ communiter dysenteria dicitur. Besentericus morbus Gallias præoccupavit. Thoromagi Chron. lib. 4. cap. 79. apud Canisum in tom. 3. Antiq. lect. BESSA. FR. Ligo, nis; instrumentum rusticum ad fodiendam terram. [Desiderio occultandi opus accensus, die festivo illucescente, sessorium, quod bessam dicunt, sumit. In mirac. S. Maximè Abb. à vocabulo gallico Besche, & prima littera mutata in M. Masche arabicè idem sonat. BETHILICA, FR. Provincia Bætica à Bæte flumine ita appellata sub diœcesi Hispalensi, can. in decima 18. quæst. 2. BETHLEHEM. Vide Thamnus. BETHPHAGE. FR. Domus buccæ hebraicè significat. Petr. Damiani homil. in Dominica Palmarum. BETHSAIDA. FR. Hæc vox, quæ Civitatem in Euang. Joan. c. 5. significat, ex duobus Chaldacis vocibus componitur, ex Beth, id est Domus, & Hhesda, hoc est Misericordia, ex quo sit Bethhesda, nempe, Domus misericordiæ. BET-
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76 B E refers in the Epitome of Ecclesiastical Annals, Spondanus. This abuse had its origin in times of great mortality, when Bishops, on account of the scarcity of clerics, lest benefices should be lost, were compelled to grant to individual ecclesiastics in commendam, and for economy, several benefices, until suitable clerics should be found. But later, by degrees, from commenda, with immense detriment to the clerical state, the matter passed into true and real possession. This sacred hunger, indeed, pays no attention to those Apostolic warnings, that one man is hungry while another is drunk; and it often happens that the always worthy are sent away hungry and empty, while the ignorant are filled with benefices: wherefore the Angelic Doctor and Master of Theology embraces the opinion of Mellissui as most true, namely: [He who is not one, but many in benefices, shall not be one, but many in punishments. In quodlibet. 9. art. 15. FR. Whether a Bishop can dispense with a cleric in the plurality of benefices, see Gloss. on can. si quis jam 21. q. 2.]:. Moreover, a Beneficiary is bound in the Office to make commemoration of that Saint under whose title he possesses the benefice, and likewise separately of several saints, if he possesses several. See Commemoratio. Likewise, on the feast day of the Church, if that is the title of the Beneficiary, he is bound to recite the Office in the rite of a double of the first class, with an octave, although he may dwell far from that church; but if his own church has already been destroyed, and its title transferred to some altar of another church, then the Beneficiary, if in the Office that Saint has no new Lessons, ought to recite it under a semi-double rite, as in practice the Canons of the Vatican Church recite the Office of St. Blaise as semi-double, because the revenues of that Saint’s church, now destroyed, are united to this chapter. But if the title of the benefice had been erected at the threshold of the foundation on some altar of the church, then the Beneficiary ought to observe the order of the Office according to the prescription of the Calendar, and not otherwise. Gavant. de Rub. Brev. c. 12. sect. 3. Therefore clerics assigned to the choir of some church are bound to conform themselves in the recitation of the Office to that church, although they be absent from it. S. Congr. Rit. 8 September 1602. Likewise a Beneficiary who is assigned to some place for celebrating, and therefore receives a stipend, cannot receive another alms for the application of the same sacrifice. Congregation of the Council of Trent, with Gavantius. But a celebrant elsewhere, who is assigned to some fixed altar, although he would sin mortally, would nevertheless not be bound to restitution, if he applied the Sacrifice according to the intention of the testator. AA. apud Bonac. de Euchar. disput. 4. q. ult. punct. 4. It should also be noted that chaplains assigned to some altar for celebrating, with the free intention of applying the sacrifice, the same Sacred Congregation, on 18 April 1629, as newly printed in Gavantius, declared that it is lawful for them to accept another alms for the sake of applying the Sacrifice: and B E although Diana thinks otherwise with others, he is not to be followed, because he had knowledge not of this later decree, but only of the earlier one dated 13 July 1630, in which, namely, Beneficiaries, chaplains, and other priests who celebrate at the intention of one who is obliging, are discussed, whose intention does not sufficiently appear, namely whether he wished to leave the celebrant’s intention free. These decrees, which seem contrary, in the aforesaid sense are reconciled by the most learned prelate Caramuel in his Moral Theology 4. 226, and my former preceptor, the most eminent Cardinal de Lugo, tract. de Eucharist. disp. 21. sect. 1. n. 21. Diana nevertheless, p. 11. tract. 8. resol. 67. mentions the aforesaid favorable decree for chaplains, but does not resolve the doubt. The obligation of the benefice and of the beneficiary, and synonyms. See Assisij. Chaplain. Commenda. Office. Præstimonium. BENEFICIO, as; Beneficium confero. Matthew Paris. BENIVOLUS. FR. [That we may pursue both the King and the Kingdom with benevolent favor. Extrav. comm. de privil. cap. 2. BERENICE. See Hemoroiissa. BERG. In the Salic law, the German word signifies a fortification, defense, and refuge; hence Italians call a cuirass Usbergo, because it is a defense for the breast. See Brunia. BERONES. See Hero. BERSO, I pierce through with a weapon and strike. [Suspected, or accustomed to enter woods, parks, or forests for the purpose of bersandi. Matthew Paris in the life of an abbot.] Hence the Italians say Bersagliare. BERTISCA. FR. a fortification. Bullar. Casan. vol. 2. Constit. 4, and Constit. 74. BERZELAI. FR. name of a man. Genesis ch. 31. It signifies “my iron” in Hebrew. Peter Damian, Epist. 31 to Abbot and Cardinal Desiderius, book 2, who afterwards was Pope Victor III. BESENTERICUS, disease. FR. effusion of blood, commonly called dysentery. The besenteric disease overtook Gaul. Thoromagi Chron. book 4, ch. 79, apud Canis. vol. 3. Antiq. lect. BESSA. FR. Ligo, nis; a rustic tool for digging the earth. [Burning with the desire to conceal the work, as day breaks on a feast day, he takes up the seat, which they call a bessa. In the miracles of St. Maximus Abbot. From the French word Besche, with the first letter changed into M. Masche in Arabic has the same meaning. BETHILICA. FR. the province of Bætica, so named from the river Bætes, under the diocese of Seville, canon in decima 18. q. 2. BETHLEHEM. See Thamnus. BETHPHAGE. FR. in Hebrew it signifies “house of the mouth.” Peter Damian, homily on Palm Sunday. BETHSAIDA. FR. This word, which signifies a city in the Gospel of John ch. 5, is composed of two Chaldaic words, from Beth, that is, house, and Hhesda, that is, mercy, whence Bethhesda, namely, house of mercy. BET-
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B I BEUDUM, terræ, seu tabulæ planities à germanica voce Bodem: Et in beudo suo pultes manducasset. In lege salica, tit.49. Hîc mensam denotat, super quam comeditur. BIARCHUS, & Biarcha, græca vox Biapxos, id est, victui præfectus, Bios enim Græcè victum significat. De hoc officio D. Hieronymus ad Pammach. mentionem facit. BIARCHIA, Biarchi dignitas, l.I.C. de off. mag. BIBER, Potorium vini. Septimanarii autem ante unam horam refectionis accipiant supra statutam annonam singulos biberes, & panem, ut hora refectionis, fine murmuratione, & gravi labore serviant fratribus suis. In Reg. S. Benedicti, c.25. BIBLEA CRATIS, Storea juncis, stirpibus, aut virgultis contexta; sic appellata, quia involvitur ad instar voluminis; nam sicut à volvendo, volumen dictum fuit à Latinis, sic Biblea à græcis. Super Bibleam Cratem nudam somni quietem caperet. In vita B. Petri Damiani. BIBLIA; græca vox Biblia, quæ volumina significat, & per antonomasiam Sacram Paginam denotat, quæ ab Ecclesiasticis semper studiosè volvenda est. FR. & non, ut impudenter Lutero placuit, ab idiotis, ac etiam mulierculis interpretanda; Biblia enim sacra veritatis janua, ac Coeli porta, seu clavis est, per quam veritatis janua nobis aperitur; unde Dominus noster, unam ex clavibus Regni coelorum, quas Petro, & successoribus tradidit, figuratè interpretationem S. Scrip. esse ait, Gloss. in S. Decretales itaque, dist.20. meritò intelligit; ideò arcanus Sacræ Scripturæ sensus nonnisi ab habente potestatem aperiendus est. Qualia autem Bibliæ exemplaria, Hebræorum, scilicet, vel Græcorum, aut Latinorum meliora sint, vide hanc quæstionem agitatam à Glossatore, in can. ut veterum, dist. 9. Est itaque Sacræ Scripturæ sensus quadripartitus, nempè, Anagogicus, Historicus, Tropologicus, seu Moralis, & Allegoricus. Exempli gratia hæc dictio Hierusalem in Sac. Biblia Moraliter animam, Anagogicè coelestem patriam significat. Vide meliùs de his sensibus singillatim in suis locis, & gloss. in can. Jejunium 4.S. Anagogea, dist.76. Qui quatuor significatus in quatuor Baldachini baculis denotantur. Vide Mappula. Item Biblia dividitur in libros Legales, Historiales, Sapientiales, & Prophetales. Dionys. Carthus. in Procem. Iosue. Libri ergo Sac. Scripturæ quinque primi, qui Thora hebraicè dicuntur. Vide Pentateuchon. At his quinque additi alii duo libri, nempè, Iosue, & Iudicum: dicuntur omnes septem Heptateuchon. Vide suo loco. Liber Numeri. Vide Arithmus. Libri Regum. Vide Basilæ, & Basilens. Utrùm liber Sapientiæ sit Canonicus. Vide Pseudoepigraphus. Falxa Bibliæ interpretatio. Vide Targum. Alia ad Bibliam Sac. spectantia. Vide Asteriscus. Deificus. Deuteronomium. Ecclesiastes. Ecclesiasticus. Eophsia, id est Apocalypsis. Exodus, id est, exitus. Exateuchum, in dict. Extaticum. Genesis. Hexapla- B I 77 Vide Dictochæum. Lucianeæ. Paralipomenon. Praxeon. Prologus galeatus. BIBLIOTHECA, librorum conservatorium. Vide Armarium. Bibliothecarius. BIBLIOTHECARIUS, Bibliothecæ custos. Officium in Rom. Eccles. quod Cardinali confertur, & antiquitus erat Archicancellario Imperiali annexum, qui appellabatur Archicancellarius Imperii pro Italia, & Apostolicæ Sedis Bibliothecarius. FR. de anno 1113. in Bulla Paschalis II. pro Episcopatus Aurasiensis erectione, hoc officium penes Cardinalem fuisse apparet; ubi sic subscripserat, Per manum Joannis S. R. E. Diaconi Cardinalis, ac Bibliothecarii. ∴: Constantinopolim duodecim Bibliothecarii erant in custodia illius Bibliothecæ, quam Magnus Constantinus exerat, ubi tercentum, & tria millia volumina extabant, Baron. Ann. 726. Hi Bibliothecarii pro eorum eximia eruditione, adeò magni æstimabantur ab Imperatoribus, ut absque eorum oraculo nil decerneretur; unde Leo Isaurus impius, Sacrarumque Imaginum insectator, omni conatu ad suam persidiam eos attrahere conatus est; at spe frustratus, Bibliothecarios, unà cum Bibliotheca præfata, incendio consumpsit, in qua inter alios admirabiles codices, intestinum draconis extabat viginti pedum, in quo Homeri Ilias, & Odyssea erant descriptæ, ut Zonara, Constantinus, & Glica illius ævi historici testantur. Non defuerunt tamen, qui scripser, in hac Bibliotheca septies centena millia volumina extitisse; quamvis tempore scilicet, Basilisci Tyranni anno 476. alia vice incendium passa sit, & tunc centum, & viginti millia libri reperiebantur. Synonyma. Vide Archivum. Armarium. Theotrapus. BIBLISTÆ. FR. Hæretici, ita appellati, quia in Ecclesia tantùm biblia legendam, & in scholis eam solam explicandam prætendebant. BIBLUS, Syriæ Civitas, hodiè Bairuth, ubi plangebant Adonidem mulieres. Vide Thammus. BIBONES, muscæ sunt, & metaphoricè suggestiones diabolicas, Petrus Blesensis, serm.23. intelligit, inquiens: Novit enim unusquisque nostrùm, & in libro experientiæ didicit, quàm veneniferas potiones ferat in alveolo mentis nostræ serpens antiquus; quàm varias, & inutiles rerum imagines in thalamo cordis nostri depingat, quæ tanquam minutissimi bibones in oculos ipsius mentis involant, imò & ministros Dei usque ad Altare Domini virtutum prosequuntur, ut brevem ibi memoriam Christi in Cruce pendentis abjiciant, vel conturbent. BICASSA. FR. In diariis cæremoniarum Præceptorum canistrum, seu corbis est, corio intecta, quæ pro abaculo inservit, ut in ea panis, fructus, & similia imponantur, & intromittitur in Conclave Cardinalium cibatus tempore. Bicassa fortasse ita appellata, vel quia bipartita erat, vel quia primitus ad modum bulgarum (Italìcè Biscaccie) erat, cui tamen adud corruptum, & in honestum nomen Conclavistæ indiderunt,
Transcription: Translated (English)
B I BEUDUM, the flatness of land or of a table, from the German word Bodem: and in his beudum he had eaten porridge. In the Salic Law, tit. 49. Here it denotes a table, upon which food is eaten. BIARCHUS, and Biarcha, from the Greek word Biapxos, that is, one in charge of provisions, for Bios in Greek signifies sustenance. Of this office St. Jerome makes mention in his letter to Pammachius. BIARCHIA, the dignity of a Biarchus, l.I.C. de off. mag. BIBER, a vessel for wine. The septimanarii, however, before one hour of the meal, shall receive over the stated allowance for each, biberes, and bread, so that at the hour of the meal, without murmuring or heavy labor, they may serve their brothers. In the Rule of St. Benedict, c. 25. BIBLEA CRATIS, a mat or hurdle woven of rushes, twigs, or brushwood; so called because it is rolled up like a scroll; for just as from rolling was formed the Latin word volumen, so Biblea comes from the Greeks. Upon the naked Biblea Cratis he took the rest of sleep. In the life of Bl. Peter Damian. BIBLIA; the Greek word Biblia, which signifies scrolls, and by antonomasia denotes the Sacred Page, which ecclesiastics must always study diligently and turn over. FR. and not, as Luther shamelessly pleased, to be interpreted by laymen, and even by womenfolk; for the holy Bible is the door of truth and the gate of heaven, or rather the key, by which the door of truth is opened to us; whence our Lord, in one of the keys of the kingdom of heaven, which He handed over to Peter and his successors, figuratively says that the interpretation of Holy Scripture is meant, as the Gloss on the Sacred Decretals, dist. 20, rightly understands it; therefore the hidden sense of Sacred Scripture is to be opened only by one who has authority. Which copies of the Bible are better, namely Hebrew, Greek, or Latin, see this question discussed by the Glossator in can. ut veterum, dist. 9. Thus the sense of Sacred Scripture is fourfold, namely, Anagogical, Historical, Tropological, or Moral, and Allegorical. For example, this word Jerusalem in Sacred Scripture morally signifies the soul, and anagogically the heavenly homeland. See more fully on these senses separately in their places, and the gloss in can. Jejunium 4.S. Anagogea, dist. 76. These four meanings are denoted by the four staves of the baldachin. See Mappula. Likewise the Bible is divided into Legal, Historical, Sapiential, and Prophetical books. Dionys. Carthus. in Procem. Iosue. Therefore the first five books of Sacred Scripture, which in Hebrew are called the Torah. See Pentateuchon. To these five are added two other books, namely Joshua and Judges: all seven are called the Heptateuchon. See in its place. The Book of Numbers. See Arithmus. The Books of Kings. See Basilæ and Basilens. Whether the Book of Wisdom is canonical. See Pseudoepigraphus. The false interpretation of the Bible. See Targum. Other matters pertaining to Sacred Scripture. See Asteriscus. Deificus. Deuteronomium. Ecclesiastes. Ecclesiasticus. Eophsia, that is, Apocalypse. Exodus, that is, departure. Exateuchum, in the word Extaticum. Genesis. Hexapla- B I 77 See Dictochaeum. Lucianeæ. Paralipomenon. Praxeon. Prologus galeatus. BIBLIOTHECA, a repository of books. See Armarium. Bibliothecarius. BIBLIOTHECARIUS, the keeper of a library. An office in the Roman Church conferred on a Cardinal, and in ancient times annexed to the Imperial Archchancellor, who was called Archchancellor of the Empire for Italy, and Bibliothecarius of the Apostolic See. FR. from the year 1113, in the Bull of Paschal II for the erection of the Diocese of Aurasiensis, it appears that this office belonged to a Cardinal; where he subscribed thus: By the hand of John, Cardinal Deacon of the Holy Roman Church, and Bibliothecarius. ∴: At Constantinople there were twelve Bibliothecarii in charge of that library which the Great Constantine had established, where three hundred and three thousand volumes existed, Baronius, Ann. 726. These Bibliothecarii, because of their exceptional learning, were so highly esteemed by the emperors that nothing was decreed without their oracle; whence the impious Leo the Isaurian, persecutor of the sacred images, tried by every means to draw them over to his perfidy; but, frustrated in his hope, he burned the Bibliothecarii together with the said library, in which, among other admirable codices, there existed the intestine of a dragon twenty feet long, on which were written Homer’s Iliad and Odyssey, as Zonaras, Constantine, and Glycas, historians of that age, testify. Yet there were not lacking those who wrote that in this library there existed seven hundred thousand volumes; although at the time, namely in the year 476 of the tyrant Basiliscus, it had undergone another fire, and then one hundred and twenty thousand books were found. Synonyms. See Archivum. Armarium. Theotrapus. BIBLISTÆ. FR. Heretics, so called because they claimed that in the Church only the Bible should be read, and in the schools only it should be explained. BIBLUS, a city of Syria, today Bairuth, where the women bewailed Adonis. See Thammus. BIBONES, are flies, and metaphorically diabolical suggestions, as Peter of Blois understands it in sermon 23, saying: For each of us knows, and has learned from the book of experience, how venomous potions the ancient serpent bears in the bowl of our mind; how various and useless images of things he paints in the chamber of our heart, which like tiny bibones fly into the eyes of the mind itself, yes, and even follow the ministers of God all the way to the Altar of the Lord of Hosts, so that they may cast away there the brief memory of Christ hanging on the Cross, or disturb it. BICASSA. FR. In the ceremonial diaries of the Masters of Ceremonies, it is a basket, or hamper, covered with leather, which serves as a tray, so that bread, fruit, and similar things may be placed in it, and it is brought into the Conclave of the Cardinals at mealtime. Bicassa perhaps was so called either because it was divided in two, or because it was originally in the manner of bulgae (in Italian, Biscaccie), to which, however, a corrupted and indecent name the Conclavists gave it.
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78 B I runt, vocant enim hodie Bagascia, quæ vulgarem foeminam Italicè sonat, fortassè non sine mysterio, quia longissimæ carcerationis tædio affecti Conclavistæ, & inspei macello detorti, Bagasciam appellarunt, quia adulterata ea est, & non ampliùs juxta canonum statuta, sed palatui delitiosa nimis jam intromittitur, cujus causa Vocales diuturnè morari non curant in Conclavi. Vide Bissacius. BIDELLUS, officialis Universitatis Studiorum, qui curam habet exequendi commissiones ad studia spectantes. Vocabulum corruptum: cùm potiùs dici deberet Pedellus à pedo baculo, quem in manu gestabat, sicut Romæ Mandatariorum, & Cursorum mos est. Alii meliùs putant hoc nomen à verbo Saxonico derivatum, id est, Bydel, quod Præconem sonat; nam per Bidellum Lectoribus, ac Studentibus Universitatis ordines intimantur. Quod ex verbis cujusdam M. S. confirmatur, ubi sic dicitur: Episcopi sunt Dei bidelli, nam Episcopi divini Præcones sunt. FR. Pedum, di, Pastoralis baculus est, & non Bidelli, ideò nullibi usitatum nomen Pedelli legitur. Bidellus igitur Longobardorum nomen est, & primariò locum publicum (ut est platea, atrium) significat. Corius in hist. Mediolane[n]n. ann. 1311. sic ait. De quo ritu Rabanus sic ait. Biduanum morem jejuniis inde sumptum reor, quòd Apostoli jejunaverunt illo biduo, quo Dominus passus, & sepultus est, lib.2. instit. Cleric. c.26.} FR. De biduanis jejuniis, id est, in feria quarta & Parasceve, nempè, feria sexta, ex traditione Apostolica in Canonibus Apostol. can. 68. ita sancitur: De biduanis, verò, & triduanis jejuniis, ita Chrysostomus; Non ratione jejuniis; quo enim pacto cùm panem, & aquam tantùm in cibum sumas, idque post biduum, & triduum? lib.2. de provid. Dei} Ex quo colligitur, biduanum, ac triduanum jejunium non fuisse illud, quod in can. Apostol. supra allatum est, nempè, bis, aut ter in hebdomada; sed quum per biduum, aut triduum nil commestibile, aut potabile gustabatur. De hujusmodi jejuniis sit mentio in passione S. Cæcilæ, ubi de ea narratur, quòd: Biduanis, & triduanis jejuniis orans se commendabat Domino.} B I Item baptizandis adultis antiquitus hoc triduanum jejunium indicebatur, ut ex Actis S. Getulii apud Sur. tom.3. 10. Junii & Augusti, de morib. Eccles. cap. 33. habetur. BIGAMUS, Latino-græca vox à bis, & yuos, id est, matrimonium. FR. Gloss. in c. una tantùm, dist. 26. ∴ Et absolutè græcè diyuos dicitur is, qui ad secundas nuptias transferit, cujus antithesis Monogamus est, & qui nullam uxorem habuit Agamus; item Polygamus, qui plures uxores habuit, dicitur; quæ omnia vide suis locis. FR. Bigamus propter quatuor causas ab ordinum susceptione excluditur, nempè, propter defectum Sacramenti, quia non est ibi Sacramentum unitatis, cùm Bigamus carnem suam diviserit in plures; Secundò propter prærogativam ordinum; Tertiò propter signum incontinentiæ, ex eo quòd de una transivit ad aliam; Quartò, quia non habet frontem hortandi viduitatem. Gloss. in cap. sequitur, dist. 26. Quæ exclusio ex tradizione Apostolorum est, ut in epist. 1. ad Timoth. cap. 5. unius uxoris vir, d. cap. sequitur, dist. 26. An Bigamus reputetur, qui ante baptismum habuerit unam uxorem, & post baptismum aliam. D. Hieronymus apud Gratianum can. oportet Episcopum 28. q. 3. negat talem Bigamum dici. Sed Innocentius Papæ contrarium testatur, ibidem. Item D. Ambrosius, apud eumdem Gratianum, can. unam tantùm, eadem dist. 26. & ex Augustino, can. Acutius, eadem dist. Bigamus etiam dicitur per Gloss. in can. Nemo ad Sacrum, dist. 32. qui ignoranter corruptam duxerit; item si primò corrupit Virginem, & postea eam desponsavit. Ibidem. Bigami quinque modis dicuntur. Gloss. in cap. super eo; de Bigamia. Vide Baronium Ann. 5. 8. num. 26. & 27. Ann. 216. n.2. Ann. 456. n.14. & seqq. ∴ Græci vocant Bigamos Episcopos, qui de una Ecclesia ad aliam transeunt; nam secundùm Græcos canones isti tales Episcopi non possunt obtinere Patriarchatum Constantinopolitanum; hæc tamen regula dispensata fuit in Gregorio Nazianzeno. Vide Baron. 2d Ann. 382. Eusebius verò quia sine causa ab Ecclesia Beryti ad Nicomediensem transferat, in Concilio Alexandrino Adulter appellatus fuit. BIGERRICA. FR. genus vestis rufæ, & hispidæ. Bigerrones Aquitani populi sunt teste Cæsare de Bello Gallico, lib.3. sic ajente: Maxima pars Aquitaniæ sese Crasso dedit, obsidesque ultrò misit, quo in numero fuerant Trabelli, Bigerrones &c.} Ex quo Bigerrigæ vocabulum censetur provenire. Quare D. Gregorius Aquitanicum palium, in Regist. lib.6. epist. 36. hanc vestem vocat. {Et proximus tabernis bigerrigam vestem brevem, atque hispidam, quinque comparatam argenteis, rapit, atque ante Martini pedes iratus exponit. Sulpit. in vita S. Martini Episcopi, c.4.} Alii tamen Bigericam legunt. Vide Birrus. BIGLA, græcè bÿyæ, excubitor, speculator, vigil: quamvis inter Græcos usitatum hoc nomen sit, tamen latinum videtur esse; nam litteram V, latinam
Transcription: Translated (English)
78 B I runt, for they today call it Bagascia, which in Italian signifies a common woman, perhaps not without mystery, because the Conclavists, worn out by the tedium of a very long imprisonment and strained by the hope of the slaughterhouse, called it Bagascia, because it is adulterated and is no longer introduced according to the statutes of the canons, but too delightfully now to the palace, on which account the Votals do not care to linger long in the Conclave. See Bissacius. BIDELLUS, an official of the University of Studies, who has the duty of carrying out the commissions relating to studies. A corrupted term: rather it should be called Pedellus, from pedo, a staff, which he carried in his hand, as is the custom at Rome of Mandatarii and Cursores. Others think this name better derived from the Saxon verb, that is, Bydel, which signifies a herald; for through the Bidellus the orders are made known to the Readers and Students of the University. This is confirmed by the words of a certain manuscript, where it is said thus: Bishops are the bidelli of God, for bishops are divine heralds. FR. Pedum, di, is the pastoral staff, and not that of the Bidellus; therefore nowhere is the usual name Pedellus found. Bidellus therefore is a Lombard name, and primarily signifies a public place (such as a square, a courtyard). Corius in the hist. of Milan, year 1311, says thus. On that rite Rabanus says thus. I think the custom of two-day fasts was taken from the fact that the Apostles fasted during those two days in which the Lord suffered and was buried, book 2, instit. Cleric. c. 26.} FR. Concerning two-day fasts, that is, on Wednesday and the Parasceve, namely Friday, by Apostolic tradition in the Apostolic Canons, canon 68, it is thus decreed: Concerning two-day, indeed, and three-day fasts, Chrysostom says thus; Not by reason of fasts; for how can it be that when you take only bread and water for food, and that after two and three days? book 2, de provid. Dei} From which it is gathered that a two-day and three-day fast was not that which is mentioned above in the Apostolic canon, namely, twice or thrice in the week; but when for two or three days nothing edible or drinkable was tasted. Mention of such fasts is made in the passion of Saint Cæcila, where it is related of her that: Praying with two-day and three-day fasts, she commended herself to the Lord.} B I Likewise, for adults to be baptized, this three-day fast was formerly imposed, as is found in the Acts of Saint Getulius apud Sur. tom. 3, 10 June & August, de morib. Eccles. cap. 33. BIGAMUS, a Latin-Greek word from bis, and yuos, that is, marriage. FR. Gloss. in c. una tantùm, dist. 26. ∴ And absolutely in Greek diyuos is said of one who passes to a second marriage; its opposite is Monogamus, and one who has had no wife is called Agamus; likewise Polygamus, who has had several wives, is said; all of which see in their places. FR. Bigamus is excluded from the reception of orders for four causes, namely, because of defect of the sacrament, because there is not there the sacrament of unity, since the Bigamus has divided his flesh into several; secondly, because of the prerogative of orders; thirdly, because of the sign of incontinence, since he passed from one woman to another; fourthly, because he does not have the front of urging widowhood. Gloss. in cap. sequitur, dist. 26. This exclusion is from apostolic tradition, as in the first epistle to Timothy, chapter 5, husband of one wife, d. cap. sequitur, dist. 26. Whether a Bigamus is to be reckoned who before baptism had one wife, and after baptism another. St. Jerome apud Gratianum canon oportet Episcopum 28, q. 3, denies that such a one is to be called Bigamus. But Pope Innocent testifies the contrary, ibidem. Likewise St. Ambrose, apud the same Gratian, canon unam tantùm, same dist. 26, and from Augustine, canon Acutius, same dist. A Bigamus is also said by the Gloss. in canon Nemo ad Sacrum, dist. 32, who knowingly married one who was corrupted; likewise if he first corrupted a virgin and afterwards betrothed her. Ibidem. Bigami are said in five ways. Gloss. in cap. super eo; de Bigamia. See Baronius Ann. 5, 8, num. 26 and 27, Ann. 216, n. 2, Ann. 456, n. 14, & seq. ∴ The Greeks call Bigamos bishops who pass from one church to another; for according to the Greek canons such bishops cannot obtain the patriarchate of Constantinople; nevertheless this rule was dispensed with in Gregory Nazianzen. See Baron. 2d Ann. 382. Eusebius, however, because without cause he was transferred from the church of Berytus to that of Nicomedia, was called Adulter in the Alexandrian Council. BIGERRICA. FR. a kind of red, rough garment. The Bigerrones are a people of Aquitaine, according to Caesar in the Gallic War, book 3, saying thus: The greater part of Aquitaine surrendered to Crassus, and sent hostages of its own accord, among whom were Trabelli, Bigerrones, etc.} From this the word Bigerrigæ is thought to have arisen. For which reason St. Gregory calls this garment the Aquitanian pallium, in the Register, book 6, epistle 36. {And the one nearest the shops seizes a short and rough Bigerrigan garment, bought for five silver pieces, and throws it down in anger before the feet of Martin. Sulpit. in the life of Saint Martin the Bishop, c. 4.} Others, however, read Bigerica. See Birrus. BIGLA, in Greek bÿyæ, a watchman, scout, sentinel: although this name is customary among the Greeks, it nevertheless seems to be Latin; for the letter V, the Latin
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B I inam in B, Græci non rarò pronunciant; unde Bigla seu potiùs Bigil pro Vigil exprimi vide- tur. In Constantinopolitana Civitate officialis erat, qui Drungarius biglæ dicebatur. Vide Drungarius. BIGLOSSUS, dictio latino-græca, id est, bilinguis: γλῶσα enim linguam græcè significat. [San- ctæ, ac venerandæ memoriæ Laurentius Amel- phitanæ Sedis Archiepiscopus, qui potens in litteris, ac biglossus græcè noverat, & latinè. In vita S. Odilonis Abb. BILICUS. Vide Vmbilicus. BIMA. Vide Chorus. BIMATUS. FR. ætas duorum annorum. [Mittens occidit omnes pueros, qui erant in Bethlehem, & in omnibus finibus ejus, à bimatu, & infrà. Matth. cap. 2. BIMYXION, Græcè δυμυξιον, duorum ellychnio- rum. [Lucernam bimyxion obtulit. Anast. in Constantino Magno.] Vide Myxum. BIOTHANATUS, ex græcis vocibus διαίος, id est, vis, violentia, & δυνατος, mors, significat eos, qui violenta morte rapiuntur. Tertullianus, cap. 57. de anima. Et in Actis S. Getulii de septem Martyribus, sic habetur. [Altera autem die A- drianus præcepit corpora Sanctorum in foveam altam projici, & Pontifices templorum posue- runt nomen loci illius ad septem Biothanatos.] Cùm enim violenta mors infamis habeatur; Gentiles tamen ignari, quàm gloriosum sit mori pro Christo, hinc vocabant Christianos Marty- res per contemptum, & horrorem Biothanatos; nam Biothanati malefactores ut plurimum intel- ligi solent, utpotè violenter extincti; & ideò Ec- clesia pro malefactoribus tanquam excommuni- catis non orabat. [Extraneus ab Ecclesiæ socie- tate inter biothanatos reputabitur. Aldel. lib. de Virg. cap. 16.] Sic de quodam Monacho, qui vo- luntariè se occiderat, Cassianus ait; [Vix à Pres- bytero, & Abbate Paphnutio potuit obtineri, ut non inter biothanatos reputatus, memoria, & oblivione pausantium judicaretur indignus. Col- lat. 2. cap. 2.] Nomen autem Pausans est Biotha- nato significationis contrariæ, ac de illo intelligi- tur, qui in communione Ecclesiæ, & in Domino requiescit. Pausans enim quiescens sonat; unde ab apum examine in D. Ambrosii ore quiescentis ait Aldelmus. [Ex improviso examen apum ora, labraque sine periculo pausantis complevit, lib. de Virgin. cap. 13.] Inde componitur verbum Pausito, ut habetur in Revelationibus S. Metho- dii Martyris, ubi de occasione sit sermo: [Ab eis mansueti conterentur, & pausitabunt sub eis.] Provenit à græca voce αυανς, quietem signifi- cante, & sit etiam verbum Pauso. Vide suo lo- co, quæ vocabula per translationem, justorum mortem denotant, ac quasi dederit tunc Deus dilectis suis somnum. Igitur Biothanatus, id est, violenter extinctus, cùm ferè nedum in actu, sed etiam post mortem horrorem excitet, ut spectra, & phantasinata repræsententur, ideò per Biothanatum phantasma aliquando intelli- B I 79 tur. [Sed expellas omnem umbram, omnes ma- chinationes Diaboli, sive spirituum immundo- rum, sive biothanatorum, sive errantium. Exorcis- mus pro benedict. Aquæ in Vigil. Epiphan. in quodam M. S. Rituali Abbatiæ Mileti.] De hoc horrore reddit rationem Tertullianus, loc. cit. cap. 33. inquiens: [Itaque vocantur Ahori, & Biothanati sub illo fidei argumento, quod credi- bile videtur eas potissimum animas vim, & injurias facere, quas per vim, & injuriam sævus, & immaturus finis extorsit, quasi ad vicem offen- sæ Dæmones operentur sub obtentu earum.] FR. Vocabularii Eccles. Auctor, juxta solitum erraticus, hujus nominis significatum debilitat asserens bis mortuum denotare; at quis non ri- deret? Eodem vocabulo usus est Lampridius de Heliogabalo, sic inquiens: [Et prædictum eidem erat à Sacerdotibus Syris, biothanatum se futu- rum. Paraverat igitur funes blata, & serico, & cocco intortos, quibus, si necesse esset, laqueo vi- tam finiret. Paraverat & gladios aureos, quibus se occideret, si aliqua vis urgeret. Paraverat & in- cerauneis, & hyacinthis, & smaragdis venena, quibus se interimeret, si quid gravius immineret. Fecerat & altissimam turrim, substratis aureis, gemmatisque ante tabulis, ex qua se præcipita- ret; dicens, etiam mortem suam pretiosam esse debere, & ad speciem luxuriæ, ut diceretur, ne- mo sic perisse. Sed nihil ista valuerunt. Nam (ut diximus) & occisus est per scurras &c.] Miror in hunc locum adnotantem Casaubonum, virum aliàs in utroque idiomate tam eruditum, hoc vo- cabulum Biothanatus nedum intellexisse, in- quiens, quòd hæc vox est magicæ vanitatis. Ac quamvis horroris sit hæc vox; non tamen ex ma- gica vanitate, sed ex nece violenta; imò erravit non percipiendo latinum Lampridii sensum; cla- re enim ille scripserat, quòd, nempè, nequam il- le Imperator ex infausta Sacerdotum Syrorum præmonitione, eum, scilicet, Biothanatum futu- rum, id est, violenta morte periturum; ideò omnia supradicta enumerata ad violentum vitæ finem instrumenta Imperator paraverat. De hujus vo- cabuli synonymis. Vide Apocarteresis. Ahori. BIROTA, & Birotis, currus cum binis rotis. [San- ctorum corpora birotis, id est, plaustris superpo- sita. Martyrol. Rom. 11. Martii. Et per noctem in birote perduxit ad casellam suam. Ibidem 13. Iun.] FR. In morte S. Feliculæ inserta ad vitam SS. Nerei Achillei &c. Martyrum 12. Martii apud Surium, habetur, In Biroto. BIRETUM, seu Birretum. Vide Camelaucium. Co- fia. Cuphia, Bireti etymon. Vide Viriola. BIRRUS, Birrum, & Burrum, vox græca κούπος, quæ rubrum colorem significat; unde Lacernum birrum exomistunica Cardinalitia est, quæ vul- gò Mozzetta dicitur. [Aliquando tamen offera- tur mihi birrum pretiosum, fortè decet Episco- pum. Aug. ser. 50.] Ac de reverentia Prælatis debita Concilium Gangrense ait. [Si quis ami- ctu pallii utitur, & eos, qui birris utuntur despi- cit, Anathema est, c. 12. Extuit birrum inde tuni- cam,
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B I In Greek, “inam” is not rarely pronounced in B; whence Bigla, or rather Bigil, seems to be expressed for Vigil. In the city of Constantinople there was an official called Drungarius biglæ. See Drungarius. BIGLOSSUS, a Latin-Greek word, that is, bilingual: for γλῶσα signifies “tongue” in Greek. [Laurence Amelphitanæ, Archbishop of the Holy and venerable memory of the See, who was powerful in letters and biglossus, knew Greek and Latin. In the life of St. Odilo, Abbot.] BILICUS. See Vmbilicus. BIMA. See Chorus. BIMATUS. FR. the age of two years. [He sent and killed all the boys who were in Bethlehem and in all its borders, from two years old and under. Matthew, ch. 2.] BIMYXION, in Greek δυμυξιον, of two wicks. [He offered a bimyxion lamp. Anast. in Constantine the Great.] See Myxum. BIOTHANATUS, from the Greek words διαίος, that is, force, violence, and δυνατος, death, signifies those who are seized by a violent death. Tertullian, ch. 57, De Anima. And in the Acts of St. Getulius of the seven Martyrs, it is thus found: [But on the following day Adrian ordered the bodies of the saints to be thrown into a deep pit, and the priests of the temples gave the name of that place, “the seven Biothanati.”] For since violent death is held infamous, the Gentiles, however, ignorant of how glorious it is to die for Christ, hence called Christians martyrs in contempt and horror, Biothanati; for by Biothanati are usually understood wrongdoers, as having been violently put to death. And therefore the Church did not pray for wrongdoers as for excommunicated persons. [A stranger from the society of the Church shall be reckoned among the biothanati. Aldel. lib. de Virg. ch. 16.] Thus concerning a certain monk who had voluntarily killed himself, Cassian says: [It could scarcely be obtained from the presbyter and abbot Paphnutius that he should not be judged unworthy of being reckoned among the biothanati, and of the remembrance and oblivion of those who rest. Collat. 2, ch. 2.] But the name Pausans is the contrary in meaning to Biothanatus, and it is understood of one who rests in the communion of the Church and in the Lord. For Pausans means “resting”; whence Aldelmus says, of the bees’ swarm at the mouth of St. Ambrose resting: [Unexpectedly the swarm of bees filled the mouth and lips of the one resting without danger, lib. de Virgin. ch. 13.] Hence the verb Pausito is formed, as is found in the Revelations of St. Methodius the Martyr, where occasion is the subject: [By them the gentle shall be crushed, and they shall pause under them.] It comes from the Greek word αυανς, signifying rest, and there is also the verb Pauso. See in its place the words which by translation denote the death of the just, as if then God had given sleep to his beloved. Therefore Biothanatus, that is, violently slain, since it arouses horror not only in the act but even after death, so that spectres and phantasms seem to be represented, is therefore sometimes understood by Biothanatus as a phantom. [But drive away every shadow, all machinations of the Devil, whether of unclean spirits, or of biothanati, or of wandering spirits. Exorcism for the blessing of water in the Vigil of Epiphany, in a certain manuscript ritual of the Abbey of Mileto.] Tertullian gives the reason for this horror, in the passage cited, ch. 33, saying: [And so they are called Ahori and Biothanati under that token of faith, because it seems credible that those souls especially cause violence and injuries which a cruel and untimely end has wrested away by violence and injury, as though the demons operate in retaliation for offense under the guise of those souls.] FR. The author of the Ecclesiastical Vocabulary, in his usual erratic manner, weakens the meaning of this name, asserting that it denotes “twice dead”; but who would not laugh? Lampridius used the same word of Heliogabalus, saying: [And it had been foretold to him by the Syrian priests that he would become biothanatus. Therefore he had prepared cords interwoven with wool, silk, and scarlet, with which, if necessary, he might end his life by hanging. He had also prepared golden swords with which he might kill himself if some violence should threaten. He had also prepared poisons in gems of amber, hyacinth, and emerald, with which he might destroy himself if anything more serious should be imminent. He had also made a very high tower, with golden and jewelled boards laid beneath before it, from which he would throw himself down; saying that even his death ought to be precious, and, for the sake of luxury, that no one should say he had perished so. But none of these things availed. For (as we said) he was also killed by the clowns, etc.] I wonder that Casaubon, a man otherwise so learned in both idioms, noted on this passage that he did not even understand the word Biothanatus, saying that this word is a piece of magical nonsense. And although this word is horrible, it is not from magical nonsense, but from violent death; indeed, he erred by not perceiving the Latin sense of Lampridius. For clearly he had written that that wicked Emperor, from the unhappy forewarning of the Syrian priests, would be biothanatus, that is, would perish by violent death; therefore the Emperor had prepared all the aforementioned instruments for a violent end of life. See Apocarteresis and Ahori for synonyms of this word. BIROTA, and Birotis, a carriage with two wheels. [The bodies of the saints placed on birotae, that is, wagons. Roman Martyrology, March 11. And during the night he conveyed her in a birote to his little house. Ibidem, June 13.] FR. In the death of St. Felicula, inserted into the lives of SS. Nereus, Achilleus, etc., martyrs, March 12, in Surius, it is found, In Biroto. BIRETUM, or Birretum. See Camelaucium. Cofia. Cuphia. The etymon of Biretum. See Viriola. BIRRUS, Birrum, and Burrum, a Greek word κούπος, which signifies the color red; whence the red lacerna, or exomistunic of a Cardinal, is commonly called Mozzetta. [Yet sometimes a precious birrum may be offered to me; perhaps it befits a bishop. Augustine, sermon 50.] And concerning the reverence due to prelates the Council of Gangra says: [If anyone uses a pallium cloak, and despises those who use birri, let him be anathema, c. 12.] He took off the birrum, and then the tunic,
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80 B I cam, & sic in linea expectavit spiculatorem. In Act. S. Cypriani Martyr.] FR. Mombritius tamen, qui ex antiquo Passionario in pergameno M. S. in Archivio Lateranensi conservato acta Sanctorum descripserat, & tempore Sixti IV. typis mandaverat, sic de S. Cypriano habet: [Et ita Cyprianus Episcopus, & Martyr se lacerno birro, & dalmatica expoliavit, & Diaconibus tradidit, & linea stetit, coepitque spiculatorem sustinere.] Ubi etiam manifestatur, quòd Lacernum birrum supra dalmaticam induebatur, quia in ordine primum exuit D. Cyprianus: atque insertur, quòd habitus prælatitius habuisset semper eandem formam, & ordinem, dum per Lacernum birrum, quod vulgò Mozettam, per Dalmaticam, seu Tunicam, quam Mantelletum, & lineam, quam Rocchettum dicunt, demonstratur. Item Clericos birro, & lacerna indui usos fuisse Severus Sulpit. dial. 1. cap. 14. testatur. Vide Clericus. Dalmatica. Vide etiam Baron. An. 261. num. 40. & seqq.: //: Idem usus in Orientali Ecclesia erat; Palladius enim S. Athanasium Alexandriæ Episcopum cum tunica, & birro discessisse scribit: & Fortunatus, ubi de S. Germano Parisiensi Præsule loquitur, Birrum hunc Palliolum vocat. Romæ solus Pontifex fert birrum, seu mozzettam super lineam, sive rochettum, ut ajunt, absque mantelletto, quod per Tunicam, & Dalmaticam intelligi diximus, quod est signum jurisdictionis: nam cùm aliquis domi propriæ moratur, ei non est opus mantello uti. Idemque Pontifex in hebdomada in albis, birro albo induitur. Cardinales in Ecclesiis eorum tituli, in Congregationibus habitis in eorum palatiis, seu ibidem solemniter visitati, & in Sede Vacante utuntur birro, & rocchetto, absque mantelletto, quia tunc jurisdictionem exercent. Episcopi extra eorum Dioecesim non possunt ferre mozzettam, excipiuntur tamen Episcopi Regulares, qui in eorum Religione utebantur capucio, & hoc potiùs ex abusu; nam talem facultatem eis concessam nullibi apparet. Angelus Rocca in quodam M. S. Bibliothecæ Angelicæ de Urbe post longam disquisitionem, tandem concludit posse Episcopum in sua Dioecesi ferre mozzettam coram Legato, seu Cardinali, quod Iulii II. & Pii II. exemplis confirmat, quos in eorum itinere, Diarii reserunt, Episcopis in eorum Dioecesibus morantibus usum mozzettæ, & rocchetti mantelletto cooperti concessisse: affert insuper Sac. Episcopor. & Regular. Congreg. decretum pro Gubernatore Maceratensi, qui cùm esset Asculanus Episcopus, ab Ordinario loci impediebatur mozzettam deferre; tenor autem Decreti sub die 8. Decemb. 1579. est talis Maceratensi Episcopo directus. [S'è trattato in Congregatione longamente del dubio, che V. S. haveva: se Monsignor d'Ascoli Governatore di quella provincia poteva portare la mozzetta senza pregiudicio della Iurisdictione di lei; e fù presa risolutione di riferire il tutto à N. Signore, il quale inteso il fatto propostogli, rispose à questo modo, cioè B I che Monsignor d'Ascoli porti la mozzetta con il rochetto coperto dal mantelletto, e che V. S. porti il rochetto scoperto con la mozzetta, come sogliono usare tutti Vescovi nelle Chiese loro. Sarà bene, che si disponga à credere, che quell'habito non l'è pregiudiciale; mà anco ad acquietarsi affatto coll'animo, sotto il parere di Sua Beatitudine.] Contra quam opinionem alii decretum Congreg. Rituum afferunt, sic: [Mozetta, scu rochettum discoopertum non potest deferri ab Episcopo, præsente Legato Perusino. 1. Octobr. 1601.] Habetur insuper pro affirmativa sententia exemplum D. Caroli, qui jusserat ejus suffraganeis Episcopis, ut coram ipso deferrent mozzetam, eo modo, quo supra diximus. FR. Dicendum nihilominus allata ambarum Congregationum Decreta non esse inter se repugnantia, cum quibus concordant etiam casus relati de duobus Pontificibus, & D. Caroli: & primo de postremis casibus, ubi mozzettæ ab Episcopis non delatæ fuerunt, nisi post concessiones Pontificum, & D. Caroli; nam de jure, & propria auctoritate absque tali permissione utique Episcopis illis cum mozetta coram Superioribus non erat licitum incedere, de quo rigore loquitur Rituum Congregatio in relato ejus decreto; non tamen privare superioris facultatem intelligit, qui urbanitatis gratia, seu ob aliam gratificationem inferiori Episcopo concedere facultatem minimè posset, deferendi, nempe, in ejus præsentia insignia, de quibus agitur. Circa verò Sac. Congreg. Episcop. rescriptum, dicendum etiam est, quòd cùm decisio illa saperet gratiam pro Gubernatore Maceratensi, & cum hujusmodi gratiæ soli Papæ sint reservatæ: ideò optimè illa censuit, facto priùs verbo cum Sanctissimo, rescribere, cujus tenor, licèt modestissimus, manifestat nihilominus, sic censuisse Pontificis Beatitudinem, quod idem est, ac jubere. Insuper verba illa: Quell'habito non l'è pregiudiciale, ponderanda sunt; nam Maceratensis Episcopus deferebat rochettum discoopertum in signum jurisdictionis, quod Gubernatori non erat concessum. Cæterum ad prædictorum corroborationem duos actus in praxi vidi in Melita; primum Fabij Chisij, qui postea Alexander VII. in Papam appellatus est (sanctæ, & gratæ memoriæ) erat ille tunc Neritonensis Episcopus & Melitæ Delegatus Apostolicus, in quo inter cæteras dotes summa modestia emicabat, ob quam, licèt haberet Breve favorabile deferendi mozettam extra suam Dioecesim; voluit nihilominus ab Episcopo loci, sine tamen participatione Brevis, hanc permissionem obtinere, cui cùm loci Ordinarius in hoc durum se præbuisset, tunc de facultate sibi à Pontifice concessa eum Fabius notificavit: unde colligitur, quòd gratiæ in exemplum non sunt adducendæ, sic cur fuit illa etiam Gubernatori Maceratensi ex voluntate Pontificis largita. Secundus casus acciderat bo: me: Cardinali Trivultio etiam in Melita, ad quem prima vice obsequii gratiæ accedens loci Episcopus, quem statim, ac sine mo-
Transcription: Translated (English)
80 B I he walked, and thus in line he waited for the spear-bearer. In Act. S. Cypriani Martyr.] FR. Mombritius, however, who from an ancient Passionario on parchment M. S. preserved in the Lateran Archive had transcribed the acts of the Saints, and had published them in print in the time of Sixtus IV., thus has it concerning St. Cyprian: [And so Cyprian, Bishop and Martyr, took off his lacernum birrus and dalmatic, and handed them to the deacons, and stood in linen, and began to endure the spear-bearer.] Where it is also made manifest that the lacernum birrus was worn over the dalmatic, because St. Cyprian first removed the upper garment in order; and it is inserted that the prelatial habit had always the same form and order, while by the lacernum birrus, which is commonly called the mozzetta, by the dalmatic, or tunic, which they call the mantelletto, and by the linen, which they call the rocchetto, is shown. Likewise that clerics used to be clothed with the birrus and lacerna is testified by Sulpicius Severus, dial. 1. cap. 14. See Clericus. Dalmatica. See also Baron. An. 261. num. 40. and following: //: The same usage was in the Eastern Church; for Palladius writes that St. Athanasius, Bishop of Alexandria, departed with tunic and birrus: and Fortunatus, where he speaks of St. Germanus, Bishop of Paris, calls this birrus a palliolum. In Rome the Pontiff alone wears the birrus, or mozzetta over the linen, or rocchetto, as they say, without a mantelletto, which, as we said, is to be understood by the tunic and dalmatic, and this is a sign of jurisdiction: for when someone remains at home in his own house, he has no need to use a mantle. And the same Pontiff in Easter week is clothed in a white birrus. The Cardinals in the churches of their titles, in congregations held in their palaces, or when solemnly visited there, and in sede vacante, use the birrus and rocchetto, without a mantelletto, because then they exercise jurisdiction. Bishops outside their diocese may not wear the mozzetta; regular bishops are excepted, who in their religion used the hood, and this rather from abuse; for no such faculty granted to them appears anywhere. Angelus Rocca in a certain M. S. of the Angelic Library in the City, after a long inquiry, finally concludes that a bishop may in his own diocese wear the mozzetta before a legate, or cardinal, which he confirms with the examples of Julius II and Pius II., whom the diaries report, on their journey, having granted bishops, while dwelling in their dioceses, the use of the mozzetta and rocchetto covered by the mantelletto: he further adduces the decree of the Sacred Congregation of Bishops and Regulars for the Governor of Macerata, who, since he was Bishop of Ascoli, was being hindered by the local ordinary from wearing the mozzetta; the tenor of the decree under date 8 Dec. 1579 is as follows, addressed to the Bishop of Macerata. [The matter has been treated long in the Congregation concerning the doubt which Your Lordship had: whether Monsignor of Ascoli, Governor of that province, could wear the mozzetta without prejudice to her jurisdiction; and a resolution was taken to refer the whole matter to Our Lord, who, having heard the matter proposed to him, replied in this way, namely B I that Monsignor of Ascoli should wear the mozzetta with the rocchetto covered by the mantelletto, and that Your Lordship should wear the rocchetto uncovered with the mozzetta, as all Bishops are accustomed to use in their churches. It will be well to make up your mind to believe that that habit is not prejudicial; but also to be entirely at peace in spirit, under the opinion of His Beatitude.] Against which opinion others cite the decree of the Congregation of Rites, thus: [The mozzetta, or uncovered rocchetto, may not be worn by a Bishop in the presence of the Perugian Legate. 1 Oct. 1601.] There is also held in favor of the affirmative view the example of St. Charles, who had ordered his suffragan bishops to wear the mozzetta in his presence, in the manner we have said above. FR. Nevertheless it must be said that the decrees of both Congregations cited are not at odds with one another, since the cases reported of the two Pontiffs likewise agree with them, and with St. Charles: and first, with regard to the latter cases, where mozzettas were not worn by the bishops except after grants by the Pontiffs and by St. Charles; for by right and by their own authority, without such permission, it was certainly not lawful for those bishops to go about wearing the mozzetta in the presence of superiors, and of such strictness the Congregation of Rites speaks in the decree cited; yet it does not understand itself to deprive the superior of the faculty who, out of courtesy, or for another favor, could by no means concede to an inferior bishop the faculty of wearing, namely, in his presence, the insignia in question. Concerning, however, the rescript of the Sacred Congregation of Bishops, it must also be said that, since that decision savored of favor toward the Governor of Macerata, and since favors of this kind are reserved to the Pope alone, therefore it very properly judged, after first speaking with the Holy Father, to reply, whose tenor, though most modest, nevertheless shows that the Beatitude of the Pontiff so judged, which is the same as commanding it. Moreover those words: That habit is not prejudicial, are to be weighed; for the Bishop of Macerata wore the rocchetto uncovered as a sign of jurisdiction, which had not been granted to the Governor. Besides, to corroborate the aforesaid, I saw in practice two acts on Malta; the first of Fabius Chigi, who later was called Pope Alexander VII (one of holy and blessed memory): he was then Bishop of Nardò and Apostolic Delegate in Malta, in whom, among other gifts, the greatest modesty shone forth, on account of which, although he had a favorable Brief allowing him to wear the mozzetta outside his own diocese, he nevertheless wished to obtain this permission from the Bishop of the place, without however making mention of the Brief; and when the local ordinary had shown himself hard in this matter, then Fabius notified him of the faculty granted to him by the Pontiff: whence it is gathered that favors are not to be brought forward as precedent, thus why was that favor also granted to the Governor of Macerata by the will of the Pontiff. The second case had happened to the deceased Cardinal Trivulzio, also in Malta, to whom on the first occasion, as a courtesy of respect, the bishop of the place approached, whom immediately, and without mo-
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B I mozetta Cardinalis respexerat, jussit, ut domum ad eam deferendam mitteret; ac ea delata suis manibus urbaniter Episcopum induit, cum qua postea semper in Eminentissimi præsentia continuavit; ex quo etiam colligitur secundò, quòd continuata comparitio inferioris Episcopi coram superiore post ejus permissionem (sicut fuit hæc mox relata, & illæ aliæ coram Julio II. Pio II. & Sancto Carolo suprà ex citato Rocca adductæ) non ideò præscribitur, quòd actus reverentiæ coram digniori non sit semper exhibendus, quoties novus casus evenerit: sicut perperàm Angelus Rocca suprà asseruit, quòd Episcopi omnes possint semper extra eorum jurisdictiones, & in superiorum præsentia deferre mozettam, ex eo quia semel, vel bis ex permissione pro illis tantùm vicibus, aliquibus particularibus Episcopis concessum fuerat; reverentiæ enim actus semper superiori exhibendus est, eorum urbanitatis excessu non obstante, & à particulari ad universale non valet illatio. ∴: Color violaceus vestimentorum in Prælatis antiquissimus est, imò eodem colore Ecclesiastici omnes utebantur, ad instar Pontificis familiarium in præsenti, caudatariorum Cardinalium, & Clericorum in Episcopalibus Seminaris, qui color fertur ob reverentialem consimilitudinem vestis Domini Nostri Iesu Christi, quæ, ut Nonnus super textum D. Ioannis, cap. 19. refert, olim erat, id est, vinacei coloris, inter rubidum, & violaceum trahentis; sic Plinius, lib. 5. cap. 6. violaceum vinum in specie appellat. In Monasterio Carthusianorum sub titulo S. Mariæ de Arriago Dicesis Vallisoleti venerabiliter particula ejusdem sacræ vestis conservatur, Henerico Castellæ Regi ab Emanuele Paleologo Græcorum Imperatore dono misla cum præclara græco idiomate authentica bulla, ac in latinum traducta, ubi Interpres agens de ejus colore vertit, color blavus, id est, caeruleus; Valentiæ quoque particula præfatae vestis, & coloris reperitur. Scherlog. tom. 3. in cap. 5. Canticæ. Vide Bigerriga. BISACUTUM, bipennis, securis utrinque habens aciem; [Ut sarculum sibi cum bisacuto, & frumento deferret. In vita S. Anton. Abb.] Vide Francisca. BISANTINUS. FR. moneta. [Quod cùm G. Clericus ei duos bisantinos nomine Ecclesiæ de statera se annuatim soluturum. De Jurejurando, cap. 10.] De statera, id est, justi ponderis. Ex quo colligitur monetam auream fuisse. BISOMATOS, vel latino-græca, quæ adhuc in multis sepulchralibus lapidibus legitur, ac denotat, quòd in tumulo illo duo corpora continentur, nam o[mn]ia græcè corpus significat; sic etiam Trisomatos in aliis epitaphiis legitur, id est, trium corporum. Vide Disomum. BISSACIUS, bulgæ, id est, bisaccus. [Quæ scrimia in quadam pochia, seu bislæcio. In vita Venerab. Mariæ de Miliaco 28. Mart.] Vide Pochia. Scrippum. Sitarchia. Hierolexicon Magri. B L 81 BISSEXTUS, Annus bissextilis, in quo unicus dies in Februarii mense intercalatur; ideò sic appellatur; nam in eo mense tunc dicitur Bis Sexto Kalendas, quæ additio in quolibet quadriennio inclusivè fit; nam Iulianus annus CCCLXV. dierum, & VI. horarum spatio constat, quæ horæ in quolibet quadriennio integrum diem componunt; sed quia illæ sex horæ integræ non sunt, deficiunt enim minuta undecim, consequenter spatio CXXXI. annorum faciunt summam integri diei; ideò in Kalendario Gregoriano ordina[n]tur, quòd in quatuor sæculorum cursu ter bissextus relinquatur. Itaque cùm in anno MDC. occurrerit intercalatio bissexti, hinc tria sequentia secula, nimirum MDCC.MDCCC.&MCM. in eis bissexti non erunt, benè tamen in sæculo MM. FR. de Bissexti institutione. Vide Gloss. in Clement. de Reliquiis, & veneratione Sanctorum, ß. Certam diem. BISULCA. Vide Vngula. BITERVUM. FR. Viterbium Etruriæ Civitas. [Apud Civitatem Bitervum advenit. Falco Benevent. in Chron. ad an. 1137. BITHALASSUS, latino-græcum, nam græcè propriè dicitur, & latinè Bimaris. Metaphoricè tamen pro mente hinc inde agitata accipitur. [Noli ergo tu te ipse tibi bithalassum dubietatis, ac duplicitatis in corde tuo miscere. Fulbert. Carnot. epist. 27.] Vide Dithalassus. BIZANTHEUS. Vide Ianthinus. BIZOCHI. Vide Beguardi. BLACHERNEÆ, , Constantinopolis suburbium, ubi sumptuosissimum B. M. V. Templum erat, à Leone Imper. ædificatum, dicebatur . Vide Visitatio B. M. V. BLADUM, seges, italicè biada. [Quemadmodum si triticum, aut aliquam bladi speciem cernas in cribro. Chrysoft. hom. 38. in cap. 21. Matth.] Reperitur etiam verbum Imblado, id est, segetes fero. Et Imbladatus pro seminata segete. FR. In Actis Innocentii III. Bladum frumentaria mensura significat; ibi enim narratur, quòd in penuriæ tempore de anno 1202. vendebatur frumenti bladum viginti, ac etiam triginta solidis. Item significat frumentum ex gallica voce Blad. [Ne Prælatis, aut Clericis, seu Personis Ecclesiasticis &c. neque ipsis bladum molant, coquant panem, de Immun. in sexto, cap. 5.] Vide Blava. BLASPHEMIA, , detractio famæ; hodie tamen apud Christianos impia loquela contra Deum, & Sanctos ejus significat. FR. [Si quis per capillum, vel caput Dei juraverit, vel alio modo blasphemia contra Deum usus fuerit, can. si quis per capillum, 22. quæst. 1.] Reperitur etiam Blasphemium in eodem sensu. BLATIN. Vide Blattum. BLATO, is, insipienter, & variè loquor. Tertull. de Pallio. BLATTUM, & Blatta, seu Blatin, purpura, græcè Conchylii os significat. [Vela serica ornatâ blatto circumquaque pendentia. Anast. in Gregorio III.] Unde formarur adjectivi nomen F Blate
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B I When the Cardinal had looked back at the mozetta, he ordered that someone be sent to have it brought to him; and when it was brought, he courteously put it on the bishop with his own hands, after which he always continued in the Eminentissimus’ presence with it; from which it is also inferred, secondly, that the continued appearance of an inferior bishop before a superior after his permission, as was the case just related, and the others cited above from Rocca before Julius II, Pius II, and Saint Charles, does not thereby establish that the act of reverence before the more worthy should not always be shown whenever a new case arises: just as Angelus Rocca above wrongly asserted, that all bishops may always, outside their jurisdictions and in the presence of superiors, wear the mozetta, because once or twice, by permission, it had been granted to certain individual bishops only for those occasions; for the act of reverence must always be shown to a superior, notwithstanding their excess of courtesy, and no inference passes from the particular to the universal. ∴: The violet color of the garments of Prelates is very ancient; indeed all ecclesiastics used the same color, after the manner of the familiar servants of the Pontiff at present, the caudatarii of Cardinals, and the clerics in Episcopal Seminaries; this color is said to derive from the reverential resemblance to the garment of Our Lord Jesus Christ, which, as Nonnus on the text of St. John, chapter 19, reports, was formerly of a vinous color, leaning between red and violet; thus Pliny, book 5, chapter 6, calls wine “violaceum” in appearance. In the Carthusian Monastery under the title of Saint Mary of Arriago in the Diocese of Valladolid, a piece of that sacred garment is venerably preserved, sent as a gift to Henry, King of Castile, by Manuel Palaeologus, Emperor of the Greeks, with a splendid authentic bull in the Greek idiom and translated into Latin, where the Translator, speaking of its color, renders it “blavus,” that is, blue; at Valencia also a fragment of the aforesaid garment and of that color is found. Scherlog. tom. 3. in cap. 5. of the Canticle. See Bigerriga. BISACUTUM, a bipennis, a two-edged axe; [That he might carry a hoe and a bisacutum, and grain with him. In the life of St. Anthony the Abbot.] See Francisca. BISANTINUS. FR. coin. [Because when G. the cleric promised him two bisantines annually in the name of the Church, according to the scale. On the Oath, chapter 10.] “De statera,” that is, of just weight. From this it is gathered that it was a gold coin. BISOMATOS, or in Latin-Greek form, which is still read in many sepulchral stones, and denotes that two bodies are contained in that tomb, for ομω in Greek signifies body; thus also Trisomatos is read in other epitaphs, that is, “of three bodies.” See Disomum. BISSACIUS, bulga, that is, bisaccus. [Those tools in a certain pouch, or bislacio. In the life of the Venerable Mary of Miliac, 28 March.] See Pochia. Scrippum. Sitarchia. Hierolexicon Magri. B L 81 BISSEXTUS, a leap year, in which a single day is intercalated in the month of February; it is so called for this reason, since in that month it is then said “Bis Sexto Kalendas”; this addition is made inclusively every four years; for the Julian year consists of 365 days and 6 hours, which hours in every four years compose a full day; but because those six hours are not full, for they fall short by eleven minutes, consequently in the span of 131 years they make up the sum of a full day; therefore in the Gregorian Calendar it is arranged that in the course of four centuries the leap day is omitted three times. Thus, when the intercalation of the leap day occurs in the year 1600, then the three following centuries, namely 1700, 1800, and 1900, will not have leap days, but they will in the century 2000. FR. on the institution of the leap day. See the Glossary in the Clementine on Relics and the veneration of Saints, § Certam diem. BISULCA. See Vngula. BITERVUM. FR. Viterbium, a city of Etruria. [He arrived at the city of Bitervum. Falco of Benevento in the Chronicle for the year 1137.] BITHALASSUS, a Latin-Greek term, for in Greek it is properly called so, and in Latin Bimaris. Metaphorically, however, it is taken for a mind tossed this way and that. [Do not therefore mix into your heart a bithalassus of doubt and duplicity in yourself. Fulbert of Chartres, epist. 27.] See Dithalassus. BIZANTHEUS. See Ianthinus. BIZOCHI. See Beguardi. BLACHERNEÆ, a suburb of Constantinople, where there was a most sumptuous temple of the Blessed Virgin Mary, built by Emperor Leo, was called . See Visitatio B. M. V. BLADUM, a crop, in Italian biada. [Just as if you see wheat, or some kind of bladum, in a sieve. Chrysostom, hom. 38 on chapter 21 of Matthew.] The verb Imblado is also found, that is, “I bear crops.” And Imbladatus, “sown with a crop.” FR. In the Acts of Innocent III, blado signifies a grain measure; for there it is narrated that in the time of scarcity in the year 1202 a bladum of wheat was sold for twenty, and even thirty solidi. It also signifies grain from the French word blad. [Let not Prelates, or Clerics, or Ecclesiastical Persons, etc., grind or bake bread from their blado, in the Immunities, in the sixth, chapter 5.] See Blava. BLASPHEMIA, detracting from reputation; today however among Christians it signifies impious speech against God and His Saints. FR. [If anyone swore by the hair, or by the head of God, or otherwise used blasphemy against God, can. Si quis per capillum, 22, question 1.] Blasphemium is also found in the same sense. BLATIN. See Blattum. BLATO, you speak foolishly and in various ways. Tertullian, On the Pallium. BLATTUM, and Blatta, or Blatin, purple; in Greek it signifies the shell of the conch. [Silken veils adorned with blattum hanging all around. Anastasius on Gregory III.] Whence the adjective is formed F Blate
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82 B L Blatteus, id est, purpureus. [In Basilica S. Martini tunica blattea indutus est. Gregor. Turon. lib. 2. hist. cap. 38.] Vide Chrysocladus. Triblatton. Pallium. Brappus. Fundatum. BLAVA. FR. Seges. Italicè Bladum, dicitur: [Domina Mathilda &c. abstulit totam blavam unius anni hominibus illis. Bullar. Casin. tom. 2. Constit. 123.] Vide Bladum, & Blavus in dict. Birrus. BLAVIUS, luidus. [Accidit ei color alienus, ac blavius jam astantibus apparuit. In vita S. Catharinæ Suec.] Ex Teutonica voce Blaure, quæ propriè cæruleum colorem indicat. Vide Blavus, in dict. Birrus. BLAVUS, color in Christi vestimento, vide Birrus. Blavius. BLUTO. FR. spolio, evacuo. [Si casam cujuscunque blutaverit, aut res eorum tulerit. In legibus Longobard. lib. tit. 18. 1. 1. Blutare casam. ibidem tit. 8. 1. 1. BLEMBUS. FR. Æthiops. [Et frequentibus adversus Blembos expeditionibus quædam eremi contigisset. Sulpit. Dialog. 1. c. 15.] S. Jo Chrysoft. Blemmius vocat, & Palladius. [Blemmyorum, sive Æthiopum Episcopum servari propè locum, qui Syrene vocatur.] Ita appellati à Blemo quodam, qui in illis regionibus cum Dionysio militavit. De his populis fabulosè dicitur acephalos esse, & habere oculos in pectore: hinc Melitenses Blembum vocant semifatuum, & ineptum, ac si oculos in mente non habentem. BOANERGES. FR. Syriaca vox, nam Hebraicè teste Hieronymo, Benearcha dicitur. [Et Jacobum Zebedæi, & Joannem fratrem Jacobi, & imposuit eis nomen Boanerges, quod est filii tonitrui. Marc. cap. 3. nu. 17.] Aliqui Boanerges pronunciandum malunt; lingua enim Hebræorum post Babylonicæ captivitatis reditum Syriaca, seu Chaldaica commixta fuit; & Christus Dominus eodem modo loquebatur, ut passim ex Euvangeliiis colligitur. Itaque filii tonitrui dicti sunt hi duo fratres, id est, tonantes, sicut Filius pacis in Sacra Scriptura pro pacifico sumitur; seu ut Baronius, an. 32. notavit filium tonitrui fulmen esse, sicut filius pharetræ sagittas intellexerat Jeremias; ita fulmina cognominavit Jacobum, & Joannem Christus. Author autem Vocab. Ecclesiast. Boanerges filium Dei interpretatur, ignarum tamen nedum hebrææ linguæ, sed & latinæ se demonstrat, dum Marci textum satis clarum non intellexerat. BOCHETURA. FR. impedimentum transitus. Gloss. in 1. si quis roborem. De Damno, & Injuria. BOETHUS, supplementum, auxilium: sic vocabatur ille, qui in officio pro aliquo infirmitate detento suspectus erat; vox quidem græca , de qua in civilibus legibus fit mentio. BOGA. Vide Boja. BOJA, vinculi genus, ligni, seu ferri, Festus, & Plautus in Capt. act. 4. scen. 1. Asin. act. 3. scen. 2. quod Martyrum collo jungebatur, de quo in B O Adonis Martyrol. habetur; [Tolle bojam de collo meo, & impone ei. In S. Alexandro Papa.] FR. Hæc reliquia venerabilis Caroli Magni jussu in Ecclesia Sancti Salvatoris, propè S. Petrum in Vaticano, collocata fuit. [Et bojam de collo Alexandri V. Papæ, & de capillis ejus, quantum pugillo capere potest. In Diploma ejusdem Caroli apud Torrigium de Crypt. Vatican. secunda impressi. pag. 513.] Appellatus est Alexander Quintus, quia quintus post Sanctum Petrum in cathedra sedit. Vide Microlog. cap. 46. & Marsilium Columnam de Aqua benedicta. Alii tamen Bogam scribunt. [Cui Alexander ait: noli filia has meas osculari catenas, sed bogas Sancti Petri diligenter inquire, quas devotè osculans, recipies sanitatem. Quirinus igitur, ubi Petrus detentus fuerat in carcere, bogas diligenter inquire fecit, easque cùm invenisset, filiæ suæ osculandas dedit, illa mox ut osculata est vincula; sanitatis est integrè beneficium assecuta. Apud Mombritium de S. Petro ad Vincula. tom. 2.] ∴: Carcer illigato duris Colla boys impedit. Prudentius. Ethymon hujus vocis à bove deductum, ex ejus, scilicet, jugi similitudine; unde Imbojatus dicebatur, qui sub hoc vinculo ad instar bovum obstrictus erat, sicut in vita S. Theodori Papæ, tom. 2. Conciliorum legitur. Aliquando tamen metaphoricè Stola intelligitur. Vide Collistrigalis. Item, pro Fascia accipitur, quæ in principalissimis, & liberis Civitatibus in signum gubernandi jugi, Magistratus sibi super humeros imponit. In Sicilia Ecclesiastici DD. super cottam, seu rochettum ad modum stolæ nigri coloris deferunt, quæ græco vocabulo , id est, Suleus appellatur. In Melita tamen solis Theologis superimponitur. Vide Taraga. Legi in quibusdam M. SS. antiquis, in primordio Equites de Alcantara tulisse aliquas fascias latas ex panno, quas castellano idiomate Chias appellabant. Itali autem à strangulando Boja appellant carnificem. Vide Imbojo. BOLLUCA. FR. fructus sylvestris species. [Parvulorum pomorum, quæ Eremus illa ferebat, quæ etiam bollucas vulgò appellant, vescebatur. In vita S. Columbani Abb.] Fortasse Glans erat, quæ græcè , hispanicè Bellota. Et in Melita Ballud dicitur; atque Latini genericè Balanum, undè Myrobalanum Balustum dicunt. BOMBARDA. Vide Zarabotana. BOMBIZO, à bombo, sussurro, de apibus propriè dicitur. Cæsarius, lib. 9. mirac. cap. 8. Etiam reperitur græcè . BOMBUS. FR. non tantùm de apibus, sed de echo, & armonia quoque dicitur. Prudentius de Natura Animæ. Concipit, aut ille est presso modulamine parcus, Aut tumidum largo sublimat flamine bombum. Bomo-
Transcription: Translated (English)
82 B L Blatteus, that is, purple. [In the Basilica of St. Martin he was clothed in a purple tunic. Gregor. Turon. lib. 2. hist. cap. 38.] See Chrysocladus. Triblatton. Pallium. Brappus. Fundatum. BLAVA. Fr. a crop. In Italian, Bladum, it is called: [Lady Mathilda, etc., took away the whole crop of one year from those men. Bullar. Casin. tom. 2. Constit. 123.] See Bladum, and Blavus in dict. Birrus. BLAVIUS, lurid. [A strange color came upon him, and it appeared blavius to those standing by. In the life of St. Catherine of Sweden.] From the Teutonic word Blaure, which properly indicates a blue color. See Blavus, in dict. Birrus. BLAVUS, a color in Christ’s garment; see Birrus. Blavius. BLUTO. Fr. to strip, to empty. [If he shall have stripped the house of anyone, or taken their things. In the laws of the Lombards, book title 18. 1. 1. Blutare casam. ibidem title 8. 1. 1. BLEMBUS. Fr. an Ethiopian. [And from frequent expeditions against the Blembi certain things had happened in the desert. Sulpit. Dialog. 1. c. 15.] St. John Chrysostom calls them Blemmius , and Palladius. [An Ethiopian bishop of the Blemmii, or Ethiopians, is to be kept near the place called Syrene.] They were so called from a certain Blemus, who served in those regions with Dionysius. It is fabulously said of these peoples that they are headless and have eyes in their chests; hence the Maltese call a Blembus a half-wit and an idiot, as if one who does not have eyes in his mind. BOANERGES. Fr. a Syriac word, for in Hebrew, according to Jerome, it is called Benearcha. [And James the son of Zebedee, and John the brother of James, and he imposed on them the name Boanerges, which means sons of thunder. Mark, chapter 3, no. 17.] Some prefer Boanerges to be pronounced; for the language of the Hebrews, after the return from the Babylonian captivity, was mixed with Syriac, or Chaldaic; and Christ the Lord spoke in the same way, as is gathered everywhere from the Gospels. Thus these two brothers were called sons of thunder, that is, thundering men, just as “Son of peace” in Sacred Scripture is taken for a peaceful man; or, as Baronius noted in year 32, a son of thunder is lightning, just as Jeremiah understood “son of the quiver” to mean arrows; thus Christ gave James and John the surname of thunderbolts. The author, however, of the Ecclesiastical Vocabulary interprets Boanerges as “son of God,” yet shows himself ignorant not only of Hebrew, but also of Latin, when he had not sufficiently understood Mark’s very clear text. BOCHETURA. Fr. an obstruction to passage. Gloss. in 1. si quis roborem. De Damno, & Injuria. BOETHUS, a supplement, an aid: thus was called the one who in office was suspected on behalf of someone detained by illness; indeed a Greek word, of which mention is made in the civil laws. BOGA. See Boja. BOJA, a kind of bond, of wood or iron, according to Festus and Plautus in Capt. act. 4. scen. 1. Asin. act. 3. scen. 2., which was fastened to the neck of martyrs, concerning which it is found in the Martyrology of Adonis; [Take the boja from my neck, and place it on him. In St. Alexander Pope.] Fr. this venerable relic was placed by order of Charles the Great in the Church of the Holy Savior, near St. Peter in the Vatican. [And the boja from the neck of Pope Alexander V., and from his hair, as much as the hand can hold. In the diploma of the same Charles apud Torrigius de Crypt. Vatican. second printed edition, p. 513.] He was called Alexander the Fifth because he sat fifth after Saint Peter in the chair. See Microlog. cap. 46. & Marsilius Column from Holy Water. Others, however, write Boga. [To whom Alexander said: do not, daughter, kiss these chains of mine, but carefully seek the bogas of Saint Peter, and, devoutly kissing them, you will receive health. Therefore Quirinus, where Peter had been detained in prison, caused the bogas to be carefully sought, and when he had found them, he gave them to be kissed by his daughter; as soon as she had kissed the bonds, she obtained the full benefit of health. In Mombritius, on St. Peter ad Vincula, vol. 2.] ∴: The prison, bound with harsh chains, hinders the necks of oxen. Prudentius. The etymon of this word is derived from bovis, namely from its resemblance to a yoke; hence Imbojatus was said of one who, under this bond, was restrained like oxen, as is read in the life of Pope St. Theodore, vol. 2 of the Councils. Sometimes, however, it is understood metaphorically as a stole. See Collistrigalis. Likewise, it is taken for a sash, which in the most prominent and free cities the magistrate places over his shoulders as a sign of governing yoke. In Sicily, ecclesiastical doctors wear over the cassock, or rochet, in the manner of a black stole, which in the Greek word is called, that is, Suleus. In Malta, however, it is placed only upon theologians. See Taraga. I have read in certain ancient manuscripts that, at the beginning, the Knights of Alcantara wore some broad strips of cloth, which in the Castilian language they called Chias. The Italians, however, from strangulation, call the executioner Boja. See Imbojo. BOLLUCA. Fr. a species of wild fruit. [He fed on the small fruits which that desert bore, which they also commonly call bollucas. In the life of St. Columbanus, Abbot.] Perhaps it was an acorn, which in Greek is , in Spanish Bellota. And in Malta it is called Ballud; and the Latins generically call it Balanum, whence they say Myrobalanum Balustum. BOMBARDA. See Zarabotana. BOMBIZO, from bombo, a humming sound, is properly said of bees. Cæsarius, book 9, miracles, chapter 8. It is also found in Greek . BOMBUS. Fr. is said not only of bees, but also of echo and harmony. Prudentius, On the Nature of the Soul. Concipit, either it is sparing with restrained modulation, or with a full breath it raises a swelling boom. Bomo-
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B O BOMOLOCHIA, Βομολοχία. Est scurrilitas, vitium diametraliter eutrapiæ oppositum, & jocus scurrilis ab Aristotele vocatur. BONÆ MEMORIÆ. FR. vel Felicis Recordationis. Defunctorum epithetum, quod Papæ, Episcopo, Presbytero, & Diacono Cardinali vita functis solùm convenit, cæteris impropriè tribuitur; Regibus verò, ac Principibus Claræ, seu Incli- tæ Memoriæ, Imperatoribus olim Divæ Memoriæ dicebatur, Gloss. in Extrav. de Schismaticis; titulus autem Divæ Memoriæ Imperatoribus defunctis dabatur ab ipsismet Pontificibus, can. placuit huic sanctæ. 16. quæst. 3. S. Maximus Martyr Imperatorem Heraclium jam mortuum Piæ Me- moriæ appellavit, non quia illum pro catholico pronunciare voluisset; sed quia tunc erat in usu Imperatores non publicè de hæresi damnates pios appellare. Vide Baronium, An. 640. n. 10. BONAVENTURA. FR. græcè Eutychius dicitur; ita Latinius in ejus Correct. in Trithem. ß. Eusachius. BONGOMILI. FR. Hæretici, quorum blasphemias refert Euthimius apud Baron. An. 1118. n. 27. quorum Author quidam Basilius Medicus fuerat. Ibidem. Apud Mysios Bongomilus misericordiam Dei implorantem significat. BONISCULUS. FR. diminutivum à bono. [Quod eos bonisculis parentum (sicut asserit) reliquit extorres, can. Irreligiosum. dist. 87. BONONIA, Italicæ Civitas. FR. ejus etymon, ac studia. Vide Glossam in Clementin. de Magistris, c. Inter. ß. Bononia. Ex ea Academia inceptum fuit An. Dom. à Nativitate ejusdem numerari. Vide Æra. BONOSIANI. FR. Hæretici Bonosi Episcopi Discipuli; contendebant Christum non verum, sed adoptivum filium Dei esse. 24. quæst. 3. can. 39. Et cum Circumcellionibus, seu Scotopicis conveniebant. Ibidem. BOOZ, robur, & fortitudo. Vide Dextra. BORBORITÆ, BopBoritæ. Hæretica secta ex Gnosticis, qui, teste Augustino, ex sordidis eorum actibus tale nomen meruerunt; BopBopos enim græcè lutum significat. BORDINATUS. FR. erant quindecim Ecclesiastici ultramontani à Carolo Magno in Ecclesia S. Salvatoris prope S. Petrum in Vaticano erecti, qui Guidones, seu Duces dicebantur. Vide Guido; nam inter alias obligationes ad sancta Urbis loca Peregrinos conducere tenebantur. [Itaque stabili jussu decrevit nostra Auctoritas in prædicta Ecclesia tres presbyteros, & duodecim clericos scholasticos, litteras scientibus, tonsis comis ministrent illi cum presbyteris ibidem Deo famulantibus. Sicque de Regnis nostris colligimus quatuor per trium partium in figura Sanctæ Trinitatis, & quatuor Euangelistarum. Sic in honore duodecim Apostolorum eligimus quatuor de Francia, & quatuor de Aquitania, quatuor de Gallia, ut ibi ferviant Deo &c.) Et mox eorum obligationes declarat, scilicet: [Colligant fratres peregrinos, qui migraturi sunt in ipsis partibus B O 83 Romæ &c. Vocatur denique Prior scholæ &c. Ut ubicunque in istis partibus de ultramontanis partibus, si casu accidit migrandi, inquirant, ut sepehiant, deducendum ad jam dictam Ecclesiam &c. Ut per Bordinatos, qui fuerint in ipsis locis prædictis, per ipsorum nunciorum manus destinentur ducendis in jam prænotato loco, sicut nostra præceptali sanctione decrevit jussio, atque ibi servientibus nulla impediatur causa necessitatis. Præcipientes præcipimus commorantibus ibidem, alium servitium exhibeant Deo & nostræ Serenitati. Idcircò, quoscunque causa orationis de ultramontanis partibus venerint, ipsi sint ductores eorum ad orandum per limina Sanctorum. De allata munera, quod datur pro unaquaque Ecclesia, quos pro eorum ductiones mittuntur, ut duas partes prædictis Ecclesiis detur; tertiam verò ipsi Ductores accipiant. Tantummodò hac prænotatione vetiri Scholastici, unà cum presbyteris supradictæ Ecclesiæ S. Salvatoris de Regnis Franciæ, & Aquitaniæ, seu Burgundionis, Alemania, & aliis numerosis regionibus, ut de Saxia, Frisia, omnibus aliis regionibus ipsi ducant oratores, & hospitent, sepehiant omnes &c. Diploma Caroli Magni apud Torrigium de Crypt. Vatic. Secunda impress. pag. 503. & seqq. BORITH, herbæ species, qua lana purgatur, & maculæ deterguntur. [Silaveriste nitro, & multiplicaveristibi herbam borith, maculata es in iniquitate tua. Ierem. cap. 2.] FR. Lanariam hanc herbam vocat Plinius, vulgariter Saponaria; Romæ Risculi, seu Barba di Becco dicitur, ibique cocta comeditur; at cruda inter digitos trita cutis aspritudinem detergit, levatque eodem modo, quo sapo facit: in oriente ejus cinere saponem fabricant, ideò Saponara in Sicilia vocatur: ejus forma ad instar equinæ caudæ est. BORMA. Vide Steura. BOSCI, Bōnosi, Eremitarum genus. Vide Laura. BOSOR. FR. dictio hebraica, & craneum, sivè in tribulatione positum significat. can. sicuti sunt. 2. quæst. 7. BOSTARIA, bovinum stabulum. In hist. Matth. Paris. BOTA, ocrearum genus. [Conversi in grangiis botas non habeant. Constit. Cistercien. cap. 19.] à verbo gallico. Botte. FR. [Æstivalibus largis, aut botis altis pro calciamentis utantur. Clementina de Statu Monach. cap. 1.] Ibi Glossa. [Æstivalibus in vulgari vocamus stivali, & sunt calceamenta corii, quibus in æstate utor, & optima sunt apud Sanctum Severinum. Botis altis, quæ capiunt supra talos, & aliquid de crure, & ligantur quandoque, & hos vocat infra sutilares corrigiatos. Vide Sutilares. BOTANOMANTIA, Botanomantia, divinatio per herbam; à dictione Græca Botam, herba, & μαντελα, divinatio. In hac divinationis specie Circen, & Medeam ferunt excelluisse. Sed has potiùs ad magiam, quàm ad divinationem herbis usas fuisse crediderim. Fateor tamen, etia herbis, sicut ff 2
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B O BOMOLOCHIA, Βομολοχία. It is buffoonery, a vice diametrically opposed to eutrapelia, and buffoonish joking, as Aristotle calls it. BONÆ MEMORIÆ. FR. or Felicis Recordationis. An epithet of the dead, which belongs only to a Pope, Bishop, Priest, and Cardinal Deacon when they are deceased; it is improperly given to others; but of Kings and Princes it was said Claræ, or Incli- tæ Memoriæ, and of Emperors formerly Divæ Memoriæ. Gloss. in Extrav. de Schismaticis; the title however of Divæ Memoriæ was given to deceased Emperors by the Popes themselves, can. placuit huic sanctæ. 16. quæst. 3. Saint Maximus the Martyr called the Emperor Heraclius, already dead, of Pious Me- mory, not because he wished to pronounce him Catholic; but because it was then customary not publicly to call emperors condemned for heresy pious. See Baronius, An. 640. n. 10. BONAVENTURA. FR. in Greek he is called Eutychius; thus Latinus in his Correct. in Trithem. ß. Eusachius. BONGOMILI. FR. Heretics, whose blasphemies Euthymius relates apud Baron. An. 1118. n. 27. whose author was a certain Basil, a physician. There likewise. Among the Mysians, Bongomilus means one imploring the mercy of God. BONISCULUS. FR. a diminutive of bonus. [That he left them as bonisculi of their parents (as he asserts) disinherited, can. Irreligiosum. dist. 87. BONONIA, a city of Italy. FR. its etymology and its studies. See the Gloss in the Clementines de Magistris, c. Inter. ß. Bononia. From that Academy the practice began, in the year of Our Lord’s Nativity, of reckoning by it. See Æra. BONOSIANI. FR. Heretics, disciples of Bishop Bonosus; they maintained that Christ was not the true, but the adopted son of God. 24. quæst. 3. can. 39. And they agreed with the Circumcellions, or Scotopics. Ibid. BOOZ, strength, and fortitude. See Dextra. BORBORITÆ, BopBoritæ. A heretical sect from the Gnostics, who, according to Augustine, from the foulness of their deeds earned such a name; for BopBopos in Greek means mud. BORDINATUS. FR. there were fifteen ultramontane ecclesiastics established by Charlemagne in the Church of St. Savior near St. Peter in the Vatican, who were called Guidones, or Leaders. See Guido; for among other obligations they were bound to conduct pilgrims to the holy places of the City. [And therefore by firm decree our Authority determined in the aforesaid Church three priests, and twelve clerical scholars, men learned in letters, with shorn hair, to minister there together with the priests serving God in that place. And thus from our realms we choose four from the three parts in the figure of the Holy Trinity, and four Evangelists. Thus in honor of the twelve Apostles we choose four from France, and four from Aquitaine, four from Gaul, so that they may serve God there &c.) And soon after it declares their obligations, namely: [Let the brethren gather the pilgrims who are about to travel in those parts to Rome &c. Finally the Prior of the school is called &c. So that wherever in those regions, from the ultramontane parts, if by chance the need of departing should occur, they may inquire, so that they may be buried, and led to the aforesaid Church &c. So that through the Bordinati, who may be in the aforesaid places, by the hands of their messengers they may be sent to those to be led to the already named place, as our preceptive sanction has decreed, and that no necessity be an impediment to those serving there. We strictly command that those dwelling there shall show other service to God and to our Serenity. Therefore, whomever from the ultramontane parts comes for the cause of prayer, they themselves shall be their guides to pray at the threshold of the Saints. From the gifts brought, which are given for each Church, those sent for their escort are to receive two parts for the aforesaid Churches; but the third part the Guides themselves shall receive. Only with this note are the learned clerics, together with the priests of the aforesaid Church of St. Savior, from the realms of France, and Aquitaine, or Burgundy, Germany, and other numerous regions, such as Saxony, Frisia, and all other regions, to lead the worshippers, and host them, and bury all &c. Diploma of Charlemagne in Torrigius de Crypt. Vatic. Second print. p. 503. and following. BORITH, a kind of herb with which wool is cleaned, and stains are removed. [You have washed yourself with nitre, and multiplied for yourself the herb borith; you were stained in your iniquity. Jeremiah, chapter 2.] FR. Pliny calls this the wool herb; commonly Saponaria. In Rome it is called Risculi, or Barba di Becco, and there boiled it is eaten; but when rubbed raw between the fingers it removes roughness of the skin, and smooths it in the same way as soap does: in the East they make soap from its ash, therefore it is called Saponara in Sicily: its shape is like that of a horse’s tail. BORMA. See Steura. BOSCI, Bōnosi, a kind of hermits. See Laura. BOSOR. FR. a Hebrew word, and it means a skull, or one placed in tribulation. can. sicuti sunt. 2. quæst. 7. BOSTARIA, a cattle-stall. In the history of Matthew Paris. BOTA, a kind of boots. [The converted in the granges shall not have botas. Constit. Cistercien. cap. 19.] from the French word Botte. FR. [In wide summer footwear, or high botas, they should use them as shoes. Clementine de Statu Monach. cap. 1.] There the Gloss says: [By Æstivalia we commonly mean stivali, and they are leather shoes, which I use in summer, and they are best at San Severino. By high botas, which cover above the ankles, and some of the leg, and are sometimes tied, and these he calls below sutilares corrigiatos. See Sutilares. BOTANOMANTIA, Botanomantia, divination by means of an herb; from the Greek words βοτάνη, herb, and μαντεία, divination. In this kind of divination Circe and Medea are said to have excelled. But I would rather think they used herbs for magic than for divination. Yet I admit that even by herbs, just as ff 2
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84 B O sicut aere, igne, terra, & aliis similibus, divinationem perfici posse. Sic botanomantia ad primum, vel secundum divinationis genus, prout de pyromantia, geomantia, & aliis dicetur, reducenda est. BOTRIO, botrus, græcè , racemus uvarum, & aliquando aliorum fructuum. [Benè autem culta justitia Dei generat botrionem, id est Christum, Chrysoth. hom.34. incap. 20. Matth.] Sic in sacro Epithalamio, cant. 1. 3. dicitur, Botrus Cypri dilectus meus mihi in vineis Engaddi. Septuaginta quoque legunt , id est, botrus Cypri: & Textus Hebraicus esccol haccôpher, quasi diceret botrus còpher, quod multi nomen proprium opinantur alicujus loci. Aliàs per Cyprum multi aliquam arborem odoratam intelligunt, quæ còpher hebraicè dicatur: & ut ait Tirinus, potest intelligi balsamum, arbor instar vitis, quæ odoris præstantissimi botros producit. Aut certè arbor alia interpretanda, quæ latinè ligustrum, flosculos germinans odoratissimos in botros efformatos. Utraque arbor in vineis Engalddi frequens visitur, in amoena illa regione prope lacum Asphaltitem. BOSPHORUS, , à , bos, & , fero. Alii dient , à , & , transeo, trajicio, aut , transitus, ita ut transitum bovis sonet, ut Plinius, lib. 6. cap. 1. observat. Sic vocatur ante Constantinopolim illa pars maris, ita coangustata ut vix dimidium milliaris in latitudine superet, & Bosphorus Thracius appellata. Ubi ferunt fabulæ Io Inachi filiam, in vaccam commutatam, in Asiam pertransisse, & inde nomen sinum illum accepisse. Est alius Bosphorus dictus Cimmerius, à Cimmeriis populis, per quem palus Mæotica in Pontum fluit. De quo autem Bosphoro agat Scriptura, satis dubium est, dum ait Propheta Abdias V. 20. Transmigratio Ierusalem, quæ in Bosphoro est, possidebit civitates Austri. Septuaginta legunt Transmigratio Ierusalem ( ) usque ad Euphrata. Et possidebunt Austrum. Textus verò hebraicus sic habet, Transmigratio Ierusalem quæ est in Sepharad (Bospharad), possidebit civitates Meridiei, seu Austri. In his Textibus nulla Bosphori mentio: imò Sepharad Hispania passim intelligitur, uti etiam nunc ab Hebræis vocatur. Sed nostro Textui vulgato inhærendo; loquitur de Iudæis, à variis Principibus è sua patria in alias regiones transmigrare justis. Et aliqui Bosphorum Thracium, ut S. Hieronymus, & Rabbini interpretantur: quibus subscribe Emmanuel Sà, explicans de illo prope Constantinopolim, quò partem Iudæorum ajunt Hebræi esse translatam à Chaldæis. Alii Bosphorum Cimmerium intelligunt, ubi terminus erat imperii Chaldaici: & plurimi etiam accipiunt pro illo maris sinu inter Hispaniam & Africam, cui sententiæ Cornelius à Lapide suffragatur. BOTTONATA VESTIS. FR. quæ orbiculis vestariis nexa est. Clement. de Statu Monach. cap. 1. ex italico Bottoni. B R BOLULUS, inter Latinos lucanica intelligitur communiter; sed apud Tertullianum sanguinem in cibum aptatum significat. [Denique inter tentamenta Christianorum botulos etiam cruore distentos admoveris. In Apolog. advers. Gent.] In illis enim primis sæculis abstinebantur Christiani à sanguinis commistione, sicut usque ad præsens Christiani Orientales observant, juxta Apostolicam abstinentiæ à suffocatis admonitionem. Vide Suffocatus. BOZANARIUS. FR. plaustrarius. [Episcopo bozanarium expectanti deferunt, & integra omnia, & sana ostendunt. Iunius de mirac. S. Galli, cap. 5. BRACHERIOLUM. Fascia ex ferro, seu alterius materiæ ad sustentanda intestina, seu alium vitiosum humorem in testiculorum sacculum descensum, quod Succingulum lumbare, & Fulcrum enterocelicum latinè dicitur. [Sic tumore magno in testiculis gravabatur, quod sine bracheriolo manere non poterat. In vita B. Justinæ.] Nomen diminutivum fortasse à longobarda voce Brak derivatum, quæ rupturam significat. Italicè etiam Braghiero hæc fascia vocatur. BRACHIALIA, manicæ cera circumlimitæ, quibus in Sabbato Santo Pontifex baptizando utebatur, ne paramenta sacra inficeret, quia tunc immersione baptizabatur. [Hoc facto, revertitur ad eandem Ecclesiam, ibique exuit se pallio, & planeta, induit brachialia cera, & revertitur ad fontes, & baptizat tres pueros. Cæremon. M. S. Cencii Camerar.] Etiam nunc Græci in qualibet sacra functione induuntur semibrachialibus non ceratis, sed sericis, & comptè ornatis. BRACHMARUM. FR. gladii genus. [Nullus quoque per viam portare præsumat venabulum, ensem, brachmarum, aut hujusmodi gladios invasivos. Histor. Cistercien. 3. part. cap. 4. BRABIUM. Vide Bravium. BRACILE, cingulum monachale. [Cingulum, quod vulgò bracile vocatur, inter manus trahentium invenit, & monasterii vestiario detulit. In vita S. Germani Abb. & Mart. BRACTEA. FR. Lamina; sed Laurentius Val la de subtili lamina intelligit. Ovid. 3. trist. Aspice, quàm tenuis bracteæ ligna tegat. [Auri laminæ, id est, bracteæ, mira tenuitate tendantur, Hieronymus in, epist. ad Fabiolam: Superhumerale, &c. inciditq; bracteas aureas, extenuavitq; in fila, ut possent terqueri cum priorum colorum subregimine. Exod. 39. 3.] Ubi dictio subregimine trama intelligitur. Sic Ulpianus dixit, quòd: [Purpuræ appellatione omnis generis purpuram, & subregmen factum contineri nemo dubitat, 1. si cui lana. de legat. 3. ad calcem.] Vide Charta. BRAIDA, & Brayda. FR. Possessio, territorium. In
Transcription: Translated (English)
84 B O that divination can be accomplished by means of air, fire, earth, and other similar things. Thus botanomantia is to be referred to the first, or second, kind of divination, as will be said of pyromancy, geomancy, and others. BOTRIO, botrus, in Greek, a cluster of grapes, and sometimes of other fruits. [Properly cultivated justice of God generates the botrion, that is, Christ, Chrysoth. hom. 34. in cap. 20. Matth.] Thus in the sacred Epithalamium, Cant. 1. 3. it is said: Botrus Cypri is my beloved to me in the vineyards of Engaddi. The Septuagint also read, that is, a cluster of Cyprus: and the Hebrew text has esccol haccôpher, as if it said botrus còpher, which many think is the proper name of some place. Elsewhere by Cyprum many understand some fragrant tree, which in Hebrew is called còpher: and, as Tirinus says, it can be understood as balsam, a tree like a vine, which produces clusters of the most excellent fragrance. Or certainly another tree is to be understood, which in Latin is ligustrum, putting forth very fragrant little blossoms formed into clusters. Both trees are commonly seen in the vineyards of Engaddi, in that pleasant region near the Asphaltite Lake. BOSPHORUS, from bos, and fero. Others say, from and transeo, trajicio, or transitus, so that it signifies the passage of an ox, as Pliny observes, book 6, chap. 1. Thus is called that part of the sea before Constantinople, so narrowed that it scarcely exceeds half a mile in width, and called the Thracian Bosphorus. There, according to fable, Io, daughter of Inachus, transformed into a cow, is said to have crossed into Asia, and from this the strait took its name. There is another Bosphorus, called the Cimmerian, from the Cimmerian peoples, through which the Maeotic marsh flows into the Pontus. But of which Bosphorus Scripture speaks is sufficiently doubtful, when the Prophet Abdias says, v. 20. The captivity of Jerusalem, which is in Bosphorus, shall possess the cities of the South. The Septuagint read: The captivity of Jerusalem ( ) as far as Euphrates. And they shall possess the South. But the Hebrew text has thus: The captivity of Jerusalem which is in Sepharad (Bospharad), shall possess the cities of the South, or of the Southland. In these texts there is no mention of Bosphorus; indeed Sepharad is commonly understood to mean Spain, as it is still called by the Hebrews. But adhering to our Vulgate text, it speaks of Jews lawfully transported by various princes from their homeland into other regions. And some, like St. Jerome and the Rabbis, interpret it of the Thracian Bosphorus; Emmanuel Sà follows them, explaining it of that place near Constantinople, whither the Hebrews say part of the Jews was transported by the Chaldeans. Others understand the Cimmerian Bosphorus, where the boundary of the Chaldean empire was; and many also take it for that sea strait between Spain and Africa, to which opinion Cornelius a Lapide gives his support. BOTTONATA VESTIS. FR. a garment fastened with little buttons. Clement. de Statu Monach. cap. 1. from the Italian Bottoni. B R BOLULUS, among the Latins commonly means lucanica; but in Tertullian it signifies blood prepared for food. [For among the enticements of the Christians you would also offer botuli stuffed with blood. In Apolog. advers. Gent.] For in those first centuries Christians abstained from the mixing of blood, as Eastern Christians still observe to this day, according to the Apostolic warning to abstain from things strangled. See Suffocatus. BOZANARIUS. FR. cart-driver. [To the bishop expecting a bozanarius they bring him, and show that everything is whole and sound. Junius, de mirac. S. Galli, cap. 5. BRACHERIOLUM. A band of iron, or of some other material, for supporting the intestines, or some other corrupt humor descended into the bag of the testicles, which in Latin is called succingulum lumbare, and fulcrum enterocelicum. [Thus he was burdened with a great swelling in the testicles, so that he could not remain without a bracheriolum. In the life of Blessed Justina.] The diminutive name perhaps derived from the Lombard word Brak, which signifies rupture. In Italian this band is also called Braghiero. BRACHIALIA, sleeves edged with wax, which the Pontiff used when baptizing on Holy Saturday, lest he should stain the sacred vestments, because at that time he was baptized by immersion. [This done, he returns to the same church, and there takes off the cope and chasuble, puts on waxed brachialia, and returns to the fonts, and baptizes three boys. Cæremon. M. S. Cencii Camerar.] Even now the Greeks, in any sacred function, wear semibrachialia, not waxed but silk, and neatly adorned. BRACHMARUM. FR. a kind of sword. [Nor let anyone presume to carry on the road a hunting spear, sword, brachmarum, or such invasive swords. Histor. Cistercien. 3. part. cap. 4. BRABIUM. See Bravium. BRACILE, a monastic girdle. [He found the belt, commonly called bracile, among the hands of those dragging him, and carried it to the monastery vestiary. In the life of St. Germanus, Abbot and Martyr. BRACTEA. FR. a plate; but Laurentius Valla understands it as a thin plate. Ovid, Trist. 3. Look how thin a plate covers the wood. [Sheets of gold, that is, bracteæ, are stretched out with marvelous thinness, Jerome in epist. ad Fabiolam: He cut the golden plates, and thinned them into threads, so that they could be woven with the underlay of the earlier colors. Exod. 39. 3.] Where the word subregimine is understood to mean the weft. Thus Ulpian said that: [Under the name of purple every kind of purple, and the made subregmen, is undoubtedly included, 1. si cui lana. de legat. 3. ad calcem.] See Charta. BRAIDA, and Brayda. FR. Possession, territory. In
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BR In legibus Longobard. & Bullar. Casin. tom. 2. Constitut. 10. 17. 73. 120. 154. 164. Dicitur etiam Bradia. ibidem Constit. 138. BRAMOSUS. Vide Brumosus. BRANDERASII. Vide Banderasii. BRANDEUM, velum ad sacras Reliquias devotio- nis causa applicatum; priscis enim temporibus Pontifices extractionem Reliquiarum non per- mittebant ab Urbe. [Cognoscat autem Domi- na, quia Romanis consuetudo non est, quando Sanctorum Reliquias dant, ut quidquam tangere præsumant de corpore; sed tantummodo in py- xide brandeum mittitur, atque ad sacratissima corpora Sanctorum ponitur, D. Greg epist. 30. lib. 3. ad Constantinam Aug.] Ubi idem S. Pon- tifex testatur, quòd S. Leo Papa ob incredulita- tem aliquorum Græcorum, brandeum, ad cor- pus S. Petri impositum, coram ipsis incidit, ex qua incisione sanguis emanavit. FR. quod etiam à D. Antonino Florentiæ Archiepisc. cap. 1. tit. 11. & à S. Germano in epist. ad Hormisdam Pa- pam, lib. 1. Epist. Pontificum, pag. 524. refertur. Atque Torrigius de Cryptis Vatican. impress. secunda part. 2. cap. 4. simile miraculum eidem D. Gregorio evenisse narrat, & affert inscriptionem in marmore adhuc extantem, his verbis: [ S. Gregorius brandei particulam super Altare B. Petri positam cultello pupugit, cujus punctio- ne sanguis protinus emanavit. [ : ] Dicitur etiam idem Brandeum, Sanctuarium, Sudarium, Velum, Orarium. Item Prandeum apud Landulphum pro fascia, & linteolo usurpatur. [Habebat co- mas prolixas valdè, atque perplexas, vinctas prandeis.] Isidorus per Brandeum zonam intel- ligit. Tandem pro corporali, seu aliquo simili. [ Et sic brandeum Altaris, quo consecratum corpus Domini involverat, particulatim divi- debar. Sigiber. in Chron.] Vide Branderasii. Velamen. Palliolum. Patrocinium. Vmbilicus. BRASIUM, cervisia, sicera, potio inter Ultramontanos usitatissima; à verbo gallico Brasser, quod coquere cervisiam denotat, sive à verbo Bræsæo, idest, serveo, ebullio. Vide Braxo. BRAXIO, ex græco Bræsæo, idest, ebullio, ut di- ctum est in dict. Brasium. Hic tamen cervisiam coquere significat. Mulier quædam, quæ Ec- clesiæ Apostolorum pro sua mercede braxare consueverat. Cæsarius de militia, cap. 62.] Item Braxatrix dicitur mulier, quæ talem artem exer- ceret. [ Mira fides foeminæ, mira & virtus A- postolorum, qui propriam Ecclesiam ex par- te concremare permiserunt, braxatricis do- mum in mediis flammis positam, non fine ad- miratione multorum, illæsam servare curave- runt. Ibidem. BRENNIUM. Fulfur, ex Bran Saxonica voce. Hierolexicon Magri. BR 85 [ Exceptis brennio, & duobus panibus. Matth. Paris. in Histor. BREPHOTROPHIUM, græcè , locus pro infantium educatione. FR. C. de Sacrosan- cta Eccles. 1. sancimus 2. cujus verba etiam regi- strantur in 23. q. 8. can. 21. scilicet; [ Sancimus res ad venerabiles Ecclesias, vel Xenones, vel Monasteria, vel Ptochotrophia, vel Brephotro- phia, vel Orphanotrophia, vel Gerontocomia, vel si quod est aliud tale consortium, &c.] ibi Gloss. [ Xenones, Xenodochium, est locus vene- rabilis, ubi pauperes peregrini recipiuntur. Pto- chotrophium, est locus, ubi pauperes pascun- tur. Gerontocomium, est locus, ubi senes, & valetudinarii, & propter senectutem solam in- firmi homines curantur. Orphanotrophium, est locus venerabilis, in quo pueri parentibus orba- ti pascuntur. Brephotrophium, in quo infantes pauperum aluntur.] Ac alia Glossa hoc disti- co breviter supradicta explicat. Pascitur in Brepho, Geron, Orpha, Noso, Xenoque, Infirmus, vetulus, puer, infans, & peregri- nus. Vide Nosocomium. Orphanotrophium. Xenodo- chium. Curotrophium. Vrephotrophium. BREVE, Apostolica Epistola, vel quia breviori stylo formatur, vel à germanico vocabulo Brief, quod epistolam significat. Dicebatur etiam Bre- vigerulus, Breviculum, Breviarium. Atque Pitacium. Penès Optatum Miley. lib. 1. signifi- cat mobilium, & stabilium inventarium. [Bre- vis auri, & argenti sedenti Cæcilio, sicut dele- gatum fuerat, à Mansurio traditur.] FR. [ Ex quibus Abbas brevem teneat. In Regula S. Be- nediti. ] : : [ Ut tam ministeria Ecclesiarum, quàm etiam usuale argentum, vel quidquid aliud est, idem brevis à vobis conscriptus veraciter re- rum facta inspectione contineat. D. Greg. in Re- gist. lib. 2. cap. 80.] Unde componitur verbum Imbrevio, idest, inventarium conficio. FR. Bre- ve tamen in Synod. Carthag. can 37. dicitur Bre- ve capitum. Quod penès Græcos usitatum inve- nies, sed Theodorus Balsamon à Latinis desum- ptum fuisse hunc modum dicendi demonstrat, & commemoratorium vocat. [Senioribus comenda- vit commemoratorio facto. ] : : Et ante ipsum O- ptatus Miley. D. Aug. D. Greg. eodem vocabulo in eadem significatione usi sunt: Cassiodorus ta- men pro commemoratorium, regium mandatum intelligit; Lampridius verò matriculam, in qua nomina registrantur; eodemque significatu in Justiniani Cod. 1. inter chartulas, de Conven. fi- sci debit. Vide Commemoratorium. Primarius in brevium officio Protonotarius Abbreviator dice- batur. Vide Abbreviator. Matricula. Capibrevium. BREVIARIUM, liber, in quo psalmodia, seu horæ canonicæ continentur; breve enim Sacræ Scripturæ compendium est. FR. In Decretali, lib. 3. tit. 21. cap. 3. Alexander IV. quendam Pre- sbyterum, qui calicem, & medietatem Breviarii Ecclesiæ pignoraverat, ad restitutionem obli- F 3 ga-
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BR In the Lombard laws and the Bullarium Casinense, vol. 2. Constitutions 10, 17, 73, 120, 154, 164. It is also called Bradia. there, Constit. 138. BRAMOSUS. See Brumosus. BRANDERASII. See Banderasii. BRANDEUM, a veil applied to sacred Relics out of devotion; for in ancient times the Pontiffs did not permit the removal of Relics from the City. [Moreover, let the Lady know that among the Romans it is not the custom, when they give the Relics of Saints, to presume to touch anything of the body; but only a brandeum is placed in a box, and set upon the most sacred bodies of the Saints, D. Greg. epist. 30, lib. 3, to Constantina Augusta.] Where the same Holy Pontiff testifies that Pope St. Leo, because of the unbelief of certain Greeks, cut before them the brandeum placed upon the body of St. Peter, and from that incision blood flowed. FR. this is also related by St. Antoninus, Archbishop of Florence, cap. 1, tit. 11, and by St. Germanus in his letter to Pope Hormisdas, in lib. 1 of the Letters of the Popes, p. 524. And Torrigius, de Cryptis Vaticanis, second edition, part 2, cap. 4, relates that a similar miracle happened to the same St. Gregory, and cites an inscription still extant in marble, in these words: [ St. Gregory, having placed a fragment of brandeum upon the altar of St. Peter, pricked it with a little knife, from whose puncture blood immediately flowed. ] It is also called the same Brandeum, Sanctuary, Sudarium, Veil, Orarium. Likewise Prandeum is used by Landulphus for a bandage and a cloth. [He had very long and tangled hair, bound with prandea.] Isidore understands by brandeum a girdle. Finally, it means the corporal, or something similar. [ And thus the brandeum of the altar, in which he had wrapped the consecrated body of the Lord, I was dividing little by little. Sigiber. in Chron.] See Branderasii. Veil. Little cloak. Patronage. Umbilicus. BRASIUM, beer, cider, a drink very commonly used among the transmontane peoples; from the French verb Brasser, which denotes brewing beer, or from the verb Bræsæo, that is, I boil, I bubble. See Braxo. BRAXIO, from the Greek Bræsæo, that is, I bubble, as was said in the entry Brasium. Here, however, it signifies brewing beer. [A certain woman who used to brew for the Church of the Apostles for her wages. Cæsarius de militia, cap. 62.] Likewise Braxatrix is said of a woman who practiced such an art. [Wonderful faith of the woman, and wonderful also the virtue of the Apostles, who allowed their own church to be partly burned, and took care that the house of the brewster, placed amid the flames, remained unharmed, to the amazement of many. Ibidem. BRENNIUM. Sulfur, from the Saxon word Bran. Hierolexicon of Magri. BR 85 [ Except brennium, and two loaves. Matth. Paris. in Histor.] BREPHOTROPHIUM, in Greek, a place for the upbringing of infants. FR. C. de Sacrosancta Eccles. 1, sancimus 2, whose words are also recorded in 23 q. 8 can. 21, namely: [We ordain that the goods of venerable Churches, or Xenones, or Monasteries, or Ptochotrophia, or Brephotrophia, or Orphanotrophia, or Gerontocomia, or if there be any other such institution, etc.] there Gloss. [Xenones, Xenodochium, is a venerable place where poor pilgrims are received. Ptochotrophium is a place where the poor are fed. Gerontocomium is a place where the old, and the infirm, and people sick only from old age, are cared for. Orphanotrophium is a venerable place in which children deprived of parents are fed. Brephotrophium, in which the infants of the poor are nourished.] And another Gloss briefly explains the foregoing in this distich: The infirm, the old, the child, the infant, and the stranger Are fed in Brepho, Geron, Orpha, Noso, Xeno. See Nosocomium. Orphanotrophium. Xenodochium. Curotrophium. Vrephotrophium. BREVE, an Apostolic Letter, either because it is composed in a shorter style, or from the German word Brief, which signifies a letter. It was also called Brevigerulus, Breviculum, Breviarium. And Pitacium. In Optatus Miley, lib. 1, it signifies an inventory of movable and immovable goods. [A brief of gold and silver is handed over to Cæcilio, seated as had been assigned, by Mansurius.] FR. [From which items let the abbot hold the brief. In the Rule of St. Benedict.] : : [So that both the ministries of the churches, and also the customary silver, or whatever else it may be, this same brief written by you may truly contain after inspection of the facts has been made. St. Gregory, in the Register, lib. 2, cap. 80.] Hence the verb Imbrevio is formed, that is, I make an inventory. FR. Nevertheless, in the Synod of Carthage, can. 37, breve is called breve capitum. Which you will find customary among the Greeks, but Theodore Balsamon shows that this manner of speaking was taken from the Latins, and calls it commemoratorium. [He entrusted them to the elders after a commemoratorium had been made.] : : And before him Optatus Miley, St. Augustine, and St. Gregory used the same word in the same meaning: Cassiodorus, however, understands by commemoratorium a royal mandate; Lampridius, on the other hand, a matricula in which names are registered; and in the Code of Justinian, 1, among documents, de Conven. fisci debit., it is used with the same meaning. See Commemoratorium. The chief Prothonotary in the office of briefs was called Abbreviator. See Abbreviator. Matricula. Capibrevium. BREVIARIUM, a book in which psalmody, or the canonical hours, are contained; for a breve is a compendium of Sacred Scripture. FR. In the Decretals, lib. 3, tit. 21, cap. 3, Alexander IV. compelled a certain priest, who had pledged a chalice and half of the breviary of the church, to make restitution of what had been pledged. F 3 ga-
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BR gavit; unde, cùm verisimile non sit, quòd rem tam minimam, medietatem, nempè, Breviarii, restituere obligetur; ideò credibile est, quòd per hanc medietatem Breviarii aliquid aliud majoris momenti intellexerit Pontifex ille; non verò de Breviario in quo Officium recitatur.::: Nullum autem ante Micrologum, qui ann. 1080. vixerat, hoc vocabulo in significatione Officii divini usum fuisse legimus. Dictum autem fuit Breviarium, (ut vult Radulphus cap.22.) quia in Cappella Lateranensis Palatii officium compendiosùs præ cæteris Urbis Ecclesiæ recitabatur, ab Innocentio III. collectum, quod Officium Cappellare tunc vocabatur, ad quam recitationem conformabantur Franciscani. Ab hoc igitur tempore liber hic Breviarium vocari coepit. Postmodum anno 1280. Nicolaus III. erecto jam ab ipso Vaticano Palatio, ibique inhabitanus, ordinaverat, ut Franciscanorum Officio omnes Urbis Ecclesiæ uterentur. FR. Quamvis Ptolemaus Lucensis, ab Oderico Rinaldo ad anno 1280. num.25. relatus, dicat Vaticanum Palatium à præfato Pontifice hoc anno ædificationum fuisse; nihilominus ampliatum, & ornatum ab eo potiùs dicendum est; constat enim ex Anastasio Biblioth. Symmachum Papam de anno 498. primò ex utroque Basilicæ Vaticanæ latere Episcopium, & deinde anno 810. Leonem III. ex eodem Authore Palatium Archipresbyteratus fabricasse, & juxta ejusdem Basilicæ gradus ad partem dextram atrii, domum à fundamentis mira magnitudine, & pulchritudine decoratam, in qua accubitus collocasse &c.::: Itaque Jacobum, sive Giaime Fratrum Minorum Generalem de anno 1141. in Pontificatu Gregorii IX. Breviarium eo modo, quo nunc utimur, reformasse asseritur. At Radulphus citatus, acriter conqueritur, quòd præfatus Papa Nicolaus ad recitandum Minorum Fratrum Officium Ecclesiasticos compulisset, in quo multa officia novem Lectionem continentur, per quæ diminuuntur feriæ. FR. In can. convenit. de consecr. dist.5. ex Concilio Agathensi habetur, quòd ordo officii divini ex tunc idem erat per illa verba, Sicut ubique fit. Cæterum quo ad id, quod Radulphus citatus asserit: ex can. In die Resurrectionis, de consecr dist.5. de errore manifestè convincitur; nam multò ante Innocentium III. Gregorius VII. ibi ita sanciverat: [Illi autem, qui in quotidianis diebus tres tantummodo Psalmos & tres Lectiones non ex regula Sanctorum Patrum, sed ex fastidio, & negligentia comprobantur hæc facere. Romani verò diverso modo agere cœperunt: maximè à tempore, quo Theutonicis concessum est regimen nostræ Ecclesiæ. Nos autem & ordinem Romanum investigantes, & antiquum morem nostræ Ecclesiæ, imitantes antiquos Patres, statuimus fieri sicut superiùs prænotavimus.] Ubi prænotatum ordinem nihil à recenti differre videre licet. Radulphus ergo malè de officio ordinis Romani intellexerat. Pro officio contra Radulphum D. Hieronymi BR auctoritate responderi posset, ajentis: Numquid verborum multitudine flecti Deus, ut homo, potest? Non enim verbis tantùm, sed corde orandus est Deus: quapropter melior est quinque Psalmorum decantatio cum cordis puritatem, ac serenitate, ac spirituali hilaritate; quàm totius Psalterii modulatio cum anxietate cordis, ac tristitia, apud Gratiarum in can. Non mediocriter errant. de consecr. dist.5.]: In Græcorum atque Ambrosianæ Ecclesiæ Breviario feriæ quadragesimales ita sunt privilegio exceptæ, ut numquam pro quocumque festo relinquantur. Tandem Rom. Breviarium Decr. Concilii Trident. restitutum, & successivè per alios Pontifices reformatum, & recognitum fuit. Certum tamen est, quòd ante D. Hieron. Lectionarium, nullus orandi methodus in Dei Ecclesia præscriptus erat: cujus synonyma. Vide Cursus. Missalis. BREVIATUS, abbreviatus. [In quorum arcam, sive suggestum subjecta porticu sensim breviatis, angustisque gradibus ascenditur. Sidon. lib. 2. epist.3. BREVICULUM. FR. Libellus, in quo Ecclesiastici festa mobilia annotabant, & populo post Euangelium in Missa solemni publicabant. can. placuit. de consecr. dist.3. BREVIGERULUS. FR. Brevis, seu literulæ allator. [Mitto itaque tibi cum brevigerulo tuo cursum etiam. Ivo Carnot. Epist. 134. BRIA, vasis genus. [Date quæso immortalibus Diis ut bibant scyphos, brias pateras, sympiviaque depromite. Arnob. lib.7.] Inde Ebrius nomen deducitur, quia mensuram briæ excedit, & à contrario sobrius dicitur, quia infra eamdem mensuram parciùs bibit. BRITANNI. Vide Alleluja. Bordinatus. Saxonia transmarina. BROCCA, sive Broca. FR. Vasis genus, Italicè Brocca etiam dicitur; sed hìc pro vinaria mensura accipitur. [Vinum nostrum vendere ad tabernam, sive, ut vulgò dicitur, ad broccam; in Nomen. Cister. p.1. cap.50.] Ad Broccam: scilicet, ad minutam mensuram: ejus ethymon. Vide Embrocha. BROCARIUS. FR. Proxeneta, intercessor, interventor, italicè Sensale. Skeneus in, l.2. ff. de Proxenetis. BROLIUM. FR. Atrium, receptaculum, vivarium, locus pro Principis venatione reventus. [Concessit cervum, quem is in suo brolio venaretur. In Lege Longobar.] Brolum tamen legitur in textu. Veneti Brolio dicunt locum ad contractandum destinatum. Vide Bidellus. BRUCHUS, græcè ἐρμήχον, vermis species, quæ herbam erodit, de quo sæpè in Sacr. Script. [Venit locusta, & bruchus. Psal.104.] Quæ bina infecta eadem sunt. [Una plaga locusta, & bruchus, quoniam altera est parens, & altera est foetus. D. Aug. ibid.] Idem & Hugo Card. sensit. BRUCTO. FR. Spurco. In legib. Longobar. l. si quis. de seditione. BRUDATUS, acu pictus, ex Gallico idiomate Bre-
Transcription: Translated (English)
BR gavit; hence, since it is not likely that he would be obliged to restore so small a thing, namely half of the Breviary, it is therefore credible that by this half of the Breviary that Pontiff understood something else of greater importance; and not the Breviary in which the Office is recited.::: Nor do we read that before Micrologus, who lived in the year 1080, this word had been used in the meaning of the divine Office. It was called Breviary, however, (as Radulphus says, cap. 22.) because in the Chapel of the Lateran Palace the office was recited more briefly than in the other churches of the City; collected by Innocent III., and then called the Chapel Office, to whose recitation the Franciscans conformed themselves. From this time therefore this book began to be called Breviary. Afterwards, in the year 1280, Nicholas III., the Vatican Palace having already been erected by him and himself dwelling there, ordered that all the churches of the City should use the Office of the Franciscans. FR. Although Ptolemaeus Lucensis, cited by Oderic Rinaldus under the year 1280, no. 25, says that the Vatican Palace was built in this year by the aforesaid Pontiff; nevertheless it should rather be said that it was enlarged and adorned by him; for it is clear from Anastasius Bibliothecarius that Pope Symmachus, in the year 498, first built the episcopium on either side of the Vatican Basilica, and then in the year 810 Leo III., from the same author, built the Palace of the Archpriesthood, and beside the steps of the same basilica on the right side of the atrium, a house of astonishing size and beauty from the foundations, in which he placed the lodging, etc.::: Therefore it is said that James, or Giaime, General of the Friars Minor in the year 1141, during the pontificate of Gregory IX, reformed the Breviary in the way in which we now use it. But the cited Radulphus complains bitterly that the aforesaid Pope Nicholas had compelled clerics to recite the Office of the Friars Minor, in which many offices contain nine lessons, by which the ferial days are diminished. FR. In the canon convenit, de consecr. dist. 5, from the Council of Agde it is held that the order of the divine office was then the same by those words, “As is done everywhere.” Moreover, as to what the cited Radulphus asserts: from the canon In die Resurrectionis, de consecr. dist. 5, he is manifestly convicted of error; for long before Innocent III, Gregory VII had there enacted as follows: “[But those who on ordinary days are found to do this, that is, to recite only three Psalms and three Lessons, not according to the rule of the Holy Fathers, but out of weariness and negligence. The Romans, however, began to act differently: especially from the time when the government of our Church was granted to the Teutons. We therefore, both investigating the Roman order and imitating the ancient custom of our Church, following the ancient Fathers, have decreed that it be done as we have noted above.]” Where it can be seen that the order previously noted differs in nothing from the recent one. Radulphus therefore had understood badly the Office of the Roman order. Against Radulphus, one could reply on the authority of St. Jerome, who says: “Can God be moved, like a man, by a multitude of words? For God must be prayed to not only with words, but with the heart; wherefore the chanting of five Psalms with purity of heart, serenity, and spiritual joy is better than the singing of the whole Psalter with anxiety of heart and sadness,” as in Gratian, canon Non mediocriter errant, de consecr. dist. 5.]: In the Breviary of the Greeks and of the Ambrosian Church, the Lenten ferial days are so excepted by privilege that they are never set aside for any feast whatsoever. Finally, the Roman Breviary, restored by decree of the Council of Trent and successively reformed and revised by other Pontiffs, was [established]. It is nevertheless certain that before St. Jerome's Lectionary, no method of prayer had been prescribed in the Church of God: its synonyms. See Cursus. Missalis. BREVIATUS, abbreviated. [Into whose arca, or platform, approached by a portico underneath, one ascends by steps gradually shortened and narrow. Sidon. lib. 2. epist. 3. BREVICULUM. FR. A little book in which the movable feasts of the Church were noted and announced to the people after the Gospel in solemn Mass. can. placuit. de consecr. dist. 3. BREVIGERULUS. FR. A bearer of a brief or letter. [So I send you, with your brief-bearer, the course also. Ivo of Chartres, Epist. 134. BRIA, a kind of vessel. [Give, I pray, to the immortal Gods that they may drink from cups, brias, paterae, and pour out sympivia. Arnob. lib. 7.] Hence the name Ebrius is derived, because it exceeds the measure of the bria, and by contrast one is called sobrius, because he drinks more sparingly below that same measure. BRITANNI. See Alleluja. Bordinatus. Saxonia transmarina. BROCCA, or Broca. FR. A kind of vessel; in Italian it is also called brocca; but here it is taken as a wine measure. [Our wine to sell at the tavern, or, as it is commonly said, by the brocca; in Nomen. Cister. p. 1, cap. 50.] Ad Broccam: namely, by small measure: its etymology. See Embrocha. BROCARIUS. FR. A broker, intermediary, go-between, in Italian Sensale. Skeneus in l. 2. ff. de Proxenetis. BROLIUM. FR. An atrium, enclosure, vivarium, a place for a prince's hunting preserve. [He granted a deer, which he might hunt in his own brolio. In the Lombard Law.] However, in the text it is read brolum. The Venetians call Brolio a place designated for business dealings. See Bidellus. BRUCHUS, in Greek ἐρμήχον, a kind of worm that eats away grass, often mentioned in Holy Scripture. [The locust came, and the bruchus. Ps. 104.] These two insects are the same. [One plague, locust and bruchus, because one is the parent and the other the offspring. St. Augustine, ibid.] Hugh the Cardinal held the same view. BRUCTO. FR. Filthy, dirty. In the Lombard laws, l. si quis. de seditione. BRUDATUS, embroidered with a needle, from the French idiom Bre-
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BU Brode. [In primis octo sectas, quarum prima brudata, unam casulam, tres tunicas, pannum, frontellum. Abbas Gualterius de Monyton. ad ann. 1343.] Ubi dictio Secta incisionem significat, & Frontellum velum Altaris est, Italicè Frontale; nam ad Altaris frontem ponitur. BRUMOSUS, foetidus, putidus. [Cùm foeteret brumosa aqua. Ruf. lib. 3. cap. 36.] S. Zeno Bramosus in eodem significatu dixit; fortasse ex librariorum inadvertentia, ita enim habet: [Quis non intelligit fratres Pascha non esse, sed bramosum latronis cruenti convivium. cap. 8. in Exod. BRUNIA, loricæ; alii verò galeam intelligunt, & juxta vim nominis Saxonis Bruim rectè armaturam significat. [Constitutum est, ut neque Episcopus, neque Abbas, vel quilibet Rector Ecclesiæ bruniam, vel gladium sine nostro permisso cuilibet homini extraneo, aut dare, aut vendere præsumat. In constit. Caroli M. lib. 3. cap. 75.] Vide Berg. BUBO, tumor. Vide Anthrax. BUCALE. Vide Baucus. BUCCADURUS. FR. de equo propriè dicitur, qui redinibus non obtemperat, cap. 15. decretal. lib. 5. tit. 12. translatè tamen de eo, qui dum infirmatur, difficiliter, & obstinatè medicamenta per buccam sumit. BUCELLATUM. Vide Buccellarius. Paxamatium. BUCCUS, caper. [Si quis buccum furaverit. In lege Salica, tit. 5. ß. 1.] quæ lex pro tit. habet, De furtis caprarum. Et Greg. Turon. Buccus olidus dixit; inde Italicè Becco appellatur. BUCELLARIUS, militaris exercitus, seu legio in Oriente ita appellata, quia panem buccellatum, seu biscoctum secum ferebat, quem Græci Buccellator vocant; unde & Buccellæros, miles, de quo suprà, quo vocabulo in eadem significatione usi sunt etiam Latini: [Dum Valentinus Imperator concionaretur ad populum, Ocylla bucellarius Aetii, ex adverso veniens, eum gladio perfodit. Greg. Turon. lib. 2. cap. 8.] Ac Palladius de D. Macario Alexand. loquens inquit: [Cùm fregisset buccellatum, quod habebat.] Sic etiam Leo Imp. in suis Constitutionib. FR. [Triginta dierum frumentum ad usus diurnitatem excoctum, buccellatum vocant, humeris militum imposuit. Ammian. Marcellin. lib. 17. BUCETUM, bonum pascuum. [Inter greges tintinnabulatos per depelta buceta roboantes. Sidon. lib. 2. epist. 2.] FR. Bucula habet Gloss. Isidori. BUDA, storea. [Videns autem Ægyptius vestitum mollibus, & budam de papyro, & pellem sub ipso. Pelag. lib. 10. nu. 76.] Unde perperàm pro buda storea, Bistoriam aliqui legunt. BUFONES. Vide Goliardus. BUGIA, instrumentum argenteum, in quo ponitur candela accensa ad præbendum Prælato lumen in celebratione, ut commodè legere possit. Gallicè tamen candelam ipsam denotat, at hîc continens pro contento sumitur. In quodam antiquo Glossario Scotula dicitur, fortassè à BU 87 vocibus græcis , id est, tenebras expello. Moraliter verò significat Prælatum non debere tantùm lumini suæ cognitionis fidem præstare, sed alterius testimonio uti. Papa utitur hac candela, sed absque hujusmodi instrumento, fortassè quia ipsius cognitionis lumen alio terreno fulcimento non indiget. BUL. FR. Octavus Hebræorum mensis, qui & Merhesuan dicitur. Vide Auctores citatos in dict. Elul. BULLETTELLUM, Vanus, cribrum. [Et in bulletellum obulus. Matth. Paris. in histor. BULPUTES quid græcè significet. Vide Sanhedrim. BULGAROCTONUS, . FR. Bulgarorum occisor: quo titulo Basilius Græcorum Imperator appellari voluit, ob stragem Bulgaris illatam, nam græcè uteru[m] occidere significat. Ita vice versa Romæoctonus nominari voluit Carlo Joannes Bulgarorum Rex, id est, Græcorum occisor; nam Græci Romæi dicti sunt. BULGÆ. Vide Bissacius. Hippoperæ in dict. Hippaglus. BULLA, Pontificium, seu imperiale diploma, & quælibet publica attestatio. Apud Latinos Bullæ lamina rotunda erat, intusque cordis figura signata, ad infantium collum superstitiosè ligata contra fascinationes. Vide Agnus Dei. Inde quia diplomati aureum, seu plumbeum, aut certum sigillum appenditur, ab hac appendice litteræ illæ Bulla aurea (quæ græcè Chrysobulla) & Bulla plumbea vocantur. Igitur quatuor modis sigillum, seu bulla imperialis formabatur. In auro, scilicet, quando Regibus, & similibus scribebat Imperator, qui cinnabaro subscribebat. Gregorins, lib. 4. Niceta, lib. 2. Et in frontispicio ejusdem diplomatis tres rubras Cruces in signum confirmationis tenoris litterarum figurabat. Eisdem Magnatibus aliquando argenteum sigillum, seu bullam in litteris appendebat; ejus autem Matri, Uxori, Filiis, Despotæ, Patriarchæ, Sebastocratori, atque Cæsari scribens, plumbea Bulla utebatur, ita Bodinus in tract. de illius Aulæ officiis. Tandem vulgaris Bulla erat in cera rubra, aut viridi. Patriarchæ siquidem plumbea, vel cerea viridi permissum erat sigillare, & in subscriptione cæruleo colore utebatur. Catacuz. lib. 3. cap. 36. Sigillum, quo imprimebatur, Tympanum dicebatur. [Præsens privilegium per manum Alexandri Notarii nostri scribi, & bulla aurea tympano impressa roboratum nostro sigillo jussimus decorari. Robertus Montensis in Supplem. Sigiberti.] Quod tamen vocabulum potiùs torculum, sub quo imprimebat sigillum ex dicto textu intelligi crediderim, ibi enim tympano bullam impressam sigillo dicitur, ita ut à sigillo tympanum diversum intelligatur: ac eò magis, dum usque ad præsens Typographi tympanum vocant instrumentum illud, per quod sub torculari immediatè impressum in formella comprimitur. Dubitatur inter Scriptores, quid per bullam duabus ceris sigillatis: F 4 Ali-
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BU Brode. [In the first eight sects, of which the first is brudata, one little cottage, three tunics, a cloth, a frontellum. Abbot Gualterius de Monyton, year 1343.] Here the word Secta means a cutting; and Frontellum is the altar veil, in Italian Frontale ; for it is placed at the front of the altar. BRUMOSUS, foul, putrid. [Since it stank with brumous water. Ruf. lib. 3. cap. 36.] St. Zeno used Bramosus in the same sense; perhaps through the carelessness of scribes, for he has thus: [Who does not understand that the brethren are not Passover, but the bramosus banquet of the bloody robber. cap. 8. in Exod. BRUNIA, cuirasses; others understand a helmet, and according to the force of the Saxon name Bruim it correctly signifies armor. [It has been ordained that neither Bishop, nor Abbot, nor any Rector of the Church shall presume to give or sell a brunia or a sword to any stranger without our permission. In the constitutions of Charles the Great, lib. 3. cap. 75.] See Berg. BUBO, swelling. See Anthrax. BUCALE. See Baucus. BUCCADURUS. FR. is properly said of a horse that does not obey the reins, cap. 15. decretal. lib. 5. tit. 12. metaphorically, however, of one who, when ill, takes medicine with difficulty and stubbornly by mouth. BUCELLATUM. See Buccellarius. Paxamatium. BUCCUS, he-goat. [If anyone stole a buccus . In the Salic law, tit. 5. § 1.] which law has for its title, On thefts of goats. And Gregory of Tours called the buck olidus ; whence in Italian it is called Becco . BUCELLARIUS, a military force, or legion, so called in the East because it carried with it buccellatum , or twice-baked bread, which the Greeks call Buccellator ; whence also Buccellæros , soldier, of whom above, a word which the Latins also used in the same sense: [While Emperor Valentinian was addressing the people, Ocylla, bucellarius of Aetius, coming from the opposite side, pierced him through with a sword. Greg. Turon. lib. 2. cap. 8.] And Palladius, speaking of St. Macarius of Alexandria, says: [When he had broken the buccellatum that he had.] Thus also Emperor Leo in his Constitutions. FR. [They call the grain of thirty days, cooked for daily use, buccellatum ; he placed it on the soldiers' shoulders. Ammian. Marcellin. lib. 17. BUCETUM, good pasture. [Among the bell-rung flocks roaming through the opened buceta. Sidon. lib. 2. epist. 2.] FR. Bucula is found in Isidore's Glossary. BUDA, matting. [But he saw the Egyptian clothed in soft garments, and a papyrus mat, and a skin beneath him. Pelag. lib. 10. no. 76.] Hence some incorrectly read Bistoriam for buda matting. BUFONES. See Goliardus. BUGIA, a silver instrument in which a lit candle is placed to provide light to the Prelate during celebration, so that he may read conveniently. In French, however, it denotes the candle itself; but here the container is taken for the contents. In a certain ancient glossary it is called Scotula , perhaps from BU 87 the Greek words , that is, “I drive away darkness.” Morally, however, it signifies that a Prelate ought not to place trust only in the light of his own understanding, but should make use of another’s testimony. The Pope uses this candle, but without such an instrument, perhaps because the light of his understanding needs no other earthly support. BUL. FR. The eighth month of the Hebrews, which is also called Merhesuan. See the authors cited under the entry Elul. BULLETTELLUM, vain, a sieve. [And into a bulletellum, an obol. Matth. Paris. in the history. BULPUTES, what it signifies in Greek. See Sanhedrim. BULGAROCTONUS, FR. “slayer of the Bulgars”: by this title Basil, Emperor of the Greeks, wished to be called, because of the slaughter inflicted on the Bulgars, for in Greek it means to kill a whole people. Likewise, in reverse, Charles John, King of the Bulgars, wished to be called Romæoctonus , that is, slayer of the Greeks; for the Greeks were called Romæi . BULGÆ. See Bissacius. Hippoperæ in the entry Hippaglus. BULLA, a pontifical or imperial diploma, and any public attestation. Among the Latins a bulla was a round plate, with the figure of a heart marked inside, superstitiously tied around the necks of infants against fascination. See Agnus Dei. Hence, because a golden, or leaden, or other seal is appended to the diploma, those letters are called from this attachment Bulla aurea (which in Greek are Chrysobulla ) and Bulla plumbea . Therefore the imperial seal, or bulla, was formed in four ways. In gold, namely, when the Emperor wrote to Kings and the like, and subscribed in cinnabar. Gregory, lib. 4. Niceta, lib. 2. And on the front of the same diploma he depicted three red crosses as a sign of confirmation of the tenor of the letters. To the same Magnates he sometimes appended a silver seal, or bulla, in letters; but when writing to his Mother, Wife, Sons, the Despot, Patriarch, Sebastocrator, and Caesar, he used a leaden bulla, as Bodin writes in his treatise on the offices of that Court. Finally, the common bulla was in red or green wax. For the Patriarch it was permitted to seal with lead or green wax, and in subscription he used blue color. Catacuz. lib. 3. cap. 36. The seal with which it was impressed was called a tympanum. [We ordered this present privilege to be written by the hand of Alexander our Notary, and to be decorated with our seal, with a golden bulla impressed on the tympanum, and strengthened with our seal. Robert of Montferrat in the Supplement to Sigibert.] Yet I would rather believe that this word should be understood as referring to the press under which the seal was impressed from the said text; for there it says that the bulla was impressed on the tympanum by the seal, so that the tympanum is understood as different from the seal: and the more so since even now printers call tympanum that instrument by which, under the press, the impression is immediately compressed in the type form. Among writers there is doubt as to what is meant by a bulla sealed with two waxes: F 4 Ali-
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BU Aliqui existimarunt diplomata habuisse duo cerea sigilla appensa, alii verò (cum quibus concurro) putant unicum fuisse sigillum cereum ex utraque parte signatum, eo pacto quo plumbea Papæ sigilla fieri solent. Hunc imprimendi modum solius Imperatoris, & Patriarchæ idem Balsamon de privil. Patriarch. solitum fuisse scribit. Hodie Papa bullas expeditionum, & collationum in plumbo signat; sed cum hac differentia, quòd expeditiones in forma dignum, ut ajunt, ex funiculo, rubro, & flavo colore contorto plumbum pendet. Errat tamen Polidorus Virgilius, asserens Stephanum III. obsignare incoeipisse in bulla plumbea; conservatur enim adhuc Aretii cum prædicto plumbo bulla S. Sylvestri Papæ, & in S. Angeli Arce de Urbe eodem modo reperiuntur Bullæ Leonis Primi, Gregorii Magni, & aliorum Pontificum ex relatione Rinaldi olim ejusdem Archivii Custodis, qui tamen Pontifices antecessores præfati Stephani III. fuere, ac idem Rynaldus stylum plumbei sigilli à S. Sylvestro incoeipisse opinatur. Pontificis Bulla aurea illa dicitur, qua Imperator confirmatur, nam in auro cuditur. FR. Aurea Bulla erat Clementis VII. in qua Henrico VIII. Angliæ Regi titulum Defensoris fidei contulerat. Similiter aurea fuit illa, qua Franciscus Primus Galliarum Rex foedus inter ipsum, & præfatum Henricum firnaverat, in quo sigillo ex uno latere hæc verba erant impressa: Plurima servantur fædere, cuncta fide. ∴: Collocatio autem, quæ in eo plumbo, & in variis antiquis picturis habetur, scilicet, à parte dextra D. Pauli, & à sinistra D. Petri, ex antiquo usu provenit, quia tunc dignior læva habebatur, de qua re disertè Leo Allatius, lib. 1. de Eccles. Occident. & Orient. perpet. consens. cap. 6. FR. Sic etiam eorumdem Apostolorum capita in antiquis, argenteisque statuis supra Ciborium Lateranensis Ecclesiæ adhuc extant conservata, ita ut S. Petri effigies ad sinistram, & S. Pauli ad dextram collocatæ sint, eodem prorsus modo, ac forma ut subjectæ figuræ demonstrant. Usque ad præsens maximæ æstimationis habetur sinistra inter Græcos, & nos priùs sinistrum Altaris cornu, quàm dexterum incensamus. Lepida quidem fuit non minus, quàm ingeniosa Ottonis tit. S. Nicolai in carcere Cardinalis, Apostolicique Legati inventio, ad sedandam præcedentiæ differentiam inter duos Angliæ præcipuos Episcopos in Concilio Londinensi de anno 1237. ortam, ubi Eboracensis Præsul à gravamine præcedentiæ se appellaverat, quia Cantuariensis Compræsul ad dextrum ejusdem Legatilatus se collocarat: is amborum Archiepiscoporum differentiam sedavit, eleganter eis ostendens, quòd in bulla Papali Petrus ad Pauli sinistram
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BU Some believed that diplomas had two wax seals attached; others, however, (with whom I agree) think that there was a single wax seal stamped on both sides, in the manner in which the Pope’s lead seals are made. Balsamon, in his work on the privileges of the Patriarch, writes that this method of impressing was used only by the Emperor and the Patriarch. Today the Pope authenticates briefs of expeditions and collations in lead; but with this difference, that briefs in forma dignum, as they say, hang from lead by a cord, twisted in red and yellow. Yet Polydorus Virgilius is mistaken in asserting that Stephen III began to authenticate by means of a leaden bull; for there is still preserved at Arezzo, with the aforementioned lead, the bull of St. Sylvester the Pope, and in the Castle of Sant’Angelo in Rome there are likewise found bulls of Leo I, Gregory the Great, and other pontiffs, according to the testimony of Rinaldo, formerly custodian of the same archives, who nevertheless were pontiffs before the aforesaid Stephen III; and the same Rinaldo thinks that the use of the leaden seal began with St. Sylvester. The Pope’s bull is called golden when the Emperor is confirmed, for it is struck in gold. FR. There was a Golden Bull of Clement VII, in which he had conferred on Henry VIII, King of England, the title Defender of the Faith. Likewise golden was that by which Francis I, King of France, had confirmed the alliance between himself and the aforesaid Henry, on whose seal these words were impressed on one side: “By treaty many things are preserved, all things by faith.” ∴ The placing, moreover, which is found on that lead, and in various ancient paintings, namely, on the right side St. Paul and on the left St. Peter, derives from ancient custom, because then the left was considered the more honorable; on this matter Leo Allatius speaks clearly, book 1, de Eccles. Occident. & Orient. perpet. consens. chap. 6. FR. In this same way, the heads of those Apostles still remain preserved in the ancient silver statues above the Ciborium of the Lateran Church, so that the image of St. Peter is placed on the left and that of St. Paul on the right, in precisely the same way and form as the figures below show. Up to the present, the left side is held in the highest esteem among the Greeks, and we too first incense the left horn of the altar rather than the right. Indeed, the invention of Otto, Cardinal of the title of St. Nicholas in Carcere and Apostolic Legate, was no less clever than ingenious, devised to settle the question of precedence between two leading bishops of England in the London Council of the year 1237, where the Archbishop of York had appealed on the grounds of precedence because the Archbishop of Canterbury had placed himself on the right side of the same Legateship: he settled the dispute between the two archbishops, elegantly showing them that in the papal bull Peter is on Paul’s left
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BU stram collocatur in signum humilitatis, quod præcipuè imitari Ecclesiastici debent, ita ex Matth. Paris. Odoric. Raynaldus refert. In Eccles. Annal. anno suprà cit.::/: In Bullis Pontificiis Consistorialibus, quæ manu ipsiusmet Papæ, & à cunctis Cardinalibus, seu à majori parte firmantur; præter plumbum jam dictum, depingitur Crux, circa quam aliquod præclarum dictum, seu aliqua Sacræ Scripturæ sententia juxta Pontificis libitum circumscribitur. FR. Exempli gratia. Lucii Papæ III. erat hoc signum: Adjuva nos Deus salutaris noster. Bullar. Casinen. tom. 2. constit. 195. in ult. versu, & constit. seqq. Urbanus III. signabat: Ad te Domine levavi animam meam. Ibidem constit. 204. Alexander III. Vias tuas Domine demonstra mihi. Ibid. constit. 182. Clemens III. Doce me Domine facere voluntatem tuam. Bull. Basin. tom. 2. constit. 207. 209. Coelestinus III. & Honorius III. Perfice gressus meos in semitis tuis. Bullar. Casin. ibid. constit. 213. & constit. 235. Gelasius II. Deus in loco sancto suo. In Commentar. ejusdem vitæ apud Constantinum Gajetanum, pag. 103. & 105. Gregor. IX. Fac mecum Domine signum in bonum. Bullar. Casin. tom. 2. constit. 248. 25c. 251. quibus verbis usus fuerat etiam Innocentius III. Bullar. Casin. ibid. constit. 223. Paulus III. Confirma hoc Deus, quod operatus es in nobis. Bullar. Casin. tom. 1. constit. 170. B. Pius V. Utinam dirigantur viæ meæ ad custodiendas justificationes tuas. Ibidem constitut. 193. Urbanus VIII. In Domino sperans non infirmabor. Ibid. constit. 306. Gulielmus Siciliæ Rex signabat his verbis: Dextera Domini fecit virtutem, dextera Domini exaltavit me. Bullar. Casin. tom. 2. constit. 187. Innocentius X. Da servo tuo cor docile, ut populum tuum judicare possim. Alexander VII. Providebam Dominum in conspectu meo semper, q. a. d. e. m. n. c. idest, quoniam à dextris est mihi ne commovear. Clemens IX. Benedicam Dominum in omni tempore, semper laus ejus in ore meo. Clemens X. Jesu, tibi sit gloria. DE INNOCENTII XI. Regnantis signo dicemus in verbo Papa, quia dum hæc imprinuntur, non adhuc aliqua ejus Consistorialis Bulla emanavit. ::/: Antiquitus duo fratres Cistercienses Conversi ad cudendas bullas applicati erant, qui Fratres plumbi, seu de plumbo vocabantur, ita ut transiens hæc incumbentia ad sæculares, hi in processione cum aliis Cancellariæ Officialibus incedentes, habitum laicalem Cisterciensium ferebant. Vide Anulus Piscatoris, in dict. Annulus. Vide Applumbarius. Abbreviator. Sigillum. Numisma sacrum. FR. Signa ad dignoscendas Bullarum falsitates notantur in 5. decretal. tit. 20. cap. 5. & seqq. Quomodo bullam signabat Papa non consecratus. Vide Papa, 9. BU 89 Papa nondum consecratus. Bulla. Vide Syparium. BULLA IN COENA DOMINI. FR. quæ Processus generalis dicebatur. Clement. de Iudiciis, cap. 1. quia excommunicantur generaliter omnes Hæretici, & contumaces, Gloss. ibi; cujus tenor, & casus ibi Papæ reservati, aliquando in parte pro Pontificis libitu variantur, & in feria quinta Coena Domini ad manè ab ultimo Diacono Cardinali publicè, altaque voce legitur, astante cum cæteris Cardinalibus, & Episcopis Pontifice, qui peracta lectura, faculam accensam in plateam projicit in signum salminationis contra excommunicatos. BULLA MOTU PROPRIO. Vide Leges. BULLARE, in plumbo signare. [Plumbo bullavic chartam illam. In vita S. Joannis Eleemosynarii, cap. 51. Hanc Epistolam græcis litteris, hinc inde munire decrevimus, & Annulo Ecclesiæ nostræ bullare censuimus. In epist. Ratbodi Troviren. Episc. à Sirmondo allata. BULLATUS, signatus: ut bullatæ litteræ. [Extant litteræ integræ, & bullatæ. D. Bern. epist. 230. BULLARIUM, liber continens diversorum Pontificum bullas, cui nuper adauctus est tomus quartus in typographia Camerali impressus. BULLATORIUM, sigillum. Vide Chartophylax. BUNDÆ. Termini, seu confinia, & limites: anglica dictio Bondes, quæ idem sonat. [Quibus meris, & bundis circumdantur. Matth. Paris. in Hist. BURDATIO, rustica pensio, seu tributum à villicis exactum. [Cognovimus etiam rusticos burdationem, quam jam ab eis exactam Theodosius minimè persolverat, iterum dedisse, ita ut in duplo exacti sint. S. Greg. lib. 1. epist. 42. Concede mihi servo tuo, ut tollam onus duorum burdonorum de terra, 4. Reg. cap. 5.] Puto vocabulum à Burdo, quod est Mulus, derivari. Inde Muliones in Sicilia vocantur Burdonarii; etiam inter Latinos Burdonarii appellati sunt. [Porrò Burdonarii, Burdonesque viso Leone, timore correpti sunt. Jo. Moscus, cap. 25.] à græco nomine Sophoræ, quod mulos significat. Inde Burdicus, exiguus mulus. D. Ambrosius, epist. 10. FR. Sed Dionys. Carth. in exposit. super 4. Reg. loc. cit. art. 7. facit differentiam inter mulum, & burdonem, inquiens: [Burdones sunt animalia genita ex equo, & asina; quemadmodum muli ex equa, & asino. BURDO. FR. Verbum, sustibus dimico rusticorum more, de quo Matth. Paris. Significat etiam animal, quando est nomen, ut supra. Vide Burdatio. BURDUNARIUS. Vide Burdatio. BURGEMOTUS. FR. Villicorum coadunatio, & aggregatio ad negotia peragenda. [Et habebatur in anno ter burgemotus, & schiremotus bis, nisi sæpiùs sit, & intersit Episcopus, & Aldermannus, & doceant ibi Dei rectum, & sæculi. In legibus Canuti Regis, cap. 44.] Vocabulum verò Schiremotus, adunationem rusticorum significat. BURI-
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BU is affixed to signify humility, which ecclesiastics ought especially to imitate, as Matth. Paris and Odoric. Raynaldus relate. In the Eccles. Annals, year above cited: In Pontifical Consistorial Bulls, which are signed by the hand of the Pope himself and by all the Cardinals, or by the greater part; besides the lead already mentioned, a Cross is depicted, around which some notable saying, or some sentence of Holy Scripture, is inscribed according to the Pope’s pleasure. For example. Pope Lucius III had this sign: Adjuva nos Deus salutaris noster. Bullar. Casin. tom. 2. constit. 195. in the last verse, and constit. seq. Urban III signed: Ad te Domine levavi animam meam. Ibidem constit. 204. Alexander III: Vias tuas Domine demonstra mihi. Ibid. constit. 182. Clement III: Doce me Domine facere voluntatem tuam. Bull. Basin. tom. 2. constit. 207. 209. Celestine III and Honorius III: Perfice gressus meos in semitis tuis. Bullar. Casin. ibid. constit. 213. and constit. 235. Gelasius II: Deus in loco sancto suo. In the commentary on his life by Constantine Gaetani, pp. 103 and 105. Gregory IX: Fac mecum Domine signum in bonum. Bullar. Casin. tom. 2. constit. 248. 25c. 251. These words had also been used by Innocent III. Bullar. Casin. ibid. constit. 223. Paul III: Confirma hoc Deus, quod operatus es in nobis. Bullar. Casin. tom. 1. constit. 170. B. Pius V: Utinam dirigantur viæ meæ ad custodiendas justificationes tuas. Ibidem constitut. 193. Urban VIII: In Domino sperans non infirmabor. Ibid. constit. 306. King William of Sicily signed with these words: Dextera Domini fecit virtutem, dextera Domini exaltavit me. Bullar. Casin. tom. 2. constit. 187. Innocent X: Da servo tuo cor docile, ut populum tuum judicare possim. Alexander VII: Providebam Dominum in conspectu meo semper, q. a. d. e. m. n. c. that is, quoniam à dextris est mihi ne commovear. Clement IX: Benedicam Dominum in omni tempore, semper laus ejus in ore meo. Clement X: Jesu, tibi sit gloria. OF INNOCENT XI. We shall speak of the sign of the reigning Pope under the word Papa, because while these are printed, no Consistorial Bull of his has yet been issued. Antiquity had two Cistercian lay brothers assigned to the striking of bulls, who were called the Fratres plumbi, or de plumbo, so that when this duty passed to seculars, they, proceeding in procession with the other officials of the Chancery, wore the lay habit of the Cistercians. See Anulus Piscatoris, in the word Annulus. See Applumbarius. Abbreviator. Sigillum. Numisma sacrum. For the signs by which the falsity of Bulls is recognized are noted in the 5th Decretals, title 20, chapter 5 and following. How the pope, not yet consecrated, signed the bull. See Papa, 9. BU 89 Pope not yet consecrated. Bulla. See Syparium. BULLA IN COENA DOMINI. For what was called the General Process, Clement. de Iudiciis, cap. 1, because all heretics and contumacious persons are generally excommunicated, Gloss. there; the text of it, and the papal cases reserved therein, are sometimes changed in part according to the Pope’s pleasure, and on Holy Thursday morning it is publicly read in a loud voice by the last Cardinal-Deacon, in the presence of the Pope, with the other Cardinals and Bishops; and after the reading is finished, he throws a lighted torch into the square as a sign of condemnation against the excommunicated. BULLA MOTU PROPRIO. See Leges. BULLARE, to seal in lead. “I bullavic that charter with lead.” In the life of St. John the Almoner, cap. 51. “We have decreed to secure this letter here and there with Greek letters, and judged it should be bullare with the ring of our Church.” In the epistle of Ratbodus, Bishop of Trier, brought by Sirmond. BULLATUS, sealed: as bullatæ litteræ. “There are extant letters complete and sealed.” D. Bern. epist. 230. BULLARIUM, a book containing the bulls of various popes, to which was lately added a fourth volume printed in the Camera’s press. BULLATORIUM, a seal. See Chartophylax. BUNDÆ. Boundaries, or confines, and limits: an English word, Bondes, which has the same meaning. “By which meres and bundis they are surrounded.” Matth. Paris. in Hist. BURDATIO, a rustic rent, or tribute exacted by bailiffs. “We have also learned that the rustics gave again the burdation, which Theodosius had by no means paid, although already exacted from them, so that they were exacted from in double.” S. Greg. lib. 1. epist. 42. “Grant to me, your servant, that I may take the burden of two burdones from the land,” 4 Kings, chap. 5. I think the word is derived from Burdo, which means mule. Hence muleteers in Sicily are called Burdonarii; among the Latins also they were called Burdonarii. “Moreover the Burdonarii and the burdones, on seeing Leo, were seized with fear.” Jo. Moscus, cap. 25. From the Greek name Sophoræ, which signifies mules. Hence Burdicus, a small mule. St. Ambrose, epist. 10. But Dionys. Carth., in his exposition on 4 Kings, cited place, art. 7, makes a difference between a mule and a burdon, saying: “Burdones are animals begotten from a horse and a she-ass; just as mules are from a mare and a male ass.” BURDO. Forsooth, a verb, “I fight with cudgels in the rustic manner,” of which Matth. Paris. It also signifies an animal when it is a noun, as above. See Burdatio. BURDUNARIUS. See Burdatio. BURGEMOTUS. A gathering and assembly of bailiffs for carrying out business. “And in the year there were three burgemotus, and two schiremotus, unless it be more often, and the bishop and alderman are present, and there teach there the right of God and of the secular power.” In the laws of King Canute, cap. 44. The word Schiremotus, however, signifies the assembling of rustics. BURI-
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BU 90 BURICUS, Equuleus, seu asellus: [Longè dispari cultu macro illum, & viliori asellis burico sedentem. Paulin. epist. 10.] Vox quidem barbara græca, atque Hispani asellum Borico etiam appellant. Inde Burichalium hujus jumenti instratum, seu dorsuale, dicitur. [Sedentibus ipsis in burichaliis. In vita S. Artici Episc.] Igitur devius Raderus in hoc vocabulo fuit, dum genus navis esse putarat. BURNETTUS, pannus laneus. [Nullus utatur tunica de burnetto. Matth. Paris. in vita Abb.] Aliquando Capucium denotat, ab Arabico idiomate Barnus. BURSA, loculus, marsupium, ubi corporale imponitur, in Chronica Moguntina Pera vocatur. Ante Remense Concilium minimè in usu erat; ibi enim, cap. 5. corporale in libro conservari ordinatur. At propter periculum in terram cadendi, visum fuit decens, ut in bursam imponeretur. Pius V. Hispanos dispensavit, ne in bursam illud ponerent, Hieron. Cantonus in ejus Ordinario divin. off. ex quo infertur non posse hoc fieri sine speciali privilegio. Bursæ synonyma. Vide Buza, Epigonation. Funda. Presbyterium. BURSARII. FR. dicti sunt Seminariorum Alumni in hist. Eccles. nam eos Episcopi de Ecclesiæ bursa sustentant. BUSCA, Cremia, ramalia. [Et in busca tres denarios. Matth. Paris. in hist.] Ex angla denominatione Busches. BUSCUS. FR. Nemus, sylva, italicè Bosco, Bullar. Casin. tom. 2. constit. 158. BUSCALIA. FR. Arboretum, italicè Boscaglia. Bullar. Casin. tom. 2. const. 61. 73. BUSTUARIA, altaria gentilium, ubi in sacrificio superstitioso, ac diro humanæ creaturæ comburebantur. [Ubi Busiris, & bustuaria altaria. Tertull. lib. de pall. cap. 4. BUSTUM. FR. id, quod igne combustum est. [Orabam, ne tantæ Urbis, vel potiùs totius Italiæ busto superviverem. D. Ambros. in Decreto Gratiani, 23. quæst. 8. can. convenior.] Ubi Glossa. [Bustum dicitur, cùm res est exusta; rogus, cùm comburitur: pyra est congeries lignorum ad comburendum. BUTICULARIUS, meri dispensator. [Post eos verò sacrum palatium per hos ministros disponebatur: per Camerarium, videlicet, & Comitem palatii, senescalcum, Buticularium &c. Hinc mar. epist. 3. cap. 16. Portabitur cuppa cooperta, & non fiet sibi proba, nisi in buttego per butticularium suum. In ceremoniali Davantriæ.] Ubi de convivio Regi Navarræ à Benedicto VIII. exhibito loquitur. Vide Canava. BUTINA, seria, seu dolium. [Reponatur in butina sic, ut mel citriæ plurimum excedat. Io. Dam. de condim.] græcè ; sed vox quidem nimis barbara. BUTTO, græca dictio , scyphus, seu vas BU concavum: [Obtulit in Basilica Sancti Petri buttonem de argento purissimo. Anast. Biblioth. in Leone IV.] Patinæ, & pensiles lampades erant aliquantum concavæ. [In venerabili Monasterio S. Sabæ secit buttonem argenteum. Idem in Leone III.] Quorum formam hic apposuimus, deprehensam ex antiqua pictura, quæ in vatica na porticu S. Petri olim extabat cum tribus pensilibus buttonibus, ac alia cum unico buttone ex antiquis etiam figuris excerpta. FR. Apud Gentiles Latonæ noctis Deæ lampades tantùm accendebantur. Ita Orpheus in hymno Noctis. Vide Cicendela. BUXTULA, pyxidula. [In buxtola lignea recondita fuerunt. In vita S. Mauri Abb.] Aliqui Buxculum legunt, sed rectiùs fortasse Buxula à buxo ligno pro similibusurnis aptissimo dicere tur. BUZA, saccus, corruptè à Bursa. [Si furnum, molendinum, balneum, flateram, modios, & buzas ad virum, oleum, vel mel mensurandum facere voluerit. Guliel. Tirus, lib. 12. cap. 25.] à vocabulo græco , quod coëum significat, ex quo bursæ, seu marsupia conficiuntur. Vide Bursa. C. Lit-
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BU 90 BURICUS, equuleus, or ass: [With a much different and inferior usage, riding on a small ass. Paulinus, epist. 10.] It is indeed a barbarous Greek word, and the Spaniards also call the ass Borico. Hence the saddle-cloth, or pad, for this beast is called Burichalium. [Sitting on their burichalia. In the life of St. Artici, Bishop.] Therefore Rader was mistaken in this word, when he thought it was a kind of ship. BURNETTUS, a woollen cloth. [Let no one wear a tunic of burnett. Matth. Paris, in the life of the Abbots.] At times it denotes a hood, from the Arabic word Barnus. BURSA, a purse, or pouch, where the corporal is placed, called Pera in the Chronicle of Mainz. Before the Council of Rheims it was not at all in use; for there, in canon 5, it is ordered that the corporal be kept in the book. But because of the danger of its falling to the ground, it seemed fitting that it should be placed in a purse. Pius V dispensed the Spaniards so that they should not place it in a purse, as Hieron. Cantonus says in his Ordinarium divin. off.; from which it is inferred that this cannot be done without a special privilege. Synonyms of Bursa. See Buza, Epigonation, Funda, Presbyterium. BURSARII. FR. Thus were called the alumni of seminaries in ecclesiastical history, because the Bishops support them from the Church’s purse. BUSCA, brushwood, twigs. [And in busca three denarii. Matth. Paris, in hist.] From the English term Bushes. BUSCUS. FR. A grove, woodland, in Italian Bosco, Bullar. Casin. vol. 2, constit. 158. BUSCALIA. FR. A plantation, or grove of trees, in Italian Boscaglia. Bullar. Casin. vol. 2, const. 61, 73. BUSTUARIA, the altars of the Gentiles, where, in a superstitious and dreadful sacrifice, the human victim was burned. [Where Busiris and bustuaria altars. Tertull., lib. de pall., cap. 4.] BUSTUM. FR. That which has been consumed by fire. [I prayed that I might not survive the ruin of so great a City, or rather of the whole of Italy. St. Ambrose, in the Decretum of Gratian, 23 q. 8, canon convenior.] Where the Gloss says: [A bustum is said when a thing has been burned out; a rogus, when it is burning; a pyra is a pile of wood for burning.] BUTICULARIUS, the dispenser of wine. [After them the sacred palace was managed by these officers: by the Camerarius, namely, and the Count of the palace, the seneschal, the Buticularius, etc. Hinc mar. epist. 3, cap. 16. A covered cup shall be carried, and it shall not be tested for him, unless in the buttego by his buticularius. In the ceremonial of Daventry.] There he speaks of the banquet given to the King of Navarre by Benedict VIII. See Canava. BUTINA, a cask, or barrel. [Let it be placed in a butina, so that it greatly exceeds the citri honey. Io. Dam. de condim.] In Greek; but the word is certainly very barbarous. BUTTO, a Greek term, a cup, or hollow vessel: [He offered in the Basilica of St. Peter a button of pure silver. Anast. Biblioth. in Leo IV.] Dishes and hanging lamps were somewhat concave. [In the venerable monastery of St. Sabas he made a silver button. The same, in Leo III.] We have placed here drawings of their form, taken from an ancient painting which once stood in the Vatican portico of St. Peter, with three hanging buttons, and another with a single button, also extracted from ancient figures. FR. Among the Gentiles, lamps were lit only for Latona, the goddess of night. So Orpheus in the hymn to Night. See Cicendela. BUXTULA, a little box. [They were enclosed in a wooden buxtola. In the life of St. Maurus the Abbot.] Some read Buxculum, but perhaps more correctly Buxula, from buxus, boxwood, most suitable for similar little containers. BUZA, a sack, corrupted from Bursa. [If he wished to make a furnace, mill, bath, flail, measures, and buzas for measuring wine, oil, or honey. William of Tyre, book 12, cap. 25.] From the Greek word, which signifies the pouch from which purses, or money-bags, are made. See Bursa. C. Lit-
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CA C Littera erat signum condemnationis. Vide Pandectæ. CABALA. Vide Kabala. CABALLICO, equito. [Videntes autem stellam, dixit unus ad alterum: caballicate benè, ecce nostrum signum. Haymon. de trib. Magis.] Ex hoc verbo nomen Caballicata formatur, quod equitationem significat. [Et caballicatas (ut vulgò ajunt) circum circa dirigeret. Luitprandus, lib. 3. histor. cap. 14. & 1. si quis caballum, de Furtis. CABIDARIUS, vox barbaro-græca Kassidægos, at fortassè corruptè, & Lapidarius potiùs legendum. Hoc vocabulum in Lausiaca Palladii reperitur, ubi de Macarii senioris vita agit. CABIMENTUM. In statutis Melitenfium Equitum Commenda est. FR. quæ in concurfu jure antiquitatis, & benemerentiæ confertur, ad differentiam aliarum Commendarum, scilicet, Commendæ melioramenti, (quam Canonista Optionem vocant) & Commendæ gratiæ, quam Magnus Magister in principio sui magistratus & inquolibet quinquennio, ingreditur, ut ajunt, in gratiam, id est, habens tunc facultatem ex quo-cunque Prioratu eligere unam sibi benevisam commendam, quam deinde titulo benemerentiæ Equiti pro servitiis Religioni præstitis conferre solet. ∴: Cabimentum à verbo gallico Cabire, quod aliquam rem in assignationem suscipere significat. CABISCOLA, subcantor, ecclesiasticum officium, seu potiùs Primicerius Scholæ Cantorum. Vide Primicerius cantorum; nam Cabi caput significat, in Hist. Sardiniæ. CABRICIA, Arborum rami vento dissipati, dictio gallica Cable, quæ idem significat: [Inquiratur, qui acceperint profectum de cabliciis. Matth. Paris. in vita Abb. CABREUM. In statutis Equitum Meliten. significat inventarium bonorum stabilium alicujus commendæ cum illius Ichnographia, scilicet, area-rum, & formarum descriptionibus, statusque antiqui, & recentis relatione, unà cum attestatione authentica melioramentorum &c. quod omnes Priores, Balivi, ac Commendatarii in quolibet XXV. annorum spatio renovare, & præsentare tenentur, cum tribus consimilibus Cabreis, ad reponendum unum in Archivio Commendæ, aliud in Archivio Conventuali illius linguæ, & tertium in Archivio Prioratus. Vox quidem corrupta à capibrevio. Vide Capibrevium. CABUS, mensuræ pondus, vox græca uellos, quatuor sextaria continens, at sextarium sexdecim uncias pendet; itaque cabus quinque librarum ponderis est cum IV. unciiis. FR. aliqui sextarium duarum heminarum capax esse asserunt. CABUTA. Vide Baculus Pastoralis. CA 91 CACCABATUS, fuliginosus, vel fumo denigratus, à verbo græco nannasbos, quod ænum, cabum, seu ollam significat. [Et poenitebit te desiderii, & exactionistuæ, cùm ædificia, quæ immaculata adhuc operistui gratia splendent, obscurata næniis intipientiæ meæ, & (ut digno meis versibus verbo utar) caccabata ridentibus, vel nauseantibus, confusus aspicias. Paulin. Appenderunt in collo meo caccabatas ollas. Ex viris Patrum.] FR. locus Paulini Ædificia caccabata, maculata, & sparcata significare videtur; nam dixerat suprà Ædificia immaculata, cujus contrarium maculata, & fædata erit proculdubio: Cacabulum enim stercoris locum significat: ∴: Dicitur etiam Caccabacius: inde S. Zeno serm. 6. Neophyrtos recenti, & albo pani æquiparans, ait: [Certè caccabacii non sunt, non vetusti, non usti, non crudi, non mucidi: lacteus illis color est, lacteus sapor est.] Atque contra Hermogenem, qui materiæ motum aquæ serventi comparabat, lepidè Tertullianus sic respondit: [Si æqualis momenti; jam turbulentus, nec caccabaceus; sed compositus, & temperatus, cap. 12. advers. Hermog.] Ab aliquibus tamen Cacabitus legitur. CACODOXIAS, sinistra opinio, ex græco vocabulo nanodochia, quod nomen penes Sacros Scriptores Hæreticis attribuitur. FR. cujus oppositum Orthodoxia dicitur: [Ut Sanctorum Patrum orthodoxia, quam nos prædicamus, per ampliùs manifestetur, & propria cacodoxia in omni loco, & regione publicatur, & arguitur. Anast. Apocris. Epist. ad Theod. Presbyt. in Collect. Anast. Bibl. per Sirmondum in 8. edit. pag. 203. Bonum enim veraciter, est paternam, ut dixi, manifestare, & confirmare; hæreticam verò cacodoxiam publicare, & redarguere, &c. ibid.] Vide Heterodoxus in dict. Orthodoxus. CACOLOGIA, imperfecta loquutio. Vide in dict. Pantologia. CACTUS: herba spinosæ speciei, aliqui purant esse carduum sylvestrem, qui aculeis abundat, inter quos Athenæus, lib. 2. qui copiosè in Sicilia reperiri refert. FR. idem affirmat Plin. lib. 21. c. 16. ex quo colligitur mastiche acanthica, ut in dict. Schinus dicemus. ∴: [Eradicato omni aconito hostilitatis, & cæco, & rubo subdolæ familiaritatis. Tertull. de Pall. cap. 2.] Perperàm ergo aliqui dictionem hanc corrigendam censent. CACUMEN, colliculus, qui sub pedibus Sanctarum Imaginum antiquitus depingi solebat, quarum multæ adhuc Romæ extantes perspiciuntur. [Ædificavit Ecclesiam cum apsida amplissima, & cacumina mitifica de musivo. Anast. Biblioth. in Leone III. CADARFREDA. FR. consuetudo, stylus. In Legib. Longobard. 1. si duo fratres, de succession. CADIVUS, malus, seu cadens, quod ad animi, corporisque defectus transfertur. [Constat me vobis vendidisse servum, non furem, non fugitivum, neque cadivum; sed mente, & omni corpore fa-
Transcription: Translated (English)
CA C The letter was a sign of condemnation. See Pandects. CABALA. See Kabala. CABALLICO, to ride on horseback. [For when they saw the star, one said to another: caballicate well, behold our sign. Haymon. de trib. Magis.] From this word the noun Caballicata is formed, which signifies riding on horseback. [And he directed the caballicatas (as they commonly say) round about. Luitprandus, lib. 3. histor. cap. 14. & 1. si quis caballum, de Furtis. CABIDARIUS, a barbaro-Greek word Kassidægos, but perhaps corrupt, and Lapidarius should rather be read. This term is found in Palladius' Lausiaca, where he deals with the life of the elder Macarius. CABIMENTUM. In the statutes of the Knights of Malta, it means a Commandery. FR. which, in a contest, is granted by right of antiquity and merit, in distinction from other Commanderies, namely, the Commandery of improvement, (which the canonists call an Option) and the Commandery of grace, which the Grand Master, at the beginning of his magistracy and every five years, as they say, enters into grace, that is, then having the faculty of choosing from whatever Priory one Commandery pleasing to him, which he afterward customarily confers under the title of merit on a Knight for services rendered to the Order. ∴: Cabimentum is from the French verb cabire, which means to take some thing in assignment. CABISCOLA, subcantor, an ecclesiastical office, or rather the Primicerius of the Choir School. See Primicerius cantorum; for Cabi signifies head, in the History of Sardinia. CABRICIA, branches of trees scattered by the wind, a French word Cable, which has the same meaning: [Let inquiry be made who received profit from the cabliciis. Matth. Paris. in the life of the Abbot. CABREUM. In the statutes of the Knights of Malta it signifies an inventory of the immovable goods of some commandery, with its ground plan, namely, with descriptions of the yards and buildings, and with a report of the ancient and recent state, together with an authentic attestation of improvements, etc., which all Priors, Bailiffs, and Commanders are bound to renew and present every 25 years, with three similar Cabreia, one to be deposited in the Archive of the Commandery, another in the Conventual Archive of that language, and a third in the Archive of the Priory. The word is in fact corrupt, from capibrevio. See Capibrevium. CABUS, a measure of weight, a Greek word uellos, containing four sextarii, while a sextarius weighs sixteen ounces; therefore a cabus is of the weight of five pounds, with 4 ounces. FR. some assert that the sextarius is capable of two heminae. CABUTA. See Baculus Pastoralis. CA 91 CACCABATUS, sooty, or blackened by smoke, from the Greek word nannasbos, which signifies a brazen pot, a cauldron, or a kettle. [And you will repent your desire and your demand, when the buildings, which still shine immaculate by the grace of your work, darkened by the songs of my ignorance, and (to use a word worthy of my verses) caccabata with laughter, or nausea, you behold in confusion. Paulin. They hung caccabata pots around my neck. Ex viris Patrum.] FR. the passage of Paulinus seems to indicate that caccabata means stained, spotted, and soiled buildings; for above he had said immaculate buildings, whose opposite will undoubtedly be stained and defiled: for cacabulum signifies a place for filth: ∴: It is also called Caccabacius: hence St. Zeno, sermon 6, comparing Neophyrti to fresh and white bread, says: [Certainly they are not caccabacii, not old, not burned, not raw, not moldy: a milky color is theirs, a milky flavor is theirs.] And against Hermogenes, who compared the motion of matter to boiling water, Tertullian answered wittily thus: [If of equal moment; then turbulent, and not caccabaceous; but composed and tempered, cap. 12, advers. Hermog.] However, some read Cacabitus. CACODOXIAS, a false opinion, from the Greek word nanodochia, a name which among the Sacred Writers is attributed to heretics. FR. its opposite is called Orthodoxia: [So that the orthodoxy of the holy Fathers, which we proclaim, may be made more manifest, and the proper cacodoxy is published and refuted in every place and region. Anast. Apocris. Epist. ad Theod. Presbyt. in Collect. Anast. Bibl. by Sirmond in the 8th edition, p. 203. For good indeed is, as I said, to manifest and confirm paternal truth; but to publish and refute heretical cacodoxy, etc. ibid.] See Heterodoxus in the word Orthodoxus. CACOLOGIA, imperfect speech. See in the word Pantologia. CACTUS: a spiny herb; some take it to be a wild thistle, which is abundant in prickles, among whom Athenaeus, lib. 2, reports that it is found abundantly in Sicily. FR. Pliny says the same, lib. 21, c. 16, from which it may be inferred that mastiche acanthica, as we shall say in the word Schinus. ∴: [Having rooted out every aconite of enmity, and the blind and thorny bramble of deceitful familiarity. Tertull. de Pall. cap. 2.] Therefore some incorrectly think that this word should be amended. CACUMEN, a small hill, which was anciently accustomed to be painted beneath the feet of holy images, many of which are still seen at Rome. [He built the Church with a very large apse and magnificent cacumina of mosaic. Anast. Biblioth. in Leo III. CADARFREDA. FR. custom, style. In the Laws of the Lombards, 1. si duo fratres, de succession. CADIVUS, bad, or falling, which is transferred to defects of mind and body. [It is established that I sold you a servant, not a thief, not a runaway, nor cadivus; but in mind and in all body fa-
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CA sanum. Marculf. lib. 3. hist. cap. 14. fortasse idem, ac Caducarius, infrà. CADMUS, vox corrupta ab Arabica Cadi, quæ Iudicem significat. [Adducti sunt procurator Civitatis, qui lingua eorum Emir dicebatur; & Iuridicus, qui Cadmus appellabatur. Matth. Paris. in hist.] Dictio Emir Arabica etiam est, & Præfectum, atque Arabum Tribunum, Principemque eorum lingua denotat; unde addito articulo Al, seu el al-emir, Itali, & Hispani Almirante dixerunt, ut visum est in dict. Amirus. CADUS, liquidorum mensura. [Quantum debes Domino meo? at ille dixit, centum cados olei. Lucæ 16. CADUCARIUS, qui morbo comitiali laborat. [Isti homines caducarii sunt, quo nomine vulgò apud nos vocantur. D. Aug. de vita beat. CAEREMONIA, actio sacra, cum exteriori religionis cultu: à Cære Etruriæ Civitate, ut vult Festus; ad quam, Roma à Gallis capta, sacrum ignem ferentes, confugerunt Vestales, ut Val. Max. lib. 1. cap. 1. n. 10. narrat: inde omnis divinus cultus à Romanis cæremonia dictus fuit. Livius, lib. 4. FR. At D. Augustinus, lib. 2. Retract. cap. 38. à verbo Careo etymologiam deducit, inquiens: [ Cùm agerem de observationibus Iudæorum, à quibusdam escis secundùm legem abstinentium, dixi, quarundam escarum cæremoniæ, quod nomen non est in usu litterarum sanctarum; ideò congruens mihi visum est, quòd à carentia appellatas cæremonias, quasi cæremonias memoria tenebant, eo quòd observantes careant his rebus.] Idem sensit, lib. 6. cap. ult. Isidorus in suo Etymolog. Iunius verò Camerar. decur. 3. cap. 4. ait. [Quasi gerimonia dicitur, à gerendo, sicut à gemendo gemonias scalas fecerunt, & à querendo querimoniam; ut indicarentur ea, quæ in sacris geri ritu solemni deberent.] Vossius scribi tamen vult Cærimonia. Alii tandem Cælimoniam à coelestibus rebus vocem deductam scripsere. ∴: Itaque differt Cæremonia à cultu, sicut aqua à lavacro; nam Cæremonia, juxta Sacr. Trid. Concilii sensum, est ipsa actio; Ritus autem est modus præscriptus, quo actio ipsa sacra facienda sit. CÆREMONIOR. FR. Aliquo exteriori signo colo, & adoro. [Gallienus dixit Cypriano, jusserunt re Sacratissimi Imperatores cæremoniari. Mombritius in Actis S. Cypriani.] Cogebantur enim Christiani ad Idolis thurificandum. Vide Cruciola. Thurificatus. CEREMONIARUM MAGISTER. Vide Admonitor. Deputatus. Designator. FR. antiquitus enim erat Archidiaconi officium, ut in Extrav. in cap. 2. & seqq. de officio Archidiaconi colligitur. Vide Hieromnemon. Hypomimniscon. Memorialis. Rememoratorius. Suggestor. Teletarcha. CAESAR. Vide Nobilissimus Imperator. CAESARISTA. Vide Sebastocrator. CAESIS, vel Causes, græca dictio , incendium significans. [Et si est sub terra tartari carcer, si est cassis ardens, si est infernus sine sine crucians, si CA est apparitor istic, qui nos ad ista rapiat post sectuli labores, quid stupemus? ubi sumus? quæ est ista, quæ nos tenet oblivio lethalis? Chrys. serm. 124. CAINANI, seu Cayni. FR. ita appellati sunt qui- dam Hæretici, qui Cainum Adami filium adorabant, 24. quæst. 3. can. 39. Ita Sethiani, qui Seth alium Adami filium Christum esse asserebant. Ibidem. CALABER. FR. ex Calabria provincia, & dicitur Calaber, calabri, & calabridis in genitivo. [ Cum Siculis, & Calabridis. Falco Benevent. in Chron. ad an. 1132.] Item Calabrius etiam dicitur Columel. lib. 12. cap. 49. CALAMUS. Vide Siphon. Communio. Pugillaris. Confirmo. In sacra autem Scriptura extensorum mensuram sæpè significat. CALAPHATES. Vide Naupegus. CALATIBILIOTTA. FR. pagus in Sicilia. [Vvilel- mus novus Regulus, dimisso palario matri recepit se in castrum munitum, quod dicitur Calatibiliotta. Anonym. Monach. Casin. Chron. an. 1194. CALCARIA, fornax, ubi calx coquitur, ß. 48. tit. 19. 1. 8. Et in vita S. Gregorii Papæ II. [Hic in exordio sui Pontificatus calcaria decoqui jussit.] Vide Calcifurnium. FR. item significat conculcationem, & translativè impositionem taxæ, seu gabellæ, angariam, & pensionem. [Excepta antiqua consuetudine hoc responsaticum solum, & angarias, & calcarias simul, & ad dominos suos angarias, & pensiones secundùm antiquam consuetudinem. In capitulare Sicardi, cap. 14. apud Camillum Peregrinum. In hist. Princ. Longobar. CALCEAMENTUM. Vide Ficones. Folleo. Hosa. Poulainia. Zancha. CALCEARIUS, tutor. [Afferat ad calcearium puerorum quadraginta solidos. S. Greg. lib. 1. epist. 37.] FR. Plautus Calciolarium appellat. [Propolæ, Lintrones, Calciolarii, in Aul. CALCEI. Vide Ficones. Folleo. Hosa. Poulainia. Sandalia. Zancha. CALCIDICA. Vide Tribuna. CALCIFURNIUM, Calcisfornax. Bedæ Martyrol. x. Kal. Septemb. Vide Calcaria. CALCO, pro transcurro. [Dum voce depromi calcatur, quod expressiùs corde clamatur. Vigilius Tapsensis Episc. lib. 3. contra Euthyc.] In aliquibus Codicibus mendosè Palpatur pro Calcatur legitur. FR. verbum Calcatur non est hìc præter suam veram significationem positum, nam Voce depromi calcatur, supprimitur, denotat: Calco enim, Supprimo, synonyma sunt. CALCULUS. [Dabo illi calculum candidum & in calculo nomen novum. Apocalyps. cap. 2.] Ubi Arator pro calculo candido, illum intelligit, per quem forte luctatorum paria extrahebantur; sed sensus hic non facit ad rem, ubi de peracta victoria loquitur, scilicet, Vincenti dabo. Debet igitur intelligi pro Candido calculo, cum quo rei absolvebantur, & innocentes declarabantur; sicuti per nigrum calculum damna- ban-
Transcription: Translated (English)
CA sanum. Marculf. lib. 3. hist. cap. 14. perhaps the same as Caducarius, below. CADMUS, a corrupted form of the Arabic word Cadi, which means judge. [The city procurator, who in their language was called Emir, and the jurist, who was called Cadmus, were brought in. Matth. Paris. in hist.] The word Emir is also Arabic, and in their language denotes a prefect, and the tribune and prince of the Arabs; whence, with the added article Al, or el al-emir, the Italians and Spaniards said Almirante, as is seen in the entry Amirus. CADUS, a measure of liquids. [How much do you owe my master? and he said, a hundred measures of oil. Luke 16. CADUCARIUS, one who suffers from epilepsy. [These men are caducarii, by which name they are commonly called among us. St. Augustine, de vita beat. CAEREMONIA, a sacred action with the outward worship of religion: from Cære, a city of Etruria, as Festus maintains; to which the Vestals, after Rome was captured by the Gauls, fled carrying the sacred fire, as Val. Max. lib. 1. cap. 1. n. 10. relates: from this all divine worship was called cæremonia by the Romans. Livy, lib. 4. FR. But St. Augustine, lib. 2. Retract. cap. 38, derives the etymology from the verb careo, saying: [When I was treating of the observances of the Jews, who abstain from certain foods according to the law, I said, the cæremoniae of certain foods, a word which is not used in the holy scriptures; therefore it seemed proper to me that they were called from a lack, as if they remembered cæremoniae, because those observing them are without these things.] The same opinion was held by Isidore, lib. 6. cap. ult. in his Etymolog. Junius, however, and Camerarius, decur. 3. cap. 4, say: [It is called quasi gerimonia, from gerendo, just as from gemendo they made gemonias scalas, and from querendo querimoniam; so that those things that should be done in sacred rites according to solemn custom might be indicated.] Vossius, however, wishes it to be written Cærimonia. Others at last wrote that Cælimonia was derived from heavenly things. ∴: Thus Cæremonia differs from cultus, just as water from washing; for Cæremonia, according to the sense of the Sacred Council of Trent, is the action itself; but rite is the prescribed manner by which the sacred action itself is to be performed. CÆREMONIOR. FR. To honor and adore with some outward sign. [Gallienus said to Cyprian, the most sacred emperors ordered that cæremoniari be done. Mombritius in the Acts of St. Cyprian.] For Christians were compelled to offer incense to idols. See Cruciola. Thurificatus. CEREMONIARUM MAGISTER. See Admonitor. Deputatus. Designator. FR. for in ancient times it was the office of the archdeacon, as is gathered in the Extravagants in cap. 2 and following, de officio Archidiaconi. See Hieromnemon. Hypomimniscon. Memorialis. Rememoratorius. Suggestor. Teletarcha. CAESAR. See Nobilissimus Imperator. CAESARISTA. See Sebastocrator. CAESIS, or Causes, a Greek word meaning fire. [And if there is beneath the earth a Tartarus prison, if there is a burning vault, if there is an endless hell tormenting, if there CA is there an attendant who would drag us to these things after the labors of life, why do we stand amazed? where are we? what is this deadly forgetfulness that holds us? Chrys. serm. 124. CAINANI, or Cayni. FR. thus were called certain heretics who worshipped Cain the son of Adam, 24. q. 3. can. 39. Likewise the Sethians, who asserted that Seth, another son of Adam, was Christ. Ibidem. CALABER. FR. from the province of Calabria, and it is said Calaber, calabri, and calabridis in the genitive. [With the Sicilians and Calabrians. Falco Benevent. in Chron. ad an. 1132.] Likewise Calabrius is also said, Columel. lib. 12. cap. 49. CALAMUS. See Siphon. Communio. Pugillaris. Confirmo. But in Sacred Scripture it often signifies a measure of outstretched hands. CALAPHATES. See Naupegus. CALATIBILIOTTA. FR. a district in Sicily. [William the new ruler, leaving the palace, received himself into the fortified castle called Calatibiliotta. Anonym. Monach. Casin. Chron. an. 1194. CALCARIA, a furnace where lime is cooked, §. 48. tit. 19. l. 8. And in the life of Pope St. Gregory II. [At the beginning of his pontificate he ordered the calcaria to be fired up.] See Calcifurnium. FR. it also signifies trampling, and figuratively the imposition of a tax or toll, a forced labor, and a pension. [Except for the ancient custom, this same due, and both forced labors and calcaria, and to their lords forced labors and pensions according to ancient custom. In the capitulary of Sicard, cap. 14, apud Camillum Peregrinum. In hist. Princ. Longobar. CALCEAMENTUM. See Ficones. Folleo. Hosa. Poulainia. Zancha. CALCEARIUS, tutor. [Let him bring to the calcearius of the boys forty solidi. S. Greg. lib. 1. epist. 37.] FR. Plautus calls him Calciolarius. [Propolæ, Lintrones, Calciolarii, in Aul. CALCEI. See Ficones. Folleo. Hosa. Poulainia. Sandalia. Zancha. CALCIDICA. See Tribuna. CALCIFURNIUM, a lime furnace. Bede's Martyrology, 10th day before the Kalends of September. See Calcaria. CALCO, for I run through or pass over. [When the voice is poured forth, it is trampled, which is more expressly cried out from the heart. Vigilius Tapsensis, Bishop, lib. 3. contra Euthyc.] In some manuscripts, corruptly, Palpatur is read instead of Calcatur. FR. the verb Calcatur is not here used outside its true meaning, for voice depromi calcatur denotes that it is suppressed: for calco and supprimo are synonyms. CALCULUS. [I will give him a white stone and on the stone a new name. Apocalypse, chapter 2.] Where Arator, by the white stone, understands that by which the pairings of wrestlers were perhaps drawn by lot; but this sense does not fit the matter here, where he speaks of a victory already won, namely, To the one who conquers I will give. Therefore it must be understood as a white stone, with which the accused were acquitted and the innocent declared; just as by a black stone the condemned were
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CA bantur. De justificatione igitur, & peccatoris contritione Sacra Pagina loquitur, qui post poenitentiam à reatibus absolvitur, & amicus Dei declaratur. FR. Nigrum, & album penes Græcos per translationem malum, & bonum intelligitur, de qua phrasi sæpè Homerus, unde à vocabulo μελας, quod græcè nigrum; inde, quia Apocalypsim græcè scripserat Joannes, hinc ejusdem linguæ phrasibus usus est, in quo idiomate passim observatur Calculus pro forte; quare per nigrum, & album calculum, mala, vel bona sors litteraliter intelligitur; hac etiam figura latini poetæ sæpè utuntur. In malum, nempe, sensum primò: -------- Et populum nigros efferre maritos. Juvenal. Satyr. 1. -------- Nigrum in candida vertunt. pro quocumque malo. Idem Satyr. 3. Et de malo homine. Horat. Serm. lib. 1. Satyr. 4. -------- Hic niger est, hunc tu Romane caveto. Ac idem, lib. 1. serm. Satyr. 9. -------- Huccine solem Tam nigrum surrexe mihi! idest, tristem, & exitiosum: sic è contra album, & candidum pro bono. Novit quid album, quid nigrum, idest, quid bonum, & quid malum, Apulejus, & Quintilianus, lib. 11. A Græcis desumptum, seu à Thracibus, qui diem fortunatum, vel infaustum albo, & nigro lapillo signabant, atque pro foelici die Catullus cecinit: Fulsere verè candidi tibi soles. Inde Iudicum calculi non propter colorem, sed ab effectu, nigri, & albi dicebantur, ut notat Adrianus Iunius in suo Lexico græco in dict. Συφος, inquiens: [Erant autem duplices Συφοι, hoc est calculi; qui condemnabant τετραυλια, μελαυαί, αναρθωαί, τετραυληλια dicebantur tetri, nigri, lethales &c.] non quia tales erant calculi; sed ab effectu sic dicebantur: & è contrario ibidem: [Rursus, qui absolvebant απωτωι, λαδηναί, σωζωαί, & οἰλεισαί, idest, salutares, candidi &c.] Et usque ad præsens solet album, & nigrum pascha imprecare Græci, quod nos bonum & felix, seu malum, aut infelix Pascha dicemus: item Nigramors pro infelici, quod etiam apud Homerum sæpè nigrum, pro calamitoso, & infortunato legitur. Igitur Vincenti dabo calculum candidum, de sorte Iustorum sermo esse videtur, de qua Apostolus inquit: [Gratias agentes Deo Patri, qui dignos nos fecit in partem sortis Sanctorum in lumine &c. Ad Coloss. c. 1. nu. 12.] De calculis coronæ pro precibus fundendis. Vide Globuli. CALDARIUM. Vide Portus. CALDELLUS, vas, in quo cervisia absorbebatur. [In æstate binos caldellos. In regula S. Cæsarii, cap. 16. CALENDÆ. Vide Neomeniæ. CALENDARUM. Vide Kalendarium. Catalogus. Martyrologium. CALEFACTORIUM, Hypocaustum. [Jussit in ca- CA 93 lafactorio ignem fieri. Cæs. lib. 4. cap. 6. CALIBÆ, seu Calybe. FR. manicæ ex ferro astri ctoriæ. [Posuerunt in scamno, indutum calibis, & catenis. Exilium S. Martini Papæ, & Mart. in Collect. Anast. Biblioth. à Jacobo Sirmondo in 8. edit. pag. 96. CALIENDRUM, VOX græca καλυπια, sive καλυπτον, velum, quo foeminæ caput tegunt. [Et stolam, & supparum, & crepidulum, & caliendrum. Tertull. lib. de pall. cap. 4.] de quo ornamento Arnob. contra gent. lib. 6. Alii Caliandrum legunt. CALIGÆ, tibialia breviora, quibus in Pontifica- libus Episcopus induitur. [Priùs tamen quàm sandalia pedibus imponantur, caligis induitur usque ad genua protensis, ibique constrictis, quia prædicator pedibus suis rectos debet facere gressus, & genua debilia roborare. Ivo Carn. serm. de signis. indum.] Quæ antiquitùs erant coloris cærulei. [Caligæ quoque hyacinthini, id est, aerei coloris, & cœlessis denorant, quòd cœlestes debent habere pedes. Duran. lib. 3. cap. 8.] At illæ quibus Summus Pont. utebatur, ex panno purpureo erant simul cum sandaliis, in quibus ex corio signata erat pusilla Crux, ex testimonio Cæremonialis Davantriæ, qui anno MCCCXXV. floruit. FR. aliquando tamen Pontifices Rom. usi sunt caligis clavis signatis, vide Sandalia: ∴: Significant etiam non rarò sandalia. [Calcea te caligastuas. Act. cap. 12.] Ubi græca lectio σανδαλιδος habet: quare D. Hieronymus, in cap. 20. Isai. sic testatur: [Dissipatis calceamentis, quæ à Septuaginta sandalia, id est, caligæ vocantur.] Hinc apud Scriptores sacros, & sæculares caligæ calciamenta quædam militaria intelliguntur; atque Cajus Cæsar, qui cùm nasceretur in exercitu, ibique enutritus, ut Sex. Aurelius Victor scribit, ab his militaribus caligis, quibus à pueritia usus erat, vel ut Tacitus inquit, ad conciliandos militum animos, Caligula appellatus fuerat. D. Hieronymus, epist. 47. de quadam Virgine parùm honesta loquens, sic ait: [Caliga quoque ambulantis nigella, ac nitens stridore ad se juvenes vocat.] At clariùs D. Greg. in Dial. cap. 4. de Equitio Abbate agens, ait: [Ecce Vir Dei clavatis calceatus caligis.] Nam calceamenta clavata erant. FR. Caligas tempore hyberno, & caligulas in æstate ferebat D. Fulgentius: vide ejus vitam in principio sui Operis. CALIX, vas sacrum, in quo Christi Sanguis consecratur, atque offertur, ita appellatus, quia more antiquorum in ipso calida absorbebantur, ad quod Cassiodorus, in Psal. 15. alludens, inquit: [Calix à calida dictus est potione; quoniam sicut ille cor hominis exhilarat bibitus, ita hic sanctas animas perpetuò jucundat haustus.] Ubi de consecrato calice in Sacrificio loquitur; qui antiquitus non collocabatur celebrationis tempore post hostiam, sicut ad præsens fat; sed ab ipsius latere dextero ponebatur, ad denotandum emanatum sanguinem cum aqua mix-
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…assisted. Therefore, Sacred Scripture speaks of the justification and contrition of the sinner, who after repentance is absolved from his sins and declared a friend of God. FR. Among the Greeks, black and white by metonymy signify evil and good, a phrase often found in Homer; hence, from the word μελας, which in Greek means black; and since John had written the Apocalypse in Greek, he therefore used the phrases of that language, in which idiom it is commonly observed that a pebble signifies fortune; therefore, by black and white pebbles, evil or good fate is literally understood; the Latin poets also often use this figure. In the evil sense, namely, first: -------- And the people bring forth black husbands. Juvenal, Sat. 1. -------- They turn black into white. for any evil whatever. The same, Sat. 3. And of an evil man. Horace, Serm. lib. 1, Sat. 4. -------- This man is black; beware of him, Roman. And the same, lib. 1, Serm. Sat. 9. -------- Why has the sun So black risen for me! that is, sad and destructive: thus, conversely, white and bright for good. Apuleius and Quintilian, lib. 11, know what is white, what is black, that is, what is good and what is evil. Taken from the Greeks, or from the Thracians, who marked a fortunate or unfortunate day with a white and a black pebble; and Catullus sang of a happy day: Truly bright suns shone for you. Hence the pebbles of the judges were called black and white not because of their color, but from their effect, as Adrianus Junius notes in his Greek Lexicon under the word Συφος, saying: [There were indeed two kinds of Συφοι, that is, pebbles; those which condemned were called τετραυλια, μελαυαί, αναρθωαί, τετραυληλια, that is, gloomy, black, deadly, etc.] not because the pebbles were such in themselves, but because of their effect they were so called; and conversely there: [Again, those who acquitted were called απωτωι, λαδηναί, σωζωαί, and οἰλεισαί, that is, salutary, white, etc.] And even to the present day the Greeks customarily wish for a black and white Easter, which we would call a good and happy, or else evil and unhappy Easter; likewise Nigramors for an unfortunate one, which also in Homer is often read as black for calamitous and unlucky. Therefore I shall give Vincent a white pebble; it seems to be a matter of the lot of the Just, of which the Apostle says: [Giving thanks to God the Father, who has made us worthy to have a share in the lot of the Saints in light, etc. Col. 1, no. 12.] On the pebbles of the crown for offering prayers. See Globuli. CALDARIUM. See Portus. CALDELLUS, a vessel in which beer was drunk. [In summer, two caldelli. In the Rule of St. Caesarius, ch. 16.] CALENDÆ. See Neomeniæ. CALENDARUM. See Kalendarium. Catalogus. Martyrologium. CALEFACTORIUM, hypocaust. [He ordered a fire to be made in the calefactorium. Caesar, lib. 4, ch. 6. CALIBÆ, or Calybe. FR. sleeves of iron armor. [They placed him on a bench, clothed in calibis and chains. Exile of Pope St. Martin and martyr, in the Collect. of Anast. Biblioth. by Jacques Sirmond, 8th ed., p. 96. CALIENDRUM, a Greek word καλυπια, or καλυπτον, a veil with which women cover their head. [And the stola, and supparum, and crepidulum, and caliendrum. Tertull. lib. de pall. ch. 4.] On this ornament see Arnobius, contra gent. lib. 6. Some read caliandrum. CALIGÆ, shorter leg coverings, with which a bishop is vested in pontifical ceremonies. [Before the sandals are placed on the feet, he is clothed in the caligæ, extended up to the knees and fastened there, because the preacher ought to make the steps of his feet straight and strengthen weak knees. Ivo of Chartres, sermon on vestments and signs.] These were formerly of a blue color. [Caligæ also of hyacinth color, that is, of a brazen color and of heavenly hue, signify that the heavenly ought to have feet. Duran. lib. 3, ch. 8.] But those used by the Supreme Pontiff were of purple cloth together with sandals, on which a small cross was marked in leather, according to the testimony of the Ceremonial of Dvantria, who flourished in the year 1325. FR. At times, however, the Roman Pontiffs used caligæ marked with studs; see Sandalia. They also often signify sandals. [Put on your caligæ, your sandals. Acts ch. 12.] Where the Greek text has σανδαλιδος; therefore St. Jerome, in chap. 20 of Isaiah, testifies thus: [With the shoes taken away, which the Septuagint call sandalia, that is, caligæ.] Hence, among sacred and secular writers, caligæ are understood as certain military shoes; and Gaius Caesar, who was born in the army and raised there, as Sextus Aurelius Victor writes, from these military caligæ which he had worn from childhood, or, as Tacitus says, to win the favor of the soldiers, had been called Caligula. St. Jerome, epistle 47, speaking of a certain somewhat unchaste virgin, says: [The black and shining caliga also of the woman walking calls young men to itself by its sound.] But more clearly St. Gregory, in Dial. ch. 4, speaking of Abbot Equitius, says: [Behold the man of God, shod in studded caligæ.] For the footwear was studded. FR. St. Fulgentius wore caligæ in winter and caligulæ in summer; see his life at the beginning of his work. CALIX, the sacred vessel in which the Blood of Christ is consecrated and offered, so called because, according to ancient custom, warm drink was consumed from it; to this Cassiodorus alludes in Psalm 15, saying: [The calix is so called from a warm drink; for just as that, when drunk, delights the heart of man, so this, when tasted, continually rejoices holy souls.] He is speaking of the consecrated chalice in the Sacrifice; in ancient times it was not placed at the time of celebration behind the host, as it is now; but was set on the right side of it, to indicate the blood flowing out together with water mix-
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CA mixtum à Christi latere dextro in cruento Calvariæ Sacrificio, ut in dict. Hostiæ dicemus. [Calix cum vino, & aqua in dextra locatur, quia sanguis cum aqua de latere Christi manasse prædicatur. Gem. lib. 1. c. 46. Ita autem juxta Rom. ordinem in Altari componenda sunt, ut oblata in corporali posita, calix ad dextrum latus oblatae ponatur, quasi sanguinem Domini suscepturus, quem de latere Dominico profluxisse credimus. Microl. de Eccles. Observ. cap. 10. Calix involutus sudario porrigitur ad Altare, quod sudarium ponitur in cornu Altaris, Calix in latere oblatae in Altari componitur, non post tergum. Amalar. in præf. ] Priùs enim corporali tegebatur, ut adhuc Carthusiani observant; sed nos pro operculo parva palla utimur ex Innocentii Papæ III. ordinatione, in lib. 2. de myst. Missæ, cap. 56. vide Suarium, disp. 81. sect. 6. Hujusmodi enim Calicis situationem in antiquo Rituali sæpè citato Abbatiæ Mileti delineatam vidi, & Græci vetustorum rituum tenacissimi observatores adhuc servant. Calix priscis temporibus non elevabatur; sed Diaconus in prolatione Sacerdotis, Per omnia sæcula &c. illum aliquantulum elevabat. [Dicente Sacerdote (Per omnia sæcula sæculorum) Diaconus venit, calicem coram se sustollit, cum fanone partem ejus cooperit, in Altare reponit, cum corporale cooperit, præferens Joseph ab Arimathæa, qui Corpus Christi deposuit, faciem sudario cooperuit. Gem. lib. 1. cap. 46. ] De Fanonis significatu. Vide Fanon. In festo Transfigurationis, scilicet, die VI. Augusti, mos erat recens vinum consecrare; si verò non reperiebatur, tunc in mero permaturato intra Calicem posito parum uvæ exprimebatur, in mysterium coelestis regni in Christi transfiguratione significati, de quo ille in ultima coena affatus est: [Amodò non bibant de hoc genimine vitis, donec bibam illud novum in Regno Patris mei.] Et in eo die uva novella benedicebatur. Durand. lib 7. cap. 22. De priscis Calicibus sic respondisse S. Bonifacium in can. observ. prop. 23. Radulphus refert: [Ecclesiæ Martyr, & Episcopus Bonifacius interrogatus, siliceret in vasis ligneis Sacramenta conficere? Respondit: quondam Sacerdotes aurei lignis Calicibus utebantur; nunc è contra lignei Sacerdotes aureis utuntur Calicibus.] FR. Sunt verba Concil. Tribur. cap. 18. ubi sic habetur: [Vasa quibus sacrosancta conficiuntur mysteria, Calices sunt, & patenæ, de quibus Bonifacius Martyr, & Episcopus interrogatus, si liceret in vasculis ligneis Sacramenta conficere? respondit: quondam Sacerdotes aurei ligneis calicibus utebantur, nunc è contra lignei Sacerdotes aureis utuntur calicibus. Zephirinus XVI. Romanus Episcopus, parenis vitreis Missas celebrari constituit; tum denique Urbanus VIII. Papa omnia ministeria sacrata fecit argentea.] Quod in c. vasa, de consecr. dist. 1. à Gratiano, & à Valfrid. Strab. de Reb. Eccles. c. 24. refertur. Quare illis beatis CA Christianorum sæculis benè Liviana verba adaptari potuissent, quod superstitiosè tamen ille de primitiva inter Romanos idololatria introducta, lib. 3. decad. 1. scripserat inquiens: [Celebrabanturque religiones piè magis, quam magnificè.] Discere profecto debuissent Ecclesiastici nonnulli, quorum propensitas, dum ad Ecclesiæ ornatum tota versatur, à commiseratione tamen paupertatis aversatur, ita ut obsequium Deo se præstare putent, quando testatores ad legata pia (ne dicam impia) pro eorum Ecclesiis condere suadent, uxoris tamen viduitare posthabita, ac filiorum, cæterorumque affinium indigentia. Contra similem Ecclesiasticum, sic D. Ambrosius invehitur, inquiens: [Quid enim dices? timui, ne templo Dei ornatus deesset: respondet (Deus,) aurum Sacramenta non quærunt, neque auro placent, quæ auro non emuntur. Ornatus Sacrorum est redemptio captivorum, apud Gratianum, 12. quæst. 2. can. Aurum Ecclesia habet.] Nam ut Augustinus quoque ait, qui hæredem filium relinquit, Christo donat, cujus hæc sunt verba: [Si quis irascitur filio suo, & moriens exhæredat eum, si viveret nonne eum placaremus, nonne ei filium reconciliare deberemus? Quomodo ergo cum filio suo volo ut habeat pacem, cujus appeto hæreditatem? Sed planè sic faciat sæpè quod hortatus sum; qui unum filium habet, putet Christum alterum: si duos habet, putet Christum tertium; si decem habet, undecimum Christum faciat, & suscipiat. Serm. 2. de vita Clericor.] Atque concludit idem S. Doctor: [Quicumque vult exhæreditato filio, hæredem facere Ecclesiam; quærat alterum, qui suscipiat, non Augustinum: imò Deo propitioneminem inveniet, apud Gratian. 17. quæst. 4. can. Quicumque vult.] At quid dicendum de Religiosis illis, qui divitum juvenum voluntatem blanditiis, & persuasionibus extorquent, ut religiosum habitum suscipiant? De Religiosis nostri sæculi non scribo, quos ab hoc turpe interesse alienos agnosco; verùm de antiquis, & temporibus valdè remotis degentibus, de quibus Concilii Moguntini PP. pronunciarunt talia: [Non in fructum animarum, sed in avaritiam, & turpe lucrum inhiantes, homines circumvenientes, tendunt, & res eorum tali persuasione surripiunt.] Isti enim taliter illecti, si tractu temporis perseverare cogantur, bona eorum hæredibus reddenda sunt, ut in can. constituit. 2 r. quæst. 3. disponitur; atque jure optimo Bullam edidit Alexander Papa VII. in qua prohibet unigenitos divites absque Genitorum consensu, habitum Religionis suscipere. Calicis purificatio. Vide Purificatio calicis. Vide Ministralis. Calix non potest tangi, nisi à solis Ministris in sacris constitutis. Vide Ministerium. Cæremonia adhibenda in Calicis offertorio. Vide Offertorium; ubi etiam narratur, quòd antiquitus elevabatur Calix coopertus ad offertorium, juxta ritum Græcorum. In Calicibus igitur vitreis consecrare ordi- na-
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That mixture from Christ’s right side in the bloody Sacrifice of Calvary, as we shall say in the said Host. [The chalice with wine and water is placed on the right, because the blood is said to have flowed with water from Christ’s side. Gem. lib. 1. c. 46. And thus, according to the Roman order, they are to be arranged upon the altar, so that the oblation placed on the corporal, the chalice may be set at the right side of the oblation, as though it were to receive the Lord’s blood, which we believe flowed from the Lord’s side. Microl. de Eccles. Observ. cap. 10. The chalice, wrapped in the sudarium, is brought to the altar; the sudarium is placed on the corner of the altar, the chalice is set at the side of the oblation on the altar, not behind it. Amalar. in præf. ] For formerly it was covered with the corporal, as the Carthusians still observe; but we use a small veil as a cover by ordinance of Pope Innocent III, in lib. 2 de myst. Missæ, cap. 56; see Suarius, disp. 81, sect. 6. I have seen such a position of the chalice drawn in the ancient Ritual often cited of the Abbey of Mileto, and the Greeks, the most faithful observers of ancient rites, still preserve it. In ancient times the chalice was not elevated; but the Deacon, at the priest’s words, Per omnia sæcula etc., raised it somewhat. [When the priest says (Per omnia sæcula sæculorum) the deacon comes, lifts the chalice before him, covers part of it with the fanon, places it back on the altar, covers it with the corporal, representing Joseph of Arimathea, who laid down the Body of Christ and covered the face with a sudarium. Gem. lib. 1. cap. 46. ] On the meaning of the fanon, see Fanon. On the feast of the Transfiguration, namely on the 6th of August, it was the custom to consecrate fresh wine; if none was found, then in thoroughly ripened must placed in the chalice a little grape juice was pressed out, as a mystery signifying the heavenly kingdom in Christ’s transfiguration, of which He spoke at the Last Supper: [From now on they shall not drink of this fruit of the vine until I drink it new in the kingdom of my Father.] And on that day the new grape was blessed. Durand. lib. 7 cap. 22. Concerning ancient chalices, thus, according to the canon observ. prop. 23, Radulphus reports that St. Boniface replied: [The martyr and bishop Boniface, when asked whether it were permitted to consecrate the sacraments in wooden vessels? answered: once golden priests used wooden chalices; now, on the contrary, wooden priests use golden chalices.] FR. These are the words of the Council of Tribur, cap. 18, where it is thus stated: [The vessels with which the most sacred mysteries are made are chalices and patens; concerning these Boniface, martyr and bishop, when asked whether it were permitted to consecrate the sacraments in wooden vessels, replied: once golden priests used wooden chalices, now on the contrary wooden priests use golden chalices. Pope Zephirinus, the sixteenth Roman bishop, ordained that Masses be celebrated with glass patens; then finally Pope Urban VIII made all sacred utensils of silver.] This is reported in c. vasa, de consecr. dist. 1, by Gratian, and by Walfrid. Strab. de Reb. Eccles. c. 24. Therefore, in those blessed Christian centuries, Livy’s words might well have been applied, though he superstitiously wrote them of the idolatry introduced among the early Romans, lib. 3, decad. 1, saying: [And religious services were celebrated more piously than magnificently.] Certain ecclesiastics surely should have learned, whose inclination, while wholly directed toward the adornment of the Church, turns away from compassion for poverty, so that they think they are rendering service to God when they persuade testators to make pious legacies (not to say impious ones) for their churches, neglecting however the widowhood of the wife and the need of the children and other relatives. Against a similar ecclesiastic St. Ambrose thus inveighs, saying: [What will you say? I feared that the adornment of God’s temple might be lacking: He replies (God), gold is not sought by the sacraments, nor are they pleased by gold, which are not bought with gold. The ornament of sacred things is the redemption of captives, apud Gratianum, 12, quest. 2, can. Aurum Ecclesia habet.] For as Augustine also says, the one who leaves his son as heir gives to Christ, whose words are these: [If someone is angry with his son and disinherits him when dying, if he lived, would we not appease him, would we not need to reconcile him to his son? How then do I desire peace with his son, whose inheritance I seek? But let him indeed do often what I have urged; whoever has one son, let him think Christ is the other; if he has two, let him think Christ is the third; if he has ten, let him make Christ the eleventh and receive Him. Serm. 2 de vita Clericor.] And the same holy Doctor concludes: [Whoever wishes, after disinheriting his son, to make the Church his heir, let him look for another to receive it, not Augustine: indeed, he will find no one propitious to God, apud Gratian. 17, quest. 4, can. Quicumque vult.] But what should be said of those religious men who, by flatteries and persuasion, extort the will of rich young men so that they take up the religious habit? I am not writing of the religious of our age, whom I recognize as foreign to this base interest; rather, I speak of the ancient, and those dwelling in times very remote, about whom the Fathers of the Council of Mainz pronounced such things: [Not seeking the fruit of souls, but greed and base gain, they go about deceiving men and snatching away their possessions by such persuasion.] For those thus enticed, if in the course of time they are compelled to persevere, their goods are to be restored to the heirs, as is set down in can. constituit. 2 r. quæst. 3; and with the best right Pope Alexander VII issued a Bull in which he forbids only sons of the wealthy, without the consent of their parents, to take the religious habit. Purification of the chalice. See Purificatio calicis. See Ministralis. The chalice may not be touched except by ministers ordained in sacred orders. See Ministerium. Ceremony to be used in the chalice at the offertory. See Offertorium; where it is also narrated that in ancient times the covered chalice was elevated at the offertory, according to the rite of the Greeks. Therefore, in glass chalices to consecrate they ordain-
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CA narat Sanctus Zephyrinus Papa, ex quibus mihi unum videre contigit, quem eximia veneratio- ne penes se Virgilius Spada Innocentii X. E- leemosynarius adservabat; cui duæ ex eadem materia collaterales ansæ adjunctæ erant, jux- ta vetustum morem: [Levat cum offertorio ca- licem per ansas, & tenet, exaltans illum juxta Pontificem. Ord. Rom.] De Archidiacono, dum Pontifici celebranti ministrat, agit; atque S. Exu- perii Toletani Episcopi spirituales divitias exal- tans, epist.4. ad Rust. circa finem D. Hieronymus, ait: [Nihil illo ditius, qui corpus Domini cani- stro vimineo, & sanguinem portat in vitro.] Usus hic usque ad Divi Urbani Papæ, & Marty- ris tempora perduravit, qui deinde ex auro, vel argento fieri stabilivit, in quibus, ut Tertullianus narrat, Christum cum ovicula aberrante in ejus humeros delata cælare solebant, inquiens: [Pa- trocinabitur pastor, quem in Calice depingitis. De pall. c. 10.] FR. Calices hujusmodi etiam fa- cilè frangi, idem commemorat. lib. de Pudicitia, cap. 27. ubi Pamelius calices vitreos tunc fuisse doctissimè animadvertit. Nam si Urbanus I. aureos, & argenteos Calices fieri constituerat, qui post Tertulliani tempora Pontifex extiterat; sequitur, quòd c. 16. de pall. cit. non de aureis, & argenteis, sed de vitreis calicibus Tertull. lo- quatur. Vetitus autem fuit vitreus Calix ob fra- ctionis periculum, & Dominici sanguinis versio- nem, sicut cuidam Laurentii nomine Mediola- nensis Ecclesiæ Diacono, ex Gregorii Turonen- sis de Glor. Mart. cap. 16. testimonio accidit, qui processu temporis ejusdem Ecclesiæ Episcopus extitit, ut ex Sirmondo in Notis ad Ennodium. lib. dies sacr. 1. & ex Baronio, An. 489. & seq. col- ligitur. Insuper similem Calicis fractionem, & S. Donati precibus reintegratam S. Greg. Mag. lib. 1. Dial. cap. 7. refert, qui Donatus Episcopus Aretinus floruerat, anno 394. Baron. in hoc An. n. 48. ex quibus infertur etiam post Pontifica- rum S. Urbani in pauperibus Ecclesiis Calices vitreos per bina saltem sæcula durasse. Itaque non usus Calicis, & patenæ vitreæ prohibitus fuit à S. Urbano; sed omnia sacra ministeria fe- cit argentea, ut suprà ex Concil. Tribur. constat. Imò taxativè ex lib. de Rom. Pontificibus sic habetur: [Hic fecit ministeria sacrata omnia ar- gentea, & patenas argenteas viginti quinque apposuit.] Unde non prohibuisse, sed fecisse, & apposuisse colligitur Urbanum. Quin tempo- ribus S. Xisti Papæ, & Mart. erant sacra vasa aurea, ut ex Actis S. Laurentii Protomart. per S. Ambros. lib. 2. cap. 48. & Prudentium in hymno 8. S. Laurentii constat; Sixtus enim Urbanum per CXXIV. annos præcesserat; nam Sixtus an- no Dom. CXLII. martyrio coronatus fuit, & Ur- banus cepit suum Pontificatum, An. CCXXVI. Prohibitio vitreorum Calicum re vera in Con- cil. Rhemensi, can.6. emanaverat, ut habetur in can. ut calix, de Consecr. dist. 1. ubi ligneos, vi- treos, æreos, vel ex auricalco fieri Calices prohi- buit, ∴: Marmoreo usum fuisse calice S. Theodo- CA 95 rum Archimandritam in ejus vita Gregorius Presbyter refert; ex ære verò Gallus, & Colum- banus Abbates, cujus materiam Sac. Canones ob nauseosum gustum, atque odorem, sic etiam ex aurichalco, prohibuerunt. Calicem, quo in ultima coena Christus Dominus consecraverat, argenteum fuisse, Baron. An. 34. refert, & Bedæ temporibus Hierosolymis ostendebatur, ut ipse- met, lib. de Loc. Sanc. cap. 3. sic testatur: [In pla- tea, quæ Martyrium, & Golgotha continuat, exe- dra est, in qua Calix Domini scriniolo recondi- tus per operculi foramen tangi solet, & oscula- ri, qui argenteus calix hinc inde duas habet an- sulas, sextarii mensuram capit, in quo illa est spongia Domini potus ministra.] Valentia verò Hispaniæ alium Dominicum Calicem achatæ la- pidis conservari, hom. 26. affirmat Carthagena; fortasse plures in sac. coena contactu, & dispensa- tione sanguinis Salvatoris nostri consecrati fue- re. Igitur Calicis materia ex Rubricarum præ- scriptione auri, argenti, seu aurati cupri esse de- bet. Imò Rhemense Concilium in egestatis sta- tu etiam stanni calicem concedit, quem etiam extra casum necessitatis insignes Doctores adhi- beri posse affirmant. FR. nam ex Plinii auctori- tate, [Stannum illitum æneis vasis saporem gra- tiosiorem facit, & compescit æruginis virus, lib. 24. c. 17.]: ∴: Quæritur inter DD. utrum Calix non consecratus, & à Sacerdote in Misla ob ejus malitiam, seu inadvertentiam adhibitus, an con- secratus remaneat? Nonnulli affirmant, ex ea po- tissimùm ratione, quia sicut à pari Ecclesia semel polluta, si in ea postea celebretur, tunc non indi- get ampliùs alia benedictione: sed rectè de Lu- go, in tract. de Euchar. dist. 20. sect. 4. contrariam opinionem amplectitur, & ad argumentum con- trariæ sententiæ, ibidem respondet, quòd si ve- rum esset, ut contrarii à pari asserunt Ecclesiam semel pollutam per celebrationem Missæ conse- cratam existimari; sequeretur, quòd Ecclesiæ, in quibus Missa peragitur, consecratæ dicerentur; quare licèt Ecclesia polluta, & in ea semel Missa celebrata, ampliùs ut reconcilietur, benedictio- ne non indigeat; sic etiam Calix semel consecra- tus, & postmodùm pollutus, seu denuò auratus, rectè nova consecratione non indiget: artamen Calix numquam consecratus non efficitur con- secratus per solam celebrationem Missæ in eo peractam; benè tamen in vestibus sacris, & si- milibus, in quibus unctio non adhibetur, sta- tim ac cum ipsis celebrabitur, jam benedictæ censeantur. Consecrationem amittit Calix, si cuppæ pars à pede separetur; secus verò si cup- pa clavulum tornatilem habeat supplantatum. Item cuppa est denuò consecranda, si iterum inaurare illam contigerit, non verò si paulatim inaurationem deperdat, nisi ex vi, & data opera inauratio eradatur: ita Suarez, & Vasquez con- cordant penes præfatum de Lugo, qui tamen con- trarium sensit, nimirum, non esse opus nova con- secratione, quando denuò inauratur. Debet au- tem Calix percuti, ita ut formam, & consecratio- nem
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narat Sanctus Zephyrinus Papa, of which I had the good fortune to see one, which Virgilius Spada, almoner of Innocent X, kept in his possession with extraordinary veneration; to which were attached two lateral handles of the same material, according to the ancient custom: [He lifts the chalice by the handles when he offers it with the offertory, and holds it, elevating it beside the Pontiff. Ord. Rom.] He speaks of the Archdeacon, while he ministers to the celebrating Pontiff; and, extolling the spiritual riches of St. Exuperius, Bishop of Toledo, epist. 4 ad Rust. near the end, St. Jerome says: [Nobody is richer than he who carries the Lord’s body in a wicker basket, and His blood in glass.] This usage continued until the time of the holy Pope and martyr Urban, who afterwards established that they be made of gold or silver, in which, as Tertullian narrates, they used to engrave Christ with the stray little sheep carried upon His shoulders, saying: [The shepherd will give patronage, whom you depict in the chalice. De pall. c. 10.] FR. He likewise mentions that chalices of this sort are easily broken, lib. de Pudicitia, cap. 27, where Pamelius very learnedly notes that then they were glass chalices. For if Urban I. had decreed that golden and silver chalices be made, and he was the Pontiff who came after Tertullian’s time; it follows that in c. 16 of the cited De pall. Tertullian is not speaking of golden and silver chalices, but of glass ones. The glass chalice, however, was forbidden because of the danger of breaking it and spilling the Lord’s blood, as happened to a certain deacon of the Milanese Church named Laurentius, according to Gregory of Tours, De Glor. Mart. cap. 16, who in the course of time became bishop of that same Church, as is gathered from Sirmond in the notes on Ennodius, lib. dies sacr. 1, and from Baronius, year 489 and following. Moreover, Gregory the Great recounts a similar breaking of a chalice, and that it was restored by the prayers of St. Donatus, lib. 1 Dialog. cap. 7, where Donatus, Bishop of Arezzo, flourished in the year 394, Baronius in that year, n. 48. From these things it is inferred that even after the pontificate of St. Urban, in poor churches, glass chalices lasted for at least two centuries. Therefore it was not the use of the glass chalice and paten that was prohibited by St. Urban; rather, he made all sacred utensils of silver, as is clear above from the Council of Tribur. Indeed, explicitly in the book of the Roman Pontiffs it is stated thus: [He made all sacred vessels of silver, and placed twenty-five silver patens.] Whence it is gathered that Urban did not prohibit, but made and placed them. Moreover, in the time of Pope St. Sixtus the Martyr there were sacred vessels of gold, as is clear from the Acts of St. Lawrence the Proto-martyr, by St. Ambrose, lib. 2 c. 48, and from Prudentius in hymn 8 of St. Lawrence; for Sixtus had preceded Urban by 124 years. For Sixtus was crowned with martyrdom in the year of the Lord 142, and Urban began his pontificate in the year 226. The prohibition of glass chalices in fact had been issued in the Council of Rheims, canon 6, as is found in the canon ut calix, de Consecr. dist. 1, where it forbade chalices to be made of wood, glass, bronze, or brass; therefore: St. Gregory the Presbyter, in his life, relates that St. Theodore the Archimandrite used a marble chalice; and from bronze, too, the Abbots Gallus and Columbanus did so, whose material the sacred canons, because of the nauseating taste and smell, likewise forbade, as also brass. That the chalice with which Christ the Lord consecrated at the Last Supper was of silver, Baronius reports for the year 34, and it was shown at Jerusalem in Bede’s time, as he himself testifies, lib. de Loc. Sanc. cap. 3: [In the square that joins the Martyrium and Golgotha there is an apse, in which the Lord’s chalice, kept in a small casket, is usually touched through a hole in the lid and kissed; this silver chalice has on either side two little handles, holds the measure of a sextary, and in it is that sponge ministering the drink of the Lord.] At Valencia in Spain, however, Carthagena affirms in hom. 26 that another chalice of the Lord is preserved, of agate stone; perhaps several were consecrated in the holy supper by contact with, and distribution of, the blood of our Savior. Therefore the material of the chalice, according to the prescriptions of the rubrics, must be gold, silver, or gilded copper. Indeed, the Council of Rheims, in a state of poverty, also allows a chalice of pewter, which even outside a case of necessity eminent doctors affirm may be used. FR. for by the authority of Pliny, [Pewter coated onto bronze vessels makes the taste more pleasant, and suppresses the poison of rust, lib. 24 c. 17]: therefore: It is asked among the doctors whether a chalice not consecrated, and used by the priest in the Mass because of his malice or inadvertence, remains consecrated? Some affirm it, chiefly for this reason, because just as a church once polluted, if Mass is later celebrated in it, then it no longer needs another blessing: but rightly De Lugo, in treatise de Euchar. dist. 20 sect. 4, embraces the contrary opinion, and responds to the argument of the contrary view there, that if it were true, as opponents similarly assert, that a church once polluted is considered consecrated by the celebration of Mass; it would follow that churches in which Mass is celebrated would be said to be consecrated; wherefore, although a church polluted and in which Mass has once been celebrated no longer needs a blessing to be reconciled, so also a chalice once consecrated and afterward polluted, or newly gilded, rightly does not need a new consecration; yet a chalice never consecrated does not become consecrated by the mere celebration of Mass performed in it; though indeed in sacred vestments and the like, in which anointing is not used, as soon as Mass is celebrated with them, they are already considered blessed. A chalice loses its consecration if the cup part is separated from the base; otherwise, however, if the cup has a turned-on little pin inserted. Likewise the cup is to be consecrated again if it should be gilded anew; not so if it gradually loses its gilding, unless the gilding is scraped off by force and intentionally: thus Suarez and Vasquez agree with the aforesaid De Lugo, who nevertheless thought the contrary, namely, that there is no need of a new consecration when it is gilded anew. But the chalice ought to be struck, so that its form and consecration
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96 C A nem depérdat, si Aurifici ad inaurandum, vel li- quesaciendum tradatur; ita nonnulli Doctores docent; sed prævalet usus hodiernus leviter per- cutiendi, ne deteratur, quo irreverentiæ signo pa- tesiat ejus consecrationis amissio. Sacerdotibus mortuis antiquitus nedum inhumatis ponebatur Calix inter manus, ut adhuc in usu est; sed etiam humatis relinquebatur. [Ejus deinde corpus cùm ad digniorem locum transferendum esset, aperto sepulcro, inventum est integrum cum du- plici stola, & insula rubra, cum panno serico, at- que cum Cruce ex metallo confecta pectori ejus imposita, denique cum Calice ad umbilicum ejus posito. In vita S. Bivini Episc. apud Sur. tom. 6. die 3. Decembr. qui obiit anno 604.] FR. Calix mar- moreus, dicebatur urna ad modum vasis, seu Ca- licis formata, ut est illa, quæ in atrio S. Cæciliæ de Urbe, & SS. Apostolorum in atrio illius Con- ventus, de qua Joannes III. apud Torrigium de Cryp. Vatican. impress. secunda, pag. 314. [A via, ubi est Calix marmoreus;] dixit. Reliqua quoad Calicem, Vide Caucus. Purificatio Calicis. CALIX MINISTRALIS, dicebatur ille, cum quo ministrabatur populo Dominicus sanguis, quando sub utraque specie communicabatur; ut in dict. Communicalis dicetur; de his calicibus vastiori- bus sit sæpè mentio in vitis Pontificum. S. Remi- gius Rhemensis Archiepiscopus in calice mini- strali Ecclesiæ oblato, hos versus à se composi- tos incidere jussit: Hauriat hinc populus vitam de Sanguine Sa- cro Injecto, æternus, quem fudit vulnere Christus; Remigius reddit Domino sua vita Sacerdos. CALLIBLEPHARUM. FR. ex græco καλλιβλάφον, medicamentum oculorum, quo palpebræ venu- stantur, infectis pilis. [Calliblepharum, vel- lerumque tincturas inter cætera docuerunt. Ter- tull. de cultu foeminarum, c. 10.] quo vocabulo usus est etiam S. Proclus Constant. Patriarch. Orat. 19. Hujus etymon disertè exponit Vinc. Riccardus in præfatam Procli orat. variasque tum ex Plinio authoritates, tum aliis expendit. CALLICULA, ex verborum sensu attamentarium si- gnificare videtur. [Ante conspectum suum ponit super mensam calliculam; unde tribus digitis mortem hominum scribit, aut vitam: Imperfe- ctus, hom. 54. in c. 15. Matth. [Ubi de finali judicio loquitur, quamvis ab aliquibus hæ ho- miliæ D. Chrysoftomo attribuantur. FR. fortas- sè Caliculum scribendum erit, quod parvum cali- cem significat: [Hunc in eo loco factum ali- quando ministrum à caliculis in curam prom- ptuarii. In vita S. Bercharis Abb.] Ministrabar, nempè, Monachis potum. CALLIGRAPHUS, ex græco καλλιγράφος, id est, ac- curatus, scriptor. [Interea Calligraphus quidam Alexandriæ venerabilis vir. Paul. Diac. lib. 17. CALLOSITAS, antiquitas, vetustas.] Quid igitur vis homo de humanis sententiis litterarum tua- rum exisse hanc in usus communes callositatem? Tertull. de test. animæ, c. 3. C A CALO, qui frangit, seu fert ligna: à verbo græco κάλον, id est, lignum. [Iosue usus est Cabonitis lixis, & calonibus. Chrysoft. in psal. 14.] FR. si- gnificat servum, seu mancipium, quod in exer- citu ducitur, ad ferenda, & ministranda ligna, seu lignea instrumenta: à Caladis, ita appellatum existimat Porphir. quia eo die menstrua cibaria accipiebat; vel secundùm Accursum à Calendo, id est, vocando, quia ad ministeria hujusmodi servi vocabantur. Hoc vocabulo usus est Cæsar in 2. lib. Belli gallici, in 1. belli civilis, atque Li- vius ubique; unde apparet, quàm perperàm sen- serit Accursius, in 1. sed & si quid la 1. in princip. superallegata; licèt in codicibus impressis Ul- piani Calum habeatur. Nec per Calonem ligna frangens intelligitur, ut alii sensere; nam talis operator Calocopus, & Hylocopus dicebatur. Amalt. Onomast. in hac dictione, à vocabulo græco κάλον, quod lignum significat. Hinc Ca- lones etiam dicti sunt calcei ex ligno, Festus: quæ Calopedia, Soccum, & Soccoli dicuntur. Vide suo loco. Italicè Zoccoli. Livius iisdem prorsus vocabulis, lib. 3. belli Pun. usus est in- quiens: [Impedimenta subsequi jussit, calo- nes, lixasque, & invalidos milites vallum ferre; & Horat. 1. sermon. Satyr. 2. Hic se præcipitem tecto dedit: ille fla- gellis Ad mortem cæsus, fugiens hic decidit acrem Prædonum in turbam: dedit hic pro corpore nummos: Hunc perminxerunt calones. Et de eodem vocabulo Curtius: [Huic agmini &c. lixarumque, & calonum greges veheban- tur, lib. 3. c. 3. CALOGERUS, καλόγερος, ad verbum sonat bonum senem. Fit enim à καλός, bonus, & γερω, se- nex. Omnes tamen Græci Religiosi, seu Mona- chi, ita solent à vulgo nuncupari: eò quòd vide- licet antiquitus apud Græcos, ad Monachorum superiores, senes quantumvis laici, seu nullate- nus in sacris Ordinibus constituti, assumeban- tur, qui Calogeri nuncupati. Et hinc temporis decursu omnes ipsorum Monachi, etiam Diaco- ni, qui & Hierodiacni, atque sacerdotes, qui & Hieromonachi, Calogeri nominis significato ad officium, statum, aut dignitatem translato, sunt appellati. Sicuti apud Latinos omnes Sa- cerdotes dicti presbyteri, id est seniores, quam- vis juniores existant. Talis est vocis Calogerus apud Græcos origo. Si quis autem à γέρας, id est dignitas, munus, honor, deducere vellet, tunc calogerus quemlibet bona, aut pulchra di- gnitate, honesto munere, egregio honore, vel aliquo simili insignitum subindicare pos- set. CALVARIUS MONS. Vide Cranium. Golgotha. Venerarium. CALVATUS. FR. erat ignominiosa poeniten- tia. Glossa, in can. de benedicto. 32. quæst. 1. CAL-
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96 C A does not lose, if it is handed over to the goldsmith to be gilded or liquefied; thus some doctors teach; but the modern practice of striking it lightly prevails, lest it be worn away, by which sign of irreverence the loss of its consecration may be made evident. In ancient times, when priests died, not only before burial was the chalice placed between the hands, as is still the custom; but it was also left with the buried. [When his body was afterwards to be transferred to a more worthy place, the grave having been opened, it was found intact, with a double stole and a red maniple, with a silk cloth, and with a Cross made of metal placed upon his breast, and finally with a Chalice placed at his navel. In the life of St. Bivinus, Bishop, in Sur. tom. 6, on Dec. 3, who died in the year 604.] FR. Calix marmoreus was the name given to an urn fashioned in the form of a vessel, or chalice, as is that which is in the atrium of St. Cecilia in Rome, and of the Holy Apostles in the atrium of that Convent, concerning which John III, in Torrigius, de Cryp. Vatican. second edition, p. 314, said: [On the way, where there is the marble chalice;] he said. The rest concerning the chalice, see Caucus. Purification of the Chalice. CALIX MINISTRALIS was the name given to that chalice with which the Lord’s Blood was administered to the people, when Communion was given under both species; as will be said in the entry Communicalis; there is frequent mention of these larger chalices in the lives of the Popes. St. Remigius, Archbishop of Rheims, ordered these verses, composed by him, to be engraved on a ministerial chalice offered to the church: Let the people here draw life from the sacred Blood, Poured forth by the wound, which Christ poured out for eternity; Remigius, a priest, returns his life to the Lord. CALLIBLEPHARUM. FR. from the Greek καλλιβλάφον, an eye remedy, by which the eyelids are made beautiful, with the hairs dyed. [Calliblepharum, or the dyeing of hairs among other things, they taught. Tertull. de cultu foeminarum, c. 10.] This word was also used by St. Proclus, Patriarch of Constantinople, Orat. 19. Vinc. Riccardus explains this etymology clearly in the aforesaid oration of Proclus, and examines various authorities, both from Pliny and others. CALLICULA, from the sense of the word, seems to signify an inkwell. [He places a callicula before his eyes upon the table; whence with three fingers he writes the death of men, or life: Imperfectus, hom. 54 in c. 15 Matth. [Where he speaks of the final judgment, although some attribute these homilies to St. Chrysostom. FR. perhaps it should be written Caliculum, which signifies a small chalice: [In that place he was once made steward from the caliculi for the care of the pantry. In the life of St. Bercharis, Abbot.] That is, he supplied drink to the monks. CALLIGRAPHUS, from the Greek καλλιγράφος, that is, a careful writer. [Meanwhile a certain Calligraphus at Alexandria, a venerable man. Paul. Diac. lib. 17. CALLOSITAS, antiquity, old age.] Why then, O man, have you brought this callosity from the thoughts of men into the common uses of your letters? Tertull. de test. animæ, c. 3. C A CALO, one who breaks or carries wood: from the Greek word κάλον, that is, wood. [Joshua made use of Cabonite water-carriers and calonibus. Chrysost. in psalm 14.] FR. it signifies a servant, or bondman, who is led in the army to carry and provide wood, or wooden tools: Porphyry thinks it was so called from Caladis, because on that day he received monthly rations; or, according to Accursius, from Calendo, that is, calling, because servants of this kind were called to such services. Caesar used this word in book 2 of the Gallic War, in book 1 of the Civil War, and Livy everywhere; from which it appears how wrongly Accursius held in 1, sed & si quid la 1, at the beginning of the above-mentioned passage; although in printed manuscripts of Ulpian Calum is found. Nor is one to understand by Calo a wood-breaker, as others have thought; for such a worker was called Calocopus and Hylocopus. Amalt. Onomast. on this word, from the Greek κάλον, which means wood. Hence shoes made from wood were also called Calones, according to Festus: these are called Calopedia, Soccum, and Soccoli. See there. In Italian, Zoccoli. Livy used precisely the same words, book 3 of the Punic War, saying: [He ordered the baggage to follow, the calones, lixae, and the unfit soldiers to carry the palisade;] and Horace, Serm. 1, Sat. 2: Here one cast himself headlong from the roof; that one, Beaten to death by whips, fleeing here fell Into the fierce band of robbers: this one gave money for his body: The calones urinated on him. And on the same word Curtius: [To this column, etc., the crowds of camp-followers and calones were being carried, book 3, c. 3. CALOGERUS, καλόγερος, literally sounds like “good old man.” For it is made from καλός, good, and γέρων, old man. Nevertheless, all Greek religious, or monks, are commonly called thus by the people; because, namely, among the Greeks in ancient times, the superiors of the monks were chosen from among the old men, even if they were laymen and in no sacred orders, and these were called Calogeri. Hence, in the course of time, all their monks, even deacons, who are also Hierodeacons, and priests, who are also Hieromonks, have been called Calogeri, the meaning of the name being transferred to the office, state, or dignity. Just as among the Latins all priests were called presbyters, that is, elders, although they may be younger. Such is the origin of the word Calogerus among the Greeks. But if one wished to derive it from γέρας, that is, dignity, office, honor, then calogerus could indicate anyone distinguished by a good or handsome dignity, an honorable office, eminent honor, or something similar. CALVARIUS MONS. See Cranium. Golgotha. Venerarium. CALVATUS. FR. was an ignominious penance. Gloss, on can. de benedicto. 32, q. 1. CAL-
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CA CALVINIANI, seu Calvinistæ, recentiores Hæretici. Vide Companatores. Hugonottus. CALUMNIOR. Vide Imposturor. Prævaricor. CALUMNIATOR. Vide ejus synonyma in dict. Accusator. CALYBÆ. Vide Calibe. CALYBITA, græcè , tugurii habitator. Ita Sanctus Joannes, qui in insula Tiberina diu in tugurio permansit, hoc vocabulo cognominatus est. CALYPTRA, Græcè . FR. Diadematis genus, ab eo, quod fert Venetus Dux, non diffi- CA 97 mile: [Calyptram in capite panno, purpura, & auro intextam circumdatam gestaret; quatenus sursum vergit, & ad pyramidem superficii funditur. Nicephor. Gregor. hist. lib. 5. & 7. Joannes rubra talaria cum pyramide margaritis distincta, in cujus summitate purpureus lapis fulgebat, (ea Regum sunt insignia) mox despostica dignitate à Rege muneratur. Georg. Logoth. in Chronic. Constantinop.] Cujus figuram ex æneis valvis templi Vaticani hìc immediatè describi curavimus. Calyptræ synonyma. Vide Camelaucaum. Camescans. Mitra. Pilus. CAMALDULENSES, Religiosi. Vide Laura. Mixtum. CAMÆUS, gemma, in qua figura aliqua cælata, seu incisa est. [Nobilibus lapidibus insculptis, quos camæos vulgariter appellamus. Matth. Paris. in hist.] ex gallica voce Cameyen. In Ecclesia Messanensi duo cum cappis ad canonicalem Missam cantatam assistentes, Camei appellantur, fortassè, quia tanquam duæ statuæ astantes, & nihil agentes, reperiuntur; inde nomen hoc illis inditum fuerat. CAMBA, dictio Germanorum vetusta, quæ officinam, ubi cervisia coquitur, significat. [Carisio-lum cum terris cultis, & incultis, molendinis, cambis, sylvis. Privil. Caroli VII. Ecclesiæ Camaracensi concess. registr. in Chronica Camaracen. lib. 1. cap. 52.] FR. puto legendum potiùs; [Cùm terris, campis, sylvis &c.]:/: Idem tamen vocabulum legitur in quadam Eugenii III. epistola ad Episcopum Atrebatensem. [Molendinum aliud cum duobus furnis, & camba. Hierolexicon Magri. CAMAURUM. Vide Camelaucaum. CAMBARICUS, qui cervisiam vendit. CAMBIO, verbum, & Cambium. Vide Concambio. CAMBORTA, extremitates, seu margines. [Camborta, quæ sepem desuper firmant. In lege Salica, tit. 39.] idest, circuitus virgarum, quibus in extremitate sepimentorum ob firmitatem vinciuntur. CAMBUCA, baculus Pastoralis, quo Episcopus in sacris functionibus utitur. [Cum præcibus reliquiis, & cambuca Sancti longiùs processerat. In vita S. Vvinoci Abb. cap. 13.] Ab aliis Camboca scribitur. [Baculum ipsius, quem vulgò Cambocam vocant, per manum Diaconi transmitterunt. Valfrid. in vita S. Galli, lib. 1. cap. 36.] Vide Baculus. CAMELAUCIUM, Camelaucum, Camelaugum, Camelaucus, & Camelausium. Biretum monachale Græcorum, & Benedictinorum, cujus limbus binas appendices parabolicis figuris G de-
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CA CALVINIANI, or Calvinists, later heretics. See Companatores. Hugonottus. CALUMNIOR. See Imposturor. Prævaricor. CALUMNIATOR. See its synonyms in the entry Accusator. CALYBÆ. See Calibe. CALYBITA, in Greek, inhabitant of a hut. Thus Saint John, who remained for a long time in a hut on Tiberina Island, was nicknamed by this word. CALYPTRA, in Greek. In French, a kind of diadem, not unlike that worn by the Doge of Venice: [He wore a calyptra on his head, surrounded by cloth, embroidered with purple and gold; it rises upward and spreads into the shape of a pyramid on the surface. Nicephor. Gregor. hist. lib. 5 & 7. John, with red slippers and a pyramid adorned with pearls, on whose summit a purple stone shone, (these are the insignia of kings) is soon rewarded by the king with the dignity of despot. Georg. Logoth. in Chronic. Constantinop.] We have had its figure described here immediately from the bronze doors of the Vatican temple. Synonyms of calyptra. See Camelaucaum. Camescans. Mitra. Pilus. CAMALDULENSES, religious men. See Laura. Mixtum. CAMÆUS, a gem in which some figure is engraved or carved. [The nobly engraved stones, which we commonly call camæi. Matth. Paris in hist.] from the French word Cameyen. In the Church of Messina, two men assisting with copes at the canonical sung Mass are called Camei, perhaps because, standing like two statues and doing nothing, they are found; hence this name was given to them. CAMBA, an old German word meaning a brewery, where beer is brewed. [Carisiolum with cultivated and uncultivated lands, mills, cambæ, woods. Privilege of Charles VII granted to the Church of Cambrai, recorded in the Chronicle of Cambrai, book 1, ch. 52.] I think it should rather be read: [With lands, fields, woods, etc.]:/: Yet the same word is found in a letter of Eugenius III to the Bishop of Arras. [Another mill with two ovens, and a camba. Hierolexicon Magri. CAMAURUM. See Camelaucaum. CAMBARICUS, one who sells beer. CAMBIO, a verb, and Cambium. See Concambio. CAMBORTA, extremities or margins. [Camborta, which strengthen the fence above. In the Salic Law, title 39.] That is, the encircling of rods with which the outer parts of fences are bound for strength. CAMBUCA, the pastoral staff used by a bishop in sacred functions. [With prayers, relics, and the cambuca, the Saint had advanced farther. In the life of St. Vvvinoc, Abbot, ch. 13.] It is written by others as Camboca. [They handed over his staff, which they commonly call a Camboca, through the hand of the deacon. Valfrid. in the life of St. Gall, book 1, ch. 36.] See Baculus. CAMELAUCIUM, Camelaucum, Camelaugum, Camelaucus, and Camelausium. The monastic cap of the Greeks and Benedictines, whose rim has two appendages in parabolic figures G de-
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CA desinentes habet, quæ faciei tempora contegunt; sed Benedictinorum breviores sunt; suturæ autem hujusmodi bireti tantùm in quatuor partes æquales fiunt, quæ aliquantum elevatæ, quatuor Crucis angulos efformant. Eadem forma papale biretum est; sed ex purpureo holoferico raso pro æstate, & villoso armellina pelle subsito in hyeme fertur. Apostolicus Pontifex cum camelaucio solitus est Romæ procedere. Anast. Biblioth. Vox quidem græca , ut Leo Allarius, ubi de habitu Monachali loquitur, ex eo, quia Camelorum pilis intexti erant, ita dici opinatur. Alii etymologiam deducunt ex Græcis dictionibus , quæ calorem producere significant; inde Cunaurum vocari existimo. FR. Ego tamen contrarium puto, nempe, à Camauro camelaucium derivari; nam , capitis muliebris ornamentum erat, & ita appellatum, quia per id , id est, cerebri pars defenditur; unde Camelaucium per syncopen à , & , reseqmina panni. Vide Junii Lexicon in his dictionibus; nec mirum si Camaurum à muliebri ornamento nomen sumpserit, nam Tiara, quæ est Papæ ornamentum, & Mitra etiam ornamenta erant, quibus antiquitùs foeminæ utebantur. Igitur Tiara, quæ vulgò appellatur Triregnum Summi Pontificis, Camaurum dicitur, de quo vide Epanoclytus, Mitra; vel quia super tale biretum imponebatur, ut in antiquis picturis conspicitur, vel quia Camaurum à Camelaucio diversificatur, & est idem cum Tiara, & . Recentiores Græci vocant Camelephchi, sed ex sententia ejusdem Allatii, in dict. tract. lib.3.cap.8. Igitur Tiara, quæ vulgò appellatur Triregnum Summi Pontificis, Camaurum dicitur, de quo vide Epanoclytus, Mitra; vel quia super tale biretum imponebatur, ut in antiquis picturis conspicitur, vel quia Camaurum à Camelaucio diversificatur, & est idem cum Tiara, & . Recentiores Græci vocant Camelephchi, sed ex sententia ejusdem Allatii, in dict. tract. lib.3.cap.9. Cucullum vocari deberet. Ex figuris sepulcralibus colligitur etiam clericale biretum illius camelaucii formam antiquitùs habuisse; sed processu temporis, solida tela subsuta, illi quatuor anguli in modum Crucis aliquantulum sublevati sunt ad formam Clericorum Hispanorum, & Gallorum. Soli Itali unico angulo submisso tres ad honorem Sanctissimæ Triadis elevant, & nihilominus figura Crucis retinetur. Multæ Religiones adhuc formam antiquam Camelaucii retinent, nempe, cum forma verticalis Crucis absque solido telæ fulcimento. CAMELUS. Facilius est Camelum per foramen acustransire, quàm divitem intrare in regnum coelorum. Matth. cap.19. n.24. Marci, cap.10. n. 25. & Lucæ, cap.18. n.25. ubi S. Hieronymus, & Origenes, Camelum animal intelligunt; sed meliùs Christi parabolæ ad rem faceret, & litteraliter sensus esset, si æternam Sapientiam de fune, & non de dromedario intellexisse diceremus; nam græcè tam animal, quàm funem significat. FR. quod confirmatur, quia originalis hebraicus textus non reperitur, unde non implicat credere, quòd mediante græca lectione Euangelia in latinum fuisse translata, & anti- CA quorum nullus fide dignus ocularis testis est, qui hebraicè dictionem hanc vidisse fateatur; imò nec Euangelia, si enim aliquis esset maximè diligentissimus, & fide dignissimus testis, Hieronymus censendus esset: at quid ille in hoc referat ad Damasum Papam scribens, attendamus, ubi de variis latinis Euangelioru[m] codicibus inter se discrepantibus sic inquit: Si enim exemplaribus fides est adhibenda, respondeant quibus? Tot enim sunt exemplaria penè, quot codices. Sin autem veritas est quærenda de pluribus: cur non ad græcam originem revertentes, ea quæ vel à vitiosis interpretibus malè reddita, vel à præsumptoribus imperitis emendata perversùs, vel à librariis dormitantibus, aut addita sunt, aut mutata, corrigimus? & inferiùs: Sit illa vera interpretatio, quam Apostoli probaverunt. De novo nunc loquor testamento: quod græcum esse, non dubium est, excepto Apostolo Matthæo, qui primus in Iudæa Euangelium Christi hebraicis litteris edidit. Sed neque ad Hieronymianas manus hebraicum Matthæi Euangelium pervenit; quod ex ejusdem Doctoris verbis inferius ibidem colligitur, ubi sic fatetur: Igitur hæc præsens præfatiuncula pollicetur quatuor tantùm Euangelia, quorum ordo est iste, Matthæus, Marcus, Lucas, Joannes; codicum græcorum emendata collatione, sed veterum, quæ ne multùm à lectionis latinæ consuetudine discreparent, ita calamo temperavimus &c. Mirum ergo non esset, si nomen illud Cameli in græco textu positum, quod funem in eo idiomate etiam significat; perperàm aliqui animal intellexissent, ejus nominis significationem analogicam tam ad dromedarium, quàm ad funem habere minimè adverterentes. Sic etiam Io: Bapt. Jona paucis abhinc annis Romæ in sua Euangeliorum hebraica translatione dromedariu[m] transpunxerat. Ad id verò, quod pro suæ intentionis comprobatione affert D. Hieronymus ex Talmudistis Rabbinis se didicisse, inter eos, nempe, solitam fuisse hanc parabolam de dromedario per acum transire affirmantibus; tripliciter responderi posset. Primò, quòd cùm hoc invidum genus Euangelium Filii Dei tam odiosè infectet; ideò congruè credendum est, ut impropriu[m] æternæ veritatis sermonem impostores Rabbini redderent, hanc falsam eruditionem pio Doctori suadere conati sint; nam licèt aliquid lucri in veteris testamenti oceano eorum commercio assequi valeat; in Euangelico tamen salutis portu, nil spei boni erit cum eis. Respondendum secundò, quòd Rabbini isti coëcutientes in talmudicis nugis, quæ nonnisi impropria, & nauseantia facta, dictaque continent; hinc eorum fabulosis loquendi modis, ac parabolis ex illa foetida Talmudi lacuna fortasse expiscatis, nulla fides præstanda erit. Tertiò dicendum Rabbinos æquivocatos fuisse de una phrasi ad aliam; nam penes Hebræos proverbium erat exaggerativum Camelum deglutire, & non Camelum per acum transire; quo loquendi modo Salvator noster usus est. Matth.23. n.24. inquiens: Duces coeci, & excolentes culicem, camelum autem
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it has descending ends, which cover the temples of the face; but those of the Benedictines are shorter; however, the seams of this kind of biretta are made into only four equal parts, which, being somewhat raised, form the four angles of a Cross. The papal biretta is of the same shape; but in summer it is worn in purple silk plush, and in winter lined with shaggy ermine skin. The Apostolic Pontiff used to go about Rome with the camelaucum. Anast. Biblioth. The word is indeed Greek, as Leo Allatius, when speaking of monastic dress, thinks it was so called because it was woven with camel hair. Others derive the etymology from Greek words which signify to produce heat; hence I think it is called Cunaurum. FR. However, I think the contrary, namely, that camelaucium is derived from camauro; for it was an ornament of the female head, and was so called because by it, that is, the part of the brain, is protected; whence camelaucium by syncope from, and, a trimming of cloth. See Junius’ Lexicon under these words; nor is it surprising if camaurum took its name from a female ornament, for the tiara, which is the Pope’s ornament, and the mitra also were ornaments which women in antiquity used. Therefore the tiara, which is commonly called the triregnum of the Supreme Pontiff, is called camaurum, concerning which see Epanoclytus, Mitra; either because it was placed over such a biretta, as is seen in ancient paintings, or because camaurum differs from camelaucium and is the same as tiara, and. Modern Greeks call it Camelephchi, but according to the opinion of the same Allatius, in the cited treatise, book 3, chapter 8. Therefore the tiara, which is commonly called the triregnum of the Supreme Pontiff, is called camaurum, concerning which see Epanoclytus, Mitra; either because it was placed over such a biretta, as is seen in ancient paintings, or because camaurum differs from camelaucium and is the same as tiara, and. Modern Greeks call it Camelephchi, but according to the opinion of the same Allatius, in the cited treatise, book 3, chapter 9, it should rather be called a cucullum. From sepulchral figures it is also gathered that the clerical biretta in earlier times had the shape of that camelaucum; but in the course of time, a solid lining being inserted, those four angles were somewhat raised in the form of a Cross, according to the style of Spanish and French clerics. Only the Italians, with one angle lowered, raise the other three in honor of the Most Holy Trinity, and nevertheless the figure of the Cross is retained. Many religious orders still retain the ancient shape of the camelaucium, namely, with the vertical form of a Cross without the solid support of cloth. CAMELUS. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven. Matt. ch. 19, no. 24. Mark ch. 10, no. 25, and Luke ch. 18, no. 25, where St. Jerome and Origen understand a camel as the animal; but it would fit Christ’s parable better, and the literal sense would be, if we were to say that eternal Wisdom understood a rope, and not a dromedary; for in Greek it signifies both the animal and a rope. FR. This is confirmed, because the original Hebrew text is not found, and therefore it does not involve believing that the Gospels were translated into Latin by means of the Greek reading, and of the ancients none is a trustworthy eyewitness who admits to having seen this word in Hebrew; indeed not even the Gospels, for if there were any most diligent and trustworthy witness, Jerome would be regarded as such: but let us consider what he says in this matter, writing to Pope Damasus, where, concerning the various Latin copies of the Gospels differing among themselves, he says thus: “For if faith is to be given to copies, let them answer which ones? For there are almost as many copies as there are manuscripts. But if the truth is to be sought from many: why, returning to the Greek source, do we not correct those things which have either been badly rendered by faulty translators, or perversely amended by presumptuous and unskilled correctors, or added or changed by sleepy scribes?” And lower down: “Let that be the true interpretation which the Apostles approved. I am now speaking of the New Testament: which is Greek, there is no doubt, except for the Apostle Matthew, who first in Judea published the Gospel of Christ in Hebrew letters.” But the Hebrew Gospel of Matthew did not come into Jerome’s hands either; which is gathered below from the words of the same Doctor, where he confesses thus: “Therefore this present prefatory note promises only the four Gospels, whose order is this: Matthew, Mark, Luke, John; with an emended collation of the Greek manuscripts, but the old ones, so that they might not differ much from the custom of Latin reading, we have thus tempered the pen,” etc. It would therefore not be surprising if that name of Camelus were placed in the Greek text, since in that idiom it also signifies a rope; and some, wrongly, understood an animal, not noticing that the signification of that name is analogous both to a dromedary and to a rope. Thus also Io: Bapt. Jona, a few years ago in Rome, in his Hebrew translation of the Gospels, had rendered it as dromedary. As to what St. Jerome adduces in proof of his intention, that he had learned from the Rabbis of the Talmud, namely, that among them this parable of the dromedary passing through a needle was commonly affirmed; three answers could be given. First, that since this envious race so hatefully infects the Gospel of the Son of God, it is therefore rightly believed that the lying Rabbis, in order to set forth an improper statement of eternal truth, attempted to persuade the pious Doctor with this false learning; for although by their trade they may obtain some profit in the ocean of the Old Testament, in the harbor of evangelical salvation there will nevertheless be no hope of good with them. Second, it must be answered that those Rabbis, half-blinded in Talmudic follies, which contain only improper and disgusting deeds and sayings; therefore no faith is to be given to their fabulous modes of speech and parables, perhaps fished out of that foul Talmudic pit. Third, it must be said that the Rabbis were mistaken from one phrase to another; for among the Hebrews there was an exaggerated proverb about swallowing a camel, and not about a camel passing through a needle; and it was in this manner of speaking that our Savior used the expression. Matt. 23, no. 24, saying: “Blind guides, straining out a gnat, but a camel”
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CA autem glutientes.} Quare Baronius ann.33. Caninium sequens, elephantem per acum transire, antiquum adagium fuisse, sine exemplari fulcimento asserit; necnon Hierosolymitanam angustam portam; Foramen acus appellatam refert; sed re vera nonnisi ignotum per ignotius, sine ullo documento probante referre videtur. Igitur rectius Suidæ credendum, qui nuperos græcè funiculum crassum significare docet. Et Calepinus Camelum latinè etiam funem dici astringit, in dict. Camelus, ubi sic habet. {Camelus funis nauticus, quo anchoræ reliqantur, de quo aliqui intelligunt illud in Euangelio, facilius est Camelum per foramen acus intrare &c.} Vide hîc Acus. Curcuba. CAMERA APOSTOLICA. Vide Patriarchium. CAMERA PAPAGALLI. FR. Camera sic appellata in Vaticano palatio, ubi habebatur Consistorium secretum {Consistorium secretum celebratur in Aula aliqua Palatii Apostolici remotiori (Cameram papagalli, quæ est in Vaticano, appellant) sed Pontificalis parieti adhæret, in medio surgit à solo sine thalamo &c. Cæremor. Rom. lib. 1. sect. 9. c. 3. CAMERARTUS, Cardinalis, qui Cameræ Apostolicæ proventus curam habet, & in Sede vacante per illos dies, in quibus adhuc conclave non celebratur, magnam jurisdictionem habet, & monetam cum gentilitiis ejus insigniis cudit, qui Cardinalis si Sede vacante decedere contigerit, ex facultate Bullæ Clementis V. ipsi Cardinales in eadem dignitate alium substituere debent. CAMERATUS, arcuatus, fornicatus, testudinatus. {Super columnas in quadrifico cameratas musivo, pulchrisque metallis decoravit. Anæst. biblioth. in Paschali.} FR. latinum est nomen, unde Camero, & Concamero dicitur. {Dinocrates Architectus Alexandri Arsinoes templum concamerare inchoaverat. Plin. lib. 34. cap. 14. CAMERLENGUS, idem ac Camerarius; dicitur etiam Oeconomus. Vide suo loco. CAMESANEUS. FR. appellativum nomen indumenti. {Constantino Pontifice ad octavum lapidem Constantinopoli appulso, Tiberius Justiniani Imperatoris filius, & ipse Imperator, cum patritiis, & omni nobilitate, Cyrusque Patriarcha cum Clero obvii processerunt: Pontifex Rom. camesaneum papalem amicum indurus solemni totius Constantinopolitanæ Urbis pompa in Regiam est profectus. Blond. decad. 1. lib. 10. CAMILABO. FR. pannus utrinque dependens à pileo Patriarchæ. Lexicon græcum. CAMINATA. FR. Regio, Vicus in legib. Longobard. & Bullar. Casinen. tom. 2. Constit. 122. CAMISATUS, Clericus, qui curam habebat infundendi aquam calidam in calice post consecrationem juxta ritum Græcorum, qui , ab ipsis appellatur, de quo Curopalata. Vide hîc Aquarii. FR. ita Meursii Glossa. CAMISIA, Alba, vestis sacra. {Indutus camisia linea, quæ communi nomine dicitur alba, Bless. CA 99 fer.41.} Aliquando pro superpelliceo, seu rochetto accipitur: ita intelligenda sunt verba Cæsarii de pio illo Episcopo loquentis, qui pauperis plagam curaverat, ubi sic ait: {Cùmque adhiberet partem camisæ suæ, quæ de panno erat satis subtilis, lib.8.cap.32.} Certum quidem est Præsulem hunc in tali incidentia rochettum, & non albam adhibuisse. De Alba diximus suo loco. CAMIUM. Vide Concambium. CAMPANA, instrumentum convocatorium, ideò à Turcis prohibitum, ne ejus sono signum aliquod rebellionis detur. Ejus synonymum est Codion, à verbo græco , id est, papaver, à cujus calicis forma ad campanæ similitudinem eidem nomen inditum suit: sic , tintinnabula gestans Budæus interpretatur. FR. quòd per nomen Codion papaver intelligatur, vide Ruellium, lib.2.c.100. unde Diacodion Plin. lib 20.cap.18. papaveris medicamentum appellat Item dicitur Clocca. Vide suo loco. Item Cymbalum, & Crotalum. {Quos neque hercule ego, neque supercilium tuum, neque collegæ tui cymbala, ac crotala fugi. Cic. in Pisonem.} Et Plinius in præf. ad Imp. Vespasianum refert Appionem Gram. à Tyberio Mundi cymbalum vocari consuevisse, quia ejus fama divulgata per universum erat. ∴: Sed Crepitaculum, & Crotalum ligneum potiùs instrumentum est ad strepitandum, à verbo græco , ex verbo , quod strepitare, & pulsare significat. In Missali autem Ambrosiano Crotola est illud ligneum instrumentum, quo in tribus diebus majoris hebdomadæ, quando non pulsantur campanæ, utimur in Ecclesia, ad convocandum ejus strepitu populum. Campana etiam Nola dicitur, quia in Civitate Nolæ à Divo Paulino ejus Episcopo inventa fuerat, ut plerique existimant; inde à Campana provincia Campana communiter denominari existimatur. Nihilominus Quintilianus, qui ante Divum Paulinum vixerat, iisdem vocabulis utitur. Et penes Gentiles erat antiquum adagium, In cubiculo nola, ad significandum aliquem delatorem, ac divulgatorem intra domesticos parietes reperiri, qui secreta negotia divulgare potuisset, quod alio modo, Mutus habet aures, dicebatur. Præterquam, quod Baronius, an.58. n.104. clare demonstrat similia tintinnabula apud eosdem Gentiles antiquissima fuisse: nec valet dicere eundem Episcopum in grandiori forma talia instrumenta auxisse; nam ex eodem Baronio constat ibidem etiam ea in magna forma penes Gentiles extirisse. Errant insuper Polidorus Virgilus, lib.6.cap.12. & Honuphrius Panvimus in vitis Pontificum asserentes campanarum inventorem fuisse Sabinianum Papam: nam D. Hieronymus, qui per bina sæcula ante hunc Pontificem floruerat, de campanis mentionem fecerat, in cap.33. de regul. Monach. ubi sic ait: {Ad matutinas excubias media nox vos præparet. Nullum ex vobis dormientem reperiat campanillis sonitus.} FR. Adagium de nola G 2 in
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CA but swallowing them.} Wherefore Baronius, year 33, following Caninius, asserts without any exemplifying support that the passage of an elephant through the eye of a needle was an ancient saying; and likewise reports the narrow gate of Jerusalem, called the Needle’s Eye; but in truth he seems merely to be citing the unknown through the more unknown, without any proving document. Therefore it is more correctly to be believed from Suidas, who teaches that the modern Greeks mean by it a thick cord. And Calepinus also insists that camel is called in Latin a rope, in the entry Camelus, where he has thus: {Camelus, a ship’s rope, by which anchors are tied up again, concerning which some understand that saying in the Gospel, it is easier for a camel to enter through the eye of a needle, etc.} See here Acus. Curcuba. CAMERA APOSTOLICA. See Patriarchium. CAMERA PAPAGALLI. FR. A room so called in the Vatican palace, where the secret Consistory was held. {The secret Consistory is celebrated in some room of the more remote Apostolic Palace (they call it the Camera papagalli, which is in the Vatican), but it adjoins the Pontifical wall, rising in the middle from the floor without a dais, etc. Cæremor. Rom. lib. 1. sect. 9. c. 3. CAMERARTUS, the Cardinal who has charge of the revenues of the Apostolic Camera, and in a vacant See, during those days in which the conclave has not yet been held, has great jurisdiction, and mints coin with his armorial insignia; if, while the See is vacant, it should happen that the Cardinal dies, then by the authority of the Bull of Clement V, the Cardinals themselves ought to substitute another in the same dignity. CAMERATUS, arched, vaulted, arched over, domed. {On the columns, in a quadrilateral, he adorned with vaulted mosaic and beautiful metals. Anæst. biblioth. in Paschali.} FR. It is a Latin name, from which are said Camero and Concamero. {The architect Dinocrates had begun to vault the temple of Arsinoe for Alexander. Plin. lib. 34. cap. 14. CAMERLENGUS, the same as Camerarius; he is also called Oeconomus. See in its place. CAMESANEUS. FR. an appellative name of a garment. {When Pope Constantine had arrived at the eighth milestone from Constantinople, Tiberius, son of the Emperor Justinian, and himself Emperor, together with the patricians and all the nobility, and Cyrus the Patriarch with the clergy, came forth to meet him: the Roman Pontiff, putting on the papal camesaneum, proceeded in the solemn pomp of the whole city of Constantinople to the palace. Blond. decad. 1. lib. 10. CAMILABO. FR. a cloth hanging down on either side from the Patriarch’s cap. Greek lexicon. CAMINATA. FR. A region, a village, in the Lombard laws and the Bullar. Casinen. tom. 2. Constit. 122. CAMISATUS, a cleric who had charge of pouring warm water into the chalice after the consecration according to the Greek rite, which among them is called so, of which Curopalata. See here Aquarii. FR. so says Meursius’ Glossary. CAMISIA, alba, a sacred vestment. {Clothed in a linen camisia, which is commonly called an alba, Bless. CA 99 fer. 41.} At times it is taken for a surplice, or rochet: thus are to be understood the words of Caesarius speaking of that pious Bishop who had cared for a poor man’s wound, where he says: {And when he applied a part of his camisia, which was of very fine cloth, lib. 8. cap. 32.} It is certain indeed that this prelate on such an occasion used a rochet, and not an alba. We spoke of the alba in its proper place. CAMIUM. See Concambium. CAMPANA, the instrument for summoning; for that reason it was forbidden by the Turks, lest by its sound some sign of rebellion be given. Its synonym is Codion, from the Greek word, that is, poppy, from the shape of whose flower-cup the instrument was named in similarity to a bell; thus Budaeus interprets it as bearing little bells. FR. that by the name Codion poppy is understood, see Ruellius, lib. 2. c. 100, whence Diacodion, Plin. lib. 20. cap. 18, calls a poppy medicine. It is also called Clocca. See in its place. Also Cymbalum and Crotalum. {Whom neither I, nor your superciliousness, nor your colleagues’ cymbals and crotals avoided. Cic. in Pisonem.} And Pliny in the preface to Emperor Vespasian reports that Appion the Grammarian used to be called the cymbal of the world by Tiberius, because his fame was spread abroad throughout the whole world. ∴ But Crepitaculum and Crotalum are rather a wooden instrument for making noise, from the Greek word, from a verb which signifies rattling and striking. In the Ambrosian Missal, however, Crotola is that wooden instrument which we use in the Church on the three days of Holy Week, when the bells are not rung, in order by its clatter to summon the people. A bell is also called Nola, because it was said to have been invented in the city of Nola by Saint Paulinus, its Bishop, as most people think; hence the province is commonly believed to be called Campana from the bell. Nevertheless Quintilian, who lived before Saint Paulinus, uses the same words. And among the Gentiles there was an ancient proverb, In cubiculo nola, to signify that some informer and divulgator could be found within domestic walls, who could reveal secret matters, which was otherwise expressed by, Mutus habet aures, “the mute has ears.” Besides this, Baronius, year 58, no. 104, clearly shows that similar little bells among the same Gentiles were extremely ancient; nor is it valid to say that the same Bishop increased such instruments in a larger form; for from the same Baronius it is evident that among the Gentiles they likewise existed there in large form. Polydorus Vergilius, lib. 6. cap. 12, and Honuphrius Panvinius in the lives of the Pontiffs also err in stating that the inventor of bells was Pope Sabinian: for St. Jerome, who flourished two centuries before this Pontiff, had already made mention of bells, in chapter 33 of the rules of monks, where he says: {Let midnight prepare you for matins. Let the sound of little bells find none of you asleep.} FR. The proverb concerning the nola G 2 in
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100 CA in cubiculo à Quintiliano, lib.8. cap.6. refertur, qui tamen fatetur enigma esse, nec illud nisi interpretur, intelligas. De tintinnabulis, præter suprà allatos, mentionem faciunt Martial. lib. 17. epigr. 163. inquiens: Redde pilam: sonat æs thermarum, ludere pergis. Juvenalis Satyr. 6. Tot pariter pelves, & tintinnabula dicas Pulsari. Lucilius: Tintinnabulum abest hinc, sirpiculæque ole- tarum. Vide Hadrianum Iunium, lib.3. Animadvers.c. 15. In vaticana Basilica primum nolarium, con- stat ab Heraclio Imp. erectum fuisse; refert enim Torrigius de Crypt. Vaticanis, quòd quando de anno MDCX. demolitum fuerat nolarium, in ejus fundamentis Heraclii Imp. numisma reper- tum fuit, & cùm Sabinianus ultimum diem suum clauserit de anno DCV. Heraclius autem (juxta Baronii computum) de anno DCX. coeperat im- perare; ergo hoc postremo tempore pro erigen- dis campanis campanaria turris in Vaticano ædi- ficata fuit, potest tamen esse, quòd præf. Papa campanarum usum in Ecclesia sanxisset, & Hera- clius post lustrum pro Campanis campanarium construi curasset. Cæterùm in tom. Concil. ubi de vita hujus Pontificis agitur, de eo hæc asserun- tur: [Sabinianus Papa campanarum usum inve- nit, jussitque, ut ad horas canonicas, & in Missa- rum Sacrificio pulsarentur in Ecclesia.] Sunt qui putant etiam Petasum fuisse campanæ nome, sed ex verbis Varronianis à Plinio, lib.36.cap.13. allatis, eos errasse colligitur; ubi de fabuloso Por- senæ Hetruriæ Regis Labyrintho per eundem Varronem somniato, sic Plinius ait: [Sed cùm excedat omnia fabulositas, utemur ipsius M. Var- ronis in expositione ejus verbis: sepultus est, in- quit, sub urbe Clusio, in quo loco monumen- tum reliquit lapide quadrato: singula latera pe- dum lata tricenum, alta quinquagenum: inque basi quadrata intus Labyrinthum inextricabilem, quò si quis improperet sine glomere lini, exitum invenire nequeat. Supra id quadratum pyrami- des stant quinque, quatuor in angulis, in me- dio una, in imo latæ pedum septuagenum qui- num, altæ centum quinquagenum: ita fastigia- tæ, ut in summo orbis æneus, & petasus unus omnibus sit impositus, ex quo pendeant excepta catenis tintinnabula, quæ vento agitata, longe sonitus referant, ut Dodone olim factum, &c.] Ex quibus verbis satis manifestatur, quod quin- que Petasi nonnisi sustentacula tintinnabulorum erant, quæ vento agitata resonabant, fuisseque ingentis magnitudinis, dum catenis excepta erant, & longè sonitus referebant.::: Igitur in Occidentali Ecclesia usus instrumenti ad convo- candos fideles priùs coeperat; nam Orientales sic- ut in præsenti, etiam & antiquitus ligneis instru- mentis usi sunt; legimus enim in septima Syno- do, quòd quando Cæsaream translatæ fuerant CA D. Anastasi Martyris reliquæ, cum hujusmodi instrumentis obviàm processum fuerat, ubi sic habetur: [Cùm Sanctæ Civitati reliquæ ap- propinquassent, omnibus ea res fuit declarata, & significata. Itaque lætitia magna profusi omnes surgentes subitò, ligneaque sacra pulsantes invi- cem obviàm facti sunt.] De his etiam ligneis instrumentis Cæsarius, lib.1. cap.4. mentio- nem facit, quòd aliqui putant in funeralibus ran- tùm fuisse solitum adhiberi, ut ex eodem Cæ- sarii textu videtur colligi, ubi sic ait: ] Per- cussaque tabula, cùm tam Abbas, quàm cæteri fratres ad ejus exequias convolassent. ] Græ- ci recentiores, aliæque Christianæ nationes sub tyrannide Turcica degentes simile instrumen- tum loco campanæ adhibere coguntur, quod Symandrum & Agiosymandrum graja voce ap- pellant. Æthiopes in eorum Ecclesiis lapideis campanis haud sono inærato utuntur, sic mihi ejusdem nationis in Propaganda Fide Alumni re- tulerunt, inter quos quidam Alpha Maria, qui cùm ejusdem Sacræ Congregationis in illis re- gionibus Missionarius extirisset, & cum Hæreti- cis, ac Schismaticis coram illorum Imperatore pro fide catholica acerrimè disputasset, ob eam- dem veritatis professionem martyrium obtinere meruit. [Apud quosdam tabulis, apud nonnul- los cornu, horæ prodebantur. V valfridus de Ec- cl. Obser. cap.5.] De instrumentis Orientalium Christianorum pro convocandis illis ad sacras preces, loquitur. Coeperat ergo usus campana- rum in Oriente, de anno 865. ubi Baronius, num. 101. ait: Michaeli Græcorum Imperatori ab Ur- so Patritiano Venetorum Duce aliquæ campanæ missæ fuere. FR. Blondus verò non Michaeli, sed Basilio Imperatori campanas missas fuisse ait; cujus verba decad. 2. lib. 2. hæc sunt: [Eodem anno illi (id est Saraceni) Creta insula egressi Dal- matiæ oram invaserunt, & non solùm maris ex- posita loca, sed facta plerisque in locis excursio- ne, mediterranea vexarunt. Qui Gradum usque delati, oppugnata diu Urbe; ideò non sunt poti- ti, quòd Veneti vicinæ Urbis periculo excitati, laborantibus præsidium attulerunt, & fugatos in- de Saracenos mari quoque supero expulerunt: in cujus fortissimi facinoris gratificationem, Basilii Imperatoris Constantinopolitani Apocrisarii Dalmatiam administrantes, Ursum Patritianu[m] Ducem Venetum Protospatharium imperialem declaraverunt: is Dux accepti muneris gratias re- laturus, campanas XII. magni ponderis Basilio Imperatori dono misit, easque campanas con- stat primas fuisse, quas Græcia alicubi habuerit.] ::: Solent benedici campanæ, quod aliqui abu- sivè baptizari dicunt; ex eo, quia Episcopus no- men alicujus Sancti illis imponit: & quamvis Ioannes XIII. de anno 968. eximiam campanam Basilicæ Lateranensis benedixerat, eique suum nomen imposuerat, non tamen ab eo hæc cære- monia initium habuerat, cùm Alcuinus Caroli Magni Præceptor, qui in octavo sæculo florue- rat, de eadem cæremonia mentionem faciat. In
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100 CA in the cubiculum is referred to by Quintilian, book 8, chapter 6, who nevertheless admits that it is an enigma, and that it cannot be understood unless one interprets it. Concerning bells, besides those mentioned above, Martial makes mention of them, book 17, epigram 163, saying: “Return the ball: the bronze of the baths sounds, and you keep on playing.” Juvenal, Satire 6: “Then you would say that as many basins and bells Were being struck together.” Lucilius: “The bell is absent from here, and the little rushes of the oil sellers.” See Hadrian Junius, book 3, Animadversiones, chapter 15. In the Vatican Basilica, it is certain that the first bell tower was erected by Emperor Heraclius; for Torrigius, in De Cryptis Vaticanis, relates that when, in the year 1610, the bell tower had been demolished, a coin of Emperor Heraclius was found in its foundations; and since Sabinian had closed his last day in the year 605, while Heraclius, according to Baronius’s computation, began to reign in the year 610, therefore at this later time the bell tower in the Vatican was built for the erection of bells. Yet it may be that the aforesaid Pope had sanctioned the use of bells in the Church, and that Heraclius, after a period of five years, had the bell tower constructed for bells. Moreover, in the volume of the Councils, where the life of this Pontiff is treated, the following is stated about him: [Pope Sabinian introduced the use of bells, and ordered that they should be rung at the canonical hours and in the sacrifice of the Mass in the Church.] There are some who think that petasum was also the name of a bell, but from the Varronian words cited by Pliny, book 36, chapter 13, it is gathered that they erred; there, speaking of the fabulous labyrinth of King Porsena of Etruria, dreamed up by the same Varro, Pliny says thus: [But since fabulousness exceeds all bounds, we shall use the very words of Marcus Varro in its description: “He is buried,” he says, “under the city of Clusium, in the place where he left a monument of squared stone: each side thirty feet wide, fifty high; and in the square base inside is an inextricable labyrinth, into which, if anyone enters without a skein of thread, he will not be able to find the way out. Above that square stand five pyramids, four at the corners, one in the middle, at the base seventy-five feet wide, one hundred and fifty high: so fashioned that at the summit there is a bronze sphere, and one petasus for all is placed upon it, from which hang bells suspended by chains; shaken by the wind, they carry their sound far away, as once was done at Dodona,” etc.] From these words it is sufficiently clear that the five petasi were nothing other than supports for the bells, which, shaken by the wind, resounded, and that they were of enormous size, since they were suspended by chains and carried sound far away. Therefore, in the Western Church the use of an instrument for summoning the faithful had begun earlier; for the Eastern Churches, as now, also in antiquity used wooden instruments. For we read in the Seventh Synod that when the relics of St. Anastasius the Martyr had been transferred to Caesarea, they were met with such instruments, where it is thus stated: [When the relics had approached the Holy City, everyone had this made known and announced to them. And so, filled with great joy, all rising at once and striking the sacred wooden instruments, met one another in procession.] Cæsarius also mentions these wooden instruments, book 1, chapter 4, and some think that they were used only at funerals, as seems to be gathered from Cæsarius’s own text, where he says: [And the board having been struck, when both the abbot and the other brethren had hastened to his funeral.] The later Greeks, and other Christian peoples living under Turkish tyranny, are compelled to use a similar instrument in place of a bell, which they call in Greek Symandrum and Agiosymandrum. The Ethiopians in their stone churches use bells that are not cast with sound in them, as alumni of the Congregation de Propaganda Fide told me; among them was one Alpha Maria, who, when he had gone out as missionary of the same Sacred Congregation in those regions, and had argued most vigorously for the Catholic faith against heretics and schismatics before their Emperor, deserved to obtain martyrdom for that same profession of truth. [Among some, boards; among others, a horn, gave notice of the hours. Valfridus, De Ecclesiae Observationibus, chapter 5.] He is speaking of the instruments of Eastern Christians for summoning them to sacred prayers. Therefore the use of bells in the East had begun in the year 865, where Baronius, number 101, says: Some bells were sent by Ursus, patrician and Duke of the Venetians, to Michael, Emperor of the Greeks. FR. Blondus, however, says that bells were sent not to Michael, but to Emperor Basil; whose words in decade 2, book 2, are these: [In that same year they (that is, the Saracens), having departed from the island of Crete, invaded the coast of Dalmatia, and not only the places exposed to the sea, but, after making raids in many places, ravaged the inland districts. Having been brought as far as Grado, and having long besieged the city, they did not obtain it, because the Venetians, stirred by the danger to the neighboring city, brought aid to those in distress, and drove the Saracens, driven away from there, also from the upper sea. In return for this most valiant deed, the apocrisarii of Basil, Emperor of Constantinople, governing Dalmatia, declared Ursus, Duke of the Venetians, imperial protospatharius; and this Duke, wishing to return thanks for the received favor, sent twelve bells of great weight as a gift to Emperor Basil, and it is certain that those bells were the first that Greece had anywhere.] Bells are customarily blessed, which some abusively call baptized, because the bishop imposes upon them the name of some saint; and although John XIII, in the year 968, had blessed the splendid bell of the Lateran Basilica and had imposed his own name upon it, this ceremony had not originated with him, since Alcuin, teacher of Charlemagne, who flourished in the eighth century, makes mention of the same ceremony. In
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CA In Monasterio Ferrariensi S. Bartholomæi adhuc antiqua nola reperitur, Calcar, seu Italicè Sperone appellata, cujus nominis causa hæc fuit; nempè, cùm ad venationem pergeret Comitissa Mathildes, & apud idem Monasterium diversata esset, raucam campanam audierat pulsare, Monachos interrogavit, cur non illam resarcire curarent? cui ob eorum inopiam, id fieri nequisse, responsum fuit; at illa ejus aurea calcaria gemmis ornata statim dissibulavit, & ad illius operis indigentiam Abbati donavit: inde in munificentia memoriam eidem nolæ restauratæ nomen calcar cum his versibus insculptum est, Nola hæc Mathildis ære, quam fudit faber, Calcari aureo muneri dato, vocat Fratres, ut orbis concinat laudes Patri Tergo sonanti calcar impressum gerit, Donique, munerisque par vestigium. Hæc quoad campanæ etymologiam, atque historias. Nunc de ejusdem mysteriis, atque cum Geminiano dicimus loco Sacerdotalium tubarum veteris Testamenti institutas fuisse in Ecclesia Dei campanas, sic ille, cap. 142. quem sequitur Valaf. c. 5. necnon Apostolorum prædicationem significant, & ideò sicut in Salvatoris Passione præ timore illi tacuerunt; ita in triduo majoris hebdomadæ in moestitiæ signum non pulsantur campanæ. [Notum est autem primos hujusmodi præcones (scilicet Sanctos Apostolos) non solùm conticuisse, sed etiam relicto eo omnes fugisse; igitur ea hora, qua Dominus traditus est, signis Ecclesiæ silentium indicimus, Christumque solùm torcular calcantem in ligno Crucis extenso corpore tympanizantem testimonium veritati humili, ac solitaria voce perhibentem ligneo malleolo in tabula suspenso, & personante populum ad Ecclesiam invitantem significamus. Rup. lib. 5. de divin. off. cap. 29.] Hic obiter monendum est, quòd in Sabbato Sancto non sunt pulsandæ campanæ pro Gloria in Excelsis, ante Ecclesiæ Matricis signum, sub poena centum ducatorum ex Constit. Leonis Papæ X. edita de an. 1518. quæ prohibitio respectivè ad Parochiales Ecclesias extenditur, imò ad hanc observantiam etiam Regulares teneri declaravit Sac. Congr. Rit. sub 19. Febr. 1608. Cessatio autem pulsationis campanæ in Ecclesia Ambrosiana incipit de manè, lecta expiratione Christi in Euangelio Passionis. Pulsatio verò earum in tanta veneratione antiquitus erat, ut Concilium Coloniense, par. 3. cap. 31. Clericum superpelliceo indutum id facere sanciverit, & D. Carolus Borromæus Mediolanensis Ecclesiæ Vigilantissimus Præsul in ejus Dioecesi id semper observari studuit. Pulsatio item campanæ in elevatione Missæ Sacrificii, & quando contingit ad egrotos Eucharistiam deferre, instituta fuit ab Abbate Guidone Cardinali, dum Legati Apostolici munus fungebatur Coloniæ Agrippinæ pro confirmatione electionis Ortonis Imperatoris, ut populus hoc signo ad adorationem Christi Sacramentati commonesieret; quod pium institutum postea in universali Latihieralexicon Magri. CA norum Ecclesia introductum fuit, Cæsar. lib. 9. c. 51. FR. Blondus tamen, lib. 7. decad. 2. aliter narrat, ubi de persecutione Federici Ænobarbi Imperatoris loquens, sic air: [Quum interea Pontifici, (id est, Gregorio Nono) satis, supraque esset ejus caventi insidias, rem ecclesiasticam reformare. Eo enim tempore decrevit Salve Regina, certis divinæ rei horis addi, campanasque ad Eucharistiæ confectionem, & Laudes Virginis Dei Genitricis speciali oratione in matutinalibus celebrari, quibus ecclesiasticis rebus, ad rerumque suarum salutem necessariis intentus fuit.] Idemque narrat Odericus Rinaldus, ad an. 1238. num. 73. Campanæ Lateranensis Ecclesiæ festivo more in omnibus anni diebus pulsabantur, & quare. Vide Lateranensis Ecclesia: In Papali Sacello ad elevationem Hostiæ, & Calicis non pulsatur campana; nec in Missa privata ejusdem Pontificis ad Sanctus: id etiam observatur, quando privatim idem Pontifex audit Sacrum. FR. Pro reis morte puniendis campana non est pulsanda, nisi eo sine, ut moneatur populus pro noxii anima Deum precari. Diana, par. 6. tract. 7. resol. 37. Quo verò ad campanæ pulsationis effectus, his versibus explicantur. Laudo Deum verum, plebem voco, congreso Clerum, Defunctos ploro, nimbum fugo, festaque honoro. Gloss. in extravag. de off. cust. c. 1. ∴: Alii campanæ effectus prodigiosi etiam narrantur, sicut de campana cujusdam loci Villulę nomine César Augustanæ Dioecesis, quæ ex se sola solet pulsari ad præsagiendam aliquam Christianis futuram ærumnam, ut testantur Antonius Tarracomensis Archiepisc. Numism. dial. 6. Hieron. Zurrita, lib. 10. c. 93. Martin. del Rio, lib. 4. c. 3. qu. 2. & alii, ut etiam accidit in prædatione Urbis tempore Clementis VII. Campanulam super portam capituli Dominicanorum Conventus Salerni, pariter ex se sola tunc pulsari narratur, & experientia jugiter comprobatur, ante obitum alicujus ex dicto Conventu, ut testatur Angelus Rocca, in tract. de campana, c. 7. In Collegiali Ecclesia Arcis Amatoris Galliarum, (ita appellata, quia ibi corpus S. Amatoris Christi Discipuli veneratur, ibique etiam famosus ensis Orlandi Durlindana nominatus conservatur) reperitur campana ex se pulsatrix, quando, scilicet, navigantes, tempestoso mari agitati, intercessione illius Sancti invocant; & tunc illius Ecclesiæ Canonici ad precandum pro incognitis Sanctum invocantibus congregantur, ac simul campanæ pulsationis tempus, & horam connotant, ut à redeuntibus postea, & voventibus naufragantibus verificetur gratia illius Sancti Tutelaris &c. FR. in Chronica M. S. Monialium S. Cæciliæ Translyberinæ Urbis legitur, quòd quando Cardinalis Paulus Æmilius Sfondratus, illius Ecclesiæ benemerentissimus, in Civitate Tusculana, quasi de repentè expiraverat animam, eodem momento cecidisse malleum campanæ, quæ S. Cæcilia in eodem G 3 Mo-
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CA In the Monastery of Ferrara of St. Bartholomew there is still found an ancient bell, called Calcar, or in Italian Sperone, and the reason for this name was as follows: namely, when Countess Matilda was going on a hunt and had stayed at the same monastery, she heard a hoarse bell ringing and asked the monks why they did not take care to have it repaired. She was answered that, because of their poverty, this could not be done; but she at once took off her golden spurs, adorned with gems, and gave them to the abbot for the needs of that work. Hence, in memory of her generosity, the restored bell received the name Calcar, with these verses inscribed on it: This bell, Mathilda’s bronze, which the craftsman cast, Calls by the gift of a golden spur bestowed, Bids the brothers sound forth the praises of the Father, It bears on its back the impressed spur, And a mark fitting to the gift. So much for the etymology and histories of the bell. Now, concerning its mysteries, with Geminianus we say that bells were instituted in the Church of God in place of the priestly trumpets of the Old Testament, as he says in chapter 142, followed by Valafrid, chapter 5; they also signify the preaching of the Apostles, and therefore, just as at the Passion of the Savior, through fear they were silent, so during the three days of Holy Week the bells are not rung as a sign of mourning. [Now it is well known that those first heralds, namely the holy Apostles, not only fell silent, but also all fled, leaving Him; therefore, at that hour in which the Lord was betrayed, by the signs of the Church we indicate silence, and we signify Christ alone treading the winepress on the wood of the Cross, His body stretched out, bearing witness to the truth with a humble and solitary voice, by the wooden mallet suspended and sounding on the board, and inviting the people to church. Rup. lib. 5 de divin. off. cap. 29.] Here it should be noted in passing that on Holy Saturday the bells are not to be rung for the Gloria in Excelsis before the signal of the Mother Church, under penalty of one hundred ducats, according to the constitution of Pope Leo X issued in the year 1518, a prohibition extended respectively to parochial churches, and indeed the Sacred Congregation of Rites declared on 19 February 1608 that regulars are also bound to this observance. The cessation of bell-ringing in the Ambrosian Church begins in the morning, after reading in the Gospel of the Passion the expiration of Christ. The ringing of bells was anciently held in such veneration that the Council of Cologne, part 3, chapter 31, decreed that a cleric vested in a surplice should do it, and the most vigilant prelate of the Milanese Church, St. Charles Borromeo, strove to have this always observed in his diocese. Likewise, the ringing of the bell at the elevation of the Mass, and when the Eucharist is brought to the sick, was established by Abbot Guido, Cardinal, while he was performing the office of Apostolic Legate at Cologne for the confirmation of the election of Emperor Orton, so that by this sign the people might be summoned to the adoration of Christ in the Sacrament; which pious institution was later introduced into the universal Latin Church, Cæsar. lib. 9. c. 51. FR. Blondus, however, lib. 7. decad. 2, tells it differently, where, speaking of the persecution of Emperor Frederick Barbarossa, he says: [Meanwhile the Pope, that is, Gregory IX, had enough and more than enough, beyond guarding against his plots, to reform ecclesiastical affairs. For at that time he decreed that the Salve Regina be added at certain hours of divine worship, and that the bells be rung for the consecration of the Eucharist, and the praises of the Virgin Mother of God celebrated with special prayer at matins, being intent upon these ecclesiastical matters and whatever was necessary for the welfare of his own affairs.] The same is narrated by Odericus Rinaldus, for the year 1238, no. 73. The bells of the Lateran Church were rung in festive fashion on all days of the year, and why? See Lateran Church. In the Papal chapel, at the elevation of the Host and Chalice, the bell is not rung; nor in the Pope’s private Mass at the Sanctus: this is also observed when the same Pontiff hears Mass privately. FR. For those condemned to death, the bell is not to be rung, unless for this purpose, that the people may be warned to pray to God for the soul of the guilty one. Diana, part 6, treatise 7, resolution 37. As to the effects of bell-ringing, these are explained in the following verses: I praise the true God, I call the people, I gather the clergy, I lament the dead, I drive away the storm, and I honor feasts. Gloss. in extravag. de off. cust. c. 1. ∴: Other prodigious effects of bells are also recounted, as of a bell in a place called Villulę in the diocese of Zaragoza, which by itself is accustomed to ring in order to foretell some future affliction for Christians, as testify Archbishop Antonio of Tarragona, Numism. dial. 6, Hieron. Zurita, lib. 10, c. 93, Martin del Rio, lib. 4, c. 3, qu. 2, and others; as also happened in the sack of the City in the time of Clement VII. Likewise, the little bell over the chapter gate of the Dominican convent of Salerno is said to ring by itself at that time, and experience continually confirms it before the death of anyone from the said convent, as Angelus Rocca testifies in his treatise On the Bell, c. 7. In the collegiate church of Arcis Amatoris in France, so called because there the body of St. Amator, disciple of Christ, is venerated, and there also the famous sword called Durindana of Roland is preserved, there is found a self-ringing bell, namely when sailors, driven about by a stormy sea, invoke that Saint’s intercession; and then the canons of that church gather to pray for the unknown invokers of the Saint, and at the same time note the time and hour of the bell’s ringing, so that later, upon the return of those shipwrecked men and their vows, the grace of that tutelary Saint may be verified, etc. FR. In the manuscript Chronicle of the Nuns of St. Cecilia beyond the Tiber in the City it is read that when Cardinal Paolo Emilio Sfondrati, a most deserving man for that church, in the city of Tusculum had as it were suddenly expired, at that same moment the hammer of the bell fell, which St. Cecilia in the same G 3 Mo-
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CA Monasterio vocatur, ex quo actu Moniales de Benefactoris morte suspicantes, statim plorantes ad Chorum accesserant, ut pro ipsius anima Deum precarent. Reperitur etiam Campanum vocabulum: Reliqua. Vide Carroccium. Classicum. Clocca. Index. Muta. Nola. Molarium. Scella. Scilla. ScKella. Signum. Tintinnabulum. Campana Græcorum. Vide Semanterium. CAMPACES, & Campenses. Vide Montani. CAMPAGIÆ. Vide Compagi. CAMPANILE. FR. notissima turris, in qua campanæ suspenduntur. Quidam Monachus ad deponendam de campanili campanam &c. c. 15. decretal. lib. 5. tit. 12. Vide Nolarium. CAMPIO. FR. Pugnator, pugil: italicè Campione dicitur, l. 1. Si quis cum altero, de testibus. Dicitur etiam Camphio, l. nullus Camphio, qualiter quis se defendere debeat, in lege Longobard. tit. 113. CAMPITELLI, Romæ Ecclesiæ titulus. Vide Schola græca. CAMPO. FR. verbum, contendo, ac etiam modum purgandi se à calumnia, seu perjurio significat, l. de furto, qualiter quis se defendere debeat. CANALIS, & Canalium, via publica in Civitate Constantinop. quæ ad Imperiale palatium ducebat, etiam græcè uavarios appellata. Quod ita demum compleri posset, si unusquisque nostrùm, qui in canali est constitutus &c. Concil. Sardicen. can. 9. cap. 55. ubi prohibentur Episcopi ad ambitiosam aulæ frequentationem accedere; quæ explicatio confirmatur ex alia editione græca, in qua coapodos legitur, quod viam ad aliquem determinatum, & publicum locum conducentem significat. CANANÆA. Vide Syrophanissa. CANAVA. FR. Isidori Glossa cameram post coenaculum significare ait, quæ italicè Canova, seu Dispensa dicitur, teste Foelice Foelicio in suo Onomast. dict. Dispensa. Sed cellam vinariam Ennodius intelligit in illo Epigrammate, cujus titulus est Ante Canavam, & Epigramma est tale. Sobria cella cadis vinum quod servat onustis, Corpora confirmat gressibus acta suis. Infundunt multis irarum pocula flammas. Mitescunt nostro bellica corda mero. Ideò Canavaro italicè dicitur, qui vinum distribuit. Vide Buticularius. Cavena. CANCELLARIA. Vide Canicleum. Audientia litterarum. CANCELLARIUS. Dignitas Ecclesiastica, ita appellata à Cancellis intra quos, qui hoc munere fungebatur, populum audiebat, ne à multitudine gentium conculcaretur. Respice quo nomine nuncuperis, latere non potest, quod inter cancellos egeris, tenes, quippè, lucidas fores, claustra patentia, fenestratas januas, & quamvis studiosè claudas, necesse est, ut te cunctis CA aperias. Cassiod. lib. 11. Var. Lect. Ex quo pater, quàm perperàm asseruerunt, qui Cancellarii nominis à Cancellando etymon traxere; nam aliquando absolutè etiam à Cancellis appellabatur; sicut Henricus Monachus in vita Germani cecinit, inquiens. Volutianus erat præcelso nomine quidam Urbis Patricio, toti dilectus & urbi, Atque à Cancellis prisco de more minister. Imò & ipsum Tribunal, Cancelli, dicebatur. Nulla prætoria observo, cancellos non adoro, subsellia non contundo, jura non conturbo, causas non elatro, non judico. Tertull. FR. Non sunt tamen arguendi, qui nomen Cancellarii à cancellando deducunt, Lucam à Pen. in l. neminem, C. de decur. lib. 10. & Gulielmum de Bened. in cap. Rainutius, n. 193. de testamen. sequentes, qui Poliratici verba citant, ajentis: Hic est, qui leges Regni cancellat iniquas, Et mandata pii Principis æqua facit. Antiquum fuisse hoc officium penes Reges à Porsenæ Tuscorum Regis temporibus, ex verbis Tit. Livii arguitur, qui lib. 2. de Cn. Mutio eundem Regem occidere cogitante, mentionem faciens, sic ait: Cùm militibus stipendum forrè daretur, & scriba cum Rege sedens, pari fermè ornatu, multa ageret, & paulò post: Scribam pro Rege obtruncat. Cancellarius enim idem ac Scriba etiam apud antiquos promiscuè intelligebatur, sic apud Fl. Vopiscum legimus fuisse urbis præfectum à Carino Imperatore creatum unum ex ejus Cancellariis, & ab Imp. Honorio, & Theodosio sancitum, quòd; Nullus judicum ad provinciam sibi commissam quemquam secum ducere audeat, cui Domestici, vel Cancellarii nomen imponat &c. l. nullus, C. de Attes. Dom. & Cancell. Ita etiam Cancellarius Imperialis Parisiensis, & similes dicuntur, de quibus nostrum non est instituere tractatum; nam de Ecclesiastico tantùm verba facimus. De illis tamen aliqua tangemus in dict. Logotheta. Titulus autem hic in Ecclesia Romana suppressus fuit, quum Cardinalis, qui hac dignitate fungitur, Vicecancellarius appelletur. De hujus suppressionis causa varii varia asseruere, sed vanè quidem, & absque ullo fundamento; nam aliqui dixerunt, quòd Cancellarius quidam superbia, & arrogantia intumescens, se contra Pontificem jactare præsumebat, ideòque Pontifex hunc titulum in Vicecancellarii vocabulo diminuit. Alii verò scripserunt, quod ex eo quia D. Laurentius Proto-mart. primus S. R. E. Cancellarius fuerat, ideò cæteri successores propter illius reverentiam Vicecancellarios vocari maluerunt. Tandem non pauci Gomesium securi in proemio Reg. Cancell. dixere, quòd ideò Vicecancellarius appelletur, quia solus Papa in Ecclesia Dei Cancellarius est. FR. At respondendum est contra primam opinionem: falsum esse unquam Cancellarios cum Papæ potestate competisse, nullibi enim tale successum legitur; benè autem de Cancellariis urbis æquivocari, & de Archidiaconis, ut supra in dict. Ar-
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CA It is called a monastery, from which the nuns, suspecting at once the death of their benefactor, immediately came weeping to the choir, in order to pray to God for his soul. The Campanum term is also found: the rest. See Carroccium. Classicum. Clocca. Index. Muta. Nola. Molarium. Scella. Scilla. ScKella. Signum. Tintinnabulum. Campana of the Greeks. See Semanterium. CAMPACES, and Campenses. See Montani. CAMPAGIAE. See Compagi. CAMPANILE. FR. a well-known tower in which bells are hung. “Some monk for taking down a bell from the campanile,” etc., c. 15 of the Decretals, book 5, tit. 12. See Nolarium. CAMPIO. FR. fighter, pugilist: in Italian he is called Campione, l. 1. Si quis cum altero, de testibus. It is also called Camphio, l. nullus Camphio, how one ought to defend oneself, in the Lombard law, tit. 113. CAMPITELLI, a title of the Church of Rome. See Schola graeca. CAMPO. FR. a verb, “I contend,” and also signifies a mode of clearing oneself from slander, or perjury, l. de furto, how one ought to defend oneself. CANALIS, and Canalium, a public road in the City of Constantinople which led to the Imperial palace, also called in Greek uavarios. “So that it could at last be fulfilled, if each one of us, who is placed in the canal, etc.” Council of Sardica, can. 9, cap. 55, where bishops are forbidden to frequent the court out of ambition; this explanation is confirmed from another Greek edition, in which coapodos is read, which signifies a road leading to some fixed and public place. CANANAEA. See Syrophanissa. CANAVA. FR. Isidore’s Gloss says it signifies a chamber after the dining room, which in Italian is called Canova, or Dispensa, as Felix Felicius testifies in his Onomasticon, under the word Dispensa. But Ennodius means a wine cellar in that epigram whose title is Ante Canavam, and the epigram is as follows: A sober cellar preserves the wine in casks, and with its burdens strengthens bodies moved along their course by its own steps. Cups pour flames of anger into many. Warrior hearts grow mild with our new wine. Therefore in Italian he is called Canavaro, who distributes wine. See Buticularius. Cavena. CANCELLARIA. See Canicleum. Audientia litterarum. CANCELLARIUS. An ecclesiastical dignity, so called from the Cancelli, within which the man who performed this office heard the people, lest he be crushed by the multitude of the crowd. Consider by what name you are called: it cannot be hidden, because you have acted among the railings; for you hold bright doors, open barriers, windowed gates, and however diligently you close them, it is necessary that you open yourself to all. Cassiodorus, book 11 of the Var. Lect. From this it appears how wrongly those have asserted who derived the name Cancellarii from cancellando; for sometimes it was also called simply from the Cancelli, as Henry the Monk sang in the life of Germanus, saying: There was a certain man named Volutianus, of high rank in the city, dear to all and to the city, and a minister according to ancient custom at the railings. Indeed even the tribunal itself was called the Cancelli. “I observe no praetors, I worship no railings, I do not jostle the benches, I do not disturb the laws, I do not bawl out causes, I do not judge.” Tertullian. FR. Yet those are not to be blamed who derive the name Cancellarius from cancellando, following Luca à Penna in l. neminem, C. de decur., book 10, and Gulielmus de Benedictis in cap. Rainutius, no. 193, de testamentis, who cite the words of the Policraticus, saying: “This is he who cancels the unjust laws of the kingdom, and makes the commands of the pious prince equitable.” That this office was anciently held by kings, from the times of Porsenna king of the Tuscans, is shown from the words of Titus Livius, who, book 2, speaking of Cn. Mutius intending to kill the same king, says: “When pay was being distributed to the soldiers, and the scribe, sitting with the king, doing many things in nearly the same dress,” and a little later: “He strikes down the scribe in place of the king.” For Cancellarius was also understood among the ancients as the same as scribe, and so we read in Fl. Vopiscus that one of his Cancellarii was created prefect of the city by the Emperor Carinus, and it was decreed by the Emperors Honorius and Theodosius that: “No judge shall dare to take with him to the province entrusted to him anyone whom he shall designate as a Domesticus or Cancellarius,” etc., l. nullus, C. de Attes. Dom. & Cancell. Thus also an Imperial Chancellor of Paris and the like are spoken of, concerning whom it is not our purpose to treat; for we speak only of the ecclesiastical one. Yet we shall touch upon some matters concerning them in the section on Logotheta. This title, however, was suppressed in the Roman Church, since the Cardinal who performs this dignity is called Vicecancellarius. Various people have given various reasons for this suppression, but indeed in vain, and without any foundation; for some said that a certain Chancellor, swelling with pride and arrogance, presumed to boast against the Pontiff, and therefore the Pontiff diminished this title in the word Vicecancellarius. Others, however, wrote that because St. Lawrence the Proto-martyr had been the first Chancellor of the Holy Roman Church, the later successors, out of reverence for him, preferred to be called Vicechancellarii. Finally, not a few in the preface to the Reg. Cancell. said that he is therefore called Vicecancellarius because the Pope alone is Chancellor in the Church of God. FR. But it must be answered against the first opinion that it is false that Chancellors ever shared the Pope’s power, for nowhere is such a succession read; but there is indeed ambiguity with the chancellors of the city, and with archdeacons, as above in the section Ar-
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CA Archidiaconus dictum fuit, quæ dignitas distincta semper fuit à Cancellariatu, licèt semel, aut bis in Hildelbrandi persona unita fuerit, ut notat Baron. ad an. 1061. num. 31. & in Federico, qui deinde Pontifex factus, Stephanus X. appellatus fuit, ut infrà dicemus; sed æquivocum Cardinatis Zabarellæ equidem fuit super Clement. in cap. Ne Romanis, de Elect. scribentis, cui alii adhæserunt, & fortassè inde error sumptus fuerat, quia de hoc Hildelbrando legerat penes Petrum Damianum versus illos de Papa, & Hildelbrando, præcipuè ubi ille ait: Vivere vis Romæ, clara depromito voce: Plus Domino Papæ, quàm Domno pareo Papæ. Ubi significare Damianus voluerat, quod magis Hildelbrando, (qui propter ejus singulares virtutes prædominium in Pontificem habebat) obedire cogebatur, quàm ipsimet Domno Pontifici; hoc tamen ideò luserat, quia Alexander Papa II. facultatem Damiano dederat discedendi à Curia, qui nihilominùs jussu Hildelbrandi detinebatur; idemque de Papa, & Hildelbrando in alio lusorio disticho hæc cecinit. Papam ritè colo, sed te prostratus adoro; Tu facis hunc Dominum, te facit ipse Deum. Quam historiam uberiùs Baron. loc. cit. n. 31. & seqq. narrat. Meritò igitur Zabarellæ, & adhærentium opinio, tanquam somnium, & fabula à Gomesio loco cit. rejicitur. Respondendum secundò ad secundam opinionem, quòd S. Levita Laurentius Archidiaconus S. R. E. fuerat, & non Cancellarius, & tanquam Archidiaconus ad illum spectabat Ecclesiæ oeconomia, & non Cancellaria, ut visum est suprà in dict. Archidiaconus. Respondendum tertiò ad tertiam opinionem, quæ est Cassanæi in Catalogo Glor. Mun. par. 1. consid. 7. & aliorum, quos sequitur etiam Gomes loco cit. Quod cùm omnes Cardinalitiæ Sacri Collegii Dignitates sint Ecclesiæ Dei, cujus Vicarius est solus Papa; hinc non videtur qualis sit major ratio, cur dicatur Major Poenitentiarius, & non Vicepoenitentiarius; Camerarius Cardinalis, & non Vicesecamarius; Archidiaconus, & non Vicesecamarius; Archidiaconus, & sic de singulis, cùm omnes istæ Dignitates in plenitudine potestatis Papæ primariò resideant, & eò fortiùs de Majori Poenitentiario; qui majorem, & spiritualem potestatem exercet, quàm Vicecancellarius, atque Archidiaconus, qui latinè primum ministrum Ecclesiæ sonat, & tamen in rigore primus minister Ecclesiæ Dei ipsemet Pontifex est. ∴ Hæc igitur ultima opinio magis allegorica, quàm vera, & realis est; in Archivo enim nostræ Cathedrals Viterbiensis egomet legi nonnullas bullas consistoriales, atque originales Innocentii II. & III. Alexandri IV. & aliorum Pontificum propriis eorum, & Cardinalium manibus firmatas cum hac subscriptione ultimo loco notata: Datum per manus N. Cardinalis S. R. E. Cancellarii. CA 103 FR. Legimus etiam penes Baronium, an. 1054. n. 1. Federicum Gosfredi Etruriæ Ducis fratrem à Leone IX. Archidiaconum, & Cancellarium S. R. E. declaratum fuisse, & ad Papatum deinde assumptum, Stephanum X. appellatum. ∴ Inter Melitenses Equites reperitur quoque Dignitas Magni Cancellarii, quæ ad Primatem linguæ Castellæ, & Lusitaniæ spectat, eique Vicecancellarius substituitur. Vide Canicleum. Cancellariæ Romanæ Officiales. V. Abbreviatores. Iannizari. CANCELLI, erant in Ecclesia ante Altare, quibus Presbyteri à Laicis dividebantur; in Cæremoriali autem Cencii Camerarii Rigæ vocantur. [ Vadit usque ad rigas Capellæ.] de Papa loquitur. Item sedes in choro. Vide Chorus. Cistelium. Solarium expositionis. CANCELLO, in modum Crucis S. Andreæ decusare significat; [ Orarium, quod & stola dicitur, super collum geris, cujus brachia ad minus extenduntur usque ad genua, & cancellari debent per medium pectus in modum Crucis. Blessem. 41.] FR. etiam apud Antiquos eundem significatum habebat, unde Cancellare brachia, id est, per modum litteræ X. complicare, quod Decussare propriè dicebatur: [ Duas regulas in speciem græcæ litteræ X. decussavimus. Colum. lib. 3. cap. 13.] Vide Caraxo. Extra Cancelllos, & intra Cancelllos scribere quid sit. Vide Protonotarius. CANCER, morbus. Vide Carcinome. Cancer marinus, ejus astutia. Vide Diptychum. CANCERATIO. Vide Cancero. CANCERO, putrefio, à cancro morbo deductum. [ Nec potes dicere non Arrii cancerasse sermonem, cùm foetor cancerationis suæ ad omnem pervenerit regni tui locum. Lucif. lib. de non convenien. cum Hæreticis.] Vide Fætorosus. CANCINDELA. Vide Cicendela. CANDACES. FR. [ Et ecce vir Æthiops, Eunuchus, potens Candacis Reginæ Æthiopum. Act. 8. n. 27.] Quare Baron. ad an. 35. n. 24. inquit. [ Eodem constat Auctore ( scilicet, Strabone, lib. 7.) ad sua quoque tempora foeminas in Æthiopia regnare consuevisse, easdem esse Candaces appellatas; quæ verò sua ætate viveret, virilem sanè fuisse mulierem, altero tamen oculo captam.] Verùm si Strabone examinemus, unam Candacem tantùm apud eundem inveniemus, & non plures, sicut Baronius existimavit. Sic igitur ille loco citato ait: [ Ex iis erant etiam Duces Reginæ Candacis, quæ per nostra tempora Æthiopibus imperavit, virilis sanè mulier altero oculo capta.] Et hæc eadem Candaces Regina fuit, cujus Eunuchus à Philippo baptizatus est: quod manifestè probatur; nam baptisarus hic, juxta Baronii computum, anno Christi 35. acciderat, & per eundem Baronium Tiberius Imperator usque ad annum Christi 39. regnaverat: at hanc [ Candacem Reginam cum multis hominum millibus præsidium agressam, Petronius cum auxilio antevertit. Strabobideum;] Et paulò pòst sequitur: [ Cæsarem G 4
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CA The Archdeacon, it was said, was a dignity that had always been distinct from the Chancellorship, although once or twice it was united in the person of Hildebrand, as Baronius notes ad ann. 1061, no. 31, and in Frederick, who afterward, having become Pope, was called Stephen X, as we shall say below; but Cardinal Zabarella was indeed mistaken on Clement in cap. Ne Romanis, de Elect., writing, whom others followed, and perhaps from that the error had been taken, because he had read of this Hildebrand in the writings of Peter Damian those verses about the Pope and Hildebrand, especially where he says: Would you live at Rome, proclaim with clear voice: I obey the Lord Pope more than I obey the Lord Pope. By which Damian had wished to signify that he was obliged to obey Hildebrand more, (who by reason of his singular virtues held predominance over the Pontiff), than the Lord Pontiff himself; but he had played on this because Alexander Pope II had given Damian permission to leave the Curia, yet he was nevertheless detained by order of Hildebrand; and on the Pope and Hildebrand he composed these lines in another playful distich. I duly venerate the Pope, but prostrate I adore you; You make him Lord, he makes you God. Baronius narrates this history more fully in the cited place, no. 31 and following. Therefore the opinion of Zabarella and those who follow him is rightly rejected by Gomesius in the cited place as a dream and a fable. Secondly, one must answer the second opinion, namely that St. Lawrence the Levite had been Archdeacon of the Holy Roman Church, and not Chancellor, and as Archdeacon the economy of the Church belonged to him, and not the Chancery, as was seen above under the entry Archidiaconus. Thirdly, one must answer the third opinion, which is that of Cassanaeus in Catalogo Glor. Mun. part 1, consid. 7, and of others, whom Gomes also follows in the cited place. Since all the cardinal dignities of the Sacred College are dignities of the Church of God, whose Vicar is only the Pope; hence it does not seem what greater reason there is why it should be called Major Penitentiary and not Vice-Penitentiary; Cardinal Camerarius, and not Vice-Camerarius; Archdeacon, and not Vice-Secamarius; Archdeacon, and so on for each of them, since all these dignities in the fullness of papal power primarily reside, and all the more so in the case of the Major Penitentiary; who exercises a greater and spiritual power than the Vice-Chancellor, and the Archdeacon, which in Latin sounds like the first minister of the Church, and yet strictly speaking the first minister of the Church of God is the Pontiff himself. Therefore this last opinion is more allegorical than true, and real; for in the Archive of our Cathedral of Viterbo I myself read several consistorial bulls, and original ones of Innocent II and III, Alexander IV, and other Pontiffs, signed by their own hands and those of the Cardinals, with this subscription noted in the last place: Given by the hand of N. Cardinal of the Holy Roman Church, Chancellor. CA 103 FR. We also read in Baronius, ad an. 1054, n. 1, that Frederick, brother of Gosfredo, Duke of Etruria, was declared by Leo IX Archdeacon and Chancellor of the Holy Roman Church, and afterward assumed to the Papacy, called Stephen X. Therefore among the Knights of Malta there is also found the dignity of Grand Chancellor, which belongs to the Primate of the language of Castile and Lusitania, and a Vice-Chancellor is appointed to him. See Canicleus. Officials of the Roman Chancery. V. Abbreviators. Iannizari. CANCELLI were in the Church before the Altar, by which the Presbyters were separated from the laity; in the Ceremonial of Cencius the Camerarius they are called Rigs. [It extends as far as the rails of the Chapel.] he is speaking of the Pope. Likewise seats in the choir. See Chorus. Cistelium. Exposition platform. CANCELLO, in the form of St. Andrew’s Cross, means to crosswise mark; [The orarium, which is also called the stole, you wear over the neck, whose arms are at least extended as far as the knees, and they are to be crossed through the middle of the chest in the form of a Cross. Blessem. 41.] FR. also among the Ancients it had the same meaning, whence cancellare the arms, that is, to fold them in the manner of the letter X, which was properly called decussare: [We crossed two rules in the form of the Greek letter X. Colum. lib. 3, cap. 13.] See Caraxo. What it is to write outside the cancels and inside the cancels. See Protonotary. CANCER, a disease. See Carcinome. Sea cancer, its craftiness. See Diptychum. CANCERATIO. See Cancero. CANCERO, putrefaction, derived from the disease cancer. [And you cannot say that the speech of Arius has not become cancerous, since the stench of its canceration has reached every place in your kingdom. Lucif. lib. de non convenien. cum Haereticis.] See Fætorosus. CANCINDELA. See Cicendela. CANDACES. FR. [And behold a man of Ethiopia, a eunuch, of great authority under Candace, queen of the Ethiopians. Acts 8, no. 27.] Hence Baronius ad an. 35, no. 24, says: [By the same author it is established (namely Strabo, book 7) that even in his own time women were accustomed to reign in Ethiopia, and that they were called Candaces; and as for the one who lived in his age, she was certainly a manly woman, though blind in one eye.] But if we examine Strabo, we shall find only one Candace in him, and not several, as Baronius supposed. Thus therefore he says in the cited place: [Among them were also the generals of Queen Candace, who ruled over the Ethiopians in our times, a manly woman indeed, blind in one eye.] And this same Queen Candace was she whose eunuch was baptized by Philip: which is clearly proved; for this baptism, according to Baronius’s calculation, had occurred in the year of Christ 35, and by the same Baronius the Emperor Tiberius had reigned until the year of Christ 39: but this [Queen Candace, having advanced with many thousands of men as a garrison, Petronius anticipated with aid. Strabo...]; and shortly afterward follows: [Caesar G 4
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CA CA invenerunt in Syriam progredi parantem, & Tiberium in Armeniam. Ibidem.} Ad Syriam fuisse Cæsarem anno Christi 19. ait Baronius; ergo eandem Candacen supervixisse per alios sexdecim annos probabilissimum erit, nimirum, usque ad annum Christi 35. quando ejus Eunuchus à Philippo baptizatus fuerat. Itaque intentio Baronii, quòd multæ Reginæ Æthiopum Candaces vocarentur, ex Strabone non probatur: benè tamen Plinii auctoritate hoc probari potuisset, qui ait, [Regnare foeminam Candacen, quod nomen multis jam annis ad Reginas transit, lib. 6. c. 29. circa finem. CANDELA. Cereus funiculus, à verbo Candeo, qua in ejus functionibus utitur Ecclesia. In primis enim distribuitur in festo Purificationis B. M. V. quam solemnitatem Albinus Flacus apud Baronium, an. 701. n. 3. & in Notis ad Martyrol. 2. Febr. ait Sergium Papam I. processionem instituisse in hoc festo à S. Adriano ad S. Mariam Majorem, idemque Ordo Roman. affirmat; sed hoc de processione illius diei, non verò de cæremonia distributionis candelarum in hac die intelligendum; in quodam enim S. Eligii Sermone, qui anno 665. obiit, fit mentio de hac cæremonia. Id autem, quod circa institutionem festivitatis Purificationis sensit Baronius impugnatur in dict. Hypante. Igitur ad candelarum historias, dicimus illas in exequiis accendi ex antiquissimo Christianorum more, atque ab Apostolorum tempore: in funeralibus enim B. M. Virginis accensas fuisse candelas, lib. 2. c. 22. refert Nicephorus, ac jugiter in obitu S. Cypriani, cujus acta hoc testantur: [Inde cum cereis, & scholaribus in arca ejusdem Candidi procuratoris magno triumpho sepultum est, ] de qua cæremonia passim penes SS. PP. fit mentio. Nec obstat, canon. 34. Concilii Eliberini, ubi caveatur, ne animas Sanctorum candelis inquietentur; nam ibi loquitur de superstitioso ritu ad instar Gentilium, qui in sepulchris accendebant candelas, ut refert Suetonius, ad vocandas, & solicitandas defunctorum animas, sicut stultè credebant; seu, ut Ferdinandus Mendoza verba prædicti canonis explicat. [Inquietandi enim Sanctorum spiritus non sunt. ] nempè, voluit præfatum Concilium ad Sanctorum Martyrum sepulchra candelas non accenderent fideles, ne luminum indiciis persecutores Ecclesiæ Sacrorum Sepulcrorum localiter in cognitionem venirent, & deturbarent illorum Sanctorum memorias, atque nova Tyrannorum persequutio in Ecclesia excitaretur. FR. De validitate hujus Cōcilii Baronius, an. 57. n. 118. & 119. valdè dubitat; sed pro legitimo semel admissio, sicut leniùs de eodem idem Cardinalis, an. 305. n. 39. & seqq. loquitur, dicendum eo modo, quo illis novemdecim Patribus, canone 36. visum fuerat Sanctorum Imagines prohibere, non verò de picturis in tabulis portatilibus eos intellexisse, ut explicant illius Concilii fautores, sicut in prædicto an. 57. n. 119. refert Baronius; sed tantùm de ima- ginibus Sanctorum ad muros depictis loquarum fuisse Concilium ob zelum, ne, scilicet, morales Sanctorum imagines ad contemptum Gentilium exponerentur: ita pari modo dicendum, quòd eodem zelo Patres illi moti, candelas ad sepulcra Martyrum accendi prohibuissent, ne daretur persequentibus ansa ad opprobria Sanctarum Reliquiarum mediante lumine candelarum. ∴: Constantinopolitanus Imperator in solemnitatibus ad Ecclesiam eundo, associabatur cum duobus accensis cereis, eosque ferentes Lampadarii vocabantur. Patriarcha autem unico cereo associabatur; quod ex privilegio Archiepiscopi Cypri, Bulgariæ, aliique Metropolitæ in eorum Dioecesi, Balsamone teste, ferebant; hodie tamen hoc privilegio omnes Græci Episcopi abutuntur; his autem manifestum degradationis signum erat, quando prædictum lumen auferebatur: sic in depositione Arsenii Patriarchæ Pachimeras, lib. 2. cap. 13. refert: [Missis ad eum certis, qui Pontificium lituum, & candelabrum ab eo reciperent. ] Qui mos apostolicus videtur; nam contra Ephesinum Præsulem habetur: [Movebo candelabrum tuum de loco suo. Apocalyp. cap. 11. ] Inde Expositores non pauci Septem candelabra in eadem Apocalyp. memorata septem cathedrales Asiæ Ecclesias à Divo Joanne Euangelista fundatas significare existimant; quæ cæremonia in verbis Christi nititur, ubi dixerat: [Sic luceat lux vestra coram hominibus, ut videant opera vestra bona &c. ] cùm Superior quasi candelabrum in sublime positus sit. In Ecclesia verò Turonensi hoc privilegium adhuc in usu est, cujus Archiepiscopus ex Sacrario in solemnitatibus ad celebrandum exiens, ei præcedit Thesaurarius cum candelæ accensa. FR. etiam in Metropolitana Mediolanensi Ecclesia, quando è sacristia ad canendam Missam progreditur Sacerdos, præcedit Subdiaconus in manu accensam tenens candelam, Cantharum appellatam. Vide Cantharus; altera verò manu thuribulum defert, eandemque cæremonia facit Subdiaconus, quando canitur Euangelium; non enim in Ambrosiano ritu utuntur Ceroferariis. ∴: Varia prodigia candelarum referuntur, aliqua tamen nobis hìc sufficiat referre. In Atrebatum Civitate, quæ hodiè vulgò Arras nuncupatur, magna veneratione S. Lamberti Episcopi candelæ custoditur, quam Beatam Virginem, an. 1105. ei præbuisse dicitur, idque prodigiis confirmatur; ejus enim guttæ stillantur in aquam, quæ ab ægrotis hausta, à variis languoribus illos liberat, & nihilominùs per quinque sæculorum spatium semper eandem formam ex attestatione oculata Joannis Alberti, à Menochio in ejus Storeis, centur. 4. cap. 92. allata. Simile miraculum refertur à Petro Cluniacensi, & à Gregorio Turonense de candelis, scilicet, accensis in vigilia Assumptionis, & in Missa ejusdem festi apud S. Mariam Majoré Romæ; ita ut peracta solemnitate, prioris ponderis reperirentur candelæ, postquam per totum solemnis Missæ spatium extiterant accensæ: quod
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CA CA They found him preparing to proceed into Syria, and Tiberius into Armenia. Ibid.} Baronius says that Caesar was in Syria in the year of Christ 19; therefore it will be most probable that the same Candace survived for another sixteen years, namely until the year of Christ 35, when her eunuch had been baptized by Philip. Thus Baronius’s assertion, that many Queens of the Ethiopians were called Candaces, is not proved from Strabo; yet it could have been well proved by the authority of Pliny, who says, [A woman reigns, Candace by name, a title which has passed to the queens for many years already,] lib. 6, c. 29, near the end. CANDELA. A wax candle, from the verb candeo, which the Church uses in its rites. For in the first place it is distributed on the feast of the Purification of the Blessed Virgin Mary, a solemnity which Albinus Flaccus, cited by Baronius, year 701, n. 3, and in the Notes to the Martyrology for Feb. 2, says Pope Sergius I instituted the procession on this feast from St. Adrian to St. Mary Major; and the Roman Order likewise affirms it; but this must be understood of the procession of that day, not of the ceremony of distributing candles on this day; for in a certain Sermon of St. Eligius, who died in the year 665, mention is made of this ceremony. That, however, which Baronius thought concerning the institution of the feast of the Purification is attacked in the said Hypante. Therefore, as to the histories of candles, we say that they were lit at funerals according to the most ancient custom of Christians, and from the time of the Apostles: for candles were lit at the funeral of the Blessed Virgin, Nicephorus relates in book 2, c. 22, and likewise continually at the death of St. Cyprian, whose acts bear witness to this: [Then, with candles and scholars, he was buried with great triumph in the tomb of the same Candidus the procurator.] Mention of this ceremony is found everywhere among the holy Fathers. Nor does canon 34 of the Council of Elvira stand in the way, where it is provided that the souls of the saints are not to be disturbed with candles; for there it speaks of a superstitious rite, after the manner of the Gentiles, who in tombs lit candles, as Suetonius relates, to summon and trouble the souls of the dead, as they foolishly believed; or, as Ferdinand Mendoza explains the words of the aforesaid canon, [For the spirits of the saints are not to be disturbed.] namely, the aforesaid Council wished that the faithful should not light candles at the tombs of the holy martyrs, lest by the signs of lights the persecutors of the Church should locally come to know the holy sepulchres and disturb the memories of those saints, and a new persecution by tyrants be aroused in the Church. FR. Baronius, year 57, nn. 118 and 119, greatly doubts the validity of this Council; but once admitted as legitimate, as the same Cardinal speaks more leniently of it, year 305, n. 39 and following, it must be said in that sense in which those nineteen Fathers, in canon 36, seemed to forbid the images of saints, but not that they understood painted images on portable tablets, as the supporters of that Council explain, just as Baronius reports in the aforesaid year 57, n. 119; but only of images of saints painted on walls was the Council speaking, out of zeal lest, namely, the moral images of saints be exposed to the contempt of the Gentiles: thus in the same way it must be said that those Fathers, moved by the same zeal, would have forbidden candles to be lit at the tombs of the martyrs, lest occasion be given to persecutors for insults to the holy relics by means of the light of candles. ∴: The Emperor of Constantinople, when going to the church on solemn occasions, was accompanied by two lit wax candles, and those who carried them were called Lampadarii. But the Patriarch was accompanied by a single candle; by privilege also the Archbishop of Cyprus, of Bulgaria, and other metropolitans carried one in their diocese, as Balsamon testifies; today however all Greek bishops abuse this privilege; but for them it was a manifest sign of degradation when the aforesaid light was taken away: thus Pachymeras, in the deposition of Patriarch Arsenius, book 2, c. 13, relates: [Certain men were sent to him to receive from him the pontifical staff and the candlestick.] This custom seems apostolic; for against the bishop of Ephesus it is said: [I will move thy candlestick from its place. Apocalypse, c. 11.] Hence many expositors think that the seven candlesticks mentioned in the same Apocalypse signify the seven cathedral churches of Asia founded by St. John the Evangelist; which ceremony rests on the words of Christ, where he said: [So let your light shine before men, that they may see your good works, etc.] since a superior stands, as it were, placed on high like a candlestick. But in the Church of Tours this privilege is still in use, whose Archbishop, when going from the sacristy on solemn occasions to celebrate, is preceded by the Treasurer with a lighted candle. FR. also in the metropolitan church of Milan, when the priest goes from the sacristy to sing Mass, he is preceded by the subdeacon holding in his hand a lighted candle, called a Cantharum. See Cantharus; with the other hand he carries the thurible, and the same ceremony is performed by the subdeacon when the Gospel is sung; for in the Ambrosian rite they do not use candle-bearers. ∴: Various prodigies of candles are reported; yet it will suffice here to mention a few. In the city of Arras, which today is commonly called Arras, a candle of St. Lambert the bishop is kept with great veneration, which is said the Blessed Virgin gave him in the year 1105, and this is confirmed by miracles; for drops from it are distilled into water, which, when drunk by the sick, frees them from various ailments, and nevertheless, over the span of five centuries, it always retained the same shape, according to the eyewitness testimony of John Albert, cited by Menochius in his Storeis, cent. 4, c. 92. A similar miracle is related by Peter of Cluny and by Gregory of Tours concerning candles lit on the vigil of the Assumption and at the Mass of the same feast at St. Mary Major in Rome; so that when the solemnity was completed, the candles were found of the former weight, after they had remained lit throughout the whole time of the solemn Mass: which
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CA quod miraculum per integrum sæculum duraverat. Curiosissimam cæremoniam sui temporis, lib. 8. cap. 16. narrat Cæsarius, quòd, scilicet, quando aliqua matrona devotionis gratia aliquem ex duodecim Sanctis Apostolis in Advocatum eligere cupiebat, in duodecim candelis nomina eorum singillatim scribere curabat, quæ candelæ à Sacerdote prius benedictæ, & super Altare positæ, atque accensæ; absconsis eorum nomini bus, ita ut legi ea non poruissent. Mulier deinde illa unam ex prædictis candelis forte capiebat, ac juxta nomen illius Apostoli eum in Protectorem invocabat. FR. est majori curiositate digna alia Apostolorum invocatio per duodecim candelas exacta, quæ in lapide duodecim palmorum circiter ad Sacrissiam S. Salvatoris in Lauro de Urbe legitur, qui lapis cernitur in muro Sacrissiæ ad viridarium respectivè: ubi de quodam Petro Catalauno Pontificis quondam Aulico, cujus parentes, cùm per longum temporis spatium steriles vixissent, ad invocationem duodecim Apostolorum recurrentes, duodecim liberos obtinuerunt: tenor autem inscriptionis talis est: [Petrus Mates U. J. D. Cubicularius, & Miles Apostolicus Barchinonen. Civitate Cathaloniæ Citerioris Hispaniæ ex Joanne Mates, & Catharina Verdaguerii honestis, & Catholicis Civibus legitimis conjugibus XXIX. Ianuarii An. Dom. 1474. (voto parentum jam octo annis conjunctorum, prolem non habentium, prius domi, deinde in cappella S. Severi Ecclesiæ Barchinonen. cùm Missa solemn. ibi in honorem XII. Apostolorum ardentibus XII. cereis cuilibet Apostolo subscriptis devotissimè, cùm vita, & moribus religiosi essent, propterea celebraretur, promissoque utriusque sexus filiis, si eis divina pietate nascerentur, nomen Apostoli imponerent, quique in terdecim annis octo masculos, & quatuor foeminas filios habuerunt, & cuilibet nomen Apostoli imposuerunt, nec plures, cùm adhuc essent juvenes, conceperunt) legitimè natus, & superstes, cùm omnes ante multos annos mortui sint, & quilibet prope festum sui Apostoli decesserit, quique primo &c.] Superstitiosa tamen censenda est cæremonia, quam vetula quædam Andronico Imperatori monstraverat, dum ei omnes liberi brevis vitæ essent, ut, scilicet, duodecim candelas accenderet, & nomen unius Apostoli in qualibet inscriberet, & notaret qualis ex illis candelis consumatis ultima extaret, & nomen illius Apostoli in superfite candelæ appositum, ejus partui imponeret; quod credulus Imperator exequi mandaverat, ac ultima fuit in qua S. Simonis nomen inscriptum erat; quare foeminam ex Imperatricis partu habitam, Simonidem appellaverat, idque Pachimeras historicus in Andronico refert: ∴: Concilium verò Tridentinum superstitiosum candelarum numerum prohibuit. In Gallia aliquæ Ecclesiæ vocant Festum septem Candelaborum, id est, festum primæ classis, & Quinque Candelaborum festum secundæ classis. Quando tamen solemniter celebrat CA 105 Episcopus, ponuntur in Altaria septem candelæ, alludentes septem illa candelabra, quæ Joannes vidit ante Thronum Dei, Apocalyps. 1. 12. & ad denotandum, quòd Præsul septem Sancti Spiritus donis ornari debeat. Quod cautum est in Abbatibus etiam mitratis, Sac. Congr. Rit. 29. Ianuarii 1628. & dictum fuit in dict. Abbas. In Papali Missa solemniter celebrata, nedum septem candelæ in Altari ponuntur, sed etiam septem cereis accensis septem Acolyti inserviunt. Reliqua quæ ex originali hìc desunt. Vide Cereus Paschalis. Cereolus. Scolaces. CANDELABRUM. Vide Ceroferarium. Ceroferarius. Cerostata. Circumcisio Domini. Polycandelum. CANDELAFTES, semigræca vox , Sacrista; sed propriè de eo dicitur, qui lampades, & candelas Ecclesiæ accendere, & præparare teneatur. Maronitæ verò, Kandalaphi Sacrista vocant. CANDIDATRIX, Lotrix, quæ fullonicam artem exercet. [Regis enim curiam sequuntur assiduè histriones, candidatrices, aleatores, dulciarii, caupones, nebulatores, nimi, barbitores. Petr. Bles. epist. 14. CANDIDUM, prolucente. Vide Annulus. CANIBUTA, baculus, quem Monasterii Decanis præbebant Abbates, in signum auctoritatis supra reliquos Monachos. CANICLEUM, Arx Constantinopolis, seu Palatium ibi imperiale ita appellatum, cujus Gubernator Præfectus Caniclei dicebatur, conferri solebat Consocero Imperatoris, & quando ipse Imperator progrediebatur, Præfectus hic non incedebat pedibus sicut cæteri; sed ut ait Codinus: [Canicleo Consocer Imperatoris præerat, atque vehebatur.] Gulielmus tamen Tyrius, lib. 22. cap. 6. Caniclinum vocat. [Totius factionis opifices, Manuel senioris Andronici filius, Alexius quoque Protostrator, insuper Logothetes, qui caniclini utebatur officio. Ibidem.] Gunterus verò, lib. 8. hanc dignitatem eandem esse, ac Camerarii, existimavit, inde cecinit: Hinc Caniclinus erat, nobis Camerarius idem. Radevicus Frisigensis Canonicus, lib. 1. de reb. gest. Federici Imperatoris, cap. 47. putat Cancellarium fuisse, inquiens: [Unus de servis Palatii Caniclinus, videlicet, quem nos Cancellarium dicere possumus, Principi suo fraudem molitus est.] Itaque juxta sensum istius postremi Authoris, Caniclem, Cancellaria intelligitur. CANOLA, fistula, seu tubus argenteus, vel alterius metalli, in quo conservabantur Reliquiæ, quas Pontifex alicui Principi mittere solebat. [Sed cùm ejus famam lucidissimam, vitamque sanctissimam veram reperisset, eum in tantum honoravit, ut & canolam Sancti Petri Apostolorum Principis in signum amoris præcipui tribueri dignaretur. In vita S. Chrysolii Mart.] In hoc tubo non aliud esse debuerat, nisi scabem catenæ ejusdem S. Petri juxta morem sæculorum illorum, quando scabem ejusdem catenæ Pontifices in clavo ponebant, & alicui Principi devotionis ergo mittebant, quod donum Benedictio S. Petri dice-
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that miracle had endured for a full century. Caesarius, in book 8, chapter 16, recounts a very curious ceremony of his time, namely that when some lady, out of devotion, wished to choose one of the twelve Holy Apostles as an Advocate, she would have the names of each written separately on twelve candles; these candles, after being first blessed by the priest and placed upon the altar, were lit, with their names hidden so that they could not be read. The woman then took one of the aforesaid candles by chance, and according to the name of that Apostle invoked him as her Protector. FR. There is another invocation of the Apostles, accomplished through twelve candles, more worthy of curiosity, which is read on a stone of about twelve palms at the sacristy of S. Salvatore in Lauro in Rome; the stone is seen in the wall of the sacristy facing the garden. There is mention there of a certain Peter of Châlons, once a courtier of the Pope, whose parents, having lived for a long time in sterility, obtained twelve children by recurring to the invocation of the twelve Apostles: the text of the inscription is as follows: [Peter Mates, Doctor of Laws and Apostolic Knight, born in the city of Barcelona in Lower Catalonia in Spain, from John Mates and Catharina Verdaguer, honest and Catholic citizens, lawful spouses, 29 January A.D. 1474. (By a vow of the parents, now joined for eight years and having no offspring, first at home, then in the chapel of St. Severus of the Church of Barcelona, while a solemn Mass was there celebrated in honor of the XII Apostles, with XII candles burning, each Apostle being individually named, with great devotion, since they were religious in life and conduct; and having promised that if sons and daughters were born to them by divine piety, they would give them the name of an Apostle; and who, within thirteen years, had eight male children and four female children, and gave each the name of an Apostle, and conceived no more while still young) lawfully born and surviving, though all have been dead for many years, and each died near the feast of his Apostle, who first &c.] Nevertheless, the ceremony shown by some old woman to the Emperor Andronicus must be judged superstitious. Since all his children had short lives, she instructed him, namely, to light twelve candles and inscribe the name of one Apostle on each, and to note which of the extinguished candles remained last, and to give to his offspring the name of the Apostle written on the surviving candle. The credulous Emperor ordered this to be done, and the last candle was the one on which the name of St. Simon had been written; wherefore the female child born from the Empress’s labor he named Simonides. The historian Pachymeres relates this in his account of Andronicus. ∴: The Council of Trent, however, forbade this superstitious number of candles. In France some churches call it the Feast of the Seven Candelabra, that is, a feast of the first class, and the Feast of the Five Candelabra a feast of the second class. When, however, a Bishop celebrates solemnly, seven candles are placed upon the altar, alluding to those seven lampstands which John saw before the Throne of God, Apocalypse 1:12, and to signify that the Prelate ought to be adorned with the seven gifts of the Holy Spirit. The same has been decreed also for abbots who wear a mitre, Sacred Congregation of Rites, 29 January 1628, and was stated in the said case of the Abbot. In a Papal Mass solemnly celebrated, not only are seven candles placed on the altar, but also seven Acolytes serve with seven lighted candles. The rest that is missing from the original is here omitted. See Cereus Paschalis. Cereolus. Scolaces. CANDELABRUM. See Ceroferarium. Ceroferarius. Cerostata. Circumcision of the Lord. Polycandelum. CANDELAFTES , a semi-Greek word, sacristan; but properly it is said of one who is bound to light and prepare the lamps and candles of the Church. The Maronites, however, call the sacristan Kandalaphi. CANDIDATRIX , a washerwoman, one who practices the fulling trade. [For actors, female washers, gamblers, confectioners, innkeepers, soot-makers, clippers, barbers, constantly follow the royal court. Petr. Bles. epist. 14.] CANDIDUM , shining. See Ring. CANIBUTA , the staff which abbots used to give to the deans of the monastery, as a sign of authority over the other monks. CANICLEUM , the citadel of Constantinople, or the imperial palace there so called; its governor was called the Prefect of the Canicleum, and he used to be appointed to the Emperor’s father-in-law, and when the Emperor himself went forth, this prefect did not walk on foot like the others; rather, as Codinus says: [The Emperor’s father-in-law was in charge of the Canicleum, and rode.] William of Tyre, however, book 22, chapter 6, calls it Caniclinum. [The craftsmen of the whole faction, the son of Manuel the elder Andronicus, Alexius too, Protostrator, moreover the Logothete, who held the office of caniclinium. Ibidem.] Gunter, however, in book 8, thought this dignity the same as that of Chamberlain, and thus sang: Hence Caniclinus was there, for us the Chamberlain was the same. Radevicus of Frisingen, canon, in book 1 of the deeds of Emperor Frederick, chapter 47, thinks it was the Chancellor, saying: [One of the servants of the Palace, the Caniclinus, that is, whom we may call Chancellor, plotted fraud against his prince.] Thus, according to the sense of this last author, by Caniclem is understood the Chancellery. CANOLA , a silver tube, or tube of another metal, in which relics were preserved, which the Pontiff was accustomed to send to some prince. [But when he had found his fame most bright and his life truly most holy, he honored him so greatly that he deigned to grant him the canola of Saint Peter the Prince of the Apostles as a sign of special love. In the life of St. Chrysolius, martyr.] In that tube there ought to have been nothing else but the fragment of the chain of the same St. Peter, according to the custom of those times, when the Pontiffs placed filings from that same chain in a nail and sent them to some prince as a token of devotion, which gift was called the Blessing of St. Peter—
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106 CA dicebatur, ut ex Gregorio Magno in ejus epistolis colligitur, & nos in dict. Benedictio diximus. In aliquibus tamen M. SS. Bibliothecæ Vaticanæ in neutro genere hoc nomen legitur, ubi de munetibus, & donis diversorum Pontificum, præcipuè Nicolai III. sic habetur: [Canolum argenteum ad conservandum Corpus Christi.] Vide Cinerarium. Item Canola significat Siphon, quo exorbebatur Sanguis Christi. Vide Siphon. CANON, pensio, tributum, aut alia similis obligatio. Vide Colonitium. Libellarius. Libellus. Homocanon à voce græca uanor. Arabes quoque Canum dicunt. [Si ergo eorum templa repentè diruamus, metu se in fugam conjicient, & perdemus tantum canonem. Mar. Diac.] Significat etiam legem, seu regulam, cùm sint canones observationis onera. FR. ita in can. canon græcè, dist. 3. ibique Glossa. [Habet autem canon sub se quatuor species, 25. quæst. 2. can. si quis dogmata.] :::Inde Textus Canonici dicti sunt, quia in eis regulæ, & leges, seu decreta Sanctorum Patrum, & Conciliorum continentur, quorum primus collector Dionysius Monachus fuit, Exiguus appellatus; deinde Ferdinandus Carthaginensis Diaconus, post quem Martinus Bracarensis Episcopus; deinde Cresconius, qui majorem decretorum copiam collegit. Baron. an. 527. n. 72. & an. 865. n. 5. At progressu temporis Isidorus Mercator in eodem canonico textu epistolas Pontificias, & litteras decretales inseruit, quod tamen opus ab Hincmaro Juniori Lugdunensi Episcopo augmentatum est, quem deinde sequutus est Burcardus; tamde Gratianus ultimam perfectionem Decreto apposuit eo modo, quo nunc uti- mur. FR. Gratianus Monachus Niger, id est, Benedictus an. 1151. Bononiæ in vita S. Felicis, seu ut alii malunt ad S. Proclum residens, scribere incoeperat, qui cum Rolando Paparone, scilicet, Alexandro Papa Tertio in eade Universitate Concathedralibus fuerat. Ghirardaccius in Hist. Bononien. p. 1. lib. 2. in hoc anno. Et per decennium in eo opere laboravit, ac in claustro Monasterii, ubi manferat, reperitur in lapide hæc descriptio. Hanc Aulæ partem Lector reverenter adito: Namque loci Monachus Decretum hîc condidit hujus Divinum Gratianus opus, quantumlibet arcto Contentus septo. Ghirardaccius, ubi suprà, part. 1. lib. 3. ad annum 1161. idem affirmant Baronius an. 1151. num. 6. Unde non debent in scenis permitti histriones sub nomine Gratiani Bononiensis, & in habitu nigro significante Gratiarum Monachum Bononiæ Lectorem ordinis nigrorum.::: Legimus quendam Cardinalem nomine Laborantem anno 1180. summa diligentia canones collegisse. FR. etiam Ivonem Carnotensem Episcopum de anno 1100. teste D. Antonino Florentiæ Archiepiscopo, decretum scripsisse dicitur: vide Gratia in vitam in principio ejus Decreti allatam; sed fabulosam quidem in parte, præcipuè ubi narratur ex adulterio natum fuisse; nec ibi satis nega- CA tur Petrum Lombardum, & Petru Comestorem Germanos ejus fuisse, ex eo, quia primus, nem- pè, de anno 1120. secundus de anno 1140. tertius anno 1160. clariuissent; nam suprà vidimus, primum, scilicet, Gratiarum de anno 1161. hoc opus terminasse; Petrum Lombardum usque ad an. 1179. vixisse, secundùm Baronium in hoc anno, n. 13. Itaque hos fuisse fratres meliùs negat Baron. an. 1164. num. 52. Nec Gratiarum fuisse ex Germania, ut in dicta vita habetur; sed ex Civitate Clusi in Tuscia: vide Latinium in ejus Correct. ad Xystum Sen. S. Gratiarum: falsò etiam in ejus vita Monachum Classensem eum fuisse asseritur, nullibi enim hoc religionis nomen legitur; ideò Cassinensem corrigendum est: ejus itaque patria, & religio habentur expressè apud Baronium an. 1151. num. 6. De additione in Decreta post Gratiarum, vide in dict. Palea.::: Ob eandem rationem officium Divinum horæ canonicæ dicuntur. Vide Horæ canonicæ. Item Canon dicitur regulata psalterii distributio. [Cum implebis psalmodiæ canonem loqueris, præter canonem verò tacebis. Jo. Moschus, cap. 43.] FR. Canones alii dicuntur Generales, alii Personales, alii Locales, alii Causales, & alii Temporales, vide Gloss. in cap. Canonum statuta, de Constitutionibus. Item Canon officium divinum penes Græcos significat. [Si quis non occurrat adesse canoni; in constit. S. Basilii Magni.] Reliqua, quæ ex Originali desunt, habentur in dict. Horæ Canonicæ. CANON MAGNUS. Vide Alipta. Dominica Orthodoxiæ. CANON MISSÆ, ita appellatur secreta oratio, quæ in Missa incipit à Te igitur. Canon dicitur, quia est regula consecrationis; ideò Regula à D. Ambrosio vocatur, ab Optato Legitimum, à Vigilio Papa Ordo precum, à D. Basilio Secretum, à D. Dionysio Actio; nam [Canon eadem actio nominatur, quia in ea est legitima, & regularis Sacramentorum confectio. Valaf. cap. 23.] Prop- terea orationes illæ, quæ incipiunt Communicantes, & memoriam venerantes &c. ante consecrationem positæ, dicuntur Infra actiones, quia infra canonem recitantur, ex quo vocabulo colligitur hanc precationem fuisse à temporibus Dionysii Arcop. qui canonem hunc Actionem appellabat. Vide Actio Missæ. Communicantes. Quamvis aliqui putent hujus canonis Auctorem quemdam nomine Scholasticum fuisse, quæ opinio in epist. 63. lib. 7. D. Gregorii fundatur, ubi preces Scholastici super oblata dicendas esse monet; sed de portione illa Canonis intelligitur, quæ super oblata profertur, incipiente Per quem hæc omnia Domine bona creas &c. Nam revera Missæ canon antiquissimum institutum fuisse constat; Vigilius enim Papa, qui Gregorio I. in Pontificatu præcesserat, canonem Missæ ex traditione Apostolica acceptare fatetur. Idem affirmat Innocentius III. Archiepiscopo Lugdunensi scribens, cap. cùm Marthæ, de Celebrat. Missarum. Ideò multi opinantur S. Clementem cano-
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106 CA was so called, as is gathered from Gregory the Great in his epistles, and we said in the entry on Blessing. In some manuscripts of the Vatican Library, however, this word is found in the neuter gender, where concerning the gifts and offerings of different Popes, especially Nicholas III, it is thus written: [A silver tube for preserving the Body of Christ.] See Cinerarium. Likewise Canola signifies a siphon, by which the Blood of Christ was sucked. See Siphon. CANON, a payment, tribute, or some other similar obligation. See Colonitium. Libellarius. Libellus. Homocanon from the Greek word uanor. The Arabs also say Canum. [If therefore we suddenly destroy their temples, fear will drive them into flight, and we shall lose only the canon. Mar. Diac.] It also signifies a law, or rule, since canons are obligations of observance. FR. thus in the canon, canon in Greek, dist. 3. and there the Gloss. [Moreover, canon has under it four species, 25 q. 2, canon si quis dogmata.] From this the Canonical Texts were so called, because in them are contained rules and laws, or decrees of the Holy Fathers and Councils, whose first collector was Dionysius the Monk, called Exiguus; then Ferdinand, Deacon of Carthage, after whom Martin, Bishop of Braga; then Cresconius, who gathered a greater number of decrees. Baronius, year 527, no. 72, and year 865, no. 5. But in the progress of time Isidore the Merchant inserted papal letters and decretal letters in the same canonical text, which work however was augmented by Hincmar the Younger, Bishop of Lyons, whom afterwards Burkard followed; then Gratian brought the Decretum to its final perfection in the way that now we use it. FR. Gratian the Black Monk, that is, Benedictine, in the year 1151, at Bologna in the life of Saint Felix, or as others prefer, residing at Saint Proculus, had begun to write, he who with Roland Paparone, namely, Alexander Pope the Third in that same University had been a fellow canonist. Ghirardaccius in Hist. Bononien. p. 1, lib. 2, in this year. And for a decade he labored on that work, and in the cloister of the Monastery, where he remained, the following inscription is found on a stone: To this part of the hall, reader, draw near reverently: For the monk of the place here composed the Decretum, this divine work of Gratian, content with however narrow a enclosure. Ghirardaccius, as above, part 1, lib. 3, for the year 1161, and the same is affirmed by Baronius, year 1151, no. 6. Hence actors should not be allowed on stage under the name of Gratian of Bologna, and in black dress signifying the Monk Gratian of Bologna, reader of the black order. We read that a certain Cardinal named Laborans in the year 1180 collected canons with the greatest diligence. FR. also it is said that Ivo, Bishop of Chartres, from the year 1100, according to Saint Antoninus, Archbishop of Florence, wrote a Decretum: see the praise added to his life at the beginning of his Decretum; but it is indeed fabulous in part, especially where it is narrated that he was born from adultery; nor is it there sufficiently denied CA that Peter Lombard and Peter Comestor were his brothers, because the first, namely, from the year 1120, the second from the year 1140, and the third from the year 1160, would have been older; for we saw above that the first, namely Gratian, finished this work in the year 1161. Peter Lombard lived until the year 1179, according to Baronius in that year, no. 13. Therefore it is better denied by Baronius, year 1164, no. 52, that these were brothers. Nor was Gratian from Germany, as is found in the said life; but from the city of Chiusi in Tuscany: see Latinius in his Correct. to Sixtus the Elder, Saint Gratian: it is also falsely asserted in his life that he was a monk of Classe; for nowhere is this name of the religious order found; therefore it must be corrected to Cassinese: his native place and religious order are expressly given by Baronius, year 1151, no. 6. On the addition made to the Decretum after Gratian, see in the said Palea. From the same reason the Divine Office is called the canonical hours. See Canonical Hours. Likewise Canon is said of the regulated distribution of the psalter. [When you shall have filled the canon of psalmody, you will speak; but beyond the canon you shall be silent. John Moschus, cap. 43.] FR. Canons are called some General, others Personal, others Local, others Causal, and others Temporal; see the Gloss on the chapter Statuta Canonum, on Constitutions. Likewise Canon among the Greeks signifies the Divine Office. [If anyone does not come to be present at the canon; in the constitution of Saint Basil the Great.] The rest, which are missing from the original, are found in the entry on Canonical Hours. CANON MAGNUS. See Alipta. Sunday of Orthodoxy. CANON OF THE MASS, so is called the secret prayer, which in the Mass begins with Te igitur. It is called Canon because it is the rule of consecration; therefore it is called Rule by Saint Ambrose, the Legitimate by Optatus, the Order of prayers by Pope Vigilius, the Secret by Saint Basil, the Act by Saint Dionysius; for [Canon is called the same act, because in it there is the lawful and regular confecting of the Sacraments. Valaf. cap. 23.] Therefore those prayers which begin Communicantes, and venerating the memory, etc., placed before the consecration, are called Infra actiones, because they are recited within the canon, from which word it is gathered that this prayer was from the time of Dionysius the Areopagite, who called this canon the Action. See Action of the Mass. Communicantes. Although some think that the author of this canon was one named Scholasticus, which opinion is based on epistle 63, book 7, of Saint Gregory, where he warns that the prayers of Scholasticus should be said over the offerings; but it is understood of that portion of the Canon which is recited over the offerings, beginning Per quem haec omnia Domine bona creas etc. For in truth it is clear that the Canon of the Mass was an ancient institution; for Pope Vigilius, who had preceded Gregory I in the pontificate, admits that the Canon of the Mass was received from Apostolic tradition. The same is affirmed by Innocent III, writing to the Archbishop of Lyons, cap. cum Marthæ, on the Celebration of Masses. Therefore many think Saint Clement
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CA canonem hunc ordinasse, licèt deinde successivè aliquid aliud addidere Pontifices. Neque illud nomen Scholastici est proprium viri, sed professionis, & Doctoratus, Advocati, seu Assessoris; unde D. August. lib. de catechizan. rud. [Sedulò admonendi sunt Scholastici] dixerat. Sic etiam idem Gregorius varias epistolas Paulo Scholastico, Marcello Scholastico, Martino Scholastico, & similibus scribit. Incipit autem canon à Te igitur Clementissime Pater, quæ sunt verba consequutiva Præfationis: nam sicut Per Christum Dominum nostrum Divinam Majestatem laudant Angeli (ut Præfatio refert) ità Igitur per eundem nos Clementissimum Patrem supplicamus. Atque T. primam canonis litteram, Crucem repræsentare, Innocentius III. ait. Sunt verò synonyma verba illa: Hæc dona, hæc munera, hæc sancta Sacrificia, seu ut sensit Honorius Hæc dona refertur ad panem consecrandum, Hæc munera ad vinum, Hæc sancta Sacrificia ad utrumque simul. Item alii explicant, quòd Hæc dona referuntur ad panem, & vinum, quatenus nobis à Deo concessa, Hæc munera, quatenus de eisdem donis, ac datis eidem largitori offerimus, ita Rupert de divin. off. lib. 2. cap. 6. Nam, ut ait Hugo Cardinalis, de Eccles. off. lib. 7. cap. 29. [Donum enim, quod à Superiori datur; munus, quod ab inferiori.] Dictio Illibata ad utramque materiam refertur, quod immaculata significat: verbis verò Pro Ecclesia tua sancta, Africani addebant, quæ est una, ut ex Optato Milevitano, lib. 2. colligitur, ubi ait: [Nam quis dubitet vos illud legitimum in Sacramentorum ministerio præterire non posse? Offerre vos dicitis pro Ecclesia, quæ est una. Hoc ipsum mendacii est pars, unam te vocare, de qua feceris duas.] Mentio, quæ de Pontifice Romano sit in canone, est antiquissima consuetudo, nam in lib. 8. constitutionem Apostolicarum, quæ S. Clementis Papæ committer censentur, cap. 18. hunc ritum observari ordinatur, ac ipsomet Clemente celebrante, dicere solebat; [Adhuc obsecramus te pro me, qui nihil sum.] Hodie tamen Pontifex hæc verba proferre solet: [Unà mecum indigno famulo tuo. Innoc. III. de celebrat. Miss. cap. 3.] In Liturgia sub nomine S. Marci, qua utitur Ecclesia Alexandrina totius Orientis primaria, primo loco de Romano Pontifice hoc tenore mentio sit. [Sanctissimum, ac Beatissimum Papam N. quem præscivisti fore, ut sibi Sancta sua Catholica, & Apostolica Ecclesia omnium suffragiis eligeret; nec non Sanctissimum Episcopum N. conservans &c.] Quæ tamen verba à Schismaticis adulterata fuere. Nominatur subsequenter Episcopus ordinarius loci, ubi celebratur; at Romæ nullius Episcopi sit mentio, ad quem pro ordinationibus solet recurri. Gavant. in Rubr. Miss. par. 3. tit. 8. Tertio loco sit Regis mentio in illis provinciis, in quibus reperitur tale privilegium, ita Innocent. III. CA 107 semper in suo canone Regem nominat. Neque possunt Religiosi eorum Generalem Superiorem in canone addere. Sac. Congr. 12. Novembr. 1615. Et si quis loco Episcopi Superiorem nominaret, secundùm Dianam tract. 14. de celebr. Miss. Resol. 40. peccaret mortaliter. Aliqui Abbatem Montis Casini exceptuant, qui post Papam à subjectis Sacerdotibus in ejus quasi episcopali jurisdictione nominatur in canone. Angelus de Nuce Rosanen. Archiep. in notis ad Chron. Casinen. lib. I. cap. 4. In Memento habentur hæ litterarum notæ N. N. nam antiquitus recitabantur nomina Offerentium in Missa. Innocent. I. epist. 1. FR. adhuc in Missis cantatis Defunctorum, quæ quolibet anno Romæ à locis piis circulariter per Ecclesias exequi solent, recitantur alta voce omnia nomina Defunctorum, qui legata ad celebrandum reliquerunt. ∴: Verba illa Vel qui tibi offerunt, intelliguntur nedum pro ipsis tantùm offerentibus, sed etiam pro circumstantibus; ipsi enim eorum precibus cooperantur in partem Sacrificii. Tandem possunt intelligi pro illis, qui eorum eleemosynis celebrari curaverunt. Azor. lib. 10. cap. 36. quæst. 13. Qui insuper, cap. 22. quæst. 3. docet, quia cùm in Memento sit precatio privata, rectè posset Sacerdos pro Infidelium, Hæreticorum, ac Schismaticorum conversione ad gloriam Dei intercedere. Oratio Communicantes non significant Sanctorum Communionem, ut aliqui putant; sed fidelium, quod ex sequentibus verbis, Et memoriam venerantes colligitur. Microl. cap. 12. Quæ Canonis pars à Siricio Papa composita fuit an. 389. ex sententia Radulphi, & Durandi; alii tamen Lino Pontifici hæc tribuunt. Cæterum antiquissima est Sanctorum memoria, quæ in Canone sit, cùm apud Divos Clementem, Dionysium, Augustinum, Hieronymum, & alios reperiatur; in quo Canone Sancti Martyres solummodo nominantur; nam illis priscis temporibus non solebat Ecclesia Confessores venerari; sed solùm eos, qui proprii sanguinis effusione Christi Passionem imitabantur, de qua in Sacrificio sit mentio: additque insuper Innocentius III. lib. 3. cap. 20. de Myst. Missæ, quod Ecclesiæ antiquitus tantùm in honorem Sanctorum Martyrum dedicabantur. Non sit inter Apostolos de S. Matthias mentio in Canone, ex eo quia post Christi mortem in Collegio Apostolico associatus fuerat; Christus enim verum cruentum sacrificium fuit, & ob eandem rationem de hoc associato Apostolo sit mentio post consecrationem; excipitur tamen Doctor Gentium, quicèt post Christi mortem ad Apostolatum divinitus vocatus fuerit, nihilo tamen minus à charissimo collega Petro Ecclesia in omnibus ejus precibus illum nunquam separat, ut benè notat Bellar. lib. 2. de Missa, cap. 26. In Græcorum Liturgia offertur Sacrificium pro Sanctis, id autem non intelligitur orare pro Sanctis, sed pro eorum honore offerre, & in gratiarum actione eorum gloriæ, quæ gaudent, ita explicat Cabasila, cap. 33. eodem modo, quo
Transcription: Translated (English)
CA this canon was ordered, although afterward the Pontiffs successively added something else. Nor is that name, Scholasticus, proper to a man, but to a profession and doctorate, Advocate, or Assessor; whence St. Augustine, lib. de catechizan. rud. [Scholastici are to be carefully admonished] had said. Thus also the same Gregory writes several letters to Paul the Scholasticus, Marcellus Scholasticus, Martin Scholasticus, and others like them. But the canon begins at Te igitur Clementissime Pater, which are the concluding words of the Preface: for just as Per Christum Dominum nostrum the Angels praise the Divine Majesty (as the Preface relates), so likewise Igitur through the same Clementissime Pater we beseech. And T. the first letter of the canon, represents the Cross, Innocent III says. But those words are synonymous: Hæc dona, hæc munera, hæc sancta Sacrificia, or as Honorius thought, Hæc dona refers to the consecrated bread, Hæc munera to the wine, Hæc sancta Sacrificia to both together. Likewise others explain that Hæc dona refer to bread and wine insofar as they are granted to us by God, Hæc munera insofar as from those same gifts and things given we offer them back to the same giver; thus Rupert, de divin. off. lib. 2. cap. 6. For, as Cardinal Hugo says, de Eccles. off. lib. 7. cap. 29. [For a gift, which is given by a superior; a munus, which is from an inferior.] The phrase Illibata refers to both matters, signifying immaculate: but in the words Pro Ecclesia tua sancta, the Africans added, which is one, as is gathered from Optatus of Milevis, lib. 2, where he says: [For who can doubt that you are unable to pass over that legitimate thing in the ministry of the Sacraments? You say that you offer for the Church, which is one. This itself is part of falsehood, to call one that of which you have made two.] The mention of the Roman Pontiff in the canon is most ancient custom, for in lib. 8. of the Apostolic constitutions, which are believed to have been entrusted to St. Clement Pope, cap. 18, this rite is ordered to be observed, and with Clement himself celebrating, he used to say; [We still beseech you for me, who am nothing.] Today, however, the Pontiff usually says these words: [With me, your unworthy servant. Innoc. III. de celebrat. Miss. cap. 3.] In the Liturgy under the name of St. Mark, which the Alexandrian Church uses, the foremost of all the East, mention is first made of the Roman Pontiff in this form: [The most holy and most blessed Pope N., whom you foreknew would be chosen by your holy Catholic and Apostolic Church by the suffrages of all; and also the most holy Bishop N., preserving him &c.] Yet these words were corrupted by the Schismatics. Next is named the ordinary Bishop of the place where the Mass is celebrated; but at Rome there is no mention of any Bishop, to whom one is wont to resort for ordinations. Gavant. in Rubr. Miss. par. 3. tit. 8. Thirdly there is mention of the King in those provinces in which such a privilege is found; thus Innocent III. CA 107 always names the King in his canon. Nor may Religious orders add their General Superior in the canon. Sac. Congr. 12 Novembr. 1615. And if anyone were to name a Superior in place of the Bishop, according to Diana tract. 14. de celebr. Miss. Resol. 40, he would sin mortally. Some except the Abbot of Monte Cassino, who after the Pope is named by the subject priests in his quasi-episcopal jurisdiction in the canon. Angelus de Nuce, Archbishop of Rossano, in notes to the Chron. Casinen. lib. I. cap. 4. In the Memento there are these letters N. N., for in ancient times the names of the Offerers were recited at Mass. Innocent I. epist. 1. FR. even now in sung Masses for the Dead, which every year in Rome from pious places are carried in procession through the churches, are recited aloud all the names of the Dead who left bequests for the celebration. ∴: Those words Vel qui tibi offerunt are understood not only of the offerers themselves, but also of those standing by; for they cooperate in part with their prayers in the Sacrifice. Finally they may be understood of those who have arranged for Masses to be celebrated by means of their alms. Azor. lib. 10. cap. 36. quæst. 13. He furthermore, cap. 22. quæst. 3, teaches that since in the Memento there is a private prayer, the priest could rightly intercede for the conversion of Infidels, Heretics, and Schismatics to the glory of God. The prayer Communicantes does not signify the Communion of the Saints, as some think; but that of the faithful, which is gathered from the following words, Et memoriam venerantes. Microl. cap. 12. This part of the Canon was composed by Pope Siricius in the year 389, according to the opinion of Radulphus and Durandus; others, however, attribute this to Pope Linus. Moreover, the memory of the Saints which is in the Canon is most ancient, since it is found among the holy men Clement, Dionysius, Augustine, Jerome, and others; in that Canon, only holy Martyrs are named; for in those early times the Church was not accustomed to venerate Confessors; but only those who, by the shedding of their own blood, imitated Christ’s Passion, of which mention is made in the Sacrifice: and Innocent III further adds, lib. 3. cap. 20. de Myst. Missæ, that in ancient times churches were dedicated only in honor of holy Martyrs. There is no mention among the Apostles of St. Matthias in the Canon, because he had been associated with the Apostolic College after Christ’s death; for Christ himself was the true bloody sacrifice, and for the same reason mention of this associated Apostle is made after the consecration; yet the Doctor of the Gentiles is excepted, though after Christ’s death he was divinely called to the Apostolate, nevertheless the Church, together with her most dear colleague Peter, never separates him in all her prayers, as Bellarmine rightly notes, lib. 2. de Missa, cap. 26. In the Greek Liturgy the Sacrifice is offered for the Saints; this is not understood as praying for the Saints, but as offering for their honor and in thanksgiving for their glory, which they enjoy; thus Cabasilas explains it, cap. 33, in the same way, as
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CA CA quonos Latini post communionem dicimus illa verba: [Sumpsimus Domine sancta mysteria, quæ sicut Sanctis tuis prosunt ad gloriam; ita nobis quæsumus proficiant ad medelam.] Quod de Sanctorum accidentali gloria illis aucta per fidelium celebrationem, Innocentius d. cap. cùm Marthæ, de celebrat. Miss. intelligi exponit. Post mentionem Sanctorum, qui in Canone notantur, solent aliquæ Ecclesiæ addere hæc verba: [Et eorum, quorum solemnitas hodiè in conspectu tuæ Majestatis celebratur.] Quæ à Gregorio III. anno 731. addita fuerunt, ut Valfridus, Radulphus, & Sigibertus testantur. Verba autem Hanc igitur oblationem &c. tribuuntur Gelasio ab Alcuino, seu S. Leoni Magno à Radulpho. Precatio illa, Diesque nostros in tua pace disponas &c. usque ad Quam oblationem, à S. Gregorio M. addita fuit, in qua sunt aliqua verba difficilis intelligentiæ, nempe; Et in Electorum tuorum jubeas grege numerari; nam Electorum numerus nec augeri, nec diminui potest; quare secundùm præsentem justitiam intelligunt aliqui, postulando, nimirum, à Deo gratiam illam, qua mediante rectè operando, inter Electos numeremur: sed veriùs Gabriel Biel. lect. 33. inquit, quòd per dicta verba æternam gloriam postulamus, quam mediantibus nostris orationibus Deus nobis concedere decreverat. Dum autem hæc oratio dicitur, extenduntur manus super oblata, ut ita Sacerdotem Aron imitemur, Levit. 1. & significamus etiam, quòd hæc mysteria absconsa, & occulta ipsis Angelicis Spiritibus sint. Ruper. lib. 2. cap. 57. Ubi advertendum est obiter in hac manuum extensione, cancellari debere ambos pollices in modum crucis, ut in suo Cæremoniali notat Alcocer, supponendo, scilicet, sinistrum dextro in superiori parte manuum, ut Petrus Reyna in suo Cæremoniali ex Rotali Decreto advertit. Sequitur explicanda dictio Adscriptam, nempe, quòd hostia, oblatioque sit connumera- ta, & adscripta inter acceptas, & Divinæ Majestati gratas. Azor. lib. 10. cap. 37. Dictio Ratam, id est, certam, ac stabile mutatione substantiæ corruptibilis in incorruptam denotat. Rationabilem, cùm sit oblatio rationabilis obsequi nostri, & non animalium, ut ait Apost. in epist. ad Rom. cap. 12. num. 1. Verba autem, Qui pridie quam pateretur, à Sancto Papa Alexandro adjecta fuisse Auctores affirmant. Verba Mysterium fidei in consecratione Calicis. Vide Mysterium fidei. Cruces quæ signantur super Eucharistiam post consecrationem, non sunt benedictiones; sed signa, & memoriæ Passionis Christi. Ab Hæreticis autem calumniata fuerunt illa verba, Supra quæ propitio, ac sereno vultu respicere digneris &c. asserentes Sacerdotem intromitti tanquam mediatorem inter Patrem æternum, & Christum ejus Filium, ita ut oret Sacrificium illud esse acceptabile. Quod falsò asseritur; nam, ut sit acceptabile in quantum ad effectum, & in ordine ad Ecclesiam, intercedit Sacerdos coram Deo, ut ostendatur, nimirum, erga nos ejus misericor- CA dia, ac pietas, peccata admittendo, hoc Sacrificio mediante, quod est ex se, & ratione dignitatis personæ sacrificatæ jam acceptum, & non aliter. Sanctum Sacrificium, & Immaculatam Hostiam, verba sunt à Sancto Leone addita. Dictiones illæ: Iube hæc perferri per manus Sancti Angeli tui, non faciunt sensum de Sacrificio, ut corpus, nempe, Christi per Angelum ad coelum; sed ut preces nostræ in conspectu Altissimi per manus Angeli perferantur, sicut preces Tobiæ delatæ fuerunt, implorare Celebrantem intelligitur. Elevat vocem Sacerdos, quando dicit: Nobis quoque peccatoribus: ad denotandos gemitus, & clamores poenitentium causa suorum peccatorum. Per quem hæc omnia semper bona creas, &c. hæc verba, ut dictum est suprà, à Scholastico addita fuere, quæ à recentioribus Novatoribus impugnantur tanquam gratis super Corpus Christi prolata; sed malè significatum interpretantur, qui non alius est, nisi quòd realiter super sacramentatas species proferantur, cum hoc sono, nempe, Per quem, id est, per Christi merita, semper bona creas, creando, scilicet, & conservando species illas. Sanctificas, quia de puris creaturis transubstantialiter in admirabilissimum Sacramentum creat Deus. Vivificas, hoc est, eas permutando in carnem, & sanguinem Christi viventis. Benedicis, cumulo gratiarum. Et præstas nobis, quippè, in cibum. Præceptis salutaribus, &c. hoc breve proemium ante Dominicalem orationem à Gregorio Magno additum fuisse Radulphus ait; alii tamen S. Cyprianum faciunt auctorem. Errant verò, qui putant orationem Dominicalem ex Gregorii jussu appositam fuisse in Missa: cùm Apostolorum institutum sit, ut ex eodem Gregorio colligitur, qui ait in primitiva Ecclesia Sacrificium solùm consecratione, & dominicali oratione constasse; fortasse Pontifex hic determinaverat tempus, quando esset dicenda in Missa, nempe, ante communionem; verùm tamen est ipsum composuisse orationis appendicem, quæ incipit, Libera nos quæsumus, Domine. Gem. lib. 1. cap. 9. ac manifestè ex S. Andreæ, ejus peculiaris Advocati invocatione, suam compositionem esse colligitur, quæ Embolismus à Græcis dicitur. Vide Embolismus. Et in feria VI. para sceve alta voce profertur, ut manifestè descensus Christi ad inferos ad liberandos sanctos Patres manifestetur. Duran. lib. 4. cap. 49. FR. Tandem dicendum, quòd antiquitus per totum canonis Missæ tempus excludebantur à Sacrificio Catechumeni, Energumeni, & Poenitentes. Ranzovius in, epist. ad Calixtum. CANONARCHA, græca vox , monachale officium, id est, regulæ Præfectus. [Cùm quædam nocte surrexissem, ut pulsarem signum, ea quippe cura mihi, ut Canonarchæ, injuncta fuerat, ut excitarem fratres ad collectam. Mosch. in vita Patrum, lib. 10. cap. 50.] De eodem officio mentionem facit S. Dorotheus Abbas, ubi de ejus laboribus pro monasterio actis inquit: [Adventabat interea modico intervallo hora vigi-
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CA CA After Communion the Latins say these words: [We have received, O Lord, holy mysteries, which, as they profit Thy Saints unto glory, so may they profit us, we beseech Thee, unto healing.] This, as regards the accidental glory of the Saints increased in them through the celebration of the faithful, Innocentius explains, citing cap. cùm Marthæ , de celebrat. Miss. After mention of the Saints named in the Canon, some Churches are accustomed to add these words: [And of those whose solemnity is today celebrated in the sight of Thy Majesty.] These were added by Gregory III in the year 731, as Walafrid, Radulfus, and Sigibert testify. The words, however, Hanc igitur oblationem etc., are attributed to Gelasius by Alcuin, or to St. Leo the Great by Radulfus. The prayer, Diesque nostros in tua pace disponas etc., as far as Quam oblationem , was added by St. Gregory the Great, in which there are some words of difficult understanding, namely: Et in Electorum tuorum jubeas grege numerari ; for the number of the Elect can neither be increased nor diminished. Wherefore, according to present justice, some understand it as asking from God that grace by which, through rightly working, we may be numbered among the Elect; but more truly Gabriel Biel, lect. 33, says that by those words we ask for eternal glory, which God had decreed to grant us through our prayers. But while this prayer is being said, the hands are extended over the offerings, so that we may imitate the Priest Aaron, Levit. 1, and also signify that these mysteries are hidden and concealed even from the Angelic Spirits. Rupert, lib. 2, cap. 57. Here it is to be noted in passing that in this extension of the hands both thumbs should be crossed in the form of a cross, as Alcocer notes in his Ceremonial, supposing, namely, the left thumb over the right in the upper part of the hands, as Peter Reyna observes in his Ceremonial from a Rotale decree. There follows the explanation of the word Adscriptam , namely, that the host and offering are counted and inscribed among those accepted and pleasing to the Divine Majesty. Azor, lib. 10, cap. 37. The word Ratam , that is, sure and stable, denotes the change of corruptible substance into incorruptible. Rationabilem , since it is a reasonable offering of our service, and not of animals, as the Apostle says in the Epistle to the Romans, cap. 12, num. 1. But the words, Qui pridie quam pateretur , authors affirm to have been added by Pope St. Alexander. The words Mysterium fidei in the consecration of the Chalice. See Mysterium fidei . The crosses which are signed over the Eucharist after consecration are not blessings, but signs and memorials of the Passion of Christ. But the words, Supra quæ propitio, ac sereno vultu respicere digneris etc., were calumniated by the heretics, who asserted that the Priest is introduced as a mediator between the eternal Father and Christ His Son, so that he prays that that Sacrifice may be acceptable. Which is falsely asserted; for, in order that it may be acceptable as to its effect and in relation to the Church, the Priest intercedes before God, so that His mercy and kindness toward us may be shown by admitting sins through this Sacrifice, which is of itself, and by reason of the dignity of the sacrificed Person, already acceptable, and not otherwise. Sanctum Sacrificium and Immaculatam Hostiam are words added by St. Leo. Those words: Iube hæc perferri per manus Sancti Angeli tui do not make sense of the Sacrifice, as though, namely, Christ’s body were carried to heaven by an Angel; but rather that our prayers may be carried into the sight of the Most High by the hand of the Angel, just as the prayers of Tobias were carried, as the celebrant is understood to implore. The Priest raises his voice when he says: Nobis quoque peccatoribus , to denote the groans and cries of penitents because of their sins. Per quem hæc omnia semper bona creas , etc.: these words, as said above, were added by the Scholastic, and are attacked by recent innovators as being spoken without reason over the Body of Christ; but they wrongly interpret the meaning, which is nothing other than that they are in fact spoken over the sacramental species, with this sound, namely, Per quem , that is, through the merits of Christ, You always create good things, creating, that is, and preserving those species. Sanctificas , because from pure creatures God transubstantially creates into the most wonderful Sacrament. Vivificas , that is, by changing them into the flesh and blood of the living Christ. Benedicis , with an abundance of graces. And præstas nobis , namely, for food. Præceptis salutaribus etc.: Radulfus says that this short preface before the Lord’s Prayer was added by Gregory the Great; others, however, make St. Cyprian the author. But those are mistaken who think the Lord’s Prayer was inserted into the Mass by Gregory’s command, since it is an institution of the Apostles, as can be gathered from Gregory himself, who says that in the primitive Church the Sacrifice consisted only of the consecration and the Lord’s Prayer; perhaps this Pontiff had determined the time when it should be said in Mass, namely before Communion; nevertheless, it is he who composed the appendage of the prayer beginning, Libera nos quæsumus, Domine . Gem., lib. 1, cap. 9; and it is manifestly gathered from the invocation of St. Andrew, his special Advocate, that it is his composition, which among the Greeks is called the Embolism. See Embolismus . And on Good Friday it is proclaimed aloud, so that the descent of Christ into hell to liberate the holy Fathers may clearly be manifested. Duran, lib. 4, cap. 49. Finally, it must be said that anciently throughout the whole time of the Canon of the Mass the Catechumens, Energumens, and Penitents were excluded from the Sacrifice. Ranzovius in his letter to Calixtus. CANONARCHA, a Greek word, a monastic office, that is, the prefect of the rule. [When at night I had risen to strike the bell, which duty had indeed been assigned to me as Canonarch, so that I might rouse the brethren to the collect. Mosch. in the Life of the Fathers, lib. 10, cap. 50.] St. Dorotheus the Abbot makes mention of the same office, where, speaking of his labors carried out for the monastery, he says: [Meanwhile the hour of vig-
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CA vigiliæ, & cùm paululùm quippiam obdormissem, excitabar à Canonarcha nostro. Doct. 11.} Hodie tamen inter Grecos Canonarcha vocatur ille, qui suggerit legendo de uno ad alium periodo dum Cantoribus, qui ob librorum penuriam, vel legendi inscitiam memoriter recitare, & canere coguntur; sic ex utroque Choro duo Canonarchæ, id est, directores ad suggerendo successivè prolationem versuum incumbunt, quorum Superior Protocanonarcha appellatur. CANONIA, canonicalis præbenda, pro cujus de finitione, vide Præbenda. [Hoc anno Dominus Papa vestro interventu privilegium suum Ecclesiæ nostræ indulsit, in quo specialiter expressit canonias, seu præbendas &c. Petrus Cellens. lib 8. cap. 15.} Sic passim penes antiquos Scriptores, quæ etiam dicitur. Communitas. Victuale. Item significat canonicam habitationem, in qua Canonici simul morabantur. Vide Canonicus. FR. dicitur eriam Canonia Regularium domus: [In aliquo Monasterio, vel regulari canonia. can. Duæ sunt. 19. quæst. 1.} De ordinatione verò sæcularium Canonicorum simul habitandi sic habetur: [In unoquoque Episcopatu simul manducent, & dormiant, ubi his facultas id faciendi suppetit, qui de rebus ecclesiastici stipendia accipiunt, in uno claustro mancant &c. can. In omnibus, de Consecrat. dist. 5.} Ubi de Canonicorum instru- ctione agitur. CANONICO. FR. verbum, Canonicum facere si- gnificat. [Qui verò tales (ut dictum est) canonicare præsumpserit, à suis beneficiis suspendatur. de filiis Presbyt. cap. 16.} Vide Canonicor. Excanonicor. CANONICOR. FR. regulor in modo vivendi. [Super paupertatem spiritus offerenda est voluntas canonicari volentis. Petrus Blesen. serm. 32.} posset etiam significare, habitum regularem su- mere. CANONICARIUS, qui canonem exigit, vide Canonicus. CANONICUS, græcè navorius, id est, regularis; Canonici enim antiquitus vocabantur Clerici, qui simul cum Episcopo communter, & regula- riter ad similitudinem primitivæ Ecclesiæ vive- bant, ut dictum est in dict. Canonica, & usque ad præsens eorum habitationes Cathedralibus contiguæ videntur. Canonicus ergo ex vita regu- lari ita appellatus fuit, & non ab obligatione exi- gendi ecclesiasticum proventum, eo modo, quo non pauci faciunt, qui meritò arguuntur his ver- bis ab Alcuino: [Est namque canon vitæ, ut di- ctum est, & est canon pecuniæ, videlicet, alicu- jus pensionis certæ. Unde solet dici, solve mihi canonem meum, id est, pensionem meam. Eja ergo è Canonice inveniamus à quo derivaris, id est, à canone pecuniæ, non à canone vitæ, id est, à canone regionis, non à canone religio- nis, hom. de Zizania.} FR. Canonicus etiam dicitur, qui canonem solvere tenetur; [Dein- de, sacramento mediante, Comitis Jordani fidelis, & canonicus effectus est. Falco Bene- CA 109 ventanus apud Camillum Peregrinum, ]quem Camillus in ejus castigationibus, pag. 166. sic ex- ponit: ] Canonicus, id est, tributarius: nam pen- sio passim olim dicta reperitur canon: quoniam, scilicet, juxta canonem, & certam regulam pen- deretur: unde ex Cassiodoro, lib. 2. epist. 25. so- lidi canonici, & lib. 12. epist. 13. aliisque in locis sunt Canonicarii, qui tales canones exigebant. Deque iis etiam vide Cujacium in Novell. Justi- niani 128. ] Angelus de Nuce Rosanen. Archiep. in notis ad Chron. Casuien. lib. 3. cap. 69. num. 1546. eruditè Canonicos reprehendit, à quo consulendi sunt Canonicatum possessores, seu cupidi. ∴: Quid autem per Canonicorum forni- cationes intelligat D. Basilius Amphilochio scribens: ita explicat Balsamon: [Canonicos eos dicit, qui in canone numerantur, scilicet, Clericos, Monachos. In aliquibus Belgicis Civitatibus reperiuntur Canonicissæ, foeminæ, scilicet, à Guidone illius provinciæ olim Comi- te institutæ, quæ tenentur in Ecclesia recitare Of- ficium divinum, quarum receptio ex Honorii IV. constitutione, epist. 144. non poterat fieri si- ne attestatione septem nobilium virorum super nobilitate earum ex ambabus parentum lineis; sed idem Pontifex cognita sæpè falsitate testium in hujusmodi examinibus; ne esset causa tanti ma- li, ac perjurii, eandem constitutionem revocave- rat deinde. In Concil. Lateranense de anno 1069. celebrato, reperitur decretum ad instantiam Pe- tri Damiani, pro quo Alexandro Papæ scripse- rat: in eo enim decreto ordinatur, quod Cleri- ci communem vitam simul agant: quod intelli- gendum de illis Clericis, qui in Collegiatis Ec- clesiis inserviunt, & ideo Canonici dicuntur. FR. multi Imperatores, ac Reges insigniti sunt titulo Canonicorum Vaticanæ Basilicæ, ita Carolus Magnus à Leone III. ut testatur Torrigius de Crypt. Vatican. secundæ impress. part. 2. cap. 7. Pedericus Imperator à Papa Nicolao, ibidem cap. 5. Henricus IV. & Carolus V. Imp. ibidem cap. 2. Princeps Poloniæ ab Urbano VIII. ibi- dem cap. 5. & hoc fuit propter arduam prohibi- tionem sub censuris, ne quis præter Vaticanæ Ecclesiæ Canonicos posset ascendere ad visen- dum Sanctissimum Veronicæ Sudarium; sub quo titulo Imperatores prædicti aditum habue- runt approximandi ad dictam SacramReliquiam. ∴: Qvo autem ad Canonicorum cæremonas, pri- marius locus Canonico hebdomadario deferen- ti sacra paramenta debetur. Congreg. Rit. 22. Aug. 1626. Imò in Romæ Basilicis, & Collegia- tis est usus cedendi hebdomadario Canonico pri- mum stallum, quamvis paramenta sacra non de- ferat, sic etiam Beneficiato hebdomadario inter ordinem Beneficiatorum. Eadem præcedentia datur Episcopo titulari, si Canonicus sit. Sac. Congreg. Rit. in una Cöpostellana 11. Iulii 1617. Hanc etia praxim observari expertus sum in Va- ticana Basilica, in qua aliqui Canonici sunt titu- lares Episcopi, qui cum rochetto, & mantelletto divinis officiis inter sunt supra omnes Canonicos. Præ-
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vigils, and when I had dozed off a little, I was awakened by our Canonarch. Doct. 11.} Today, however, among the Greeks Canonarch is called the one who prompts the reading from one period to another to the Cantors, who, on account of the scarcity of books, or their ignorance of reading, are compelled to recite and sing from memory; thus from each choir two Canonarchs, that is, directors who successively prompt the recitation of the verses, are appointed, of whom the superior is called Protocanonarch. CANONIA, a canonical prebend; for its definition, see Præbenda. [This year the Lord Pope, through your intervention, granted our church his privilege, in which he specially mentioned canonries, or prebends, etc. Petrus Cellens. lib. 8. cap. 15.} Thus it is found everywhere among the ancient writers; it is also called Communitas, Victuale. It likewise signifies the canonical dwelling in which the Canons lived together. See Canonicus. FR. it is also called the Canonia of Regulars, the house: [In some monastery, or regular canonry. can. Duæ sunt. 19. quæst. 1.} But concerning the ordering of secular Canons to live together, this is stated: [In each bishopric let them eat together and sleep together, where the opportunity for doing so is available to those who receive stipends from ecclesiastical property; let them remain in one cloister, etc. can. In omnibus, de Consecrat. dist. 5.} Where the instruction of Canons is being discussed. CANONICO. FR. a verb; it means to make canonical. [Whoever, then, presumes to “canonicate” such persons (as has been said), let him be suspended from his benefices. de filiis Presbyt. cap. 16.} See Canonicor. Excanonicor. CANONICOR. FR. regular in manner of life. [In the offering of poverty, the will of one who wishes to become canonical is to be offered. Petrus Blesen. serm. 32.} It could also mean to take up the regular habit. CANONICARIUS, one who exacts the canon, see Canonicus. CANONICUS, in Greek navorius, that is, regular; for Canons were anciently called Clerics who lived together with the Bishop in common and according to rule, in imitation of the primitive Church, as has been said under Canonica, and even to the present their dwellings appear contiguous to the Cathedrals. A Canon, then, was so called from the regular life, and not from the obligation of exacting ecclesiastical revenue in the way that many do, who are deservedly reproved by these words of Alcuin: [There is, as has been said, a canon of life, and there is a canon of money, namely, of a certain fixed payment. Hence it is customary to say, pay me my canon, that is, my rent. Come then, O Canon, let us find from whom you are derived, that is, from the canon of money, not from the canon of life; from the canon of the world, not from the canon of religion, hom. de Zizania.} FR. Canon is also said of one who is bound to pay the canon; [Then, through an oath, he became faithful and canonical of Count Jordan. Falco Beneventanus apud Camillum Peregrinum,] whom Camillus in his emendations, p. 166, thus explains: ] Canonical, that is, tributary; for pension is found to have been commonly called canon in old times, since, namely, it was paid according to canon and a fixed rule; hence in Cassiodorus, lib. 2. epist. 25, solidi canonici, and lib. 12. epist. 13 and elsewhere are Canonicarii, who exacted such canons. See also Cujacius on Novell. Justiniani 128. ] Angelus de Nuce, Archbishop of Rossano, in notes to the Chron. Casuien. lib. 3. cap. 69. num. 1546, learnedly rebukes the Canons, and those who possess, or covet, canonries ought to consult him. ∴: But what St. Basil means by the fornications of the Canons, when writing to Amphilochius, Balsamon explains thus: [He calls those Canons who are numbered among the canon, namely, Clerics and Monks. In some Belgian cities there are Canonicissæ, namely women instituted by Guy, once count of that province, who are bound to recite the Divine Office in church; their admission, by the constitution of Honorius IV, epist. 144, could not be made without the testimony of seven noble men concerning their nobility from both parental lines; but the same Pontiff, having often learned of the falsity of witnesses in such examinations, lest it should be the cause of so great an evil and of perjury, later revoked that constitution. In the Lateran Council of the year 1069, a decree is found at the request of Peter Damian, on behalf of which he had written to Pope Alexander: for in that decree it is ordered that Clerics should live together in common life; which is to be understood of those Clerics who serve in collegiate churches, and therefore are called Canons. FR. many Emperors and Kings have been honored with the title of Canons of the Vatican Basilica, as Charles the Great was by Leo III, as Torrigius testifies de Crypt. Vatican. second ed., part 2, cap. 7. Emperor Frederick by Pope Nicholas, ibidem cap. 5. Henry IV and Emperor Charles V, ibidem cap. 2. The Prince of Poland by Urban VIII, ibidem cap. 5. And this was because of the strict prohibition, under censures, that no one except the Canons of the Vatican Church could ascend to see the Most Holy Veil of Veronica; under which title the aforesaid Emperors obtained access to approach said Sacred Relic. ∴: As for the ceremonies of the Canons, the first place is due to the weekly Canon who carries the sacred vestments. Congreg. Rit. 22 Aug. 1626. Indeed, in the Basilicas and Collegiate churches of Rome it is the custom to yield the first stall to the weekly Canon, even if he does not carry the sacred vestments; likewise to the weekly beneficed cleric among the order of beneficed clergy. The same precedence is given to a titular bishop, if he is a Canon. Sac. Congreg. Rit. in una Cöpostellana 11 Julii 1617. I have also observed this practice in the Vatican Basilica, in which some Canons are titular bishops, who, wearing rochet and mantelletta, assist at the divine offices above all the Canons. Præ-
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IIO CA Præscribit Cæremonialis ad Chorum incedere Canonicos ordine binario, sed in solis solemni- ratibus hoc intelligi declaravit Sac. Congreg. Rit. 12. Iunii 1628. Canonici, qui habent rochet- ti, & cappæ usum, iis uti non possunt in admini- stratione Sacramentorum; tunc enim debent de- ferre superpelliceum, & stolam, d. Congreg. ibi- dem. Non tenentur Canonici Episcopo Pontifi- caliter celebranti inservire in aliis Ecclesiis; sed tantùm in Cathedrali, d. Congreg. 20. Iul. 1592. Quod tamen de Ecclesiis extra Civitatem intelli- gitur; nam in iis, quæ sunt intra Civitatem, ubi Cathedralis reperitur, ad dictam assistentiam te- neri declaravit Sac. Congreg. Concil. ad cap. 12. sess. 24. de Reformat. Quando jam in Choro in- coëptum sit recitari officium, ac veniat interea ad Ecclesiam Episcopus; debent ei obviàm ire qua- tuor ex Choro Canonici, d. Congregat. Rit. 15. Martii 1608. Similiter, si à Choro Præsul disce- deret non peracto officio, quatuor Canonici usque ad portam Ecclesiæ eum famulari debent, d. Congreg. Rit. 4. Iul. 1615. Romæ observatur hæc cæremonia in adventu Cardinalium, & Pon- tificis, cui etiam non plusquam quatuor Canoni- ci à choro obviàm discedunt, remanentibus aliis ad prosequendam officii recitationem, & per- transeunte Papa per Chorum, recitantes Canoni- ci non moventur à propriis locis; sed tantùm transeunte Pontifice genuflextunt, cujus cære- moniæ usus oculatus testis sum. Associando Car- dinalem Episcopum Canonici, civilem pallium ferentes, debent ante, & non post illum incedere, d. Congreg. 4. Iulii 1626. Non pertinet ad Cano- nicos assistentes auferre biretum ex capite Epis- copi, dum ex se id facere potest, d. Congreg. 21. Aug. 1604. Nequemanum Episcopi osculare te- netur Subdiaconus Canonicus peracta lectione. Vide Lectio. Reliqua vide Beneficiati in dict. Be- neficium. Cappa. Canonicus absens à Choro de distributionibus non participat, quamvis Episco- po inserviat. Vide Victuale. CANONICUS SIMPLEX. FR. Dicitur Canonicus Collegiaræ. [Quod H. præpositus quondam simplex Canonicus ejusdem Ecclesiæ, de ipsa in majori Ecclesia in Canonicum est electus. de concess. præbendæ, cap. 9. CANONICURSUS. FR. exactor canonum Regiæ Cameræ debitorum. 1. final. C. de exactor. tribut. CANONIZATIO, cæremonialis actio Summi Pon- tificis, qua aliquem Dei Servum Universali Ecclesiæ pro Sancto haberi, & inter Sanctorum Kalendarium connumerari declarat. Canonizatio, & Canonizo à Canone dicuntur, seu à Catalogo, qui Canon appellatur, in quo inscribebantur no- mina Sanctorum, quos Ecclesia approbabat præ- via rigorosissima inquisitione; mos enim hic lau- datissimus semper fuerat in Ecclesia, & ab anti- quo non approbabantur Martyres à Tyranno occisi ante declarationem Ecclesiæ; quod hoc modo fiebat; Episcopus sub cujus Diocesi ali- quis martyrium passus erat, Provinciæ Primatem CA certiorem faciebat, qui post maturam consulta- tionem declarabat, an Martyris cultus illi occiso deberetur. Ita fecisse Tagastensem Episcopum refert D. Augustinus, quòd nempè, Mansurio Carthaginensi Episcopo, ac Primati Martyrum acta exhibuit Tagastensis: & Lucillam famosissi- mam, ac ditissimam foeminam Hispanam, atque Donatistarum fautricem redarguit Cæcilianus Carthaginensis Archidiaconus, ut Optatus Mi- levitanus refert, quia ipsa ante communionem adorabat, & osculabatur reliquias cujusdam Martyris, qui adhuc canonizatus non erat, qui sic inquit; [Osnescio cujus hominis mortui, si Martyris, nondum tamen vindicati, adinoveret.] Qua reprehensione foemina illa irritata, omnes copiosas facultates suas insumpsit ad insequen- dum Cæcilianum jam Episcopum Carthaginen- sem consecratum. Martyr vindicatus is diceba- tur, qui post canonicam approbationem adorari poterat. Vide Vindico. Hodie tamen ad solum Pontificem Universalis Ecclesiæ hæc functio spe- stat. Vide gloss. in sexto, lib. 3. tit. 24. cap. unico. Errat siquidem Polydorus Virgilius, qui, lib. 6. cap. 8. primam canonizationem Sanctorum ab Alexandro III. celebratam fuisse asserit; constat enim S. Suviberti processum canonizationis ad instantiam Papini Francorum Regis inchoasse Stephanum Papam III. Baron. ann. 754. nu. 10. & canonizatum fuisse à Leone III. idem Baron. an. 804. n. 2. &c. Sur. 1. Mar. Bellar. Contr. de Eccl. Trium. lib. 1. c. 8. Adrianus I.S. Albanum Angliæ Protomartyrem ad instantiam Regis Offæ anno 744. canonizavit. [Offa Rex Romam tandem perveniens optata Apostolorum limina visitavit, & diversorum loca Sanctorum pia devotione percurrit. Deinde Adriano I. Summo Pontifici causam sui adventus denuntians, & de loco simul, & B. Albano canonizando, coenobioque con- struendo, devotè preces porrigens; petitioni suæ Romanam de facili curiam inclinavit, & ex hoc præcipuè, quòd Martyris inventio coelitus sit edo- cta. Matth. V vestmonasteriensis Florilegus ap- pellatus, qui vixit anno 1300. in sua Historia, quæ flores Historiarum dicitur, pag. 287.] Joannes XV. S. Udalricum Augustanum Episcopum. Ba- ron. An. 993. n. 1. & seq. Joannes XX. post lustrum S. Romualdum, qui obierat anno 1027. idem Ba- ron. ad Ann. prædictum nu. 13. Leo IX. an. 1052. SS. Ronaldum Cameriensem, Amicum Ramibo- nensem, Guidum Pompesianum, Firmanum Fir- mensem, & Ardoinum. Baron. in d. anno nu. 9. & anno sequenti idem Pontifex S. Gerardum Leucorum Episcopum, idem An. 1053. num. 4. Paschalis II. S. Petrum Anagninum Episcopum, post annos quatuor ab ejus obitu, idem an. 1103. num. 13. Eugenius III. Henricum Imperatorem, idem an. 1152. num. 4. in Sanctorum numerum retulerunt. Quæ functio solet in Conciliis Ge- neralibus fieri à Pontifice, vel absque Bulla, vide eundem Baronium an. 1161. num. 1. & ali- quando idem Pontifex alicui Primati functionem hanc delegare consueverat: sic enim legimus Ur-
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IIO CA The Ceremonial prescribes that the Canons proceed to Choir in binary order, but the Sacred Congregation of Rites declared on 12 June 1628 that this is to be understood only in solemn celebrations. Canons who have the use of the rochet and cappa may not use them in the administration of the Sacraments; then they must wear the surplice and stole, the same Congregation there. Canons are not bound to serve a Bishop celebrating pontifically in other churches; but only in the Cathedral, the same Congregation, 20 July 1592. This, however, is understood of churches outside the City; for in those which are within the City, where the Cathedral is situated, the Sacred Congregation of the Council declared that they are bound to the said attendance, according to chapter 12, session 24, On Reform. When the office has already begun to be recited in Choir, and meanwhile the Bishop comes to the church, four Canons from the Choir must go out to meet him, the Congregation of Rites, 15 March 1608. Likewise, if the Prelate were to depart from the Choir before the office was completed, four Canons must escort him as far as the church door, the Congregation of Rites, 4 July 1615. In Rome this ceremony is observed upon the arrival of Cardinals and of the Pontiff, to meet whom no more than four Canons from the Choir also go out, the others remaining to continue the recitation of the office; and when the Pope passes through the Choir, the Canons reciting do not move from their proper places, but only kneel as the Pontiff passes. I am an eyewitness to the use of this ceremony. When escorting a Cardinal Bishop, the Canons carrying the civic pallium must walk before him, and not after him, the Congregation, 4 July 1626. It does not pertain to the assisting Canons to remove the biretta from the Bishop’s head when he is able to do so himself, the Congregation, 21 August 1604. A Subdeacon Canon is not bound to kiss the Bishop’s hand after the reading has been completed. See Reading. The rest, see Beneficiati in the said Beneficium. Cappa. A Canon absent from Choir does not share in the distributions, even though he serves the Bishop. See Victuale. CANONICUS SIMPLEX. FR. Is called a Canon of a Collegiate church. [For H., formerly provost and a simple canon of the same church, was elected from it as canon in the greater church. On the grant of a prebend, chap. 9.] CANONICURSUS. FR. The collector of the canons due to the Royal Chamber. 1 final. C. de exactor. tribut. CANONIZATION, the ceremonial act of the Supreme Pontiff, by which he declares that some Servant of God is to be held by the Universal Church as a Saint, and to be numbered among the Calendar of Saints. Canonization, and canonizo, come from canone, or from catalogus, which is called canon, in which were inscribed the names of the saints whom the Church approved after a most rigorous inquiry; for this very praiseworthy custom had always been in the Church, and from ancient times the martyrs slain by a tyrant were not approved before the Church’s declaration; and this was done in this way: the Bishop under whose diocese someone had suffered martyrdom made the Metropolitan of the province aware of it, who, after mature consultation, declared whether the cult of a martyr was due to the one killed. Augustine reports that the Bishop of Tagaste did this, namely that he laid the acts before Mansurius, Bishop of Carthage and Metropolitan of the martyrs; and Caecilianus, Archdeacon of Carthage, rebuked Lucilla, a very famous and wealthy Spanish woman and supporter of the Donatists, as Optatus of Milevis reports, because before communion she worshipped and kissed the relics of a certain martyr who had not yet been canonized, who thus says: [I know not the bones of some dead man, if of a martyr, yet not vindicated, she was kissing.] Angered by this rebuke, that woman spent all her abundant means pursuing Caecilianus, now consecrated as Bishop of Carthage. A vindicated martyr was one who could be worshipped after canonical approval. See Vindico. Today, however, this function belongs to the Pope alone of the Universal Church. See the gloss in the Sext, book 3, title 24, chapter unique. Indeed, Polydore Virgil errs when, in book 6, chapter 8, he states that the first canonization of saints was celebrated by Alexander III; for it is clear that the process of canonization of St. Suvibert began at the request of King Papinus of the Franks under Pope Stephen III, Baron. year 754, no. 10, and was canonized by Leo III, idem Baron. year 804, no. 2, etc. Sur. 1 Mar. Bellarmine, Controversies on the Triumph of the Church, book 1, c. 8. Adrian I canonized St. Alban, protomartyr of England, at the request of King Offa in the year 744. [King Offa, at last arriving in Rome, visited the desired thresholds of the Apostles, and with pious devotion went through the places of the various Saints. Then, declaring to Adrian I, Supreme Pontiff, the cause of his arrival, and at the same time humbly offering prayers concerning the place and the canonization of Blessed Alban and the building of a monastery, he easily inclined the Roman curia to his petition, especially because the discovery of the martyr had been divinely revealed. Matthew V, called of Westminster the Florilegist, who lived in the year 1300, in his History, called Flowers of Histories, page 287.] John XV canonized St. Udalricus, Bishop of Augsburg. Baron. year 993, no. 1 and following. John XX, after an interval, St. Romuald, who had died in the year 1027, same Baron., to the said year, no. 13. Leo IX, in the year 1052, the saints Ronaldus of Cambrai, Amicus of Ramisbonne, Guido of Pompeiano, Firmanus of Fermo, and Ardoinus. Baron. in the said year, no. 9; and in the following year the same Pontiff canonized St. Gerard, Bishop of Liège, same year 1053, no. 4. Paschal II canonized St. Peter, Bishop of Anagni, four years after his death, same year 1103, no. 13. Eugenius III enrolled Emperor Henry among the number of the saints, same year 1152, no. 4. This function is usually performed in General Councils by the Pontiff, or without a Bull; see the same Baronius, year 1161, no. 1; and sometimes the same Pontiff was accustomed to delegate this function to a certain Metropolitan: thus indeed we read Ur-
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CA Urbanum II. anno 1088. Byzantio Tranensi Archiepiscopo per specialem Bullam facultatem dedisse adscribendi in Catalogo Sanctorum S. Nicolaum cognomento Peregrinum, in cujus honorem dedicatum fuit sumptuosissimum in ea Metropoli templum. Quibus veridicis narrationibus manifestè Novatorum calumniæ convincuntur, qui novum ritum Sanctorum canonizationem esse falsò asserunt. Fabulosa etiam Troili Malvezi narratio habenda in tract. de Canoniz. to. 14. dub. 4. num. 46. ubi ad demonstrandam hanc cæremoniam fuisse antiquissimam, ait Sanctum Apollonium græcum Anachoretam fuisse primum ex Sanctis canonizatis, qui nato Christo primus fuerat ad prædicandum Pastoribus Messiæ adventum, & ideo à Iudæis ligneis clavis confixus, ac processu temporis per divinam revelationem Nicolaus I. illum canonizaverat, quod ex narratione cujusdam M. S. Authoris Anonymi asserit; de hoc enim Apollonio Anachoreta mentio nullibi reperitur; melius tamen hujus antiquitatem Bellarminus, cap. 7. loc. cit. ex Testamento veteri originem duxisse probat; Ecclesiasticus enim Enochum, Noemum, Abrahamum, Isaachu[m], aliosque justos canonizavit, inquiens; [Laudemus vitos gloriosos, &c. Ecclesiast. cap. 44. CANONIZO. Vide Vindico. CANOLA. Vide Communio. Fistula. Syphon. CANSTRISIUS, Græcè ἀντισειων, qui sacra Patriarchæ paramenta custodiebat, & eundem ad induendum coadjuvabat, thuribulum deferebat, populumque aqua benedicta aspergebat. Existimant aliqui à nomine græco ἀντισειων, id est, incense navicula. sive à ἀντισειων, canistrum, hoc vocabulum derivari, in quo vestimenta Patriarchalia porrigebat. Hoc officium in Ecclesia Romana Vestiarii erat. CANTABRUM, militare signum. Hinc perperàm Rhenanus Tertullianum corrigere existimavit, ubi de militaribus vexillis loquens, Candelabrorum dixerat, correxit ille Labarorum. Quare meliùs Latinus Latinius in ejus Bibliotheca Sacra ad Tertull. Cantabrorum restituit: sicut in Codice Theod. lib. 4. tit. 7. cap. 2. de Colleg. legitur. Cantabrum enim est diversum à Labaro. Vide Baronium, An. 312. nu. 33. & 34. Item furfur significat: [Juslitque eos tota die terram fodere, & cantabrum edere ad vesperam: Surius in vita SS. Nerei, & Achillei. ß. His litteris acceptis. [Qui tamen Auctor herbam fuisse existimando eravit; nam apud Cælsum Aurelianum, lib. 2. cap. 19. apud Adoneum in suo Martyrol. Isidoru[m] in Gloss. & alios in significatione furfuris legitur, ac clariùs in Vita S. Romualdi Abb. hæc verba leguntur: [Ita ut à farinæ filigine cantabrum separetur. [FR. Plinius, lib. 25. cap. 8. à Surio pro se citatus, sic inquit: [In eadem Hispania inventa est cantabrica per D. Augusti tempora à Cantabris reperta. Nascitur ubique caule junceo pedali, in quo sunt flosculi oblongi, velut calathi: in his semen perquàm minutum.] Jacobus Dalecampius in ejus ad Plinium observationibus cantabricalli CA III Escorzoneram esse putat. Sed nil ad rem, quis enim unquam putaret Tyrannum Sanctis Martyribus Escorzoneram ad ededum dedisse? ∴ Hinc formatur nomen Cantabrus adjectivum [Cantabro pane cum hesterna aqua vescendo. In Vita Petri Damiani.] Qui Author etiam adjectivo nomine Cantabricus utitur, opuscul. 15. cap. 14. CANTARIUM. Vide Cantharus. Candelæ. CANTATORIUM, Liber pro candelæ Missa, & Graduale hodie communiter appellatur, de quo suo loco. [Postquam legerit Cantor, cum cantatorio ascendit, & dicit responsorium graduale. Ord. Rom. CANTERMA, malfecium opera diabolica provocatum. [Malescio, quod vulgo canterma dicitur, quosdam didicit maculatos. S. Gregor. in Regist. lib. 12. epist. 13. CANTHARUS, seu Cantarium, ex græca voce κανθαρος, quæ candelabrum significat, & κανόςατος κανθαρος, candelæ sustentaculum sonat. FR. In Missali Ambrosiano Cantarium dicitur; ubi disponitur, quòd in Missis cantatis Subdiaconus in una manu thuribulum ferat, & in altera Cantarium, id est, candelabrum cum accensa candela; quæ praxis in Metropolitana Mediolani Ecclesia tantùm viget, ac idem facit Subdiaconus, dum canitur Euangelium: in his enim functionibus, Ambrosiani non utuntur Acolytis; ∴ Item sumitur aliquando in significatione candelæ tantùm. Vide Candelæ. Item vas, in quo aqua benedicta conservatur. Item Lychnum pensilem significat, ut dictum est in dict. Butto. Sed diversæ figuræ, ut in muro ab ingrediente S. Clementis de Urbe templum parte sinistra similes antiquæ picturæ adhuc cernuntur, necnon in manibus decem Virginum, quæ opere musivo in externa S. Mariæ Translyberinæ templi fronte super porticum adhuc configuratæ perdurant, cujus figuram hic subjicere curavimus. CAN-
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CA Urban II, in the year 1088, is said to have granted to the Archbishop of Trani, by a special Bull, the authority to inscribe in the Catalogue of Saints St. Nicholas, surnamed Peregrinus, in whose honor a most splendid temple was dedicated in that Metropolis. By these truthful accounts the calumnies of the Novators are clearly refuted, who falsely assert that the canonization of Saints is a new rite. The account of Troilo Malvezi is also to be regarded as fabulous in the treatise De Canoniz. tom. 14. dub. 4. no. 46, where, in order to prove that this ceremony was most ancient, he says that St. Apollonius the Greek Anchorite was the first of the canonized Saints, who, born after Christ, had first been sent to preach to the Shepherds the coming of the Messiah, and therefore, nailed by the Jews with wooden nails, and in the course of time by divine revelation Nicholas I. had canonized him, as he asserts from the account of a certain anonymous manuscript author; for mention of this Apollonius the Anchorite is found nowhere; yet Bellarmine proves better that its antiquity derives from the Old Testament, ch. 7, loc. cit.; for Ecclesiasticus says that Enoch, Noah, Abraham, Isaac, and other righteous men were canonized, saying: [Let us praise the glorious men, etc.] Ecclesiasticus, ch. 44. CANONIZO. See Vindico. CANOLA. See Communio. Fistula. Syphon. CANSTRISIUS, in Greek ἀντισειων, was the one who guarded the sacred vestments of the Patriarch, and assisted him in putting them on, carried the thurible, and sprinkled the people with blessed water. Some think this word is derived from the Greek name ἀντισειων, that is, incense-boat, or from ἀντισειων, canistrum, in which case he handed the patriarchal garments. This office in the Roman Church was that of the Vestiarius. CANTABRUM, a military standard. Hence Rhenanus wrongly thought he should correct Tertullian, where, speaking of military standards, he had written Candelabrorum; he corrected it to Labarorum. Wherefore Latinus Latinius more correctly, in his Sacra Bibliotheca on Tertullian, restored Cantabrorum; as also is read in the Codex Theod. lib. 4. tit. 7. cap. 2. de Colleg. For a Cantabrum is different from a Labarum. See Baronius, An. 312, no. 33 and 34. It also signifies bran: [And he ordered them to dig the earth all day, and to eat cantabrum at evening: Surius in the life of SS. Nereus and Achilleus. ß. Having received these letters. [Yet that author erred in thinking it was an herb; for in Celsus Aurelianus, lib. 2. cap. 19, in Ado in his Martyrology, Isidore in the Glosses, and others, it is read in the meaning of bran, and more clearly in the Life of St. Romuald Abbot these words are found: [So that the cantabrum may be separated from the flour-dust.] [FR. Pliny, lib. 25. cap. 8, cited on his side by Surius, says thus: [In the same Spain, cantabrica was discovered in the time of St. Augustus by the Cantabrians. It grows everywhere with a rush-like stalk, a foot high, on which are oblong little flowers, like baskets; in these is very tiny seed.] Jacobus Dalecampius, in his observations on Pliny, thinks cantabricalll CA III is Escorzonera. But that is nothing to the point; for who would ever think that a tyrant gave Escorzonera to holy martyrs to eat? ∴ Hence the adjective Cantabrus is formed: [Eating Cantabrian bread with yesterday’s water.] In the Life of Peter Damian.] That author also uses the adjectival form Cantabricus, opusc. 15, ch. 14. CANTARIUM. See Cantharus. Candelæ. CANTATORIUM, a book for Mass candles and the Gradual is today commonly called, of which in its place. [After the Cantor has read, he ascends with the cantatorium, and says the gradual responsory. Ord. Rom. CANTERMA, a malefice brought about by diabolical work. [A wicked thing, which is commonly called canterma, he learned that some were stained by it. St. Gregory in the Register, lib. 12, epist. 13. CANTHARUS, or Cantarium, from the Greek word κανθαρος, which signifies a candlestick, and κανόςατος κανθαρος means the support of a candle. FR. In the Ambrosian Missal it is called Cantarium; where it is laid down that in sung Masses the Subdeacon should carry the thurible in one hand and in the other the Cantarium, that is, a candlestick with a lighted candle; this practice prevails only in the Metropolitan Church of Milan, and the Subdeacon does the same while the Gospel is sung: for in these functions the Ambrosians do not use acolytes; ∴ It is also sometimes taken in the sense of a candle only. See Candelæ. Also a vessel in which blessed water is kept. It also signifies a hanging lamp, as has been said in the word Butto. But the forms differ, as can still be seen on the left side upon entering the church of St. Clement in the City, similar to ancient paintings on the wall, and likewise in the hands of the ten Virgins, which in mosaic work on the outer front of the church of St. Mary across the Tiber, above the portico, still remain set out; a figure of which we have taken care to place here. CAN-
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II2 CA CANTHELIUS, Vasis genus. [Portabat canthelium capientem amphoras decem. Jo. Mosc. cap. 107.] Græcè tamen canthelios , grande jumentum propriè significat, & inde metaphoricè pro ingenti vase accipitur. CANTHUS, canthos . FR. [Tales autem rotæ erant quales solent in curru fieri: & axes earum, & radii, & canthi, & modioli, omnia fusilia. 3. Reg. cap. 7. vers. 33.] Quam dictionem exponit ibi Dionys. Carth. art. 11. inquiens: [Canthi verò extrema rotæ, quæ per terram circumvoluntur, seu partes circumferentiæ, quæ intra radios collocantur; modiolus autem est illud rotundum, quod est in medio rotæ. Item circulus, hoc est angulus oculi, canthus, Galen. Cæl. lib. c. 3. CANTICUM, quod differt à Psalmo; hic enim musico instrumento psalterio appellato canebatur. Vide Psalms. Canticum verò sola voce promebatur. Psalms autem bona opera, canticum verò gratiarum actionem denotant. Durand. lib. 5. cap. 4. Primus sacrorum canticorum Author Moyses fuit, quando cum populo electo mare rubrum jam transierat. Itaque psalmo antiquius est canticum. Decem sunt cantica, quæ in psalmodia recitantur, septem, scilicet, ex antiquo testamento excerpta, & per septem hebdomadæ dies ad Laudes distributa; alia verò tria ex Euangelio desumpta, nempè, Benedictus Dominus, quod etiam dicitur in matutinalibus Laudibus, quia in eo de Præcursore Christi fit mentio, qui tanquam aurora veri solis justitiæ annuntiatrix fuerat. Secundum canticum est Magnificat, & dicitur ad Vesperas, quæ nobiliores Laudibus sunt, cùm festivitatis sint principium, & quia hoc canticum vesperarum tempore fuerat compositum, tunc enim ad Elisabeth domum Maria Virgo pervenerat. Benzon. in Magnificat, cap. 20. lib. 1. Tertium Euangelicum canticum est Nunc dimittis, quod ideò in Completorio recitatur, quia ad modum commendationis animæ est, quæ Deo porrigitur ante somnum æternitatis symbolum, ita Amalar. Hæc postrema tria cantica Euangelica appellantur, quia ex Euangelii textu sunt desumpta; ideò in eorum recitatione stando omnia recitantur, quinimò aliqui initio prolationis eorum laudabiliter solent cruce signari, sicut in Missa ad Euangelii principium observatur. Jo. Belet. cap. 40. Ceremoniale enim Episcoporum, lib. 2. cap. 1. Episcopum in vesperis pontificalibus ad Magnificat principium cruce signari disponit, & Romana praxis idem comprobat. CANTICUM DRAMATIS. FR. Officii Antiphona. [Dulcia cantica Dramatis.] Cantum gesticulatione associatum significat; nam spâca, æthologiam, gesticulationem, repræsentationemque significat. Sic Philo Hebræus in Opusculo de vita contemplativa de Essenorum ritu loquens, ait: [Religiosis gestibus, & accentibus, modò stantes, modò rrorsum gradum moventes, utcunque res postulat. CANTILENOSUS, cantabilis. [Quod meas nu- CA gas, seu confectas opere prosario, seu Poetarum stylo cantilenosas. Sidon. lib. 4. epist. 1. CANTOR, Ecclesiastica dignitas in Cathedrallibus Siciliæ præcipuè, ac Melitæ, quam utrobi-que Cianro vocant, à vocabulo gallico Chantre; Chori cantui præest, & ad eum Antiphonas, Lectiones, ac Prophetias canendas, spectat distribuere, Cong. Rit. 6. Decembr. 1613. Quare autem baculum deferat, dictum est in dict. Baculus. Advertit Durandus, lib. 2. cap. 2. falli eos, qui Cantoratum ordinem esse dixere; quia nomen est officii, non autem ordinis. Concilia verò, & Sacri Canones, ubi dicunt Cantorem ordinem minorem esse, intelligendi ibi non de Canonico, sed de Clerico primæ tonsuræ initiato, quem Cantorem Concil. Toletan. appellat, & Græci Psaltem, vel Psalmistam vocant. Vide Psalmista. Confessor. Notarius. In Cathedrali Lugdunensis Ecclesiæ, in qua omnes Canonici gaudent titulo Comitis, maximè inter eos præfertur Cantoris dignitas; nam quando in Choro recitatur officium, quod ibi rigorosa disciplina, gravitate, ac modestia singularissima persolvitur, si contigerit ibi aliquis error in recitando committi, statim Cantor dat manu signum, tunc omnes silentio profundo à Choro discedunt, & in aliquam Ecclesiæ Cappellam se se reducunt, ibique privatim remanentem officii partem subsequuntur, quod in Choro tam rigorosè recitatur, ut Canonici præ silentio, modestiaque quasi immobiles statuæ appareant; neque enim ad Chorum admittuntur, nisi postquam memoriter didicerint psalterium, hymnos, & antiphonas totius anni, quia in Choro nec libri, nec lumina afferuntur: imò ad matutinum, quod semper nocturno tempore canitur, in Altari candelæ non accenduntur, sed permittitur unicum tantùm lumen in laterna absconditum, quo utuntur tempore lectionum. In multis Galliæ Ecclesiis vocatur Festum Cantoris, festum primæ Classis; quia tunc ad Cantorem spectat officium ordinare: sic Festum Succentoris, significat festum secundæ classis; nam tunc succentor officium ordinare tenetur. In Melita Canonicus Cantor in solemnitatibus, ac processionibus in manu defert argenteam virgam, ut dictum est in dict. Baculus, & ipse præintonat Episcopo in Pontificalibus: reliqua vide Archicantor. Archiparaphonista. Baculus. Bardus. Cappellaris. Fabarius. Majusculus. Paraphonista. Succentor. CANTUS, in Ecclesia antiquissimus, ab ejus, nempe, primordio. [Commonentes vosmetipsos, psalmis, hymnis, & canticis spiritualibus, in gratia cantantes in cordibus vestris Deo. Epist. ad Colossen. cap. 3.] Cantus autem alternatus in Choro à S. Ignatio Martyre in Oriente introductus fuit. Quod in visione didicerat gloriosus ille Martyr, in qua Angelos alternatim Sanctissimæ Trinitati laudes canere audierat, quem ritum universalis Ecclesia imitata est deindè: & Sanctus Athanasius in suam Alexandrinam Ecclesiam figuratum cantum introduxerat, quem Græ-
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II2 CA CANTHELIUS, a kind of vessel. [It carried a canthelium holding ten amphoras. Jo. Mosc. cap. 107.] Yet in Greek canthelios properly signifies a large beast of burden, and thence metaphorically it is taken for a very large vessel. CANTHUS, canthos . FR. [Such wheels were indeed such as are usually made in a chariot: and their axles, and spokes, and canthi, and naves, were all cast. 3 Kings, chap. 7, verse 33.] That term is explained there by Dionys. Carth. art. 11, saying: [The canthi are the outermost parts of the wheel, which roll upon the ground, or the parts of the circumference that are placed within the spokes; the nave, however, is that round part which is in the middle of the wheel. Likewise circulus, that is, the corner of the eye, canthus, Galen. Cæl. lib. c. 3. CANTICUM, which differs from a Psalm; for the latter was sung with the musical instrument called the psaltery. See Psalms. But a canticle was uttered by the voice alone. Psalms signify good works, whereas canticles denote thanksgiving. Durand. lib. 5, cap. 4. The first author of sacred canticles was Moses, when he had already crossed the Red Sea with the chosen people. Thus the canticle is older than the psalm. There are ten canticles recited in psalmody, seven, namely, taken from the Old Testament and distributed through the seven weekdays at Lauds; and three others taken from the Gospel, namely, Benedictus Dominus, which is also said in Matins Lauds, because it mentions the Forerunner of Christ, who as the dawn announcing the true sun of justice had been. The second canticle is Magnificat, and it is said at Vespers, which are more noble than Lauds, since they are the beginning of the feast, and because this canticle was composed at the time of evening, for then the Virgin Mary had arrived at Elizabeth’s house. Benzon. on the Magnificat, cap. 20, lib. 1. The third Gospel canticle is Nunc dimittis, which is therefore recited in Compline, because it is in the manner of a commendation of the soul, which is offered to God before the sleep that is a symbol of eternity, so Amalarius. These last three are called Gospel canticles because they are taken from the text of the Gospel; for that reason, in their recitation all recite standing, nay, some at the beginning of their utterance are laudably accustomed to sign themselves with the cross, as is observed in the Mass at the beginning of the Gospel. Jo. Belet. cap. 40. For the Ceremonial of Bishops, lib. 2, cap. 1, directs that the bishop at pontifical Vespers be signed with the cross at the beginning of the Magnificat, and Roman practice confirms the same. CANTICUM DRAMATIS. FR. Antiphon of the Office. [Sweet songs of the Drama.] It signifies song accompanied by gesture; for spâca signifies ethology, gesture, and representation. Thus Philo the Hebrew, in the little work on the contemplative life, speaking of the rite of the Essenes, says: [With religious gestures and accents, now standing, now moving forward, as the matter requires.] CANTILENOSUS, song-like. [That my trifles, or things composed in prose style, or in the style of poets, are cantilena-like. Sidon. lib. 4, epist. 1. CA CANTOR, an ecclesiastical dignity especially in the cathedrals of Sicily and Malta, where it is called Cianro on both sides, from the French word Chantre; he presides over the singing of the choir, and it belongs to him to assign the Antiphons, Lessons, and Prophecies to be sung, Cong. Rit. 6 Decembr. 1613. Why he carries a staff has been said in the entry Baculus. Durandus notes, lib. 2, cap. 2, that those are mistaken who said the cantorate is an order; for it is the name of an office, not of an order. But councils and sacred canons, where they say the cantor is a minor order, are there to be understood not of the canon, but of the cleric initiated with the first tonsure, whom the Council of Toledo calls a cantor, and the Greeks call psalte, or psalmist. See Psalmista. Confessor. Notarius. In the Cathedral Church of Lyons, in which all the canons enjoy the title of Count, the dignity of Cantor is especially preferred among them; for when the office is recited in choir, which there is performed with very strict discipline, gravity, and singular modesty, if it should happen that some error be committed in reciting, the Cantor immediately gives a sign with his hand, then all depart from the choir in deep silence, and withdraw to some chapel of the church, and there privately follow the remaining part of the office, which is recited in the choir so strictly that the canons, because of their silence and modesty, appear almost like motionless statues; nor are they admitted to the choir unless they have first memorized the psalter, hymns, and antiphons of the whole year, because neither books nor lights are brought into the choir: indeed, for matins, which are always sung at night, candles are not lit on the altar, but only a single light hidden in a lantern is permitted, which is used during the readings. In many churches of France there is called the Feast of the Cantor a feast of the first class, because then it belongs to the Cantor to arrange the office; thus the Feast of the Succentor signifies a feast of the second class, for then the succentor is bound to arrange the office. In Malta the Canon Cantor, on solemnities and processions, carries in his hand a silver staff, as has been said in the entry Baculus, and he himself intones before the Bishop in Pontificals: see the rest under Archicantor, Archiparaphonista, Baculus, Bardus, Cappellaris, Fabarius, Majusculus, Paraphonista, Succentor. CANTUS, in the Church most ancient, from its very beginning. [Admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God. Epistle to the Colossians, chap. 3.] Alternating chant in the choir was introduced in the East by Saint Ignatius the Martyr. That glorious martyr had learned this in a vision, in which he had heard the angels singing praises to the Most Holy Trinity alternately, a rite which the universal Church afterwards imitated: and Saint Athanasius had introduced figurative chant into his Alexandrian Church, which Græ-
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CA Græci , id est, coloratum vocant; at postea disuetudinem animadvertens, ut D. Augustinus refert, alium cantum simplicem, ac planum ordinavit; ita ut potiùs recitatio, quàm cantus videretur; idemque Aug. addit, quòd Mediolanensis Ecclesia sub D. Ambrosio à græca Ecclesia mollem, suavemque canendi modum apprehenderat; sed Romana Ecclesia medium tenuit, nam nec ad simplicitatem alexandrinam, nec ad græcum, & suavem concentum inclinavit; sed utrumque modum contemperavit, suavitatem, nempe, gravitati commiscuit, de quo Baron. An. 60. num. 25. & seqq. Apocrypha autem sunt illa scripta, quæ sub nomine Damasi Papæ circumferuntur, ex quibus nonnulli induci, Ecclesiam Romanam asseruerunt ab orientali canendi modum suscepisse, nam à principio suæ fundationis usa est cantu, licèt verum sit, quòd Damasus ex Oriente, nimirum, à Hieronymo Hierosolymorum incola non canendi ritum, sed psalterium secundùm Septuaginta Interpretum versionem acceperit. Anglicana Ecclesia à Roma[n]na ad canendum instructa fuerat. Baron. ad An. 639. num. 8. 9. Et ab eadem Romana Gallicana in canendo correcta. Idem Baronius An. 754. num. 7. Solebant antiquitus omnes fideles simul canere in Ecclesia, quod cùm potiùs confusionem, quàm devotionem excitaret, inde sancitum postea fuit, ut tantùm aliqui Clerici, ad hoc deputati, canere debuissent, qui Cantores Canonici, id est, Regulares, seu ordinati dicebantur. [Non oportet præter Canonicos Cantores, qui suggestum ascendunt, & ex membrana legunt, aliquos canere in Ecclesia. Concil. Laod. can. 15.] Ubi Zonara notat, quod ex tunc Subdiaconi, qui priùs ad portas Ecclesiæ, & Lectores ad legendas sacras lectiones destinati erant, ad canendum postea electi sint. S. Gregorius Cantorum Romæ Collegium restauraverat, quod Schola Cantorum dicebatur, & tenebantur ad canendum adire, ubi Pontifex solemniter celebraturus erat; atque idem Sanctus reformator illius cantus fuerat, qui ab ejus nomine Gregorianus dicitur; sed processu temporis jam vitiatus, à Leone II. Siculo hujus scientiæ peritissimo denuò in pristinum splendorem restitutus fuit. Singularissimo studio ad ecclesiasticum cantum, excitantem modestiam, ac devotionem, SS. Patres admonitis incumbebant, ac memoratu dignum erit S. Ambrosii documentum, ubi, lib. 1. cap. 18. sic ait: [In ipso canendi genere prima disciplina verecundia est.] Ideò immodestè canentes legere deberent, can. 75. sextæ Synodi, & Extrav. Io. XXII. in cap. unico, de vita & honest. cleric. ac D. Hieronymus, in cap. 5. ad Ephes. Græci verò sunt laudibus digni, qui in cantu admonitionem S. Io. Chrysostomi, hom. 1. de verbis Isaiæ sequuntur, ubi ait, quòd cantus debet habere [Placidam, & contractam, moderatamque vocem] Concil. Trident. modestiam in cantu commendat, & Auctores existimant committere peccatum mortale, qui profanum cum sacro cantu Hierolexicon Magri CA 113 in Ecclesia miscent. Caget. 2. 2. quæst. 11. art. 1. & in Cæremoniale Rom. lib. 1. cap. 28. hæc verba habentur: [Cavendum autem, ne sonus organi sit lascivus, aut impurus, nec cum eo proferantur cantus, qui ad officium, quod agitur, non spectent, nedum prosani, aut ludicri, nec alia instrumenta musicalia, præter ipsum organum addantur. Debent ergo Cantores consonis vocibus, & suavi modulatione concinere, quatenus animos ad devotionem Dei valeant excitare, Innocent. III. de Myst. Missæ, cap. 2.] Ac D. Gregorius in Concil. Rom. can. 1. hujus prohibitionis causam reddit, inquiens: [Dum blanda vox quæritur, quæri congrua vita negligitur, & Cantor minister Deum moribus stimulat, cùm vocibus populum delectat.] Aliam rationem reddit Card. Bellarminus in Psal. 40. dicens: [Nam sicut qui intelligenter, & devotè canunt, animos audientium rapiunt; ita, qui theatrales modulos in Ecclesiam invehunt, de domo Dei scenam mundi faciunt.] FR. Sed pro defensione recentiorum Cantorum dicendum, quòd sicut apes, & serpentes ex eodem flore humorem lambentes, illæ mel, & isti venenum erahunt, sic ex modulationibus, quæ aliquibus apparent lascivæ, per easdem sæpè vidi pios, ac devotos ad spirituales meditationes excitari. [Fieri enim potest, ut sine aliquo vitio cupidinis, vel voracitatis pretiosissimo cibo sapiens utatur; insipiens autem foedissima gulæ flamma in vilissimum olus ardefeat,] & inferiùs inquit: [Nam in omnibus hujusmodi rebus, non ex earum rerum natura, quibus utimur; sed ex causa utendi, & modo appetedi, vel probandum, vel improbandum, quod facimus, can. quisquis rebus, dist. 41.] Itaque cùm notæ musicales in se indifferentes sint, ex subjectis verbis canendis denominationem boni, vel mali accipiunt, & ad id, quod Boetius in d. Extrav. Io. XXII. allatus ait, nempè: [Non enim frustrà Boetius: Lascivus animus, vel lascivioribus delectatur modis, vel eosdem sæpè audiens emollitur, & frangitur.] Respondemus hoc per accidens ex mala animi præparatione in lascivi aurem succedere; non quia, ut supra ostendi, modulatio ex se talis sit; sed ex prava audientis apprehensione; nam si ex hoc capite prohibenda esset delicatissima recentioru[m] musica, prohibendum etiam esset, exempli causa, aurum, argentum, gemmæ, & reliquæ res pretiosæ, quibus Ecclesia ad honore Dei utitur, quia ea avidus inspiciendo posset actum avaritiæ excitare, & pro se appetere. Ergo sicut Theologi morales docent, mulierè se exuere non teneri ornamentis, ex eo quia ab aliquo lascivo admonita, quòd propter talia ornamenta excitatur ille ad eam libidinosè concupie[n]dam, cum illa ad delectationem sui mariti adornetur: sic cantu, & cæteris ornamentis Ecclesia Dei sponsa ad delectationem & co[n]templatione[m] anime utitur, licèt peccator, qui videbit, seu audiet, passionibus fremat. Si verò antiquo canendi stylo uti cogeremur in Ecclesia; utiq; ea cu[m] Proheta continuò co[n]que[n]ti debuisset, quòd: [Vix Sion lugent, eo quod H non
Transcription: Translated (English)
CA The Greeks call it colorized; but afterward, noticing the disuse, as D. Augustine relates, he arranged another chant, simple and plain; so that it seemed rather a recitation than a chant; and the same Aug. adds that the Church of Milan under St. Ambrose had from the Greek Church adopted a soft and sweet manner of singing; but the Roman Church held a middle course, for it did not incline either to Alexandrian simplicity or to Greek and sweet harmony; but it tempered both ways, mingling sweetness, namely, with gravity, concerning which Baronius, An. 60, no. 25, and seq. Apocryphal however are those writings which circulate under the name of Pope Damasus, from which some were led to assert that the Roman Church had received the manner of singing from the East; for from the beginning of its foundation it used chant, although it is true that Damasus from the East, namely, from Jerome, an inhabitant of Jerusalem, received not the rite of singing, but the Psalter according to the version of the Seventy Interpreters. The Anglican Church had been instructed in singing by Rome. Baronius, ad An. 639, no. 8, 9. And the Gallican Church was corrected in singing by the same Roman Church. The same Baronius, An. 754, no. 7. In ancient times all the faithful used to sing together in the Church, which, since it more likely excited confusion than devotion, it was afterward ordained that only certain clerics, deputed for this purpose, should sing; these were called Canonical Singers, that is, Regular or ordained singers. [No one other than the Canonical Singers, who ascend the lectern and read from the manuscript, ought to sing in the Church. Council of Laodicea, can. 15.] Where Zonaras notes that from that time the Subdeacons, who formerly were assigned to the doors of the Church, and the Readers to the reading of the sacred lessons, were afterward chosen for singing. St. Gregory had restored at Rome the College of Singers, which was called the School of Singers, and they were required to attend to singing wherever the Pontiff was to celebrate solemnly; and that same Saint had been the reformer of that chant, which from his name is called Gregorian; but in the course of time, having already become corrupted, it was by Leo II, a Sicilian most skilled in this science, restored again to its former splendor. With very special zeal the holy Fathers, urged on by admonitions, applied themselves to ecclesiastical chant, arousing modesty and devotion, and it will be worthy of remembrance to note St. Ambrose's teaching, where, lib. 1, cap. 18, he says thus: [In the very manner of singing, the first discipline is modesty.] Therefore those who sing immodestly ought to be reproveable, can. 75 of the Sixth Synod, and Extravag. of John XXII in the single chapter, de vita & honest. cleric., and St. Jerome, on Eph. 5. The Greeks, however, are worthy of praise, who in chant follow the admonition of St. John Chrysostom, hom. 1 on the words of Isaiah, where he says that chant ought to have [a placid, restrained, and moderate voice]. The Council of Trent commends modesty in chant, and authors judge that he commits a mortal sin who mixes profane chant with sacred chant Hierolexicon Magri CA 113 in the Church. Caget., 2.2, q. 11, art. 1, and in the Roman Ceremonial, lib. 1, cap. 28, these words are found: [Care must be taken, moreover, lest the sound of the organ be wanton or impure, nor should chants be sung with it which do not pertain to the office being performed, much less profane or theatrical ones, nor should other musical instruments be added besides the organ itself. Therefore singers ought to harmonize with concordant voices and sweet modulation, so that they may be able to stir minds to the devotion of God, Innocent III, de Myst. Missae, cap. 2.] And St. Gregory in the Roman Council, can. 1, gives the reason for this prohibition, saying: [While a pleasing voice is sought, a fitting life is neglected; and the singer, as minister, stirs God by morals, while he delights the people by his voice.] Cardinal Bellarmine gives another reason in Ps. 40, saying: [For just as those who sing intelligently and devoutly seize the minds of the hearers; so those who bring theatrical melodies into the Church make the house of God into a stage of the world.] FR. But in defense of modern singers it must be said that, just as bees and serpents, sipping moisture from the same flower, the former extract honey and the latter poison, so from modulations which to some appear wanton, by the same means I have often seen pious and devout persons stirred to spiritual meditations. [For it may happen that without any vice of desire or gluttony a wise man uses the most precious food; but the foolish man burns with the ugliest flame of gluttony even for the vilest vegetable,] and below he says: [For in all such matters, it is not from the nature of the things themselves, which we use, but from the cause of using and the manner of desiring, that what we do is either to be approved or disapproved, can. quisquis rebus, dist. 41.] Therefore, since musical notes are in themselves indifferent, from the words set to be sung they receive the designation of good or evil, and in regard to that which Boethius, cited in the said Extravag. of John XXII, says, namely: [For Boethius did not speak in vain: the wanton mind is either delighted by wanton modes, or, hearing them often, is softened and broken.] We reply that this happens accidentally from a bad disposition of the mind in the wanton ear; not because, as I have shown above, the modulation is such in itself; but because of the listener’s faulty apprehension; for if on this ground the most delicate modern music were to be forbidden, then, for example, gold, silver, gems, and the other precious things by which the Church uses for the honor of God would also have to be forbidden, because by eagerly looking at them one might stir up the act of avarice and desire them for oneself. Therefore, just as moral theologians teach that a woman is not bound to strip herself of ornaments because by some wanton man she is admonished that because of such ornaments he is stirred to lustfully desire her, when she adorns herself for the delight of her husband: so the Church, the bride of God, uses chant and other ornaments for the delight and contemplation of the soul, although the sinner who sees or hears them may rage with passions. But if we were compelled to use the ancient style of singing in the Church; surely even with the Prophet she ought continually to lament that: [Scarce do Zion's people mourn, because H not]
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CA non est, qui veniat ad solemnitatem, ]nam imbecillitas humana cantu, & concionibus cum novitatibus concentuum, & conceptuum attrahitur. Scrupulosi erant SS. Patres ad introducendum Organum in Ecclesiam, ne convenirent cum sæcularibus sonis: tandem hodie ejus sonus non nisi spirituales meditationes excitat, & sic cum Augustino cogimur dicere: [Rogamus pro illis, ut qui delectabiliter organum audiunt ( & nos addamus recentem musicam ) delectabiliùs audiant vocem Dei, in Psal.98.] Quare dicendum, SS.PP. & Concilia de cantu theatricalibus, & immodestis verbis mixto prohibere intellexisse, vel secundùm temporum illorum exigentiam, ne cantus Ecclesiasticus à Gentilibus calumniaretur, id cavisse, ut de Organo cæterisque musicalibus instrumentis refert Baron. An.60. num.36. Cæterùm Beda in tractatu de Musica quadr. seu mensur. ait eam esse merè spiritualem, & ad rectum deducentem, cujus Ad cantus pertinentia. Vide Antiphona. Contacium. Exodius. Hoqueta. Musica. Neuma. Planicantus. Solfiso. Toni. Tropus, Vt, re, mi, fa, sol, la. Quæ hìc ex Originali desunt. Vide in dict. Organum. CANTULLA, barbara vox, quæ penes Anastas. Bibliothec. in Leone IV. videtur significare vas. fortasse incensi navicula, ex voce græca , quæ canistrum significat, inde Cantulla diminutivum nomen, ut Cistella, Fiscella &c. CAOS. Vide Chaos. CAPA. Vide Cappa. CAPELLO. FR. depilo, capillos extirpo, evello. Bullar. Casmen. tom.2. const. 138. l. si Caballo, de damno, & injur. Hoc, nempe, secundùm nonnullorum expositionem; sed aliis placet intelligere, quod cappellam, casulam, seu tugurium construer significet; verba enim textus sic habentur in cit. Const. 138. ubi Mathildes Comitissa in concessione territorii &c. concedit Monachis, quòd nempe, illi possint: à voce gallica Chaperon derivatur. CAPISA, olei mensura. Vide Capsaces. Sauma. CAPIBREVIUM, scripturarum fascis, ubi breviter capita bonorum notantur, ex quo vocabulo Equites Melitenses Cabreum dixere. Vide Cabreum. CAPICERIUS, idem ac Primicerius, Latini enim dicere solebant In prima cera, In secunda cera, In ima cera, sicut nos dicimus in prima charta, seu pagina, &c. quia, ut ait Sueton. in Cæsare, scribebant illi in tabulis ceratis, hinc dicti fuerunt Capicerius, Primicerius, & Protocerius. Vide CA Primicerius, quia in capite, ac principio ante alios in cerata pagina notabatur; eodem modo Secundicerius, qui in secunda ceræ tabella erat notatus. Vide etiam Tertiocerius. CAPISCHOLA. FR. In Hispania sic vocatur Canonicus Theologalis Præbendæ Cathedralis Ecclesiæ. CAPISTERIUM, Clibanum significat, seu vas, quo granum frumenti purgatur: [Si enim adhuc puerulus ita capisterium reparavit, ut ne scissura quidem appareret. Odo. serm. de S. Bened. CAPIT, verb. impersonale, & significat idem ac Licet: [Quam etiam Petrum dici capiat. Tertull. de resur. carnis, cap.26. Talia capit opinare eos. Idem advers. Hæres. cap.44. CAPITALE, pulvinar, seu cervical oblongum, quod Capezzale Itali vocant: [Sit ergo beatæ animæ culcitra conscientiæ suæ puritas, sit capitale tranquillitas, sit opertorium ejus securitas, ut in hoc strato dormiat delectabiliter. S. Bern. serm. 2. in festo omnium Sanctorum.] Dicitur etiam Capitulum. Vide Capitulum. CAPITANEUS. Vide Catipanus. CAPITELLUM. Vide Capitulum. CAPITE nudato etiam in primitiva Ecclesia orabant Christiani. Vide Collecta. CAPITERGIUM, linteum, seu fascia, qua Episcopi caput ligatur, dum oleo sancto ungitur in ejus consecratione. Davantria in Cæremonial. M.S. CAPITIARIUS, tributorum exactor, qui per hominum capita tributa exigit. [Constituas tibi alium Thesaurarium, & Capitiarium de bonis Clericis. Fulbertus Carnot. epist.103. Vide Capitularium. CAPITILAVIUM. Sic Dominica palmarum dicebatur, quia in hac die lavabantur puerorum capita, qui præparabantur pro sequenti Paschæ festo ad eos baptizandos. [Vulgus autem eum diem capitilavium nominat, quia tunc moris est lavandi capita infantium, qui ungendi sunt, ne observatione quadragesimæ sordidata, ad unctionem accedant. Isid. lib.6. Etymol. cap.18. & Raban. de Instit. Cleric. lib.2. c.35.] Quamvis Durandus Capitilavium diem feriæ V. in Cæna Dom. appellet, qui etiam dicebatur Magnus dies Iovis, Viridis dies Iovis, nam in eo die reconciliabantur poenitentes. Seu Albus dies Iovis, quia tunc distribuebatur pauperibus panis albus, & usque ad præsens in quibusdam Galliæ locis eadem eleemosyna fieri solet, & vocant hanc diem Jeudi blanc. Dominica verò palmarum dicebatur etiam Petitum Pascha, sive Competentium, quia in hac Dominica baptizandi Symbolum fidei petebant. Vide Catechumenus; sed ne daretur idiotis occasio existimandi illam lotionem eandem esse, ac Baptismum, abrogata ideò fuit anno 813. in Concilio Moguntino. FR. In Ord. Rom. ex Albino Flacco legitur Capitilavantium, sed Latinius Capitilavium mavult legi. Vide in ejus Animadvers. ad Ord. Rom. tit. Albinus Flaccus. CAPITIUM. Vide Cappa. CAPI-
Transcription: Translated (English)
There is none who comes to the solemnity, for human weakness is drawn by song and sermons, with the novelty of harmonies and ideas. The holy Fathers were scrupulous about introducing the organ into the Church, lest it should agree with worldly sounds; yet today its sound excites nothing but spiritual meditations, and so with Augustine we are compelled to say: “We pray for them, that those who delight in hearing the organ ( and let us add modern music ) may more delightfully hear the voice of God, in Psalm 98.” Wherefore it must be said that the holy Fathers and the Councils are understood to have forbidden singing mixed with theatrical and immodest words, or, according to the exigency of those times, to have taken care that ecclesiastical song should not be calumniated by the Gentiles; so Baronius relates concerning the organ and other musical instruments, An. 60, no. 36. Moreover Bede, in his treatise on measured or mensural music, says that it is purely spiritual and leading to what is right, to which belong the matters pertaining to chant. See Antiphona. Contacium. Exodius. Hoqueta. Musica. Neuma. Planicantus. Solfiso. Toni. Tropus. Ut, re, mi, fa, sol, la. These things are lacking here from the original. See in the word Organum. CANTULLA, a barbarous word, which in Anastasius the Librarian, in Leo IV, seems to signify a vessel, perhaps an incense-boat, from the Greek word which signifies a basket; hence Cantulla, a diminutive name, as Cistella, Fiscella, etc. CAOS. See Chaos. CAPA. See Cappa. CAPELLO. FR. depilo, I tear out the hair, I pluck it out. Bullar. Casmen. vol. 2, const. 138, l. si Caballo, de damno, & injur. This, namely, according to the explanation of some; but others prefer to understand it as meaning that a small chapel, hut, or shelter is to be built; for the words of the text are thus in the cited Const. 138, where Countess Matilda, in the grant of territory, etc., grants to the monks that they may. It is derived from the French word Chaperon. CAPISA, a measure of oil. See Capsaces. Sauma. CAPIBREVIUM, a bundle of writings, in which the heads of accounts are briefly noted; from this word the Knights of Malta called it Cabreum. See Cabreum. CAPICERIUS, the same as Primicerius; for the Latins used to say In prima cera, In secunda cera, In ima cera, just as we say on the first sheet, or page, etc., because, as Suetonius says in Caesar, they used to write on wax tablets; hence were called Capicerius, Primicerius, and Protocerius. See Primicerius, because in the head and beginning, before the others, he was noted on the waxed page; in the same way Secundicerius, who was marked on the second wax tablet. See also Tertiocerius. CAPISCHOLA. In Spain the Theological Canon of a cathedral prebend is so called. CAPISTERIUM means a kiln, or a vessel by which grain of wheat is cleansed: “For even when still a little boy he repaired the capisterium so that not even a crack appeared.” Odo, sermon on St. Benedict. CAPIT, an impersonal verb, and signifies the same as Licet: “Which even allows Peter to be called.” Tertullian, On the Resurrection of the Flesh, ch. 26. “Such things it is permitted to think about them.” The same, Against Heresies, ch. 44. CAPITALE, a pillow or long cushion, which the Italians call Capezzale: “Let the purity of her conscience be the mattress of the blessed soul, let tranquility be her pillow, let security be her cover, so that she may sleep delightfully in this bed.” St. Bernard, sermon 2 on the feast of All Saints. It is also called Capitulum. See Capitulum. CAPITANEUS. See Catipanus. CAPITELLUM. See Capitulum. With the head uncovered, Christians also prayed in the primitive Church. See Collecta. CAPITERGIUM, a linen cloth or band with which a bishop’s head is bound while he is anointed with holy oil at his consecration. Davantria in the manuscript Ceremonial. CAPITIARIUS, a collector of tribute, who exacts taxes by heads of persons. “Appoint for yourself another treasurer, and a capitiarius from among the good clerics.” Fulbert of Chartres, epist. 103. See Capitularium. CAPITILAVIUM. Thus Palm Sunday was called, because on that day the heads of the boys were washed, who were being prepared to be baptized for the following Easter feast. “The common people call that day capitilavium, because it is then the custom to wash the heads of infants who are to be anointed, lest, stained by the observance of Lent, they should come to the anointing.” Isidore, book 6, Etymologies, ch. 18, and Rabanus, On the Institution of Clerics, book 2, ch. 35. Although Durandus calls the day of Capitilavium Holy Thursday, which was also called Great Thursday, Green Thursday, for on that day penitents were reconciled. Or White Thursday, because then white bread was distributed to the poor, and even to the present day in some places in France the same alms is still given, and they call this day Jeudi blanc. Palm Sunday was also called Petit Pascha, or of the Competentes, because on this Sunday those to be baptized asked for the Symbol of the faith. See Catechumenus; but lest occasion be given to the ignorant to think that that washing is the same as Baptism, it was therefore abolished in the year 813 at the Council of Mainz. FR. In the Roman Order, from Alcuin Flaccus, one reads Capitilavantium, but Latinius prefers Capitilavium. See in his Animadversions on the Roman Order, title Albinus Flaccus. CAPITIUM. See Cappa. CAPI-
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CA CAPITOLIUM, & Capitulum; locus ad congressum Monachorum: [In celebribus locis eorum, ut in Templo, & Synagoga, & Capitolio, non sit aliquis, qui inhabitet. Haymo in Psalm.64.] ubi in græco textu eodem modo legitur χαπιτόλια τὸς μοναχῶν, id est, Capitolia monachorum. Pallad. de Monach. Ægypt. Solent Religiosi in hoc loco eorum culpas propalare, ac poenitentiam postulare; sic in vita S. Dominici legitur, Dæmonem secum per conventum circumambulantem Sancto ostè- disse diabolica lucra in omnibus locis ex fratrum spirituali damno percepta; noluit tamen nequissimus spiritus ad Capitulum cum Patriarcha ingredi ex odio illius loci, quia, ut ipse fassus est, quidquid in aliis locis lucrari solebat, in eo loco perdere cogebatur. CAPITULARIUM, liber, in quo tributa notata continebantur: [Gaiso verò Comes ejusdem temporis accepto capitulario, quod anteriores scriptores fecisse commemoravimus, tributa coepit exigere. Greg. Turon. lib.9. c. 30.] Et inferiùs: [Ostendens Capitularium, in quo tributa continebantur.] Inde Capitiarii Exactores dicebantur. Vide suprà Capitiarius, & in Regist. S. Greg. Papæ, lib.7.cap.8. Capitulare vocatur. FR. Capitularis dicitur liber, in quo statuta continentur; [Nec non & qui de cætero servari fecerint statuta edita, & consuetudines introductas contra Ecclesiæ libertatem, nisi ea de capitularibus suis intra duos menses post hujusmodi publicationem sententiæ fecerint amoveri, decretal. lib.5. tit.39. cap.49.] Simile verbum habes ibidem, c.53. & penes Glossam, in can. omnes undecima quæstione prima. CAPITULATA, vasis genus: [Capitulatam, & lucernam argenteam. D. Aug. epist.165.] Baronius tamen in Notis ad Martyrol. & in Annal. an. 58. n.75. fuisse lucernarium, seu candelabrum multorum capitum censet. Vide Butto. CAPITULUM, brevis Sacræ Scripturæ lectio, quæ post psalmos in omnibus horis canonicis recitari solet: Radulphus autem, & Gratianus Collationem vocant; sed Suarez, lib.4. de horis can. cap.2. n.19. Collectionem corrigit; ab Hugone verò Capitale, & ab aliis Capitellum dicitur: [Ad cujus tumulum B. Maximus cùm ad orationem venisset post effusas preces, dicto etiam Capitello, ait: Benedic, inquit, mihi vir Dei. Greg. Turon de Vit. Sanctor. c.4. Et ingressus in oratorium, me post posito, ipse capitellum unum, atque alterum, & tertium dicit. Idem lib.9. cap.6.] Dicitur etiam à nonnullis Lectiuncula, ac in Regulis Benedictinis Lectio. Item Versus dicitur. Tandem in ritu Ambrosiano Epistolella appellatur. Vide Epistolella. Auctor hujus lectionis ad Tertiam, Sextam, & Nonam fuit D. Ambrosius, quod deinde Concil. Agathense decrevit post psalmos recitari, can. convenit. de Consecrat. dist.5. Non postulatur benedictio in ejus principio, sicut fieri solet in aliis lectionibus, quia ferè à Superiore dici consuevit. Amal. lib.4. c.3. Neque recitatur eorum Auctor, quia conveniens Clerus ad ho- CA 115 ras, supponitur habuisse notitiam Auctoris. Hugo, lib.2. de offic. cap.3. Propter eandem rationem in ejus fine non dicitur Tu autem Domine &c. quibus verbis petitur venia de erroribus in legendo commissis, quia Hebdomadarius, cùm sit Sacerdos, supponitur errores non committere. Capitulum in Laudibus, ad Tertiam, & ad Vesperas solet esse idem in festivitatibus, quia in illis diebus solet populus reperiri, præsertim ad Tertiam, post quam immediatè canitur Missa. In Completorio dicitur capitulum post hymnum, quia hymnus cùm sit victoriæ symbolum, & Completorium statum Electorum significet, in quo statu exhortationibus non ampliùs opus est ad victoriam consequendam, dum ea consequuta jam sit. Hug. in Spec. cap.3. In triduo hebdomadę majoris relinquitur capitulum, cùm à Superiore, seu Hebdomario dici deberet; sed quia is personâ Christi repræsentat, qui in tempore ejus passionis obmutuit, sic ad ejus imitationem Superior tacet. Amal. lib.4.c.21. Propter eamdem rationem non dicitur capitulum ad horas tempore Paschali, quia supponitur esse adhuc nobiscum Christum conversantem, & ubi major est, minor, nempe, Minister, cessare debet. Relinquitur etiam in Officio Defunctorum in memoriam Christi mortis. In Pontificalibus Vesperis, & ad Tertiam cùm debeat solemniter Episcopus Missam celebrare, Capitulum canitur à Subdiacono in loco, ubi canenda est Epistola. Cærem. Episc. lib.3. cap.1. Sed si Episcopus tantùm assistit pluviali, & mitra paratus; tunc Capitulum ab aliquo Cantore, sic ut fieri solet in Cappella Papali, canendum est. Cærem. lib.2. cap.2. Vide Responsorium. CAPNICUM, datium solvendum pro quolibet camino, seu habitatione, à voce græca , quæ caminum significat. CAPPA, sacra vestis, qua Cantores indui solebant. Cappa propria vestis est Cantorum. Gemin. lib. 1. c.127.] Quo ad ejus significationes, & mysteria, sic Rupertus inquit: [Cappa quoque in majoribus festis superinduimur, ut ampliùs in Deo gloriemur, aspicientes in futuram resurrectionem, quando omnes electi, (quibus nunc post depositionem carnis in anima tantùm remuneratis singulæ stolæ albæ datæ sunt) binas accipient stolas, scilicet, requiem animarum, & resuscitatorum gloriosam immortalitatem corporum. Quæ cappæ benè ab anteriori parte patulæ sunt, & omninò præter solam necessariam fibulam inconsutæ, quia profectò immutata jam, & immortalia corpora nullis animam obcludent angustiis, corda non contegent, nec obsistent internæ Trinitatis contemplationi, lib.3. de divin. off. cap. 24.] Dicitur etiam Pluviale, quia à pluvia defendebar, & ideò ex posteriori parte capucium habet pendens; nam in processionibus solet etiam deferri. Non benedicitur, cùm sit paramentum omnibus ecclesiasticis ordinibus commune, nec ad sacrificium Missæ ordinatum sit. Nomine Cappæ intelligitur etiam Cappa magna, seu longa capucio, pellibus, vel serico, secundùm temporum H 2
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CA CAPITOLIUM, & Capitulum; a place for the assembly of monks: [In their celebrated places, as in the Temple, & Synagogue, & Capitol, let there not be anyone who dwells. Haymo in Psalm. 64.] where in the Greek text the same is read χαπιτόλια τὸς μοναχῶν, that is, the Capitolia of monks. Pallad. de Monach. Ægypt. Religious men are accustomed in this place to disclose their faults, and to ask for penance; thus in the life of St. Dominic it is read that the Demon, walking with him through the convent, showed the Saint diabolical gains in all places received from the brothers’ spiritual loss; yet the wicked spirit did not wish to enter the Chapter with the Patriarch because of hatred for that place, because, as he himself confessed, whatever he was accustomed to gain in other places, in that place he was compelled to lose. CAPITULARIUM, a book in which the recorded taxes were contained: [But Gaiso, Count of the same time, having received the capitularium, which earlier writers we have mentioned as having been made, began to demand the taxes. Greg. Turon. lib. 9. c. 30.] And below: [Showing the Capitularium, in which the taxes were contained.] Hence the collectors were called Capitiarii. See above Capitiarius, & in the Register of St. Gregory the Pope, lib. 7. cap. 8. It is called Capitulare. FR. Capitularis is said of a book in which statutes are contained; [Nor likewise those who henceforth shall have caused the statutes enacted and the customs introduced against the liberty of the Church to be observed, unless they shall have caused them to be removed from their capitularia within two months after such publication of sentence, decretals lib. 5. tit. 39. cap. 49.] You have a similar word there, c. 53, & in the Gloss, on can. omnes in the first question of the eleventh. CAPITULATA, a kind of vessel: [A capitulata, & a silver lamp. St. Aug. epist. 165.] Baronius, however, in the Notes on the Martyrology & in the Annals, year 58, no. 75, thinks it was a lampstand, or a candelabrum with many heads. See Butto. CAPITULUM, a short reading from Sacred Scripture, which after the psalms is usually recited in all the canonical hours: Radulphus, however, & Gratian call it a Collection; but Suarez, lib. 4. de horis can. cap. 2. n. 19, corrects it to Collection; by Hugh it is called Capitale, & by others Capitellum: [To whose tomb, when Blessed Maximus had come for prayer, after pouring forth his prayers, and also having said the Capitellum, he said: Bless, said he, me, man of God. Greg. Turon. de Vit. Sanctor. c. 4. And having entered the oratory, with me left behind, he says one capitellum, then another, and a third. The same, lib. 9, cap. 6.] It is also called by some Lectiuncula, and in the Benedictine Rules Lectio. Likewise it is called Versus. Finally, in the Ambrosian rite it is called Epistolella. See Epistolella. The author of this reading at Terce, Sext, and None was St. Ambrose, which later the Council of Agde decreed should be recited after the psalms, can. convenit, de Consecrat. dist. 5. A blessing is not required at its beginning, as is customary in other readings, because it is usually said by the Superior. Amal. lib. 4. c. 3. Nor is its author recited, because the Clergy assembled for the hours are presumed to have knowledge of the author. Hugo, lib. 2. de offic. cap. 3. For the same reason, at its end Tu autem Domine &c. is not said, by which words pardon is sought for the errors committed in reading, because the Hebdomadary, being a priest, is presumed not to commit errors. The Capitulum at Lauds, Terce, and Vespers is usually the same on feasts, because on those days the people are usually present, especially at Terce, after which the Mass is sung immediately. In Compline the capitulum is said after the hymn, because the hymn, since it is a symbol of victory, and Compline signifies the state of the Elect, in which state exhortations are no longer needed for obtaining victory, since it has already been obtained. Hug. in Spec. cap. 3. During the three days of Holy Week the capitulum is omitted, since it ought to be said by the Superior, or Hebdomadary; but because he represents the person of Christ, who during the time of His Passion was silent, so the Superior keeps silent in imitation of Him. Amal. lib. 4. c. 21. For the same reason the capitulum is not said at the hours during Eastertide, because Christ is presumed to be still conversing with us, and where the greater is present, the lesser, namely the minister, ought to cease. It is also omitted in the Office of the Dead in memory of Christ’s death. In Pontifical Vespers, and at Terce when the Bishop should solemnly celebrate Mass, the Capitulum is sung by the Subdeacon in the place where the Epistle is to be sung. Cærem. Episc. lib. 3. cap. 1. But if the Bishop is merely assisting in cope and mitre, then the Capitulum is to be sung by some Cantor, as is done in the Papal Chapel. Cærem. lib. 2. cap. 2. See Responsorium. CAPNICUM, a payment to be made for each chimney, or dwelling, from the Greek word , which signifies a chimney. CAPPA, a sacred vestment, with which Cantors used to be clothed. The cappa is the proper vestment of Cantors. Gemin. lib. 1. c. 127.] As to its meanings and mysteries, Rupert says thus: [The cappa also is put on us on major feasts, so that we may glory more abundantly in God, looking toward the future resurrection, when all the elect, (to whom now after the laying aside of the flesh only in the soul individual white stoles have been given as reward) shall receive two stoles, namely, the rest of souls, and the gloriously immortal bodies of the risen. These cappae are properly open at the front, and entirely, except for the single necessary clasp, unsewn, because, in truth, bodies already changed and immortal will not confine the soul with any narrowness, will not cover the heart, nor oppose the contemplation of the inner Trinity, lib. 3. de divin. off. cap. 24.] It is also called Pluviale, because it protected from rain, and therefore from the back part it has a hanging hood; for in processions it is also usually carried. It is not blessed, since it is a vestment common to all ecclesiastical orders, nor is it ordered for the sacrifice of the Mass. By the name Cappa is also understood the Cappa magna, or long one with hood, furs, or silk, according to the times H 2
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CA CA rum exigentiam subsuto, quâ utuntur Cardinales Episcopi, & in multis Cathedralibus etiam Canonici; Romæ verò in Ecclesiis Patriarchalibus Beneficiati quoque cappa magna utuntur; sed differt à canonicale in colore peliciæ, nam Beneficiatorum est cinericei coloris, Canonicorum verò candidi armellini. Cappa hæc ab habitus Monachalis forma desumpta fuit, quando hi Ecclesiam gubernarunt, & dicitur Cappa Choralis à Mattheo Parisio. Vide Forratus. Igitur cappa significat sacerdotalis dignitatis eminentiam. Rupet. in cap. 1. Apoc. Caudæ verò longitudo denotat, quòd usque ad diem extremum Iudicii sit dignitas sacerdotalis duratura; defertur tamen hæc cauda sub brachio involuta, & plicata, quia dignitas ecclesiastica manifestari non debet nisi urgente necessitate, ad Dei honorem, & animarum salutem. Pellis quæ in collo ejusdem, & circa pectus subsuta est, Prælatum meminit peccatorem esse. D. Aug. contr. mendacium, cap. 10. seu ut Origeni placet, ob mortis memoriam. Pisis Canonici ex immemorabili privilegio cappam rubeam in hyberno tempore, & ejusdem coloris mozzettam supra rochettum in æstate deferunt, quod privilegium à Pio IV. anno 1560. illis confirmatum fuit, eodemque privilegio gaudent etiam viginti Mediolanensis Cathedralis Canonici, Cardinales appellati. Capuani Canonici in aliquibus solemnitatibus etiam rubras cappas deferunt. Antiquitus tamen Canonicorum Cappa erat nigri coloris ad instar Religiosorum, ex parte anteriori aperta, & unita tantùm inferiùs, eo modo, quo à Nicolao III. in aliquibus Constitutionibus M. S. Ecclesiæ Vaticanæ his verbis refertur: [A Vigilia, scilicet, omnium Sanctorum, usque ad Sabbatum Sanctum, super pelliceas lineas deferant, cappas nigras de sagia simplices; vel, si voluerint, soderatas à cingula, vel circa ex parte interiori, fixas inferiùs, & apertas.] FR. Secundùm textum in Clement. de Stat. Monach. cap. Ne in agro, S. cùm verò, scribendum esset unico P. & ibi Glossa rationem etymologiæ à Capite deducens Capa scribendum asserit. Cappam nigri coloris deferebant Vaticanæ Ecclesiæ Canonici etiam tempore Innocenti III. ut apud Torrig. de Crypt. Vatican. secundæ impresso, pag. 308. in ejus Bulla pro ejusdem Basil. Canonici: ubi sic: [Extra septa verò Canonicæ sine cappa, vel toga nullus appareat.] Qui Torrigius, pag. 310. ait, quod cappa erat similis illi Canonicorum Regularium Lateranensium, quæ in multis codicibus antiquis Vaticani Archivii depictæ videntur. Vide Clocca. Cæterum cappa violacea cum pelle à Nicolao V. de anno 1454. Canonici Vaticanæ Basilice, & Beneficiatis concessa fuerat. Torrig. ibidem, pag. 384. Sed Beneficiati præter differentiam pelliciæ coloris, ferunt cappam undequaque clausam, ac solùm aperiam, ut possint manus emittere, ad instar cappæ Advocatorum Consistoralium, & rochectum gerunt sine manicis: [Eodemque modo erant Cardinalitiæ cappam ex antiquis picturis, & numi-] matibus apparet; in diebus autem moestitiæ, præsertim à feria quarta majoris hebdomadæ, usque ad Sabbatum Sanctum, Cardinales Cappis pelliceis cinericiis utebantur. Davantria in suo Cærem. M. S. FR. imò in via, seu in conclavi ferebant pellem nigri coloris. Vide Radevicum Frisingen. hinc in dict. Croccia: [ Pontifex in diebus moestitiæ fert cappam rubram ex saya armellino subsuta, & ex anteriori parte aperta, quæ in cæremoniali Mantum, Chlamys coccinea, Clamys rubeæ appellatur. In nocte verò Nativitatis intervenit ad matutinum cum cappa ex serico villoso, eodem modo, quo à Bonifacio IX. institutum fuerat. FR. Si Mantum idem est, ac Cappa, ex Radevico Frisingen cit. hic in dict. Croccia; constat Cardinales nigrum mantum tempore Alexandri II. solitos fuisse deferre: ergo benè infertur, quòd etiam Cardinales utebantur cappis nigris cum nigra pellicea: [ Extravigantem cæremoniam aliquarum Ecclesiarum refert Durandus; ubi Sacerdos in Missa cantata post elevationem hostiæ, & calicis, per manus Clerici induebatur ordine inverso cappa canonicali, cujus cauda ad collum applicabatur, & capucium ad pedes, & ut ipse ait: [Ad designandum, quòd caput, id est, Iudæi expectantes Messiam, id est, Christum, cùm jam venerit, transversum est in caudam. In Rational. lib. 3. cap. 46. Igitur Canonicalis Cappa utriusque testamenti populum significat. Tandem advertendum, quòd Cappa penes Auctores Caputium, & Capitium dicitur. Vide Mandyas. CAPPELLA, est parva Ecclesia, quæ differt ab Oratorio. Vide Oratorium: hodie tamen pro Ecclesiæ parte accipitur. [Antiqui enim nobiles Ecclesiolas in itinere de pellibus caprarum factas habebant, Gem. lib. 1. cap. 128.] Aliam etymologiam idem Auctor affert, nempè: [Capenum dicitur domus, ad quam pauperes ad postulandam eleemosynam confluunt. Inde diminutum cappella dicitur, in qua Christiani pauperes spiritu ad postulandam animæ eleemosynam conveniunt. Ibid.] In Festo Sancti Titularis cappellæ dicitur officium sub ritu in Kalendario Rom. ordinato. Congreg. Rit. 28. Aprilis 1628. Celebratur tamen Missa cum Gloria, & sine Credo, ut in Rubricis; sed si cappella erit titulus antiquus illius Ecclesiæ, vel titulus alterius Ecclesiæ jam destructæ; tunc recitatur officium Titularis, ac si esset semiduplex; ita observari expertus sum à Canonicis Vaticanæ Ecclesiæ in die S. Blasii, cujus Ecclesia jam diruta, eorum Basilicæ unita fuit, ibique ad hujus Sancti memoriam fuit postea Altare erectum. Synonyma. Vide Confessio. Oraculum. Oratorium. Sacellum. CAPPELLÆ PAPALIS CÆREMONIÆ. Vide Papales cæremoniæ. Quando cooperiuntur ibi imagines. Vide Icona. CAPPELLANUS, cujus etymon, non à cappella, sed à cappa Sancti Martini deductum fuit. [Dicti sunt primitus Cappellani à cappa Sancti Martini, quam Reges Francorum ob adjutorium]
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CA CA under the requirement of the surplice, which the Cardinal Bishops use, and in many Cathedrals also the Canons; at Rome, however, in the Patriarchal Churches the Beneficiati also use the cappa magna; but it differs from the canonical one in the color of the fur, for that of the Beneficiati is ash-colored, while that of the Canons is white ermine. This cappa was taken from the form of monastic dress, when these governed the Church, and it is called the choir cappa by Matthew Paris. See Forratus. Therefore cappa signifies the eminence of priestly dignity. Rupet. in cap. 1. Apoc. But the length of the tail denotes that priestly dignity will last until the last day of Judgment; yet this tail is carried wrapped and folded under the arm, because ecclesiastical dignity ought not to be made manifest except under urgent necessity, for the honor of God and the salvation of souls. The skin sewn into the neck of the same and around the breast reminds the Prelate that he is a sinner. St. Augustine, against lying, cap. 10; or, as Origen prefers, as a memorial of death. At Pisa, Canons by immemorial privilege wear a red cappa in winter time, and a mozzetta of the same color over the rochet in summer, a privilege confirmed to them by Pius IV in the year 1560; and by the same privilege twenty Canons of the Cathedral of Milan, called Cardinals, also enjoy it. The Canons of Capua in some solemnities also wear red cappas. In earlier times, however, the Canons’ cappa was black in color, after the manner of religious orders, open in the front and joined only below, in that way referred to in some constitutions of the Vatican Church manuscript by Nicholas III, in these words: [From the Vigil, namely, of All Saints, until Holy Saturday, over their linen albs let them wear simple black cappas of sagia; or, if they wish, fastened at the girdle, or from the inside part, fixed below and open.] FR. According to the text in the Clementines, De Stat. Monach., cap. Ne in agro, S. cum vero, it ought to have been written with a single P; and there the Gloss, drawing the reason of the etymology from Caput, asserts that it should be written Capa. The Canons of the Vatican Church wore a cappa of black color even in the time of Innocent III, as in Torrig. de Crypt. Vatican., second printed edition, p. 308, in his Bull for the same Basilica’s Canons, where it says: [Outside the precincts, no one shall appear without a cappa or a toga.] Torrigius says, p. 310, that the cappa was similar to that of the Regular Canons of the Lateran, which in many ancient codices of the Vatican Archive are seen depicted. See Clocca. Moreover, a violet cappa with fur was granted by Nicholas V in the year 1454 to the Canons of the Vatican Basilica and to the Beneficiati. Torrig. ibid., p. 384. But the Beneficiati, apart from the difference in the color of the fur, wear the cappa closed all around and open only enough so that they may put out their hands, after the manner of the cappa of Consistorial Advocates, and they wear the rochet without sleeves: [In the same way the Cardinalitial cappas appear from ancient paintings and coins.] In times of mourning, especially from Wednesday of Holy Week until Holy Saturday, the Cardinals used ash-colored fur cappas. In his manuscript Ceremonial, Davantria even says that on the road, or in the conclave, they wore black fur. See Radevicus of Freising; hence in the entry Croccia: [The Pontiff in days of mourning wears a red cappa lined with ermine and open in front, which in the ceremonial is called Mantum, Chlamys coccinea, Clamys rubeæ. On the night of the Nativity he attends Matins in a cappa of shaggy silk, in the same way as had been instituted by Boniface IX.] FR. If Mantum is the same as Cappa, as from the cited Radevicus of Freising here in the entry Croccia; it is clear that Cardinals used to wear a black mantle in the time of Alexander II: therefore it is rightly inferred that Cardinals also used black cappas with black fur: [Durandus relates the extraordinary ceremony of certain Churches; where the priest at Mass sung, after the elevation of the host and chalice, by the hands of the cleric was vested in reverse order with the canonical cappa, whose tail was applied to the neck and the hood to the feet; and, as he himself says: [To signify that the head, that is, the Jews awaiting the Messiah, that is, Christ, when He has already come, has been turned into the tail.] In Rational, book 3, cap. 46. Therefore the Canonical Cappa signifies the people of both Testaments. Finally, it should be noted that cappa is called by authors caputium and capitium. See Mandyas. CAPPELLA is a small church, which differs from an oratory. See Oratorium; today, however, it is taken as a part of a church. [For the ancient nobles used to have little churches made of goatskins for use on journeys, Gem. book 1, cap. 128.] The same author gives another etymology, namely: [A Capenum is called a house to which the poor flock to ask for alms. Hence the diminutive cappella is said, in which poor Christians in spirit gather to ask for the alms of the soul. Ibid.] On the feast of the titular saint of the chapel, the office is said according to the rite ordered in the Roman Calendar. Congreg. Rit. 28 April 1628. Mass is nevertheless celebrated with Gloria and without Credo, as in the rubrics; but if the chapel is the ancient title of that church, or the title of another church now destroyed, then the office of the titular saint is recited as though it were semiduplex; so I have found it observed by the Canons of the Vatican Church on the day of St. Blaise, whose church, already demolished, had been united to their Basilica, and there afterward an altar was erected in memory of this Saint. Synonyms. See Confessio. Oraculum. Oratorium. Sacellum. CAPPELLÆ PAPALIS CÆREMONIÆ. See Papal ceremonies. When images are covered there. See Icona. CAPPELLANUS, whose etymology was derived not from cappella, but from the cappa of Saint Martin. [They were originally called Cappellani from the cappa of Saint Martin, which the Kings of the Franks on account of assistance]
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CA victoriæ in præliis, solebant secum habere, quam ferentes, & custodientes cum cæteris Sanctorum Reliquiis, Clerici Cappellani cœperunt vocari. Valaf. de reb. Eccl. cap.31. Hujus cappa Franco- rum Regibus ad bella euntibus pro signo antefe- rebatur, & per eam hostibus victis, victoria potie- bantur. Unde & Custodes illius cappæ, usque hodie Cappellani appellantur. Honor. in serm. S. Martini. ] Hoc tamen nomen in præsenti ad quemlibet Sacerdotem extenditur, qui habet an- nexam obligationem celebrandi Missas. Qui ta- men hodie hoc facere tenentur, at si ex negli- gentia omittant, mortaliter peccant; non verò qui causa infirmitatis, frivolæ devotionis, seu qui similis, can. significatum, de præbendis. Nec in tali casu per alium Sacerdotem, ejus omissionem satisfacere tenentur, nisi tamen ex- pressè in fundatione sit hæc clausula Per se, vel per alium apposita. Alli tamen communiter hoc non obstante posse semel in hebdomada à cele- bratione vacare affirmant, in quo tamen die non potest pro aliis celebrare. Quamvis posse quater in anno talem Sacerdotem pro se, vel pro aliis id facere indulgeant nonnulli; nam hoc non videtur contra æquam Testatoris mentem. Ant. Nald. verb. Misla, cap.11. Cappellanus Monia- lium, quæ Breviario Romano non utuntur, po- test celebrare Missam illius Sancti, de quo illæ festum agunt; sed uti debet Missali Rom. Sac. Rit. Congreg. 20. Novembr. 1628. Cappellanus sub ritu duplici nequit festum ejus tituli cele- brare; sed juxta Calendarii præ'criptionem. Gavant. in Rub. Brev. sect. 3. c. 12. Cappellanus cum intentione in applicatione Sacrificii. Vide Beneficium. CAPPELLANI PAPÆ. Vide Rota. CAPPELLARIS, res ad cappellam pertinens, ita Radulphus Clericos Cappellares vocat Canto- res Papalis Cappellæ, & Cappellare Officium ha- bere dixit, qui munere canendi in Papali Cap- pella fungitur. Vide Crobylus. Cubicularius. CAPRED. FR. In legib. Longobard. delictum signi- ficat, 1. si quis feram, de his, qui sine volunt. CAPPELLO. Vide Capello. CAPRA SYLVESTRIS. Vide Dorcas. CAPRARIUS. FR. sic mendorè habetur in Cic. contra Verr. sed Cappa arrius legendum Hermo- laus Barbarus docet. CAPSACES, ex græco vocabulo napefanns, liqui- dorum vas; [Hæc dicit Dominus: Fidelia far- ris non deficiet, & capsaces olei non minuetur. S. Cyprian. de Bleem. lib. 2. epist. ] Siculi autem mensuram olei Caphisum vocant. CAPSARIUS, Custos vestumentorum in Balneo. CAPSUM. [Fenestras in altario triginta duas, in capso viginti columnas. Greg. Turon. lib.2. hist. cap.14.] Latitudinem Ecclesiæ intelligit Lacerda in Adversar. Sac. cap.31. num.4. Sed propriè vas, & Ecclesiæ capacitatem denotat. CAPTIOSE. FR. idest, cautè. Glossa in cap. Abra- ham 22. quæst.2. CAPTIOSUS. FR. ambiguus: [Lex non debet esse Hierolexicon Magri. CA II7 obscura, vel captiosa, 5. decretal. tit.40. cap.25.] Idem habetur, dist. 4. can. erit autem. CAPTIVUS. Vide Prisio. CAPUCCIUS, mozetta in M. SS. Brocardi Diar. ac Paris. de Grassis, apud quem Capucicius, & Capuc- cius Spatularius legitur, quæ M.SS. in Biblioth. Em: Dom: mei Card. Brancacii conservantur. CAPULO, ex integro panno vestes primò resecare significat, quòd Itali Scapezzare dicunt. [Foeni- næ opera textilia non faciant in die Dominico, nec capulent vestitus. Bruchar. lib. 3. cap.28.] Vide Aristaton. Aliquando mutilare significat. [ Nasus ei capuletur, in leg. Longobar. ] ex verbo gallico Couper, quod dimembrare sonat. [De- latori, aut lingua capuletur, aut convincito caput amputetur. Hincmar. Rhemensis. CAPULUM, Receptaculum, quo vocabulo usus est Tertullianus ad denotandum corpus esse animæ receptaculum, inquiens: [Deus verò animæ suæ umbram, spiritus sui auram, oris sui operam vilissimo alicui commiserit capulo, de resurrect. carnis, cap.7.] Idem Auctor, cap.32. loquens de Jona in ventre coeti, ait: [Et utique triduo co- quendo carni viscera coeti suffecissent, quam ca- pulum, quam sepulchrum. CAPUT SOLIDUM. Vide Heribanus. CAPUTIOR, tegor caputio. [Verùm tamen hunc ordinis rigorem, quasi jurejurando professionis sancitum quædam vitia larenter emolliunt, ma- ximè si vitium curiositatis ebulliat, quæ, quod deterius est, sola esse non potest. Erubescilis est viro manifesta curiositas, quo circa caputari se appetit, nè vilescat. Blesen. serm.50. ad Mona- ch.] Religioso quidem optima admonitio est finem scire, per quem ferat capucium, ad fugien- dam nempè curiositatem oculorum, tam animæ damnosam. CAPUTIUM. Vide Birrus. Cappa. CARABUS, navicula: [Ecce ego ascendo in cara- bum. Jo: Mosch. in Prat. spirit. cap.76.] Quod cymbæ genus sic ab Isidoro, lib.18. cap.1. descri- bitur. [Carabus parva scapha ex vimine facta, quæ contexta crudo corio genus navigii præbet.] Hodie tamen Arabes Careb genus longi navigii vocant; fortassè à vocabulo Cabro Arabicè, & Kapffbor græcè, idest, parvus cancer. In S Greg. Dial. lib 4. cap.57. significat navigii cymbam remos habentem, inquente: [Post navem ca- rabum regebat, ruptoque fune cum eodem ca- rabo, quem regebat, inter undarum cumulos repentè disparuit. CARACALLA, græcè Kapffbor, vestis talaris, Romæ ab Antonino Imperatore introducta, qui ideò Caracalla cognominatus fuit. Bucher. de veste, sic eam describit: [Est velut in caracallæ modum; sed sine cucullo, ] quam in primitivo Ecclesiæ statu Clerici cœperunt in signum deco- risuti. [Se Caracalla, qua vestiebatur, indutus militibus exhibuit. Beda, lib.1. cap.7. Hist. Angl.] ubi de martyrio Albani loquitur. De eadem veste D. Hier. cùm de habitu sacerdotali loqueretur, ait: [Efficitur palliolum miræ pulchritudinis H 3 præ-
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to have with them as a sign of victory in battles, carrying and guarding it with the other relics of the Saints, they began to be called clerical chaplains. Valaf. de reb. Eccl. cap. 31. This cloak of the Franks used to be carried before kings going to war as a sign, and through it, when enemies were defeated, they obtained victory. Hence also the guardians of that cloak are called chaplains even to this day. Honor. in serm. S. Martini. ] Yet in the present day this name is extended to any priest who has attached to it the obligation of celebrating Masses. Those who today are bound to do this, if they omit it through negligence, sin mortally; but not those who fail because of illness, frivolous devotion, or the like, can. significatum, de præbendis. Nor in such a case are they bound to make up for the omission through another priest, unless indeed this clause, Per se, or per alium, has been expressly added in the foundation. Others, however, commonly affirm that notwithstanding this, one may be free from celebrating once a week; but on that day he cannot celebrate for others. Although some grant that such a priest may do this four times a year for himself or for others; for this does not seem contrary to the fair intention of the testator. Ant. Nald. verb. Misla, cap. 11. A chaplain of nuns who do not use the Roman Breviary may celebrate the Mass of the Saint whose feast they are keeping; but he must use the Roman Missal, Sac. Rit. Congreg. 20 Novembr. 1628. A chaplain under a double rite may not celebrate the feast of his title, but according to the prescription of the Calendar. Gavant. in Rub. Brev. sect. 3. c. 12. Chaplain with intention in the application of the Sacrifice. See Beneficium. CAPPELLANI PAPÆ. See Rota. CAPPELLARIS, a thing pertaining to the chapel; thus Radulphus calls the clerics of the chapel cappellares, and says that the cappellare office belongs to the one who performs the duty of singing in the papal chapel. See Crobylus. Cubicularius. CAPRED. FR. In the Lombard laws it signifies an offense, l. if someone catches a wild animal, among those who are without will. CAPPELLO. See Capello. CAPRA SYLVESTRIS. See Dorcas. CAPRARIUS. FR. this is found corruptly in Cicero against Verres, but Hermolaus Barbarus teaches that it should be read Caprarius. CAPSACES, from the Greek word napefans, a vessel for liquids; [Thus says the Lord: the jug of flour shall not fail, and the capsaces of oil shall not diminish. S. Cyprian. de Bleem. lib. 2. epist.] The Sicilians, however, call the measure of oil Caphisum. CAPSARIUS, guardian of garments in the bath. CAPSUM. [Thirty-two windows in the altar, twenty columns in the capsum. Greg. Turon. lib. 2. hist. cap. 14.] Lacerda in Adversar. Sac. cap. 31. num. 4 understands the breadth of the church. But properly it denotes a vessel, and the capacity of the church. CAPTIOSE. FR. that is, cautiously. Gloss. in cap. Abraham 22. quæst. 2. CAPTIOSUS. FR. ambiguous: [The law ought not to be obscure or captious, 5. decretal. tit. 40. cap. 25.] The same is found, dist. 4. can. erit autem. CAPTIVUS. See Prisio. CAPUCCIUS, a mozzetta in the manuscripts of Brocardus and of Paris de Grassis, where Capucicius and Capuccius Spatularius are read; these MSS. are preserved in the library of my most eminent lord Cardinal Brancacci. CAPULO, from an entire cloth, means first to cut garments, what the Italians call Scapezzare. [Women should not do textile work on the Lord’s Day, nor cut garments. Bruchar. lib. 3. cap. 28.] See Aristaton. Sometimes it means to maim. [Let his nose be cut, in the Lombard law.] from the French verb Couper, which means to cut in pieces. [Let the informer either have his tongue cut off, or be convicted and have his head cut off. Hincmar of Rheims. CAPULUM, a receptacle; Tertullian used this word to denote that the body is the receptacle of the soul, saying: [But if God has committed the shadow of His own soul, the breath of His spirit, the work of His mouth, to some most vile capulum, de resurrectione carnis, cap. 7.] The same author, cap. 32, speaking of Jonah in the belly of the whale, says: [And surely the bowels of the whale would have sufficed for the flesh to cook for three days, as a capulum, as a tomb. CAPUT SOLIDUM. See Heribanus. CAPUTIOR, I cover my head with a hood. [But nevertheless, certain vices gently soften this rigor of the order, as if sanctioned by the oath of profession, especially if the vice of curiosity breaks forth, which, worse still, cannot be alone. It is a shame for a man that curiosity be manifest; wherefore he seeks to be hooded, lest he become contemptible. Blesen. serm. 50. ad Monach.] Indeed, for a religious man it is the best admonition to know the end by which he should wear the hood, namely, to flee the curiosity of the eyes, so harmful to the soul. CAPUTIUM. See Birrus. Cappa. CARABUS, a little boat: [Behold, I go aboard a carabus. Jo: Mosch. in Prat. spirit. cap. 76.] This kind of vessel is described thus by Isidore, lib. 18. cap. 1. [A carabus is a small skiff made of wicker, which, covered with raw hide, provides a kind of vessel.] Today, however, the Arabs call Careb a kind of long vessel; perhaps from the Arabic word Cabro, and in Greek Kapffbor, that is, a small crab. In St. Gregory, Dial. lib. 4. cap. 57, it signifies a boat with oars, as he says: [After the ship he was steering a carabus, and the rope having snapped, together with the same carabus he was steering, he suddenly disappeared amid the heaps of waves. CARACALLA, in Greek Kapffbor, a long garment, introduced at Rome by the Emperor Antoninus, who was therefore surnamed Caracalla. Bucher. de veste describes it thus: [It is as it were in the manner of a caracalla; but without a hood,] which in the primitive state of the Church clerics began to use as a sign of decorum. [He showed himself to the soldiers dressed in the caracalla in which he was clothed. Beda, lib. 1. cap. 7. Hist. Angl.] where he speaks of the martyrdom of Alban. Concerning the same garment, St. Jerome, when speaking of priestly attire, says: [A little mantle of marvelous beauty is made…
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CA præstringens fulgore oculos in modum caracallarum, sed absque cullis. CARAGUS, Incantator. D. Aug. serm. 241. de temp. à D. Bonifacio, epist. 132. sic citatus: [Et Sanctus Augustinus dixit, nam qui prædictis malis, id est, caragis, & divinis, & auspicibus, vel phylacteriis, & aliis quibuslibet auguriis crediderit, etsi jejunet, etsi oret, etsi jugiter ad Ecclesiam currat, etsi largas eleemosynas faciat, etsi corpusculum suum in omni afflictione cruciaverit, nihil ei proderit, quando sacrilegia illa non dereliquerit.] Quod vocabulum à græca dictione derivatur, quæ strepitum, & stridorem sagarum significat, fortassè, quia verba strepitantia, atque tetra in earum superstitionibus proferre solent. Latinus Latinius in ejus Correct. ad D. Aug. existimat non esse talis Auctoris hunc sermonem, & pro malis, legit magis. Badem dictio in Constitutionibus Leonis Imp.; sed cum accentu in fine reperitur sic, & exteriores munitiones pro militari defensione erectas significat, ubi sic habetur: [Caragus dicitur curruum, & aliorum machinamentorum confinium, & affinitas ad tuitionem exercitus comparata, ] inde dictum fuit Carroccium, quod vide suo loco. FR. In Conciliis Arelaten. cap. 5. & Narbonen. cap. 14. Caragius legitur ex supplemento eruditissimi Antonii Augustini ad significandum præstigiatorem, quod vocabulum inter Gallos, & Hispanos adhuc durat, atque Africanum nomen à D. Augustino usitatum in Hispaniam, & ex hac in Galliam translatum existimat Philesacus. Vossius tamen opinatur ex charactere corruprè derivari; nam magi characteres formare superstitiosos solebant. CARAUNOBULUS. Vide Ceraunobula. CARAXO, scribo. [Nec non terrificos palmæ coelestis articulos, flexis litterarum apicibus, in quadrata parietis pagina caraxatis, Aldhel. cap. 1 c. de Virgin.] ubi de characteribus in muro contra Regem Balthasarem miraculosè scriptis loquitur. [ Eclesiasticæ historiæ liber, à Ruffino caraxatus. Idem cap. 16.] Quare perperàm aliqui in epist. 40. lib. 5. D. Greg. Papæ excarpsatum pro Caraxatum legunt; sic etiam in Sacramento ejusdem habetur: [Sicut in illo superiori ordine excarpsatum est.] legendum Caraxatum est. Aliquando delere scripturam, seu cancellare significat, quia solebat cassario hac X, figura fieri. Vide Cancellô, & à Caraxare, italice Cassare dicitur: [ Quia notitia ejusdem donationis non esset de polyptychis charaxata. Idem D. Greg. in Regist. lib. 7. cap. 40.] Deberet post primam litteram aspirationem poni propter verbi græci etymologiam. Item Caraxatura ipsam scripturam significat: [Et ut pagina hujus testamenti in disceptationem venire non possit, si quæ litteræ, caraxaturæ, adjectiones, superdictionesve factæ, nos eas fecimus, & facere jussimus. Marculf. Monach. lib. 12. formular. c. 17.] In eodem sensu usus est Flodoardus, lib. 1. cap. 18. CA fortassè à verbo græco , quod scribere, & arare significat, ac apud Latinos exarare pro scribere etiam usurpatur. CARBONARIUS, ludus gladiatorius, qui Neapolli erat in usu, & à Joanne XXII. de anno 1327. sub poena excommunicationis prohibitus fuit, ut ipsemet Geroldo Capuano Archiepiscopo scribit. CARBUNCULUS, tumor: vide Anthrax. Chodchod. CARCER. Vide Dacania. Immuratio. Ergastulum. CARCINOMA, , cancer, morbus ulcerosus, & incurabilis: [His igitur, & similibus rationibus sanare poterimus ista carcinomata contraria inter se, nimirum, desperationem, & præsumptionem. In vita S. Syncleticæ. CARDIACUS COLOR, color pallidus ex stomachi debilitate causatus: nemplæ enim cor, & stomachum apud Græcos significat, & apud Arabes Calb dicitur cor, & etiam stomachus. Igitur de S. Gregorio Joannes Diaconus in ejus vita ait: [ Colore aquilino, & livido, nondum, sicut & posteà contigit, cardiaco. CARDINALIS, Ecclesiastica dignitas. [Sicut cardine totum regitur ostium; ita Petro, & successoribus ejus totius Ecclesiæ deponitur emolumentum. Unde Clerici ejus Cardinales dicuntur, cardini utique illi, quo cætera moventur, viciniùs adhærentes. Leo IX. in epist. ad Constantinopolit. Imperatorem, cap. 32.] vide Gloss. in cap. ministerium, de off. Archipresb. Alii tamen existimant, quòd vox Cardinalis significet principalem, in quo sensu appellantur quatuor principales virtutes cardinales, & cardinales etiam dicuntur quatuor principales venti, seu mundi plagæ. De hoc nomine Cardinalis, prima mentio apud Stephanum I. invenitur, qui regnavit de anno 257. FR. In legibus vocantur etiam Patriii. Vide Gloss. in Extrav. cap. unic. de Schismat. Item Cardinalis idem est, ac Episcopus. Vide Incardino. [ Innocent. IV. in Concil. Lugdun. eis pileum rubrum anno 1243. concesserat. Vide Galerus. FR. Bonifacius VIII. vestes eis purpureas dedit an. 1249. ad imitationem Consulum Romanorum, quibus in consulatus anno tantùm uti permissum erat; inde Ennodius Ticinensis Episc. in suo Apologet. hæc scripserat: [Penè jam terreni magnificentia triumphi divinum mereatur affectum, & hoc ad Christi gratiam proficit, quòd mundo studetis esse venerabiles; mentior, nisi egena agmina consulatus vestri in subsidio miseriarum præstolentur adventum; etenim purpura vestra, qua annui vocabulum nobilitatis, subripientem miseris vestimentorum largitate pellit algorem.] Itaque si Cardinales ex eorum vitalitia purpura decorantur, benè arguitur, quòd Consules perpetui sint. Gregor. XIV. an. 1591. pileum rubrum etiam Cardinalibus regularibus indusit. Mendosius tamen in Gloss. facult. Regen. 5. Considerâres, verb. Cardinales, vers. Paulus deinde, ac alii à Rarta de Cardin. dignit. & off. cap. 3. ad fin. relati, Paulum II. habitum purpuræ, mozettam, mitram sericam al-
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CA piercing the eyes with a brightness like that of caracallae, but without hoods. CARAGUS, a conjurer. D. Aug. serm. 241. de temp. quoted by D. Boniface, epist. 132, thus: [And Saint Augustine said, for whoever shall believe in the aforesaid evils, that is, in caragi, and diviners, and augurs, or phylacteries, and any other kinds of omens, even if he fasts, even if he prays, even if he runs constantly to the Church, even if he gives large alms, even if he tortures his body in every affliction, it will profit him nothing, when he has not abandoned those sacrileges.] This word is derived from a Greek term, which signifies the noise and screeching of witches’ garments, perhaps because they are accustomed to utter clanging and dreadful words in their superstitions. Lutatius Latinius in his Correct. on D. Aug. thinks this sermon is not by such an author, and reads magis instead of malis. The same word is found in the Constitutions of Emperor Leo; but with the accent at the end it is found thus, and signifies outer fortifications erected for military defense, where it is written as follows: [A caragus is called the boundary and neighborhood of wagons and other machines prepared for the protection of the army,] whence Carroccium was said, which see in its place. FR. In the Councils of Arles, chap. 5, and Narbonne, chap. 14, Caragius is read from the supplement of the most learned Antonius Augustinus to signify a juggler, which word among the French and Spaniards still remains, and Philesacus thinks that the African term used by D. Augustine was transferred into Spain, and from there into France. Vossius, however, believes it is derived from character corruptly; for magi were accustomed to form superstitious characters. CARAUNOBULUS. See Ceraunobula. CARAXO, I write. [And also the terrible articles of the heavenly palm, with the tips of the letters bent, carved upon the square page of the wall, Aldhel. cap. 1 c. de Virgin.] where he speaks of the characters miraculously written on the wall against King Belshazzar. [ A book of ecclesiastical history, written by Rufinus. Idem cap. 16.] Therefore some are wrongly read in epist. 40, lib. 5, of D. Gregory the Pope as excarpsatum instead of Caraxatum; thus also in his Sacramentary it says: [As it has been written in that higher order as excarpsatum.] it should be read Caraxatum. Sometimes it means to erase writing, or to cancel, because the cancelling was formerly done with this figure X. See Cancellô, and from Caraxare, in Italian it is called Cassare: [Because the record of that same donation would not be charaxata from the polyptychs. D. Gregory in Regist. lib. 7. cap. 40.] An aspiration should be placed after the first letter because of the etymology of the Greek word. Likewise Caraxatura signifies the writing itself: [And so that the page of this testament may not be brought into dispute, if any letters, caraxaturae, additions, or superscriptions have been made, we made them, and ordered them to be made. Marculf. Monach. lib. 12. formular. c. 17.] In the same sense Flodoardus used it, lib. 1. cap. 18. CA perhaps from the Greek verb, which signifies to write and to plough, and among the Latins exarare is also used for to write. CARBONARIUS, a gladiatorial game, which was in use in Naples, and was prohibited by John XXII in the year 1327, under pain of excommunication, as he himself writes to Geroldus, Archbishop of Capua. CARBUNCULUS, a swelling: see Anthrax. Chodchod. CARCER. See Dacania. Immuratio. Ergastulum. CARCINOMA, cancer, an ulcerous and incurable disease: [By these and similar reasons we shall be able to cure those carcinomata opposed to one another, namely, despair and presumption. In the life of St. Syncletica. CARDIACUS COLOR, a pale color caused by weakness of the stomach: for nemplæ means the heart and stomach among the Greeks, and among the Arabs Calb means heart, and also stomach. Therefore concerning St. Gregory, John the Deacon says in his life: [Of eagle-like and livid color, not yet, as afterward happened, cardiac.] CARDINALIS, an ecclesiastical dignity. [As the whole door is governed by the hinge; so by Peter and his successors the whole Church’s advantage is held in place. Whence his clerics are called Cardinals, who adhere very closely to that hinge by which the rest are moved. Leo IX in his epistle to the Emperor of Constantinople, chap. 32.] see the Gloss. on cap. ministerium, de off. Archipresb. Others, however, think that the word Cardinalis signifies principal, in which sense the four principal cardinal virtues are called so, and the four principal winds, or quarters of the world, are also called cardinal. The first mention of this name Cardinalis is found in Stephen I, who reigned from the year 257. FR. In the laws they are also called Patrii. See Gloss. in Extravag. cap. unic. de Schismat. Likewise Cardinalis is the same as Bishop. See Incardino. [Innocent IV in the Council of Lyon had granted them the red hat in the year 1243. See Galerus. FR. Boniface VIII gave them purple vestments in the year 1249, in imitation of the Roman Consuls, who were permitted to use them only in the year of their consulship; hence Ennodius, Bishop of Ticinum, wrote in his Apology: [The magnificence of an earthly triumph almost deserves a divine affection, and this contributes to the grace of Christ, that you strive to be venerable to the world; I am lying, unless needy bands of your consulship await the coming of relief in their misery; indeed your purple, by which the annual name of nobility, by the abundance of clothing, drives away the cold that steals upon the wretched.] Therefore if Cardinals are adorned with their life-long purple, it is well argued that they are perpetual Consuls. Gregory XIV in the year 1591 also clothed the regular Cardinals with the red hat. Mendosius, however, in Gloss. facult. Regen. 5. Considerâres, word Cardinales, after Paulus deinde, and others cited from Rarta de Cardin. dignit. & off. cap. 3. ad fin., relate that Paul II had the purple habit, the mozzetta, a silk mitre al-
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CA albam, biretum rubrum, & clavam argenteam ante se Cardinales deferre, referunt concessisse. Cardinalibus Columnensibus hanc dignitatem, quam Bonifacius VIII. derogaverat, Benedictus XI. restituit, cum conditione, ut per aliquod sp[eci]alium temporis rubrum pileum non ferrent. Blond. dec.2. lib.9. Card.S.R.E. in Consistorio tempore S.S. P P A E V T Idem etiam apparet in alio numismate metallico ejusdem Pontificis, in quo ex una parte Iudicium universale, ex altera Consistorium publicum cælatum est, quod apud bo: me: Dom. CA 119 Pauli II. non tegebantur birero, sed galero, eodemque prorsus modo, quo nunc in equitatu solemni utuntur, ut ex plumbeo numismate in bulla ejusdem Pontificis, qua de anno 1467. bona cujusdam Monasterii Capitulo Cathedrasis Viterbien. univerat, quæ servatur in Archivio ejusdem Cathedralis; ut in subjecta figura. meum Card. Brancacium conservatur, cujus figuræ Consistorii partem hic adjicimus cum eadem magnitudinis mensura. Item alia similis figura in frontispicio antiqui Pontificalis in eadem Cathedrali conservatur. Etiam in Conciliis Cardinales eodem modo pi- leati interveniebant, ut in fig. posita in dict. Cælypsra. De propriis Cardinalium vestimentis. Vide Cohellium, cap.11. ß. sed videamus. :/: Idem H 4 Paúr
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They report that he also granted to the Cardinals the white albe, the red biretta, and the silver staff to be borne before them. Benedict XI restored this dignity to the Cardinals of Colonna, which Boniface VIII had taken away, on condition that for a certain special period of time they would not wear the red cap. Blond. dec.2. lib.9. Card. S.R.E. in Consistorio tempore S.S. P P A E V T The same also appears in another metal coin of the same Pontiff, on which, on one side, the Last Judgment, and on the other, the public Consistory, are engraved; which in the time of Pope Paul II were not covered with a biretta, but with a hat, and in exactly the same manner as is now used in the solemn equestrian procession, as may be seen from the leaden coin in the bull of the same Pontiff, by which, in the year 1467, he united the goods of a certain monastery to the Chapter of the Cathedral of Viterbo, which is preserved in the Archive of that same Cathedral; as in the figure below. mine of Card. Brancaccio is preserved, of which we add here the figure of the Consistory, with the same measure of size. Likewise another similar figure is preserved in the frontispiece of the ancient Pontifical in the same Cathedral. Also in Councils the Cardinals were present in the same way, wearing caps, as in the figure placed in the said Cælypsra. On the proper vestments of the Cardinals. See Cohellius, chap. 11, §. but let us see. :/: The same H 4 Paúr
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CA Paulus II. mitram ex serico albo vulgò Damasco eisdem purpuratis concessit, nam bombacinam antea ferebant, ut ex Vespasiano Florentino in vita Cardinalis Iulii Cæsarini colligitur, ubi sic ait. [I Cardinali colle mitrie di bombagino bian- co.] Cardinalium numerus excedere non de- bet septuaginta ex Bulla Sixti V. ad imitationem septuaginta Sapientum, quos juxta præceptum Dei ad populum suum gubernandum Moyses elegerat, quòd ideò in decreto Joannis VIII. bis in hebdomada ad quâdam Ecclesiam Cardinales congregari lancitur, ut informationes de Cleri- corum vita susciperent, & laicorum Ecclesiastici status causas terminarent, adinstar septuaginta Senatorum mosaicæ legis. Hodie tamen pluries in hebdomada à diversis purpuratis Congrega- tiones habentur pro diversis negotiis, nedum ad dominium Ecclesiæ temporale spectantibus, sed etiam pro recursu totius Christiani Orbis. Basiliense Concilium, sess.22. numerum Cardi- nalium usque ad viginti quatuor præscripserat, qui ætatem triginta saltem annorum, gradum- que Jurisprudentiæ, vel Sac. Theologiæ habere deberent, inter quos tertiam partem Theologo- rum ad minus esse in ejus assertis decretis consti- tuerat. Sacrum hoc Collegium ex tribus Ordin- ibus, Episcoporum, nempe, Presbyterorum, & Diaconorum constat. Septem prius erant Episcopi Cardinales, nempe, Hostiensis, qui habet usum pallii, de quo vide in dict. Pallium, Portuensis, Prænestinus, Albanensis, Tuscu- lanus, Sabinus, & Sanctæ Ruffinæ, & Secundæ, seu Sylvæ Candidæ etiam dictus, qui tamen Episcopatus hodie est suppressus. Hi enim sep- tem Episcopi, septem Angelicos Spiritus repræ- sentabant, qui in conspectu Dei assistunt, seu septem aurea candelabra, in quorum medio filii hominis Majestas resideret, ut in Apocalypsi nar- ratur; eodemque modo septem illi Episcopi sum- mo Christi Vicario in gravioribus Ecclesiæ ne- gotiis continuò tenebantur assistere, & ipsi erant, (ut Petrus Damianus, in epist. ad Cado- laum Antipapam ait) septem oculi super petram, hoc est, Ecclesiam Romanam, ut Zacharias Proph. inquit: [Super lapidem unum septem oculi sunt, cap.3.] quem septenarium numerum ob continentiam in se variorum mysteriorum Pontifex restituere deberet; substituendo, scilicet, alium Episcopum loco Sylvæ Candidæ, qui à Calisto II. anno 1120. Portuensi Episcopatui unitus fuit, & hodie in pagum locus hic redactus est sub proprietate Hospitalis Sancti Spiritus in Saxia. Joannes XIX. & Victor. II. multa privi- legia, atque amplas jurisdictiones in Vaticana Basilica, & per totam Leoninam Civitatem Epis- copo Sanctæ Ruffinæ concesserant; tanò Pontifex in secunda Paschæ die post ejus solemnem cele- brationem in eadem Basilica, chirothecas, cum quibus celebraverat, eidem Episcopo donabat, & ad eundem Episcopum spectabat sustinere sta- piam, quando Pontifex equitabat. Inter hunc Episcopum, & Pontuensem super jurisdictione CA Lycaoniæ insulæ contentio orta fuit, quam deinde Leo IX. in Synodo Lateranense ad favorem Portuensis terminaverat. Similis contentio in Consistorio sub Clemente V. inter Hostiensem, & Sabinensem Episcopos agitata fuit, ad quem, nempè, illorum in absentia Summi Pontificis Imperatorem coronare spectaret, quando, scilicet, Henricus Romanorum Rex Romæ coronari debuerat, & in favorem Arnoldi Pelagruæ Sabi- nensis Episcopi decreaturum fuit. Odoricus Ray- nal. in Annal. Eccles. ad an. 1311. num.6. Hi ergo Episcopi cùm sint Romæ proximiores, Ecclesiæ Romanæ uniti, & Pontifici assistentes, ideò app- ellantur Cardinales, de quibus antiquior men- tio in Concilio extat à Stephano IV. celebrato, ubi Anastasius Biblioth. eorum functiones refert his verbis: [Ut omni Dominico die à septem E- piscopis Cardinalibus hebdomadariis, qui in Ec- clesia Salvatoris observant, Missarum solemnia super Altare B. Petri celebrentur.] Vicissim er- go in Dominicis per annum ad S. Petrum, in gy- rum autem, per hebdomadæ dies prædicti VII. Episcopi Cardinales in Lateranensi Eccl. Sacrum conficiebant; & ideò appellabantur Episcopi La- teranenses, Collaterales, & Hebdomadarii. Ba- ron. an. 157. num. 19. Itaque in hac Ecclesia die Dominico celebrabat Hostiensis, die lunæ Episc. Sylvæ Candidæ, Martis Portuensis, Mercurii Sa- binensis, Jovis Prænestinus, Veneris Tuscula- nus, Sabbati Albanensis. FR. Imò hi septem Episcopi Cardinales vocabantur Episcopi Ro- mani, ut in Chron. Casinen. lib. 3. cap. 30. ubi de Consecratione illius Ecclesiæ ab Alexandro Pontifice facta, ita habetur: [Quo libentiùs annuente, Hildelbrandum quoque Archidiaco- num ejus, cæterosque Cardinales, ac Romanos Episcopos, deque Urbanis Clericis, ac Nobili- bus plurimos affectu familiarissimo convoca- vit.] Quod autem Episcopi Cardinales, tan- quam Pontificis Collaterales, Romæ residerent, constat ex diplomate Honorii anno 1219. his verbis: [Hinc est, Venerabilis Frater, quòd cùm Episcopus Tusculanus Episcopatus habita- culum in Urbe non habuerit hactenus opportu- num, his volentes tam tuis, quàm successorum tuorum incommoditatibus, quæ ex hoc prove- nire poterunt, obviare, Ecclesiam S. Mariæ de Monasterio, de consilio Fratrum nostrorum, episcopatui tuo jure concedimus &c. Datum Vi- terbii 13. Kal. Decembris. Ex Ughel. tom 1. Ital. Sac. Provinc. 1.] Cardinales Presbyteri à Dio- nysio Papa instituti. Vide Diæcesis. S. Quo ve- ro. A quinti sæculi tempore, Simplicii, nempè, Papè per hebdomadam administrabant Baptismi Sacramentum, & audiebant poenitentium con- fessiones in Ecclesiis deputatis: [Simplicius, qui constituit, ut per hebdomadas Presbyteri Cardinales manerent propter poenitentes, & Baptismum ad S. Petrum, ad S. Paulum, ad S. Mariam Majorem, & ad Sanctum Lauren- tium. In M.S. Petri Mallii apud Torrigium de Cryp. Vatican. impressi. 2. pag. 446.] Cardinales omnes
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PO Pope Paul II granted cardinals a mitre of white silk, commonly called Damascus, to the same purple-clad prelates; for before that they wore a bombazine one, as may be gathered from Vespasiano of Florence in the life of Cardinal Giulio Cesare Cæsarini, where he thus says: [The cardinals wear mitres of white bombazine.] The number of cardinals ought not to exceed seventy, according to the Bull of Sixtus V., in imitation of the seventy Wise Men whom, according to God’s command, Moses had chosen to govern his people; and for this reason in the decree of John VIII. it is ordained that twice in the week the cardinals should assemble at a certain church, so that they might receive information regarding the lives of the clergy and settle the causes of laymen of the ecclesiastical state, after the manner of the seventy senators of the Mosaic law. Today, however, several times in the week Congregations are held by the various cardinals for different business, not only concerning matters touching the temporal government of the Church, but also for the needs of the whole Christian world. The Council of Basel, session 22, had prescribed the number of cardinals up to twenty-four, who should have attained at least the age of thirty years and the degree of Jurisprudence or Sacred Theology, among whom it had decreed that at least a third part should be theologians. This Sacred College consists of three Orders: namely, of Bishops, Priests, and Deacons. There were formerly seven Cardinal Bishops, namely, the Bishop of Ostia, who has the use of the pallium, concerning which see under Pallium; Portuensis, Prænestinus, Albanensis, Tusculanus, Sabinus, and of Saint Ruffina and Secunda, also called of Sylva Candida, whose bishopric is now suppressed. For these seven bishops represented the seven angelic spirits who stand in the sight of God, or the seven golden candlesticks, in the midst of which the majesty of the Son of Man would sit, as is narrated in the Apocalypse; and in the same way those seven bishops were continually obliged to assist the Supreme Vicar of Christ in the graver affairs of the Church, and they were, as Peter Damian says in the epistle to Cadalo the Antipope, the seven eyes upon the stone, that is, the Roman Church, as the Prophet Zechariah says: [Upon one stone there are seven eyes, chap. 3.] The Pontiff ought to restore this septenary number because of the continence of the various mysteries contained in it, namely by substituting another bishop in the place of Sylva Candida, which was united to the Bishopric of Porto by Callixtus II. in the year 1120, and today this place has been reduced to a village under the property of the Hospital of the Holy Spirit in Saxia. John XIX. and Victor II. had granted many privileges and broad jurisdictions in the Vatican Basilica and throughout the whole Leonine City to the Bishop of Saint Ruffina; therefore the Pontiff, on the second day of Easter after its solemn celebration in the same basilica, used to give the gloves with which he had celebrated to that bishop, and it belonged to that bishop to hold the stirrup when the Pontiff rode on horseback. Between this bishop and the Bishop of Porto a dispute arose over the jurisdiction of the island of Lycaonia, which afterward Leo IX settled in the Lateran Synod in favor of Porto. A similar dispute was dealt with in consistory under Clement V between the Bishops of Ostia and Sabina, as to whom, in the absence of the Supreme Pontiff, it belonged to crown the Emperor, when, namely, Henry, King of the Romans, had to be crowned at Rome; and it was decided in favor of Arnold Pelagrus, Bishop of Sabina. Odoricus Raynaldus, in the Ecclesiastical Annals for the year 1311, no. 6. These bishops therefore, since they are nearest to Rome, united to the Roman Church, and assisting the Pontiff, are therefore called cardinals, of whom the oldest mention exists in the Council celebrated by Stephen IV, where Anastasius the Librarian reports their functions in these words: [So that on every Lord’s Day the solemn Masses may be celebrated upon the altar of Blessed Peter by the seven cardinal bishops, weekly, who observe in the Church of the Savior.] In turn, therefore, on Sundays throughout the year at St. Peter’s, but on the other days of the week at the Lateran Church, the said seven cardinal bishops celebrated the sacred rites; and therefore they were called the Lateran bishops, coadjutors, and weekly ministers. Baronius, year 157, no. 19. Thus in that church on Sunday the Bishop of Ostia celebrated, on Monday the Bishop of Sylva Candida, on Tuesday the Bishop of Porto, on Wednesday the Bishop of Sabina, on Thursday the Bishop of Præneste, on Friday the Bishop of Tusculum, on Saturday the Bishop of Albano. FR. Indeed these seven cardinal bishops were called Roman bishops, as in the Chronicle of Monte Cassino, book 3, chap. 30, where, concerning the consecration of that church performed by Pope Alexander, it is thus stated: [With the more gladly consenting, he also summoned Hildebrand the archdeacon and the others cardinals, and the Roman bishops, and very many of the city clergy and nobles with most familiar affection.] But that the cardinal bishops, as the Pontiff’s coadjutors, resided at Rome is clear from the diploma of Honorius in the year 1219, in these words: [Hence it is, venerable brother, that since the Bishop of Tusculum has not hitherto had a suitable dwelling place for the bishopric in the City, wishing to remedy the inconveniences both yours and those of your successors, which may arise from this, we grant the Church of Saint Mary of the Monastery, with the advice of our brothers, to your bishopric by right, etc. Given at Viterbo, 13 Kalends of December. From Ughelli, vol. 1, Italia Sacra, province 1.] The Cardinal Priests were instituted by Pope Dionysius. See Diocese. S. Quo vero. From the time of the fifth century, namely of Pope Simplicius, they administered the sacrament of Baptism during the week and heard the confessions of penitents in designated churches: [Simplicius, who established that during the weeks the cardinal priests should remain for penitents and Baptism at St. Peter’s, at St. Paul’s, at St. Mary Major’s, and at St. Lawrence’s. In the manuscript of Peter Malli, cited by Torrigius, De Crypt. Vatican. printed edition, vol. 2, p. 446.] All cardinals
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CA omnes dicuntur Episcopi Glossa in can. relatio. 21. quæst. 2. Sed errat quidem Glossa; nam ibi in corpore Gregorius Papa Episcopo Terracinensi Fundanam Ecclesiam concedit; licèt ibi, & in can. seq. Tarraconensem pro Terracinense ex li- brariorum incuria scribatur; quia Tarraconensi Episcopo in Hispania non poterat simul Funda- nam Ecclesiam in Italiæ Campania concedere Pontifex, dùm utramque ille administrare ne- quisset. Faciliùs ergo credendum erit Terraci- nensi Episcopo utramque Ecclesiam concessisse Papam ob ambarum Ecclesiarum vicinitatem. Hi ergo Episcopi Romæ convicini sæpè Cardinales constituebantur, quibus tamen non dabatur ti- tulus Cardinalis. Vide Titulus, :///: Cardinales Presbyteri in festis solemnioribus concelebrare solebant cum Pontifice, à quo accipiebant Eu- charistiam, ut imitarentur Christum in ultima coena cum Sanctis Apostolis celebrantem. Ama- lar. lib. 1. de Off. Missæ, & Innocent. III. lib. 4. de Sacrif. Missæ cap. 21. qui casulis, & Cardinales Episcopi pluvialibus, induebantur; hi enim assi- stebant tantùm, & non celebrabant. FR. Tempo- re Alexandri III. Episcopi Cardinales admissi sunt ad electionem Pontificis; nam antea non eli- gebant, sed tantùm habebant facultatem acce- ptandi, vel rejiciendi electum. Baron. ann. 1130. n. 9. De Episcopis Cardinalibus antiquior men- tio reperitur de anno 769. Baron. ibid. num. 12. atque primus Episcopus in numero Presbytero- rum cooptatus fuit Conradus Archiep. Mogun- tinus, Cohelius, cap. 5. ß. ult. in Notitia Cardi- nal. Antiquum Card. Episc. munus in oblationi- bus. Vide Oblatio. De antiquis Cardinalium Ecclesiarum titulis. Vide in dict. Diæcesis, & in dict. Titulus: in quibus tamen Titulis Pre- sbyteri Cardinales habent jurisdictionem Epi- scopalem. Baron. an. 1148. num. 39. :///: Imò tales purpurati Presbyteri in aliquibus rebus Episco- pis totius Ecclesiæ præferuntur. Idem Baron. ann. 431. num. 83. & seqq. Et præcipuè quia sunt principalia membra Ecclesiæ capiti ejus unita; propterea Cardinalis insimus nequit sanguinem emittere ex vena absque licentia Papæ, si com- modè impetrari posset. Perez in Pentateuch. fid. tract. 3. cap. 8. nu. 81. & ratio à Diana affertur par. 5. tract. 2. resolut. 33. quia Cardinales cum Papa incorporantur, & in Concil. Ephesino in- ter tres Papæ Legatos præcedebat semper Pre- sbyter Cardinalis, reliquis duobus Legatis Epi- scopis non Cardinalibus, qui Presbyter Cardi- nalis ante omnes se subscripserat. FR. & quam- vis Philesacus contrarium asserat ex verbis D. Bernardi in Epist. 188. ubi habetur: [Dominis Patribus Reverendis Episcopis, & Cardi- nalibus, qui sunt de Curia] non tamen ex hoc satis probat; nam D. Bernardum Episcopis, qui Cardinales erant, scripsisse dicimus, scili- cet, illis septem Episcopis Pontificis continuò assistentibus, ut supra diximus; & ideò sub- junxerat Qui sunt de Curia, & non dixerat, qui sunt In Curia, sed De Curia; atque eundem ri- CA 121 tum in Ecclesia græca observari legimus; ejus enim Cardinales, qui Exocata coeli dicebantur, reliquos Episcopos præcedebant. Vide Exocata coeli: ///: Quod etiam ex vitis Pontificum clarè constat; nam quando fit mentio de ordinationi- bus ab eis habitis mense Decembris, secundùm consuetudinem illorum temporum, semper pri- mo loco dicitur: ] Creavit presbyteros tot, & Diaconos tot ] qui erant Cardinales, deindè po- nuntur ordinati Episcopi per diversa loca. Quan- do igitur Canones docent Cardinalitio gradui Episcopatum esse majorem; loquumur de ordine, non autem de dignitate; sicut Archidiaconus, quamvis non sit Sacerdos, respectu ordinis est Sacerdoti inferior; sed quo ad dignitatem præce- dit Sacerdores etiam canonicos, ex declaratione Eugenii IV. in quadam Epistola ad Henricum Cantuariensem Archidiaconum, ubi sic inquit: [ Nec causatur quispiam, quòd ordo Episcopalis presbytero major sit; quoniam in hujusmodi præ- lationibus officium, ac dignitas, sive jurisdictio præponderat ordini, quemadmodum jure cau- tum est, ut Archidiaconus non Presbyter suæ jurisdictionis obtentu Archipresbytero præfera- tur.] FR. Vide AA. 2pud Cohelium, lib. 5. cap. 7. ß. Interim, & cap. 8. ß. Est autem, ß. Verùm quia, ß. Quænam verò, ß. Sequuntur, ß. Tandem, ß. Ex quibus, & cap. 16. privil. 9. Multoties sub uni- co titulo reperiebantur plures Cardinales. Idem Baron. an. 559. num. 3. Et tenentur residere in eo- rum titularibus Ecclesiis; ideò Anastasius titulè Sancti Marcelli Cardinalis, quia per quinquen- nium suam Ecclesiam reliquerat, in Conc. Rom. sub Leone IV. excommunicatus, ac titulo priva- tus fuerat. Idem Baron. an. 853. num. 9. :///: Pres- byteri Cardinales ante Concilium Tridentinum in eorum Titularibus Ecclesiis conferebant pri- mam tonsuram, & minores ordines, quæ facultas ab eodem Concilio revocata fuit; quamvis aliqui Auctores doceant hac revocationem non intel- ligi quo ad eorum familiares. Azor. tom. 2. lib. 4. cap. 3. quæst. 16. Diana, part. 5. to. 2. resol. 5. imò Barbosa de potest. Episc. par. 2. alleg. n. 19. hanc doctrinam Rotæ decisione 3. Decembris 1582. confirmat. FR. amplia, quòd servientes in Eccle- sia Titulari censeantur familiares Cardinalis titu- lati, & sicut Abbates habent facultatem conferen- di suis subditis minores ordines; multò magis, & à sortiori non censetur ablata facultas Cardina- lium conferendi eosdem ordines eorum subditis in Ecclesia proprii Tituli ministrantibus: ///: Dia- cones verò Cardinales antiquitus erant septem Baron. an. 112. num. 9. an. 324. num. 125. ad imita- tionem septem Diaconum, qui fuerant ab Apo- stolis electi. Nunc autem juxta Urbis regiones quatuordecim sunt, qui revera nullum Eccle- siarum titulum habent; sed solum præfecturam in Ecclesiis Diaconalibus, ita appellatis, quia in eis distribuebantur eleemosynæ pauperibus illius regionis. [Diaconi non intitulantur à suis cappellis. Petr. Episc. Urben.] Hinc corrigen- dus est Notariorum abusus, qui Diaconibus Can
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CA all are called Bishops. Gloss on can. relatio. 21. q. 2. But the Gloss is certainly mistaken; for there in the text Pope Gregory grants the Fundan Church to the Bishop of Terracina; although there, and in the following canon, Tarraconense is written instead of Terracinense through the carelessness of the copyists; because to the Bishop of Tarragona in Spain the Fundan Church in the Campania of Italy could not at the same time be granted by the Pontiff, since he could not administer both. It is therefore easier to believe that the Pope granted both Churches to the Bishop of Terracina on account of the nearness of the two Churches. These Bishops, therefore, living near Rome, were often appointed Cardinals, though the title of Cardinal was not given to them. See Titulus. :///: Cardinal Priests used to concelebrate with the Pontiff on the more solemn feasts, from whom they received the Eucharist, so that they might imitate Christ celebrating the Last Supper with the holy Apostles. Amal. lib. 1. de Off. Missæ, and Innocent III, lib. 4. de Sacrif. Missæ cap. 21, who wore chasubles, and the Cardinal Bishops pluvials; for these only assisted, and did not celebrate. FR. In the time of Alexander III the Cardinal Bishops were admitted to the election of the Pontiff; for before that they did not elect, but only had the faculty of accepting or rejecting the one elected. Baron. ann. 1130. n. 9. A more ancient mention of Cardinal Bishops is found under the year 769. Baron. ibid. num. 12. and the first Bishop added to the number of the Presbyters was Conrad, Archbishop of Mainz. Cohelius, cap. 5. ß. ult. in Notitia Cardin. The ancient office of the Cardinal Bishop in offerings. See Oblatio. On the ancient titles of the Cardinal Churches. See in the said Diœcesis, and in the said Titulus: in which titles, however, the Cardinal Priests have episcopal jurisdiction. Baron. an. 1148. num. 39. :///: Indeed such purple-robed Priests in some matters are preferred to the Bishops of the whole Church. The same Baron. ann. 431. num. 83. & seqq. And especially because they are the principal members of the Church united to its head; for that reason the lowest Cardinal cannot draw blood from a vein without the Pope’s permission, if it could conveniently be obtained. Perez in Pentateuch. fid. tract. 3. cap. 8. nu. 81. and the reason is given by Diana par. 5. tract. 2. resolut. 33. because Cardinals are incorporated with the Pope, and in the Council of Ephesus the Cardinal Priest always preceded the three Papal legates, the other two legates being Bishops not Cardinals, since the Cardinal Priest had subscribed before all the others. FR. And although Philesacus asserts the contrary from the words of St. Bernard in Epist. 188, where it says: [To the Most Reverend Lords and Fathers, Bishops and Cardinals, who are of the Curia] yet from this he does not sufficiently prove it; for we say that St. Bernard wrote to the Bishops who were Cardinals, namely, to those seven Bishops continually assisting the Pontiff, as we said above; and therefore he added, Who are of the Curia, and did not say, who are In the Curia, but Of the Curia; and we read the same rite observed in the Greek Church; for its Cardinals, who were called Exocata coeli, preceded the other Bishops. See Exocata coeli: ///: This is also clearly evident from the lives of the Popes; for when mention is made of the ordinations held by them in the month of December, according to the custom of those times, it is always first said: ] He created so many priests, and so many deacons ] who were Cardinals; then the Bishops ordained in various places are listed. Therefore, when the Canons teach that the episcopate is greater than the cardinalate, they speak of order, not of dignity; just as the Archdeacon, although he is not a priest, is inferior to the priest in respect of order; but as to dignity he precedes even priests who are canons, by the declaration of Eugenius IV in a certain letter to Henry, Archdeacon of Canterbury, where he says thus: [Nor should anyone object that the episcopal order is greater than the priestly one; because in such preferments office, and dignity, or jurisdiction outweigh order, just as it is lawfully provided that the Archdeacon, though not a priest, should be preferred to the Archpriest by reason of his jurisdiction.] FR. See AA. apud Cohelium, lib. 5. cap. 7. ß. Interim, and cap. 8. ß. Est autem, ß. Verùm quia, ß. Quænam verò, ß. Sequuntur, ß. Tandem, ß. Ex quibus, and cap. 16. privil. 9. Very often several Cardinals were found under a single title. The same Baron. an. 559. num. 3. And they are obliged to reside in their titular Churches; therefore Anastasius, titular Cardinal of St. Marcellus, because he had left his Church for five years, was excommunicated in the Roman Council under Leo IV and deprived of his title. The same Baron. an. 853. num. 9. :///: Before the Council of Trent, Cardinal Priests in their titular Churches conferred the first tonsure and the minor orders, a faculty revoked by that Council; although some authors teach that this revocation is not understood as regards their household servants. Azor. tom. 2. lib. 4. cap. 3. quæst. 16. Diana, part. 5. to. 2. resol. 5. indeed Barbosa de potest. Episc. par. 2. alleg. n. 19 confirms this doctrine by the decision of the Rota of 3 December 1582. FR. Amplify it, that the servants in the titular Church be considered the household of the titular Cardinal, and, just as Abbots have the faculty of conferring minor orders on their subjects, much more, and a fortiori, the faculty of Cardinals to confer the same orders on their subjects ministering in the Church of their own title is not considered taken away: ///: Cardinal Deacons were anciently seven, Baron. an. 112. num. 9. an. 324. num. 125. in imitation of the seven Deacons who had been chosen by the Apostles. But now, according to the regions of the City, they are fourteen, who in fact have no title of churches; but only a prefecture in the Diaconal Churches, so called because alms were distributed there to the poor of that region. [Deacons are not entitled from their chapels. Petr. Episc. Urben.] Hence the abuse of notaries must be corrected, who to Deacons Can
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122 C A Cardinalibus tribuunt Ecclesiarum titulos; nam Titulus, & Parochia idem significant, & Diaconorum Ecclesiæ Diaconiæ appellantur; sic etiam recenter Cameralis Typographus erravit in frontispicio officii S. Raymundi Nonnati, ubi inscripsit, S.R.E. Cardinalis Diaconi Tituli S. Eustachii, quia, præterquam quòd Sanctus hic creatus Cardinalis Romam nunquam accesserat, & consequenter Ecclesiæ titulum obtinere non potuerat absens: Ecclesia insuper Sancti Eustachii non est titulus, sed Diaconia. FR. Diaconus Cardinalis, ex antiquo stylo, sic verbi gratia se subscribere debet. [N. miseratione divina S. Mariæ in Dominica Diaconus S.R.E. Cardinalis.] Quæ In Dominica à Græcis Cyriaca dicitur ab illius Ecclesiæ fundatrice nomine sumpto, & vocatur etiam S. M. in Navicula. [A.S. Georgii Diaconus Cardinalis, de in integrum restitur. c. 2.G.S. Angeli Diaconus Cardinalis. Ibid. cap. 5. Coram dilectis filiis nostris R. tituli S. Anastasiæ Presbytero, & P.S. Luciæ Diacono Cardinalibus. In Decretal. de exceptionibus, c.6.] Ubi manifestè videtur differentia inter Presbyterum, & Diaconum Cardinales; nam de primo dicitur Tituli &c. non verò de secundo. Sed objicitur ex Concilio Lateranensi sub Alex. III. celebrato; ubi cautum fuerat, quòd-nec Diaconus, nec Presbyter sine titulo ordinetur, ubi habetur in decretali de præbendis, & dignit. c.4. & ibid. c.2. ibi ex canone apostolico: ergo Diaconus Cardinalis titulum habere licet. Ad quod respondetur, ibi non loqui de titulo Cardinalatus; sed de titulo, quo quis ad Sacros Ordines sit promovendus: ita tamen, ut si Ecclesiam, vel beneficium non obtineat, posset sub titulo patrimonii ad sacros ordines promoveri, ut in c.23. de præbendis, & dignit. & ibi Gloss. Ecclesia autem Diaconibus Cardinalibus assignata, Diaconia appellatur, id est administratio, ubi munus suum administrare debent, de quo satis dictum est supra. Et Diacono Papa non intendit rectoriam, vel dignitatem, sed tantùm simplex beneficium providere de præbendis, ibid. c.38. Quæ verò differentia sit inter Titulum, & Diaconiam. Vide in dict. Titulus 1. Usus tamen obtinuit Cardinales Diaconos cum titulo earum Ecclesiarum subscribi, ut vide- re est in Bullar. Casmen. to. 2. const. 150. 152. 157. 168. 170. 179. 182. 183. 185. 186. 190. 198. 202. & passim ibid. Itaque Cardinales Episcopi, & Diaconi carent titulis Ecclesiarum; nam solis Presbyteris Cardinalibus conceduntur; ita Cohelius cap.6. De Cardinalat. Notitia, & Gregorius Magnus [Diaconum sedis nostræ] absque alio titulo Diaconum Cardinalem appellabat. Vide in dict. Bibliotecharius, atque apud eundem Cohelium, c.7. invenies Diaconorum subscriptiones absque Ecclesiarum titulis. Ordo Rom. [Patrem Diaconiæ] appellat Cardinalem Diaconum. Ad Diaconos Cardinales tantum pæpalem electo Pontifici spectat imponere. Baron. an. 1159. num. 29. de quibus Diaconis aliqua diximus in dict. Apocresarius, & in dict. Archidia- C A conus. Item duobus Cardinalibus Diaconis spectat Imperatorem associare. Vide Lectio. Cardinalis Diaconus debet auferre, & imponere stolam Pontifici. Vide Stola. Cæterùm nomen Cardinalis commune erat Episcopis, Presbyteris, & Diaconis cujusque Ecclesiæ, ut ex epistolis S. Gregorii colligitur, & Joannes VIII. Photium Neophytum à Nicolao ejus prædecessore depositum, cùm in Sede Patriarchali Constantinopitana restituisset, sic tribus Augg. Basilio, Leonis, & Alexandro scripserat: [Ut post mortem Photii fratris nostri, nullus ex dignitate ad pontificalem honorem ascendat; sed ex Presbyteris Cardinalibus, aut ex aliis Sacerdotibus, qui sub Ecclesia Constantinopolitana consistunt]: ∴ ∴: Canonici Compostellani etiam Cardinales intitulatur. Baron. an. 1104. n. 18. Sic etiam Salernitani, & Neapolitani Canonici, atque nonnulli ex Metropolitanana Ecclesia Mediolanensi. Item Salisburgensis Archiepiscopus, qui fert rubrum galorum super ejus insignia, & Cardinalis natus appellatur. FR. necnon Aquilejæ Patriarcha purpureis vestibus, ac bireto, non autem galero regitur, & in tempore, quo indui debet violaceis vestibus, fert tunc etiam biretum ejusdem coloris: ∴ ∴: Hoc igitur Cardinalis nomen jam antea diversis Ecclesiis commune, remanet solum hodie Clero Romano peculiare: nam ut scribit Petrus Episcopus: [Multitudo Presbyterorum, & Diaconorum forensium ad Urbem concurrentium causam dedit, ut urbani Presbyteri, & Diaconi ab eis distinguerentur nomine Cardinalis.] FR. Atque Pontificem Pium V. anno 1568. 13. Kal. Martii prædictarum Ecclesiarum privilegia (si quæ sunt) suo diplomate abrogasse testatur citatus Cohelius c.2. ß. Et ideo. De S.R.E. Cardinalium privilegiis multa idem Cohelius congessit c.16. ∴ ∴: Auctoritatem in c. final. de poenit. & remiss. Cardinalibus concessam, eligendi, scilicet, pro se, ac ejus familia Confessarium, non fuisse à Trident. Conc. derogatam censet Azor. to. 2. lib. 1. c.3. qu. 16. Insuper in itinere potest celebrare, seu celebrari facere in portatili Altare ante autoram, & post meridiem. Sot. in 4. dist. 13. qu. 1. art.2. Item Cardinalem Religiosum posse esse patrinum in Baptismo, quamvis hoc Monachis sit prohibitum, docet Barbosa; non potest tamen Cardinalis sine speciali derogatione Pontificis ferre signa cardinalitia, frui redditibus ecclesiasticis, & ad functiones intervenire ante susceptum Sacerdotium; nam expressè hoc cautum est ab Urbano IV. lib.1. Epist. 37. Nec super insignia gerilitia coronam, seu aliud sæculare signum ferre possunt Cardinales, sed sint ipsi [Solo pileo de pretioso Christi sanguine rubente insigniti, ac decorati. Constit. Innocentii X. quæ incipit Militanti Ecclesiæ, sub anno primo ejus Pontificatus,] quam observationem in Cardinales promoti jurare tenentur. Item titulu[m] Eminentia eis, unà cum Imperii Electoribus Ecclesiasticis, ac Magno Magistro Melitensi, Urbanus VIII. concessit, qui titulus antiquitus Urbis Præfecto, & Pro-
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122 C A They assign titles of churches to Cardinals; for Titulus and Parochia mean the same thing, and the churches of Deacons are called Diaconiae; thus also the Cameral Printer recently erred in the frontispiece of the office of St. Raymond Nonnatus, where he inscribed, S.R.E. Cardinal Deacon of the Title of St. Eustachius, because, apart from the fact that this Saint, created Cardinal, had never come to Rome, and consequently could not have obtained the title of a church while absent: moreover the church of St. Eustachius is not a title, but a Diaconia. FR. A Cardinal Deacon, according to the ancient style, should sign himself for example thus. [N. by divine mercy Deacon of St. Mary in Dominica, Cardinal of the Holy Roman Church.] Which In Dominica is called Cyriaca by the Greeks, taking its name from the founder of that church, and is also called S. M. in Navicella. [A. S. George Cardinal Deacon, restored to full right. c. 2. G. S. Angel Cardinal Deacon. Ibid. cap. 5. Before our beloved sons R. Presbyter of the title of St. Anastasia and P. S. Lucia, Cardinal Deacons. In the Decretals, de exceptionibus, c. 6.] Where it is manifestly seen that there is a difference between Cardinal Priest and Cardinal Deacon; for of the first it is said Tituli etc., but not of the second. But an objection is made from the Lateran Council held under Alexander III.; where it had been decreed that neither Deacon nor Priest should be ordained without a title, as is found in the decretal de præbendis et dignitatibus, c. 4, and there c. 2, there from the apostolic canon: therefore a Cardinal Deacon may have a title. To which it is replied that there it is not speaking of the title of Cardinalate, but of the title by which someone is to be promoted to the Sacred Orders: yet so that if he does not obtain a church or a benefice, he may be promoted to the sacred orders under the title of patrimony, as in c. 23 de præbendis et dignitatibus, and there the Gloss. But the church assigned to Cardinal Deacons is called Diaconia, that is, administration, where they ought to administer their office, about which enough has been said above. And the Pope does not intend to provide a rectory or dignity to the Deacon, but only a simple benefice, de præbendis, ibid. c. 38. What difference there is between Titulus and Diaconia. See in the said Titulus 1. However, usage has prevailed that Cardinal Deacons subscribe with the title of those churches, as may be seen in the Bullar. Casmen. vol. 2, const. 150, 152, 157, 168, 170, 179, 182, 183, 185, 186, 190, 198, 202, and passim there. Therefore Cardinal Bishops and Deacons lack titles of churches; for they are granted only to Cardinal Priests; so says Cohelius chap. 6, De Cardinalat. Notitia, and Gregory the Great [the Deacon of our see] called the Cardinal Deacon without any other title. See in the said Bibliothecarius, and also with the same Cohelius, chap. 7, you will find subscriptions of Deacons without titles of churches. The Roman Order calls the Cardinal Deacon [Father of the Diaconia]. It pertains only to Cardinal Deacons to impose papal authority upon the elected Pontiff. Baron. year 1159, no. 29, about whom Deacons we have said something in the said Apocresarius, and in the said Archidia- C A conus. Likewise it pertains to two Cardinal Deacons to accompany the Emperor. See Lectio. The Cardinal Deacon ought to remove and place the stole on the Pontiff. See Stola. Moreover the name Cardinal was common to Bishops, Priests, and Deacons of each church, as is gathered from the letters of St. Gregory, and John VIII. having restored Photius the Neophyte, deposed by Nicholas his predecessor, to the Patriarchal See of Constantinople, thus had written to the three Augusti Basil, Leo, and Alexander: [So that after the death of Photius our brother, no one from the rank should ascend to the pontifical honor; but from the Cardinal Priests, or from other Priests who are within the Church of Constantinople]. ∴ ∴: The Canons of Compostela are also titled Cardinals. Baron. year 1104, n. 18. Thus also the Canons of Salerno, and of Naples, and certain of the Metropolitan Church of Milan. Likewise the Archbishop of Salzburg, who bears the red hat over his insignia, and is called a born Cardinal. FR. Likewise the Patriarch of Aquileia, in purple vestments and biretta, but not with a galero, is governed, and at the time when he ought to be clothed in violet vestments, he then also wears a biretta of the same color: ∴ ∴: This name of Cardinal, therefore, once common to various churches, remains today peculiar only to the Roman clergy: for, as Peter the Bishop writes: [The multitude of extraneous Priests and Deacons gathering in the City gave cause that the urban Priests and Deacons should be distinguished from them by the name of Cardinal.] FR. And Pope Pius V., in the year 1568, on the 13th day before the Kalends of March, abolished the privileges of the aforesaid churches (if there were any) by his diploma, as the cited Cohelius testifies, c. 2. ß. Et ideo. The same Cohelius gathered many things concerning the privileges of the Cardinals of the Holy Roman Church, c. 16. ∴ ∴: The authority granted to Cardinals in c. final. de poenit. & remiss., namely to choose for themselves and for their household a Confessor, he judges not to have been derogated by the Council of Trent, Azor. vol. 2, lib. 1, c. 3, qu. 16. Moreover, on a journey he may celebrate, or cause Mass to be celebrated, at a portable altar before dawn and after noon. Sot. in 4, dist. 13, qu. 1, art. 2. Likewise Barbosa teaches that a religious Cardinal may be godfather in Baptism, although this is forbidden to Monks; however a Cardinal cannot, without a special derogation of the Pontiff, bear cardinalatial insignia, enjoy ecclesiastical revenues, or take part in functions before receiving the priesthood; for this is expressly decreed by Urban IV. lib. 1, Epist. 37. Nor may Cardinals wear a crown upon arms and insignia, or any other secular sign, but let them themselves be [adorned and decorated only with the hat reddened by the precious blood of Christ. Constitution of Innocent X, which begins Militanti Ecclesiæ, in the first year of his Pontificate,] an observance which those promoted to Cardinals are bound to swear. Likewise the title of Eminence was granted to them by Urban VIII., together with the ecclesiastical Electors of the Empire, and the Grand Master of Malta, which title in ancient times belonged to the Prefect of the City, and the Pro-
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C A Proconsulibus Provinciarum à Gregorio Magno tribuebatur, ut ex ejus Registro liquet; undè meritò Cardinales præfatos eleganter Joannes Sirinus Principes pileatos, & Hincmarus Cardinarios, id est, in cardine eminentes, epist. 7. c. 22. appellant. FR. Idem titulus etiam Episcopis dabatur. [Per hunc gerulum visitantes Eminentiam vestram, in epist. Radulphi Episc. Roffensis ad Lullum Archiepis Mogunt.] Item & Pontifici dabatur, [Ideò hæc ad aures Eminentia vestrae Reverende Pater communi deploratione deferimus. Richardus Archiep. Cantuar. ad Alex. III. epist. 68.] Cardinalis Legatus novem habet privilegia. Gloss. in extrav. c. unic. de præben. & dignit. Vide Legatus. Tandem non est prætermittenda Lateranensis Quinti Concilii admonitio Cardinalibus commendata, nempè, quòd [Domus Cardinalis patens hospitium portusque, ac refrigeriu[m] proborum maximè, & doctorum virorum, & pauperum nobilium, honestarumque personarum esse debet. sess. 9.] De reliquis Cardinalium dignitatibus. Vide Archipresbyter. Archidiaconus. Camerarius. Cancellarius. Pænitentiarius. De modo creandi Cardinales. Vide Incardino. Cardinalium indumenta. Vide Crocea. Galerus. Instr[ument]arum primò album habebant, & postea rubrum. Vide Mappula. Stola. CARDINO. FR. ordino. [In tua Ecclesia Syracusana eum providimus cardinandum, sive ut officium Diaconatus expleat. Greg. in regist. lib. 3. cap. 14.] Vide Incardino. CARENA, tempus determinatum pro injuncta poenitentia, quæ propriè Quarantena à quadraginta dierum spatio appellatur, & de qua sæpè in Indulgentiis fit mentio. Dicitur etiam corruptè Carantena. FR. Hinc originem habuisse Indulgentiam XL. dierum, quam concedere possunt Episcopi in eorum Diocesibus, notat Philesacius, & Gloss. in cap. accepisti, de sponsa duorum, ait: [Carenam aliàs carentenam vulgare est Italicorum, & dicitur Carena à carentia hominum, vel etiam ciborum; nam in illis XL. diebus includuntur in aliquo loco secreto juxta Ecclesiam, ubi non habent consortium hominum.]:::Alii tamen Carina scribunt. [Quadraginta dies in pane, & aqua, quod theutonicè carina vocatur. Burcardus, lib. 19. cap. 5.] FR. At quamvis ibi corruptè legatur Carina; in Decretali nihilominus affertur idem Auctor lib. 30. ubi perfectè Carena scribitur, sic: [Et XL. dies in pane, & aqua (quod Carenam vocant) cùm septem sequentibus annis poeniteat, in d. cap. accepisti illam, de sponsa duorum. Miles quidam Bononiensis Henricus nomine tempore quodam quadragesimali carenam fecit apud nos. Cæsarius, lib. 4. hist. cap. 57.]::/: Equites Melitenses Quarantenam appellant poenitentiam, quæ delinquentibus Equitibus imponitur, qui per quadraginta dies equestri toga induti, quam Manto di punta vocant, ac genuflexi conventualis Ecclesiæ Missis cantatis horisque canonicis durantibus ad scamnum incumbentes, mulctantur. Carena corruptum C A 123 vocabulum ex quadragena. Vide Quadragenæ CARENUM, condimentum dulce, à voce græca Kolplovov, quæ culmen, & summitatem significat, quia summè inter cibos delectat gustui. [Panis ibi opicus pro simila, pro careno lapa. In Vita D. Bernardi Abb. CARITAS. Vide Charitas. Item Caritas, id est, penuria victualium. Vide Edulitas. CARMELITANI. Vide Archiphylax. Barrati. Infra octavam Paschæ dicunt Kyrie eleison ad Vesperas, loco Deus in adjutorium &c. Vide Vespere. CARNALIS. FR. id est, humanus, seu temporalis, [ Sed cùm futuras (Deo largiente) victorias non carnali providentia, sed magis orationibus prævenitis. can. Si non ex fidei. 23. quæst. 4. Si apud carnales dominos in minimis fideles fuerint. can. Si apud, 23. quæst. 5. CARNIFEX. Vide Quæstionarius. Boja. Sajo. Scurio. Sorrentialis. CARNISPRIVIUM, sic à Mattheo Parisio in sua hist. vocantur quinquagesimæ Dominice, nam in hac die relinquebatur carnis comestio, cùm in illis sæculis inciperet abstinentia carnis à feria secunda post hanc Dominicam, sicut mos est adhuc Orientalium Christianorum, & aliquarum Religionum in Europa; ideòque in Mislali Mozarabico vocatur Dominica ante carnes tollendas, & à Theodoro Studita Dominica excarnaliorum, serm. 40. dicitur. Vide Quinquagesima. CAROLINUS ROMANUS, species monetæ. Vide Siliqua. CAROPIIÆ. Vide Agnostici. CAROSTIUS, lapis, seu gemma, quam nonnulli ita appellatum putant ex loco, ubi invenitur: alli ex verbo græco nedpos derivari existimant, quod stuporem significat; quia ob ingentem splendorem hujus gemmæ stupor excitatur: alii tandem Carystea legunt. [Anno autem sequenti mittit Eudoxia Imperatrix columnas, quas erat pollicita, quæ erant magnæ, & admirabiles, numero triginta; duæ verò vocantur carostiæ, quæ quidem sunt in S. Ecclesia lucentes tanquam smaragdi. Marcus Diaconus. CARPHIA, græcè nedposa, claviculi qui confiegebantur sub soleis calceamentorum militum, de quibus Isidorus, lib. 19. Orig. cap. ult. CARPOCRATIANI. FR. Hæretici Carpocratis discipuli, qui Christum virtute humana genitum, ac natum fuisse blasphemabant. 24. q. 3. can. 39. Vide Baron. an. 35. n. 20. 21. & an. 120. n. 35. CARRAIM, quid inter Hebræos significet. Vide Sadducæus. CARROCIUM, currus; ejus etymon, vide Caragus. [Armatorum autem se circiter quinque millia circa carrocium coadunant. Godef. Monach. in Annal.] qui currus ferebatur in exercitu, ad modum nolarii portatilis, in quo pendebat nola, eratque à militibus maxima virtute in conflictu circundatum, ac defensum, nam pro magno dedecore habebatur ejus amissio; campana autem pro pulsandis signis piarum precum, & con-
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C A The title was given by Gregory the Great to the Proconsuls of the Provinces, as is clear from his Register; whence Cardinal Joannes Sirinus elegantly called the aforesaid cardinals “princes with hats,” and Hincmar “cardinarios,” that is, eminent at the hinge, epist. 7, c. 22. FR. The same title was also given to Bishops. [By this bearer visiting your Eminence, in the letter of Bishop Radulf of Rochester to Lullus, Archbishop of Mainz.] Likewise it was also given to the Pontiff. [Therefore we bring these things to the ears of your Reverence, most Eminent Father, with common lamentation. Richard, Archbishop of Canterbury, to Alexander III, epist. 68.] A Cardinal Legate has nine privileges. Gloss. in extrav. c. unic. de præben. & dignit. See Legatus. Finally, the admonition of the Fifth Lateran Council, recommended to the Cardinals, must not be omitted, namely, that [the house of a Cardinal ought to be an open lodging and harbor, and a place of refreshment especially for good and learned men, and for poor noble persons, and honorable persons. sess. 9.] For the remaining dignities of Cardinals, see Archpriest. Archdeacon. Chamberlain. Chancellor. Penitentiary. On the manner of creating Cardinals, see Incardino. Cardinals’ vestments. See Crocea. Galerus. At first they had a white instrument, and later a red one. See Mappula. Stola. CARDINO. FR. to ordain. [In your Syracusan Church we have provided that he be cardinated, or that he fulfill the office of Deacon. Gregory in the Register, book 3, ch. 14.] See Incardino. CARENA, a fixed time for an imposed penance, which is properly called Quarantena, from the span of forty days, and of which mention is often made in Indulgences. It is also corruptly called Carantena. FR. Hence, notes Philesacius, the Indulgence of forty days, which Bishops can grant in their dioceses, is thought to have had its origin; and the Gloss on cap. accepisti, de sponsa duorum, says: [Carena, otherwise carentena, is a vulgar term among the Italians, and is called Carena from the lack of people, or even of food; for during those forty days they are shut up in some secret place near the church, where they have no company of men.] Others, however, write Carina. [Forty days on bread and water, which in German is called carina. Burcardus, book 19, ch. 5.] FR. But although Carina is there written corruptly; in the Decretals nevertheless the same author is cited in book 30, where Carena is perfectly written, thus: [And forty days on bread and water (which they call Carena), while he does penance with the seven following years, in that cap. accepisti, de sponsa duorum. A certain knight of Bologna named Henry once made a carena among us during the Lenten season. Cæsarius, book 4, hist. ch. 57.] The Knights of Malta call Quarentena the penance imposed on delinquent knights, who for forty days, clothed in the knightly robe they call Manto di punta, and kneeling during the sung Masses and canonical hours of the conventual church, leaning on a bench, are penalized. Carena is a corrupted term from quadragena. See Quadragenæ. CARENUM, a sweet condiment, from the Greek word Kolplovov, which signifies height and summit, because it greatly delights the taste among foods. [There bread was opicus for flour, carenum for lapa. In the Life of St. Bernard, Abbot.] CARITAS. See Charitas. Also Caritas, that is, scarcity of victuals. See Edulitas. CARMELITANI. See Archiphylax. Barrati. During the octave of Easter they say Kyrie eleison at Vespers, instead of Deus in adjutorium etc. See Vespere. CARNALIS. FR. that is, human or temporal. [But when future victories (with God granting) are not to be anticipated by carnal foresight, but rather by prayers. can. Si non ex fidei. 23, q. 4. If they have been faithful in small matters with carnal lords. can. Si apud, 23, q. 5.] CARNIFEX. See Quæstionarius. Boja. Sajo. Scurio. Sorrentialis. CARNISPRIVIUM, so Matthew Paris calls the Sundays of Quinquagesima in his history, for on this day the eating of meat was left off, since in those centuries abstinence from meat began from Monday after this Sunday, as is still the custom of the Eastern Christians and of some religious orders in Europe; and therefore in the Mozarabic Missal it is called the Sunday before the taking away of meats, and by Theodore Studite it is called the Sunday of the less-fleshed ones, sermon 40. See Quinquagesima. CAROLINUS ROMANUS, a kind of coin. See Siliqua. CAROPIIÆ. See Agnostici. CAROSTIUS, a stone, or gem, which some think was so called from the place where it is found; others think it derived from the Greek word nedpos, which signifies stupor; because, on account of the great splendor of this gem, amazement is aroused: others finally read Carystea. [But in the following year the Empress Eudoxia sent the columns which she had promised, and they were great and admirable, thirty in number; but two are called carostiae, which indeed are in the Holy Church shining like emeralds. Marcus Diaconus.] CARPHIA, in Greek nedposa, the little nails that were fixed under the soles of soldiers’ shoes, concerning which Isidore, book 19 of the Origins, last ch. CARPOCRATIANI. FR. Heretics, disciples of Carpocrates, who blasphemed that Christ was begotten and born by human power. 24 q. 3. can. 39. See Baron. year 35, n. 20, 21, and year 120, n. 35. CARRAIM, what it signifies among the Hebrews. See Sadducæus. CARROCIUM, a wagon; see its etymology under Caragus. [About five thousand armed men gather around the carrocium. Godef. Monach. in Annal.] This wagon was carried in the army, in the manner of a portable tower, on which a bell hung, and it was surrounded and defended by soldiers with great valor in battle, for its loss was considered a great disgrace; the bell, however, was for sounding the signs of pious prayers, and-
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CA convocationum militum inserviebat, cujus figuram in fine hujus dictionis adjiciam ex Antonio Campo pictore Cremonensi, qui narrat Cremonenses de an. 1081. prædictam machinam Bertam appellasse, seu Bertaciolam, quia Bertæ Augustæ intercessione cives illi hujus machinæ usum ab Imperatore Henrico obtinuerant. FR. sed Corius in hist. Mediol. part. 1. ait multo post tempore Clem. V. ab Eriberto (seu Ariberto) Mediol. Achiep. inventam fuisse, & sic describit: Currus erat quatuor rotis, super quem erat tribunal erectum panno rubro coopertum, in cujus medio altus malus dirigebatur, qui à multis hominibus per funes sustentabatur, in cujus summitate Crux aurea erat imposita, sub qua ventis brandeum album cum cruce rubra explicabatur, quem currum quatuor bovum paria trahebant, atque boves dextrorum rubro, & sinistrorum albo colore tegebantur. Magister hujus artificii à Repub. vir eligebatur magnæ æstimationis, & famæ, unà cum Sacerdote, qui quotidie ante carrocinu Millam celebrare tenebatur, cum stipendio quotidiano quinque solidorum, & septem demariorum; erant insuper octo tibicines, & totidem milites eodem modo stipendiati. Idem re- CA ferunt Carolus Sigonius, Vossius, qui Carrochium scribit; Joseph Laurentius, in Amalthea Onomast. Placidus Pucinellus, part. 2. Zodiaci Eccl. Mediol. in vita Sancti Dionysii sub finem; Jo. Petrus Gluffianus in vita D. Caroli, lib. 7. c. 14. Cherubinus Ghirardaccius in histor. Bonon. part. 1. lib. 3. sub ann. 1160. qui tamen citat Merulam, lib. 20. de antiquitate Galliæ Cisalpinæ, apud quem non inveni citatam allegationem; & idem Ghirardaccius ibidem sub ann. 1170 assert figuram Bononiensis Carroccii parùm dissimilis à Carroccio Mediolanensi, de quo Corius supra. Quare figuram infra positam Antonii Campi cum campana credendum potiùs fuisse machinam pro construendo Altare ad celebrandum ante carroccium, cùm A. A. citari non faciant ullam mentionem de campana in caroccio posita; imò contrarium deducitur, dum tibicines ibi statuunt, quorum signa ad convocandos milites, & ad alia militaria exercitia inserviebant; tùm etiam, quia machina hìc adducta non videtur disposita ad vectandos tot tibicines, milites, ministros, ac malum simibus sustentarum, ut prædicti Historici narrant, & simul campanam. Figura autem carroccii ab Antonio Campo allata hæc est. CARROPERA, opus, seu vectatio curru facta: [Carroperas, & manoperas inter tot circulos quinquaginta. S. Remigius in Polypt.] Ubi de operibus manufactis, & curru agit. CARRUATA. FR. Terræ spatium. [Ut de duabus carruatis terræ, quas in dominio suo Monachi tenent, cap. veniens, de transact.] Vide Familia. CARRUCA. FR. aratrum. [Donum Ecclesiæ cum omnibus hospitibus, & cum terra ad duas carrucas. Jvo Carnot. epist. 206. CARSANATIUS, Eunuchus, cui genitalia cum membro virili amputantur, à dict. barbaro-græca. Kapcaus.atos; cujusmodi sunt custodes in clausura venerea Turcatu Imp. [Obtuli mancipia quatt or Imp. nominatis omnibus gratiosiora. Carlam atiu[m] autem Græci vocant amputatis virilibus, & virga Eunuchum. Luitpran. in legat.] Vide Eunuchus. CARTHAGO, studius asperrima belli, arietem bellicum invenit. Vide Testitrahus. CARTHUSIANI. FR. ad quos inter non mendicantes, mendicantes possunt tantum transire. Extrav. de regular. transeun. ad relig. c. 1. Cætera verò, quæ spectant ad hanc Religionem. Vide Benedictio, Birrus. Calix. Corporale, Crux. Epistola. Geni-
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served for summoning the soldiers, and I shall add its figure at the end of this entry from Antonio Campo, painter of Cremona, who says that the Cremonese, in the year 1081, called the aforesaid machine Berta, or Bertaciola, because through the intercession of Berta Augusta those citizens had obtained from Emperor Henry the use of this machine. But Corius, in his Hist. Mediol. part 1, says that long afterward, under Clement V., it was invented by Eribertus (or Aribertus), archbishop of Milan, and describes it thus: It was a cart with four wheels, upon which stood a platform covered with red cloth; in the middle of it rose a high mast, supported by many men with ropes, and at its summit was set a golden cross, beneath which a white brandeum with a red cross was unfurled to the wind. This cart was drawn by four pairs of oxen, and the oxen on the right were covered with red, those on the left with white. The master of this device was chosen by the Republic, a man of great esteem and reputation, together with a priest who was bound to celebrate Mass every day before the carrocino , with a daily stipend of five soldi and seven demarii; there were also eight flute-players and as many soldiers, paid in the same way. The same account is given by Charles Sigonius, Vossius, who writes Carrochium ; Joseph Laurentius, in the Amalthea Onomast. ; Placidus Pucinellus, part 2 of the Zodiacus Eccl. Mediol. , in the life of Saint Dionysius near the end; Jo. Petrus Gluffianus in the life of St. Charles, book 7, ch. 14; Cherubinus Ghirardaccius in the Hist. Bonon. , part 1, book 3, under the year 1160, who nevertheless cites Merula, book 20, De Antiquitate Galliae Cisalpinae , where I did not find the citation alleged; and the same Ghirardaccius there under the year 1170 states that the figure of the Bolognese Carroccio was not much different from the Milanese Carroccio , of which Corius speaks above. Therefore the figure given below by Antonio Campo with a bell should rather be believed to have been a machine for constructing the altar to celebrate before the carroccio , since the above-mentioned authors make no mention of any bell placed on the caroccio ; indeed the contrary is inferred, since they place flute-players there, whose signals served for summoning the soldiers and for other military exercises; moreover, because the machine here represented does not seem suited to carrying so many flute-players, soldiers, ministers, and a mast supported by ropes, as the aforesaid historians relate, and at the same time a bell. The figure of the carroccio shown by Antonio Campo is as follows. CARROPERA , a work, or transport, done by cart: [ Carroperas and manoperas among the fifty circles. St. Remigius in the Polypt. ] Where he speaks of manual works and of a cart. CARRUATA . FR. A space of land. [As in “two carruatae of land, which the monks hold in their domain,” cap. veniens , de transact.] See Familia . CARRUCA . FR. A plough. [A gift to the Church with all the tenants, and with land for two ploughs. Ivo of Chartres, epist. 206.] CARSANATIUS , a eunuch whose genitals are cut off together with the virile member, from the barbaro-Greek term Kapcaus.atos ; such are the guards in the Turkish imperial harem. [“I offered four slaves more agreeable to the named emperors than all the rest. The Greeks, however, call Carlamatiu[m] one who has had his virile parts cut off, and by that term a eunuch.” Luitprand in the embassy.] See Eunuchus . CARTHAGO , in the most severe business of war, invented the battering ram. See Testitrahus . CARTHUSIANI . FR. Among those who are not mendicants, mendicants may only pass over to them. Extr. de regular. transeun. ad relig. c. 1. The rest, however, which pertains to this Religion. See Benedictio , Birrus , Calix , Corporale , Crux , Epistola . Geni-
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CA Geni[us] flexio. Laura. Linostima. Officium B. M. Siphon. Symbolum. CARTULARIUS. FR. homo servus factus liber per chartam Regis. Gloss. in, l. homo denarialis, de Manumiss. CARYSTÆ. Vide Carostius. CASA IRTA. FR. Caserta Campaniæ Civitas: {Landulfus frater Landonis Calam-irtam cepit. Herempertus, an. 886. CASATUS. FR. Vassallus Ecclesiæ; {Præterea casati Ecclesiæ. Ivo Carnot. ep. 105. Vide Cassatus. CASELLA, parva casa, can. casellas, 10. q. 2. CASINDIUS. FR. Regis familiaris, seu de familia Regis, l. recolimus, S. de casindiis, de homic. liberi hominis. CASSATUS, ejectus, cancellatus, spretus. {Hac Domini responsione cassatus ostendit ei omnia regna mundi. S. Max. hom. 20.} Aliquando vassallum significat. {Terram quinque cassatorum. In vita S. Euvini Episc.} Et ideò Casatorum legendum potiùs à casa, seu familia. FR. puto semper significare subditum, & vassallum, atque sensus S. Maximi est irrisorius contra diabolum, qui universorum Domino regna mundi promiserat; inde irridet subditum Deo in ejus vana oblatione universorum Domino facta. CASSIDILE, pera reticulata ad modum peræ venatorum: nam Cassis rete significat. {Protulit de cassidile partem jecoris. Tobias, c. 8. CASSIDIM, quid hebraicè significet. Vide Assidæi. CASSULARIUS, Thesaurarius, vocabulum sæpissimè in Caroli Magni constitutionibus replicatum. Vide Thesaurarius. CASTALDIO, & Castaldus. FR. Gloss. in can. Salvator prædicit, 1. quæst. 3. sic explicat: {Castaldus, qui habet curam externarum rerum, qui dicitur aliàs Majordomus, 89. cap. volumus,}: hoc tamen non in multis Italiæ locis cursorem, seu mandatarium significat. Vide Cursor. Castaldia verò Castaldi officium significat, quod antiquitùs in magna æstimatione erat. FR. Erat officium etiam ecclesiasticum, & ideò non sine limoniæ scrupulo emebatur. Gloss. in 1. qu. 1. can. si quis Episcopus per pecuniam. Etymon autem Castaldi ab arabico vocabulo Chasendar, quod provisorem domi significat, provenire puto. Vide Castaldus. CASTIMONIALIS; Monialis. {Invenerunt matres, quas de castimonialibus fecerunt mulieres. Opt. Milev. lib. 2.} ubi de stupris, & sacrilegiis à Donatissis commissis loquitur. CASTITAS NUPTIALIS. FR. Vide can. Deus masculum, 31. qu. 1. & Gloss. ibi, & in can non mæcaberis, 32. quæst. 6. S. Castitas. Ejus encomium. Vide Scotomaticus. CASTITIUM: mansio, seu pagus, ac propriè domorum copulatio intelligitur. {Mansio cum casa, & aliis castitiis. In quodam pervetusto M.S.S. Germani Parisien. CASTORINATUS, pellibus Castoris tectus. {Non libenter incedunt armati ad epulas, albati ad exequias, pelliti ad Ecclesias, pullati ad nu- CA 125 ptias, castorinati ad litanias. Sidon. lib. 5. epist. 7.} Vide Vibrinus. CASTRENSTANUS, palatii Imperialis minister, palatium enim illud Castrum appellabatur: fit de hoc vocabulo mentio in vita S. Macedonii, & in Codice Theodosiano. CASTRIFERI. FR. Flagelliferi. Amalath. Onomast. ex Glossa. CASTRIMARGIA. γασμαμαργια. FR. ventris intemperantia, gula, gulositas, à græca voce γασμι, id est, venter, seu ventriculus. Odyss. 12. & 18. & μάγγος, edax, insanus, immoderatus. Odyss. 16. & 23. & quamvis Gastir, Græci scribant, & latini Castri pronuncient; id enim sæpè accidere observatur in littera R. quæ à Latinis anticipatur vocali, dùm posticipatur à Græcis, ut Porserphone græcè, latinè Proserpina scribitur, & his similia. Iraque multi Gastrimargia, & non Gastrimargia legunt; sic Marcus Eremita, de Lege spirit. Cassian. Instit. Coenob. lib. 5. Chrysoft. hom. 34. ad pop. Vide Gastrimargus. CASTRUMDOLORIS; Cenotaphium, seu tumulus pro mortuorum exequii, qui defuncti cadaver repræsentat; ideò Sacerdos, qui preces recitat, & Subdiaconus cum cruce debent se collocare in eodem loco, in quo secundùm rubricas sistere deberent præsente cadavere. CASTUS, est quæstio inter Expositores de hujus vocabuli significatione apud Tertullianum, qui cap. 16. advers. Psych. sic ait: {Casto Isidis, & Cybeles eas adæquas.} legunt aliqui juxta quosdam antiquos codices, Sacro Isidis: alii Castum legendum malunt, quod rem castam significat; sed communis opinio primam lectionem amplectendam, nempè, Castus, contendit, idque cæremoniam, ritumque significare docet ex græca voce μασελα, ejusdem significationis: Scaliger enim Varronis, Festi, Nonii, & Suidæ auctoritate ostendit idem esse dicere Castu græco, ac ritu græco, & ita apud Varronem synonymicè Religiones, & Castus inter se reperiuntur convenire. CASUBULA, Planeta Sacerdotalis. {In celebra- tione proinde Missarum casubulam, qua induebatur, lacrymis humectabat. In vita S. Peponis Abb.} In præsenti hoc nomen Casubulæ in Sicilia conservatur. CASULA, Planeta, Casubula, Penula, Superhu- merale, Phelonium, quæ synonyma vocabula, vide in suis locis. Casulæ etymon à Rabano sic explicatur. {Septimum Sacerdotale indumentum est Casula, quæ sicut casa quædam alia omnia tegit.} Antiquitùs plebejam vestem, ac vilem significabat. Orig. lib. 19 cap. 24. D. Aug. lib. 22. cap 8. de Civit. Dei. FR. Aliquando tamen vestem monasticam significat. {Frater ergo de Monasterio habebat fratrem sæcularem, & postulavit eum, dicens: casulam non habeo, fac charitatem, eme mihi. Jo. Diacon. in vita S. Gregorii, lib. 2. cap. 45.} Ita & clericalis vestis intelligitur in Synodo sub Carolo Magno, anno 741. celebrata.} Decrevimus quoque, ut Presby-
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CA Geni[us] flexio. Laura. Linostima. Office of B. M. Siphon. Symbol. CARTULARIUS. FR. a man made a servant and made free by a charter of the King. Gloss. in l. homo denarialis, de Manumiss. CARYSTÆ. See Carostius. CASA IRTA. FR. Caserta, a city of Campania: {Landulf, brother of Lando, captured Calam-irtam. Herempertus, year 886. CASATUS. FR. a vassal of the Church; {Moreover casati of the Church. Ivo of Chartres, ep. 105. See Cassatus. CASELLA, a small house, can. casellas, 10. q. 2. CASINDIUS. FR. a familiar of the King, or one of the King's household, l. recolimus, S. de casindiis, de homic. of a free man. CASSATUS, rejected, cancelled, spurned. {By this answer of the Lord he showed him all the kingdoms of the world. S. Max. hom. 20.} At times it also means a vassal. {The land of five cassators. In the life of St. Euvinus, Bishop.} And therefore Casatorum should rather be read, from casa, or household. FR. I think it always means a subject and vassal, and that the sense of St. Maximus is ironic against the devil, who had promised the kingdoms of the world to the Lord of all; thus he mocks the subject of God in his vain offering made to the Lord of all. CASSIDILE, a netted pouch in the manner of hunters' pouches: for cassis means a net. {He brought out from the cassidile part of the liver. Tobit, c. 8. CASSIDIM, what it means in Hebrew. See Assidæi. CASSULARIUS, Treasurer, a word very often repeated in the constitutions of Charlemagne. See Thesaurarius. CASTALDIO, and Castaldus. FR. The Gloss. in can. Salvator prædicit, 1. q. 3. explains it thus: {A castaldus, who has care of external affairs, who is otherwise called Majordomus, 89. cap. volumus,}: yet in many places in Italy this does not mean a courier or messenger. See Cursor. Castaldia, however, signifies the office of the castaldus, which in ancient times was held in great esteem. FR. It was also an ecclesiastical office, and therefore was not bought without the scruple of simony. Gloss. in 1. qu. 1. can. si quis Episcopus per pecuniam. I think the etymon of castaldus comes from the Arabic word Chasendar, which signifies the steward of the house. See Castaldus. CASTIMONIALIS; a nun. {They found mothers whom women had made from castimoniales. Opt. Milev. lib. 2.} where he speaks of the outrages and sacrileges committed by the Donatist women. CASTITAS NUPTIALIS. FR. See can. Deus masculum, 31. qu. 1. & Gloss. there, and in can non mæcaberis, 32. quæst. 6. S. Castitas. Its praise. See Scotomaticus. CASTITIUM: a dwelling, or village, and properly it is understood as a joining together of houses. {A dwelling with a house and other castitia. In a very old manuscript of St. Germain of Paris. CASTORINATUS, covered with beaver skins. {They do not gladly go armed to banquets, white-clad to funerals, furred to churches, in mourning to weddings, castorinati to litanies. Sidonius, lib. 5, epist. 7.} See Vibrinus. CASTRENSTANUS, a minister of the Imperial palace, for that palace was called a castrum; mention of this word is made in the life of St. Macedonius, and in the Theodosian Code. CASTRIFERI. FR. Flagelliferi. Amalath. Onomast. from the Gloss. CASTRIMARGIA. γασμαμαργια. FR. intemperance of the belly, gluttony, greediness, from the Greek word γασμι, that is, belly or stomach. Odyss. 12 & 18. & μάγγος, devouring, insane, immoderate. Odyss. 16 & 23. And although the Greeks write Gastir, and the Latins pronounce Castri; for this is often observed to happen with the letter R, which is placed before the vowel by the Latins, while it is placed after it by the Greeks, as Porserphone is written in Greek, Proserpina in Latin, and similar cases. Therefore many read Gastrimargia, and not Gastrimargia; thus Marcus the Hermit, de Lege spirit. Cassian. Instit. Coenob. lib. 5. Chrysost. hom. 34. ad pop. See Gastrimargus. CASTRUMDOLORIS; a cenotaph, or mound for funeral rites, representing the body of the deceased; therefore the priest who recites the prayers, and the subdeacon with the cross, ought to place themselves in the same place where, according to the rubrics, they should stand in the presence of the body. CASTUS, there is a question among commentators about the meaning of this word in Tertullian, who in c. 16, advers. Psych. says: {Casto Isidis, & Cybeles eas adæquas.} Some read, according to certain ancient manuscripts, Sacro Isidis; others prefer that Castum should be read, which means a chaste thing; but the common opinion holds that the first reading should be accepted, namely Castus, and teaches that it signifies ceremony and rite from the Greek word μασελα, of the same meaning: for Scaliger, by the authority of Varro, Festus, Nonius, and Suidas, shows that to say Castu in Greek is the same as to say ritu in Greek, and thus in Varro Religiones and Castus are found to agree synonymously with one another. CASUBULA, a priestly chasuble. {In the celebration of Masses, therefore, he would moisten with tears the casubula with which he was clothed. In the life of St. Pepon, Abbot.} At present this name of Casubula is preserved in Sicily. CASULA, Chasuble, Casubula, Penula, Superhumerale, Phelonium, which are synonymous terms; see each in its proper place. The etymology of casula is explained by Rabanus thus. {The seventh priestly vestment is the Casula, which, like a house, covers all the others.} In ancient times it signified a common and lowly garment. Orig. lib. 19 cap. 24. St. Augustine, lib. 22, cap. 8, de Civit. Dei. FR. Yet sometimes it signifies a monastic garment. {For a brother from the monastery had a secular brother, and he asked him, saying: I have no casula, do me a charity, buy one for me. John the Deacon, in the life of St. Gregory, lib. 2, cap. 45.} Thus it is also understood as clerical dress in the synod held under Charlemagne, in the year 741.} We also decreed that Presby-
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126 C A sbyteri non sagis laicorum more; sed casulis utantur ritu servorum Dei.]: ::Erat igitur casula rotunda, & clausa ex omnibus partibus, eo modo, quo adhuc utuntur Græci, qui eam appellant, ut videre est in apposita figura. Quæ forma adhuc in antiquis picturis conspicitur, ac in Episcoporum cæremontiali eo prorsus modo describitur, nempè: [Mox surgit Episcopus, & induitur ab eisdem planeta, quæ hinc inde super brachia apratur, & revolvitur diligenter, nè illum impediat, lib. 2. cap. 18.] Itaque paulatim loco revolvendi illam, recisa lateraliter fuit, ut non ampliùs casulæ, sed monachalis scapularis formam præseferat. In hoc tamen sunt commen-dandi Græci, in sustentando ejus antiquam formam, de quibus Vespasianus Florentinus, in vita Juliani Cardinalis Cæsarini, de Concilio Flo-rentino loquens, sic ait: [Non ponerò qui una lode grandissima de Greci, che mai non hanno mutato abiti, cosìi temporali, come i spirituali, sono passati anni mille, e piu.] Præterquam quòd antiquæ casulæ figura majestatem, & mysteria non pauca continebat; hinc Petrus Blesen. inquit: ] Planeta, quæ & casula dicitur, totum te circundat, & protegit, & cæteris supereminet. Hæc est Charitas, ser. 41.] Alcuinus verò inquit: [Casula, quæ super omnia indumenta ponitur, significat charitatem.] Item unitatem Ecclesiæ, vestemque Christi inconsutilem denotat, quæ tamen hodie recisa hos significatus retinere nequit. Item vestem coccineam: [Phelonium ostendit purpuram coccineam. S. German. & Simon. Thessalon.] FR. hoc indumentum in antiquis picturis commune fuisse personis utrius- C A que sexus, in musivo tribunæ S. Ceciliæ transty-berinæ regionis conspicitur. ::Solent Græci Episcopi in eorum planetis intexere ad modum Crucis quadruplicatè litteram Gamma, eodem modo, quo in duplo aureo gallico quadruplicata recenter incuditur littera L. eo pacto, quo in supra allata figura; quam vestem monosaurion appellant, id est, plurium crucium, seu à littera Gamma Gammadium, de quo. Vide suo loco. Est igitur crucibus casula plena, ad significandam gloriam Christi crucis per universum dispersam, & angularis figura eundem Christum angularem lapidem denotat, ita Balsamon. FR. Idemque Balsamon Metropolitanos Crajos reprehendit, qui Gemmaniis abutuntur, cùm Patriarchæ solùm conveniant, qui sic ait: [Quemadmodum igitur Episcopis non conceduntur ea indumenta, quæ Patriarchis concessa sunt, ut saccus, & polystaurion, vestis Crucibus undequaque conspicua; ita nec ea privilegia, quæ Episcopis concessa sunt, ad Sacerdores transferri non possunt, tom. 1. Juris Græci-Romani.] Apud Arabes Ghammad cooperio significat.::Antiquitùs cum sola casula celebrabatur, ut ex Actis S. Fulgentii, & ex vita S. Martini colligitur, qui vestem sub planeram positam, ut eam pauperi donaret, exuit, & ideò nudis brachiis postea comparuit. FR. Mirum ergo non est, si Græci, cani ritus tenaces, non utuntur Alba, ut dictum est in dictum Alba, nam ex S. Martini vita constat illum albam sub casulam non habuisse, ac propterea elargita casula, nudis brachiis remansisse.::Tempore Adventus, & Quadragesimæ Diaconus, & Subdiaconus utuntur casulis plicatis. [Non ergo Diaconus dalmaticam, nec Subdiaconus tunicellam in diebus jejuniorum in officio Missæ portant; sed casulas super humerum sinistrum complicatas gestant, non replicatas à dextris, & sinistris, sicut facit Sacerdos; sed ab anteriori parte super brachia elevatas. Durand. lib. 2. cap. 9.] Quæ verba formam antiquæ planetæ denotant, ut dictum est supra. At Diaconus, & Subdiaconus planetis indui non debent ad Tertiam, quando celebrat Episcopus, sed in Missæ principio; quo instanti sumant manipulos, Cærem. Episc. lib. 2. c. 17. Subdiaconus lecturus Epistolam, planeta exuatur: nam [Ministri casula se exuunt, quando Lectoris, vel Cantoris officium assumunt. In Lectoris, & Cantoris officio aliquod genus militiæ exprimitur. Amalar. lib. 3. c. 15.] Non enim Subdiaconus in illis temporibus, sed lector (ut ex Ord. Rom. colligitur, & inferiùs clariùs patebit) epistolam legebat, quod exactè à Græcis observatur, inter quos Lector tempore Missæ Epistolam canere solet. Diaconus verò Euangelium cantaturus plicat casulam super sinistrum humerum, ad denotandam promptiudinem prædicandi verbum Dei. Gem. cap. 231. In aliquibus tamen Ecclesiis Diaconus exuitur casula, in cujus locum orarium ponit aliquanto latius; sed in papali Cappella eadem casula plicatur. Id etiam in aliquibus Ecclesiis antiquitùs faciebat Sacerdos. [Secundò in]
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126 C A sbyteri not in the manner of laymen’s albs; but let them use small cloaks according to the rite of the servants of God.]: ::Therefore the little cloak was round and closed on all sides, in the same manner in which the Greeks still use it, who call it, as may be seen in the figure placed opposite. This form is still seen in ancient paintings, and in the episcopal ceremonial it is described in precisely the same way, namely: [Then the Bishop rises, and is vested by them with the planeta, which opens on either side over the arms, and is carefully turned back, lest it hinder him, book 2, ch. 18.] Thus, little by little, instead of being turned back, it was cut open at the sides, so that it no longer presents the form of a cloak, but rather that of a monastic scapular. In this, however, the Greeks are to be commended, for preserving its ancient form; concerning whom Vespasianus Florentinus, in the life of Cardinal Giuliano Cesarini, speaking of the Council of Florence, says: [I will not here offer a very great praise of the Greeks, who have never changed their dress, both in temporal and spiritual matters; a thousand years and more have passed.] Moreover, the figure of the ancient cloak contained majesty and not a few mysteries; hence Peter of Blois says: [The planeta, which is also called casula, surrounds and protects you completely, and surpasses the others. This is Charity, sermon 41.] Alcuin, however, says: [The casula, which is placed over all other garments, signifies charity.] Likewise it denotes the unity of the Church, and the seamless garment of Christ, which today, being cut, can no longer retain these meanings. It likewise signifies the scarlet garment: [The phelonium shows scarlet purple. St. Germanus and Simon of Thessalonica.] FR. This garment was common in ancient paintings to persons of either sex, as is seen in the mosaic of the apse of St. Cecilia in the Trastevere district. ::Greek bishops are accustomed to embroider in their planetae, in the form of a cross, the letter Gamma in quadruple repetition, in the same way that on the French gold double louisd’or the letter L is recently struck in quadruple form, in the manner shown in the figure above; which vestment they call monosaurion , that is, of many crosses, or from the letter Gamma Gammadium, of which see in its place. The casula is therefore full of crosses, to signify the glory of Christ’s cross spread throughout the universe, and its angular shape denotes Christ himself, the cornerstone; thus Balsamon. FR. The same Balsamon rebukes the metropolitans of Crajova, who abuse Gemmaniis, since these belong only to Patriarchs, as he says: [Just as bishops are not granted those garments which have been granted to patriarchs, such as the sack and the polystaurion, a vestment conspicuous with crosses on every side; so neither can those privileges granted to bishops be transferred to priests, vol. 1 of the Greek-Roman Law.] Among the Arabs, ghammad means a covering.::In ancient times Mass was celebrated with the casula alone, as may be gathered from the Acts of St. Fulgentius and from the life of St. Martin, who took off the garment lying beneath the planeta, in order to give it to a poor man, and therefore afterward appeared with bare arms. FR. Therefore it is not surprising if the Greeks, tenacious of ancient rites, do not use the alb, as has been said in the article on the alb; for from the life of St. Martin it is clear that he did not have an alb under the casula, and that after giving away the casula he remained with bare arms.::During Advent and Lent the Deacon and Subdeacon use folded casulae. [Therefore the Deacon does not wear the dalmatic, nor the Subdeacon the tunicle, on fasting days in the office of Mass; but they wear casulae folded over the left shoulder, not folded back from the right and left, as the Priest does; but lifted up from the front over the arms. Durandus, book 2, ch. 9.] These words denote the form of the ancient planeta, as said above. But the Deacon and Subdeacon ought not to be vested in planetae at Terce, when the Bishop celebrates, but at the beginning of Mass; at which moment they should take the maniples, Cerem. Episc. book 2, ch. 17. The Subdeacon, when about to read the Epistle, removes the planeta: for [Ministers divest themselves of the casula when they assume the office of Reader or Cantor. In the office of Reader and Cantor some kind of military service is represented. Amalarius, book 3, ch. 15.] For in those times it was not the Subdeacon, but the Reader (as may be gathered from the Roman Order, and will be made clearer below), who read the Epistle, which is exactly observed by the Greeks, among whom the Reader is accustomed to sing the Epistle during Mass. The Deacon, however, when about to sing the Gospel, folds the casula over the left shoulder, to signify readiness in preaching the word of God. Gem., ch. 231. In some churches, however, the Deacon removes the casula, and in its place puts the orarium somewhat wider; but in the papal chapel the same casula is folded. In some churches in ancient times the Priest did this also. [Secondly in]
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CA in Euangelio, quod non in Altari, sed in asserere, vel aliquo lectorio versus aquilonem legi oportet, plicata in humero casula, quod Diaconi fungatur officio. Io. Beleth. in Rat. div. Off. cap. 37.] id est, quando sine Ministris canit Missam Sacerdos, qui Author anno 1153. floruit. In diebus tamen Jejuniorum excipiuntur Dominica IV. Quadrag. Dominica III. Adventus, & Vigilia Nativitatis, in quibus Diaconus, & Subdiaconus non utuntur casulis; sed dalmatica ille, ac tunicella iste. CATABANITA. Vide Stæle. CATABARBARA, ex voce græca nata, id est, propè, seu apud; sic sæpè Cyprianus in citandis Euangeliiis habet: Cata Matthæum &c. locus in Exquilino Urbis monte, ubi Ecclesia erat S. Andreæ, qui hodie in S. Antonii Abbatis Hospitali inclusus est: ita appellabatur à quadam nomine Barbara Patria, de quo vocabulo Anastasius Biblioth. mentionem facit: apud eundem Bibliothecarium reperitur etiam Catagalla, id est, propè locum Gallæ Matronæ Rom. CATABOLICUS, græcè nata, id est, calumnia, seu oppressio, inde Catholicus, spiritus maligni species, & sonat calumniatorem, seu oppressorem, qui solet ad terram projicere, & vexare energumenos: eo modo, quo ille Lucæ cap. 9. obsessum exagitabat. [Scimus enim magiam elicere explorandis occultis, catabolicos, & paredros, & hythtyonicos spiritus. Tertull. de Anima, cap. 28. CATABULUM, stabulum, à dictione græca nata, nata, quæ mansionem significat. [Qui dum multis diebus serviret in catabulo. Anast. Biblioth. in S. Marcello Papa.] Inde Catabulenses stabularii. [Præsenti admonitione declaramus, ut marmor, quæ de domo Pinciana constat esse deposita, ad Ravennatem Urbem per catabulenses vestra ordinatione dirigantur. Cassiod. lib. 3. epist. 10.] FR. Katæbolov significat etiam emporium, seu nundinas. CALACLISTUS, græcè nata, id est, absconditus, & occultus. Tertullianus de pavonis pulchritudine, in tract. de pallio, cap. 3. loquens, sic ait: [Quamquam & pavo pluma vestis, & quidem de cataclistis, imò omni conchylio depressior, qua colla florent, & omni patagio inauratior,] id est, quòd Pavonis vestis pretiosa est, sicut ea, quæ pro festivis diebus in arca absconditur, & conservatur. Alii tamen, Cataclitis legunt, quæ vox posset etiam derivari à græco nomine nata, quod collum significat: ubi tamen advertendum, quòd Pavo in sensu Tertulliani sit dativus casus, dum ab eo Pavus in casu recto declinetur. Insuper dictio Depressior lustrior significat, nam vestes eo lustriores, & splendidiores redduntur, quò magis deprimuntur. Tandem Patagium erat aureum ornamentum circa collum matronalium vestium, & Artifices hujus operis Patagarii dicebantur. CATACLIZA, alicujus vasis fundum, à græco verbo nata, quod in profundum demerge- CA 127 re denotat. [Veruntamen calicem non communivit, quia cataclyza in ipso fuerant solidata. Greg. Turon. cap. 63. CATACUMBÆ. Vide Cæmeterium. CATAGALLA, Vide Catabarbara. CATALOGUS SACER. Fr. Clericorum matricula. [ Etsi de sacro catalogo fuerint, hos deponi præcipimus, si verò laici, vel Monachi, ex communicari, can. quoniam, 18. qu. 3. Item Matriculam. Martyrologium. Breve. Commemoratorium. Necrologium, significat. Vide suis locis. CATAMANE, propè, vel antè mane, id est, in aurora: [Et faciet Sacrificium super eum catamane. Ezech. cap. 46.] vel quotidie manè significat. CATAMITHUS, Ganymedes. [Catamithus rapitur deliciarum futurus, & poculorum custos. Arnob. lib. 4. Eodem etiam epicheto illum Prudentius contra Symmachum, lib. 1. appellat: [Compressum immundè miserum affigens catamitum.] Katápios enim græcè scortum significat. CATANEUS. Vide Catipanus. CATAPANUS. Vide Catipanus. CATAPHRYGÆ. Vide Cathari. CATASTA, tabulatum, super quod Sancti Martyres ad patibulum ascendebant: [Ad pulpitum post catastam venire, illic fuisse conspicuú gentilibus, hìc à fratribus conspici. Cypr. lib. 2. epist. 5.] Ubi de Confessoribus loquitur, qui antea in sustentatione tormentorum, in tabulato inter Tyrannos, & Gentiles, & postea in pulpito inter Fideles canere Euangelium visi sunt. CATATHEMA, conversatio cum excommunicatis, ex græca voce KatáDqua, quæ maledictionem propriè denotat. [Catathema autem est eorum, qui se pacto anathematizantibus, & exerantibus conjungunt. Justinus Mart. qu. 121.] FR. Verba Justini non videntur definire, quid sit Catathema; sed tantùm ait esse Catathemam eum, qui se anathematizantibus, & exerantibus conjungit; puta blasphemantibus, cujusmodi sunt hæretici, & similes, ut in textu Euageliis habetur: [Cæpit anathematizare,] scilicet, execrare: igitur ex vi nominis idem est anathema, ac catathema, & fortassè plusquam Anathema, nam in excommunicationibus Patrum in Conciliis semper legitur Anathema sit, & Catathema, & dum ultimo loco catathema ponitur, signum est, quòd fortiùs aggravet. Sit anathema, ac catathema cum Patre, & Filio &c. Collatio S. Maximi Martyris cum Theod. Episc. apud Anastasium per Sirmondum in 8. edit. pagina 189. CATATUMBA. Vide Cæmeterium. CATECHISMUS, instructio, à verbo græco, nata, χιζο, id est, instruo, & Catechista, græcè Katychisic, instructor in rebus fidei: à Græcis aliquando pro patrino baptismi sumitur, quod idem esset, ac instructor; Patrinus enim in conscientia spiritualem silium instruere tenetur. In Ecclesia Constantinopitana erat magnæ æstimationis hoc Catechistæ officium, ut dictum est in dict Baptismus, & in dict. Audientium Doctor. CATE-
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CA in the Gospel, which should be read not at the altar, but on a lectern, or some reading-stand facing north, with the folded chasuble on the shoulder, because he performs the office of a deacon. Io. Beleth. in Rat. div. Off. cap. 37.] that is, when the priest sings Mass without ministers, who flourished in the year 1153. But in days of fasting, the 4th Sunday of Lent, the 3rd Sunday of Advent, and the Vigil of the Nativity are excepted, on which the deacon and subdeacon do not use chasubles; but that one uses the dalmatic, and this one the tunicle. CATABANITA. See Stæle. CATABARBARA, born from a Greek word, that is, near, or at; thus Cyprian often has in citing the Gospels: Cata Matthæum, etc. a place on the Esquiline hill of the city, where there was the church of St. Andrew, which today is enclosed in the hospital of St. Anthony the Abbot: it was so called from a certain woman named Barbara Patria, of which word Anastasius the Librarian makes mention; in the same Librarian is also found Catagalla, that is, near the place of Galla, a Roman matron. CATABOLICUS, born from Greek, that is, slander, or oppression; hence Catholicus, a species of evil spirit, and it means slanderer, or oppressor, who is accustomed to throw down to the ground and torment the possessed: in that way by which the one in Luke chapter 9 was harassing the possessed man. [For we know that magic, in eliciting hidden things, uses catabolic, and paredri, and hythtyonic spirits. Tertullian, De Anima, chap. 28. CATABULUM, stable, born from a Greek word, born, which signifies a dwelling. [Who while serving for many days in the catabulum. Anast. Biblioth. in St. Marcellus Pope.] Hence Catabulenses, stable-keepers. [By the present admonition we declare that the marbles which are known to have been taken from the Pincian house, may be directed to the city of Ravenna through the catabulenses by your order. Cassiod. book 3. epist. 10.] Fr. Katæbolov also signifies a marketplace, or fairs. CALACLISTUS, born from Greek, that is, hidden, and concealed. Tertullian, speaking of the beauty of the peacock, in the treatise De Pallio, chap. 3, says thus: [Although the peacock’s feather is a garment, and indeed from the cataclisti, rather even lower than any shell-dyed cloth, by which the necks flourish, and more gilded than any patagium,] that is, because the peacock’s garment is precious, like those things that for feast days are hidden in a chest, and preserved. Others, however, read Cataclitis, which word could also be derived from a Greek noun meaning the neck: where, however, it should be noted that Pavo in Tertullian’s sense is a dative case, while Pavus is declined by him in the nominative. Moreover, the word Depressior means more splendid, for garments are made more lustrous and splendid the more they are pressed down. Finally, patagium was a golden ornament around the neck of women’s garments, and the craftsmen of this work were called patagarii. CATACLIZA, the bottom of some vessel, born from a Greek verb, which denotes sinking down into the deep. [Nevertheless he did not fortify the cup, because the cataclyza in it had been solidified. Greg. Turon. chap. 63. CATACUMBÆ. See Cemetery. CATAGALLA. See Catabarbara. CATALOGUS SACER. Fr. the register of clerics. [Even if they have been of the sacred catalog, we order these to be deposed; but if laymen or monks, to be excommunicated, canon quoniam, 18. q. 3. Likewise Matricula, Martyrology, Breviary, Commemoratorium, Necrology, signify. See in their places. CATAMANE, near, or before morning, that is, at dawn: [And he shall make the sacrifice over it catamane. Ezek. chap. 46.] or it signifies daily in the morning. CATAMITHUS, Ganymede. [Catamithus is carried off, to be future caretaker of pleasures and drinks. Arnob. book 4. With the same epithet also Prudentius, against Symmachus, book 1, calls him: [The wretched catamite, shamefully crushed, he fastens.] For katápios in Greek signifies a prostitute. CATANEUS. See Catipanus. CATAPANUS. See Catipanus. CATAPHRYGÆ. See Cathari. CATASTA, a platform, upon which the holy martyrs ascended to the scaffold: [To come to the pulpit after the platform, there to be seen by the Gentiles, here by the brethren. Cypr. book 2. epist. 5.] Where he speaks of confessors, who earlier, while enduring torments, were seen on the platform among tyrants and Gentiles, and afterward on the pulpit among the faithful, as they sang the Gospel. CATATHEMA, association with excommunicated persons, from the Greek word KatáDqua, which properly denotes a curse. [Catathema, however, is of those who join themselves by pact to those who anathematize and execrate. Justin Mart. qu. 121.] Fr. The words of Justin do not seem to define what catathema is; but only says that catathema is one who joins himself to those who anathematize and execrate; that is, to blasphemers, such as heretics and the like, as is found in the text of the Gospels: [He began to anathematize,] that is, to curse: therefore by force of the word it is the same as anathema and catathema, and perhaps more than anathema, for in the excommunications of the Fathers in Councils it is always read Anathema sit, and Catathema; and when catathema is placed in the last place, it is a sign that it weighs more heavily. Let him be anathema and catathema with the Father and the Son, etc. The collation of St. Maximus the Martyr with Bishop Theod. in Anastasius through Sirmond, in the 8th edition, page 189. CATATUMBA. See Cemetery. CATECHISMUS, instruction, from the Greek verb, born, χιζο, that is, I instruct; and Catechista, in Greek Katychisic, an instructor in matters of faith: among the Greeks it is sometimes taken for the sponsor in baptism, which would be the same as an instructor; for the sponsor is bound in conscience to instruct the spiritual child. In the Constantinopolitan Church this office of catechist was held in great esteem, as was said in the entry Baptism, and in the entry Doctor of the Hearers. CATE-
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128 CA CATECHMENTIUM, , locus in Ecclesia pro Catechumenis separatus, alii Catechumeneum legere malunt. [Fuitque illi mater spiritualis Sancta Domina Romana Diaconissarum, quæ accipiens eam ascendit in catechumenum. In vita S. Pelag. c. 8. ] Vide Nartex. Item aliquando domum pro Catechumenis destinatam denotat, ubi catechistæ in rebus fidei eos instruunt, ubi etiam Clericos indisciplinatos Patriarcha Constantinop. includebat. Romana pietas duas mansiones, unam pro viris, alteram pro foeminis ad hunc finem erexit. CATECHUMENUS, græcè , qui baptismum postulat, ita appellatur: quia quasi Auditor est verbi Dei, & ideò Audientes, seu Auditores, Isid. lib. 2. de off. Eccl. c. 21. eos vocat. Qui Auditores duplicis speciei erant, & alii propriè Catechumeni dicebantur, qui in rebus fidei in struebantur, alii verò vocabantur Competentes, hi enim erant, qui instanter petebant baptismum. FR. Quod ex D. August. sermon. 116. de temp. his verbis habetur expressè: [Competentes non possunt aliud intelligi nisi simul petentes. ]:::Atque Cathecumeni compellebantur ab Ecclesia exire statim, ac peracto Euangelio. Competentes verò discedebant immediatè ante consecrationem, dùm pro ipsis aliquantulum à fidelibus preces sunderentur. [Duo sunt ordines catechumenorum. Hi enim nuper accesserunt, & ut imperfectiores post Scripturarum, & Euangeliorum auditionem statim exeunt. Illi verò jampridem accesserunt, & perfectiores facti sunt. Unde & orationem, quæ fit super catechumenos, expectantes, in ea genua flectunt. Quando autem pronunciatum fuerit: Catechumeni procedite; tunc & ipsi exeunt. Synod. Neocæsar. can. 5. ] Qui canon à Græcis exactè observatur in eorum Missa. Itaque clarè colligitur, quòd expulsio Catechumenorum ab Ecclesia per Diaconum facta, de Competentibus intelligenda sit, super quos oratio dicta fuerat. Eandem cæremoniam latina Ecclesia observabat. [Tempore enim, quo Sacerdos incipit consecrare corpus Dominicum; dicendum est à Diacono post Euangelium: si quis catechumenus est, procedat foras. Alcuin. de Divin. Off. ] Quando in Liturgia S. Clementis sit Illuminandorum mentio, de Competentibus jam baptismo propinquis intelligendum est; nam ibi declaratur, quòd priùs dimittebantur Catechumeni, secundò Energumeni, & tertiò Illuminandi, his verbis à Diacono pronunciatis, [Discedite Illuminandi.] Catechumeni verò non immediatè post Euangelium dimittebantur; nam audiebant etiam sermonem, qui post Euangelium agebatur, ut ex D. August. serm. 237. colligitur, nempè, [Post sermonem fit Missa Catechumenis.] Ex quibus demonstratur, quòd post spiritualem sermonem dimittebantur, remanentibus Competentibus ad audiendam Symboli recitationem; ut D. Ambros. epist. 33. testatur, inquiens: [Dimissis catechumenis Symbolum aliquibus Competentibus trade- CA bam.] Vide Scrutinium. FR. Item sermo, & oratio super Catechumenos in can 5. præfatæ Synodi Neocæsar. idem sunt. Tandem Augustini verba: [Fit Missa Catechumenis,] intelligenda sunt de Catechumenorum Missa, & hoc fiebat in Dominica Palmarum, ut ex Agathen. Concil. apud Gratian. dist. 4. de Consecrat. can. 54. ubi sic habetur: [Symbolum etiam placuit ab omnibus Ecclesiis una die, id est, ante octo dies Dominicæ Resurrectionis, publicè in Ecclesia Cöpetentibus prædicari.] De hac 1 vo Carnotésis, epist. 75. agens duplici vocabulo Missam dividit, nèpè, in Missam Catechumenorum, secundùm unam partem, & secùdùm aliam in Missam Sacramentorum, in qua soli fideles interesse digni erant: ::: Catechumenis, in dicendo Dominicalem orationem, non licitum erat proferre verba Pater nosier, quia adhuc sine baptismo erant, & consequenter non erant adhuc adoptivi filii Dei, inde D. Ambrosius baptizato ajebat: [Ergo attolle oculos ad Patrem, qui te per lavacrum redemit, & dic, Pater noster, lib. 5. de Sacram. c. 4. [& D. August. hom. 24. eisdem Catechumenis de Dominicali oratione etiam dicebat: [Tenete ergo orationem hanc, quam reddituri estis in die Sabbati novissimi, quo baptiza di estis.] Catechumeni etiam dicuntur Noviticii. Vide suo loco. Tempus verò Catechumenatus antiquitùs trimestre erat, S. Clemens, epist. 3. sed postea ad quadraginta dierum spatium redactum fuerat. [Qui baptizandi sunt super quadraginta dies, publicè iis tradamus sanctam, & adorandam Trinitatem. Hier. epist. ad Pamach.] Al quâdo tamen per multos annos prorogabatur, ut magno Constantino factum fuerat, quem abusum quidem ab eruditissimis Ambrosii, Basilii, atque Nazianzeni scriptis extirpatum fuisse Baron. an. 377. refert. FR. Iudæi ad fidem conversi per octo menses inter Catechumenos derinebantur, can. Iudæi, de consecrat. dist. 4. ::: Cæterùm id, quod D. Chrysostomus, hom. 3. in epist. ad Philippenses, docet, non esse, nempè, licitum pro defunctis catechumenis orare, sed tantùm aliquam cleemosynam pro eis erogare; intelligendum est de Sacrificio Missæ, & de publicis Ecclesiæ precibus; non tamen de privatis orationibus: & hoc sancitum fuerat in poenam eorum dilationis ad se baptizandos usque ad ultimum vitæ periodo, ut ex Concil. Bracarense primo colligitur, ubi haberet: [Item placuit, ut Catechumenis sine redemptione baptismi defunctis, simili modo, nec oblationis factæ commemoratio, nec psallendi impendatur officium.] FR. Ori- tur quidem difficultas ex verbis illis in can. 7. Conc. Constantinop. contentis, ubi de Catechumenis loquens, sic ait: [Primo quidem die ipsos Christianos facimus, secundo Catechumenos, deinde tertio exorcizamus, ] ubi videtur perversionem ordinis fieri; nam id, quod exercendum est ultimo loco, ponitur ibi in primo, nempè Christianos facere. Pro cujus intelligentia, scien- dum est, non effectivè, sed designativè ibi loquutos fuisse PP. nempè, quòd primo die inter Chri- ft
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128 CA CATECHMENTIUM, a place in the Church set apart for Catechumens; some prefer to read Catechumeneum. [And there was for her a spiritual mother, the holy Roman Lady of the Deaconesses, who receiving her conducted her into the catechumenium. In the life of St. Pelagia, ch. 8.] See Narthex. At times it also denotes the house assigned for Catechumens, where catechists instruct them in matters of the faith, and where the Patriarch of Constantinople also used to confine undisciplined clerics. Roman piety erected two lodgings for this purpose, one for men and the other for women. CATECHUMENUS, in Greek, one who seeks baptism, is so called because he is, as it were, a hearer of the word of God; and therefore Isidore, lib. 2, De Officiis Ecclesiasticis, ch. 21, calls them Audientes, or Hearers. These Hearers were of two kinds: some were properly called Catechumens, who were being instructed in matters of the faith; others were called Competentes, for these were those who earnestly requested baptism. For this is expressly found in St. Augustine, sermon 116 De Tempore, in these words: [Competentes can be understood as nothing other than those asking together.] And the Catechumens were compelled by the Church to go out immediately after the Gospel had been read. The Competentes, however, departed immediately before the consecration, while prayers were offered for them for a short time by the faithful. [There are two orders of catechumens. For some have recently come, and as being more imperfect they leave immediately after hearing the Scriptures and Gospels. But others have already come for some time, and have become more perfect. Hence, while they await the prayer which is said over the catechumens, they kneel in it. But when it has been pronounced, “Catechumens, depart,” then they too go out. Synod of Neocaesarea, canon 5.] That canon is exactly observed by the Greeks in their Mass. Therefore it is clearly gathered that the expulsion of the Catechumens from the Church by the Deacon must be understood of the Competentes, over whom the prayer had been said. The Latin Church observed the same ceremony. [For at the time when the priest begins to consecrate the body of the Lord, after the Gospel the Deacon is to say: if any catechumen is present, let him go out. Alcuin, De Divinis Officiis.] When in the Liturgy of St. Clement mention is made of the Illuminandi, this must be understood of the Competentes already close to baptism; for there it is declared that the Catechumens were dismissed first, then the Energumens, and third the Illuminandi, with these words spoken by the Deacon: [Depart, ye Illuminandi.] The Catechumens, however, were not dismissed immediately after the Gospel; for they also heard the sermon that followed the Gospel, as is gathered from St. Augustine, sermon 237, namely: [After the sermon the Mass for the Catechumens takes place.] From these things it is shown that they were dismissed after the spiritual sermon, while the Competentes remained to hear the recitation of the Creed; as St. Ambrose testifies in epistle 33, saying: [After the catechumens had been dismissed, I was handing over the Creed to some Competentes.] See Scrutinium. FR. Likewise the sermon and prayer over the Catechumens in canon 5 of the aforesaid Synod of Neocaesarea are the same thing. Finally, Augustine’s words: [The Mass for the Catechumens is celebrated,] must be understood of the Mass of the Catechumens, and this was done on Palm Sunday, as appears from the Council of Agde, cited by Gratian, dist. 4 De Consecratione, canon 54, where it is stated: [It has also pleased the Church that the Creed should be preached publicly to the Competentes in all churches on one day, that is, eight days before the Resurrection of the Lord.] Concerning this, Ivo of Chartres, epistle 75, dividing the Mass by a double terminology, says, namely, that on the one hand there is the Mass of the Catechumens, and on the other the Mass of the Sacraments, in which only the faithful were worthy to be present. Catechumens, in saying the Lord’s Prayer, were not permitted to pronounce the words Pater noster, because they were still without baptism, and consequently were not yet adopted sons of God; hence St. Ambrose said to one baptized: [Therefore lift your eyes to the Father, who redeemed you through the washing, and say, Our Father, lib. 5 De Sacramentis, ch. 4.] And St. Augustine, homily 24, also said to those same Catechumens concerning the Lord’s Prayer: [Therefore keep this prayer, which you will return on the last Sabbath day, on which you will be baptized.] Catechumens are also called Novitii. See there. The period of Catechumenate in ancient times was three months, according to St. Clement, epistle 3, but later it was reduced to forty days. [Those who are to be baptized, for forty days let us publicly hand over to them the holy and adorable Trinity. Jerome, epistle to Pammachius.] At times, however, it was prolonged for many years, as had been done with the great Constantine, a custom which, according to Baronius, year 377, was indeed extirpated by the learned writings of Ambrose, Basil, and Nazianzen. FR. Jews converted to the faith were kept among the Catechumens for eight months, canon Judaei, De Consecratione, dist. 4. Furthermore, what St. Chrysostom teaches in homily 3 on the epistle to the Philippians, namely that it is not lawful to pray for deceased catechumens, but only to give some alms for them, must be understood of the Sacrifice of the Mass and of the public prayers of the Church, not however of private prayers; and this had been decreed as a punishment for those who delayed baptism until the last period of life, as is gathered from the first Council of Braga, where it is stated: [Likewise it pleased us that for Catechumens who die without the redemption of baptism, in like manner neither the commemoration of the offering made nor the office of psalm-singing is to be granted.] FR. A difficulty indeed arises from the words in canon 7 of the Council of Constantinople, where speaking of Catechumens it says: [On the first day we make them Christians, on the second Catechumens, then on the third we exorcise them,] where the order seems to be inverted; for that which ought to be done last is placed there first, namely making them Christians. For the understanding of this, it must be known that the Fathers spoke there not effectively but designatively, namely that on the first day among Christians...
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CA ffianos designandos esse Catechumenos, ac no- randos, & tanquam Christianorum sequaces, & tyrones; sicut Novitios Religiosorum largo modo Religiosos vocamus, qui quamvis professi non sint, gaudent nihilominus Religiosorum privilegiis. Itaque primo die Catechumeni tanquam Crucifixi affeclæ cruce signabantur; secundo verò die inter Catechumenos, & Auditores ad instructionem mysteriorum fidei annumerabantur, &c. quod ex D. Aug. in tract. super Symb. ad Catechum. lib.4. cap.1. patet, ubi sic inquit: {Dum per Sacratissimum Crucis signum vos suscepit in utero Sancta Mater Ecclesia, quæ sicut & fratres vestros cum summa lætitia spiritualiter pariet, nova proles futura tantæ matris, quousque per lavacrum sanctum regeneratos veræ luci restituat, congruis alimentis eos, quos portat, pascat in utero, & ad diem partus sui lætos læta producat.} Vide Exorcista, Regenerandus. CATERNIO, id est, quaternium, libellus quatuor foliorum. {Transmittimus librum canonum, inerat caternio novus habens canones. Greg. Turon. lib.5. hist. cap.18. CATHALANA. FR. Cathelaunia. {Nos Cathalanæ Episcopo, & ejus Collegis dedimus in mandatis. In Decretal. de Sentent. & Iudic. c.2. CATHARI, à græca ἀκαδαφῶς, id est, purus, sinnerus; quo titulo denominatæ sunt variæ hæreticorum sectæ. {De his, qui se nominant cathari; si aliquando venerint ad Ecclesiam Catholicam, placuit Sancto, & Magno Concilio, ut impositionem manus accipientes, sic in clero permaneant, Concil. Nicæn. can.8.} Eodem vocabulo appellati sunt Novatiani, quia condemnabant tanquam impuras secundas nuptias, quos irridens D. Cyprianus, epist.76. ait. {Et nomina adulterata singentes.} FR. Vide Baron. An.254. n.106.:: Hoc nomen affectati sunt etiam Hæretici in Provincia Patrimonii Sancti Petri, alias Patareni nominati, qui prædicabant, quòd per eorum manuum impositionem, & orationem Dominicalem proferendo super moribundos, reddebant eos omninò à culpis innoxios, quam cæremoniam Consolationem vocabant. Eorum seductor quidam Robertus fuerat, qui tandem divina gratia illuminatus, ab ea dementia resipiscens, habitum Sancti Dominici susceperat, ac magno ardore illius erroris impugnator evaserat, qui Viterbii, Corneti, & in diversis Patrimonii prædicti partibus evagavit. FR. ita Odoricus Raynald. Annal. Eccl. ad Ann. 1203. & seqq. & Ann. 1207. n.3. & seqq. Vide Patareni. Item Aristeri à græca dictione αγιεσφῶς, id est, sinister, & Cataphrygæ à Phrygia Provincia, in qua multùm prævaluerant, denominati sunt, quorum Magistri Montanus, Prisca, & Maximilla fuere, ac inter alios errores asserebant, ipsos, & non Apostolos accepisse Spiritum Sanctum, 24. qu.9. can.39. & 1. qu.1. can. si quis confugerit. Ubi notandum est, quòd hi Montani ab aliis hujus nominis antiquis tribus diversi sint, ut suo loco dicetur. CATHARTICUS, purgativus, à græca voce Hierolexicon Magri. CA 129 Kαδαρκνός. {Dabo catharticum impuritati Scauri. Tertull. de pall. cap.5.} Credidere aliqui Scaurum fuisse hunc, de quo Sallustius loquitur; sed probabilius videtur esse eum, de quo Tacitus, qui Tyberio imperante ad mortem damnatus, propriis manibus sibi eam anticipavit. CATHEDRA, FR. græca vox καδος, id est, sedes & ἔδεξ, id est, sponda, quasi spondata sedes. Gloss. in Clement. cap.2. de Sepulturis, ubi tale distichum adducit: Rex solium, Doctor cathedram, Iudexque tribunal Possidet, ac sedem Præsul, Prætorque curule. Et in Extravag. de Sepulturis, cap.2. Romana tamen Cathedra Nutrix Pontificii dicitur. {Mundi caput Romam per vestras intentiones esse prostratam, & nutricem Pontificii cathedram, quasi ultimum videre sedile despectam. Ennod. Ticianen. Episc. in Apologet.} Vide Absidia in S. Absis gradata. Apalareus, Archisterium, Sella, Sellare, Sedes Episcopalis. Festum Cathedræ S. Petri Romæ sub die 18. Ianuar. de anno 1576. Gregorius XIII. ad instantiam Antonii Cardinalis Carafæ statuit, ut tanquam festum de præcepto observaretur: Franc. Torrigius de Crypt. Vatican. edit.2. pag.570. Dicitur etiam Thronus. In qua parte Ecclesiæ collocari debeat. Vide Introitus, Pastellum. CATHEDRATICUM, hoc nomen recognitionem significat Episcopo debitam. FR. quam solvebant Presbyteri Ecclesiarum pro Episcopi anniversariis, seu aliis annuis solemnitatibus, eo, scilicet, modo, quo à Presbyteris cum Episcopo tempore dedicationis Ecclesiæ pacto conventum fuerat, 10. quæst.3. post can.5. S. Cathedraticum, atque oblatio erat Episcopo pro concione debita, quàm in die illius festivitatis agebat. Vide Eulogia. Differt tamen à pensione, quæ Synodicum dicitur, quia Synodicum est id, quod ratione Synodi Episcopo debetur: Cathedraticum verò pro cathedraliter solemnizanti Episcopo solvendum est. Vide Synodicum: omneque id, quod per cathedraticum intelligitur, taxatum fuit ab Honorio Papa III. in cap. conquerente, de off. Iud. & consistebat in duos solidos, can. cùm placuit, can. inter cætera, & can. illud. 10. quæst.3. CATHEDRA SANCTI PETRI, Romæ materialis, ejus antiquitas. Vide Sella gestatoria Apostolica. CATHELAUNI. Vide Alani, Cathalana. CATHEMERION, græca vox καδημηευν exercitium quotidianum significat: hoc vocabulum Prudentius pro titulo apposuit aliquibus ejus hymnis in diversis diei horis recitandis. CATHENATICUM, proventum, quod ratione capturæ, & carcerationis solvendum est satellitibus, & carceris custodibus. {Hi qui reos capiunt, aut custodiendos accipiunt, ab his, quos in custodiam miserint innocentes, cathenatici nomine nil requirant. Niligot. lib.7. tit.4. leg.4. I CA-
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They are designated as Catechumens, and noted as the followers and beginners of Christians; just as in a broad sense we call novice religious those who, although not professed, nevertheless enjoy the privileges of the religious. Thus, on the first day the Catechumens, as those affected by the Crucified One, were marked with the cross; on the second day they were numbered among the Catechumens and Auditors for instruction in the mysteries of the faith, etc., as is evident from St. Augustine in the treatise on the Symbol to the Catechumens, book 4, chapter 1, where he says: {While through the most sacred sign of the Cross Holy Mother Church received you into her womb, she who, as a mother, will spiritually bear you and your brothers with the greatest joy, the new offspring to be of so great a mother, until she restores you, reborn through the holy washing, to the true light, feeding in the womb with fitting nourishment those whom she carries, and bringing them forth joyful to the joyful day of their birth.} See Exorcista, Regenerandus. CATERNIO, that is, quaternio, a little book of four leaves. {We send the book of canons; there was a new quaternio containing canons. Greg. Turon. book 5, Hist., ch. 18.} CATHALANA. Fr. Cathelaunia. {We have given orders to the Bishop of Cathalana and his colleagues. In the Decretals, De Sentent. et Iudic., ch. 2.} CATHARI, from the Greek ἀκαδαφῶς, that is, pure, cleaner; by this title various sects of heretics were called. {Concerning those who call themselves Cathari: if they should at some time come to the Catholic Church, it pleased the Holy and Great Council that, receiving the imposition of hands, they should remain thus in the clergy, Council of Nicaea, canon 8.} By the same name the Novatians were called, because they condemned second marriages as impure; concerning them St. Cyprian, epistle 76, mockingly says: {And they forged adulterated names.} Fr. See Baronius, year 254, no. 106. This name was also assumed by the heretics in the Province of the Patrimony of Saint Peter, otherwise called Patareni, who preached that by the imposition of their hands, and by saying the Lord’s Prayer over the dying, they rendered them completely innocent of sins, a ceremony which they called Consolation. Their deceiver was one Robert, who, at length illuminated by divine grace and recovering from that madness, took the habit of Saint Dominic, and became a vigorous opponent of that error; he wandered about Viterbo, Corneto, and in various parts of the said Patrimony. Fr. Thus Odoricus Raynaldus, Ecclesiastical Annals, for the year 1203 and following, and 1207, no. 3 and following. See Patareni. Likewise Aristeri, from the Greek word αγιεσφῶς, that is, left-handed, and Cataphrygae, from the Province of Phrygia, in which they had greatly prevailed, were so called; their teachers were Montanus, Prisca, and Maximilla, and among other errors they asserted that they, and not the Apostles, had received the Holy Spirit, 24 q. 9 c. 39, and 1 q. 1 c. si quis confugerit. It should be noted here that these Montani are different from the ancient tribes of the same name, as will be said in its proper place. CATHARTICUS, purgative, from the Greek word Hierolexicon Magri. Kαδαρκνός. {I shall give a cathartic to the filth of Scaurus. Tertullian, On the Pallium, ch. 5.} Some believed that Scaurus was the one Sallust mentions; but it seems more probable that it was the one Tacitus speaks of, who, under Tiberius, was condemned to death and anticipated it with his own hands. CATHEDRA, Fr. the Greek word καδος, that is, a seat, and ἔδεξ, that is, a couch or bench, as it were a couch-like seat. Gloss. on the Clementines, ch. 2, De Sepulturis, where he cites this distich: The king possesses the throne, the doctor the cathedra, and the judge the tribunal, And the bishop the seat, and the praetor the curule chair. And in the Extravagants, De Sepulturis, ch. 2, the Roman Cathedra is nevertheless called the nurse of the Pontificate. {That the head of the world, Rome, has been laid low by your intentions, and the nurse of the Pontifical chair, as it were the ultimate seat, has been despised. Ennodius, Bishop of Ticinum, in the Apologetic.} See Absidia in S. Absis gradata. Apalareus, Archisterium, Sella, Sellare, Sedes Episcopalis. The feast of the Chair of St. Peter at Rome, on January 18, from the year 1576, was established by Gregory XIII at the request of Cardinal Antonio Carafa, to be observed as a feast of obligation: Franc. Torrigius, De Crypt. Vatican., ed. 2, p. 570. It is also called the Throne. In which part of the church it should be placed. See Introitus, Pastellum. CATHEDRATICUM signifies a recognition due to the bishop. Fr. which the priests of churches paid for the bishop’s anniversaries, or other annual solemnities, namely in the manner agreed upon by the priests with the bishop at the time of the dedication of the church, 10 q. 3 after canon 5, S. Cathedraticum; and it was an offering due to the bishop for the sermon which he delivered on the day of that feast. See Eulogia. However, it differs from the pension called Synodicum, because Synodicum is that which is owed to the bishop by reason of the synod; but Cathedraticum is what must be paid to the bishop when he solemnly celebrates in cathedral fashion. See Synodicum. And everything understood under cathedraticum was fixed by Pope Honorius III in chapter Conquerente, De off. Iud., and it consisted of two solidi, canon Cùm placuit, canon Inter cætera, and canon Illud, 10 q. 3. CATHEDRA SANCTI PETRI, the material chair at Rome, its antiquity. See Sella gestatoria Apostolica. CATHELAUNI. See Alani, Cathalana. CATHEMERION, a Greek word meaning daily exercise: Prudentius placed this word as a title for some of his hymns to be recited at different hours of the day. CATHENATICUM, the revenue which, by reason of capture and imprisonment, is to be paid to the attendants and jailers. {Those who arrest or take prisoners for custody should require nothing under the name of cathenatici from those whom they have sent into custody, if they are innocent. Niligot. book 7, title 4, law 4.} I CA-
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130 C A CATHISMA, græca vox ἀδίσμα, pausa, seu divisio. Græci autem, qui psalterium in viginti dividunt partes, seu pausas, eas Cathismata vocant. CATHOLICUS, græca vox ἀθολικὸς, id est, universalis, ac de Christiano dicitur, qui universæ Ecclesiæ dogmata sequitur. FR. [Si eos putas à consortio mutuo dissociatos, quos fibula religionis pio mordens dente conjungit, procul te ab æstimatione catholica culparum duxit affectus. Mandati coelestis habitatio aut misceat, aut separet, non interest quæ intervalla nos segregent, si uno in supera mansione conclave retineamur. Ennod. Ticin. Episc. in Apologet. Vide Orthodoxus. || Item epistola dicitur Catholica, quæ circulariter universali Ecclesiæ scribitur, in quo sensu Tertullianus, lib.4. advers. Marcion. cap.9. appellavit Christum [Catholicum Patris Sacerdotem,] id est, universalem Sacerdotem. Item Catholicus dictus est Fiscalis Imperatoris Procurator, quia universalis erat ad totum Imperium: ob eandem rationem idem dicebatur etiam Catholiciarius. Hodiè verò titulus Catholici soli Hispaniarum Regi tribuitur, quem ab anno 638. consequutus est, quando, nempè Concilium Toletanum VI. ordinaverat, ut nemo in Regem acclamaretur, nisi juravisset priùs se neminem permisitum in suo dominio, nisi Catholicos; ideò Catholicus Rex vocatus deindè fuit; seu quia Alphonstus à Ricaredo descendens, qui Rex Catholicus cognominatus fuerat, sic etiam ille se Catholicum Regem appellati in dicto Concilio postulaverat, quem speciosissimum titulum à Successoribus diu relictum, Ferdinandus deinde Rex à Julio Papa II. reassumi postulavit; quare eidem, & successoribus concessum fuit. FR. Ecclesia Catholica dicitur, quia est una ac sola. Gloss. in Clement. cap.3. de Hæreticis, ubi in ß Ecclesiæ, diversas ponderationes super hoc lectu dignas exponit in Extrav. de Majoritate, & Obed. cap.1. Item Catholici dicti sunt Azymitæ, & quare. Vide Azymitæ. Sinonyma. Vide Ecclesia. Christianus. Melchita. Orthodoxus. Pilosotæ. Psychicus. Romanus. Item Catholicus dicitur Iudex in rebus fidei, can. Catholicus, 2. quæst.6. CATIGERA. FR. Doctor, & Magister. [Dat etiam liberalissimus Catigera in ipsa dilecti discipuli ordinatione dulcissimum pignus, & memoriale perpetuæ dilectionis suæ, casulam, videlicet, purpuream. In vita S. August. Episc. Cantuar. CATIPANUS, græca dictio composita ex [ντι], & [νοῦ], quæ latino idiomate significat, secundum universum, & idem sonat, ac Generalis Dux; alii interpretantur Superomnia, sed Gulielmus Apuliensis, lib.2. de success. Normandorum sic vertit. Cui Catapan facto cognomen erat Bagianus, Quod Catapan Græci, nos juxta dicimus omnes, Quisquis apud Danaos vice fungitur hujus honoris. C A A Dispositor populi, parat omne, quod expedit illi, Et juxta, quod cuique dari decet, omne ministrat. Quod nos Plenipotentiarium dicimus. FR. Officium itaque magistrale, magnæque æstimationis fuisse Blondus decad.2. lib.3. testatur, sic inquiens: [Gregorius imperialis Catipanus (id Magistratus est nomen) Mel alter Catipanus imperialis primo impetu Apulia penè omni expulit] id est Drogum Gulielmi Normandi Apuliensis Comitis filium. Et inferiùs idem Blondus: [Bubalganus Meli suffectus Imperatoris Constantinopolitani Catipanus:]: ∴: Carolus Sigonius, lib.7. de Imper. Orient. de an.979. ait Basilium, & Constantinum Imp. Saracenorum auxilio Apuliam, & Calabriam occupasse, atque [Eas sæviore post imperio, novo Catipani magistratu imposito habuerunt.] Jo: Lucius diligens, & eruditus nostrorum temporum historicus, lib.2. c.8. de Dalmatiæ Regno, hanc affert memoriam. [An.1667. Indict.4. Epacta 3. concurrenti 7. regnante D. Costantino Duce magno Imperatore, prioratum verò Jaderæ retinente D. Leone Imperiali protospathario, & totius Dalmatiæ Catipano &c. Et eod. lib.2. c.9. Quamvis Imperium ad Constantinum Monomachum reducto, is Maniacum Catapanum misisset, qui res in Italia reparavit.] In vita S. Vitalis Abb. natione Siculi, Basilius Darii Gubernator Catapanus appellatur. Lupus protospathar. in ejus historia sæpè de Catapano, & Protocatapano, mentionem facit. Hinc multi Capitanei nomen à Catipano, seu Catapano deducunt, cujus argumenti ratio est, quòd in Neapolitani Regni Provincia Capitanata hodiè corruptè dicitur, in qua, ut supra dictum est, Imperatores Græci generalem Catapanum mittebant, & ideò Catipanata dicebatur. Hodie in utriusque Siciliæ Regnis, ac in Melita hoc Catapani nomen perdurat; sed officium inferioris æstimationis evasit, nam præest pretiis rerum commestibilium, ponderibus, taxis, & similibus. Ab hoc etiam nomine Catipanus credunt aliqui Catanei dignitatem provenire, de quo titulo sæpè in Jo: Villano, Bernardino Corio, aliisque illorum sæculorum Scriptoribus sit mentio: sed Sebastianus Covarrujas in Theatro linguæ castellanæ à dictione græca ἀκαταυριο, provenire asserit, quę largè dispensare significat. Titulus hic à Federico OEnobarbo Imp. nimis in Italia ampliatus est, ut gentes istius nationis, ad sui favorem traheret, quos Gebellinos appellabat. FR. Quibus, ut Jo: Villanus refert, signum Aquilæ Imperialis pro stemmate concessit, ac deindè multi in Cataneos ab Henrico Imperatore, Comitissa Matilde, & ab Ulfone horum avunculo insigniti sunt, de quibus Ghirardaccius in Histor. Bononien. par.1. lib. 4. ad an.1196. Guelphis verò, qui Ecclesiæ partes favebant, ait idem Villanus, quod Papa ejus insignia etiam concesserat. Igitur de Capitaneorum titulo sit prima mentio in nono sæculo, in sede, nempè, vacante Stephani Papæ IX. hi enim rebel-
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130 C A CATHISMA, a Greek word, ἀδίσμα, a pause, or division. But the Greeks, who divide the psalter into twenty parts, or pauses, call them Cathismata. CATHOLIC, a Greek word, ἀθολικὸς, that is, universal, and is said of a Christian who follows the dogmas of the universal Church. FR. [If you think those cut off from mutual fellowship whom the clasp of religion joins with pious, biting teeth, the feeling of your judgment has led you far from the Catholic estimate of faults. The dwelling of the heavenly mandate may mingle or separate; it matters not what intervals divide us, if in one upper dwelling we are kept in the same chamber. Ennodius, Bishop of Ticinum, in his Apology. See Orthodox. || Likewise a letter is called Catholic, which is written circularly to the universal Church, in which sense Tertullian, book 4 against Marcion, chapter 9, called Christ the [Catholic Priest of the Father,] that is, the universal Priest. Likewise a Catholic was called the Procurator of the Emperor’s fisc, because he was universal throughout the whole Empire: for the same reason the same man was also called Catholiciarius. But today the title of Catholic is attributed only to the King of Spain, which he obtained from the year 638, when, namely, the Sixth Council of Toledo decreed that no one should be hailed as king unless he had first sworn that he would permit no one in his dominion except Catholics; therefore he was afterward called Catholic King; or because Alphonstus, descended from Ricaredo, who had been surnamed Catholic King, thus also asked that he be called Catholic King in the said Council, which most splendid title, long abandoned by his successors, King Ferdinand later requested Pope Julius II to restore; wherefore it was granted to him and to his successors. FR. The Catholic Church is so called because it is one and only one. Gloss. in Clement. cap. 3 de Hereticis, where in ß Ecclesiæ he expounds various interpretations worthy of reading on this passage in Extrav. de Majoritate & Obed. cap. 1. Likewise the Azymites were called Catholics, and why. See Azymites. Synonyms. See Church. Christian. Melchite. Orthodox. Pilosotæ. Psychicus. Roman. Likewise Catholic is said of a judge in matters of faith, can. Catholicus, 2 quæst. 6. CATIGERA. FR. Doctor and Master. [The most liberal Catigera also gives, at the very ordination of the beloved disciple, the sweetest pledge and memorial of his everlasting affection, namely, a purple cope. In the life of St. Augustine, Bishop of Canterbury.] CATIPANUS, a Greek compound formed from [ντι] and [νοῦ], which in the Latin idiom signifies, on the whole, and sounds the same as General Commander; others interpret it as Over-all, but William of Apulia, book 2 of the succession of the Normans, translates it thus: To whom, made Catapan, Bagianus was a surname, Because Catapan, as we Greeks say, means, according to us, all, Whoever among the Danaans performs the office of this honor. C A A He disposes the people, prepares everything that is useful to them, And according to what it is fitting for each to receive, he supplies everything. What we call a Plenipotentiary. FR. Therefore Blondus testifies that it was a magisterial office and of great esteem, saying thus: [Gregory, imperial Catipanus (that is the name of the office), Mel, another imperial Catipanus, at the first onset drove almost all Apulia out] that is, Drogus, son of William the Norman Count of Apulia. And lower down the same Blondus: [Bubalganus, appointed by Mel, Catipanus of the Emperor of Constantinople:] ∴: Charles Sigonius, book 7, On the Eastern Empire, for the year 979, says that Basil and Constantine, by the aid of the Saracens, occupied Apulia and Calabria, and [held them under a harsher rule, after a new office of Catipanus had been imposed.] Jo. Lucius, a careful and learned historian of our times, book 2, chap. 8, on the Kingdom of Dalmatia, cites this memory: [In the year 1667, Indiction 4, Epact 3, concurrent 7, while Lord Constantine the Great Duke and Emperor was reigning, and Lord Leo, imperial protospatharius, retaining the priorate of Zara, and Catipan of all Dalmatia &c.] And in the same book 2, chap. 9: [Although the Empire having been restored to Constantine Monomachus, he sent Maniacus as Catipan, who repaired matters in Italy.] In the life of St. Vitalis the Abbot, a Sicilian by nation, Basil, governor of Darius, is called Catipanus. Lupus protospatharius often mentions Catipan and Protocatapan in his history. Hence many derive the title Capitaneus from Catipanus, or Catapanus, the reason for which is that in the province of the Kingdom of Naples today there is corruptly called Capitanata, in which, as was said above, the Greek emperors sent a general Catapanus, and therefore it was called Catipanata. Today in the Kingdoms of both Sicilies and in Malta this name of Catapanus still survives; but the office has become of lower esteem, for he presides over the prices of edible goods, weights, taxes, and similar matters. From this same name, too, some believe the dignity of Cataneus derives, of which title there is frequent mention in John Villani, Bernardino Corio, and other writers of those centuries; but Sebastian Covarrubias, in the Theater of the Castilian Language, asserts that it comes from the Greek word ἀκαταυριο, which means to dispense liberally. This title was excessively enlarged in Italy by Emperor Frederick Oenobarbus, in order to draw the peoples of that nation to his favor, whom he called Ghibellines. FR. To these, as John Villani reports, he granted as their emblem the sign of the Imperial Eagle, and afterward many were invested as Catanei by the Emperor Henry, Countess Matilda, and Ulfone their uncle, concerning whom Ghirardaccius writes in the History of Bologna, part 1, book 4, for the year 1196. But for the Guelphs, who favored the part of the Church, the same Villani says that the Pope also granted them his insignia. Therefore the first mention of the title of Captains is in the ninth century, in the see, namely, vacant after Pope Stephen IX; for these rebel-
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CA belles extiterant, & contra Sacri Cardinalium Collegii votum, Episcopum Vlitrensem in Se- dem Sancti Petri immisere; [Vix dum exequiæ Pontificis celebratæ &c. Romani potentiores Oppida, & Castella in Urbis terris possidentes (capitaneos appellabant) Pontificem ex factione sua creare constituerunt. Primus autem omnium Gregorius de Tusculano ex gente patritia Roma- nus, Minitium Vlitrensem Episcopum invitis, atque reclamantibus Cardinalibus, & Clericis, qui Romæ tunc erant, in Pontificem Romanum acclamari, & haberi obrinuit, quem Benedictum voluit appellari. Blond. decad.2. lib.3. & in ex- trav. de majoritate, & obed. c. unico.] Atque idem Blond. decad.2. lib.5. [Primarii Urbis, quos nunc Barones, tunc Capitaneos appellabant, Im- peratori obsequentes, omnia consilia Pontificis evertebant.] Rursus ibid. lib.4. [Barones Urbis nonnulli, capitaneos tunc appellabant, studio partium se conjunxerant Senatori.] Quos tamen Sigonius, de Regn. Italiæ, lib.7. Cataneis subordi- natos fuisse censer; sed ego putarem cum Blondo Capitaneos, Cataneos, & Barones idem antiqui- tùs significasse secundùm temporis, & regionis di- versitates, circa quæ sciendum, quòd Romani tempore Bellisarii, sicut Blondus notavit, præci- puè nobiles, & divites, ut liberarentur à Gothica invasione, ab eo Duce ad Regnum Neapolitanum missi fuerant, ubi per longum tempus remanse- rant, proindè Neapolitanum idiomata apprehen- derant; itaque post aliquod sæculum nobilium Romanorum oriundi ad Urbem reversi, eandem loquelam per multa sæcula retinuere, sicut usque ad tempus historici Vitæ Nicolai de Laurentio, Cola de Rienzo, vulgò appellato, atque alios illius duodecimi sæculi scriptores legimus Nea- politano idiomate scribentes. Igitur sicut supra dictum est, eo modo, quo Regniculi nomen Catipanum in Capitanum vertere, sic etiam Ro- mani ex eodem Regno redeuntes usi sunt, & sicut prisci Romani ab Oscis, & Cascis gloriabantur originem duxisse, qui populi erant magnæ Græ- ciæ, sic Romanorum progenies noviter ex eadem magna Græcia iterum provenisse noscebatur; sed quia Bario Apuliæ Civitas, Catipanatæ sedes erat, ut supra visum est, hinc Romani in Urbe nobiles ex ea regione iterum regressi, Barones ap- pellabantur, ad distinctionem aliorum advena- rum Romæ incolentium, qui non erant ex illis nobilibus à Bellisario ibi missis, & processu tem- poris Romam reversis; idem enim erat dicere Ca- tipanus, ac ex Catipanata, & Baro ex Bario, id est, antiquus nobilis Romanus ex refugis ibi tempo- re belli gohici progenitus. ://: At Longobardi, qui solent abbreviare verba, illisque syllabas di- minuere, pro Catapano, seu Capitano, Catano di- xerunt, ut & Henericus Spelmanus asserit, eodem prorsùs modo, quo Catalia pro Capitalia, & Catella pro Capitella dixerunt. Quare Joffre- dus inquit: [In Tuscia verò, & Lombardia appel- labantur Catanei, quasi Capitanei, de libell. par. 5. rub. de Vass.] Ejusdem opinionis fuerunt Sci- CA 131 pio Ammiratus in tract. de nobilit. Florent. Gau- den. Merula, lib.3. de Antiquit. Cisalp. Castel- vetr. in Polit. Arist. & alii: hi, nimirum, qui, ut su- pra diximus, factionis Gibellinæ erant, & ab Im- peratorie in feudum Castella, ac Terras habe- bant; & ideò prædictis speciosistitulis decorabant tur; Guelfi verò, qui Romanæ Ecclesiæ erant fau- tores, titulos Baroncelli, & Domicelli assumebant, quamvis processu temporis Catanei titulus etiam inter Ecclesiasticos exerceretur. [Præci- puè hoc nobilitati tuæ debemus, qui & noster es Parrochianus, & Ecclesiæ nostræ cataneus, in epist. Ivonis ad comitem, apud eundem Spel- man. epist. 129.] Aliqui censuerunt Comitem esse eundem, ac Cataneum. Vide Cottam in suo Memorial. Juris. in dict. Comes. Vide etiam hic in eadem dictione, & dict. Gravio. De hac mate- ria consule Camillum Peregrinum de Principi- bus Longobard. parte prima, pag. 18. & seqq. & pag. 36. Itaque hodie in locis Siciliæ Catapanus idem est, ac apud recentiores Romanos Extra- ordinarius, quem Latini Peræquatorem appel- labant. Vide Peræquator. CATOMIDIO, verbum, appendere deorsum caput significat. Vide Catomis. CATOMIS, & Catomodo, adverbia, de quibusnon rarò in Martyrologio, significat vertice deorsum; à voce græca καπομαδῶν, sive καπωνος, quæ pro- priè humeris inversis denotat. [Tyrannus Afræ virgini minavit dicens: catomis nudam te cædi jubebo. In vita S. Afræ. Quodam tempore ve- nerabilem senem in publica facie catomis cæci- derunt. Victor. de persecut. Vandal. lib.1.] id est, in posterioribus partibus juxta Latini Latini sensum, quod per modestiam ait Victor In facie publica &c. Quadrat in hoc opinio illorum, qui huic vocabulo significationem dederunt de mo- do pueros verberibus in scholis corrigendi; sus- pendendo, scilicet, illos super humeros alterius; nam verbum græcum καπομιζεν, super humeros sustinere significat, quod ex Josepho Hæbreo, lib.5. Antiq. Judaic. cap.10. confirmatur, ubi de Samson loquens, quòd super humeros Gazæ vectes detulisset, hoc vocabulo καπομαδῶν usus est. FR. circa ignominiosum genus hujus Mar- tyrii clariùs ex ipsomet Victorio, iisdemque vo- cubulis, lib.3. habetur: [Mulieres, & præci- puè nobiles contra jura naturæ nudas omninò in facie publica cruciabant.] De hoc vocabulo fu- sè egit Jo. Steph. Menochius in ejus Storeis, par. 4. centur.7. cap.57. Errat itaque Vocabularii Ec- clesiastici Auctor, qui hoc vocabulum virgas ferreas significare ait. CATOPISCI. Vide Agnostici. CATOPITÆ. Vide Agnostici. CATORTHOMA, καποθωμα. Est opus virtutis re- ctè, & egregiè factum, præclarum facinus, res benè gesta, perfectum officium, ut explicat Cice- ro, lib.1. off. c.2. dicens à Græcis vocari Catortho- ma: & rectum quod sit id perfectum officium esse definiant. Fit à verbo Græco καποθώ, egre- giè, rectè, & cum virtute aliquid facio. Et D. I 2 Am.
Transcription: Translated (English)
CA They had arisen, and contrary to the vote of the Sacred College of Cardinals, they had placed the Bishop of Viterbo in the See of Saint Peter; [Hardly had the obsequies of the Pontiff been celebrated, etc., than the more powerful Romans, holding towns and castles in the territory of the City (they called them captains), resolved to create a Pontiff from among their own faction. First of all, Gregory of Tusculum, of patrician Roman stock, caused the Bishop of Viterbo, Minicius, against the will and protests of the Cardinals and Clerics then in Rome, to be acclaimed and regarded as Roman Pontiff, whom he wished to be called Benedict. Blond. decad. 2. lib. 3. & in extrav. de majoritate, & obed. c. unico.] And the same Blond. decad. 2. lib. 5. [The leading men of the City, whom now they call Barons, but then captains, obedient to the Emperor, overthrew all the Pontiff's plans.] Again in the same place, lib. 4. [Certain Barons of the City, who were then called captains, had joined themselves to the Senator out of party zeal.] Yet Sigonius, de Regn. Italiæ, lib. 7, considers them to have been subordinate to the Catanei; but I would think, with Blondus, that Captains, Catanei, and Barons formerly signified the same thing, according to differences of time and region. Concerning which it must be known that the Romans in the time of Belisarius, as Blondus noted, especially the nobles and the rich, in order to be freed from the Gothic invasion, had been sent by that commander to the Kingdom of Naples, where they remained for a long time, and therefore had acquired the Neapolitan idiom; thus, after some century, the descendants of the Roman nobles returned to the City, and retained the same speech for many centuries, as even to the time of the historian of the Life of Nicolaus de Laurentio, called Cola de Rienzo, and other writers of that twelfth century we read as writing in the Neapolitan idiom. Therefore, as was said above, in the same way that the people of the kingdom used to change Catipanum into Capitanum, so also the Romans returning from the same kingdom used it; and just as the ancient Romans gloried in having descended from the Oscans and Cascans, who were peoples of Magna Graecia, so the stock of the Romans was newly understood to have come forth again from that same Magna Graecia. But because the city of Bari in Apulia was the seat of the Catipanate, as was seen above, hence the Roman nobles who had returned again from that region were called Barons, in distinction from the other newcomers dwelling in Rome, who were not from those nobles sent there by Belisarius and later returning to Rome; for it was the same thing to say Catipanus as one from Catipanata, and Baron from Bari, that is, an ancient Roman noble descended from the refugees there at the time of the Gothic war. ://: But the Lombards, who are accustomed to abbreviate words and lessen their syllables, said Catanus for Catapanus, or Capitaneus, as Henricus Spelmannus also affirms, in precisely the same way as they said Catalia for Capitalia, and Catella for Capitella. Wherefore Joffredus says: [In Tuscany and Lombardy they were called Catanei, as it were Capitanei, de libell. par. 5. rub. de Vass.] Of the same opinion were Scipio Ammiratus in tract. de nobilit. Florent. Gauden. Merula, lib. 3. de Antiquit. Cisalp. Castelvetr. in Polit. Arist., and others: namely those who, as we said above, were of the Ghibelline faction, and held castles and lands in fief from the Emperor; and for that reason they were adorned with the aforesaid splendid titles. The Guelphs, however, who were supporters of the Roman Church, assumed the titles of Baroncelli and Domicelli, although in the course of time the title Catanei was also exercised among ecclesiastics. [Especially to your nobility do we owe this, who are both our parishioner and the Cataneus of our church, in the letter of Ivo to the count, apud eundem Spelman. epist. 129.] Some have judged Count to be the same as Cataneus. See Cotta in his Memorial. Juris. in the word Comes. See also here in the same entry, and in the word Gravio. On this matter consult Camillus Peregrinus, de Principibus Longobard., part one, p. 18 and following, and p. 36. Therefore today in the places of Sicily Catapanus is the same as, among later Romans, Extraordinary, whom the Latins called Peræquator. See Peræquator. CATOMIDIO, a verb, signifies to hang the head downward. See Catomis. CATOMIS and Catomodo, adverbs, often found in the Martyrology, signify head downward; from the Greek word καπομαδῶν, or καπωνος, which properly denotes with the shoulders reversed. [The tyrant threatened the maiden of Africa, saying: catomis nudam te cædi jubebo. In the life of Saint Afra. At one time they whipped a venerable old man catomis in the public face. Victor. de persecut. Vandal. lib. 1.] that is, in the hind parts according to the Latin sense, though Victor says modestly, In facie publica, etc. The opinion of those fits here who gave this word the meaning of the way boys are corrected with blows in schools, namely by suspending them over another's shoulders; for the Greek verb καπομιζεν means to support upon the shoulders, which is confirmed by Josephus the Hebrew, lib. 5. Antiquit. Judaic. cap. 10, where, speaking of Samson, that he had carried the bars of Gaza on his shoulders, he used this word καπομαδῶν. FR. concerning the ignominious nature of this kind of martyrdom, more clearly from Victor himself, in the same words, lib. 3, is found: [They tortured women, and especially noble ones, contrary to the laws of nature, completely naked in public view.] On this word Jo. Steph. Menochius dealt at length in his Storeis, par. 4, centur. 7, cap. 57. Therefore the Author of the Ecclesiastical Vocabulary is mistaken, who says that this word signifies iron rods. CATOPISCI. See Agnostici. CATOPITÆ. See Agnostici. CATORTHOMA, καποθωμα. It is a work of virtue rightly and excellently done, a splendid deed, a well-done thing, a perfect duty, as Cicero explains, lib. 1. off. c. 2, saying that by the Greeks it is called Catortoma; and they define what is right to be a perfect duty. It is formed from the Greek verb καποθώ, I do something excellently, rightly, and virtuously. And D. I 2 Am.
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132 CA Ambrosius, lib. I. off. cap. II. de recto virtutis opere ait: Hoc est perfectum officium, quod dixerunt Græci. CAVALCATA. FR. Equitatus, seu equitatio. {Sicut nec illæ, quæ in Villis tuendis fierent, in guerris, seu etiam cavalcatis, in Extrav. comm. de decim. CAUCULUS, vox quidem valdè obscura, quæ in sensu de la Cerdæ pædagogum denotat, ut ex seq. verbis colligitur. {Nonnisi cum sex parvulis, & uno cauculo eduxerunt nos ex Urbe. In collect. Anst. Biblioth. de exilio S. Martini Papæ, & Mart. per Sirmondum in 8. edit. pag. 79.} Sed in legibus Caroli Magni Cauculator circulatorem significat, ubi lib. I. cap. 64. sic ait. {Ideò præcipimus, ut nec cauculatores, & incantatores, &c.} à Germanico vocabulo Gauckuler, quod idem significat. Alii incantatorem interpretantur, qui Coclearius, à Germanica voce Choler, dicitur. Penè Græcos naviælos infirmitatis speciem denotat, quæ solet pedes accipitris affligere: quare metaphoricè fortassè Pædagogum significat, qui tormentum in pedibus puerorum affert, dum eos libertate privat, ad libitum ubique spatiandi. CAUTIO. Vide Recautum. CAUCUS, calix, seu crater, græcè Kaūna, Salinas. in Spart. de Pescen. c. 10. sed barbara quidem vox, {Erectis stipitibus, & æreos caucos suspendi juberet. Beda, lib. 2. Hist. Eccles. c. 16.} FR. hoc vocabulum barbarum non est, dum apud bonos Auctores legitur, nam de Diogene Hieronymus, inquit: {Quodam tempore habens ad potandum caucum ligneum, vidit puerum manu concava bibere, & elisisse fertur ad terram, dicens, Nesciebam, quòd natura haberet poculum, lib. II. ad Iovin.} Item Spartanus in Pescennio, ait: {Tantæ fuit severitatis, ut cùm milites quosdam in cauco argenteo expeditionis tempore bibere vidisset, justerit omne argentum submoveri de usu expeditionali, addito eo, ut ligneis vasis uterentur.} Item apud Trebellium Pollionem in epist. Valeriani: {Cauci, & scyphi unà junguntur;} sed fecit insolitus vocabuli usus, ut passim variis modis corrumperetur; nam apud Spartianum, & Pollionem Caucos editum est: Caucum apud Hieronymum: apud Ennodium epigram. 29. de Clauco. At veteres libri rectè ibidem, & epigram. 25. de Cauco habent. ∴: Eodem modo Caucalium, naviælos in Lausiacæ Palladii habetur. {Tenens caucalium aquæ,} & {Caucium apud nos, calix apud doctos. Suidas. CAUDICARIUS, publicus conductor, qui obligatur pistoribus subministrare frumentum. Codex Theodos. I. I. de pistor. & catab. CAVEA THEATRI. FR. {Caveam Theatri Senatum construere molientem, ab hac dispensatione, & cupiditate compescuit. D. August. lib. I. de Civit. Dei, cap. 31.} ubi S. Doctor loquirur de Scipione Nasica. Locus verò Theatri, quia velis coopertus erat, ita ut cavea videretur esse, apud profanos CA Scriptores denotat locum ibi populo assignatum. CAVENA, cellarium, in aliquibus religiosorum communitatibus Canava dicitur. {Quæ cellario, sive cavenæ. In Regul. S. Cefariæ Virg.} Aliquando pro cella vinaria accipitur. Et Cavearia, Cellaria dicta fuit. {Accipiant, & caveariae tradant. In eisdem Regul.} Vide Arma- rius, Canava, Cellarius. CAVILLO, apud Tertullianum hoc verbum caveo, & cautum se reddere significat. {Omnibus modis cavillandum, ne quid adversus Deum committatur, de corona milit. cap. II. CAUMA, græcè naviæ, Arabicè Ghomme, latinè calor, seu ardor. Aldhelmus, cap. 2. Blond. decad. 2. lib. 2. CAUPONA, idest, Taberna. Vide Albergaria, Pandochæum. FR. item Caupona pro Rhetore usurpatur. {Athenis enim expertus linguatam Civitatem, cùm omnes illic sapientiæ, atque facundiae cauponas degustasset. Tertullian. lib. de Anima, cap. 3. Vide Pandoxo. CAURSINUS. FR. mercator usurarius: sic enim Itali in Anglia appellati fuere. {Invaluit his diebus adeò causinorum pessis abominanda. Matth. Paris. CAUSAS PRÆSTARE, rationem reddere; phrasis adhibita in Concil. Illiberit. cap. I. n. 53. & in decretis Iulii I. dicitur Causas dare. CAUSATOR. FR. Causidicus, seu Actor. I. similiter, de debitis, & causimoniis, I. si qualiscunque, qualiter quis se defendere debeat. CAUSON, & Causos, græcè naviæos, febris, & ardor, quare perperam in Antiocho, hom. 16. Clausonem aliqui legunt, cum Causonem legere deberent. {Temeraria illa, & impudens loquendi libertas videri possit similis causoni magno. CANSTICUS, græcè naviæus, adjectivum, idest, res quæ habet comburendi virtutem. {Graviora vulnera caustico medicamento, vel admoto igne curantur. S. Ambros. in Psal. 38. CAUTERIZO, græcè naviæus, comburo. {Quodam ferro parvo, & calido cauterizant se. Invita B. Oderici. CAUTERIUM. FR. ita dictum, quasi {Cautè urens, ut vis morbi ardenter siccetur: Jo: Andreas in Glossa, cap. ea quæ, de statu Monach.} Sed potiùs dicendum à Cauterizo, idest, comburo; nam igne hoc stigma formatur. CECROPIA. FR. græca eloquentia à quodam Athenarum viro Cecrope appellato. {Sola deerat interpretandi bilinguis peritia, & facundissima virgo Cecropia, quæ secundùm suæ mentis acumen, Varrone coelibatum suum auferente, Latinis tradiderunt: Jo. Diacon. in vita S. Gregor. lib. 2. cap. 14. CEDORUM LIBANI DESCRIPTIO. Vide Transfiguratio Domini. CEDULA CITATIONIS. Vide Indiculus. CELEUSMA, & Celeuma. Vide Alleluja, Scenopeja. CELLA, hoc vocabulum nonnumquam pro toto mo-
Transcription: Translated (English)
132 CA Ambrose, lib. I. off. cap. II. on the right work of virtue says: This is the perfect duty, which the Greeks called so. CAVALCATA. FR. Riding, or a ride. {As also those things which were to be done in the Villages for their defense, in wars, or even in cavalcatae, in Extr. comm. de decim. CAUCULUS, a very obscure word indeed, which in the sense of de la Cerdæ denotes a pedagogue, as is gathered from the following words. {They led us out of the City with no more than six little children, and one cauculus. In the collection of Anst. Biblioth. on the exile of Pope St. Martin, and of Martin by Sirmond in the 8th edition, p. 79.} But in the laws of Charlemagne Cauculator means a mountebank, where in lib. I. cap. 64. he says: {Therefore we command that neither cauculatores, nor enchanters, etc.} from the German word Gauckuler, which means the same. Others interpret it as an enchanter, who is called Coclearius, from the German word Choler. It almost denotes, among the Greeks, a kind of weakness, which is accustomed to afflict the feet of the hawk: wherefore perhaps metaphorically it signifies a Pedagogue, who brings torment to the feet of boys, while depriving them of the freedom to roam everywhere at will. CAUTIO. See Recautum. CAUCUS, a cup or crater, in Greek Kaūna, Salinas in Spart. de Pescen. c. 10. but indeed a barbarous word, {He ordered upright posts and bronze cauci to be suspended. Bede, lib. 2. Hist. Eccles. c. 16.} FR. this word is not barbarous, since it is read in good authors; for Jerome, speaking of Diogenes, says: {At one time, having a wooden cup for drinking, he saw a boy drink from a hollowed hand, and is said to have dashed it to the ground, saying, “I did not know that nature had a cup,” lib. II. ad Iovin.} Likewise Spartianus, in Pescennius, says: {He was of such severity that when he saw certain soldiers drinking from a silver caucus during an expedition, he ordered all silver to be removed from expeditionary use, adding that they should use wooden vessels.} Likewise in Trebellius Pollio, in the letter of Valerian: {Cauci and scyphi are joined together;} but the unusual use of the word made it be corrupted in various ways everywhere; for in Spartianus and Pollio it is printed Caucos: Caucum in Jerome: in Ennodius, epigram 29, on Clauco. But the old books there rightly have, and in epigram 25, on Cauco. ∴: In the same way Caucalium is found among the navials in Palladius’ Lausiaca. {Holding a caucalium of water,} and {Caucium among us, a cup among the learned. Suidas. CAUDICARIUS, a public contractor who is bound to supply grain to the bakers. Codex Theodos. I. I. de pistor. & catab. CAVEA THEATRI. FR. {The cavea of the Theater, which the Senate was trying to build, he restrained from this expenditure and desire. D. August. lib. I. de Civit. Dei, cap. 31.} where the holy Doctor is speaking of Scipio Nasica. But the place of the Theater, because it was covered with sails, so that it seemed to be a cavea, among profane writers denotes the place there assigned to the people. CA CAVENA, a cellar; in some religious communities it is called Canava. {Which is to the cellar, or cavea. In the Rule of St. Cæcilia the Virgin.} Sometimes it is taken for a wine-cellar. And Cavearia was also called Cellaria. {Let them receive and hand over to the caveariae. In the same Rules.} See Armarius, Canava, Cellarius. CAVILLO, in Tertullian this word means to guard oneself and make oneself safe. {In every way one must be on one’s guard, lest anything be committed against God, de corona milit. cap. II. CAUMA, in Greek naviæ, in Arabic Ghomme, in Latin heat or burning. Aldhelmus, cap. 2. Blond. decad. 2. lib. 2. CAUPONA, that is, a tavern. See Albergaria, Pandochæum. FR. also Caupona is used for an orator. {For at Athens, having experienced the multilingual city, when he had tasted all the taverns of wisdom and eloquence there. Tertullian, lib. de Anima, cap. 3. See Pandoxo. CAURSINUS. FR. a usurious merchant; for thus the Italians were called in England. {The detestable inroads of the caursini have become exceedingly prevalent in these days. Matth. Paris. CAUSAS PRÆSTARE, to give an account; a phrase used in the Council of Illiberis, cap. I. n. 53. & in the decrees of Julius I. it is said Causas dare. CAUSATOR. FR. a pleader, or plaintiff. I. similiter, de debitis, & causimoniis, I. si qualiscunque, qualiter quis se defendere debeat. CAUSON, & Causos, in Greek naviæos, fever and burning; therefore in Antiochus, hom. 16, some wrongly read Clausonem, when they ought to read Causonem. {That rash and shameless liberty of speaking might seem like a great causon. CANSTICUS, in Greek naviæus, an adjective, that is, a thing which has the power of burning. {More serious wounds are treated with a caustic medicine, or by applying fire. St. Ambrose on Psalm 38. CAUTERIZO, in Greek naviæus, I burn. {They cauterize themselves with some small, hot iron. In the Life of B. Odericus. CAUTERIUM. FR. so called, as if {Burning cautiously, so that the force of the disease may be dried up by burning: Jo: Andreas in the Gloss, cap. ea quæ, de statu Monach.} But it is better said to derive from Cauterizo, that is, I burn; for this mark is formed by fire. CECROPIA. FR. Greek eloquence, from a certain Athenian man called Cecrops. {There alone was lacking the skill of interpreting both languages, and the most eloquent maiden Cecropia, who, according to the sharpness of her mind, Varro taking away her celibacy, handed it over to the Latins: Jo. Diacon. in vita S. Gregor. lib. 2. cap. 14. CEDORUM LIBANI DESCRIPTIO. See Transfiguration of the Lord. CEDULA CITATIONIS. See Indiculus. CELEUSMA, & Celeuma. See Alleluja, Scenopeja. CELLA, this word is sometimes used for the whole mo-
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C E monasterii ambitu sumitur. [Qui essent brevè ex] eadem cella morituri. S. Greg. lib.4. Dialog.cap. 26.] & clariùs idem,lib.2. ibid. [Honorato etiam, qui nunc adhuc cellæ ejus, in qua priùs conversus fuerat, præest. CELLERARIUS, inter monachos officialis in dispensa, & officium Cellarium dicitur. Item qui inter eos pro victu invigilare tenetur. [Exclamat hoc viso cellerarius, stupore perculsus. Greg. Turon. lib.9.cap.34.] FR. [Missis litteris per ibidem Sancti Bernardi cellerarium, sicut ipse nobis retulit, solemnem provincialibus poenitentiam injunxit. Cæsarius, lib.7.cap.3.] Aliquando Monasterii Procuratorem denotat. De præbendis, & dignit. c.25.::: Ab aliis Cellarius dicitur. Vide Paracellarius. Subpulmentarius. Item Cellarium, custodiam, & carcerem significat, qui in Laterano reperiebatur, cujus custos Cellarius dicebatur. [ Eum in teterrima custodia inclusit, quæ vocatur ferrata, in cellario majore Patriarchii. Anastas. Biblioth. in Steph. III.] FR. Sed ex verbis Anastasii colligitur custodiam ferratam appellatam, fuisse positam, seu contiguam ad majorem cellarium, seu dispensam Lateranensis Palatii, de qua dispensa dicetur in dict. Lardarium. Cæterum. Vide Armarius. Cavena. Canava. Lardarii. CELLIOTA, intimus in Aula Imperiali Constantinopolitana cubicularius, quem Græci , vocant. ] Hoc quoque mos tenet, ut celliotæ Imperatoris ad sepulchrum ejus, usque ad prima sacra funeralia, sive justa perseverent. Phranz. in Chron. lib.2.cap.1. Hi Cubicularii ædium claves habitationum Despotarum Imperatoris filiorum conservabant, ut ex improviso ingredi, inspicere, ac referre potuissent, an aliquid in personam patris illi machinarentur, seu conjurarent. FR. Hinc speculatores Scameræ dicti sunt. Vide Scamera:::: Item Celliota, Monachus cellæ incola aliquando intelligitur. CELLULANUS, contubernalis; dicitur etiam Syncellita, Syncellus, Prosyncellus, & contubernium Syncellitas. Vide suis locis. Item Concellaneus. Vide suo loco. FR. Cellulanos penè se retinere, à Pontifice, aut Romana Synodo Episcopis, & ab istis eorum Presbyteris, Diaconisque ordinatum fuisse, Sirmondus in eo capite Ennodii notavit, cui titulus est, [Præceptum quando jussi sunt omnes Episcopi cellulanos habere.] Ex quo colligitur hujus ordinationis motivum fuisse, ut scilicet à calumniis Ecclesiastici redderentur immunes, quibus calumniis idem Symmachus Papa, tunc non modicè laceratus fuerat, ut apud eundem Ennodium legitur, qui hujus contubernii ordinationis rationem reddit, inquiens. [Nemo Dei oculos, quàm hominis, judicat plus timeri; errorem creditur fovere solitudo, & profundam nequitiam incomitatus admittere, quasi cælo facinora penetralibus inclusa non pateant, & vindicari malum non queat, quod homo non respicit, credentes, quòd rem studii possint deputare necessitati: & dù homo homini custos est &c. CELTES, scalpellum. [Vel celte sculpantur in Hierolexicon Magri. C E 133 silice. Job. cap.19.] Dicitur etiam Simlaria, seu meliùs Simlia. Vide Culpha. CEMELIUM, vel Cimelium à græca dictione , quæ Sacristiam significat; inde Cimeliarcha Sacristiæ Præfectus, vel Sacrarum rerum Thesaurarius dicitur, & est dignitas in Metropolitana Mediolanensi. FR. Antiqua ibi dignitas, ut in Mediolanen.hist. Corii legitur, qui in an.1172. sic scribit: [Era allora Cimeliarcha del templo uncerto Algisio Pirovano]::: Cimeliarcha verò Neapolitanæ Ecclesiæ in celebrationibus divinorum officiorum, & in Processionibus fert baculum. Sac. Cong. Rit. 19. Ianuarii 1619. FR. Accipitur etiam pro Oeonomo. [Nec viros Reverendissimos Oeonomos, vel Cimeliarchas S. Ecclesiæ, in qua pecuniæ deponuntur. Cod. de bonis, aut jud. 1. cùm apud, §. sin. autem.] Et paulò pòst. [Præsentibus non tantùm tabulariis: sed Reverendissimo Cimeliarchæ, apud quem superfluæ pecuniæ deponendæ sunt]:::: Cimelium propriè thesaurum significat: [Scire te volumus, quòd in te omnia districtè quæsituri sumus, si non ea, quæ propriæ Ecclesiæ, vel quæ diversis Ecclesiis cimelia sunt collecta, sub omni nunc sollicitudine, & fide serventur. D. Gregor. in Registr. lib.1. Epist.10.] FR. Textus autem hic in Decre talibus Gregnrio III. attribuitur, atque diversi modè assertur in cap.3. de offic. Archid. nempè: [Scire verò te volumus, quòd à te districtè quæsituri sumus, quia vel propriæ Ecclesiæ, vel ea, quæ de diversiis Ecclesiis Ciminilia sunt collecta, non sub omni solicitudine, & fide servantur.] Ubi Gloss. per Ciminilia vasa Ecclesiæ intelligit. Simile verbum, in 5. decretal.tit.40.c.29. §. verùm, habetur; [Necnon, quæ in ciminili ponuntur.] & in significatione thesauri, Cyril. Alex. homil. Ephesi in Nestorium habita in Concil. Ephes. II. act.1.inquit. [Salve à nobis Deipara Maria venerandus totius Orbis thesaurus] in græco textu Ketuihion habetur. Sic etiam S. Proclus orat.1. de Laudib. V. Mariæ, & S. Ignatius Mart.in, epist. ad Hieronem, ubi Interpres vertit: [Virgines serva, ut sacer Christi thesaurus.] Tandem cimelia pro sacris vasis, Cyril. Alexandr.in, epist. ad Domnum Balsamon. in Melet. de off. Chartophylacis, to.1.juris græc.tom.lib.7. & Justinian. in Novell. 74. inquit: [Reponat chartam venerabilis illius Ecclesiæ Defensor in ejusdem Sanctissimæ Ecclesiæ Archiviis, & ubi Cimelia servantur. [::]: Quod donatum erat Ecclesiæ, in cimeliis Ecclesiæ non reposuit. Conc. Chalcedon.] quare corrigendus est Anastasi Biblioth. textus in Severino, ubi ait. [Vestiarium Ecclesiæ, sive cymbilia Episcopii] lege Cimelia. Item apud præfatum Gregorium reperitur Cimiliarchium pro repositorio supellectilium Ecclesiæ, [Res autem, quæ apud eum inventæ sunt, in cimiliarchio Ecclesiæ tuæ servari modis omnibus studebis. CENICUS. FR. in lege salica tit.32. lutosum, ut Bigonius in notis ibi; at in Glossario monoculum significare astruitur. CENODOXIA, græcè usyodoxia, vanagloria. I 3 Cassia-
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C E is taken from the enclosure of the monastery. [Who they were, briefly stated, from the same cell are about to die. S. Gregory, lib. 4, Dialog. cap. 26.] And more clearly the same, lib. 2, ibid. [Also to Honoratus, who even now presides over that cell of his in which he had previously dwelt.] CELLERARIUS, among monks, an official in charge of the pantry, and the office is called the Cellarium. Also, the one who is bound to watch over the provisions among them. [At this sight the cellarer cries out, struck with astonishment. Gregory of Tours, lib. 9, cap. 34.] FR. [Letters having been sent through the cellarer of that same Saint Bernard, as he himself reported to us, he imposed a solemn provincial penance on the offenders. Caesarius, lib. 7, cap. 3.] Sometimes it denotes the Procurator of a monastery. De præbendis, & dignit. c. 25. Ab aliis Cellarius dicitur. Vide Paracellarius. Subpulmentarius. Likewise Cellarium signifies a prison and dungeon, which was found in the Lateran, whose keeper was called the Cellarius. [He shut him up in the most horrible custody, which is called the ferrata, in the greater cellar of the Patriarchate. Anast. Biblioth. in Steph. III.] FR. But from the words of Anastasius it is gathered that the custody called ferrata was placed, or was adjacent to, the greater cellar, or pantry, of the Lateran Palace, concerning which pantry it will be said in the entry Lardarium. Otherwise, see Armarius. Cavena. Canava. Lardarii. CELLIOTA, the innermost chamberlain in the Imperial Court of Constantinople, whom the Greeks call . ] This custom is also observed, that the celliotae of the Emperor remain at his tomb until the first funeral rites, or obsequies. Phranz. in Chron. lib. 2, cap. 1. These chamberlains kept the keys of the houses of the Emperor’s sons, the Despots, so that they could enter unexpectedly, inspect, and report whether they were plotting or conspiring anything against the person of their father. FR. Hence they were called speculatores Scamera. Vide Scamera. Likewise, Celliota is sometimes understood to mean a Monk, an inhabitant of a cell. CELLULANUS, a tent-mate; it is also called Syncellita, Syncellus, Prosyncellus, and the shared lodging Syncellitas. See these places. Also Concellaneus. See its place. FR. Sirmond noted in that chapter of Ennodius, which is entitled, [The precept when all bishops were ordered to have cellulares,] that the nearly-retained Cellulani had been ordained by the Pontiff, or by a Roman Synod for bishops, and by these for their presbyters and deacons. From this it is gathered that the motive of this ordination was so that ecclesiastics might be rendered immune from calumnies, by which calumnies Pope Symmachus himself had then been severely torn, as is read in the same Ennodius, who gives the reason for this arrangement, saying: [No one judges that the eyes of God are to be feared more than those of man; solitude is believed to foster error, and unaccompanied presence to admit deep wickedness, as though crimes enclosed in secret places were not open to heaven, and evil could not be avenged when man does not behold it, believing that they can assign the matter to necessity; and while man is a guardian to man, etc.] CELTES, a scalpel. [Or let them be cut with a celte in stone. Job, cap. 19.] It is also called Simlaria, or better Simlia. Vide Culpha. CEMELIUM, or Cimelium, from the Greek word , which signifies sacristy; hence Cimeliarcha is called the Prefect of the sacristy, or Treasurer of sacred things, and it is a dignity in the Metropolitan Church of Milan. FR. It is an ancient dignity there, as is read in the history of Milan by Corio, who writes in the year 1172: [There was then the Cimeliarch of the temple, a certain Algisio Pirovano.] The Cimeliarch of the Church of Naples, in the celebration of divine offices and in processions, carries a staff. Sac. Cong. Rit. 19 January 1619. FR. It is also taken for Oeconomus. [Nor the most reverend Oeconomi, or Cimeliarchae, of the Holy Church, in which money is deposited. Cod. de bonis, aut jud. 1. cùm apud, §. sin. autem.] And a little later: [Not only in the presence of the scribes, but of the most reverend Cimeliarch, with whom surplus money is to be deposited.] Cimelium properly signifies treasure: [We wish you to know that we shall strictly require it from you, if those things which are treasures gathered for the proper church, or for various churches, are not preserved with all diligence and fidelity. D. Gregor. in Registr. lib. 1, Epist. 10.] FR. But this text is attributed in the Decretals to Gregory III, and is differently stated in cap. 3, de offic. Archid., namely: [Moreover, we wish you to know that we shall strictly require it from you, because neither those things which are gathered from various churches, nor those of the proper church, are preserved with all diligence and fidelity.] Where the Gloss understands by Ciminilia the vessels of the church. A similar word is found in the 5th Decretal, tit. 40, c. 29, §. verum: [Also those things which are placed in the ciminilium.] And in the sense of treasure, Cyril of Alexandria, in the homily on Ephesus delivered against Nestorius at the Second Council of Ephesus, act. 1, says: [Hail from us, venerable Mary, Mother of God, treasure of the whole world] in the Greek text Ketuihion is found. Thus also St. Proclus, orat. 1, de Laudib. V. Mariæ, and St. Ignatius Martyr, in the epistle to Hieron, where the interpreter renders: [Preserve virgins, as the sacred treasure of Christ.] Finally, cimelia is used for sacred vessels: Cyril of Alexandria, in the epistle to Domnus; Balsamon, in Melet. de off. Chartophylacis; tom. 1 juris græc. tom. lib. 7; and Justinian, in Novell. 74, says: [Let the chart of that venerable Church be placed by the Defender in the archives of the same Most Holy Church, and where the Cimelia are kept.] [What had been donated to the Church, he did not place in the cimelia of the Church. Conc. Chalcedon.] Therefore the text of Anastasius Bibliothecarius in Severinus should be corrected, where he says: [The wardrobe of the Church, or the cymbilia of the episcopate] read Cimelia. Likewise, in the aforesaid Gregory is found Cimiliarchium for the repository of church furnishings: [But the things that were found with him you shall by all means strive to have preserved in the cimiliarchium of your church.] CENICUS. FR. in the Salic law, title 32, “lutosum,” as Bigonius notes there; but in the Glossary it is stated to signify “one-eyed.” CENODOXIA, in Greek usyodoxia, vainglory. I 3 Cassia-
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C E Cassianus, & SS. PP. ubi de monachorum vitiis agunt. CENSEO, pro stabilio. [Atque omnia illic, quæ pro animarum salute scripsimus, censeantur. D. Greg. in Regist. lib. 7.cap.112] FR. hoc verbum nonnunquam pro Iubeo, & sententiativè profero usurpatur. Glossa in Clement. de concessi præbendæ, cap. unic 5. censemus. CENSURA ECCLESIASTICA. Vide Clausura. Pressura. CENSUS, retributio: [Exhibere ergo aliquam ex tuis apostolicis census Ecclesiam. Terrull. lib. 2. advers. Marc.] Elegantiùs aute vim hujus significatus manifestat idem alibi inquiens: [Quis alius Dei census, quàm æternitas? Contr. Hermog. c.4. CENSUS IGNORANTIÆ. FR. cujus causa impositionis nescitur. [Census ignorantiæ, nec divinis, nec humanis legibus, invenitur: oporter, quippè, ut omnis census, ad quid, & quando per- solvi debeat, præsciatur, c. pervenit, de Censib. & Exaction. CENSUS DE NOVO IMPOSITUS. FR. Quatenus tributum, & recognitionem significat. Gloss. tamen in c. significavit nobis, De Censibus, diversimodè exponit, nempè, Census novos appellari, vel quia non fuerat ab initio in fundatione Ecclesiæ ille impositus, vel ejus recognitio per longum tempus neglecta fuerat, vel tandem novus dicitur, ex eo quia post Concil. Lateranense impositus erat. De variis Censuum exactionibus. Vide Albergaria. Collecta. Fodrum. Regium. Census pro emphyteusi. Vide Accensator. CENTENA. FR. Populus Oppidi, seu Villæ, vel Villa ipsa, l. si quis cum altero, de testibus. CENTENARIUS, & Centenario, onis, qui in centena, nempè, Oppido, aut Pago præest. [Centenarii, qui & Centenarioes, vel Vicarii, qui per pagos statuti sunt, Presbyteri plebium, qui baptismales Ecclesias tenent, & minoribus Presbyteris præsunt. Valaf. de reb. Eccl. c.31.] Eodem modo vocantur Iudices, Advocati, & Vicedomini Oppidorum, l. de Advocatis, & Vicedominis, à Centena suprà notata. Vide Iudices. CENTILIUS. FR. pro Gentili, sed perperàm: Vide Primicerius. CENTONIUM. Vide Embrimium. CENTURIO. Vide Discipulatus. Hecatontarchus. Centurionum insigne vitis erat. Vide Vitem dare. CEPHAL, caput, ex græca dict. Adhelm. de Virg. Sed contritæ rotis extollit vipera cephal, Et rursus ructat tetrum de sauce venenum. FR. ideò Apostolorum Princeps à Christo Domino Cephas vocatus fuit, quia totius Ecclesiæ caput ab eodem constitutus fuerat. Extrav. de pœnit. & remiss. cap.1. ubi de hoc Primatu Petri agit. Sed veram etymologiam. Vide in dict. Cephas. CEPHALAGIA, capitis morbus: [Etenim cùm arcem corporis, id est, caput vis noxii humoris obsederit, cephalagiæ procreat passionem. Cassiod. collat. 14.cap.15. C E CEPHAS. FR. nomen à Christo Domino Simon Petro impositum: Io. c.1. à Chaldaico vocabulo Kipha, quod petram significat, unde Petrus. In alia significatione. Vide Cephal. Trinomius. CERAGIUM, ceræ provisio pro Ecclesiæ servitio: [Si Ecclesia petat ceragium. Matth. Paris. in additam.] Significare potest collectam, seu tributum in ceras Ecclesiæ destinatum. FR. legitur etiam Cerasium, nempè, solutio pro cereo sigillo, & qui hanc curam habebant Cerasi dicebantur. Item solutio pro cera, & quarta funera- lium. In Novell. 59.cap.2. CERATAULA, Buccinator, Cornicen, ex græca voce . [Centum salpietas uno crepi- tu concinentes, & centum cerataulas. Salma- sius in Vopisc. de Catin. cap.19. CERAUNOBOLA, Legionis Christianæ sub Mar- co Aurelio militantis cognomen, id est, ful- minatrix, quia miraculosè subita tempestate contra barbaros victoriam à Deo obtinuit: hinc malè ex Metaphraste Surius in vita S. Polieucti Caræunobolos, scripsit; nam vocabulum hoc à dictionibus græcis , & , (id est, ful- men torquens) etymon trahit. CERCITA, excubiorum nocturna lustratio, itali- cè Ronda, seu Batuglia, à græca dictione , unde formatur italicum verbum Cercare, id est, inquirere. Gloss. Isidor. FR. Verbum Italicum Cercare à latino Circuire potiùs provenire vide- tur, ac propriè inquirere significat. Vide Regiæ. CERDONIANI. FR. hæretici, à quodam eorum Magistro Cerdone appellato: qui duo contraria principia asserebant, 24. quæ est. 3. can.39. cum quibus in hoc conveniebant Marcionitæ. Vide suo loco. Duo, nempè, principia asserebant, Deum justum legis, & Prophetarum unum; & alterum bonum, & Patrem Verbi Increati, quod huma- nam carnem suscepisse negabant: imò nec mor- tuum; sed pati, & mori simulasse. Hanc ulti- mam partem in suo Alcorano amplexus est Ma- hometus. CEREALIS, Cursor, & Nuntius. [Idcircò ne Cereales, & Anabasi tui per diversas Provincias concurrerunt? D. Hieron. lib. 3. contra Ruff.] Ubi dictio Anabasius etiam cursorem significat à græco verbo , quod ascendere significat; nam cursor equum ascendere solet: significat hæc vox etiam publicum ministrum frumentarium à Cerere, quæ pro grano frumenti capitur. FR. Cerealis, item Cervisiam, genus potus deno- tat, quæ cerealis, seu frumentalis est. [Cere- alem amphoræ potum infundebat. In vita S. Bracharii Abb.] In prima significatione. Vide Cursor. CEREOLUS, parvus cereus. [At ego in vita B. Antistitis consisus, unum ex cereolis trans- mitto per puerum, dicens: Accendite illum co- ram eo, & in contemplatione luminis oratio- nem fundat ad Dominum. Greg. Turon. de Mi- rac. S. Martini, cap.2. lib.2. CEREUS PASCHALIS, qui antiquitùs in nocte Sabbati Sancti benedicebatur, cujus benedictionis
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C E Cassianus, and the holy Fathers, where they treat of monks’ vices. I HOLD that, for stability. [And let all those things be held as settled there which we have written for the salvation of souls. D. Greg. in Regist. lib. 7. cap. 112] FR. this word is sometimes used for “I order,” and I pronounce it in a decisive sense. Gloss. in Clement. de concess. præbendæ, cap. unic. 5. censemus. ECCLESIASTICAL CENSURE. See Clausura. Pressura. CENSUS, tribute: [To render therefore to the Church some of your apostolic tribute. Tertull. lib. 2. advers. Marc.] More elegantly, however, the force of this meaning is shown by the same author elsewhere, saying: [What other tribute of God is there, than eternity? Contr. Hermog. c. 4. CENSUS OF IGNORANCE. FR. the reason for whose imposition is unknown. [The census of ignorance is found neither in divine nor human laws; for it is necessary that every census be known for what purpose and at what time it must be paid, c. pervenit, de Censib. & Exaction. CENSUS IMPOSED ANEW. FR. insofar as it signifies a tax and recognition. Yet the Gloss on c. significavit nobis, De Censibus, explains it in various ways, namely, that new censuses are so called either because it had not been imposed from the beginning at the foundation of the Church, or because its acknowledgment had been neglected for a long time, or finally it is called new because it was imposed after the Lateran Council. On the various exactions of censuses. See Albergaria. Collecta. Fodrum. Regium. Census in the sense of emphyteusis. See Accensator. CENTENA. FR. the people of a town, or village, or the village itself, l. si quis cum altero, de testibus. CENTENARIUS, and Centenario, onis, one who presides over a centena, namely, a town or district. [Centenarii, who are also called Centenarioes, or Vicars, established over the districts, are priests of the parishes, who hold baptismal churches and preside over the lesser priests. Valaf. de reb. Eccl. c. 31.] In the same way are called the judges, advocates, and vice-lords of towns, l. de Advocatis, & Vicedominis, from the centena noted above. See Judges. CENTILIUS. FR. for Gentilis, but incorrectly: See Primicerius. CENTONIUM. See Embrimium. CENTURIO. See Discipulatus. Hecatontarchus. The emblem of the centurions was the vine. See Vitem dare. CEPHAL, head, from the Greek word. Adhelm. de Virg. But the viper, crushed by wheels, lifts up its cephal, And again belches forth its foul venom from the wound. FR. therefore the Prince of the Apostles was called Cephas by Christ the Lord, because he had been constituted the head of the whole Church by Him. Extravag. de pœnit. & remiss. cap. 1. where he treats of this Primacy of Peter. But see the true etymology in the word Cephas. CEPHALAGIA, disease of the head: [For when the force of noxious humors has occupied the citadel of the body, that is, the head, it produces the affliction of cephalalgia. Cassiod. collat. 14. cap. 15. C E CEPHAS. FR. the name imposed by Christ the Lord on Simon Peter: John c. 1. from the Chaldean word Kipha, which means rock, whence Petrus. In another meaning. See Cephal. Trinomius. CERAGIUM, provision of wax for the service of the Church: [If the Church ask for ceragium. Matth. Paris. in additam.] It can signify a levy, or tax, destined for the wax of the Church. FR. it is also read as Cerasium, namely, payment for a wax seal, and those who had this duty were called Cerasi. Also payment for wax, and the quarter of funerals. In Novell. 59. cap. 2. CERATAULA, trumpeter, horn-blower, from the Greek word. [One hundred salpists sounding with one blast, and one hundred cerataulæ. Salmasius in Vopisc. de Catin. cap. 19. CERAUNOBOLA, surname of the Christian legion campaigning under Marcus Aurelius, that is, “thunder-hurling,” because miraculously, through a sudden storm, it obtained victory from God against the barbarians; hence Surius, following Metaphrastes, wrongly wrote Ceraunobolos in the life of St. Polyeuctus; for this word derives its etymology from the Greek words, and , that is, “hurling thunder.” CERCITA, a nocturnal patrol of the watch, Italian Ronda, or Batuglia, from the Greek word , whence the Italian verb Cercare is formed, that is, to inquire. Gloss. Isidor. FR. The Italian verb Cercare seems rather to come from the Latin Circuire, and properly means to inquire. See Regiæ. CERDONIANI. FR. heretics, named from their master Cerdon: who asserted two contrary principles, 24. quæ est. 3. can. 39. with whom the Marcionites agreed in this. See in its place. They asserted, namely, two principles: one, the just God of the Law and the Prophets; and the other, the good one, and the Father of the Uncreated Word, whose assumption of human flesh they denied; indeed, they said not even that He died, but only seemed to suffer and to die. Mohammed embraced this last part in his Qur’an. CEREALIS, courier and messenger. [Why then have your Cereales and Anabasi traveled through various provinces? D. Hieron. lib. 3. contra Ruff.] There the word Anabasius also signifies a courier, from the Greek verb meaning “to ascend”; for a courier is accustomed to mount a horse. This word also signifies a public grain-officer, from Ceres, which is taken for a grain kernel. FR. Cerealis also denotes beer, a kind of drink that is cereal or made from grain. [He poured cereal drink into the amphora. In the life of St. Bracharius, Abbot.] In the first meaning. See Courier. CEREOLUS, a small wax candle. [But I, confident in the life of the blessed bishop, send one of the little candles through a boy, saying: Light it before him, and in contemplation of the light let him pour forth prayer to the Lord. Greg. Turon. de Mirac. S. Martini, cap. 2. lib. 2. CEREUS PASCHALIS, which in antiquity was blessed on Holy Saturday night, whose blessing
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CE nis Authorem fuisse D. Ambrosium, Gem. lib. 3. cap. 102. & Durand. lib. 6. cap. 80. existimant, quæ incipit Exultet jam &c. sed hoc præconium, dempto principio, multùm ab Ambrosiano differt. Ac in Missali gothico vetustissimo in VI. tomo Bibliothecæ Patrum impresso habentur hæc verba: [Benedictio cerei B. Augustini Episcopi, quam adhuc Diaconus cùm esset, edidit, & cecinit.] FR Hæc benedictio cerei à quolibet Diacono variè componebatur: Ennodius enim Tincinensis Episcopus duo præconia in suo opere ab eo composita in suo Diaconatu habuit. ∴: Imò Prudentius Ambrosii synchronus in ejus opere hymnum pro hoc præconio composuerat. Ama- lar. verò, lib. 1. cap. 18. & Valæ. de reb. Eccl. benedictionem hanc cerei à Zosimo Papa institutam fuisse putant; alii verò faciunt Authorem Theodorum I. At hic in pontificatu anno 641. assumptus fuerat, & consequenter hi duo Pontifices posteriores ætate Ambrosii, ac Prudentii fue- rant. Constat enim ex Baronio D. Ambrosium anno 397. obiisse; Zosimum verò regnare coepisse anno 417. Quare idem Baronius putat Zosimum potiùs hanc cæremoniam ampliasse; ubi enim priùs in Basilicis majoribus tantùm celebrabatur, Papa hic & reliquas Ecclesias hujusmodi functionem agere indulsit; nam in libro Gestorum Pontificum de eo narratur: [Et per Parochias concessit licentiam benedicendi cereu[m] paschalem. Apud eundem Baronium, an. 418. n. 76.] Nonnulli asserunt Diaconum non verè cereum benedicere, & ideò hæc oratio Præconium dicitur; nihilominus contrariam sententiam sequimur, tùm ex illis verbis Verè dignum & justum est &c. tùm etiam ex titulo præfati Missalis, nempè, Consecratio cerei. Et hanc opinionem amplecti- tur Io. Beleth. cap. 106. de div. off. ubi inquit: [Cereum à Diacono benedici, & consecrari oportet, non autem à Sacerdote, vel Episcopo, etiam si sint præsentes, quantumvis minoris sit ordinis, & dignitatis.] Et Gulielmus Durandus in suo Ration. lib. 6. cap. 80. inquit: [Benedicitur qui- dem etiam præsente Episcopo, vel Sacerdote, à Diacono, qui est minoris ordinis. [S. Gregorius Papa de hoc ritu mentionem facit, inquiens: [Et preces, quæ super cereum in Civitate Ravennati dici solent, lib. 9. Regist. epist. 19.] Nec talis ritus in Diaconis insolitus est; legimus enim in ordine Rom. quòd Archidiaconus bene- dicebat cereos Agnos Dei, eosque populo dis- tribuebat, ac idem referunt Alcuinus, & Ama- larius; quinimò Beleth. citatus de Diacono ait in die S. Stephani; [Nocturnos, & universum officium crastinum celebrabunt Diaconi, quòd Stephanus fuerat Diaconus, & ad lectiones con- cedunt benedictiones, de divin. off. cap. 70.] FR. Et eo fortius aliqui probant Diaconum habere potestatem constitutivè benedicendi, quia S. Leo Papa ait Chorepiscopos, id est, Archipresbyteros, posse minores ordines tribuere. [Le- viticam autem, aut Sacerdotalem benedictionem non valent præstare, dist. 68. can. 4.] Sed, ut CE 135 Glossa ibi notat, pro Benedictione ordinatio in- telligitur. Igitur canit hoc præconium Diaconus præsente Sacerdote; nam ad inferiorem spectat Resurrectionem Dominicam annuntiare, ut Apostolis Mulieres Resurrectionis annunciatrices destinata fuere, quæ inferiores sexus sunt. Ruper. lib. 6. cap. 30. Durand. lib. 6. cap. 80. ∴: Diaconus ipsemet debet ex una trianguli candelæ cereum accendere, illamque ad cereum inclinans, ad de- notandum Sanctissimæ Triadis consensum in Christi resurrectionem, ac præcipuè Verbi, qui denuò animam corpori univit. Gavant. part. 4. tit. 10. Lumen verò sumitur ex novo igne ante fo- res Ecclesiæ accenso, ac benedicto, & ex lapide excusso, quia veritatis lumen à Redemptore trahitur verus Ecclesiæ angularis lapis, ita Prudentius in hymn. cerei Pasch. cecinit: Incusu silicis lumina nos tamen Monstras sexigeno semine quærere. Hoc signas opere Conditor inclyte Lumen veridicum mentibus omnium In Christo Domino quærere jugiter, Quem petram loquitur Doctor egregius. Antiquitùs tamen ex lumine in feria V. majoris hebdomadæ conservato accendebatur cereus, ut habetur in quodam M. S. Graduali S. Gregorii in Biblioth. Angelica de Urbe asservato, cum notis musicalibus more Græcorum, seu potiùs Latinorum, ut refert in suo tract. de cantu Cramuel, in eo itaque M. S. hæc rubrica habetur: [Deinde venit Archidiaconus ante Altare accipiens lumen, quod quinta feria absconditum fuit, faciensque crucem super cereum, & illuminans eum, ac benedicens, dicente ipso, Lumen Christi, respondent omnes, Deo gratias,] verba aute illa, Faciensque crucem super cereum, de Cruce granis incensi formata intelliguntur. Accendebatur tunc cereus super candelabrum lapideum in forma columnæ, ut Scriptores illius sæculi narrant, & adhuc hujusmodi candelabra in antiquis Galliæ Ecclesiis, ac Romæ visuntur, ac in S. Paulo extra muros columna est, quæ inserviebat pro cereo; hodie extra hujus Ecclesiæ portam ex parte tribunæ crucem sustentans erecta perspicitur, in cujus basi hi versus leguntur: Arbor poma gerit, arbor ego lumina gesto, Porto libamina, nuntio gaudia; sed in die festo Surrexit Christus; nam talia lumina præsto. In S. Cæcilia transtyberis adhuc extat pro substentaculo cerei alia similis columna; nam cereus accensus significat columnam igneam, quæ Israëliticum populum præcedebat, dum pari modo Catechumenis nostris per baptismatis aquam ad promissionis terram transeuntibus symbolica hæc ignita columna modò præcedit. Durand. ubi suprà. Magnum Constantinum ingentes cerei columnas, ut in paschæ noctæ arderent, fabricari jussisse, in ejus vita Eusebius scribit. Etiam antiquitus præter cereum paschalem, deferebantur processionaliter in Sabbato Sancto duo alii minores cerei, ex cereo majori accensi, ad denotandum 1 4
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Some think that D. Ambrose was its author, Gem. lib. 3. cap. 102. & Durand. lib. 6. cap. 80., that which begins Exultet jam &c.; but this proclamation, with the opening taken away, differs greatly from the Ambrosian. And in the oldest Gothic Missal, printed in the sixth tome of the Bibliotheca Patrum, these words are found: [The blessing of the candle of B. Augustine, Bishop, which he composed and chanted while still a Deacon.] FR This blessing of the candle was variously composed by any Deacon whatever: for Ennodius, Bishop of Ticinum, had in his work two proclamations composed by him in his Diaconate. ∴: Indeed, Prudentius, a contemporary of Ambrose, had composed in his work a hymn for this proclamation. But Ama- lar. lib. 1. cap. 18. & Valæ. de reb. Eccl. think that this blessing of the candle was instituted by Pope Zosimus; others, however, make Theodore I the author. But he had been assumed to the pontificate in the year 641, and consequently these two Pontiffs were later in age than Ambrose and Prudentius. For it is clear from Baronius that D. Ambrose died in the year 397; but Zosimus began to reign in the year 417. Wherefore the same Baronius thinks that Zosimus rather expanded this ceremony; for where formerly it was celebrated only in the greater basilicas, this Pope allowed the other churches also to perform such a function; for in the book of the Acts of the Pontiffs it is narrated of him: [And through the parishes he granted permission to bless the Paschal candle. In the same Baronius, year 418, no. 76.] Some assert that the Deacon does not truly bless the candle, and therefore this prayer is called the Praeconium; nevertheless we follow the opposite opinion, both from those words Verè dignum & justum est &c., and also from the title of the aforesaid Missal, namely, Consecratio cerei. And this opinion is embraced by Io. Beleth. cap. 106. de div. off., where he says: [The candle ought to be blessed and consecrated by the Deacon, and not by the Priest or Bishop, even if they are present, however much he is of lesser order and dignity.] And Gulielmus Durandus in his Ration. lib. 6. cap. 80. says: [It is blessed indeed even in the presence of the Bishop or Priest, by the Deacon, who is of lesser order. [Pope St. Gregory mentions this rite, saying: [And the prayers which are accustomed to be said over the candle in the city of Ravenna, lib. 9. Regist. epist. 19.] Nor is such a rite unusual among Deacons; for we read in the Roman order that the Archdeacon blessed the candles of the Lamb of God, and distributed them to the people, and the same is related by Alcuin and Amalarius; indeed Beleth, cited above, says of the Deacon on the day of St. Stephen: [The Deacons will celebrate the nocturns and the whole service of the next day, because Stephen was a Deacon, and they grant blessings for the lessons, de divin. off. cap. 70.] FR. And even more strongly some prove that the Deacon has the constitutive power of blessing, because St. Pope Leo says that Chorepiscopi, that is, Archpresbyters, are able to confer minor orders. [But they are not able to bestow a Levitical or Priestly blessing, dist. 68. can. 4.] But, as the Gloss there notes, ordination is understood by Blessing. Therefore the Deacon sings this proclamation in the presence of the Priest; for it belongs to the inferior to announce the Resurrection of the Lord, just as the Women were appointed as announcers of the Resurrection to the Apostles, who are of the inferior sex. Ruper. lib. 6. cap. 30. Durand. lib. 6. cap. 80. ∴: The Deacon himself ought to light the candle from one of the triangular candles, and inclining it toward the candle, as a sign of the consent of the Most Holy Trinity in Christ’s resurrection, and especially of the Word, who once again united the soul to the body. Gavant. part. 4. tit. 10. But the light is taken from the new fire kindled and blessed before the doors of the Church, and from the struck stone, because the light of truth is drawn from the Redeemer, the true corner-stone of the Church; thus Prudentius sang in the hymn of the Paschal candle: By the struck flint you nonetheless show us to seek light from the sexagenous seed. By this work you signify, illustrious Creator, that the true light is to be sought by the minds of all constantly in Christ the Lord, whom the excellent Doctor calls the rock. In ancient times, however, the candle was lit from the light preserved on Holy Thursday of the major week, as is found in a certain manuscript Gradual of St. Gregory kept in the Biblioteca Angelica of the City, with musical notes in the Greek manner, or rather Latin, as Cramuel relates in his tract on chant; in that manuscript the following rubric is found: [Then the Archdeacon comes before the Altar, taking the light which was hidden on the fifth day, and making the cross over the candle, and illuminating it, and blessing it, as he says, Light of Christ, all respond, Thanks be to God.] But those words, Making the cross over the candle, are understood of the Cross formed of grains of incense. Then the candle was lit upon a stone candlestick in the form of a column, as the writers of that age relate, and such candlesticks are still seen in the ancient churches of France, and at Rome, and in St. Paul outside the walls there is a column which served as a support for the candle; today outside the gate of that church, on the side of the tribune, there is seen erected a cross supporting it, on the base of which these verses are read: The tree bears fruit, I bear lights, I carry offerings, I announce joys; but on the feast day Christ has risen; for such lights I am ready. In St. Cecilia beyond the Tiber there still remains, as a support for the candle, another similar column; for the lit candle signifies the fiery column which went before the people of Israel, while in like manner our catechumens passing through the water of baptism to the land of promise, this symbolic fiery column now goes before them. Durand. ubi supra. Eusebius writes in his life that the great Constantine ordered huge pillars of candles to be made, so that they might burn on Easter night. Also in ancient times, besides the Paschal candle, two other smaller candles were carried in procession on Holy Saturday, lit from the larger candle, to signify
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136 C E dum quod Apostoli à Christo illuminati per totum mundum Euangelii claritudinem diffudissent. Alcuin. de divin. off. cap. de Sabbato Sancto. Non reperitur penè Scriptores tempus præfixum, usquequo accensus durate debeat cereus, nam ex Ord. Romano tantùm colligitur, quòd per octavam Paschæ accendebatur. In Annalibus Fratrum Minorum anno 1263. decretatum fuit hanc ascensionem in Missis saltem solemni- bus usque ad Ascensionem continuari debere. Tandem Sac. Rit. Congreg. 19. Maji 1607. accendi stabilivit in tribus Paschæ diebus, in Sabbato in Albis, & in omnibus Dominicis, Missa cantata, Vesperisque durantibus, & ad libitum secundùm regionum usum, ad quem se remittit pro tempore horarum Canonicarum. Romæ tamen laudabili- ter per totam Paschæ octavam accenditur (cùm sit ejusdem festi continuatio) ac in omnibus Do- minicis (quæ Resurectionis repetitiones sunt) usque ad Ascensionem, quod sit incipiendo à Sab- bati Vesperis, & extinguitur in fine Euangelii diei Ascensionis, ut in fine illius Euangelii Rubrica Missalis admonet. In Ecclesia verò Turonensi à Sabbato Sancto remanet continuò accensus us- que ad secundas Paschales Vesperas, & in aliis diebus Matutini, Missæ, & Vesperarum tantùm tempore ardet; ideò ad hunc effectum ibi ingens cereus, ac durabilis formatur. Solebant item veteres Christiani in appensa ad cereum tabella annum currentem creationis Orbis, & Incarna- tionis notare. Duran. lib. 6. cap. 80. quæ tabella symbolum erat tituli Sanctissimæ Cruci superpo- siti. In præsenti Cistercienses observant annum Incarnationis, Epactæ, Indictionisque in cereo pernotare. De cereo paschali mentionem facit etiam D. Hieronym. in epist. 19. ad Præsidium Diaconum Placentinum, de qua tamen aliqui an sit hujus Doctoris epistola dubitant. FR. Quo verò ad reliquas virtutes hujus cerei citat- us Ennodius in suo primo Præconio hæc memo- riæ reliquit. Et si quis hinc sumpserit, adversus spiritus procellarum, tua jussa faciens, sit illi singulare profugium, sit murus ab hoste fideli- bus &c. Cùm post concretas hyemali torpore glebas, & infrænata glacie fulmina, novellas frondium tunicas gemma conscendit, & cum Authore germinum Domino nobis omnia re- viviscunt &c.] Et quoad symbola ibidem. [In quo species trino compaginata consortio, socie- tatis propemodùm mysticæ glutino conjunga- tur. Quarum ceram paravit nectareis partibus foeta virginitas; papyrum ad alimenta ignium lympha transmisit; lumen adhibetur è Cælo.] ::: Cæterum sedente Leone Papa X. anno 1519. disputatum fuerat, quomodo deberetur cani so- lita Imperatoris acclamatio in dicto præconio annotata, cùm Cæsar vita functus erat: aliqui relinquendam existimaverunt; sed post maturam discussionem refert Paris de Grassis Cære- moniarum Director, hoc consilium præbuisse, ut, nempè, mutarentur illa verba, sic: [Respice etiam ad Romanum Imperium, cujus tu Deus C E fidelium vora prænoscens &c. quæ opinio à præfato Pontifice approbata fuerat. Ac in simi- li casu de anno 1658. cùm incidissemus, dubitan- tibus de omissione hujus orationis Cæremonia- rum Magistris, resolutionem prædictam præ- bui, quam ex M. SS. Angeli Rocca in Bibliothe- ca Angelica asservatis desumpseram, & ab Ale- xandro VII. tunc regnante, approbata, & à Sac. Rit. Congregatione observari mandatum fuit, nec non pro die seriæ VI. in Parasceve dicendum esse, Oremus & pro Romano Imperio, ut tu Deus &c. Vide Candela. CERINTINIANI, & Chiliastæ. FR. Hæretici Cæ- rinthi sequaces: qui inter alios errores, Circum- cisionem observabant: & quòd mille annis post resurrectionem carnalitatibus frui sperabant; ideò XIX decem. id est, Millenarii appellati sunt, 24. quæst. 3. Can. 39. CEROFERALIUM, candelabrum cum lumine ac- censo. [Illis verò ceroferalia deportantibus, atque corusco lumine diem augentibus. In Actis S. Sebastiani Mart.] Vide Cerostata. Ce- roferarius. CEROFERARIUS, unus ex minoribus ordinibus Ec- clesiasticis, idem ac Acolythus, de quo vide su- prà in dict. Acoluthus. [Cùm enim ab ipso rerum nostrarum initio ordinem fuisse constet in Eccle- sia Ceroferariorum Clericorum, qui & Acolithi dicebantur. Baron. tom. 1. Annal.] Alii tamen putant hanc vocem Ceroferarius non significare Acolythum, sed candelabrum, ex Hincmari ver- bis, qui in vita S. Remigii hæc habet. [Accen- sisque super cruces cereis, atque super cerofera- riis &c.] Et clariùs Flodoardus eandem proces- sionem describens, inquit: [Accensisque super cruces cereis, atque ceroferariis, dant vocem in canticis, lib. 1. Histor. Remens. cap. 19.] In Eccle- sia Ambrosiana Ceroferarii, id est, Acolythi non reperiuntur. Vide Candela. CEROMA, imago in cera impressa: sic appel- lata fuerat SS. Cosmæ & Damiani cerea, ac densa imago, quam infra brachium subsutam ferebat Constantinus. Laodicon. sexta Synod. act. 4. CEROSTATA, candelabrum, à dictione græca unposdan. [Supra cerostata pharum unam Anast. Biblioth. Belisarius B. Petro cerostatas argenteas deauratas majores duas. Idem in Vigilio Papa.] FR. figura antiquarum Cerostatarum demon- stratur à Pancirolo in tractatu de imperiali di- gnitate, ubi de signis Præfecti agit. Ordo tamen Rom. Cerostatum vocat. CERVISIA. Vide Brasium. Braxo. Cerealis. Cur- mi. Cycean. CERUSSA. Vide Psymnithium. CERVULA, & Cervulus, genus ludi. [Si adhuc agnoscitis aliquos illam sordidissimam turpitudi- nem de hinnula, vel cervula exercere, ita durissi- mè castigate, ut eos poeniteat rem sacrilegam commisisse. D. Aug. serm. 215. de tempore.] A Gentilibus hujusmodi ludi in Kalendis Ianuar. exercebantur, larvales animalium facies ge- stan-
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136 C E since the Apostles, enlightened by Christ, had spread the brilliance of the Gospel throughout the whole world. Alcuin, de divin. off. ch. on Holy Saturday. In writers there is scarcely to be found any fixed time up to which the lit candle ought to continue to burn; for from the Roman Order it is gathered only that it was lit throughout the Octave of Easter. In the Annals of the Friars Minor, in the year 1263, it was decreed that this lighting in Masses, at least solemn ones, should continue until the Ascension. Finally, the Sacred Congregation of Rites, on 19 May 1607, established that it be lit on the three Paschal days, on Low Saturday, and on all Sundays, during Sung Mass and Vespers, and at will according to the custom of the regions, to which it refers for the time of the Canonical Hours. At Rome, however, it is laudably lit throughout the whole Easter octave (since it is the continuation of that feast) and on all Sundays (which are repetitions of the Resurrection) until the Ascension, beginning from the Vespers of Saturday, and it is extinguished at the end of the Gospel of Ascension Day, as the rubric of the Missal admonishes at the end of that Gospel. But in the Church of Tours it remains continuously lit from Holy Saturday until the second Paschal Vespers, and on other days it burns only during Matins, Mass, and Vespers; therefore, for this purpose there a very large and durable candle is made. The ancient Christians were also accustomed to note on a tablet hung on the candle the current year of the creation of the world and of the Incarnation. Duran. lib. 6, ch. 80, which tablet was a symbol of the title placed above the Most Holy Cross. At present the Cistercians observe the year of the Incarnation, the Epacts, and the Indiction to be noted on the candle. St. Jerome also makes mention of the Paschal candle in epistle 19 to the deacon Presidius of Piacenza, though some doubt whether that epistle is by this Doctor. FR. As to the other virtues of this candle, the cited Ennodius in his first Præconium left these things to memory. “And if anyone takes from it, against the spirits of storms, doing your commands, let it be for him a singular refuge, let it be a wall for the faithful against the enemy, etc. When, after the clods hardened by winter torpor and lightning unchained by ice, the bud mounts the new tunics of the leaves, and with the Author of shoots, the Lord, all things revive for us, etc.” And as to the symbols there. “In which the species, compacted by a threefold association, is joined together by the bond of an almost mystical fellowship. Their wax fertile virginity prepared with nectarous parts; the papyrus transmitted water for the nourishment of the flames; light is brought from Heaven.” ::: Moreover, when Pope Leo X was seated in the year 1519, it had been discussed how the customary acclamation of the Emperor ought to be sung in the said proclamation, since Caesar was dead: some thought it should be omitted; but after mature discussion Paris de Grassis, Master of Ceremonies, reports that this advice was given, namely, that those words should be changed thus: “Look also to the Roman Empire, whose faithful foresight you, O God, etc.” which opinion had been approved by the said Pontiff. And in a similar case in the year 1658, when we had come upon it, the Masters of Ceremonies hesitated about the omission of this prayer, and I gave the aforesaid resolution, which I had taken from manuscripts of Angelo Rocca preserved in the Angelica Library, and approved by Alexander VII then reigning, and ordered to be observed by the Sacred Congregation of Rites, and also that for Good Friday it should be said: “Let us pray also for the Roman Empire, that you, O God, etc.” See Candela. CERINTINIANI, and Chiliasts. FR. Heretics, followers of Cerinthus: who, among other errors, observed circumcision; and because they hoped to enjoy carnal pleasures after a thousand years following the resurrection, they were therefore called the 19th decem., that is, Millenarians, 24 q. 3, can. 39. CEROFERALIUM, a candelabrum with a lit light. “Yet while they carry the ceroferalia and brighten the day with shining light.” In the Acts of St. Sebastian the Martyr. See Cerostata. Ceroferarius. CEROFERARIUS, one of the minor ecclesiastical orders, the same as an Acolyte, about which see above under the word Acoluthus. “For since from the very beginning of our affairs it is clear that in the Church there was an order of clerics called Ceroferarii, who were also called Acolythi.” Baron. tom. 1, Annals. Others, however, think that the word Ceroferarius does not mean an acolyte, but a candlestick, from the words of Hincmar, who in the life of St. Remigius says: “With the wax candles lit over the crosses, and over the ceroferarii, etc.” And more clearly Flodoard, describing the same procession, says: “And with the wax candles lit over the crosses, and over the ceroferarii, they raise their voices in song,” book 1, Hist. Remens. ch. 19. In the Ambrosian Church, ceroferarii, that is, acolytes, are not found. See Candela. CEROMA, an image impressed in wax: thus was called the waxen and solid image of SS. Cosmas and Damian, which Constantine carried sewn beneath his arm. Laodic. sixth Synod, act. 4. CEROSTATA, a candelabrum, from the Greek word unposdan. “Above the cerostata one lantern, Anast. Biblioth. Belisarius gave to St. Peter two larger silver-gilt cerostata.” The same in Pope Vigilius. FR. The figure of the ancient Cerostata is shown by Pancirolo in the treatise On Imperial Dignity, where he deals with the insignia of the Prefect. The Roman Order, however, calls them Cerostata. CERVISIA. See Brasium. Braxo. Cerealis. Curmi. Cycean. CERUSSA. See Psymnithium. CERVULA, and Cervulus, a kind of game. “If you still recognize any persons exercising that most filthy shameful thing with a hind or a little hind, punish them so severely that they may regret having committed a sacrilegious act.” St. Augustine, sermon 215 on the season. Among the Gentiles such games were practiced in the Kalends of January, wearing animal-like masks
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CE stantibus, quæ inobservantia adhuc per totam Europam in bacchanalibus transfusa toleratur. Cervulam fortasse antiqui appellabant ex cervæ personatu. [Non enim caperis ludicris, ac ludibriis dæmonum non attendis, aut inhias spectandis cervulis. S. Nilus Abb. epist. 81. ad Gaudent. Silentiarium.] Qui ludi in Concil. Antidor. can. 1. prohibiti fuere hoc decreto. [Non licet Kalendis Ianuarii vetula, aut cervulo facere.] Ubi Sirmondus Vitula pro Vetula correxit: sed prima lectio retinenda, verbum enim Facere repræsentare, non autem sacrificare significat. Quod confirmatur ex Faustini Episcopi verbis apud Bollandum, tom. 1. in Act. Sanctorum, ubi in serm. 3. ejusdem Faustini talia leguntur: [Quis enim sapiens credere poterit, inveniri aliquos sanæ mentis, qui cervulum facientes in ferarum se velint habitus commutari?] Et clariùs in Codi- ce Andegaveni, poenitentiam hujusmodi trans- gressioribus præscribente, sic habetur: [Si quis in Kalendis Ianuariis in cervulo, & in Vetula vadet, tribus annis poeniteat, quia hoc dæmoniacum est.] Quantum autem contra tales trans- gressiones se opposuerint antiqui fideles Chri- stiani. Vide Bacchanalia. Charivarium. Circumci- sio Domini, Masca. Teatrao. Talamasca. Torneatrix. FR. Quòd hic abusus à Gentilibus provenisset, ex Dionysio Halicarnasseo colligitur, qui lib. 7. Hist. Rom. sic ait. [Apparatus autem erant illis quidem, qui Silenos repræsentabant, tunicæ vil- losæ, quas nonnulli vocant, & amicula ex variis floribus contexta; illis verò, qui satyros repræsentabant, erant subligacula, & hircinæ pelles, & setæ in capite horrendes, & erectæ, alia- que his similia. Hiserias saltationes ridiculè suis gestibus imitabantur, eas per ludibrium depravantes, ut spectatoribus risum moverent. Ex triumphis autem, qui aguntur, satis liquet hos lusus cavillatorios, & satyricos apud Romanos jam inde a priscis sæculis repertos fuisse &c.] De Cervulæ ludo. Vide Epist. Bonif. Ep. ad Zaccha- riam Papam in dict. Suffocatus. CERVUS. Vide Pygargus. CESPITATICUM. FR. Contributio, & exactio pro reficiendis viis publicis, ita in quodam Caroli M. privilegio, Monasterio S. Germani concesso. [Teloneus non exigatur, nec de navale, nec de cerale, neque de saumis, neque de transvectione, nec rotativo, nec pontarico, nec pulveratico, nec salutatico, nec cespitatico. Aimon. lib. 1. c. 1.] Fortasse Cespitaticum dicitur, quia cespides de viis extirpabant. Alii tamen legunt Cespitaceum, & Cespiticum. Vide etiam Cispaticum, & an sit idem cum pulveratico. Vide Pulveraticum. CESSIONIS BONORUM antiquæ cæremoniæ. Vide Chrenecruda. CESSO. Vide Concesso. CHALCEDONENSIS Synodus falsificata. Vide Fal- sor. CHALCENTERUS, , cognomen Didy- mo Alexandrino Grammatico à D. Hieronymo in Ruffinum tributum. [Marcum Varronem CH 137 miratur antiquitas, quòd apud Latinos tam in- numerabiles libros scripserit; Græci Chalcente- rum miris efferunt laudibus, quòd tantos libros composuerit, quantos quivis nostrùm alienos sua manu describere non possit.] Derivatur hoc vo- cabulum à voce græca , id est, chalcum, & æs; unde dicimus aurichalcum metallum ex au- ro & chalco, nempè ære mixtum: , latinè interiora dicimus, fortasse ita appellabatur Græ- maticus ille, quia cùm esset exteriori visione or- batus, ac tenebrosus, internè tamen erat, quasi luminosum, & durum metallum. FR. Didymus hic à pueritia cæcus, & in senecture dupliciter lumine privatus; in Origenis errores præcipita- tus est, quo tempore D. Hieronymi Magister ex- tirit, qui cùm fuisset ob id calumniatus, epist. 65. ad Pammach. & Oceanum sic se defendit; [Cer- tè Apollinarii, & Didymi inter se dogma con- trarium est; rapiat me ergo utraque turma di- versum altrinsecus, quia Magistrum utrumque confiteor. Si expedit odisse homines, & gentem aliquam detestari; miro odio aversor circumci- sos; usque hodie enim persequuntur Dominum nostrum Iesum in Synagogis Satanæ. Objiciat mihi quispiam, cur hominem Iudæum habuerim præceptorem. Et audet quidam proferre litteras meas ad Didymum, quasi ad magistrum. Grande crimen discipuli, si hominem eruditum, & senem magistrum dixerim; & tamen volo inspicere ip- sam epistolam, quæ tanto tempore in calumniam reservata est &c.] De eodem facit mentionem idem Hieronymus ad proem. in Epist. ad Galat. in præfat. in Didym. lib. de spe, in Cantica, c.4. De Scriptor. Ecclesiast. & alibi. CHALCIDICUS, opus ex ære, seu aurichalco, græcè . [Quam tribus chalcidicis in postico, scilicet, & à lateribus auxit. Anastas. Biblioth. in Leone III.] An de columnis metal- licis agat dubitatur. CHALCUS, moneta. Vide Talentum. CHAMALEONTIS natura. Vide Folleo. CHAMÆUNIÆ, & Chameuniæ, , ab ad- verbio , , , , , , , , , dormitiones significat [Chameuniis quoque, & contritione corporis nunquam lassus est. In vita S. Mariæ neptis Abrahæ, c.18.] Ac de eadem poenitentia Hieronym. in cap.41. Ezech. inquit. [Puto perspicuum esse lectori semper angustiora esse, quæ deorsum sunt in jejuniis, chameuniis, & victus continentia.] FR. Et clariùs alibi idem inquens: [Omnes penè virtutes corporis mu- tantur in senibus, & crescente sola sapientia, de- crescunt cætera, jejunia, vigiliæ, chameuniæ, id est, super pavimentum dormitiones &c. Epis- tol. 2. ad Nepotianum. CHAOS. Vide Infernus. CHARACTERES in aliqua imagine positi. Vide Supericonicæ. CHARADRIUS. Vide Aurugo. CHARAGMA, Imago; græcè enim , cæ- laturam, & sculpturam significat. [Quia sicut nummus habet charagma Cæsaris, sic homo ha-
Transcription: Translated (English)
CE standing conditions, which through neglect are still tolerated across all of Europe in bacchanals. Perhaps the ancients called it cervula from the disguise of a hind. [For you do not care for sports and the mockeries of demons, nor do you long to watch cervulae. St. Nilus the Abbot, epist. 81 ad Gaudentium Silentiarium.] These games were forbidden by this decree in the Council of Antidor. can. 1. [It is not permitted on the Kalends of January to make vetula or cervulo.] Where Sirmondus corrected vitula to vetula: but the first reading should be retained, for the word facere means to represent, not to sacrifice. This is confirmed by the words of Bishop Faustinus cited by Bollandus, tom. 1 in Acta Sanctorum, where in sermon 3 of the same Faustinus such words are read: [For what wise person could believe that there are found any of sound mind who, by making cervulus, would wish to be changed into the appearance of beasts?] And more clearly in the Code of Angers, prescribing penance for transgressors of this kind, it is found thus: [If anyone on the Kalends of January goes about in cervulo and vetula, let him do penance for three years, because this is demonic.] How strongly the ancient faithful Christians opposed such transgressions, see Bacchanalia. Charivarium. Circumcision of the Lord. Masca. Teatrao. Talamasca. Torneatrix. FR. That this abuse had come from the Gentiles is gathered from Dionysius of Halicarnassus, who in book 7 of the Roman History says thus. [The costume for those representing Sileni was shaggy tunics, as some call them, and cloaks woven from various flowers; for those representing satyrs there were loincloths and goat skins, and bristling hair on the head, and other things like these. They imitated comic dances with ridiculous gestures, deforming them in mockery, so as to stir laughter in the spectators. From the triumphs that are celebrated, it is clear enough that these mock and satirical entertainments were found among the Romans from very ancient times, etc.] On the game of Cervula. See the letter of Bishop Boniface to Pope Zacharias in the entry Suffocatus. CERVUS. See Pygargus. CESPITATICUM. FR. A contribution and levy for repairing public roads, thus in a certain privilege of Charlemagne granted to the Monastery of St. Germain. [Neither toll be exacted, nor for the shipyard, nor for the kiln, nor for the loads, nor for transport, nor for the turning-wheel, nor for the bridge-tax, nor for the dust-tax, nor for the greeting-tax, nor for cespitaticum. Aimon, lib. 1, c. 1.] Perhaps it is called Cespitaticum because they uprooted turf from the roads. Others, however, read Cespitaceum and Cespiticum. See also Cispaticum, and whether it is the same as pulveraticum. See Pulveraticum. CESSIONIS BONORUM, ancient ceremony. See Chrenecruda. CESSO. See Concesso. CHALCEDONENSIS Synodus falsified. See Falsor. CHALCENTERUS, a surname given by St. Jerome to Didymus the Alexandrian grammarian against Rufinus. [Antiquity admires Marcus Varro, because among the Latins he wrote so many books; the Greeks extol Chalcenterus with wonderful praises, because he composed as many books as any one of us could not copy with his own hand, even if they were another’s.] This word is derived from the Greek word, that is, chalcum, and aes; whence we say aurichalcum, a metal mixed from gold and chalcos, that is, bronze: we say interior things in Latin, perhaps that grammarian was so called because, though deprived of outward sight and dark, inwardly he was, as it were, like bright and hard metal. FR. This Didymus, blind from childhood, and in old age doubly deprived of light, fell into the errors of Origen, at which time he was the teacher of St. Jerome, who, when on that account he was slandered, defended himself in epist. 65 ad Pammachium et Oceanum thus: [Indeed the doctrine of Apollinaris and Didymus is contrary to one another; let the two bands therefore seize me from opposite sides, since I confess each as a teacher. If it is fitting to hate men and detest a people, I am wondrously hateful toward the circumcised; even to this day they persecute our Lord Jesus in the synagogues of Satan. Let someone object to me: why did I have a Jew as teacher? And someone dares to produce my letters to Didymus, as if to a master. It is a great crime in a disciple if I called an educated and old man teacher; and yet I wish to inspect the letter itself, which has been kept for so long in order to calumniate me, etc.] The same Jerome mentions him in the proem to the Epistle to the Galatians, in the preface to Didymus, in book de spe, in the Song of Songs, c. 4, in De Scriptoribus Ecclesiasticis, and elsewhere. CHALCIDICUS, a work of bronze, or aurichalcum, in Greek . [He increased it with three chalcidica in the rear, namely, and on the sides. Anastasius the Librarian, in Leo III.] Whether he speaks of metallic columns is doubtful. CHALCUS, coin. See Talentum. CHAMALEONTIS nature. See Folleo. CHAMÆUNIÆ, and Chameuniæ, from the adverb , , , , , , , , , meaning sleepings. [Even with chameunia and with the mortification of the body he was never weary. In the life of St. Mary, niece of Abraham, c. 18.] And on this same penance Jerome in chapter 41 of Ezekiel says: [I think it is clear to the reader that those things which are below are always more confined in fasts, chameunia, and continence of food.] FR. And more clearly elsewhere the same one says: [Almost all bodily virtues are changed in old men, and as wisdom alone increases, the rest diminish: fasts, vigils, chameunia, that is, sleeping on the floor, etc. Epist. 2 ad Nepotianum. CHAOS. See Infernus. CHARACTERES placed in some image. See Supericonicæ. CHARADRIUS. See Aurugo. CHARAGMA, image; for in Greek it signifies engraving and sculpture. [Because just as a coin has the charagma of Caesar, so man ha-
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138 CH habet charagma Dei, Chrysostom. hom. 38. in c. 20. Matth. CHARITATES, Vide Agapæ. CHARIVARIUM, græcum vocabulum , mentis obtusionem, & vertiginem ex tumultu, ac strepitu causatam significans. Hinc in Gallia, aliisque regionibus, quando vidua aliqua ad secundas nuptias transit, solet plebs strepitum ad domum illius agere, & ut desistant, ad aliquam compositionem solvendam coguntur nupti, vulgariter Charivari strepitum, & clamorem hunc vocant: [Insultationes, clamores, sonos, & alios tumultus in secundis & tertiis quorumdam nuptiis, quos charivarium vulgò appellant, propter multa, & gravia incommoda fieri omninò prohibemus sub poena excommunicationis. In Concil. Turon. de anno 1445. sub Nicola V. celebrato.] FR. Cùm anno 1644. in Terra Arcis Prioræ prope Tusculanum fuissem, hunc abusum per triduum audivi in nuptiis cujusdam viduæ, cujus maritus, cùm alienigena esset, ac ignorans hunc terrigenarum morem, prima nocte, ut audiverat & clamorem vulgi, & tympanorum, ac buccinarum strepitum, manèque inventa ad portam cornua appensa, de ejus uxore, quod publica meretrix esset, dubitans, voluit illam occidere, quæ coacta fuit testes de hac consuetudine rogare, de qua re fidem Parochi illius loci etiam adhibuit: Ab hoc strepitoso Charivario puto Italicum nomen Bacchanalium derivari, quod Carnevale dicitur: quamvis alii Carnevale dicant, quia tunc carnis valor ultra consuetum excedit. CHARTA, aliquando hoc vocabulum laminam significat. [Trullum verò ejusdem Ecclesiæ fuis chartis plumbeis cooperuit, atque munivit. Anast. in Serg. Papa. In alia significatione. Vide Papyrus. CHARTACIUM. Archivium, in quo chartæ, & scripturæ conservantur. [In chartacium Ecclesiæ collocavit, c. 4. Synodi Rom. sub Sixto III. in Ecclesia S. Crucis in Hierusalem celebrata.] Chartarium etiam à D. Hieronymo contra Ruff. appellatur, dum inquit; [Cur eam in Romano Ecclesiæ chartario non requiris?] Hujus vocabuli synonima. Vide Archivium. FR. Chartacium aliquando jus Cancellariis debitum pro solutione chartæ significat. CHARTOPHYLACIUM. Vide Chartophylax. CHARTOPHYLAX, græcè , chartarum, seu scripturarum custos. In Constantinopolitana Ecclesia erat nomen dignitatis, atque decoratus hac dignitate sigillum Patriarchæ (quod Bullatorum etiam dicebatur) in collo appensum ferebat. [Patriarchale sigillum pendebat è pectore Chartophylacis, ut erat consuetum, Balsam.] Ad ipsum multa litigia spectabant, præcipuè matrimonialia, nec Sacerdos novellos sponsos, absque ejus licentia, benedicere poterat. Quoad alias facultates, & præeminentias hujus dignitatis. Vide Balsamonem apud Baron. anno 591. n. 31. 32. & 33. & in actione 14. & 16. Sextæ Synodi apud eundem Baronium. Vide etiam Cu- CH ropalatam. Locus verò, ubi residebat, Chartophylacium dicebatur, quod nos Archivum vocamus. [Quia Chartophylacium prædictæ piæ memoriæ Justiniani tempore, ita surripiente subitò flamma incensum est. D. Greg. in Regist. lib. 7. Ep. 26.] In Ecclesia Romana licèt hæc dignitas sub nomine Chartularii reperiretur, minoris tamen æstimationis erat. Vide Baronium loco citato. [Veniente autem viro magnifico Domino Mauritio Chartulario. D. Greg. lib. 1. Epist. 3.] Erat etiam officium sæculare, Iudicis, nempè, Delegati imperialis, neccnon custodis ejusdem imperialis Archivii. [ Ergo seria secunda diluculo mitrit chartularium suum, & quosdam de obsequio suo. Anast. Collectanea per Sirmondum, in 8. edit. in exil. S. Martini Papæ.] FR. [Tua Excellentia postulavit, ut Imperatori scriberem, quatenus pacta in chartophylacio requireret, c. ex epistolæ verbis, de probationibus.] Ubi Gloss. [Chartophylacium dicitur locus, seu armarium, ubi chartæ, vel instrumenta ponuntur, & conservantur.] Dicebatur etiam Chartilogium. Vide Hieronymum Fabrum in Sac. memoriis Ravennatibus, pat. 1. pag. 9. & 10. Hujus Synonyma. Vide Archivium, & Archivarius. Chartacium. CHARTULARIUM, & CHARTULARIUS. Vide Chartophylax. Item Chartularius in Capitulario significat servum manumissum. [Homo chartularius similiter factus, lib. 6. c. 208. CHARTOPRATA. FR. ex græco nomine , id est, chartæ venditor, sicut , officina papyracea, de quibus sit mentio in legibus civilibus. CHARTULARIUS. Vide Chartophylax. CHASDIUS, mappula, seu stratum, quo equus instratur, dorsale. [Insidebat equo nigro spectando, ephippio rubro auro texto chasdio. In Florentina Synod.] In textu græco habetur . Vide Mappula. CHASLEU. FR. Nonus Hebræorum mensis. Vide Auctores citatos in dict. Elul. CHASMA, pro scissura. Vide Clasma. Schisma. CHELANDIUM, navis genus. [Omnes naves dromones, videlicet, trieres, scaphas, chimeras, & liutres usque ad chelandia collegit, Paul. Diac. in Justin.] græcè legitur . [Ab antiquo enim Steno chelandia imperialia navigationi instructa decem erant. Constant. de administ. Imper. cap. 15.] FR. Meliûs tamen Henricus Spelman. Chelandria legit. CHELANDRIA. Vide Chelandium. CHELYDRUS, . Serpentis species. [Exarfit more solito lividus adversus Sanctorum famam chelydrus. In vita S. Eustasii Abb.] ubi Narrator Dæmonem intelligit. CHEPUR hebræorum, quid significet. Vide Pentecostes. CHERITISMUS, salutatio, à verbo græco , saluto; hoc nomine idem Græci festum Annunciationis Beatæ Mariæ propter salutationem Angelicam appellant. [Fecit vestem de chrysoclavo habentem historiam nativitatis, & Sancti Simeo.
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has the mark of God, Chrysostom, hom. 38 on c. 20 of Matthew. CHARITATES, see Agapæ. CHARIVARIUM, a Greek word signifying dullness of mind, and vertigo caused by tumult and noise. Hence in France and other regions, when some widow passes to a second marriage, the common people are accustomed to make a noise at her house, and, in order that they may desist, the bridegroom and bride are forced to pay some composition; the people commonly call this noise and clamor Charivari: [We utterly forbid insults, shouts, sounds, and other tumults at second and third marriages of certain persons, which the common people usually call charivarium, because of the many and serious inconveniences arising from them, under pain of excommunication. In the Council of Tours of the year 1445, celebrated under Nicholas V.] FR. When in the year 1644 I was in the territory of Terra Arcis Prioræ near Tusculum, I heard this abuse for three days at the wedding of a certain widow, whose husband, since he was a foreigner and ignorant of this custom of the natives, on the first night, as he had heard the shouting of the crowd and the noise of drums and trumpets, and finding horns hung at the door in the morning, suspected his wife of being a public prostitute, and wanted to kill her; she was forced to ask witnesses about this custom, about which matter the parish priest of that place also gave his testimony. From this noisy Charivari I think the Italian name Bacchanalia is derived, which is called Carnevale; although others say Carnevale because then the value of meat exceeds the customary amount. CHARTA, sometimes this word signifies a plate. [But he covered and strengthened the roof of the same church with leaden charts. Anast. in Pope Sergius. In another meaning, see Papyrus. CHARTACIUM. An archive in which charters and writings are preserved. [He placed it in the chartacium of the Church, c. 4 of the Roman Synod under Sixtus III, celebrated in the Church of Holy Cross in Jerusalem.] It is also called chartarium by St. Jerome against Ruffinus, when he says: [Why do you not seek it in the Roman Church’s chartarium?] The synonyms of this word, see Archive. FR. Chartacium sometimes signifies the fee owed to chancellors for the issuance of a charter. CHARTOPHYLACIUM. See Chartophylax. CHARTOPHYLAX, in Greek, the keeper of charters, or writings. In the Church of Constantinople it was the name of an office, and the one decorated with this dignity wore the patriarchal seal (however also called Bullatorum) hanging from his neck. [The patriarchal seal hung from the chest of the Chartophylax, as was customary, Balsam.] Many cases belonged to him, especially matrimonial ones, and a priest could not bless newly married couples without his permission. As to the other powers and preeminences of this dignity, see Balsamon in Baronius, year 591, nos. 31, 32, and 33, and in action 14 and 16 of the Sixth Council in the same Baronius. See also Cu- ropalates. But the place where he resided was called Chartophylacium, which we call an archive. [Because the aforesaid Chartophylacium, in the time of Justinian of blessed memory, was suddenly consumed by fire. St. Gregory, Register, book 7, epistle 26.] In the Roman Church, although this dignity was found under the name of Chartularius, it was nevertheless of lesser esteem. See Baronius in the cited place. [But when the most magnificent Lord Maurice Chartularius came. St. Gregory, book 1, epistle 3.] It was also a secular office, namely, that of a judge, a delegated imperial one, and also the keeper of the same imperial archive. [Therefore, early the next morning he sent his chartularius, and certain men of his retinue. Anast. Collectanea by Sirmond, in the 8th ed., in the exile of Pope St. Martin.] FR. [Your Excellency requested that I write to the Emperor, so that he might search for the agreements in the chartophylacium, c. from the words of the letter, on proofs.] Where the Gloss says: [Chartophylacium is called the place, or cupboard, where charters or instruments are placed and preserved.] It was also called Chartilogium. See Hieronymus Fabricius in the Sacred Memorials of Ravenna, part 1, pages 9 and 10. Its synonyms. See Archive and Archivist. Chartacium. CHARTULARIUM and CHARTULARIUS. See Chartophylax. Likewise, in the Capitular, Chartularius means a freed slave. [A man likewise made chartularius, book 6, c. 208. CHARTOPRATA. FR. from the Greek word, that is, seller of charters, just as a papyrus workshop, of which mention is made in the civil laws. CHARTULARIUS. See Chartophylax. CHASDIUS, a saddlecloth or cover with which a horse is furnished, a housing. [He sat on a black horse worthy of sight, with a red ephippium woven with gold, chasdio. In the Florentine Synod.] In the Greek text it is read . See Mappula. CHASLEU. FR. The ninth month of the Hebrews. See the authors cited in the entry Elul. CHASMA, for a fissure. See Clasma. Schisma. CHELANDIUM, a kind of ship. [He gathered all the ships, dromones, namely triremes, skiffs, chimeras, and liutres, even as far as chelandia, Paul the Deacon in Justin.] in Greek it is read . [For from ancient times there were ten imperial chelandia equipped for navigation in the straits, Constantine, On the Administration of the Empire, c. 15.] FR. However, Henry Spelman reads Chelandria more correctly. CHELANDRIA. See Chelandium. CHELYDRUS, . A species of serpent. [The livid chelydrus, as usual, flared up against the reputation of the Saints. In the life of St. Eustasius, Abbot.] where the narrator understands the Devil. CHEPUR of the Hebrews, what it signifies. See Pentecost. CHERITISMUS, a greeting, from the Greek verb , I greet; by this name the Greeks likewise call the feast of the Annunciation of the Blessed Mary, because of the angelic salutation. [He made a garment of chrysoclavum having a history of the Nativity, and of Saint Simeon.
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CH meonis, & in medio cheritismon. Anast. Biblioth. in Leone III.} Erat enim in medio figura Annunciationis Gabrielis ad Virginem depicta. [Sed potius dicitur Chærerismus, græcè , à dicto verbo , gaudeo, aut salveo, quàm saluto. CHERUBIM, nomen Angeli ex hebræo, quod significat ad similitudinem pueri, quia bini eorum ad formam puerorum erant effigiati super Arcam Domini, ut Rabbini docent, unus, nempè, masculina facie, alius verò foeminina; quâdo enim ad preces Sacerdotis pro populo orantis Deus propitius se præbebat, tunc hi duo cherubim se invicem conspiciebant; at è contra quando ad murum vertebrant facies, signum tunc erat, quòd Deus contra ejus populum iratus fuisset. Vide Propitiorum. FR. Cherubim ad similitudinem interpretantur, quia Hebræi ajebant, quòd sicut Moyses in monte cum Deo loquens eos vidit; sic ad eorum similitudinem deinde cælaturam poni fecit super tabernaculum, Joseph Heb. lib. 3. Antiq. cap. 8. Atque Hebræorum narrationem affectantes Ethnici, sicut illi fatebantur cherubim esse voluptatis Paradisi custodem; ita isti à voce Cherub, Cerberum in campis Elisiis custodem esse finxerunt. Aliam fabulam de Serapide ad instar Seraphicorum spirituum. Vide Seraphim. Theraphim. ://: Item Cherubim in antiquis romanis Cæremonalibus significabat pretiosum ornamentum, ubi dum agitur de Pontificalibus vestimentis, sacrisque vasibus Apostolico Sacrissæ consignandis, excipiuntur infrascripta ornamenta, quæ in consignationem minimè dabantur: nempè: [Exceptis mitris pretiosis, & aliis quibusdam solitis custodiri per Cubiculares, exceptis thiara, & cherubim, quæ solent poni in camera thesaurariæ palatii apostolici] Angelus Rocca olim Sacrista apostolici palatii putat hujusmodi cherubim fuisse in aliqua gemma sculptos, qui fortasse in pluviali Pontificio pro pectorale inserviebant, ex eo quia Cherubim est scientiæ symbolum, quę in pectore Summi Sacerdotis residere debet. At ego existimo hos duos aureos, seu alterius materiæ pretiosæ cherubim suprà baculos in equitatione ante Pontificem delatos, nonnisi scientiam utriusque testamenti significasse, quod colligo ex quodam antiquissimo Cæremonalii in Bibliotheca Vaticana asservato, in quo, dum describitur equitatio novi Pontificis ad Lateranensem Ecclesiam, sic habetur: [Primus procedit equus Domini Papæ phaleratus; secundò vadit Subdiconus cum Cruce; tertio duodecim Brandonarii cu[m] duodecim vexillis rubris, & duo alii cum duobus cherubim in cacumine lancearum.] Eodem modo hæc cæremonia à Davantria in suo M.S. Ceremoniali describitur. FR. Hæc duo tamen ornamêta cherubim appellata in cacumine hastarum posita, quę præferebantur ultimo loco ad latus Pontificis, alia non esse puto, quàm illa bina flabella, quæ solent deferri ad tegendum Pontificis caput, quæ Seraphim significant, &, ut ait S. German. in Theor. rer. ecclesiast. multi oculorum Cherubim CH 139 effigiem denotant. Vide in dict. Flabellum. Hoc etiam asserere inducor, quia in Cerem. cit. Biblioth. Vatic. dicitur, quod isti Cherubim erant In cacumine lancearum, dum eodem modo hæc flabella in cacumine lancearum posita adhuc observari videtur, quod confirmatur in Exod. cap. 26. n. 1. ubi habetur: [ Tabernaculum verò ita fiet: Decé cortinas de byslo retortas, & hyacintho, ac purpura, coccoque bis tincto, variatas opere plumario facies.] Ubi LXX. vertunt. [Et tabernaculu[m] facies, decem cortinas de byslo retortas, Cherubim opere textoris facies eas.] Chaldaica legit: Figuras cherubim facies.] Ergo Plumarium, & Cherubim idem sonat. Vide Joseph hebr. lib. 3. antiq. cap. 8. & Magistr. sent. in histor. Cæterùm Thiara Papalis, & aliè gemmè Pontificales hodie in Castro Sancti Angeli, post illarum usus asservantur: potest quidem esse, quòd talia flabella propter margaritas, & gemmas, quibus ornata sunt, vel propter periculum alicujus veneficii, dum caput Pontificis tangunt, ideò in thesaurarii Cameræ magna cura asserabantur: //: Moschi solent in eorum processionibus quatuor cherubim super hastas deferre: Græci verò in epigonathio, seu genuale depingunt Cherubim; nam hic sacer habitus Euangelicæ prædicationis, & doctrinæ ecclesiasticæ symbolum est. CHIAS, Equitum Calatravæ insigne antiquum: unde dictum. Vide Boja. CHIAUS, officium in Aula turcica. Vide Tzangrus. Tzaulus. CHILIASTÆ, Hæreticorum Secta. Vide Cerinobiani. CHIMERA, navis genus. [Omnes naves dromones, videlicet, trieres, scaphas, chimeras, & lyntres usque ad chelandia collegit. Paul. Diac. in Justinian. CHIRIACHI. Vide Cyriaca. CHIROTHECÆ, à græco vocabulo , id est, manus thecae, seu tegmina, quibus in Pontificalibus Episcopi utuntur, ad hædinas Jacob pelles alludentes, quibus genitore decepto paternam benedictionem obtinuerat. Item significant nostræ mortalitatis spolia ab Incarnato Verbo desumpta. Innocent. c. 38. Atque moraliter indicant, quòd: [Sicut aliquando manus chirothecis velantur, aliquando extractis chirothecis denuantur; sic opera bona interdum propter arrogantiam declinandam celantur, & interdum propter ædificationem proximis monstrantur. Gem. de antiq. rit. Missæ, lib. 1. c. 215.] Idem asstruit cit. Innocent. III. lib. 1. de myst. miss. c. 57. Quocirca Prælatorum publica pia opera reprehendi non debent, si ad præbendum subdiris exemplum patenter exerceantur. Insuper chirothecæ inconsutiles esse debent: nam, ut refert idem Gem. loc. cit. [Chirothecæ sunt inconsutiles, quia actiones Pontificis debent rectæ fidei esse concordes.] In die Veneris majoris hebdomadæ Episcopus chirothecis indui non debet. Cærem on Episc. lib. 2. cap. 29. Nec in missis pro defunctis. Ibidem, cap. II. Appellantur Manicæ latino vocabulo in Ord. Rom.
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CH meonis, and in the middle cheritismon. Anast. Biblioth. in Leo III. It was indeed in the middle a painted figure of the Annunciation of Gabriel to the Virgin. [But it is rather called Chærerismus, in Greek, from the word gaudeo, or salveo, rather than saluto. CHERUBIM, a name of an Angel from the Hebrew, which signifies likeness to a child, because two of them were fashioned in the form of boys above the Ark of the Lord, as the Rabbis teach: one, namely, with a masculine face, the other with a feminine one; for when, at the prayers of the Priest praying for the people, God showed Himself propitious, then those two cherubim looked at one another; but on the contrary, when they turned their faces to the wall, it was then a sign that God had been angered against His people. See Propitiorum. FR. Cherubim are interpreted as likeness, because the Hebrews used to say that, just as Moses, speaking with God on the mountain, saw them, so afterwards he caused that carving to be placed over the tabernacle in their likeness, Joseph Heb. lib. 3. Antiq. cap. 8. And imitating the narration of the Hebrews, the pagans, just as they confessed that cherubim were the guardian of the delights of Paradise, so from the word Cherub they invented Cerberus as the guardian of the Elysian fields. Another fable about Serapis in the likeness of the Seraphic spirits. See Seraphim. Theraphim. ://: Likewise Cherubim in the ancient Roman ceremonial books signified a precious ornament, where, when the Pontifical vestments and sacred vessels to be handed over to the Apostolic Sacristan are being dealt with, the ornaments written below are excepted, which were by no means given in the handing over: namely: [Excepting the precious mitres, and certain other things customarily kept by the chamberlains, excepting the tiara and cherubim, which are usually placed in the chamber of the treasury of the apostolic palace] Angelus Rocca, formerly Sacristan of the apostolic palace, thinks that such cherubim were carved in some gem, which perhaps served as a breastplate in the papal cope, because Cherubim is a symbol of knowledge, which ought to dwell in the breast of the High Priest. But I think that these two cherubim of gold, or of some other precious material, carried on staffs in the ride before the Pontiff, signified nothing other than the knowledge of both Testaments, as I gather from a very ancient Ceremonial preserved in the Vatican Library, in which, when the ride of the new Pontiff to the Lateran Church is described, the following is stated: [First goes the horse of the Lord Pope, adorned with trappings; second goes the Subdeacon with the Cross; third, twelve Brandonarii with twelve red banners, and two others with two cherubim on the tops of lances.] In the same way this ceremony is described by Davantria in his manuscript Ceremonial. FR. Yet I think these two ornaments called cherubim, placed on the tops of spears and carried last at the side of the Pontiff, are nothing other than those two fans which are usually carried to shade the head of the Pontiff, which signify the Seraphim, and, as St. Germanus says in the Theor. rer. ecclesiast. represent the figure of many-eyed Cherubim. See in the entry Flabellum. I am also moved to assert this because in the cited Ceremonial from the Vatican Library it is said that these Cherubim were on the tops of spears, while in the same way these fans placed on the tops of spears still seem to be observed, which is confirmed in Exodus, chap. 26, no. 1, where it is stated: [The tabernacle shall thus be made: ten curtains of twisted byssus, and of hyacinth, purple, and twice-dyed scarlet, varied with embroidered work, you shall make.] Where the LXX translate: [And you shall make the tabernacle, ten curtains of twisted byssus; you shall make them with cherubim in woven work.] The Chaldaic reads: [You shall make figures of cherubim.] Therefore plumarium and cherubim mean the same thing. See Joseph Heb. lib. 3. Antiq. cap. 8, and Magistr. sent. in histor. Moreover, the Papal tiara and other Pontifical gems are kept today in the Castle of Saint Angel, after their use: it may indeed be that such fans, because of the pearls and gems with which they are adorned, or because of the danger of some poison, when they touch the Pontiff’s head, were therefore stored away with great care in the treasury chamber. //: The Moors are accustomed in their processions to carry four cherubim on spears: the Greeks, however, depict cherubim on the epigonathion, or kneecover; for this sacred vestment is a symbol of evangelical preaching and ecclesiastical doctrine. CHIAS, an ancient insignia of the Knights of Calatrava: whence the name. See Boja. CHIAUS, an office in the Turkish court. See Tzangrus. Tzaulus. CHILIASTÆ, a sect of heretics. See Cerinobiani. CHIMERA, a kind of ship. [He gathered all the ships, namely dromones, triremes, boats, chimeras, and lyntres, up to chelandia. Paul. Diac. in Justinian. CHIRIACHI. See Cyriaca. CHIROTHECÆ, from the Greek word, that is, hand-cases, or coverings, which Bishops use in Pontificals, alluding to the goatskins of Jacob, by which, deceived by his father, he obtained the paternal blessing. They also signify the spoils of our mortality taken from the Incarnate Word. Innocent. c. 38. And morally they indicate that: [Just as at times hands are covered with gloves, and at times, the gloves removed, they are uncovered; so good works are sometimes concealed to avoid arrogance, and sometimes shown for the edification of neighbors. Gem. de antiq. rit. Missæ, lib. 1. c. 215.] The same is asserted by the cited Innocent III. lib. 1. de myst. miss. c. 57. Therefore the public pious works of Prelates ought not to be censured if they are openly performed to set an example for their subjects. Moreover, the gloves ought to be seamless: for, as the same Gem. reports in the cited passage, [Gloves are seamless, because the actions of the Pontiff ought to be in harmony with right faith.] On the Friday of Holy Week the Bishop ought not to be vested with gloves. Cærem on Episc. lib. 2. cap. 29. Nor at Masses for the dead. Ibidem, cap. II. They are called Manicæ in the Latin terminology of the Roman Order.
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140 C H Rom. Chirothecæ Abbati Montis Cassini concessæ de anno 1049. Baron. ibidem, n.5. Synonima hujus vocabuli. Vide Vanto. Gula. Manitia. CHIROTONIA, ex græco , ordinatio, seu consecratio; siebat enim manuum impositione. {Nunc chirotonia appellatur solemnis illa præcum effusio, quando consecratur is, qui ad sacrum ordinem electus est. Zonar. ad primum canonem apostol.} Quamvis aliquando pro ipsa electione sumatur; ut idem Tonara notavit, inquiens {Olim ipsa etiam electio Chirotonia nominabatur.} Quia Clerus, & Populus in Episcopi electione manus extollere solebat, ut hoc pacto absque confusione concurrentium vota faciliùs calculari potuissent, ut refert idem Author. {Non oportere chirotonias in audientiu[m] præsentia fieri. Laodicen. Concil. can. 5.} quod quidem non de sacris ordinationibus (hæ enim publicè fieri solent); sed de electione Episcopi, ne scilicet in postulantium præsentia fieret, intelligi debet. CHIRUGICI termini, & instrumenta. Vide Embryoectes. CHLAMYS coccinea, seu rubra. Vide Cappa. Chlanis. CHLANIS. Vox barbaro græca, cùm legi debeat chlamys: Senatoria vestis. {In his studiis Cæsarius etiam in chlanide versatus est. In vita S. Cæsarii Quæstoris. CHLOE. FR. {Significatum est mihi de vobis, fratres mei, ab his qui sunt Chloe. 1. Cor. c. 1.} D. Ambrosius dubitat in hoc loco, an sit nomen proprium viri, seu mulieris. Theophylactus putat esse nomen familiæ Corinthi. Horatius tamen de quadam foemina hoc nomine appellata meminit, lib. 1. carm. Ode 23. inquiens: Vittas hinnuleo me similis, Chloe. Et lib. 3. carm. Ode 6. Atqui sollicitæ nuntius hospitæ Suspirare Chloen, & miseram tuis Dicens ignibus uri, Tentat mille vafer modis. Atque eodem lib. Ode 9. Neque erat Lydia post Chloen: Me nunc Tressa Chloe regit. Si flava excutitur Chloe. Et ibid. Ode 26. O quæ beatam diva tenes Cyprum, & Memphim carentem Sithonia nive, Regina, sublimi flagello Tange Chloen semel arrogantem. De altera, seu eadem egit Martial. lib. 3. Epig. 53. inquiens. Tota te poteram, Chloe, carere, Quæ septem ejus viros sepelierat. Idem, lib. 9. Epigr. 12. Inscripsit tumulo septem celebrata virorum. Se fecisse Chloem: quid pote simplicius? CHOBAR, nomen appellativum Euphratis fluminis in Ezechiele, cap. 1. {Cùm essem in medio captivorum juxta fluvium Chobar, aperti sunt coeli.} Vox hebraica Chobar, quæ magnum significat, sic etiam idem flumen à Baruch, Sodi CH appellatur, quod eadem lingua superbum, & inflatum denotat. {Eorum omnium habitantium, & ad flumen Sodi, cap. 1.} Sed ego ab incolis didici flumen Chobar distinctum esse ab Euphrate; nam illud ex Mesopotamia scatet, & post longum tractum prope locum, ubi Exechielis sepulturam fuisse creditur, in Euphratem ingreditur, atque ab ipsis Arabibus usque ad præsens Chobar appellatur. CHODCHOD, gemmæ species, quam alii jaspidem, alii carbunculum exponunt. {Et chodchod proposuerunt in mercatu tuo. Ezechiel. c. 27. n. 16. CHOEROGYLLUS, græca vox, , Histrix animal, de quo, cap. 11. Levit. {Choerogryllus, qui ruminat.} At hoc animal non ruminat, & consequenter textus sensui interpretation non concordat. Hebræi tamen Cuniculum exponunt. CHOICUS, ex græco , limaceus. {Primus inquit homo de terra choicus, idest, limaceus. Tertull. lib. de resur. carnis. CHOMA, tis, græcè : in Cod. Theodos. 1. ult. de patr. vicor. grumum denotat, seu agger terra aggesta factus. Item vallum, tumulus, ripa. CHORAGUS, . FR. chori ductor. D. Basil. epist. 80. Pantaleon, in lib. de luminibus vocat Christum Choragum, & ductorem gentium, quæ eum sequuntur. CHORAULA. FR. {si desertores Monasteriorum ad militiam clericatus eligantur, cùm iis, qui in Monasterio permanent, non tamen nisi probatores, atque meliores in clerum assumere solemus: nisi fortè (sicut vulgares dicunt) malus choraula, bonus symphoniacus est, ita ipsi vulgares de nobis jocabuntur, dicentes, malus Monachus, bonus Clericus est, can. legi, 16. quæst. 1.} Ubi Gloss. {Choraula, qui incipit cantum in choro, vel qui choreas ducit,} sic Symphoniacus, qui symphoniam exercet. CHOREA, . FR. ludi convivales, & saltationes. {Chorea dicitur à choro; chorizantes enim in suis ludicris, cantilenis, & saltibus, quodammodo tenent chorum. Gloss. in Clement. de celeb. miss. cap. primo. CHORDA musicalium instrumentorum. Vide Cithara. Octava. CHOREPISCOPUS, Ecclesiastica dignitas, de qua sæpè in Conciliis, & in jure canonico, significat Episcopi Vicarium in Villis. {Chorepiscopi, idest, Vicarii Episcoporum, juxta quod canones ipsi testantur, instituti sunt ad exemplum septuaginta seniorum, tanquam Sacerdotes propter sollicitudinem pauperum. Hi in Vicis, & Villis instituti gubernant sibi commissas Ecclesias, habentes licentiam constituere Lectores, Subdiaconos, Exorcistas: Presbyteros autem, & Diaconos ordinare non audeant. Isid. lib. 2. de eccles. off. cap. 6.} Ex quibus colliguntur duo, nimirum, Chorepiscopos habuisse eandem authoritatem in ordinandis clericis, sicut modò habent Abbates mitrati; secundò manifestatur subdiaconas-
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140 C H Rom. Chirothecæ granted to the Abbot of Monte Cassino, year 1049. Baron. ibidem, n. 5. Synonyms of this word. See Vanto. Gula. Manitia. CHIROTONIA, from the Greek, ordination, or consecration; for it was performed by imposition of hands. {Now chirotonia is called that solemn outpouring of prayers, when he who has been chosen for a sacred order is consecrated. Zonar. ad primum canonem apostol.} Although at times it is taken for election itself; as the same Tonara noted, saying: {Formerly election itself was also called Chirotonia.} Because the Clergy and the People were accustomed to raise their hands in the election of a Bishop, so that in this way, without confusion, the votes of those assembling might more easily be counted, as the same author relates. {Chirotonias ought not to be made in the presence of those who hear. Laodicen. Conc. can. 5.} which indeed must be understood not of sacred ordinations (for these are usually done publicly), but of the election of a Bishop, lest, namely, it be done in the presence of the petitioners. CHIRUGIC terms and instruments. See Embryoectes. CHLAMYS, scarlet, or red. See Cappa. Chlanis. CHLANIS. A barbarized Greek word, when it should be read chlamys: a senatorial garment. {In these studies Caesar was also occupied in a chlanis. In the life of St. Caesar, the Quaestor.} CHLOE. FR. {It has been reported to me about you, my brothers, by those who are of Chloe. 1 Cor. ch. 1.} St. Ambrose doubts in this passage whether it be the proper name of a man or of a woman. Theophylact thinks it is the name of a family in Corinth. Horace, however, mentions a certain woman called by this name, book 1 of the Odes, Ode 23, saying: Vittas hinnuleo me similis, Chloe. And book 3 of the Odes, Ode 6: Atqui sollicitæ nuntius hospitæ Suspirare Chloen, & miseram tuis Dicens ignibus uri, Tentat mille vafer modis. And in the same book, Ode 9: Neque erat Lydia post Chloen: Me nunc Tressa Chloe regit. Si flava excutitur Chloe. And there, Ode 26: O quæ beatam diva tenes Cyprum, & Memphim carentem Sithonia nive, Regina, sublimi flagello Tange Chloen semel arrogantem. Martial treated of another, or perhaps the same one, book 3, Epigram 53, saying: Tota te poteram, Chloe, carere, Quæ septem ejus viros sepelierat. The same, book 9, Epigram 12: Inscripsit tumulo septem celebrata virorum. Se fecisse Chloem: quid pote simplicius? CHOBAR, a common name of the river Euphrates in Ezekiel, chapter 1. {When I was in the midst of the captives by the river Chobar, the heavens were opened.} The Hebrew word Chobar, which signifies great, is likewise that river called by Baruch, Sodi, CH which in the same language denotes proud and swollen. {Of all those inhabiting, and by the river Sodi, ch. 1.} But I have learned from the inhabitants that the river Chobar is distinct from the Euphrates; for it rises from Mesopotamia, and after a long course, near the place where Ezekiel is believed to have been buried, enters the Euphrates, and is called Chobar by the Arabs even to the present day. CHODCHOD, a kind of gem, which some explain as jasper, others as carbuncle. {And they put chodchod in your marketplace. Ezekiel ch. 27, n. 16. CHOEROGYLLUS, a Greek word, a porcupine, an animal, concerning which, Lev. ch. 11. {Choerogryllus, which ruminates.} But this animal does not ruminate, and consequently the interpretation does not agree with the sense of the text. The Hebrews, however, explain it as a rabbit. CHOICUS, from the Greek, clay-like. {The first man, he says, was from the earth choicus, that is, clay-like. Tertull. book on the resurrection of the flesh. CHOMA, tis, in Greek: in the Theodosian Code, book 1, title ult. de patr. vicor. it denotes a clod, or a mound made of heaped earth. Also a rampart, mound, or bank. CHORAGUS, . FR. leader of the choir. St. Basil, epist. 80. Pantaleon, in his book on lights, calls Christ the Choragus and leader of the nations that follow him. CHORAULA. FR. {if deserters from monasteries are chosen for the military service of the clergy, whereas those who remain in the monastery, we nevertheless receive into the clergy only the more approved and better ones: unless perhaps (as the common people say) a bad choraulus is a good symphoniacus, then the common people themselves will joke about us, saying, a bad monk is a good cleric, can. legi, 16. quæst. 1.} Where the Gloss says: {A choraulus is one who begins the chant in the choir, or one who leads the dances,} just as a symphoniacus is one who performs symphony. CHOREA. FR. convivial games and dances. {It is called chorea from chorus; for those who dance at their games, songs, and leaps in some fashion keep a chorus. Gloss. in Clement. de celeb. miss. cap. primo. CHORDA, of musical instruments. See Cithara. Octava. CHOREPISCOPUS, an ecclesiastical dignity, often mentioned in Councils and in canon law, meaning the Bishop’s vicar in the villages. {Chorepiscopi, that is, vicars of bishops, according to the canons themselves, were instituted after the example of the seventy elders, as priests because of concern for the poor. These, instituted in towns and villages, govern the churches entrusted to them, having permission to appoint readers, subdeacons, and exorcists; but let them not dare to ordain priests and deacons. Isid. book 2, de eccles. off. ch. 6.} From these words two things are gathered, namely, that chorepiscopi had the same authority in ordaining clerics as abbots mitred have now; second, it is shown that subdeacons-
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CH conatum non fuisse sacrum ordinem, quem ritum adhuc tenent Orientales. Maronitæ hanc vocem corrumpendo, Archipresbyterum, seu Parochum loci Churi appellant, cui in traditione curæ Episcopus inter alias cæremonias baculum pastoralem in manibus tradit. Itaque Chorepiscopus formatur ex græco idiomate , quod inspectorem loci, vel stationis significat; à D. Damaso epist. 4. Villanus Episcopus appellatur, qui ad postulata respondit in eadem epistola, Chorepiscopos, non alium gradum, quàm simplicis Sacerdotis habere, sed quia Chorepiscopi indebitè authoritatem, & functiones episcopales, contra canonum decreta, sibi usurpabant; ideò ab Ecclesiis deletum est hoc officii nomen. In capitulis Caroli Magni eorum auctoritas limitata fuerat his verbis: [Item in eodem Concilio simul, & in Ancyranensi, ut Chorepiscopi cognoscant modum suum, & nihil faciant absque licentia Episcopi in cujus Parochia habitant, lib. I. cap. 9.] FR. Eodem pacto S. Leo Papa epist. 88. quæ habetur in Decreto Gratiani, nempè: [Inter Episcopos autem, & Chorepiscopos hæc est differentia, quòd Episcopi nonnisi in Civitatibus, Chorepiscopi & in Vicis ordinari possunt. Episcopi formatas tribuunt litteras; Chorepiscopi nnonnisi commendatitias, & pacificas dare valent. Episcopi, jus consecrandi habent; Chorepiscopi tantùm minores ordines tribuunt, leviticam autem, aut sacerdotalem benedictionem non valent præstare. dist. 68. in sum. can. 4.] Et idem Leo ibidem differentiam inter Episcopos, & Chorepiscopos hoc modo assignat. [Quamvis Chorepiscopis, & Presbyteris plurima cum Episcopis ministeriorum communis sit dispensatio; quædam tamen sibi prohibita noverint: sicut est Presbyterorum, Diaconorum, & Virginum consecratio, constitutio Altaris, ac benedictio, vel unctio. Siquidem nec erigere Altaria, nec Ecclesias consecrare eis licitum est, nec per impositionem manuum, fidelibus baptizatis, vel conversis hæreticis paracletum Spiritum Sanctu[m] tradere, nec christia conficere, nec christmate baptizatorum frontes signare, nec publicè quidem in Missa quemquam publicè poenitentem reconciliare, nec formatas cuilibet epistolas mittere.] Ubi Jo: de Fan. Glossator in §. litteras formatas, sic exponit: [Formatæ, sive dimissoriæ dicuntur litteræ, quibus quis eximitur à jurisdictione sui Episcopi, quæ olim cum solemnitate magna fiebant, ut 73. dist. can. 1. Commendatitæ, sive pacificæ dicuntur, quæ dantur Clerico viatori, quibus commendatur, ut pacificè possit exequi officium suum; & licèt Gratianus dicat, quòd Chorepiscopi dare tales poterant, illud non credo; sed solus Episcopus, ut de consecr. dist. 5. can. non oportet. 71. dist. can. extraneo. Quòd Archidiaconus eas dare non possit, habes extrave. de off. Archidiac. cap. significasti.] Additque ibi Postillator: [Et benè Jo: de Fan. & ita est, atque Chorepiscopus non potest dare licentiam Clericis, vel laicis, ut eant in peregrinatione, CH 141 quia non possunt formatas dare, secundùm La. & Hugo.] Sequitur præfatus Glossator in §. Commendatitias, inquiens: [Argumentum contra 71. dist. can. extraneo.] Item in §. benedictionem leviticam, sic explicat. [Nec subdiaconalem, nisi tantùm lectoratum, ut dist. 69. can. 1. in fine; sed Gratianus fuit deceptus, ut in sequenti can. quamvis Chorepiscopis, ubi non dicitur nisi de duobus ordinibus tantùm.] Qui tamen Corepiscopus, pro Chorepiscopo scribit: //: Id autem, quod habetur in Conciliis Antiocheno, can. 20. Neocæsat. can. 13. Ancyr. can. 13. intelligi debet de Chorepiscopis in Episcopis consecratis, titularibus, nempe, atque Diocesanorum Episcoporum Coadjutoribus, sicut hodie aliqui suffraganei reperiuntur; quod iisdem verbis Antiocheni Concilii, can. 13. probatur, in quo sic habetur: [Qui in villis, & vicis constituti sunt Chorepiscopi: tamen si manus impositionem ab Episcopo susceperunt, & ut Episcopi sunt consecrati; tamen placuit sanctæ Synodo, scire oportere modum proprium retinere.] Ubi jubetur absque Diocesani licentia non posse Chorepiscopos ordinationes habere. Coadjutores Episcopi. Vide in dict. Episcopus. FR. Hoc verò dupliciter succedebat, vel quando in aliquibus Civitatibus duo Episcopi reperiebantur, unus, nempe. Catholicus, & alius Hæreticus, cùmque hic ad catholicam sidem converterebatur, tunc pro bono pacis, & concordiæ Episcopus Catholicus aliquam portionem suæ Diocesis alteri concedebat, ut ex Nicæno Concil. can. 8. & Africano in Decreto, lib. 3. tit. 29. cap. 1. & in Codice Theodos. 1. 4. tit. de hæret. cap. 85. colligitur, de qua re dicetur etiam in dict. Episcopus vagans: idemque de Cardinalibus ab Antipapis creatis non rarò evenisse legimus, qui relicto schismate ad obedientiam legitimi Pontificis reversi, ob eundem bonum finem inter Purpuratos confirmabantur. Vel secundo modo succedebant, quando, nimirum, aliquis Episcopus propter gravia delicta à dignitate deponebatur; postea verò ad poenitentiam delictorum reversus, reconciliabatur; tunc Patres ad commiserationem inclinati, assignabant ei locum extra Diocesim, in qua delictum commiserat, ut ibi jurisdictionem Chorepiscopi exerceret, ut refert Baronius, An. 572. num. 4. qui apocripham existimat epistolam Joannis Papæ III. ad Episcopos Germaniæ, & Galliæ contra Chorepiscopos jurisdictionum episcopalium usurpatores; nam in his provinciis hoc nomen, & officium Chorepiscopi jam antea deletum erat. Vide Conscientia. Metrocomia. CHORMA. Vide Anathema. CHORUS, canentium multitudo simul unita. Primum inventorem chori ait Isidor. lib. 1. de Divin. Off. cap. 3. Moysen fuisse. FR. Sed Tubalcain fuit primus pater canentium, ut docet Scriptura. : //: [Chorus dicitur à concordia canentium, sive à corona circumstantium: olim namque in modum coronæ circa aras cantantes stabant; sed Flavianus, & Diodorus Episcopi choros alter-
Transcription: Translated (English)
CH the undertaking was not a sacred order, which rite the Easterners still retain. The Maronites, corrupting this word, call him the Archpriest, or Parish Priest of the place Churi, to whom, in the rite of tradition of care, the Bishop, among other ceremonies, hands the pastoral staff. Thus Chorepiscopus is formed from the Greek idiom, which signifies an overseer of the place, or station; by St. Damasus, epist. 4. He is called a village bishop, who in that same epistle replied to the requests, that Chorepiscopi have no other rank than that of a simple Priest, but because the Chorepiscopi were improperly usurping episcopal authority and functions, contrary to the decrees of the canons; therefore this name of office was removed from the Churches. In the capitularies of Charlemagne their authority had been limited by these words: [Likewise in the same Council, and also in the Council of Ancyra, the Chorepiscopi are to know their measure, and to do nothing without the license of the Bishop in whose Parish they dwell, book I, cap. 9.] FR. In the same manner Pope St. Leo, epist. 88, which is found in the Decree of Gratian, says, namely: [Between Bishops and Chorepiscopi there is this difference, that Bishops can be ordained only in Cities, whereas Chorepiscopi can also be ordained in Villages. Bishops grant formal letters; Chorepiscopi are able to give only commendatory and peaceful letters. Bishops have the right of consecrating; Chorepiscopi only confer minor orders, but they are not able to bestow the levitical or priestly blessing. dist. 68. in sum. can. 4.] And the same Leo there assigns the difference between Bishops and Chorepiscopi in this way. [Although Chorepiscopi and Presbyters have a very large share in the administration of ministries common with Bishops, yet let them know that certain things are forbidden to them: such as the consecration of Presbyters, Deacons, and Virgins, the erection of an Altar, and the blessing or anointing. For indeed it is not lawful for them either to erect Altars or consecrate Churches, nor by the imposition of hands to communicate the Holy Spirit, the Paraclete, to the faithful baptized or to converted heretics, nor to make chrism, nor to sign the brows of the baptized with chrism, nor even publicly in Mass to reconcile anyone publicly penitent, nor to send formal letters to anyone.] Where Jo: de Fan., the Glossator, in §. litteras formatas, explains it thus: [Formal, or dismissory, letters are called those by which someone is freed from the jurisdiction of his own Bishop; these were formerly made with great solemnity, as in dist. 73. can. 1. Commendatory, or peaceful, are called those that are given to a traveling cleric, recommending him so that he may carry out his office peacefully; and although Gratian says that Chorepiscopi were able to give such letters, I do not believe it; but only the Bishop can do so, as in de consecr. dist. 5. can. non oportet. 71. dist. can. extraneo. That the Archdeacon cannot give them, you have in extra. de off. Archidiac. cap. significasti.] And the Postillator adds there: [And well does Jo: de Fan. say so, and it is thus, and a Chorepiscopus cannot grant permission to clerics or laymen to go on pilgrimage, CH 141 because they cannot give formal letters, according to La. and Hugo.] The aforesaid Glossator continues in §. Commendatitias, saying: [An argument against 71. dist. can. extraneo.] Likewise in §. benedictionem leviticam, he explains thus. [Nor can he confer subdiaconal orders, except only the lectorate, as in dist. 69. can. 1. at the end; but Gratian was deceived, as in the following canon quamvis Chorepiscopis, where nothing is said except of only two orders.] Yet he writes Corepiscopus for Chorepiscopus: // Now, what is found in the Councils of Antioch, can. 20; Neo-Caesarea, can. 13; Ancyra, can. 13, must be understood of Chorepiscopi consecrated in Bishops, namely titular ones, and coadjutors of diocesan Bishops, as today some suffragans are found; which is proved by the same words of the Council of Antioch, can. 13, where it is stated thus: [Those Chorepiscopi who are established in villages and towns: however, if they have received the imposition of hands from a Bishop, and have been consecrated as Bishops; yet it pleased the holy Synod that they ought to know and retain their proper measure.] Where it is ordered that without the license of the diocesan they cannot have ordinations, as coadjutors of the Bishop. See in the said word Episcopus. FR. This, however, used to happen in two ways: either when in some Cities there were found two Bishops, namely one Catholic and the other heretical, and when the latter was converted to the Catholic faith, then for the sake of peace and concord the Catholic Bishop conceded some portion of his diocese to the other, as is gathered from the Nicene Council, can. 8, and the African in the Decree, book 3, title 29, cap. 1, and in the Codex Theodosianus, book 4, title de haeret. cap. 85; concerning which matter it will also be said in the word Episcopus vagans: and we read that the same happened not rarely with Cardinals created by Antipopes, who, leaving the schism and returning to the obedience of the legitimate Pontiff, for the same good end were confirmed among the Purple-clad. Or in a second way they succeeded, namely when some Bishop was deposed from dignity because of grave offenses; afterwards, however, having returned to repentance for his offenses, he was reconciled; then the Fathers, inclined to compassion, assigned him a place outside the Diocese in which he had committed the offense, so that there he might exercise the jurisdiction of a Chorepiscopus, as Baronius relates, An. 572, no. 4, who considers apocryphal the letter of Pope John III to the Bishops of Germany and Gaul against Chorepiscopi, usurpers of episcopal jurisdictions; for in those provinces this name and office of Chorepiscopus had already been removed. See Conscientia. Metrocomia. CHORMA. See Anathema. CHORUS, a multitude of singers united together. Isidore says, book 1 de Divin. Off. cap. 3, that Moses was the first inventor of the choir. FR. But Tubalcain was the first father of singers, as Scripture teaches. : //: [A choir is said to be from the harmony of singers, or from the crown of those standing around: for in old times, in the manner of a crown, the singers stood around the altars; but Flavian and Diodorus, Bishops, choirs alter-
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CH alternatim psallere instituebant. Duo chori psallentium designant Angelos, & spiritus Iustorum, quasi reciproca voce Dominum laudantium. Cancelli, in quibus stant, multas mansiones in domo Patris designant. Gem. cap. 140.} Dicitur Presbyterium à Divis Cornelio, & Cypriano, Sanctuarium Altaris ex Concil. Bracarense, Sancta Sanctorum ex Concil. Turonen. II. à Græcis, licèt hæc vox partem illam Altaris clausam tribus portis (secundùm Orientalium usum) significet, ubi nemini penetrare licet: ab aliquibus Sacrarium, & in nonnullis M. S. Cæremonialibus Propitiorium dicitur, ex quo D. Ambrosius Theodosium Imperatorum expulerat: refert tamen Curopalata licuisse Imperatori Constantinopolitano in die ejus coronationis ingredi, ibique sacram Communionem cum Sacerdotibus recipere, & in Vesperis Paschæ ad incensandum Altare. Excludi laicos ab ingressu chori ordinant apostolicæ Constitutiones. lib. 2. cap. 57. Ideò Concil. Chalcedonense. FR. & Moguntinum in decretali de vita, & honest. cleric. cap. 1. ://: Cancellis dividi chorum ab Ecclesiæ rema[n]ente spatio sanxerunt. FR. Rex Galliarum intra Chorum ex privilegio sedet, vide Petrum Matteiu. de gestis Henrici IV. circa finem, ubi de coronatione Catherinæ ejus agit. ://: Magnus Magister Melitensium Eqvitum, tanquam Ecclesiasticus Princeps, suum thronum intra presbyterium habet. FR. Chorus significat instrumentum musicum. D. Hieronymus in psal. 150. ac Dionys. Carth. in lib. 2. Reg. cap. 6. art. 10. ubi dicitur: [Et erant cum David septem chori, & victima vituli.] Exponit Chartusianus:] Non est in hebræo, quod tamen breviter potest exponi, ut per choro intelligantur distinctæ congregationes, seu ordines canentium, atque psallentium Deo. Rursus Chori vocantur musica instrumenta, fistulas duas habentia, in quarum unam intromittitur ventus, & per aliam emittitur sonus. ] Item Chorus saltationes denotat, ut Lucæ cap. 15. Item Chorus pro Monasterio: [Peragrabat ergo insulas, & totum Etruscum mare, Volscorumque Provinciam, & curvorum littorum sinus, in quibus Monachorum consistunt Chori. D. Hieron. in Epitaph. Fabiolæ ad Oceanum.] Quando in Choro standum, vel genuffectendum sit. Vide Genustexia. Reliqua vide Presbyterium. Sanctuarium. Sancta Sanctorum. Stallum. CHRENECRUDA. FR. Cessio bonorum, ex capitulo Odoardus, fit mentio in lege Salica, tit. 61. Curiosissima enim erat decoctoris cæremonia, qui ingrediebatur domum, ibique à quatuor ejus angulis colligebat terram, & postea ad lumen accedens, sinistra manu illam post terga proximioris consanguinei projiciebat. In aliquibus tamen Civitatibus talis decoctor, ut se eximeret à creditorum molestia, solebat ter posteriora super lapidem in publico illidere, ut Senis in præsens fieri solet; Romæ verò fert per integrum diem pileum viridem: omnia siquidem sunt infamiæ signa, & talia Clericis lex non permittit. CH CHERESTUS. Vide Christus. CHRISIS. Vide Apocrisarius. CHRISMA, græcè , unctio, ita appellatur Confirmationis Sacramentum. FR.} Christus enim à Christo dicitur, vel potius à Christo dicitur Christo, non secundùm nominis formam, sed secundùm fidei rationem. cap. cùm venisset, de Sac. Unctionis. :// Dicitur Signaculum spirituale à D. Ambros. Manus impositio à D. Aug. Confirmatio, & Confessionis Confirmatio à S. Clemente. Signaculum Domini à D. Cypriano. Sigillum Domini à S. Cornelio Papa. Quare Clemens Alexandrinus de quodam juvene ad fidem converso per D. Jo: Euangelistam, sic inquit: [Ad extremum Baptismi Sacramento illuminavit, postea verò, ubi sigillo Domini, tanquam perfecta, tutaque animi ejus custodia, obsignavit. Apud Euseb. lib. 3. cap. 17.] FR. Balsamum etiam appellatur: [Placuit, ut nullus Episcoporum pro modico balsami, quod benedictum pro baptismi Sacramento pro Ecclesia datur (quia singuli tremissem pro ipso exigere solent) aliquid ulterius exigat, ne fortè, quod pro salute animarum per invocationem Spiritus Sancti consecratur: sicut Simon Magus donum Dei pecunia voluit emere; ita nos venumdantes damnabiliter venundemur. can. placuit. 1. quæst. 1.] Ubi Gloss. exponit: [Balsami, id est, Christinatis.] At revera non Christa formaliter Canonem intelligere puto per nomen Balsami, sed tantum materialiter; nam Episcopi, ne inciderent in peccatum simoniæ, non pro Christa solutionem tremissis exigebant, sed prætextu balsami pretii, ut satis ex eodem can. colligitur. Vide Christmale, ubi de hac simoniaca solutione agemus. ://: A Simone Tessalonicense , id est, Obsignatio, ab Aereopagita , id est, Perfectio, & à Græcis , id est, dicitur, quam dictionem Arabes corruptè Mairum: Melitenses verò magis ad græcam dictionem accedentes Miru appellant. Christa est oleum balsamo mixtum, & ab Episcopo assistentibus Sacerdotibus duodecim, Diaconis septem, septemque Subdiaconis in Feria V. majoris hebdomadæ consecratum. Diximus materiam esse oleum cum balsamo mixtum, ubi advertendum, quòd Græci præter oleum. & balsamum commiscent triginta tres species aromatum. Item ab Episcopo consecratum, inter Græcos verò solus Patriarcha hoc christa consecrat, rarò tamen, nec annuatim, sicut Latini, & illud omnibus Ecclesiis postea distribuit. Item Duodecim Sacerdotes assistunt in memoriam duodecim Apostolorum, ac Septem Diaconi requiruntur in symbolum septem Diaconorum, quos Apostoli statuerant; Septem verò Subdiaconi, ut Diaconorum consocii adduntur, ita Isid. lib. 2. de Eccl. Off. cap. 8. Rupert. lib. 5. de divin. Off. cap. 8. Diximus tandem hanc cæremonium fieri in feria V. majoris hebdomadæ, sic enim cautum est in can. litteris, de consecr. dist. 3. & cap. quoniam, de senten. excom. in sexto: qui tamen canones de oleo catecumenorum, & in-
Transcription: Translated (English)
CH they used to sing alternately. The two choirs of singers signify the Angels and the spirits of the Just, as though praising the Lord with reciprocal voice. The cancelli, within which they stand, signify the many mansions in the house of the Father. Gem. cap. 140.} The Presbytery is called, by SS. Cornelius and Cyprian, the Sanctuary of the Altar, from the Council of Braga; the Holy of Holies, from the Second Council of Tours; by the Greeks, although this word signifies that part of the Altar enclosed by three doors, according to the usage of the Easterns, where no one is allowed to enter; by some the Sacrarium, and in certain M. S. ceremonial books the Propitiatory, from which St. Ambrose had expelled Theodosius the Emperor: yet Curopalata relates that the Emperor of Constantinople was permitted, on the day of his coronation, to enter there and receive Holy Communion with the Priests, and at the Paschal Vespers to incense the Altar. The apostolic Constitutions order the exclusion of laymen from entering the choir. lib. 2. cap. 57. Hence the Council of Chalcedon and that of Mainz in the decretal de vita et honest. cleric. cap. 1. ordained that the choir be divided from the remaining space of the church by cancelli. FR. The King of the French sits within the Choir by privilege; see Petrus Matteiu. de gestis Henrici IV. near the end, where he treats of the coronation of his Catherine. ://: The Grand Master of the Knights of Malta, as an Ecclesiastical Prince, has his throne within the presbytery. FR. Chorus signifies a musical instrument. St. Jerome on Psalm 150 and Dionys. Carth. in lib. 2. Reg. cap. 6. art. 10. where it is said: [And there were with David seven choirs, and the victim of a calf.] The Carthusian explains:] It is not in the Hebrew; which, however, can briefly be explained so that by chorus are understood distinct congregations, or orders of those singing and praising God. Again, chori are called musical instruments having two pipes, into one of which the wind is introduced, and through the other the sound is emitted. ] Likewise chorus denotes dances, as in Luke chapter 15. Likewise chorus stands for monastery: [He therefore travelled through the islands, and the whole Tyrrhenian Sea, and the province of the Volsci, and the bays of the winding shores, in which the choirs of monks dwell. St. Jerome in the Epitaph of Fabiola to Oceanus.] When one is to stand in choir, or kneel. See Genustexia. The rest, see Presbyterium. Sanctuarium. Sancta Sanctorum. Stallum. CHRENECRUDA. FR. Cession of goods, from the chapter Odoardus, is mentioned in the Salic Law, title 61. For the ceremony of the bankrupt was most curious: he entered the house, and there from its four corners gathered earth, and afterward, approaching the light, with his left hand he threw it behind the back of his nearest kinsman. In certain cities, however, such a bankrupt, in order to free himself from the annoyance of creditors, used to strike his posterior three times upon a stone in public, as is now done at Siena; at Rome, however, he carries a green cap for an entire day: for all these are signs of infamy, and the law does not permit such things to clerics. CH CHERESTUS. See Christ. CHRISIS. See Apocrisarius. CHRISMA, in Greek, anointing, is so called the Sacrament of Confirmation. FR.} For Christ is called from Christ, or rather Christ is called from Christ, not according to the form of the name, but according to the reason of the faith. cap. cùm venisset, de Sac. Unctionis. :// It is called a spiritual seal by St. Ambrose, the laying on of hands by St. Augustine, Confirmation and the confirmation of confession by St. Clement, the seal of the Lord by St. Cyprian, the seal of the Lord by Pope St. Cornelius. Wherefore Clement of Alexandria, speaking of a certain youth converted to the faith by St. John the Evangelist, says thus: [At the end he enlightened him by the sacrament of Baptism, and then, when he had sealed him with the seal of the Lord, as the perfect and sure custody of his soul. In Eusebius lib. 3. cap. 17.] FR. It is also called balsam: [It was decreed that no bishop should demand anything further for a small amount of balsam, which, blessed for the sacrament of baptism, is given to the church (because individuals usually demand a tremissis for it), lest perhaps, what is consecrated for the salvation of souls by the invocation of the Holy Spirit, as Simon Magus wished to buy the gift of God with money, so we, selling it, should be damnably sold. can. placuit. 1. quæst. 1.] Where the Gloss explains: [Of balsam, that is, of Christma.] But in truth I do not think the canon is to be understood formally of the chrism by the name of balsam, but only materially; for the bishops, lest they fall into the sin of simony, did not exact payment of a tremissis for the chrism, but under the pretext of the price of balsam, as is sufficiently gathered from the same canon. See Christmale, where we shall treat of this simoniacal payment. ://: By Simon Thessalonicensis, that is, anointing; by the Areopagite, that is, perfection; and by the Greeks, that is, it is called, which word the Arabs corrupt into Mairum; the Maltese, however, approaching more closely to the Greek word, call it Miru. Christma is oil mixed with balsam, consecrated by the Bishop with twelve assisting priests, seven deacons, and seven subdeacons on Maundy Thursday of Holy Week. We said the matter is oil mixed with balsam, where it should be noted that the Greeks, besides oil and balsam, mix thirty-three kinds of aromatics. Likewise it is consecrated by the Bishop; among the Greeks, however, only the Patriarch consecrates this chrism, though rarely, and not annually, as the Latins do, and afterward distributes it to all the churches. Likewise twelve priests assist in memory of the twelve Apostles, and seven deacons are required as a symbol of the seven deacons whom the Apostles had appointed; seven subdeacons are added as companions of the deacons, as Isidore says lib. 2. de Eccl. Off. cap. 8. Rupert. lib. 5. de divin. Off. cap. 8. Finally we said that this ceremony is performed on Maundy Thursday of Holy Week; for so it is provided in can. litteris, de consecr. dist. 3. and cap. quoniam, de senten. excom. in the sixth: which canons, however, concern the oil of catechumens, and in-
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CH & infirmorum non faciunt mentionem. Hæc verò dies mysteriosè assignatur, ut Isidorus, Alcunus, & Rabanus, notant, quia, nimirum, ante dies Paschæ Maria Magdalena pedes Domini unxerat; & Rupertus ulterius unctionem sanguinis Agni significare astringit Israeliticorum ad postes, & superliminaria domorum in die decimaquarta primi mensis. Exod. cap. 12. De usu autem Christatis; ad tria inservire dicimus. Primò in Sacramento Confirmationis, cujus administratio ad solum Episcopum spectat, nec eam Sacerdoti de legare potest; Papa tamen justis de causis hanc potestate Sacerdotibus concedere valet, quemadmodum D. Gregorius ad evitandum scandalum ex prohibitione in Sardinia ortum, quia, nimirum, Confirmatio in ea insula prohibebatur in locis, in quibus non inveniebantur Episcopi; ideò Sacerdotibus ibi facultatem dederat administandi hoc Sacramentum, ut ex ejus epist. 9. lib. 3. ad Ianuar. Caralit. Episc. colligitur. Antiquitus post baptismum hoc Sacramentum conferebatur, sed ab Episcopo: itaque abusivè à Græcis per simplicis Sacerdotis manus post baptismum hoc Christma confertur; asserentibus ex antiquo ritu id fieri; nam clarè constat: [Quod solis debeatur Episcopis ut consignet, & Spiritum Paracletum tradant, quod non solùm consuetudo Ecclesiastica demonstrat, verùm & illa lectio Actuum Apostolorum, quæ asserit quibusdam in nomine Iesu baptizatis per impositionem manuum Pauli Apostoli datum esse Spiritum Sanctum. Item in alio loco scribitur, quòd Apostoli Hierosolymis Petrum, & Joannem miserunt Samariam, ut jam baptizatis traderent Spiritum Sanctum. Rupert. lib. 5. de div. Offic. cap. 16.] Hodie tamen confirmatio hæc non fit amplius tempore baptismi, sed in ætate discretionis, atque Parochis Græcis inter Latinos degentibus, ex Pontificiis prohibitionibus supradictus abusus vetitus est; sed pueros græcos jam adultos tenentur Episcopo latino ad effectum confirmandi præsentare. Usus autem Christmatis ad sex inservit, primò ad ungendum baptizati caput, prout dictum est in dictione Baptismus, & in dictione Vertex dicetur. Secundò pro Sacramento confirmationis. At licet in baptismi caæremnia Sacerdos ungat christmate baptizatum [Signatur enim baptizatus christmate per Sacerdotem in capitis summitate, per Pontificem in fronte. Rab. de instit. Cler. lib. 1. cap. 30.] Utramque tamen unctionem hanc à S. Sylvestro institutam fuisse refert Ruper. in prædic. lib. 5. de div. Off. cap. 16. inquiens: [Legitur autem in gestis Pontificalibus, quod Sylvester Papa constituit, ut baptizatum liniat Presbyter christmate levatum de aqua, propter occasiones transitus mortis, ne propter absentiam Episcopi, & difficultatem eum consequendi, sine manus impositione baptizati migrent. Presbyteris itaque christmate baptizatos ungere licet, sed quod ab Episcopo fuerit consecratum: non tamen frontem, quod solis debetur Episcopis; sed verticem.] Tertiò usus sacri CH 143 christmatis inservit in Sacerdotis ordinatione, quo frons, & manus ejus ab Episcopo liniuntur, In aliquibus Ecclesiis ungebantur Diaconi manus, quando diaconatum suscipiebat, quod ex quodam M. S. Cæremoriali Rotomagensis Ecclesiæ colligitur, in quo hæc verba leguntur: [Consecratio manuum Diaconi de oleo, atque christmate.] Erat enim in praxi Gallicanæ Ecclesiæ, ut colligitur ex epist. Nicolai Primi ad Ridulphum Archiepisc. Bituricensem, ubi inquit: [Præterea sciscitatis, utrum solis Presbyteris, an Diaconibus debeat cum ordinatione manus christmatis liquore perungi.] Quartò oleo christmatis Ecclesia utitur in consecratione Episcopi, caputque ejus linitur, ut impinguatum remaneat coelesti nectare, ac ejus manus perunguntur, ut mysteriorum admirabilium executor fiat: additque Sanctus Cyprianus de Und. Christm. quòd: [Sicut oleum fluctuat, & humidis quibusdam superfertur: ita excellentia sacerdotalis regiæ dignitati.] Quintò unguntur Reges, & Imperatores. Sextò consecratur Ecclesia, & Altare, ut dictum est in dict. Altare. Item solebant Ægyptii sacro schismate Sacerdotum cadavera linire, qui abusus à Balsamone damnatus fuit, quâdo de hoc ritu, seu potiùs abusu ab Alexandrino Patriarcha interrogatus fuerat. Erat etiam tempore Caroli Magni abusus, imò superstitio, quod reus ne cogeretur violentia tormentorum proprium delictum manifestare, sacrum christma bibebat ante interrogationes in tormentis, quæ superstitio ab eodem Imperatore in ejus constitutionibus lib. 3. c. 55. his verbis prohibita fuit: [Ut Presbyter, qui sanctum christma donaverit ad judicium subvertendum, postquam de gradu suo depositus fuerit, manum amittat.] De quo abusu loquitur etiam Moguntinum Concil. can. 27. inquiens: ] Nam criminosos eodem christmate unctos, aut potatos, nequaquam ullo examine deprehendi posse à multis putabatur. ] De christma, quod per antonomasiam Confirmationis Sacramentum intelligi solet, multa in suis eruditis moralibus responsionibus Joannes Cardinalis de Lugo, quo ad effectum, & validitatem hujus Sacramenti scripsit, auctoritati S. Dionysii Arcopagitæ innixus, qui in lib. de Ecclesiæ Hierarc. cap. 4. magnam vim, & copiam fragrantium qualitatum, hoc Sacramentum habere dixerat. Vide etiam Baronium ad 2n. 1080. Debent autem esse jejuni, ac necessariò in gratia, qui hoc Sacramentum acceptaturi sunt, & consequenter, existentes in peccato mortali debent prius consiteri, cùm hæc christmatis confirmatio sit verum Sacramentum, quo fidelibus Spiritus Sanctus tribuitur, dum in Christiana militia adscribuntur; & ideo eorum frons, quæ est verecundiæ sedes, signatur, ut fideles ad ignominias, persecutionesque in confessione fidei substitendas præparentur, ac prompti fiant, in cujus probationis signum maxilla eorum ab Episcopo percutitur. In hoc Sacramento sicut in Baptismo suscipiuntur Patrini: nam eo pacto, quo duellatores an- pu-
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CH and they make no mention of the sick. But this day is assigned mystically, as Isidore, Alcuinus, and Rabanus note, because, namely, before the days of Easter Mary Magdalene had anointed the feet of the Lord; and Rupert further insists that the anointing signifies the blood of the Lamb, applied to the posts and lintels of the houses of the Israelites on the fourteenth day of the first month. Exod. ch. 12. But concerning the use of Christm, we say that it serves for three things. First, in the Sacrament of Confirmation, the administration of which belongs to the Bishop alone, and he cannot delegate it to a Priest; yet the Pope, for just causes, can grant this power to priests, as St. Gregory did in order to avoid the scandal arising from the prohibition in Sardinia, because, namely, Confirmation was forbidden on that island in places where Bishops were not to be found; therefore he had given priests there the faculty of administering this Sacrament, as is gathered from his epistle 9, book 3, to Januarius, Bishop of Cagliari. In ancient times this Sacrament was conferred after baptism, but by the Bishop; thus, abusively, among the Greeks this Chrism is conferred after baptism by the hand of a simple priest, they claiming that this is done from ancient rite; for it is clearly established: [That it belongs only to Bishops to sign, and to deliver the Paraclete Spirit, which not only ecclesiastical custom shows, but also that reading of the Acts of the Apostles which affirms that on certain persons baptized in the name of Jesus, through the imposition of the hands of the Apostle Paul, the Holy Spirit was given. Likewise in another place it is written that the Apostles at Jerusalem sent Peter and John to Samaria, so that they might confer the Holy Spirit on those already baptized. Rupert, book 5, On the Divine Offices, ch. 16.] Today, however, this confirmation is no longer performed at the time of baptism, but at the age of discretion; and among Greek parish priests living among Latins, by the aforesaid pontifical prohibitions that abuse has been forbidden; but Greek children, once grown, are bound to be presented to the Latin Bishop for confirmation. Now the use of Chrism serves six purposes. First, for anointing the head of the baptized, as was said in the entry Baptism, and will be said under Vertex. Second, for the Sacrament of Confirmation. And although in the ceremonies of baptism the priest anoints the baptized with chrism [For the baptized is signed with chrism by the priest on the crown of the head, by the pontiff on the forehead. Rab. de instit. Cler. book 1, ch. 30.] nevertheless Rupert reports that both anointings were instituted by St. Sylvester, in the aforesaid book 5, On the Divine Offices, ch. 16, saying: [For it is read in the pontifical acts that Pope Sylvester ordained that the priest should anoint the baptized person, raised from the water, with chrism, because of the chances of death during the passage, lest, owing to the absence of a Bishop and the difficulty of obtaining him, they depart without the laying on of hands. It is therefore permitted to priests to anoint the baptized with chrism, but only if it has been consecrated by a Bishop: not, however, the forehead, which belongs to Bishops alone; but the crown of the head.] Third, the use of sacred chrism serves in the ordination of a priest, by which his forehead and hands are anointed by the Bishop. In some churches the hands of deacons were anointed when they received the diaconate, as is gathered from a certain manuscript ceremonial of the Church of Rouen, in which these words are read: [Consecration of the hands of the deacon with oil and chrism.] For it was the practice of the Gallican Church, as is gathered from the epistle of Nicholas I to Ridulphus, Archbishop of Bourges, where he says: [Moreover, you inquire whether only priests, or also deacons, ought, together with ordination, to have their hands anointed with the liquid of chrism.] Fourth, the Church uses the oil of chrism in the consecration of a Bishop, and his head is anointed, so that it may remain made fruitful with heavenly nectar, and his hands are anointed, so that he may become an executor of the admirable mysteries; and Saint Cyprian adds, concerning the unction of chrism, that: [Just as oil flows and is borne above certain moist things, so the excellence of the priesthood is above royal dignity.] Fifth, kings and emperors are anointed. Sixth, the Church and the altar are consecrated, as was said under the entry Altar. Likewise, the Egyptians used in sacred schism to anoint the corpses of priests, an abuse condemned by Balsamon, when he was questioned by the Alexandrian Patriarch about this rite, or rather abuse. There was also in the time of Charlemagne an abuse, indeed a superstition, that if an accused man, so as not to be forced by the violence of torments to reveal his own crime, drank sacred chrism before interrogation under torture, this superstition was forbidden by the same Emperor in his Constitutions, book 3, ch. 55, in these words: [That a priest, who shall have given holy chrism for the overturning of judgment, after he has been deposed from his rank, shall lose his hand.] Of this abuse the Council of Mainz also speaks, canon 27, saying: ] For many thought that criminals anointed with the same chrism, or who had drunk it, could by no means be detected by any examination. ] Concerning chrism, which by antonomasia is usually understood to mean the Sacrament of Confirmation, John Cardinal de Lugo wrote many things in his learned moral responses concerning the effect and validity of this Sacrament, relying on the authority of St. Dionysius the Areopagite, who in book On Ecclesiastical Hierarchy, ch. 4, had said that this Sacrament has a great force and abundance of fragrant qualities. See also Baronius on the year 1080. Those who are to receive this Sacrament ought to be fasting and necessarily in grace, and consequently those who are in mortal sin must first confess, since this confirmation of chrism is a true Sacrament, by which the Holy Spirit is given to the faithful when they are enrolled in the Christian militia; and therefore their forehead, which is the seat of modesty, is signed, so that the faithful may be prepared to endure insults and persecutions in confession of the faith, and may become ready; as a sign of this trial, their cheek is struck by the Bishop. In this Sacrament, as in Baptism, sponsors are admitted: for in the same way that duelists an-
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144 C H pugnam Patrinos eligunt, ita, qui in spirituali lucta contra animæ inimicos dimicat, ut validus fiat, in hoc Sacramento Patrinos eligere debet. Advertendum tandem est, quòd non potest Patrinus esse, qui non fuerit antea hoc Sacramento confirmatus. can. in baptismate, de consecr. dist. 4. Nec debet esse idem Baptisini Patrinus, can. in catechismo, de Consecr. dist. 4. FR. Antiquitus etiam apud Latinos statim post Baptismum dabatur confirmationis Sacramentum, quod colligitur ex Ordinis Romani verbis, nempe, {Die Resurrectionis Dominicæ procedentem ad Sanctam Mariam Majorem cum ordinibus suis Notarius stat in loco, qui dicitur Merulanus, & salutato Pontifice, In nomine Domini Iesu Christi baptizati sunt externa nocte in Sancta Dei Genitrice Maria infantes masculi numero tot, fæminæ numero tot.} Et etiam Ordo Romanus idem refert de chrismate in die V. Vide hìc Chrysmarius. Quod tamen tempore persecutionum observabatur; legimus enim in passione S. Urbani Papæ, quòd hic Pontifex Anolium baptizavit, ac chrismate consignavit. Vide Myrum. Olcum Sanctum. CHRISMALE, Velum, quo chrisma cooperitur. Item linteum, quo frons chrismate liniti cingitur. {Tegitur post sacram Unctionem ejus caput velamine sacro. Rab. lib. 1. cap. 29. de instit. Cleric.} ac de eadem cæremonia mentionem faciens Ordo Rom. addit: {Deportantur ipsi infantes ante Pontificem, & dat singulis stolam candidam, & chrismale.} Vide Baptismus: caput enim noviter baptizati unctum chrismate, coopertum erat candido velo, à Nicephoro, lib. 3. cap. 37. Arcana, & Mystica galea appellato. Adhuc Romæ mos iste conservatur, ubi Patrinus candida fascia caput confirmati ligat. Item corporale denotat. {Qui in plebem suum chrismale perdiderit, & non invenerit, quadraginta dies pœniteat. Bedæ Pœnitentiale, cap. 13.} FR. Chrsimalis dicebatur etiam quædam simoniaca solutio pro chrismatis collatione. cap. 36. lib. 5. tit. 3. decretal. CHRISMALIS PATENA. Vide Patena. CHRISMARIUM, Chrismatis repositorium, in quo conservari solet: {Sed ille de pulvere beati sepulcri secum habens clavato chrismario contra ignem &c. Greg. Turon. lib. 4. cap. 32.} Clavato, id est, clauso. CHRISMARIUS, erat Notarius, seu Cancellarius, cui nomina baptizatorum notare incumbebat. Quare de cæremonia coram Pontifici facienda, cùm in die Paschæ ad Sanctam Mariam Majorem ille ad celebrandum equitaret, Ordo Romanus habet: {Cùm venerit ad Merulanum, quidam Chrismarius electus ab omnibus Chrismariis dicit alta voce: Jube Domne benedicere, & Pontifex benedicit, & Chrismarius, in Ecclesia S. Mariæ Dominæ nostræ baptizati sunt tot masculi, & tot fæminæ. Pontifex respondet: Deo gratias.} FR. Vide quæ notavi in fine dictionis Chrismæ. C H CHRISMATARIUM, Vas in quo chrisma conservatur. {Servus Christi Maximianus Archiepiscopus hoc Chrismatarium ad usus fidelium fieri jussit. In vita S. Maximiani. CHRISTIANIZO, Christianum se profiteri} Nullam autem Apostolici census Ecclesiam invenies, quæ in Creatore christianizet. Tertull. lib. 1. advers. Marcion. CHRISTIANOCATEGORUS, , Christianus se profiteri} Nullam autem Apostolici census Ecclesiam invenies, quæ in Creatore christianizet. Tertull. lib. 1. advers. Marcion. CHRISTIANOCATEGORUS, , accusator. Nam , accusatorem significat, à , contra, & dico. Aliqui Hæretici ita à D. Joanne Damasceno vocati, qui imagines Sanctorum Latriæ cultu adorabant, cùm Sacrosancta Ecclesia Duliæ cultu Cælicolas adorare jubeat: dicebantur Christiano categori, quia eorum errores veris Christianis notam inferebant, nam tanquam idololatræ existimabantur, quorum contrarii. Vide Duliani. CHRISTIANUS, Christi assecla: {Iraut cognominarentur primum Antiochiæ Christiani. Actor. cap. 11.} Cùm antea nominarentur Discipuli; sed ab Apostolis ordinatum fuerat, ut Christiani nominarentur, ad differentiam aliorum Discipulorum hæreticorum, ut refert S. Athanasius, quia Dositheus, Iudas, & Joannes, qui antea fuerant Apostolorum Discipuli, invenerunt falsa dogmata Religioni Christianæ contraria; itaque occasionem præbuerunt Apostolis, ut sequaces Christi à sectatoribus Hæresiarcharum, veri Christi Discipuli distinguerentur, ac Christiani nomen eis tribuerunt. Equidem miror quomodo Pamelius in Annotationibus ad Apologet. Tertull. cap. 4. ubi habetur, quòd tempore Tiberii Imp. {Primum nomen Christianum in sæculum introivit} ibique infert Pamelius, quòd Discipuli ante divulgationem Antiochiæ in aliis mundi partibus cognominati fuissent Christiani; minimè advertens Tertulliani verba, qui per nomen Christianum, famam, & notitiam Christi intelligit. FR. Nam usque ad Tiberii Claudii tempora sub nomine Iudæorum Romæ appellari Christianos, Suetonius in Claud. cap. 25. refert sic inquiens: Iudæos impulsore Christo assiduè tumultantes Roma expulit,} quòd Osorius Impulsore Christo apud Baronium anno 51. n. 1. legit. Atque Aquila, & Priscilla; cùm essent Christiani, natione tamen Iudæi, Actor. 18. pro Iudæis Romæ habiti fuerant: idem Baron. ibid. num. 2. Vide dict. Christus. Itaque Gentiles in primordio Christiano de hoc vocabulo parùm instructi, Christum, Christum vocabant, ut Lactantius Firmianus, lib. 4. cap. 7. refert inquiens: {Ignari rerum nostrarum Christum Christum, & Christianos Christianos vocabant.} A Iudæis verò Nazareni tunc vocabantur Christiani. Baron. ad ann. 43. n. 16. Et adhuc in Oriente sic vocantur. Coeperunt itaque in Urbe nominari Christiani tempore Neronis, ut ex Tacito, lib. 15. Annal. habetur; ubi sic ait: {Ergo abolendo rumori Nero subsidit reos, & quæsitissimis poenis affecit, quos per flagitia invisos, vulgus Christianos appellabat; Au-
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144 C H just as they choose sponsors for a battle, so he who fights in the spiritual struggle against the enemies of the soul, in order that he may become strong, ought to choose sponsors in this Sacrament. It must finally be noted that he cannot be a sponsor who has not קודם been confirmed in this Sacrament. can. in baptismate, de consecr. dist. 4. Nor ought he to be the same as the sponsor at baptism, can. in catechismo, de Consecr. dist. 4. FR. In former times also among the Latins the Sacrament of Confirmation was given immediately after Baptism, which is gathered from the words of the Roman Order, namely, {On the day of the Lord’s Resurrection, proceeding to Santa Maria Maggiore with his attendants, the Notary stands in a place called Merulanus, and, after greeting the Pontiff, “In the name of the Lord Jesus Christ, there were baptized in the holy night in Holy Mother of God Mary so many male infants, and so many female infants.”} And the Roman Order likewise reports the same concerning the chrism on the fifth day. See here Chrysmarius. However, this was observed in times of persecution; for we read in the passion of St. Urban the Pope that this Pontiff baptized Anolius and sealed him with chrism. See Myrum. Olcum Sanctum. CHRISMALE, the veil with which the chrism is covered. Also, the linen cloth with which the forehead, anointed with chrism, is bound. {After the sacred Unction his head is covered with a sacred veil. Rab. lib. 1. cap. 29. de instit. Cleric.} and, mentioning the same ceremony, the Roman Order adds: {The infants themselves are carried before the Pontiff, and he gives each a white stole and a chrismale.} See Baptism: for the newly baptized head, anointed with chrism, was covered with a white veil, called by Nicephorus, lib. 3. cap. 37, the Arcana and Mystica helmet. Even now this custom is preserved at Rome, where the sponsor binds the head of the confirmed person with a white band. It also denotes the corporal. {Whoever in his parish has lost his chrismale and cannot find it, let him do penance for forty days. Bede’s Penitential, cap. 13.} FR. Chrismalis was also called a certain simoniacal payment for the conferral of chrism. cap. 36. lib. 5. tit. 3. decretal. CHRISMALIS PATENA. See Patena. CHRISMARIUM, a repository for chrism, in which it is customarily kept: {But he, having with him dust from the blessed sepulchre in a locked chrismarium against fire, etc. Greg. Turon. lib. 4. cap. 32.} Clavato, that is, closed. CHRISMARIUS, was the Notary, or Chancellor, to whom it fell to record the names of the baptized. Wherefore, concerning the ceremony to be performed before the Pontiff, when on Easter Day he rode to Santa Maria Maggiore to celebrate, the Roman Order has: {When he has come to Merulanum, a certain Chrismarius chosen by all the Chrismarii says in a loud voice: “Jube Domne benedicere,” and the Pontiff blesses, and the Chrismarius says, “In the Church of Saint Mary our Lady, so many males, and so many females were baptized.” The Pontiff responds: “Deo gratias.”} FR. See what I noted at the end of the word Chrismæ. C H CHRISMATARIUM, a vessel in which chrism is kept. {The servant of Christ, Archbishop Maximianus, ordered this Chrismatarium to be made for the use of the faithful. In the life of St. Maximianus. CHRISTIANIZO, to profess oneself a Christian} Yet you will find no Church of the Apostolic census which christianizes in the Creator. Tertull. lib. 1. advers. Marcion. CHRISTIANOCATEGORUS, , to profess oneself a Christian} Yet you will find no Church of the Apostolic census which christianizes in the Creator. Tertull. lib. 1. advers. Marcion. CHRISTIANOCATEGORUS, , accuser. For means an accuser, from, against, and I say. Certain heretics were thus called by St. John Damascene, who adored the images of the Saints with the worship of Latria, whereas Holy Church commands the worship of Dulia to be given to the heavenly ones: they were called Christianocategori because their errors brought reproach upon true Christians, for they were regarded as idolaters, whose opposites. See Duliani. CHRISTIANUS, a follower of Christ: {They were first called Christians at Antioch. Acts chap. 11.} Since before that they were called Disciples; but it had been arranged by the Apostles that they should be called Christians, to distinguish them from other disciples of the heretics, as St. Athanasius reports, because Dositheus, Judas, and John, who had previously been disciples of the Apostles, invented false doctrines contrary to the Christian Religion; and thus they gave the Apostles occasion to distinguish the followers of Christ from the followers of the founders of heresies, the true disciples of Christ, and they gave them the name Christians. Indeed I marvel how Pamelius in the Annotations to Tertullian’s Apologeticum, chap. 4, where it is said that in the time of Emperor Tiberius {the name Christian first entered the world}, infers there that the disciples before the dissemination at Antioch had been called Christians in other parts of the world; not at all noticing Tertullian’s words, who by the name Christian understands the fame and knowledge of Christ. FR. For up to the times of Tiberius Claudius, under the name of Jews they were called Christians at Rome, as Suetonius reports in Claud. cap. 25, saying thus: “The Jews, constantly rioting at the instigation of Christ, he expelled from Rome,” which Osorius reads as “Impulsore Christo” in Baronius, year 51, no. 1. And Aquila and Priscilla, though Christians, were nevertheless Jews by birth, Acts 18, and had been regarded at Rome as Jews: the same Baronius there, no. 2. See the word Christus. Thus the Gentiles in the beginnings of Christianity were little instructed about this word; they called Christ “Christus,” and Christians “Christians,” as Lactantius Firmianus, lib. 4. cap. 7, reports, saying: {Ignorant of our affairs, they called Christ Christ, and Christians Christians.} But by the Jews they were then called Nazarenes, Christians. Baronius ad ann. 43, n. 16. And even now in the East they are so called. They therefore began to be called Christians in the City in the time of Nero, as is found from Tacitus, lib. 15. Annal.; where he says thus: {Therefore, in order to suppress the rumor, Nero fastened the guilt on others and inflicted the most exquisite punishments on those whom the vulgar called Christians, hated for their crimes; Au-
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CH 145 Author nominis ejus Christus, qui Tiberio Imperante, per Procuratorem Pontium Pilatu supplicio affectus erat. [Et Sueton. in Nerone, cap. 16. [Afflicti suppliciis Christiani, genus hominum superstitionis novæ, ac maleficæ.] Erat enim tam abominabile hoc nomen Christiani apud Gentiles, ut in suo Apologetico, c.3. advers. eosdem Gentiles conatus fuerit Tertul. suavitatem hujus vocabuli elucidare, sic inquiens: [Christianus autem, quantum interpretatio est, de unctione deducitur; sed cum perperam Christianus pronunciatur à vobis (nam nominis est certa notitia apud vos) de suavitate compositum est.] Alludit enim ad nomen Christi, quod unctionem significat: //: Varia opprobriosa nomina Christianis Gentiles indiderant; dicti enim sunt Essei, seu Iessei. Baron. an. 64. n.4. Sibyllisti. Idem in Appar. num. 19. Asinarii. Idem an. 42. num. 33. & an. 201. num. 21. & 22. Semiaxii, Samentarii. Sarmentitii. Idem an. 201. num. 32. Hieronymus Herculanus in sua Regia Sacrarum Viduarum existimavit Semiaxem significare sex unciarum, ideo legit Semissijus; sed Tertulliani textui hæc lectio non consonat, dum in Apolog. cap. ult. ait: [Licèt nunc Semiaxios, & Sarmentitos appellatis, quia ad stipitem dimidii axis revincti, sarmentorum ambitu exurimur.] Processu temporis deinde, quia Hæretici, ac Schismatici Christianos etiam se appellabant, veri fideles ad illorum distinctionem Catholici, id est, universales appellati sunt. Vide Catholicus. Inde Pacianus in Novatianos scribens, ait: [Christianus mihi nomen est, Catholicus verò cognomen: illud me nuncupat, istud ostendit: hoc probor, inde significor.] Aliis irrisoriis nominibus à Gentilibus vocabantur Christiani, nempe, Græci, quia nigro colore Romanis odioso, & philosophico pallio induebantur; hinc D. Hieronymus ait, [Si tunica non canduerit, statim illud è trivio impostor, & Græcus est. Epist. 23.] Ubi Impostor nedum deceptorem significat, quia decipientes Christiani putabantur; sed etiam ita dicebantur, eò quia super tunicam pallium imponebant. Tandem advertendum, quòd nomen Benedictus à principio non fuit nomen proprium, sed appellativum, & synonimum Christiani nominis apud veteres Authores. [Benedictus Simplicius hactenus vestri, jamque ab hinc nostri (modò per vos Deus annuat) habendus ordinis comes. Si don. lib. 6. cap. 9. Alius libellus ex his est, quos ad Benedictum, id est, Christianum virum amicum meum Endelechium scripsisse videor. Paulinus, epist. 9.] Ac penes alios passim de hujus vocabuli usu. FR. Aliqui putant, quòd nomen Christiani Episcopum aliquando significet, argum. in C. de Episc. aud. & l. sin. C. de postlim. rever. Item Christiani Athei dicti, & quare, vide Atheus. Item Sacerdotes appellati. Vide Sacerdos. Cruciola. Vide duo genera Christianorum in dict. Deividus. Vide Galilæus. Hominicula. Cinerarius in dict. Cinerarium. Pilosotæ. Porphyrogenitus. Teletarcha. Hierolexicon Magri. CHRISTIANISSIMUS, gloriosus titulus Galliarum Regis, quem Gregorius III. an. 740. Carolo Martello tribuit, illum exhortans ad defendendam contra Longobardos Ecclesiam; quo titulo mediantibus egregiis eorum præliis, & beneficiis in Ecclesiæ favorem, honorificari sunt successivè omnes illius Regni Reges; licèt Iulius II. in eorum præjudicium, ut refert Cardinalis Pallavicinus, lib. 2. Hist. Concil. Trident. cap. 1. Angliæ Regi hunc titulo concesserat; atque Maximilianus Imp. contenderat solis Imperatoribus deberi; Galloaque Reges in tantum Christianissimos appellatos fuisse, in quantum Cæsares erant. FR. Ita D. Ambrosius, epist. 26. Gratianum Imperatorem Christianissimum appellavit. At Reges etiam hoc titulo ab ipsismet Pontificibus solitos fuisse decorari legimus; nam Leo II. hoc nomen Everigo Hispaniarum Regi attribuit, atque Concilia Toletanum, & Bracarense Ricaredum Regem Christianissimum appellarunt, ex eo quia Gothos ad fidem catholicam reduxerat, ita Rodericus Sancius in illius vita testatur: item Rex Siciliæ ab Alexandro III. Christianissimus appellatus fuit. Bullar. Casin. tom. 2. constit. 185. CHRISTIPARA. Vide Christotocos. Theotocos. CHRYSOLYTE, græca vox , hæreticorum secta, id est, Christum secantes; hi enim docebant solam Christi divinitatem ad cælum ascendisse, remanente in terris corpore animato, ac sola humanitate separata. CRISTOPHORIA, . FR. festum in Ambrosiana Ecclesia ad diem septimum Ianuarii in memoriam Christi ab Ægypto reversi celebratum; Christophoria enim græcè Christi delationem significat. CHRISTOTOCOS, , Christipara. Ita beata Virgo Maria à multis antiquis Auctoribus, & prætereà à Concilio Florentino vocata. Ex quibus liquet non solùm Christotòcon, sed & Theotòcon eam esse pronuntiandam. Sic in Constitutione prima Eugenii quarti, de Synodo Ephesina loquente, dicitur in hac definitum esse B. Mariam semper virginem non solùm Christotòcon, sed etiam Theotocon, hoc est non tantùm hominis, sed Dei genitricem ab omni Ecclesia prædicandam. Fit autem vox ista à Christotocos à Christus, & verbo , pario, gigno. Vide Theotocos. CHRISTUS, laudabile nostri Salvatoris nomen, idem ac Messia; nam hebraicè Messiah, græcè , & latinè dicitur. Romani in Ecclesiæ primordio Christum appellarunt, ut ex Suetonio dictum est supra in dictione Christianus; quare Ludovicus Orleans in Tatici Observationibus existimat, quòd Martialis, epig. 28. lib. 9. in Chrestum, in opprobrium Christi cecinitet. dicitur, quia antiquitùs Sacerdotes, & Reges ungebantur, atque utrumque nomen Redemptori nostro optimè convenit. FR. à Divo K Gre-
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CH 145 The name of him is Christ, who, under Tiberius, was put to death by the Procurator Pontius Pilate. [And Suetonius in Nero, ch. 16: “The Christians, a class of men given to a new and mischievous superstition, were afflicted with punishments.”] For this name of Christian was so abominable among the Gentiles that in his Apologetic, ch. 3, against the same Gentiles, Tertullian tried to explain the sweetness of this word, saying: [“But Christian, so far as the interpretation goes, is derived from anointing; but when it is wrongly pronounced by you, Christian (for you have a sure knowledge of the name), it is compounded from sweetness.”] For he alludes to the name of Christ, which signifies anointing. // Various insulting names were given to Christians by the Gentiles; for they were called Essei, or Iessei. Baron. ann. 64, no. 4. Sibyllists. The same in Appar., no. 19. Asinarii. The same, year 42, no. 33, and year 201, no. 21 and 22. Semiaxii, Samentarii, Sarmentitii. The same, year 201, no. 32. Hieronymus Herculanus in his Regia Sacrarum Viduarum thought Semiaxem meant six ounces, and therefore read Semissijus; but this reading does not agree with Tertullian’s text, when in the Apology, ch. last, he says: [“Although you now call us Semiaxii and Sarmentitii, because bound to a half-ax stake, we are burned by the surrounding brushwood.”] In the course of time, then, because heretics and schismatics also called themselves Christians, the true faithful, to distinguish them from those, were called Catholics, that is, universal. See Catholicus. Hence Pacian, writing against the Novatians, says: [“Christian is my name, but Catholic is my surname: the one names me, the other shows me; by this I am proved, by that I am signified.”] Christians were called by Gentiles with other mocking names, namely, Greeks, because they wore the black-colored philosophical cloak, hateful to the Romans; hence St. Jerome says: [“If the tunic has not been white, at once that fellow from the crossroads is a fraud and a Greek. Epist. 23.”] Here impostor means not only deceiver, because Christians were thought to be deceivers; but they were also thus called because they put the cloak over the tunic. Finally, it must be noted that the name Benedictus was at first not a proper name, but an appellative, and synonymous with the Christian name among ancient authors. [“Benedictus Simplicius hitherto yours, and now hereafter ours also (if only God grant it through you) is to be regarded as a companion of our order. Si don. lib. 6, ch. 9. Another little book among these is one which I seem to have written to Benedictus, that is, to a Christian man, my friend Endelechius. Paulinus, epist. 9.”] And among others, this usage of the word is found everywhere. FR. Some think that the name Christiani sometimes signifies a bishop, arg. in C. de Episc. aud. & l. sin. C. de postlim. rever. Likewise Christians called atheists, and why, see Atheus. Likewise called priests. See Sacerdos. Cruciola. See the two kinds of Christians in the word Deividus. See Galilæus. Hominicula. Cinerarius in the word Cinerarium. Pilosotæ. Porphyrogenitus. Teletarcha. Hierolexicon of Magri. CHRISTIANISSIMUS, the glorious title of the King of France, which Gregory III, in the year 740, conferred upon Charles Martel, exhorting him to defend the Church against the Lombards; by this title, through their excellent battles and services in favor of the Church, all the kings of that kingdom were successively honored; although Julius II, to their prejudice, as Cardinal Pallavicino relates, lib. 2. Hist. Concil. Trident. ch. 1, had granted this title to the King of England; and Maximilian the Emperor had contended that it belonged only to emperors, and that the kings of France were called Most Christian only insofar as they were Caesars. FR. Thus St. Ambrose, epist. 26, called the Emperor Gratian Most Christian. But we also read that kings themselves were accustomed to be decorated with this title by the popes themselves; for Leo II attributed this name to Everigo, King of Spain, and the Councils of Toledo and Braga called King Ricaredus Most Christian, because he had brought the Goths back to the Catholic faith, as Rodericus Sancius testifies in his life; likewise the King of Sicily was called Most Christian by Alexander III. Bullar. Casin. tom. 2, constit. 185. CHRISTIPARA. See Christotocos. Theotocos. CHRYSOLYTE, a Greek word, a sect of heretics, that is, cutters of Christ; for they taught that only the divinity of Christ ascended into heaven, while his animated body remained on earth, with the humanity alone separated. CRISTOPHORIA, FR. a feast in the Ambrosian Church on the seventh day of January, celebrated in memory of Christ’s return from Egypt; for Christophoria in Greek means the bearing of Christ. CHRISTOTOCOS, Christipara. Thus the Blessed Virgin Mary was called by many ancient authors, and also by the Council of Florence. From this it is clear that she should be pronounced not only Christotocos, but also Theotocos. Thus in the first Constitution of Eugene IV, speaking of the Synod of Ephesus, it is said that there it was defined that the Blessed Mary ever Virgin should be proclaimed by the whole Church not only Christotocos, but also Theotocos, that is, not only the mother of a man, but also the mother of God. This word comes from Christotocos, from Christus, and from the verb, I bear, I beget. See Theotocos. CHRISTUS, the laudable name of our Savior, the same as Messiah; for in Hebrew it is Messiah, in Greek, and in Latin it is called Christ. The Romans in the first beginnings of the Church called him Christ, as was said above in the word Christianus; wherefore Ludovicus of Orléans in his Observations on Tatici thinks that Martial, epigram 28, book 9, wrote against Christ in reproach of Christ. It is said this way because in ancient times priests and kings were anointed, and both names fit our Redeemer very well. FR. from St. K Gre-
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146 C H Gregorio Veritas in vera carne appellatur. can. si quis per vetus testamentum. 22. quæst. 2. Notandum, quòd caro Christi non dicitur caro peccati, sed in similitudinem carnis peccatricis. can. utilem. 22. quæst. 2. Item Christus appellatus est Irenarcha, id est, Princeps pacis. Vide Irenarcha. Item Sequester, id est, mediator. Vide Sequester. Ubi natus sit. Vide Thamnus. In antiquis monumentis reperitur, sæpè hoc signum loco XP. id est, CHR. quod Christum significat. Vide Torrigium de Crypt. Vatican. impress. secunda. Vide etiam hîc in dict. Labarum. Cæterum de proprio Christi nomine JESUS, illud reverenter pronunciantibus Joannes Papa XXII. XI. dierum indulgentiam concessisse refert Jo. Villanus in ejus hist. par. 1. lib. 9. cap. 79. Item Christus pro rebus Christi, nempè, ecclesiasticis, & spiritualibus, can. convenior. 8. non solet Christus. 22. quæst. 8. & ibi Glossa. Qualem hymnum Christus cecinerit in ultima coena. Vide Hymnus. Christus unius Uxoris Sponsus. Vide Monogamus. Vide Choragus. Dicitur Vita clavata. Vide Clavatum. Dei virilis. Qua die mortuus sit. Vide Parasceve. Ejus vestigia in Monte Olivero, quando ad coelum ascenderit, nunquam tegi potuerunt. Vide Pavio. Præambulus. Annudis pedibus incedebat in terris. Vide Sandalia. Reliqua Vide Deisona. Epistates. Galilæus. Homouson. Nullificamen. Pæonius. Teletarcha. Quibus motivis induisti sunt Hebræi ad Christum, ut Redemptorem, acclamandum in die, quo Hierosolymam super asinam ingressus est. Vide Palmarum festum. Christus dicitur Virtus Dei. Vide Verbum Dei. Utrum appellari possit creatura. Vide Creatura. CHRISTOLOGUS, græcum nomen ἧνοιολογος significat hominem ornatè de Christo loquentem, in quo tamen facta locutioni non correspondent; hinc pro eo, qui Christianus nomine tantùm intelligitur, cùm re vera ejus opera Christiano nomini minimè correspondeant. CHRYSARGYRUM, græcum vocabulum ἡνοιοργυρον, aurum, & argentum significat, & pro tributo accipitur, quod in moneta aurea, & argentea à meretricibus, aliisque infamibus personis Constantinopolitano Imperatori solvendum erat, de quo Euagrius, lib. 3. histor. c. 39. ubi de falsitate Zosimum historicum convincit referentem Magnum Constantinum simile tributum imposuisse. Fuit autem abolita hujusmodi solutio ab Imperatore Anastasio. Baron. An. 330. num. 36. CHRYSOBULLA. Vide Bulla. CHRYSOCLAVUS. Vox græco latina, sæpè ab Anast. Biblioth. in vitis Pontifex. usitata. [Super Altare majus fecit tetravela holoserica, alithina quatuor cum hostillis, & rosis chrysoclavis. Anast. in Leone III.] Omnes sunt voces barbaræ compositæ ex græco latino; nam Tetravela vela quatuplicata significat. Holoserica, id est, tota ex serico. Alithina, vera &c. Vide suo loco. Idemque in Benedic. III. [Camissas albas sigil- 3 CH latas holosericas cum chrysoclavo.] Itaque opus textile configuratum aureis clavis erat; inde vestis ita contexta Chryso clavata dicebatur, quam Latini Auroclavatam dixere. [Auroclavatis vestibus item interdixit. Tacitus.] Acalii Scriptores Clavatam vestem appellarunt. Antiquissimus Romanorum usus fuerat, ferendi Clavatas vestes; & latæ, Laticlavi, strictæque, Augusti clavi appellabantur. Atque Laticlavas mappas Petronius dixit, & Martialis, lib. 4. ep. 45. [Et lato variata mappa clavo:] quæ configurationes ex auro erant intextæ, seu insutæ vestibus, mappis, ac linteis ad modum clavorum capitis. [Habentes tabulas, seu orbiculos de chrysoclavo. Anast. in Leone III.] FR. Et sæpè erant ex purpura [Vestitur colobio albo clavato purpura. In vita S. Bartholomæi Apostoli ab Abdia descripta, lib. 9.] Erat enim colobium purpureum, quo ad sagi militaris imitationem Monachi etiam utebantur. [ Habet verò colobium nostrum clavum purpureum. Quidnam designat clavus ille purpureus? Unusquisque Regi militans habet purpuram in sago suo &c. sic & nos in colobio nostro purpureum clavum apponimus, ut demonstremus nos in Christo commilitare. S. Dorothe. Abb. doctr. prima.] Quamvis Albertus Rubenus existimet, quòd vox Clavus non significet aliquam figuram, seu lineam in vestibus; sed colorem purpureum auro contextum, sicut dicitur Chrysoccininum, Chrysoprasinon, Chrysocitiron, & reliqua colorata textilia auro mixta. Quod tamen ex eodem Bibliothecario confirmatur; nam, ut supra visum est in dict. Blattum apud eundem significare purpuram, & in Leone III. idem scripserat: [In Altare B. Petronilæ posuit vestem de staurace una, habente periclysim de blattis, seu chrysoclavo.] Et vocabulum Seu non rarò copulam Et apud eundem significare videbimus in dict. Seu. CHRYSOCITRION, & Chrysococcinon. Vide Chrysoclavus. CHRYSOCOLLA. FR. De hoc vocabulo Isidorus duobus modis scripserat: primò enim lib. 33. Etymol. cap. 14. sic ait: [Chrysocolla gignitur in India, ubi formicæ eruunt aurum, est autem auro similis, & habet naturam magnetis; nisi quod augere aurum traditur; undè & nuncupatur.] Hoc minerali stratum fuisse Caligulæ, Neronisque Circum Marlianus credidit, quod alii æris ærugi ne picturam illam fuisse coloratum malunt: at Plin. lib. 33. c. 5. Marliano favet. Secundo loco idem Isidorus, l. 19. cap. 17. ait: [Chrysocolla colore prasino est, quod venæ ejus habere aurum traditur, hæc & in Armenia nascitur, sed ex Macedonia probabilis venit; funditur enim ex metallis æris, cujus inventio argentum, & Indicum prodit; nam venæ ejus cum iis habent naturæ societatem.] De hac secunda specie videtur intelligi lapidem, qui vulgò Lazul dicitur à vocabulo græco, quod Persidem, aut Armeniam denotat. Vide græcos historicos de Lazulis populis, quos Belisarius debellaverat; ex isto enim lapide, quem Isidorus ex Armenia prove- nire
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146 C H Gregorius Veritas in vera carne appellatur. can. si quis per vetus testamentum. 22. quæst. 2. Notandum, that the flesh of Christ is not called the flesh of sin, but in the likeness of sinful flesh. can. utilem. 22. quæst. 2. Likewise Christ was called Irenarcha, that is, Prince of peace. See Irenarcha. Likewise Sequester, that is, mediator. See Sequester. Where he was born. See Thamnus. In ancient monuments it is often found that this sign stands in place of XP, that is, CHR., which means Christ. See Torrigius de Crypt. Vatican. impress. secunda. See also here in the word Labarum. Moreover, concerning the proper name of Christ, JESUS, it is related that John Pope XXII. granted eleven days’ indulgence to those who pronounce it reverently, as Jo. Villanus reports in his history, part 1, book 9, chapter 79. Likewise Christ is used for the things of Christ, namely ecclesiastical and spiritual matters, can. convenior. 8. not solet Christus. 22. quæst. 8. and the Gloss there. What hymn Christ sang at the Last Supper. See Hymnus. Christ the Spouse of one Wife. See Monogamus. See Choragus. He is called Vita clavata. See Clavatum. Dei virilis. On what day he died. See Parasceve. His footprints on Mount Olivet, when he ascended to heaven, could never be covered. See Pavio. Præambulus. He walked on bare feet upon the earth. See Sandalia. The rest See Deisona. Epistates. Galilæus. Homouson. Nullificamen. Pæonius. Teletarcha. By what motives the Hebrews were induced to acclaim Christ as Redeemer on the day when he entered Jerusalem upon an ass. See the Feast of Palms. Christ is called the Power of God. See Verbum Dei. Whether he can be called a creature. See Creatura. CHRISTOLOGUS, a Greek name ἧνοιολογος, signifies a man who speaks eloquently about Christ, yet in whom deeds do not correspond to speech; hence it is used for one who is understood to be Christian in name only, when in truth his works by no means correspond to the Christian name. CHRYSARGYRUM, a Greek word ἡνοιοργυρον, means gold and silver, and is taken for a tribute which was to be paid in gold and silver coin by prostitutes and other infamous persons to the Emperor of Constantinople, concerning which Evagrius, book 3 of his history, ch. 39, where he convicts the historian Zosimus of falsehood for relating that the Great Constantine imposed a similar tribute. This payment was abolished by Emperor Anastasius. Baron. An. 330. no. 36. CHRYSOBULLA. See Bulla. CHRYSOCLAVUS. A Greco-Latin word, often used by Anastasius Bibliothecarius in the lives of the Popes. [Upon the high altar he made four silken tetravela, all with hosts, and roses in chrysoclavus. Anast. in Leo III.] All these are barbarous words composed of Greek and Latin; for Tetravela means quadruple veils. Holoserica, that is, entirely of silk. Alithina, true, etc. See the proper place. And likewise in Benedict III. [White sig- 3 CH naled silken camises with chrysoclave.] Therefore a woven work figured with golden clavi was meant; hence a garment thus woven was called Chryso-clavata, which the Latins called Auroclavata. [He also forbade gold-clavated garments. Tacitus.] Other writers called it a Clavata vestis. The most ancient Roman custom had been to wear Clavata garments; and the broad ones, Laticlavi, and the narrow ones were called the clavi of the Augustus. And Petronius spoke of Laticlave tablecloths, and Martial, book 4, epigram 45: [And a tablecloth varied with a broad clavus:] which figures were woven of gold, or sewn into garments, tablecloths, and linens in the manner of nail-heads. [Having tablets, or little roundels of chrysoclave. Anast. in Leo III.] FR. And they were often of purple [He is clothed in a white colobium clavatum with purple. In the life of S. Bartholomew the Apostle described by Abdias, book 9.] For it was a purple colobium, which monks also used in imitation of a military sagum. [ But our colobium has a purple clavus. What does that purple clavus signify? Each one serving the King has purple in his sagum, etc.; so likewise we place a purple clavus on our colobium, to show that we fight as comrades in Christ. S. Dorotheus, Abbot, first doctrine.] Although Albertus Rubenus thinks that the word Clavus does not signify any figure, or line in garments; but a purple color woven with gold, as one says Chrysoccininum, Chrysoprasinon, Chrysocitiron, and other colored textiles mixed with gold. Yet this is also confirmed by the same Bibliothecary; for, as seen above in the word Blattum, with him it signifies purple, and in Leo III. he wrote the same: [In the altar of St. Petronilla he placed a vestment of staurace of one piece, having an edging of blattis, or chrysoclavo.] And the word Seu will not rarely be seen to signify the copula Et with the same author, in the word Seu. CHRYSOCITRION, and Chrysococcinon. See Chrysoclavus. CHRYSOCOLLA. FR. Concerning this word Isidore wrote in two ways: first, in book 33 of the Etymologies, chapter 14, he says thus: [Chrysocolla is produced in India, where ants dig up gold; it is gold-like, and has the nature of magnet; except that it is said to increase gold; hence also its name.] Marlianus believed that the Circus of Caligula and Nero was covered with this mineral, though others prefer to think that the painting was colored with verdigris of bronze: but Pliny, book 33, ch. 5, favors Marlianus. Second, the same Isidore, book 19, chapter 17, says: [Chrysocolla is of a green color, because its veins are said to contain gold; it is born also in Armenia, but comes preferably from Macedonia; for it is melted from copper metals, the discovery of which reveals silver and Indian stone; for its veins have a natural affinity with these.] This second species seems to refer to the stone commonly called Lazul, from the Greek word which denotes Persia or Armenia. See the Greek historians concerning the Lazuli peoples, whom Belisarius had subdued; for from this stone, which Isidore says comes from Armenia,
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C H nire ait, extrahitur barba argentea, & aurea, ut testatur Io: Baptista Porta in sua naturali magia. De hac Chrysocolla, lib. 35. cap. 6. sic tradit Plinius: [Armenia mittit, quod ejus nomine appellatur: (nempe, Lazul græcè, latinè Armenia) lapis est hic quoque chrysocollæ modo infectus, optimumque est, quod maximè viret communicato colore cum cæruleo: solebant libræ ejus trecentis nummis taxari.] Et lib. 33. cap. 5. de secunda specie Chrysocollæ, idem ait: [Chrysocolla humor est in puteis, quos diximus, per venam auri defluens crescente limo in rigoribus hybernis usque ad duritiam pumicis, laudatiorem eandem ærariis metallis, & proximam in argentiis fieri compertum est, invenitur & in plumbariis; vilior etiam in auraria.] Ex quibus colligitur, colorem prasinum non esse porraceum, ut Calepinus, & alii existimant; sed cæruleum; nam chrysocollam Isidorus suprà ait esse coloris prasini, & Plinius cærulei; ergo prasinus, & cæruleus idem color est; sic dicendum de Chrysopraso, quem idem Calepinus cum aliis aureum porraceo colore mixtum esse asserit: contra quos respondeatur ex Philone, qui lib. 1. Allegor. ait [O δὲ σκαπφειρος όρασinos λίθος οἰν. Sapphirus autem est lapis prasinus.] Et licèt græcè LXX. locum Exod. 28. 9. vertissent: [Sumesque duos lapides smaragdos &c.] dictio tamen hebraica Sohom ibi non clarè smaragdum teste Hieronymo in epist. ab Fabiol. significat, & licèt græcè όρασιν porraceum significet; hic tamen lapis chrysoprasius utrum à colore, vel à loco, unde sumitur, ita potiùs denominetur, non liquere ait ibidem D. Hieronymus, his verbis: [Qui hebraicè dicuntur Sohom, ab Aquila, & Symmacho, & Theodotione Onychini, LXX. smaragdi transferuntur. Josephus sardonychas vocat, cum hebræo Aquilaque consentiens: ut vel colorem lapidum, vel patriam demonstraret.] Ita etiam ex significatu hujus coloris intelligere videtur Procopius, inquiens: [Prasinus peculiariter dedicatus est sacerdotali tribui, quæ cælestium cogitationem rimatur. Carbunculus consecratus est regiæ potestati; ut enim ignis &c. in cap. 2. Genes.] Unde ex coloribus lapidum moralem significatum derivat, nempè, à prasino cælesti ad cælestem contemplationem, & à carbunculi colore ad ignem, ac lucentem Regum potestatem. Quare chrysoprasus est potius aureus, & cæruleus color mixtus. De prasino colore sæpè Anastasius in vitis Pontificum mentionem facit. Vide Prasinus. Aldourandus verò hunc lapidem cyaneum autumat à Plinio appellatum fuisse, & in Chrysocolla varia excogitaret. CHRYSOLOGUS, χρυσολόγος, græcum nomen, aureum sermocinatorem significat, cognomentum Petri Ravennæ Archiep. propter ejus sententiosum, & succinctum loquendi modum. CHRYSOPETRON. Vide Prasinus. CHRYSORAS, græcum vocab. χρυσόρας, aureus rivus: sic appellatus est S. Io: Damascenus; CH H 147 & ab Arabibus Mansur, id est, auxiliatus, seu redemptus dicitur; fortasse quia à Beatissima Virgine illi restituta fuit manus, quæ in testimonium veritatis ab inimicis fidei mutilata fuerat. Hoc tamen Mansur nomen est proprium inter Turcas, & Arabes. CHRYSOPRASUS. Vide Chrysocolla. CHRYSOTOMUS, χρυσοτομος, eximii S. Ecclesiæ Doctoris Joannis Constantinop. Patriarchæ cognomen, quod os aureum significat. CHRYSOTELLA, χρυσοτελλα. FR. hoc est auri contributio. Evagr. lib. 3. hist. eccl. cap. 42. CHRYSULCA. FR. Italice Acqua forte, seu Dæpartire dicitur: veteribus incognita, qua Artifices utuntur ad imprimendum, & delineandum in metallis, & ea mediante aurum ab aliis metallis separatur, quæ ex candida, ac clara in cæruleum convertitur auro immixta: at si in ea æs infusum sit, in castaneum colorem transmutatur: ferrum verò in rubrum: purum autem argentum in nigrum colorem illam convertit; hinc senes, & vetulæ juventutem affectantes, ad abscondendam canitium solent barbam, & capillos rufos, nigros, vel castaneos hac aqua tingere, variando, nempè, tantummodò metalli infusionem, juxta colorem ab eis exoptatum. CHYDÆUS, græcum vocab. χυδάίος, vulgaris, ac vilis significat: Accipe tecum unum vasculum chydæi vini. Pallad. in lausiaca.] Aliqui putant fuisse vinum expressum ex palmarum fructibus. CHYTROPODES, græcum vocab. χυτρόφοδες. FR. ollarum sustentacula, vel ipsæ ollæ cum pedibus. [ Sive clihani, sive chytropodes destruantur, & immundi erunt. Levit. cap. II. CIBORIUM, græc. vocab. κιβοριον, propriè significat fabæ ægyptiæ ventriculum; translativè tamen vas denotat. FR. genus poculi, seu calicis in modum foliorum colocasiorum factum, Histor. Longobard. Adnot. in lib. 3. c. 35.::: Hodie tamen inter Ecclesiasticos Tabernaculum, in quo conservatur Sac. Eucharistia, significat. [Ciborium ex argento purissimo. Anast. in Leone II. à Symmacho Pixis: & Turris gestatoria à Greg. Turon. de Glor. Martyr. c. 86. dicitur. Vide suis locis. Antiquorum usus erat conservandi hoc Sacramentum in quibusdam columbis argenteis, vel aureis super Altare pendentibus, ut adhuc mos est in aliquibus Galliæ Ecclesiis, Parisiis præsertim. Ritus hic in Ecclesia à D. Basilio introductus fuit, ut in ejus vita observatur apud Surium, tom. 1. ubi dicitur: [Terrium verò (id est Hostiæ consecratae particulam) in columba aurea pendente reposuisse.] Vide Baronium An. 57. n. 152. Item ponebatur Eucharistia in base Crucis ex ordinat. Turonen. Concilii II. Ante Concil. Trident. conservabatur in foramine muri, sicut usque nunc Oleum Sanctum conservatur; quæ foramina in multis Ecclesiis adhuc videntur; sed præfatum Trident. Concil. hoc fieri vetuit. Hodie quoque ciborium à pyxide distinguitur; nam pro ciborio tabernaculum, ubi ponitur K 2 vas
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C H My father, an argent and gold beard is drawn out, as John Baptista Porta testifies in his Natural Magic. Of this Chrysocolla, Pliny relates in book 35, chapter 6 as follows: [Armenia sends what is called by its name; (namely, Lazul in Greek, Armenia in Latin) this stone is also stained in the manner of chrysocolla, and the best is that which is most green, having its color blended with blue: its pounds were formerly valued at three hundred coins.] And in book 33, chapter 5, concerning the second species of Chrysocolla, he says the same: [Chrysocolla is a liquid in the pits which we have mentioned, flowing through a vein of gold, and, as the mud increases in winter frosts, it hardens up to the hardness of pumice. It has been found more esteemed in copper mines, and next in silver mines; it is found also in lead mines; and even cheaper in gold mines.] From these things it is gathered that the color prasinus is not leek-green, as Calepinus and others think, but blue; for Isidore above says that chrysocolla is of a prasinus color, and Pliny says blue; therefore prasinus and blue are the same color. The same must be said of Chrysoprase, which the same Calepinus with others asserts to be gold mixed with a leek-green color. Against these, one may reply from Philo, who in book 1 of the Allegories says: [O de skappheiros o prasinos lithos ein.] Sapphirus is a prasinus stone. And although the LXX in Greek had translated the passage Exodus 28:9: [And you shall take two emerald stones, etc.], nevertheless the Hebrew word Sohom there does not clearly signify emerald, according to Jerome in the epistle to Fabiola; and although in Greek orasion signifies leek-green, here however this stone, chrysoprasus, whether it be so called from its color or from the place whence it is taken, Jerome says in the same place that this is not clear, in these words: [Those which in Hebrew are called Sohom are translated by Aquila, Symmachus, and Theodotion as onychine stones; the LXX render them emeralds. Josephus calls them sardonyxes, agreeing with the Hebrew and with Aquila: in order to indicate either the color of the stones or their country.] So also Procopius seems to understand from the meaning of this color, saying: [The prasinus is specially dedicated to the priestly tribe, which searches out the contemplation of heavenly things. The carbuncle is consecrated to royal power; for as fire, etc., in chapter 2 of Genesis.] Thus from the colors of the stones he derives a moral meaning, namely, from the prasinus, heavenly, to heavenly contemplation, and from the color of the carbuncle to fire and the shining power of kings. Therefore chrysoprase is rather a mixed color of gold and blue. Anastasius often mentions the prasinus color in the lives of the Pontiffs. See Prasinus. Aldrovandus, however, thinks that this stone was called by Pliny cyanus, and that he would have been inventing varieties in Chrysocolla. CHRYSOLOGUS, Greek χρυσολόγος, signifies an “aurum-sermonizer,” that is, a golden speaker; an epithet of Peter, Archbishop of Ravenna, because of his weighty and concise manner of speaking. CHRYSOPETRON. See Prasinus. CHRYSORAS, Greek word χρυσόρας, “golden stream”: thus was St. John Damascene called; and by the Arabs he is called Mansur, that is, assisted, or redeemed; perhaps because by the Most Blessed Virgin his hand was restored to him, which had been mutilated by the enemies of the faith as a testimony of the truth. Yet this name Mansur is a proper name among Turks and Arabs. CHRYSOPRASUS. See Chrysocolla. CHRYSOTOMUS, χρυσοτόμος, the epithet of the eminent Doctor of the Church John, Patriarch of Constantinople, meaning “golden mouth.” CHRYSOTELLA, χρυσοτελλα. FR. that is, contribution of gold. Evagr. book 3, ecclesiastical history, chapter 42. CHRYSULCA. FR. In Italian it is called Acqua forte, or Dæpartire: unknown to the ancients, it is used by craftsmen for printing and engraving on metals, and by its means gold is separated from other metals; when mixed with it, what is white and clear turns blue: but if copper has been infused in it, it changes into a chestnut color; iron into red; pure silver, however, turns it black. Hence old men and old women, seeking to imitate youth and to hide their gray hair, are accustomed to dye their beards and hair red, black, or chestnut with this water, varying only the infusion of metal, according to the color they desire. CHYDÆUS, Greek χυδαῖος, means common and cheap: “Take with you one vessel of chydæus wine.” Pallad. in the Lausiac History. Some think it was wine pressed from the fruit of palms. CHYTROPODES, Greek word χυτρόποδες. FR. supports for pots, or the pots themselves with feet. [Whether the kilns or the chytropodes are destroyed, they shall be unclean. Leviticus, chapter II.] CIBORIUM, Greek word κιβοριον, properly signifies the stomach of the Egyptian bean; figuratively, however, it denotes a vessel. FR. a kind of cup, or chalice, made in the shape of colocasia leaves, Histor. Longobard. Adnot. in lib. 3, c. 35. ::: Today, however, among churchmen it signifies the tabernacle in which the Sacred Eucharist is kept. [A ciborium of purest silver. Anastasius in Leo II.] By Symmachus it is called a pyxis; and by Gregory of Tours, de Gloria Martyrum c. 86, a processional tower. See in their proper places. The ancient practice was to preserve this Sacrament in certain silver or golden doves hanging above the altar, as is still the custom in some churches of France, especially in Paris. This rite was introduced into the Church by St. Basil, as is observed in his life in Surius, vol. 1, where it is said: [He had placed the third part (that is, a fragment of the consecrated Host) in a hanging golden dove.] See Baronius, year 57, no. 152. Likewise the Eucharist was placed in the base of the Cross by ordinance of the Second Council of Tours. Before the Council of Trent it was kept in a hole in the wall, just as Holy Oil is still kept up to now; and such holes are still seen in many churches. But the aforesaid Council of Trent forbade this to be done. Today also the ciborium is distinguished from the pyx; for for the ciborium the tabernacle, where is placed the vas
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C I vas cum Eucharistia; per pyxidem verò vas ipsum, in quo præfatum Sacramentum ponitur, intelligitur. Vide Pyxis. CICATRIX. Vide Nota. CICENDELLA. Cicendelum, & Cicindelis: Pygolampas, aliàs lampuris, seu lampyris est, exiguum animal, Italicè Lucciola dicitur, cui venter nocturno tempore lucidus apparet: translativè verò pro lucerna ardente accipitur. [Inter organa Vatum, & ardentes cicendelas, Fulber. Carnot. epist. 68. In Sacrarium sub velo transiens, cicendelam extinguere voluit. Greg. Turon. lib. 4. cap. 31.] Invenitur etiam nomen Cacindela in eadem significatione, à verbo Candeo proveniens, sicut in dict. Candelæ, ab eodem verbo diximus derivari. Aliquando significat etiam candelabrum. Vide Butto, Pharus. CICONIA. Vide Erodion. CICONIUS, res ad ciconiam avem pertinens: [Usque ad adventum hirundinum, & ciconium. Sidon. lib. 2. epist. 14. CICURIA ENNIANA, phrasis corrupta in Tertulliano, qui Valentinianorum ineptias deridens, inquit: [Accipe alia ingenia cicuria enniana insignioris apud eos Magistri. c. 37.] Alii Cicurienniana legunt ex nominibus, Cicur, & Ennianus; comparat enim ironicè Valentinianorum rude ingenium ingenis Oscorum, quos (ut ibi notat Marius Victorius.) linguam græcam, & latinam Ennius docuerat; quæ conjectura ex verbis D. Hieronymi confirmatur, cujus verba, lib. 3. contra Rusinum sunt hæc: [Sed nos simplices homines, & cicures enniani, nec illius sapientiam, nec tuam, qui interpretatus es, intelligere possumus.] At Latinus Latinius Tertullianum sic corrigit: Accipe alia ingenia cercuriana; quibus verbis ad ingentes Valentinianorum ineptias Tertullianus alludit; Cercurus enim erat ingens Asiaticorumnavis. FR. Opinionem Latinii invenies in ejus Bibliotheca Sac. seu Observationes &c. per nos hoc anno impressa, pagin. 199. col. 1. CICUTA, herba; ejus naturam. Vide Hierophanta. CIDARIS. Vide Mirra. CILICUM DIVINUM, quid sit. Vide Pænitentes. Unde dicatur. Vide Trichinas. CIMELIA , Vide Cemelium. CIMELIARCHA, Cimelium, & Cinimilia. Vide Cemelium. CINERARIUM, Theca, seu vas, in quo cineres, seu ossa Sanctorum conservantur; & ideò Ossarium etiam dicitur. Vide Canola. Cinerarii appellabantur Christiani, ut Tertullianus testatur, ex eo quia Martyrum cineres verebantur. FR. hoc nomen à Vigilantio hæresiarcha Christianis primò impositum fuerat. Baron. an. 406. n. 44. & seq. CINERUM DIES, Ecclesiæ feriæ IV. Dominicæ Quinquagesimæ antiquissimus ritus, qui solebat fieri à Christianis excalceatis, ut in constitutionibus Cisterciensium disponitur, & Rupertus ait: C I [ Igitur ut nostra nobis calamitas ad memoriam revocetur, & meminerimus, quia pulvis sumus, quod oblitus est pater noster Adam, quando projecit ante Deum coronam suam, & exinde sensit nuditatem suam: idcircò & cinere capita nostra aspergimus, & summas partes corporis, idest, pedes nudamus, hoc habitu confitentes quia non Dii, neque de coelo sumus: sed homines sumus, & de terra principium habuimus, & quia per peccatum gloria nostra spoliati, & inter hostes constituti, ornatu gratiæ Dei indigemus. De divin. Offit. lib. 4. cap. 10.] FR. Extremæ siquidem admirationiscivium Halberstadii Saxonum mos erat in hac die, ex relatione Æneæ Sylvii in ejus Europa, c.2. scelestiorem enim civium inquirebant in hac die, quem lugubribus indumentis vestiebant, ac capite velato in Ecclesiam conducebant, ex qua peractis divinis officiis, illum expellebant. Hic per totam Quadragesimæ tempus nudis pedibus in Civitate perambulabat, omnesque Ecclesias visitando, nimine ingrediendo, nec cum ullo unquam loquebatur; erat tamen alternatim ad mensam inter Canonicos invitatus. Dormiebat post mediam noctem, tandem postea ab omnibus peccatis, ac enormitatibus commissis absolvebatur; & deinceps Adam appellabatur: ∴ Adhibendus est cinis pro hoc die ex palmarum, & olivarum ramis, anno præcedenti benedictis, ut in Rubricis disponitur, quod & Græci quoque observant: cùm enim hæ ramorum binæ species, una, scilicet victoriæ, misericordiæ pacisque altera symbola sint; hinc admonentur fideles, quòd mediante poenitentia, & vitiorum victoria, & divinæ misericordiæ reconciliatio acquiratur. FR. In Ambrosiano ritu dispensantur cineres ad feriam secundam Rogationum, quæ ibi post Ascensionem celebrantur. : ∴: In Cappella papali, quando Pontifici superimponitur cinis à Celebrante Cardinali: advertit ibi Cæremoniale, lib. 2. cap. 31. quòd Celebrans: [Stanscoram eo supra scabellum, nihil dicens, imponit Papæ sedenti cineres supra caput in modum crucis.] Quod solet fieri ad Sanctam Sabinam, ubi quadragesimalis statio incipit; sed Cercius Camerarius in suo M.S. Cæremoniale testatur, quòd Papæ quoque dicebantur memoranda verba: Memento homo &c. CINGULUM, Zona, baltheus, sacrum ligamen ad celebrandum ordinatum. In quodam antiquo Pontificali M.S. Cinctorium appellatur. Contemplativè charitatem Christi significat. Innocent. Papa de Myst. Miss. cap. 37. hujusdemque Christi Virginitatem. Bonavent. Item flagella in passione ejusdem. Durand. Item funes, quibus idem in passioneligatus fuerat. D. Thomas. Arque moraliter custodiam cordis secundùm Rabanum denotat. Continentiam repræsentari ait Amalarius. Forritudinem denotare, inquit Heychius, & tandem arcum perfigurat, quo contra communem hostem dimicatur. [Cingulum pro arcu se cingit, subcingulum pro pharetra sibi appendit. Gem. lib. 1. c. 83.] Subcingulum, & Sub-
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C I vessel with Eucharistia; but by pyxis the vessel itself, in which the aforesaid Sacrament is placed, is understood. See Pyxis. CICATRIX. See Nota. CICENDELLA. Cicendelum and Cicindelis: pygolampas, otherwise lampuris or lampyris, is a small animal, in Italian called Lucciola, whose belly appears luminous at night; figuratively, however, it is taken for a burning lamp. [Among the instruments of the Poets, and burning cicendels, Fulbert of Chartres, epist. 68. Passing into the sanctuary under a veil, he wanted to extinguish a cicendela. Gregory of Tours, lib. 4. cap. 31.] The name Cacindela is also found in the same meaning, derived from the verb candeo, as we said in the entry Candelæ, derived from the same verb. Sometimes it also means a candlestick. See Butto, Pharus. CICONIA. See Erodion. CICONIUS, a thing pertaining to the bird ciconia: [Until the arrival of the swallows, and of the ciconius. Sidon. lib. 2. epist. 14. CICURIA ENNIANA, a corrupt phrase in Tertullian, who, mocking the follies of the Valentinians, says: [Accipe alia ingenia cicuria enniana insignioris apud eos Magistri. c. 37.] Others read Cicurienniana, from the names Cicur and Ennianus; for he compares ironically the rude intellect of the Valentinians to the minds of the Oscans, whom (as Marius Victorius notes there) Ennius had taught the Greek and Latin languages; a conjecture confirmed by the words of St. Jerome, whose words, book 3 against Rusinus, are these: [Sed nos simplices homines, & cicures enniani, nec illius sapientiam, nec tuam, qui interpretatus es, intelligere possumus.] But Latinus Latinius corrects Tertullian thus: Accipe alia ingenia cercuriana; by which words Tertullian alludes to the immense follies of the Valentinians; for Cercurus was a huge Asiatic ship. FR. You will find Latinius's opinion in his Bibliotheca Sacra, or Observations, etc., printed by us this year, page 199, col. 1. CICUTA, a herb; its nature. See Hierophanta. CIDARIS. See Mirra. CILICUM DIVINUM, what it is. See Pænitentes. Whence it is so called. See Trichinas. CIMELIA, See Cemelium. CIMELIARCHA, Cimelium, and Cinimilia. See Cemelium. CINERARIUM, the case or vessel in which the ashes, or bones, of the Saints are preserved; and therefore it is also called Ossarium. See Canola. Christians were called Cinerarii, as Tertullian testifies, because they revered the ashes of the Martyrs. FR. this name was first imposed upon Christians by the heresiarch Vigilantius. Baron. an. 406, n. 44 and following. CINERUM DIES, the Wednesday of the Church on the Sunday of Quinquagesima, an ancient rite, which used to be performed by barefoot Christians, as is laid down in the constitutions of the Cistercians, and Rupert says: C I [Therefore, so that our calamity may be recalled to our memory, and we may remember that we are dust, what our father Adam forgot when he cast down his crown before God, and thereafter felt his nakedness: for this reason we also sprinkle our heads with ashes, and uncover the upper parts of the body, that is, the feet, confessing by this habit that we are not gods, nor from heaven: but that we are men, and had our origin from the earth, and that, stripped of the glory of God through sin and set among enemies, we need the adornment of God's grace. De divin. Offit. lib. 4. cap. 10.] FR. Indeed, it was the custom of the citizens of Halberstadt in Saxony, as related by Aeneas Sylvius in his Europa, c. 2, to seek out on this day the most wicked citizen, whom they dressed in mourning clothes and, with his head covered, led into the church, from which, after the divine offices had been completed, they expelled him. For the whole time of Lent he walked about the city barefoot, visiting all the churches, entering no house, and never speaking with anyone; nevertheless he was invited alternately to dine among the canons. He slept after midnight, and at last was absolved from all sins and enormities committed; and thereafter was called Adam: therefore ashes are to be used for this day from the branches of palms and olives blessed in the previous year, as is laid down in the rubrics, which the Greeks also observe: for since these two species of branches, the one a symbol of victory, the other of mercy and peace, are signs; hence the faithful are reminded that through penance, and victory over vices, reconciliation with divine mercy is obtained. FR. In the Ambrosian rite, ashes are distributed on the Monday of the Rogations, which are celebrated there after the Ascension. : ∴: In the papal chapel, when ashes are imposed on the Pontiff by the celebrating Cardinal: the Ceremonial notes there, book 2, cap. 31, that the Celebrant: [Standing before him upon a stool, saying nothing, imposes the ashes upon the seated Pope on the head in the form of a cross.] This is usually done at Santa Sabina, where the Lenten station begins; but Cercius Camerarius in his MS. Ceremonial testifies that the words to be remembered were also said to the Pope: Memento homo, etc. CINGULUM, a girdle, belt, sacred binding ordered for celebration. In a certain ancient MS. Pontifical it is called Cinctorium. Contemplatively it signifies the charity of Christ. Pope Innocent, De Myst. Miss. cap. 37, and also Christ's Virginity. Bonaventure. Also the scourges in His Passion. Durandus. Also the cords with which He had been bound in the Passion. St. Thomas. And morally it denotes the custody of the heart according to Rabanus. Amalarius says that continence is represented. Heychius says that it denotes fortitude, and finally it prefigures the bow with which one fights against the common enemy. [He girds himself with a bow as a girdle, and hangs a quiver for himself as a subgirdle. Gem. lib. 1. c. 83.] Subcingulum, and Sub-
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C I & Subcinctorium non est ampliùs in usu; solus tamen Papa adhuc in Pontificali uti solet, estque ad parvi manipuli formam, in latus sinistrum appensum. [Primùm cingulo cum subcinctorio in parte sinistra pendente, Cæremon. Papale] Quod non adhibet Papa, si celebraturus sit in die Veneris Sancti. [Deinde per Diaconum, & Subdiaconum paratur consuetis paramentis, exceptis sandaliis, & subcinctorio, fanone, & chirothecis. Ibidem.] Et appellatur etiam Perizoma, ejusque significatum, Geminian. lib.1. de Antiq. Rit. Missæ, cap. 206. exponit, inquiens: [Per hoc eleemosynarum studium accipitur.] Apud Græcos sit ad modum bursæ calicis, & angulariter illi appendunt, itaut figuram rombi præseferat, ac obmora illud appellant, id est, supergenuale; nam usque ad genua extremitas illius anguli inferioris pertingit: adhibetur ab Episcopis, aliisque Ecclesiasticis Dignitatibus, etiam à Parochis. Quod autem ad conscientiam spectat, dicimus cum Enriq. lib. 9. de Miss. c. 29. num. 5. & Sylvest. in verb. Missa, in casu necessitatis celebrare absque cingulo benedicto non esse peccatum, quæ necessitas esset exemp. gratia urgentia præcepti de audienda Missa in festo de præcepto: ratio est, quia antiquitus in aliquibus Ecclesiis non benedicebatur cingulum; quod quando frangitur, non potest innodari; sed utendum est de illius majori portione; nam denominatio benedicti cinguli intelligitur secundùm majorem partem, & minor pars benedictionem amittit, ut de Altari portatili fracto in dict. Altare dictum est. Vide Zachar. Pasqualigum in suis Decis. moralib. Si tamen antequam totaliter rumpatur, prenodetur, non amittit benedictionem. Gavant. par. 2. tit. 1. Potest defectu cinguli uti stola, & loco hujus manipulo, si longus hic esset. FR. Item antiquitus magistralis dignitatis signum denotabat cingulum: [Magistratus enim, qui hoc jubere ausus fuerit, ammissione rerum, & cinguli condemnatione plectetur, can. nullus Episcopus, II. quæst. 1.] Dicitur etiam cingulum clericale in canone, Christianis, II. quæst. 1. Item significat zonam, in qua conservatur moneta. Vide Ventralis. Synonyma prioris significatus. Vide Epigonation. Scriniarius. CINGULUM BRACHIALE, manipulum significat. CINIFES, ex græco vocabulo , sic in textu Græco. Psal. 104. legitur, ubi nos latinè habemus: [Dixit, & venit coenomyia, & cinifes in omnibus finibus eorum.] quod culices significat. CINIS. Vide Cinerum dies. CINTICULUM. Vide Manipulus. CINYRA, fidicula, lyrula, seu cithara, à græco vocabulo . [In ipsa renovatum est in canticis, & citharis, & cinyris, & cymbalis. 1. Machab. c. 4. CIONITA. Vide Stylita. CIPPUS, de quo vocabulo sic Tertull. de Pallio, cap. 5. ait. [Pallium facilè sese regit, facilè reficitur; etiam cùm reponitur, nulli cippo in crasti- Hierolexicon Magri. C I 149 num demandatur.] ubi Cippus non denotat arcam, sicut Pamelius interpretatus est, nec perticam, aut lignum aliquod transversum ad pallium suspendendum, ut Franciscus Iunius putavit; sed torcular potiùs, seu suppressorium aliquod, sub quo vestes complicatæ, ac compressæ supponi solent, ex similitudine compedum, in quibus reorum pedes comprimuntur, quod tormentum Pedica, & Cippus dicitur; ita toga, ut suas rectas plicaturas, ac nitorem retineret, noctu sic ordinata comprimebatur, quam diligentiam in pallio non requiri, inquit Tertullianus. FR. Item ligni truncum perforatum significat, in quo Minorum Ordinis Religiosorum peculium conservabatur. Clement. cap. ex vi, ß. quo circa quæstus omnis pecuniæ, de verbor. signif. & ibi Glossa. CIRCADA, tributi, seu datii species. [Jube inclyte Præsul non dare circadas de Ecclesiis nostris. Fulbert. epist. 110. In isto regno per occasionabiles circadas, & per indebitas consuetudinarias exactiones ante viginti annos impositas non affligantur. Hincmar. epist. ad Ludovic. Balbum Imper.] Ubi Carolus Parisiensis Doctor in ejus Notis à circumeundo Circadam dictam fuisse ait, quia circumeundo colligebatur. Idem vocabulum in quodam privil. parisiensi coenobio S. Dionysii à Dioecesano concesso, legitur sic: [Omnes illi, qui in hoc circumscripto spatio Ecclesiis serviunt, sint liberi, & absoluti ab omni debito, & redditione circadarum. CIRCELLI, inaures, muliebre ornamentum, græcè . Siculi adhuc idem vocabulum retinent. [Obrulit circellos paria duo gemmis ornatos. Anast. Bibl. in Leone III.] ita dicti à Circulo. CIRCELLIONES, vel Circumcelliones, & Circuitores, clerici vagivagi. Item Donatistæ Hæretici. Vide Agnostici. Bonosiani, seu Bonosii; quorum depravatos mores Isidorus, lib. 2. de Eccles. off. c. 16. minutè describit. CIRCINARE. FR. Crines vellere, 1. si quis caballum 2. De furtis. Inde Romani solent mulierem angustiatam, & miserabilem, seu in ærumnis lapsam, Circinatam appellare. CIRCITER, adverb. Vide Quod excurrit. CIRCUITORES. Vide Circelliones. CIRCULUS, translativè scutulam, seu lancem ligneam denotat, qua Monachi uti solebant; sic colligi videtur ex D. Gregorii verbis in Regist. lib. 5. c. 56. ubi ait: [Cocleares verò, & circulos, quos direxisti, suscepimus, quia qualiter pauperes diligas ostendisti, qui ad usus eorum quæ sunt necessaria, transmisisti. CIRCUMCELLIONES. Vide Circelliones. CIRCUNCISIO DOMINI. Festum ad Kalendas Ianuarii ab Ecclesia celebratum, ut superstitionibus Gentilium in his diebus concurrentibus opponeretur, ut dictum est in dict. Cervula. Hinc August. in psalm. 98. [Per istos dies ad hoc jejunamus, ut quando ipsi lætantur, nos pro illis gemamus.] Et Ambros. serm. 2. de Kal. Ianuar. ait: [Tunc nos sumus sobrii, atque jejuni, K 3 quo
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C I The subcinctorium is no longer in use; nevertheless the Pope alone still customarily uses it in the Pontifical, and it is in the form of a small maniple, hanging on the left side. [First, with the girdle and the subcinctorium hanging on the left side, Cæremon. Papale ] It is not used by the Pope if he is to celebrate on Good Friday. [Then, by the Deacon and Subdeacon, he is vested in the customary vestments, except for the sandals, the subcinctorium , the fanon, and the gloves. Ibidem.] It is also called Perizoma , and Geminian, lib. 1. de Antiq. Rit. Missæ, cap. 206, explains its meaning, saying: [By this is understood zeal for almsgiving.] Among the Greeks it is in the form of a purse of the chalice, and they attach it to it at the corners, so that it has the shape of a rhombus, and they call it obmora , that is, the superknee-garment; for the lower extremity of that corner reaches as far as the knees: it is used by Bishops and other ecclesiastical dignitaries, even by parish priests. As for the matter of conscience, we say with Enriq., lib. 9. de Miss. c. 29. num. 5, and Sylvest. in the word Missa , that in a case of necessity to celebrate without a blessed girdle is not a sin; such necessity would be, for example, urgent obligation to hear Mass on a feast of precept: the reason is that in former times in some churches the girdle was not blessed; when it is broken, it cannot be tied together again; but the larger portion of it must be used; for the designation “blessed girdle” is understood according to the greater part, and the smaller part loses the blessing, as was said of a broken portable altar in the said article Altare . See Zachar. Pasqualigus in his Decisiones morales . If, however, before it is completely torn apart, it is tied, it does not lose the blessing. Gavant. part 2. tit. 1. In default of a girdle one may use the stole, and in place of this the maniple, if the latter were long. FR. Likewise in ancient times the girdle denoted the sign of magisterial dignity: [For the magistrate who dares to command this shall be punished by forfeiture of his goods and by condemnation in respect of the girdle, can. nullus Episcopus , II. quæst. 1.] The clerical girdle is also mentioned in the canon Christianis , II. quæst. 1. It also signifies the belt in which money is kept. See Ventralis . Synonyms of the former meaning. See Epigonation . Scriniarius . Cingulum brachiale means the maniple. Cinifes , from a Greek word, so in the Greek text. Psalm 104 reads, where we have in Latin: [He spoke, and the coenomyia and gnats came in all their borders.] which signifies mosquitoes. Cinis . See Cinerum dies . Cinticulum . See Manipulus . Cinyra , a small stringed instrument, a little lyre, or cithara, from a Greek word. [On it was renewed in songs, and in citharas, and in cinyrae, and in cymbals. 1 Machab. c. 4.] Cionita . See Stylita . Cippus , concerning which word Tertullian says thus in de Pallio , cap. 5: [The pallium easily keeps itself in order, easily is restored; even when it is laid aside, it is not entrusted to any cippus for the night.] Here cippus does not denote a chest, as Pamelius interpreted it, nor a pole, or some crosspiece of wood for hanging a cloak, as Franciscus Junius thought; but rather a press, or some squeezing device, under which folded and compressed garments are usually placed, by analogy with fetters, in which the prisoners’ feet are compressed, which instrument is called a pedica and a cippus ; thus the toga, in order to retain its straight folds and neatness, was at night compressed in this way, and Tertullian says that such care is not required in the pallium. FR. It also signifies the perforated trunk of a tree in which the private property of religious members of the Order of Minors was kept. Clement. cap. ex vi , ß. quo circa quæstus omnis pecuniæ, de verb. signif. and there the Gloss. Circada , a species of tribute or tax. [Command, most illustrious prelate, that circadas not be taken from our churches. Fulbert. epist. 110. In this kingdom let them not be oppressed by burdensome circadas and by unjust customary exactions imposed twenty years ago. Hincmar. epist. ad Ludovic. Balbum Imper.] Where Charles of Paris, Doctor, in his Notes says that it was called circada from going around, because it was collected by going around. The same word is read in a certain Parisian privilege granted by the diocesan to the monastery of St. Dionysius, thus: [Let all those who serve the churches in this enclosed space be free and absolved from every debt and payment of circadas. Circelli , earrings, a feminine ornament, in Greek . The Sicilians still retain the same word. [He offered two pairs of circelli adorned with gems. Anast. Bibl. in Leo III.] so called from circulus . Circelliones , or Circumcelliones , and Circuitores , wandering clerics. Also Donatist heretics. See Agnostici . Bonosiani , or Bonosii ; whose corrupt morals Isidore, lib. 2. de Eccles. off. c. 16, describes in detail. Circinare . FR. To tear out hair, 1. if anyone a horse 2. De furtis. Hence the Romans are accustomed to call an oppressed, miserable woman, or one fallen into affliction, Circinata . Circiter , adverb. See Quod excurrit . Circuitores . See Circelliones . Circulus denotes, figuratively, a small wooden plate or dish, such as monks used to use; this may be gathered from the words of St. Gregory in the Register , lib. 5, c. 56, where he says: [We received the spoons and the small dishes which you sent, because you showed how you love the poor, since you transmitted things necessary for their use. Circumcelliones . See Circelliones . Circuncisio Domini . A feast celebrated by the Church on the Kalends of January, so that it might be opposed to the superstitions of the Gentiles occurring on those days, as was said under Cervula . Hence August., in Psalm 98: [For these days we fast for this reason, that when they rejoice, we may lament for them.] And Ambrose, sermon 2. de Kal. Ianuar., says: [Then we are sober and fasting, K 3 to
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C I quo intelligant lætitiam suam nostra abstinentia condemnari.] De hoc etiam jejunio Ordo Rom. c. 20. mentionem facit, eoque die omittebatur Alleluja, ex ordinatione Toletani Concil. cap. 10. Ob eandem rationem prohibita sunt munera, & strenæ in hac die. Vide Strena. In hac etiam die persona, & larva se induebant ad Gentilium imitationem Christiani nonnulli, quos in sermone ad Kal. Ianuarii sic Sanctus Maximus coarguit: {Nunquid non omnem excedit insaniam, cùm decorem vultus humani, Dei specialiter manibus in omnem pulchritudinem figuratum, squallore sordium, & adulterina foeditate deturpat?} Bandem Christianorum insaniam serm. 155. Petrus Chrysologus deslet, inquiens: {Ubi nostram Christus piè natus est ad salutem, mox Diabolus divinæ bonitati numerosa genuit, & perniciosa portenta.} Qua de causa in aliquibus M. S. & antiquis Missalibus in Missa hujus diei inscribebatur titulus hic, Missa ad prohibendum ab Idolis. Quæ ecclesiastica moestitiæ signa per totum temporis cursum, usque ad cessationem superstitionum durarunt, ut Durand. lib. 6. cap 15. & in lib. 7. cap. 7. testatur, quòd usque ad ejus ævum duæ Missæ solemnes in hac die celebrabantur, prima, scilicet, de Circumcisionis mysterio, & altera de S. Maria. CIRCUMDUCO, quid apud Tertullianum significet. Vide Traduco. CIRCUMITOR. FR. Monasticus officialis, ad quem pro conservatione regularis observantiæ cellas Monachorum visitare spectabar. CIRCUMLUTRATOR, Titulus S. R. E. Archidiaconi peculiaris, qui etiam Diaconus perscrutator dicebatur, quia ad illum totius Cleri cura, ac disciplinæ ecclesiasticæ observantia pertinebat. CIRCUMVENIO. FR. Decipio. {Et de hoc memoratus P. non fecisset in suis litteris mentionem: intelligendum erat circumvenisse prædecessorem nostrum, & litteras, veritate tacita, impetrasse. De rescript. c. 19. CISMARINUS. FR. Ex citra mare, cujus antithesis est transmarinus. Extravag. cap. unico, tit. 7. CISPATICUM. FR. Jus pascendi, vel ligna incendi in sylvis, & in campis cespites colligendi, ex quibus hoc vocabulum deductum est: Bullar. Casinen. tom. 2. constit. 36. Fit etiam mentio in Constit. Caroli Magni, tit. de Teloneis, & Cispaticis. An idem sit cum vocabulo Cespaticum, de quo suo loco dictum est supra, videant Eruditi. CISTELIUM. FR. Cancellum, seu agger. {Amphiteatrum extentus carnifex, imperat duci, quatenus patefactis cisteliis, & apertis clathrorum obstaculis, ursorum geminis carperentur, & leonum victibus roderentur. In Act. S. Juliani, & Socior. Mart. 9. Ian.} Ubi secundùm Vossii opinionem non geminis, sed genuinis legendum; subauditur enim dentibus. Insuper in aliquibus mendosis codicibus Crustelium, pro Cistelio legitur. CISTERCIENSES. FR. Monachi valdè conspicui in transactis sæculis ob ingentia merita, ac præcipuè C L puè in bellis sacris, de quibus reticendum est meliùs, dum locutionis copia ad eorum eximias landes non sufficeret. Appellantur etiam Monachi de Cisteria; {Et Abbatem, & Conventum de Cisteria. In cap. 2. de sequestrat. poss.} Quæ verò de iis hìc sparsim notantur. Vide Armarium. Cereus paschalis. Cinerum dies. Crux Farsura. Griseus. Invitatorianus. Minutus. Misericordia. Mixtum. Officium B. Mariæ. Piscina. Salinum in dict. Salarium. Socculus. Spargillum. Succentor. CITATORIUM, citatio, intimatio: {Omnia citatoria omnium causarum, atque personarum, omnia, C. de Princip. agent. in reb.} Aliquando Principis edictum denotat. CITHARA. FR. id est, vita activa, seu laicalis. {Qui matrimonium contraxerunt, ecclesiastica beneficia detinere contendunt; in quorum conversatio ne cithara cum psalterio malè concordat. De Clericis conjugat. cap. 5.} ubi gloss. ait, {Per citharam intellige vitam activam, seu laicalem, per psalterium intellige vitam contemplativam, sive clericalem; sed aliquis non posset esse simul activus, & contemplativus, & sic conjugatus Ecclesiam habere non debet.} De Cithara verò instrumêto. Vide Epicitharisma. Prima ejus chorda, vide Nete, ac de inferiori chorda, vide Hyppate. CITO, vide Dismano. Intimo. CIVITATENSIS, Vide Diæcesanus. CLAMATERIUS: {Clamaterios argenteos subtus. Anast. Biblioth. in Sergio II.} Sed Climacterios legendum à Climactere, quod gradus græcè significat, & πλιμαπτηκιὸς, id est, graduatus. Vide Climacterius. CLAMIUM, FR. Querimoniæ, querela, lamentatio, in Sac. Scriptura Clamor dicitur, {Descendam, & videbo, utrum clamorem, qui venit ad me. Genes. 18.} Clamium igitur idem ac Clamor gallicè Clameur. {Fecerit securum de clamio suo prosequendo. Matth. Paris. In Histor. An. 1206.} Alii tamen Clameum scripsere. CLAMOR LÆTITIÆ. Vide Alalagmus. Clamor moestitiæ. Vide Ololygmus. CLARE. Vide Luminositer. CLASMA, καλομα. FR. Chasma, scissura, schisma, rebellio: {Hoc enim sterit, ut si aliqua clasma facta fuerit in finibus vestri Ducatus Neapolitani terra, marique, à quacumque alia provincia. In Capitulare Sicardi, cap. 1. apud Camillum Perigrinum. In Histor. Princ. Longobard.} Ego tamen puto Clasma classem significare: {Aut per concilium, & conscientiam nostram aliqua clasma à vestris hominibus facta fuerit. Ibid. CLASSICUM, aliquando campanam significat. {Pulsato igitur solemni classico. Matth. Paris. in vita Abb. CLAVA, Vestis. Vide Chrysoclarus. Clava Herculis. Vide Scyto sagitti pelliger. CLAVATUM, Vestigium, fortassè sumpta metaphora ex signo impresso à clavo; {Multi jam præcesserunt, viam Virgines delicatæ, & è vestigio sequentes patrem, sequere clavata eorum Bles-
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C I so that they may understand that their rejoicing is condemned by our abstinence.] This fast is also mentioned in the Roman Order, chap. 20, and on that day the Alleluia was omitted, by ordinance of the Council of Toledo, chap. 10. For the same reason, gifts and New Year’s presents were forbidden on this day. See Strena . On this day too some Christians clothed themselves in masks and disguises in imitation of the Gentiles, whom Saint Maximus rebukes in his sermon for the Kalends of January in these words: {Does it not exceed all madness when the beauty of the human face, formed by the special hands of God in all its loveliness, is disfigured by the squalor of filth and adulterous ugliness?} The same madness of Christians is lamented by Peter Chrysologus in sermon 155, saying: {Where Christ was piously born for our salvation, there the Devil at once brought forth numerous and pernicious monsters against divine goodness.} For this reason, in some manuscripts and ancient missals, the title entered in the Mass of this day was: Mass to prevent idolatry . These signs of ecclesiastical mourning lasted throughout the whole course of the season, until the cessation of superstitions, as Durandus testifies, book 6, chap. 15, and in book 7, chap. 7, where he states that even in his own time two solemn Masses were celebrated on this day, the first, namely, of the mystery of the Circumcision, and the other of St. Mary. CIRCUMDUCO, what it means in Tertullian. See Traduco . CIRCUMITOR. FR. A monastic official whose duty it was to visit the cells of the monks for the preservation of regular observance. CIRCUMLUTRATOR, the special title of an Archdeacon of the Holy Roman Church, who was also called the Diaconus perscrutator , because the care of the entire clergy and the observance of ecclesiastical discipline belonged to him. CIRCUMVENIO. FR. To deceive. {And for this reason the aforesaid pope would not have made mention of it in his letters: it should be understood that he had deceived our predecessor and obtained the letters by suppressing the truth. De rescript. c. 19.} CISMARINUS. FR. From this side of the sea, the opposite of which is transmarinus. Extravag. chap. one, title 7. CISPATICUM. FR. The right of pasturing, or of gathering firewood in forests and sods in the fields, from which this word is derived: Bullar. Casinen. vol. 2, constitution 36. Mention is also made of it in the Constitutions of Charlemagne, title on tolls and cispatic rights. Whether it is the same as the word cespaticum , concerning which something has been said above in its place, let the learned consider. CISTELIUM. FR. A barrier or mound. {The stretched-out executioner orders him to be led away, so that, with the cistelia opened and the obstructions of the bars removed, he might be torn by the twin bears and gnawed by the food of the lions. In the Acts of St. Julian and his Companions, Mart. 9 Jan.} Where, according to Vossius’ opinion, it should be read not geminis but genuinis ; for the teeth are implied. Moreover, in some corrupt manuscripts Crustelium is written instead of Cistelium . CISTERCIENSES. FR. Monks highly renowned in past centuries for their great merits, and especially in the holy wars, concerning which it is better to be silent, since there would not be enough breadth of expression to equal their outstanding praises. They are also called Monks of Cisteria; {And the Abbot and Convent of Cisteria. In cap. 2, de sequestrat. poss.} What is noted here about them in passing. See Armarium . Paschal candle. Day of ashes. Farsura cross. Grey. Invitatorian. Minuted. Mercy. Mixed. Office of the Blessed Virgin Mary. Basin. Salt-cellar, in the entry Salarium . Little shoe. Aspergillum. Succentor. CITATORIUM, citation, summons: {All the citations of all causes and persons, all, C. de Princip. agent. in reb.} Sometimes it denotes the edict of a prince. CITHARA. FR. That is, active life, or secular life. {Those who have contracted marriage still seek to retain ecclesiastical benefices; in whose manner of life the cithara harmonizes badly with the psalter. De Clericis conjugat. cap. 5.} where the gloss says, {By the cithara understand active, or secular, life; by the psalter understand contemplative, or clerical, life; but one cannot be both active and contemplative at the same time, and thus one who is married ought not to have the Church.} But as to the cithara, the instrument, see Epicitharisma . Its first string, see Nete , and as to the lowest string, see Hyppate . CITO, see Dismano . Intimo . CIVITATENSIS, see Diæcesanus . CLAMATERIUS: {Silver clamaterios underneath. Anast. Biblioth. in Sergius II.} But it should be read climacterios , from climacter , which in Greek means a step, and πλιμαπτηκιὸς , that is, graduated. See Climacterius . CLAMIUM, FR. Complaints, grievance, lamentation; in Holy Scripture it is called clamor , {I will go down and see whether the cry that has come to me. Genesis 18.} Clamium therefore is the same as clamor , in French clameur . {He made secure concerning the prosecution of his complaint. Matth. Paris. in History, year 1206.} Others, however, wrote clameum . CLAMOR LÆTITIÆ. See Alalagmus . Clamor moestitiæ . See Ololygmus . CLARE. See Luminositer . CLASMA, καλομα. FR. Chasm, fissure, schism, rebellion: {For it was ordered thus, that if any clasma had been made in the boundaries of your Duchy of Naples, by land and sea, from whatever other province. In the Capitulary of Sicard, chap. 1, as cited by Camillus Peregrinus in the History of the Lombard Princes.} Yet I think that clasma signifies a fleet: {Or through our council and conscience some clasma may have been made by your men. Ibid.} CLASSICUM sometimes means a bell. {Therefore the solemn classicum having been sounded. Matth. Paris. in the life of the Abbot.} CLAVA, a vestment. See Chrysoclarus . Clava Herculis . See Scyto sagitti pelliger . CLAVATUM, a footprint, perhaps taken metaphorically from a mark impressed by a nail; {Many have already gone before, delicate Virgins along the way, and following the father by the footprints, follow their marked path...}
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CL Blessen. Ser. 3. Reperitur in sensu adjectivo, & significat conclusum. [At ille cernens se in discrimine, tutata intra Urbis Lugduni clavati muros conjuge sua, ad Guntheramnum Regem confugit. Greg. Turon. lib.6. cap.4.] Sic etiam Vita Clavata à nonnullis appellatus est Christus Cruci affixus; ipsa enim veritas sic de se falsa est: [Ego sum vita; ] inde meditativè clavata vita dicitur. Hîc obiter dicam, quòd credibilius sit quatuor clavis Christum Cruci affixum fuisse. Ita tenent Gregor. Turon. de Glor. Martyr. lib.2. cap.6. inquiens: [Clavorum ergo Dominicorum gratia, quòd quatuor fuerint, hæc est ratio: duo sunt affixi in palmis, & duo in plantis.] Atque Innoc. III. Ser. 1. de Mart. ait: [Fuerunt & clavi quatuor, quibus manus confixæ sunt, & pedes affixi sunt.] Reprimenda ergo esset Pictorum idealis libertas, atque cupido, qui Crucifixum tribus tantùm clavis, absque ullo rationis fundamento, repræsentant; imò omni congruitati contraria hæc eorum phantassica opinio esse videtur: quænam quæso ratio suadet, quòd Hebrei ob parsimoniam quarti clavi transigere debuissent ambas pedum plantas Christi unico clavo, quod difficiliter fieri potuisset? Quare optimè Lindanus, inquiens: [Christum Dominum una nostri causa crucifixum non tribus clavis fixum fuisse, ut hodie vulgò habent imagines; sed quatuor verius crediderim, non solum ex vetustissimis Lovanii, Parisiis, & per Germaniam imaginibus; sed tabellis etiam antiquissimis in Græcia pridem fabrefactis. In Panop. lib.14.cap.47.] Idem etiam antiquissima in Italia suffragant Crucifixorum exemplaria, ut est illud Lucensis Civitatis, de quo traditur fuisse à Nicodemo Christi Discipulo formatum, item in Ceroli terra inter Lauretanam, & Anconitanam Civitates existens, & Romæ in variis locis, præsertim in Ecclesia S. Clementis, ubi musivo opere adhuc extat antiquissima, ac devotissima Crucifixi imago, atque ex ære altera in Vaticanis Cryptis jam à CM annis circiter efformata, quæ omnes istæ imagines duobus clavis in manibus ac totidem in pedibus habentur. FR. Occasione mentionis horum Christi clavorum, non est prætermittenda quædam de eis historia, quæ à præsato Gregor. Turon. & ab aliis antiquissimis Historicis narratur, nempè, quòd adriaticum mare, in quo priùs magno periculo navigabatur, ejus sævitia mitigata aliquantùm fuit per unum ex his clavis, quibus fuerat Christus crucifixus, à Constantino Magno ibi projectum; sed in hac re ad Relatorum fidem remitto Lectorem, & ad Baronii Annales, An. 326. n.51. & seq. Qui etiam refert ad An. 929. num.2. & seqq. Lanceam formatam fuisse ex parte unius ex istis sacris clavis. Vide Epiurus. CLAVATUS, id est clausus. Vide Chrismarium. Clavatum. CLAVESIGNATI, Pontificis milites, qui in vexillis, ac in vestibus claves Ecclesiæ effigiatas gerebant. Odoric. Raynal. An. 1228. n.13. & seqq. CL 151 CLAVICA. FR. Cloaca, italicè Chiavica dicitur. [Jaquintus verò ille per clavicam &c. ingrediens. Falco Benevent. in Chron. ad an. 1137. CLAVIS. Vide Gomphus. CLAUSTRUM, Monasterium; [Conversus noster exivit de claustro cum Abbate suo. Cæsar. lib. I. hist. c.1.] Et clariùs idem Auctor de quodam foeminarum Monasterio, lib.4. c.91. agens, ait: [Priùs tamen, ut audivi, foeminam se simulans pro foemina in claustro quodam Sanctimonia- lium susceptus.] Hinc Claustralis, Monachus sæpè appellatur. [Vir autem claustralis, vel optimam partem elegit sibi, quæ non auferetur ab eo. Blessen. Ser.10. ad Monach. CLAUSURA. FR. In Regulis S. Benedicti nonnumquam interdictum, poenamve, & Ecclesiasticam censuram, seu quamlibet aliam prohibitionem denotat: [Scurrilitates verò, vel verba otiosa, & risum moventia, æterna clausura in omnibus locis damuamus, c.6. [Vide Proffura. Quatenus verò monasterium significet, ejus synonyma, Vide in dict. Monasterium notata. Clausura Monialium. Vide Sacella. Semnium. CLAVUS. Vide Plonum. CLEMA, quid sit. Vide Vitem dare. CLEMENS Papa IV. Vide Draconarius. Clemens Papa X. Jubilæum. CLENICUS. Vide Clinicus. CLENODIUM, Res magni valoris, & æstimationis, à nomine græco , quod famam, seu valorem significat. [Invidens Diabolus tantæ virtuti; in specie viri admodum pulchri, satisfque decenter vestiti apparens virgini, coepit illam verbis amatoriis sollicitare, clenodia offerre, laudare conjugii foecunditatem, virginitatis vituperare sterilitatem. Cæsar. lib.3. cap.6.] Et propriè donum pretiosum significat, ut ex sequentibus verbis colligitur: [Ex scriniis, & cistis Abbatis violenter effractis cum eorum instrumentis plurima bona, & clenodia rapuerunt. Annal. Egmond.] Alii à græca dictione , Clinodium scribunt. CLERICA. Vide Tonsura. Papa lethra. CLERICUS, Ecclesiasticus Minister, à græca dictione , quæ sortem, & hæreditatem significat; Clericus enim ipsummet Deum in hæreditatem acquirit, & in sortem ministerii ad instar Apostoli Matthæi vocatur. [Si enim cleros græcè, forslatine appellatur; proptereà vocantur Clerici, vel quia de sorte sunt Domini, vel quia Dominus fors, id est, pars Clericorum est. Hieron. epist.2. & can. Clericus, 12. quæst.1.] Verùm quia non pauci eo fine clericatum exoptant, ut à laicali potestate se eximant, vel ut in criminalitatibus ab eis patratis non recognoscantur à Iudice laico; ideò cantum est in Synodo Aurelian. 1. cap.6. de ordinationibus clericorum: [Id observandum esse decernimus, ut nullus sæcularium ad clericatus officium præsumat accedere, nisi aut cum Regis jussione, aut cum Iudicis voluntate.] Ac sanctissimè Tridentina Synodus, sest.24. cap.4. admittendos ad clericatum K 4 illos
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CL Blessen. Ser. 3. In the adjectival sense it is found, and means “enclosed.” [But he, seeing himself in danger, with his wife safely within the walls of the city of Lyon, fled to King Guntheramnus. Greg. Turon. lib. 6, cap. 4.] In like manner Christ, nailed to the Cross, has by some been called Vita Clavata ; for truth itself so speaks of itself in a figurative way: [I am the life;] hence, in a meditative sense, it is called the nailed life. Here, by the way, I shall say that it is more credible that Christ was affixed to the Cross with four nails. So hold Gregory of Tours, de Glor. Martyr. lib. 2, cap. 6, saying: [The reason, therefore, for the Lord’s nails being four is this: two are fixed in the palms, and two in the soles.] And Innocent III, Ser. 1, de Mart. , says: [There were also four nails, by which the hands were fastened and the feet affixed.] The ideal liberty and desire of painters, therefore, ought to be checked, for they represent the Crucified with only three nails, without any foundation of reason; indeed this fanciful opinion of theirs seems contrary to all propriety: what reason, I ask, suggests that the Hebrews, for the sake of sparing a fourth nail, should have fastened both soles of Christ’s feet with a single nail, which could hardly have been done? For this reason, Lindanus speaks excellently, saying: [I would more readily believe that Christ the Lord, crucified for our sake, was fastened not with three nails, as images commonly show today, but with four; and this not only from the very ancient images at Louvain, Paris, and throughout Germany, but also from very old tablets long ago fashioned in Greece. In Panop. lib. 14, cap. 47.] The very ancient crucifixs in Italy also bear witness to the same, such as that of the city of Lucca, of which it is related that it was fashioned by Nicodemus, Christ’s disciple; likewise that existing in the land of Ceroli, between the cities of Loreto and Ancona; and in Rome in various places, especially in the Church of St. Clement, where there still remains in mosaic work the most ancient and most devout image of the Crucified, and another in bronze formed in the Vatican Crypts about 900 years ago, all of which images are said to have two nails in the hands and as many in the feet. FR. On occasion of the mention of these nails of Christ, one story about them must not be omitted, which is narrated by the aforesaid Gregory of Tours and by other most ancient historians, namely, that the Adriatic Sea, in which navigation had formerly been carried on with great danger, had its fury somewhat mitigated by one of those nails with which Christ had been crucified, thrown into it there by Constantine the Great; but in this matter I leave the reader to the trustworthiness of the narrators, and to the Annals of Baronius, year 326, no. 51 and following. He also relates that in year 929, no. 2 and following, a lance was formed from part of one of these sacred nails. See Epiurus. CLAVATUS, that is, closed. See Chrismarium. Clavatum. CLAVESIGNATI, soldiers of the pope, who bore in their banners and in their garments the keys of the Church depicted. Odoric. Raynal. year 1228, no. 13 and following. CL 151 CLAVICA. FR. A sewer; in Italian it is called Chiavica . [That man, indeed, entering by the sewer, etc. Falco Benevent. in Chron. ad an. 1137.] CLAVIS. See Gomphus. CLAUSTRUM, monastery; [Our convert went out from the cloister with his abbot. Caesar, lib. I, hist. c. 1.] And more clearly the same author, speaking of a certain nunnery, lib. 4, c. 91, says: [However, as I heard, pretending to be a woman, he was received as a woman into a certain cloister of nuns.] Hence a monk is often called claustralis . [But the cloistered man chose for himself the better part, which shall not be taken away from him. Blessen. Ser. 10, ad Monach.] CLAUSURA. FR. In the Rules of St. Benedict it sometimes denotes a prohibition, a penalty, and ecclesiastical censure, or any other kind of prohibition: [We condemn jests, or idle and laughter-provoking words, with perpetual clausura in all places, c. 6.] See Proffura. As far as it signifies a monastery, see the synonyms noted under the entry Monasterium . The enclosure of nuns. See Sacella. Semnium. CLAVUS. See Plonum. CLEMA, what it is. See Vitem dare. CLEMENS Pope IV. See Draconarius. Clemens Pope X. Jubilee. CLENICUS. See Clinicus. CLENODIUM, a thing of great value and esteem, from a Greek word meaning fame or value. [The Devil, envying such virtue; appearing to the virgin in the form of a very handsome man, suitably and decently dressed, began to tempt her with amorous words, to offer clenodia, to praise the fruitfulness of marriage, and to denounce the sterility of virginity. Caesar, lib. 3, cap. 6.] And properly it signifies a precious gift, as is gathered from the following words: [Having forcibly broken open the chests and caskets of the Abbot, and their locks, they carried off many goods and clenodia. Annal. Egmond.] Others write Clinodium from the Greek word. CLERICA. See Tonsure. Papa lethra. CLERICUS, an ecclesiastical minister, from the Greek word meaning lot and inheritance; for a cleric acquires God Himself as his inheritance, and is called into the lot of ministry in the manner of the Apostle Matthew. [For if cleros in Greek is called by the Latin word sors , therefore clerics are so called, either because they are of the Lord’s lot, or because the Lord is the lot, that is, the portion, of clerics. Jerome, epist. 2, and can. Clericus, 12, q. 1.] But because not a few desire the clerical state for this purpose, that they may escape lay power, or that in criminal matters committed by them they may not be recognized by a lay judge; therefore it was decreed in the First Council of Orléans, cap. 6, concerning the ordination of clerics: [We decree that this must be observed, that no layman presume to approach the office of cleric, unless either with the king’s command or with the judge’s consent.] And most holily the Council of Trent, sess. 24, cap. 4, admits to the clerical state those
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CL CL mot. cap. 2.} FR. Glossa tan en in c. pervenit, 21. quæst. 3. tria genera sæcularium negotiorum Clericis prohibita recenset, nempè, emptio rei à Clerico facta, ut cariùs eam vendat. II. sæcularium causas exercere, nisi certis personis exceptis. III. non licere Clericum procuratorem, seu administratorem esse sæcularium reru[m]. Licere tamen, ait, Clericum necessitate coactum conducere à laicis possessiones, cùm & Monachis licitu[m] sit, c. dilecti, extrav. de decimis. Clericum, & præcipuè Sacerdotem non solùm percutere, ex can. Trident. Si quis suadente diabolo, est prohibitu[m]; sed etiam verbis offendere. Vide Defendo. Clericus dicitur sacrosanctis catholicæ religionis imbutus mysteriis, can. nemo, de poenit. dist. 1. Notandum, quòd Clericus conjugatus, nedum debere, sed nec ei licere tonsuram deferre, cap. 7. de Clericis conjugatis: Clericus dicitur litteratus. Vide Literatus. Non decet uti cap. Odoardus, ut in dict. Chrenecruda. Debet incumbere ad studia, hinc scientia antiquitus Clericatura vocabatur, & Clerici dicebantur Doctores, & è contra Clerici Gyrovagi, Acephali, Errones, Hippocentauri, Vacantivi, Transfugæ, Vagivagi appellabantur, qui minimè ad studia incumbebant. Absque dimissorialibus litteris pro attestatione morum, & scientiæ aliquem Episcopum tales Clerici decipere quærebant, ut mediante pecunia, vel favore eos ordinaret, recurrebantque ad Constantinopolitanum Patriarcham, vel ad Carthaginis Primatem, qui facultatem habebant Clericos absque dimissorialibus instituere: Balsamon in can. 16. Apostol. Antiquitus Clerici ferebant vestem violacei coloris, eodem modo, quo hodie Pontificis familia, & Prælati utuntur, de quære diximus in dict. Birrus. Hinc Hieronymus, in epist. 3. ad Nepotianum, colorem nigrum, seu album in clericalibus vestibus damnat. Fuit color niger per Monachos in clericos sæculares introductus, in illis, nempe, sæculis, in quibus Nigrorum ordo Cathedram S. Petri obtinebat; quare ex eodem ordine innumerabiles per orbem ad Episcopatus assumpti, atque nigrum habitum eorum religionis retinentes, hinc sæculares clerici eorum subditi, ad superiorum similitudinem eundem colorem nigrum introduxerunt in vestibus. Vide Nigrorum Ordo. FR. Glossa, c. 1. Clement. de elect. Clericis, inquit: Clericus primæ tonsuræ dicitur Confessor. Vide Confessor. Clerici antiquum officium. Vide Fossarius. Letteratus. Clerici medicam artem exercere prohibitum. Vide Physica. Præcens. Sportulantes. Tabellionatus. Taxatus. Clerici Ministrales. Vide Statio. CLESONISTA. Imputatus, & diffamatus, uti reus, à græco verbo καλῶ, quod nominare sonit, quod vocabulum in constitutionibus Caroli Magni reperitur. CL
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CL CL mot. cap. 2.} FR. The Gloss, in c. pervenit, 21, quest. 3, enumerates three kinds of secular business prohibited to clerics, namely: I. the purchase of a thing by a cleric, in order to sell it more dearly. II. to exercise secular causes, except for certain persons. III. it is not lawful for a cleric to be a procurator or administrator of secular affairs. Yet it is lawful, he says, for a cleric compelled by necessity to hire possessions from laymen, since it is likewise lawful for monks, c. dilecti, extrav. de decimis. To strike a cleric, and especially a priest, is forbidden, not only by canon Trident. Si quis suadente diabolo, but even to offend him with words. See Defendo. A cleric is said to be one imbued with the most holy mysteries of the Catholic religion, can. nemo, de poenit. dist. 1. It should be noted that a married cleric ought not only to refrain from, but is not even permitted to wear, the tonsure, cap. 7, de Clericis conjugatis: a cleric is said to be learned. See Literatus. It is not fitting to use, as in cap. Odoardus, as in the said Chrenecruda. He ought to devote himself to studies; hence in antiquity learning was called clericature, and clerics were called Doctors; and, on the contrary, clerics who did not devote themselves to studies were called Gyrovagi, Acephali, Errones, Hippocentauri, Vacantivi, Transfugæ, Vagivagi. Without dimissorial letters, and in order to attest morals and learning, such clerics sought to deceive some bishop, so that by means of money or favor he would ordain them; and they had recourse to the Patriarch of Constantinople, or to the Primate of Carthage, who had the faculty of instituting clerics without dimissorial letters: Balsamon on can. 16, Apostol. In ancient times clerics wore garments of a violet color, in the same way that today the Pope’s household and prelates use them, as we said in the said Birrus. Hence Jerome, in epistle 3 to Nepotianus, condemns the color black, or white, in clerical garments. The black color was introduced among secular clerics by monks, in those centuries, namely, in which the Order of the Blacks held the Chair of St. Peter; for from that same order countless men were taken up throughout the world to bishoprics, and, retaining the black habit of their religion, secular clerics, their subjects, following the example of their superiors, introduced the same black color into their clothing. See Ordo Nigrorum. FR. The Gloss, c. 1, Clement. de elect. Clerics, says: a cleric of the first tonsure is called a Confessor. See Confessor. The ancient office of clerics. See Fossarius. Letteratus. Clerics are prohibited from practicing the medical art. See Physica. Præcens. Sportulantes. Tabellionatus. Taxatus. Clerici Ministrales. See Statio. CLESONISTA. Impeached and defamed, as a defendant, from the Greek verb καλῶ, which signifies “to name,” a word found in the constitutions of Charlemagne. CL
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CL CLIBANUM. FR. in constitutionibus Leenis Imp. loricam significat. Vide Hasberga. Hinc cataphracti milites in Codice Theodos. Clibanarii appellantur, quo vocabulo etiam usi sunt Ammianus Marcellinus, & Nazarius in Panegyrico ad Constant. CLIBIO. FR. Masculus. Gloss. Isidor. CLIENS. Vide Susceptulus. CLIMATERIUS, Graduatus, vel scalatus, à voce græca πλημαντηρες, quæ gradus scalæ significat, ut dictum est in dict. Clamaterius. [Fecit coronas habentes unà climaterios argenteos subter pendentes septem, & triginta. Ansst. Biblioth. in Leone III.] Inde Annus climatericus dicitur, ex eo quia graduatim certum annorum numerum denotat, id est, septenario, in quo (ut aliqui asserunt) hominis complexio variatur, ideòque in iis periodis vitæ periculum à Medicis arguitur. Io: Monachus Climacus dictus fuit, quia tractatum graduum vitæ monasticæ, ac perfectæ scripserat. Item Coeli Clima[n]ta, id est, graduationes. CLINICUS, & Clenicus. Infirmus diù in lecto jacens, à græco vocabulo πλημαντης, quod jacentem significat, à πλημη, id est, lectus. [Quem nudum, & clinicum non Fabiolæ vestimenta texerunt? Hieron. in Epitaph. Fabiolæ ad Oceanum. Veniens autem ad eum quidam Felix nomine, cujus uxor clenica jacebat annis quatuor. In pass. S. Calixti Papæ.] De quo vocabulo sæpè in canonibus, ubi de baptismo dando similibus infirmis loquitur, qui Lectularii etiam dicuntur: quamvis Lectularii aliquando intelligantur Medici, eò quia circa lectum infirmorum versentur. Vide Clydomenus. CLOTHETRUM, ex sensu verborum textus colligitur, aliquod clinatorium, in quod innititur, significare; quamvis mendosè Clothetrum legatur; nam ex dictione πλησθημον originatur, quæ tru[m] cum, seu valvarum jugum, & stipitem significat. [Inter hæc Joannes præteriti maceratione jejunii, & vigiliarum continuatione fessus ut clothetro sedebat violentia somni. In Translat. S. Sebast. Mart. 20. Ian. c. 6. ß. 26.] FR. Clothetrum, quasi πληντημον, reclinatorium, sellula, in qua reclivi cervice recumbi potest; seu πληνθημον, locus habitationis æstivæ commodus, seu (quod fortasse melius) quasi πληνθημον, quod idem denotat: δίστητην enim pro δίντην scribi ex Galeno Henricus Stephanus in ea voce comprobat. CLITA, militaris machina ad explodenda longinquè saxa. [Ita præparaverunt elitas ad debellandum castrum. In vita Caroli Magni. CLITO, græcum vocab. πλημων, inclytum significat, peculiaris primogeniti Imperatoris, aut Regis titulus: reperitur etiam diminutivum Clitunculus. CLOACARIUM. FR. Contributio pro cloacis purgandis, L. si pendentes, ß. si quis, &. de usufruct. CLOACINA. FR. sic à Tertulliano appellatur cloacarum Dea; sed ab aliis Cluacina dicitur. CL 153 CLOCCA, Campana, à gallica voce Cloche.] En si vobis laboriosum non sit, ut cloccam unam transmittatis. Bonifac. epist. 9.] Item Cloccam Equites Melitenses togam illam vocant, quæ induuntur, quando in concilio præsident: vel ex Crocea corruptè sic dicta. Vide Crocea. CLUACINA DEA. Vide Cloacina. CLUNIACENSIMUM ORDO. Vide Concambio, Grænatarius, Haracium, Iustitia, Kyrie eleison, Paraclytense. CLUOR, passivum verbum cum significatione activa, loco verbi Cluo, à verbo græco πλημω, quod audio significat. [Magni Servi Dei per illam, qua piè videris bonitatem clui. In vitæ Sancti Genulphi Episcopi, cap. 3. ß. 18.] Ubi verè Cluere potiùs dici debuisset. CLUSTELLUM, corollarium, seu conclusio.] Et breviter sententiæ clustella cuncta concluduntur. Frustrà de fide catholica inaniter gloriatur, qui dogma, & regulam S. Petrinon testatur. S. Bonifacius, epist. 74. CLUSURA, à clausura corruptè; territorium, seu campum aggeribus circumseptum denotat: inde pro limitibus, & confinibus accipitur, de quibus Cathodorus in epist. Gothis, & Romanis nomine Theodorici Regis, lib. 2. variar. lect. sic scribit: [Eos, qui portubus, & clusuris præsunt,] qui confines ab aliis Scriptoribus Clisuræ dicuntur. CLYDOMENUS, græcum nomen πληνθημονος, fluctuantem significat. [Sivè viduæ, sivè clydomeni, qui se exhibere non possunt, sivè ii, qui in carceribus sunt, sivè exclusi à sedibus suis, utique habere debent qui eis ministrent. S. Cypr. epist. 3.] Paralyticos intellexerat, qui fluctuatione nervorum continuo tremore laborant; sed eruditè Pamelius, & Latinius, Clinomeni legunt à græco nomine πληνθημον, quod nedùm paralyticos, sed quemlibet morbo debilitatum, & in lecto jacentem significat, ut in dict. Clinicus dictum fuit. CNISSA, græcè πληνα, odorem assatæ carnis significat, quo vocabulo utitur Arnobius, lib. 8. COÆTANEO, verbum, coætaneum alicui esse denotat. [Caro, & anima simul sunt sine calculo temporis; ut quæ simul in utero figurantur, quod docuimus in commentario animæ, contemporant foetu, & coætaneant natu. Tertull. de refut. carn. cap. 45.] Sic aliud verbum Contemporio, contemporaneum esse denotat apud eundem. COÆTANEUS. Vide Synchronus. COAMENS, in eadem amentia socius, quo vocabulo usus est Lucifer Caralitanus Episc. contra Constantium Imperat. Arianum scribens, ubâ appellans Antiochum Regem ejus Collegam in dementia, crudelitate, & persecutione, inquit: [Coamentem tuum vincendum Antiochum.] In aliquibus tamen Codicibus perperàm Conamentam legitur. Hic autem Auctor hisce nominibus sæpè utitur, Consclelestus. Coapostata, Conscotinus, Conbestia, & similibus. COCCA.
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CL CLIBANUM. In the constitutions of the Leens Emperor it signifies a coat of mail. See Hasberga. Hence cataphract soldiers in the Theodosian Code are called Clibanarii, a word also used by Ammianus Marcellinus and Nazarius in the Panegyric to Constantine. CLIBIO. Male. Gloss. Isidor. CLIENS. See Susceptulus. CLIMATERIUS, graduated or stepped, from the Greek word πλημαντηρες, which signifies the steps of a stair, as was said in the entry Clamaterius. [He made crowns having beneath them silver climaterios, hanging down seven and thirty. Ansst. Biblioth. in Leo III.] Hence the climacteric year is called so, because it gradually marks a certain number of years, that is, by sevens, in which, as some assert, a man’s temperament changes; and therefore in those periods a danger to life is indicated by physicians. John the Monk was called Climacus, because he had written a treatise on the degrees of monastic and perfect life. Also Coeli Climata, that is, gradations. CLINICUS, and Clenicus. One who is sick and long lying in bed, from the Greek word πλημαντης, which means one lying down, from πλημη, that is, a bed. [Whose clothing did not Fabiola’s garments weave for the naked and the bedridden? Jerome, in the Epitaph of Fabiola to Oceanus. But when a certain Felix came to him by name, whose wife lay bed-ridden, clenica, for four years. In the Passion of St. Callixtus Pope.] From this word, very often in the canons, when speaking of giving baptism to similar sick persons, who are also called Lectularii: although Lectularii are sometimes understood to be doctors, because they are around the beds of the sick. See Clydomenus. CLOTHETRUM, from the sense of the words of the text it is gathered that it signifies some kind of leaning-place, on which one rests, though it is read corruptly as Clothet[r]um; for it originates from the word πλησθημον, which means a tumbler, or the yoke of doors, and a post. [Among these John, exhausted by the fasting of the past period and by the continuation of vigils, sat leaning on a clothetro, overcome by the violence of sleep. In the Translation of St. Sebastian, March 20, ch. 6, § 26.] FR. Clothetrum, almost as πληντημον, a reclinatorium, a little seat on which one may lie back with the neck; or πληνθημον, a convenient summer dwelling-place, or (which perhaps is better) almost as πληνθημον, which denotes the same thing: for Henricus Stephanus, in that word, proves from Galen that δίνητην is written for δίντην. CLITA, a military machine for hurling stones far away. [Thus they prepared elitas for the overthrow of the fortress. In the life of Charlemagne. CLITO, a Greek word, πλημων, means illustrious; a special title of the first-born of an Emperor or King: the diminutive Clitunculus is also found. CLOACARIUM. FR. Contribution for cleaning the sewers, L. si pendentes, § si quis, &. de usufruct. CLOACINA. FR. thus Tertullian calls the goddess of the sewers; but by others she is called Cluacina. CL 153 CLOCCA, a bell, from the French word Cloche.] See, if it is not troublesome for you, that you send one clocca. Boniface, epistle 9.] Likewise the Knights of Malta call clocca that cloak which they wear when they preside in council: or perhaps so called corruptly from Crocea. See Crocea. CLUACINA DEA. See Cloacina. CLUINIACENSIMUM ORDO. See Concambio, Grænatarius, Haracium, Iustitia, Kyrie eleison, Paraclytense. CLUOR, a passive verb with an active meaning, in place of the verb Cluo, from the Greek verb πλημω, which means “I hear.” [O great servants of God, through that goodness by which you seem piously to have been called. In the life of Saint Genulphus the Bishop, ch. 3, § 18.] Where truly it should rather have been said Cluere. CLUSTELLUM, a corollary, or conclusion.] And briefly the little conclusions of the argument bring all things to a close. In vain does he boast of the Catholic faith, who does not bear witness to the doctrine and rule of St. Peter. St. Boniface, epistle 74. CLUSURA, corruptly from clausura; it denotes a territory or field surrounded by embankments: hence it is taken for boundaries and borders, of which Cathodorus in his letter to the Goths and Romans in the name of King Theodoric, book 2 of the Varied Readings, writes thus: [Those who preside over ports and clusures,] who are called confins by other writers, Clisuræ. CLYDOMENUS, a Greek name, πληνθημονος, signifying one who is wavering. [Whether widows, whether clydomeni, who cannot present themselves, whether those who are in prisons, or those excluded from their homes, must certainly have those who minister to them. St. Cyprian, epistle 3.] He had meant paralytics, who suffer from continual trembling in the wavering of the nerves; but learnedly Pamelius and Latinius read Clinomeni, from the Greek name πληνθημον, which means not only the paralyzed, but anyone weakened by illness, and lying in bed, as was said in the entry Clinicus. CNISSA, in Greek πληνα, means the smell of roasted meat, a word used by Arnobius, book 8. COÆTANEO, a verb meaning to be of the same age as someone. [Body and soul are together without reckoning of time; for, as they are formed together in the womb, as we have shown in the commentary on the soul, they are contemporaneous with the fetus and coeval in birth. Tertullian, de refut. carn. ch. 45.] Thus another verb, Contemporio, signifies to be contemporary in the same author. COÆTANEUS. See Synchronus. COAMENS, a companion in the same madness, a word used by Lucifer Bishop of Cagliari when writing against the Arian Emperor Constantius, in a book in which, speaking of Antiochus the King as his colleague in madness, cruelty, and persecution, he says: [Your co-madman Antiochus must be defeated.] In some manuscripts, however, it is wrongly read Conamenta. This author often uses such names: Consclelestus, Coapostata, Conscotinus, Conbestia, and similar ones. COCCA.
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154 C O Cocca. Vide Superpelliceum. Coccio, seu Cogcio, à gallico vocabulo Coquin. Homovilis, & segnis. Alii tamen derivant hoc nomen à græco verbo nouio , quod lugere significat; inde Cocciones, lugentes, miserabiles, ac mendicos intelligunt. Renanus verò Cocciones legit. [Item ut isti mangones, & cogciones, qui sine omni lege vagabundi vadunt post istam terram non sinantur vagari, & deceptiones hominibus agere. Caroli Magni constitut. lib. I. cap. 79. Cocetum. Vide Cyceon. Coclear. Vide Apalareus. Aureum cochlear. Vide in dict. Forceps, Sumptorium. Cocula, quamvis hæc vox communiter pro coquinario vase usurpetur; hoc tamen in neutro genere declinatur, nempè, Coculum, ut benè Paulus Diaconus explicat, inquiens. [Coclusa vasa ænea, & coctionibus apta.] Sed cocula in fœminino genere cucullum, vulgò capucium monachale, significar. [De nostro quoque vili vestitu, parva hæc direximus tuo cultui, quamquam indigna; tamen perimus accommodanda, hoc est, tunicam laneam, sicut mos est apud nos habendi, caligas, peripsemata, orarium, & coculam, & gunnam brevem nostro more consutam ad indicium plenissimæ dilectionis nostræ. S. Bonifac. epist. 74.] Igitur ex contentu Cocula hìc non significat vas, dum inter religiosas vestes annumeratur. Item in vita S. Cadoci, pag. 49. amphimallam, seu amphibolam cappam, scilicet, villosam significat, in Hybernia tunc usitatam, & in Ecclesia Landunensi ostenditur ea, qua idem Sanctus utebatur. Cocytus, nouros . FR. [Dulcis fuit glareis cocyti. Job cap. 21. num. 33. [Ubi D. Th. sic explicat: [Proponit fabulam, quæ vulgò ferebatur, quia, scilicet, in inferno inter alios esset quidam fluvius nomine Cocytus, qui interpretatur luctus, quo animæ malorum perducuntur; & sicut alii fluvii trahunt glareas, ita ille fluvius quodammodo involvebat animas impiorum. Dicitur ergo impius dulcis fuisse glareis cocyti, quia ejus conversatio acceptabilis fuit malis, & ideò inter malos, qui sunt in luctu, locum habebit. Codex. FR. quamvis antonomasticè Justiniani liber communiter intelligatur; tamen significat etiam quemlibet librum. Gloss. in cap. unico de excessibus Prælator. in Clement. ß. Codices. Codex Encycllius. Vide Encyclius codex. Codion, & Codonophorus. Vide Campana. Coeccitas. Vide Galucoma. Orbatio. Coeelatura. Vide Anaglypha, Diacopton, Interatilis. Coelebs. Vide Agamus, Innuptus. Coelestis. FR. Panvinus in suo tractatu M. ß. de Lateran. Eccles. ait, quòd Lateranensis Ecclesia Aula coelestis appellabatur; sed hoc nomine Coelestis, Ecclesiæ omnes appellabantur. [Ne prædia usibus coelestium secretorum dedicata, can. placet rationabilis, 16. quæst. 1.] Item Anastasius Biblioth. in Benedicto III. inquit, quòd quando ad papatum electus fuerat, tunc plebs C O romana ad ejus Ecclesiam titularem, nempè, S. Calixti (ut refert Baron. an. 855. nnn. 36.) iverat: sic habet Anastasius: [Illicò verò alacri universa studio plebs, & populi coetus Coelestis Titulo properantes &c.] Et post pauca: [Ex eodem Titulo abstrahentes, cum hymnis, & canticis spiritualibus ampla exultatione, & ineffabili gaudio in Patriarchium Lateranense producentes &c.] Ac nomine Aulæ Dei penes Sacros Scriptores quælibet Catholicorum Ecclesia intelligitur, & signanter de Basilica Vaticana D. Paulinus. Vide in dict. Agape. Item Coelestis erat Cartaginensium Idolum. [Vaticinationibus, quæ de templo Coelestis emergerunt. Capitolum in Pertinace.] Sic etiam apud Ulpianum, & Tertullianum, à quibus Idolum Coelestis appellatur. Quod templum postea à Christianis vero Deo consecratum, remansit etiam cum vocabulo Coelestis, quare nonnulla Africana Concilia leguntur celebrata in Templo Coelestis. [Sicut ibi Chartagineo dignam Theatro ædem Memoriæ, & viam, quam Coelestis vocabant, funditus delevit. Victor Uricen. de persecut. Vandal.] Juxta opinionem Latini Latinii, in ejus Sac. Biblioth. corrigendus est D. Augustinè textus in exposit. Psal. 98. in quo Commenti loco habetur: [Ubi nunc est regnum Coeleste? Lapis ille fregit omnia regna terrarum, ] restituendum erit Regnum Coelestis. Coelicolæ. Herretici, transeuntes à fide Christiana ad Iudaisnum; sed quia nomen Hebræi erat abominabile, Coelicolæ se denominabant, nolentes tamen sub Rabbinorum obedientia vivere: ideò quosdam Præfectos habebant, quos Majores appellabant. Sic de Turcis narratur, quod propter abominabile Hebræorum nomen, nunquam Iudæum sinunt fieri Maumetanum, nisi priùs baptizetur, & Christianus appelletur. Coemeterium, locus ad sepeliendos Christianos destinatus, ex græca voce , & significat dormitorium; Christianorum enim fides resurrectionem mortuorum docens, hinc mortem quasi somnum, & dormitionem existimar. Valas. de rebus Eccles. cap. 6. FR. Sic etiam in Sac. Scriptura dormire pro sepeliri dicitur: [Ecce dormies cum patribus tuis. Deuter. c. 31. Omnes Reges gentiu[m] dormierunt in gloria. Isai. c. 14.] & 2. Mach. c. 12. n. 45. mors ipsa dormitio dicitur. , à verbo , id est, dormio, derivatur. Si in Momi lance ponerentur ambæ opiniones, circa hujus dictionis etymon, certè utraque in risibilitate æquè libraret; Glossæ, scilicet, una in cap. Sacris est canonibus, De sepulturis, ubi sic inquit: [Coemeterium dicitur à cimen græcè, quod est aurum latinè; & teron, quod est terra: indè coemeterium, quasi aurea terra, quia est cæteris pretiosior.] Altera verò opinio est Gulielmi Durandi, lib. I. cap. 5. Rational. [Coemeterium dicitur à cimen, quod est dulce, & sterion, quod est statio; ibi enim dulciter defunctorum ossa quiescunt; vel quia sunt cini-
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154 C O Cocca. See Superpelliceum. Coccio, or Cogcio, from the French word Coquin. A base and sluggish man. Others, however, derive this name from the Greek verb nouio , which means to lament; hence by Cocciones they understand mourners, wretched persons, and beggars. Rhenaus, however, reads Cocciones. [Likewise, that these mangones and cogciones, who wander abroad without any law, going about this land, may not be allowed to roam, and to practice deceptions against men. Constitutions of Charlemagne, book I, ch. 79.] Cocetum. See Cyceon. Coclear. See Apalareus. Aureum cochlear. See in the dictionary Forceps, Sumptorium. Cocula, although this word is commonly used for a kitchen vessel; yet it is declined in the neuter gender, namely, Coculum, as Paulus Diaconus explains well, saying: [Coclusa are bronze vessels, and suitable for cooking.] But cocula in the feminine gender signifies a hood, commonly the monastic cowl. [We have also sent you this small present of our poor clothing, though unworthy; yet it ought to be accepted, namely, a woolen tunic, as is our custom, stockings, peripsemata, an orarium, and a cocula, and a short gunnam sewn in our fashion, as a sign of our most complete affection. St. Boniface, epistle 74.] Therefore from the context Cocula here does not mean a vessel, since it is numbered among religious garments. Likewise in the Life of St. Cadoc, p. 49, it means an amphimalla, or amphibolous cloak, namely a shaggy one, then customary in Ireland, and in the church of Landun it is shown that the same Saint used one. Cocytus, nouros . FR. [Sweet was he to the pebbles of Cocytus. Job ch. 21, no. 33.] Where St. Thomas explains thus: [He sets forth a fable that was commonly told, namely, that in hell, among others, there was a river called Cocytus, which is interpreted “mourning,” to which the souls of the wicked are brought; and just as other rivers carry pebbles, so that river in a manner enveloped the souls of the impious. Therefore the impious is said to have been sweet to the pebbles of Cocytus, because his company was pleasing to evil men, and therefore he will have a place among the wicked, who are in mourning. Codex. FR. although by antonomasia the book of Justinian is commonly understood; yet it also signifies any book. Gloss. in the single chapter De excessibus Prælatorum, in the Clementines. ß. Codices. Codex Encycllius. See Encyclius codex. Codion, and Codonophorus. See Campana. Coeccitas. See Galucoma. Orbatio. Coeelatura. See Anaglypha, Diacopton, Interatilis. Coelebs. See Agamus, Innuptus. Coelestis. FR. Panvinus in his treatise M. ß. on the Lateran Church says that the Lateran Church was called the Heavenly Court; but by this name Coelestis, all churches were called. [Let not estates dedicated to the uses of heavenly secrets, canon placet rationabilis, 16, question 1.] Likewise Anastasius the Librarian, in Benedict III, says that when he had been elected to the papacy, then the Roman people went to his titular church, namely, St. Callixtus (as Baronius relates, year 855, no. 36): thus Anastasius has it: [Immediately with eager zeal the whole people and the assembly of citizens, hastening to the Title of Coelestis &c.] And after a little: [Drawing him away from the same Title, with hymns and spiritual songs, with great exultation and unspeakable joy, they led him to the Lateran Patriarchate &c.] And by the name of the House of God, among the Sacred Writers, any Catholic church is understood, and especially the Vatican Basilica, as St. Paulinus says. See in the dictionary Agape. Likewise Coelestis was the idol of the Carthaginians. [By the prophecies which issued from the temple of Coelestis. The Capitol in Pertinax.] Thus also in Ulpian and Tertullian, by whom the idol is called Coelestis. That temple afterward, consecrated by Christians to the true God, remained even with the name Coelestis; for which reason several African councils are read as having been held in the Temple of Coelestis. [As there, in Carthage, he completely destroyed the building of Memory, worthy of a theatre, and the street which they called Coelestis. Victor Uricen. on the persecution of the Vandals.] According to the opinion of Latinus Latinius, in his sacred library, the text of St. Augustine in the exposition of Psalm 98 should be corrected, in which, in place of a comment, it reads: [Where now is the Heavenly kingdom? That stone broke all the kingdoms of the earth,] and it should be restored as “Kingdom of the Heavenly.” Coelicolae. Heretics, passing from the Christian faith to Judaism; but because the name Hebrew was abominable, they called themselves Coelicolae, yet unwilling to live under the obedience of the Rabbis; therefore they had certain superiors, whom they called Majores. Thus it is told of the Turks, that because of the abominable name of the Hebrews, they never allow a Jew to become a Mahometan unless he is first baptized and called a Christian. Coemeterium, a place destined for the burial of Christians, from the Greek word, and it means a dormitory; for the Christian faith, teaching the resurrection of the dead, hence considers death as a kind of sleep and resting. Valas. on ecclesiastical matters, ch. 6. FR. Thus also in Sacred Scripture sleeping is said for being buried: [Behold, you shall sleep with your fathers. Deut. ch. 31. All the kings of the nations have slept in glory. Isa. ch. 14.] and 2 Macc. ch. 12, no. 45, death itself is called sleep. , derived from the verb , that is, I sleep. If both opinions about the etymology of this word were placed in Momus’s scale, surely each would be weighed equally in risibility; one gloss, namely, in the chapter Sacris est canonibus, De sepulturis, says thus: [Coemeterium is said from cimen in Greek, which is gold in Latin; and teron, which is earth: hence coemeterium, as it were golden earth, because it is more precious than the rest.] The other opinion is that of William Durand, book I, ch. 5, Rationale. [Coemeterium is said from cimen, which is sweet, and sterion, which is a resting-place; for there the bones of the departed rest sweetly; or because they are cini-
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CO cimices, id est, vermes ultra modum foetentes.} Certè si Durandus epitaphium cujusdam hominis sordidi legisset, utique benè didicisset differentiam inter cimices, & mortuorum vermes; scriptum enim ille in suo sepulcro sic reliquerat: Pediculi, cimices, pulices, mala turba valete, Sat vobis, nimiùmque datum est, jam nutrio vermes. Quòd si de sola mortis memoria sapiens dixerat: {O mors quàm amara est memoria tua! Eccles. 41. 1.} Quàm amatissima ergo erit ejus accessio? Durando ergo ejusdem Sapientis verbis respondere liceret, qui Amarum pro Dulce sumit, Proverb. 27. 7. Glossatori autem ex ejus verbis respondendum, quod aurum Crisis græcè appellari dixerat, & non Cimon, ut visum est in dict. Apoerisarius. Sed ad seria redeundo: de hoc vocabulo Cæmeterium sit sæpè mentio penè Sanctos Parres, Athanas. in Apolog. Tertull. de anima, c. 51. Cyprian. epist. 82. Et prior omnium S. Clemens, lib. 6. Constit. Apost. cap. 30. De quibus copiosè etiam egit in sua Roma Subterranea Antonius Bosius Melitensis, & non Romanus, ut ad illud posthumum opus appositum fuit: vide Franciscum Abelam in sua Melita Illustrata, tit. de Claris Viris illius Insulæ; quem Bosium commentatus est Paulus Atingius Congregationis Oratorii de Urbe Presbyter. Cæmeterium dicitur etiam atrium Ecclesiæ, ubi antiquitùs fideles sepeliebantur: {Ut de sepulcris, & hominibus sepehiendis nihil muneris exigant, nisi fortè, qui sepehitur, vivens jusserit Ecclesiæ, in cujus atrio sepehitur &c.} Et mox: {Prohibendum est etiam secundùm majorum instituta, ut in Ecclesia nullatenus sepehiantur; sed in atrio, aut in porticu, aut in exhedris Ecclesiæ. Intra Ecclesias verò, aut prope Altare, ubi Corpus, & Sanguis Domini conficitur, nullatenus sepehiantur, can. præcipiendum est, 13. quæst. 2.} ∴: Dicitur etiam Catacumba; cujus etymon derivari censet Baronius in Notis ad Martyrol. à græcè, & tumba latinè; ideò vocabulum græco-latinum existimat: enim propè significat, id est, propè tumbam, esseque ait corruptè Catacumbam, pro Catacumba. Verùm Latinius contrarium defendit esse, scilicet, vocabulum integraliter græcum; nam locum profundum, & concavum significat. Nec vox tumba latina est: à nullo enim classico Au[n]ctore reperitur usitata. Item Cæmeterium dicitur Polyandrium, id est, multorum hominum, seu humanorum, scilicet, corporum depositum. {Confluebat ad ejus polyandrium diversus populi concursus. In vita S. Probati Presbyt.} FR. Cæmeteria describuntur à D. Hieronymo to. 4. super Czech. cap. 4. & à Prudentio in hym. S. Hippolyti Mart. Pro cæmeteriis reparandis tenentur Episcopi quartam applicare, cap. sancimus, 12. quæst. 3. Synonyma. Vide Area, Arenaria, Bisomatos, Catacumba, Concitium CO 155 Martyrum, Hypogeum, Mausoleum, Paradisus, Tumbula. Sepultura. COENA DOMINI. Vide Feria quinta in Coena Domini. COBNACULUM. Vide Sigma. COENA PURA, sic appellatur feria sexta majoris hebdomadæ ab Augustino, & Irenæo, modus loquendi etiam à Gentilibus usitatus: à Plutarcho, scilicet, de esu carnis, & Apulejus, {Ad puram, & sine animalibus coenam,} dixit. Vide Baronium, an. 34. num. 154. & seqq. Vide & hîc Iejunium. Coena æstiva. Vide Thamnus. COENATICUM, recognitio abbatiali mensæ debita. {Cùm toto quadragesimali censum piscium, quem more Provinciæ coenaticum vocant, per vim fratribus abstulisset. Vita S. Maur. Abb. cap. 13. COENISCIA, græcè novolonia; sed potiùs videtur ex latino hæc vox usurpata; nam rem coenabilem significat. {Quomodo autem, quæ in memoriis sanctorum; & mortuorum offeruntur, & coeniscia appellantur, omni genere fructuum ornata ad altare offerantur, disces ex oratione Magni Athanasii de iis, qui dormierunt. Balsamon. in can. 4. Apostol. COENOBIUM, Monachorum habitatio, à græca dictione . Differt tamen Monasterium à Coenobio, ut Isidor. lib. 1. de divin. off. cap. 15. docet, quòd {Monasterium possit etiam unius Monachi habitatio nuncupari: Coenobium autem nonnisi plurimorum.} Maronitæ etiam Kanubin monasterium vocant in Monte Libano, ubi eorum Patriarcha residet, in quadam valle situatum: ibique fui de anno 1624. pro negotiis S. Sedis Apostolicæ, ut dixi in dict. Agape. Odoricus Raynaldus an. 1514. refert Epistolam Patriarchæ Maronitarum ex Diariis M. S. Parisii de Grass. olim cæremon. Magistri, quæ epistola ex Arabico malè interpretata fuit, nempè, Camubin, pro Canubin, ac Æthiopes Maronitas esse perperàm asserit. Item Acuri pro Churi (quod nos Archipresbyterum dicimus) Item Klil, quod tam coronam clericalem, quàm libanotem, seu rosmarinum plantæ speciem significat; at in illa epistola tantùm de prima significatione sermo est, nempè, de clericali corona: Odoricus tamen plantam rosmarini interpretatus est, additque, quòd in memoriam spineæ coronæ in capite Salvatoris, Clerici Maronitæ hanc plantam ad modum coronæ in capite gerunt, quæ meditatio sine ullo fundamento asseritur, & esset quidem apud eosdem ridiculum, si talia audirent; quia talis usus ramorum coronarum ab eorum Clero nunquam excogitatus fuit. Igitur patriarchalis hæc epistola in latinum translata in Bibliotheca Cathedralis Viterbii inter scripturas Latini Latini originaliter reperitur, nec tales nugas refert, cujus transumptum ad P. Philippum Labbè transmisi, ut pro rei veritate in recentibus Conciliorum tomis ab eo auctis illam insereret. COENOMYIA, vox græca novouÿa, muscarum adunatio. {Venit coenomyia, & ciniphes in omnibus fini-
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CO cimices, that is, worms stinking beyond measure.} Certainly if Durandus had read the epitaph of some filthy man, he would surely have learned well the difference between cimices and the worms of the dead; for he had left written in his sepulcher thus: Pediculi, cimices, pulices, mala turba valete, Sat vobis, nimiumque datum est, jam nutrio vermes. But if the wise man had spoken of the mere memory of death: {O death, how bitter is thy memory! Eccles. 41. 1.} How much more beloved, then, will her approach be? Therefore one might answer Durandus with the words of the same Wise Man, who takes Bitter for Sweet, Prov. 27. 7. But to the Glossator one must answer from his own words, that he said gold was called Crisis in Greek, and not Cimon, as seemed to the said Apoerisarius. But returning to serious matters: there is frequent mention of this word Cæmeterium among the holy Fathers, Athanasius in Apol., Tertullian, de anima, c. 51, Cyprian, epist. 82. And first of all St. Clement, lib. 6. Constit. Apost. cap. 30. About these matters Anthony Bosius of Malta, and not Roman, treated copiously in his Roma Subterranea, as was added to that posthumous work: see Franciscus Abela in his Melita Illustrata, title De Claris Viris of that island; whom Bosius was commented upon by Paulus Atingius, a priest of the Congregation of the Oratory of the City. Cæmeterium is also called the atrium of the Church, where in ancient times the faithful were buried: {So that for graves and for the burying of men they demand no payment, unless perhaps the one who is to be buried has while living ordered it to the Church in whose atrium he is buried, etc.} And soon after: {It must also be forbidden, according to the institutions of the ancients, that they be in no wise buried in the Church; but in the atrium, or in the portico, or in the exhedræ of the Church. But within churches, or near the Altar, where the Body and Blood of the Lord are consecrated, they are in no wise to be buried; this is to be commanded, can. 13, quæst. 2.} ∴ It is also called Catacumba; Baronius, in his Notes on the Martyrology, thinks its etymon is derived from Greek and tumba in Latin; therefore he considers it a Greco-Latin word: for it signifies near, that is, near the tomb, and he says it is corruptly Catacumba, for Catacumba. But Latinus defends the contrary, namely, that the word is wholly Greek; for it signifies a deep and hollow place. Nor is the Latin word tumba used by any classical author. Likewise Cæmeterium is called Polyandrium, that is, the burial-place of many men, or human bodies. {A diverse concourse of people was flocking to his polyandrium. In the life of St. Probatus, priest.} FR. Cemeteries are described by St. Jerome, tom. 4, on Ezek. cap. 4, and by Prudentius in the hymn of St. Hippolytus the Martyr. For the repairing of cemeteries, bishops are bound to apply the fourth part, cap. sancimus, 12, quæst. 3. Synonyma. See Area, Arenaria, Bisomatos, Catacumba, Concitium of Martyrs, Hypogeum, Mausoleum, Paradisus, Tumbula. Sepultura. COENA DOMINI. See Feria quinta in Coena Domini. COBNACULUM. See Sigma. COENA PURA, thus the Friday of Holy Week is called by Augustine and Irenaeus; a manner of speaking also used by the Gentiles: by Plutarch, namely, concerning the eating of flesh, and Apuleius said, {to a pure supper, and without animals.} See Baronius, year 34, no. 154, and the following. See also here Iejunium. Coena aestiva. See Thamnus. COENATICUM, the acknowledgment due to the abbatial table. {When with all the Lenten season he had by force taken away from the brothers the fish tax, which in the custom of the Province they call coenaticum.} Life of St. Maurus, Abbot, cap. 13. COENISCIA, in Greek novolonia; but this word seems rather to have been taken from Latin, for it signifies something fit for supper. {How the things offered in the memorials of the saints and of the dead, and called coeniscia, adorned with every kind of fruit, are offered at the altar, you will learn from the prayer of the great Athanasius concerning those who have slept. Balsamon on canon 4 of the Apostles.} COENOBIUM, the dwelling of monks, from the Greek term . Yet Monasterium differs from Coenobium, as Isidore teaches, lib. 1, de divin. off. cap. 15, because {Monasterium can also be the dwelling of a single monk; Coenobium, however, only of many.} The Maronites also call the monastery Kanubin on Mount Lebanon, where their Patriarch resides, situated in a certain valley; and there I was in the year 1624 for the business of the Holy Apostolic See, as I said in the said Agape. Odoricus Raynaldus, year 1514, cites a letter of the Patriarch of the Maronites from the diaries of M. S. Parisius de Grass., formerly master of ceremonies, which letter was badly interpreted from Arabic, namely Camubin, for Canubin, and he wrongly asserts that the Maronites are Ethiopians. Likewise Acuri for Churi (which we call Archpriest). Likewise Klil, which signifies both the clerical crown and libanotus, or a species of rosemary plant; but in that letter only the first meaning is spoken of, namely, the clerical crown. Odoricus, however, interpreted it as the rosemary plant, and adds that, in memory of the crown of thorns on the Savior's head, Maronite clerics wear this plant on the head in the form of a crown, which meditation is asserted without any foundation, and indeed would be ridiculous among them if they heard such things; because such a use of branches as crowns was never devised by their clergy. Therefore this patriarchal letter, translated into Latin, is found in the Library of the Cathedral of Viterbo among the writings of Latini in the original, and it does not contain such nonsense; a copy of it I sent to P. Philippus Labbè, so that for the sake of truth he might insert it in the recent volumes of the Councils enlarged by him. COENOMYIA, a Greek word, novouÿa, an assemblage of flies. {There came coenomyia, and gnats in all fini-
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156 C O finibus eorum, Psalm. 104.} allii , id est, Cynomyia legunt, quod muscam caninam denotat. Hebraica tamen versio priori significatui magis accedit, ac ejusdem sensus fuit S. Hieronymus. Quare in sua versione Aquila , hoc est, omni musca traduxit. COEPISCOPUS. Vide Collega, Comprovincialis. FR qui dicitur etiam Comminister, can. quod autem 4. quæst. 1. COESSE, simul esse, & cohabitare significat. [Qui cùm in honore esset, non intellexit, ut subesset plasmatori suo; sed coesse vellens, corruit, comparatus jumentis insipientibus, & similis factus est illis. Petr. Blesen. serm. 47. COETUS. FR. in canonibus significat idem, ac collegium, seu gremium: [Quod constitutio fœl. record. Gregor. Papæ X. prædecessoris nostri circa electionem præsatam, edita in Concil. Lugdunensi per coetum Cardinalium Rom. Ecclesiæ (ipsa vacante modificari &c. cap. Ne Romani, in Clement. de elect. & elect. potest.] Ubi Gloss. inquit, idem esse Coetum, Collegium, ac Gremium. COPIA, cuphia, calantica, reticulum, seu capitium. [Camisias, manicas, cophias, fibulas. In vita S. Rodegundis.] Antiquitùs ac bireti specie tonsuram clericalem tegebant. [Voluit ligamenta suæ cofiæ solvere, ut palàm monstraret tonsuram se habere clericalem. Matth. Paris. in hist. ann. 1259.] tam Græci , quàm Latini cuphiam appellant. Vide Biretum, Cuphia, Came laucium. COGNIDIUM. Vide Colatum. COGNITOR, in Sacris Conciliis ita appellabatur quidam Iudex, ad cujus directionem omne id præscribebatur, quod ad pacem, & concordiam inter coadunatos spectabat; sed in ecclesiasticis negotiis erat exclusus; hujusmodi enim deliberationes tantùm ad Episcoporum judicium pertinebant. Baron. an. 411. n. 18. FR. [Infamis persona, nec procurator esse potest, nec cognitor, 3. quæst. 7. can. 1. COHIBEO. FR. In Conciliis, & apud Sanctos Patres nonnunquam tolerare, & dissimulare significat. [Non debere quemquam ad injuriam Doctorum vindicare doctrinam, quin timeo, ne cohibere sit hoc tacere. Concil. Ssession. cap. 28.] Sic in lib. 6. Capitular. sæpè Cohibentia pro tolerantia vitiosa Ecclesiasticorum Præsulum legitur. COHORTALINUS. FR. qui cohortium onera portat. [Item militare quoque prohibentur (id est Manichæi) præterquam sic ex genere Cohortalinorum sunt; hi enim manent, onera quidem sustinentes, non quidem offendentes &c. Cod. de hæret. 1. si Manichæi undique. COINFANTIATUS, qui puerascit, & ad pueriles mores reducitur. [Coinfantiatum est homini Verbum Dei. Irenæus, lib. 4. c. 75. COINUS. FR. Cusio. [Fabricari faciunt florenos auri secundùm formam, & signum, & coinum Florentiæ, in extrav. comm. de dilatio- nibus. COITISES, ornatus, comptus. [Vestitu serico, C O ut vulgariter loquamur, coitises in nuptiis ex parte Regis apparuerunt. Matth. Paris. anno 1252. COLATORIUM. Vas in fundo perforatum, in quo purgabatur vinum ad Missæ Sacrificium destinatum. [Calore igitur charitatis liquefacta, & colatorio discretionis aliquata, nihilominus & infusorio exquisitæ veritatis infusa Domini gratia asperitates faucium in confessione mirigat. Petr. Cellens. lib. 3. ep. 2. Idemque vas Colum dicebatur, ut ex Ord. Rom. colligitur, ubi ait: [Archidiaconus amulam Pontificis cum vino de Subdiacono, & refundit super colum in calice.] Itaque Subdiaconus tempore sacrificii colum vas per ejus ansam auriculari sinistræ manus digito (ut idem Ord. Rom. disponit) sustinebat. Vide Colum, Oblatio. COLATUM, purgatum vinum. [Sed & quia colatum, & Erythræum non libenter bibo, præsumens, Gnidium requiro. S. Greg. lib. 6. c. 201. in Registr.] ubi per errorem librarii Collectum, Iuristhæum, Cognidium scripserunt: vina enim diversarum regionum sunt, quo nomine adjectivo usus est Martialis, lib. 13. inquiens: Tradita se Gnidiæ sunt tibi sacra Deæ. à Gnidio promontorio hodie Capocrio appellato. Et Erythræum ab Erythra Ioniæ Civitate, sub Archiepiscopatu Ephesino, quæ ad præsens Colire, seu Stolar dicitur. FR. Versus Martialis, lib. 13. Epigr. 66. de Venere loquitur, quæ Dea Gnidia appellata fuit: nam in Cnido, seu Cnido erat illi templum dicatum, ubi mirabilis ejus statua, à Praxitele statuario insigni formata, visebatur. Plin. lib. 36. c. 5. Meliùs ergo pretiosum Gnidium vinum ex eodem Plinio probatur; qui tamen non fuisse simplex, sed compositum ait, lib. 14. cap. 7. quodque unà cum cæteris transmarinis vinis circa annum V. C. 600. Romanis innotuisse ostendit, de quo sic ait: [Post hæc authoritas hyppodamantio, mystico, cantheritæ, protropo, gnidio &c.] De erythræo aute pretioso vino mentione nullibi invenio: at cùm multæ Urbes, & loca Erythræa appellata fuerint, nempè, Erythra Asiæ Civitas, non longè à Chio, ex qua fuit Sibylla, Serv. in 6. Æneidos, Erythra Ioniæ oppidum maritimum, Prolem. & Steph. Erythra regio, ex qua Hercules armenta boum abduxerat in Italiam, Properius, lib. 4. eleg. 10. alia Libyæ, alia Locridis, alia Bæotiæ, alia Cypri, Stephanus de Urbibus. Item Erythræum mare satis notum, ac tandem Erythræum promontorium Cretæ Insulæ: quare statui minimè posset præcisè, ex quo scilicet, loco vinum à D. Gregorio exoptatum advehi solitum fuisset. COLENTES, appellabantur, qui ab idololatria ad Iudaisnum transfibant. [Et quidem ex his, qui crediderunt, adjuncti sunt Paulo, & de colentibus gentilibus multitudo magna. Beda in cap. 18. Actor. Secuti sunt multi Iudæorum, & colentium advenarum Paulum, & Barnabam. Ibidem, cap. 13. COLIDEUS, Religiosi in Hibernia ita appellati fue-
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156 C O within their borders, Psalm 104.) others, that is, Cynomyia, read it, which denotes the dog-fly. However, the Hebrew version comes closer to the earlier meaning, and Saint Jerome understood it in the same sense. Therefore, in his translation Aquila rendered it as “every fly.” COEPISCOPUS. See Collega, Comprovincialis. FR. who is also called Comminister, can. quod autem 4, q. 1. COESSE means to be together and to dwell together. [Who, when he was in honor, did not understand that he should be subject to his maker; but wishing to be equal, he fell, compared with senseless beasts, and became like them. Petr. Blesen. serm. 47. COETUS. FR. in the canons signifies the same as collegium, or gremium: [Which constitution of blessed memory of Pope Gregory X., our predecessor, concerning the said election, published in the Council of Lyons through the assembly of the Cardinals of the Roman Church (while it is vacant) is to be modified, etc. cap. Ne Romani, in Clement. de elect. & elect. potest.] Where the Gloss says that Coetus, Collegium, and Gremium are the same. COPIA, cuphia, calantica, reticulum, or capitium. [Camisias, manicas, cophias, fibulas. In the life of Saint Radegundis.] In earlier times they covered the clerical tonsure with a kind of biretta. [He wished to loosen the ties of his cofia, so as openly to show that he had the clerical tonsure. Matth. Paris. in hist. year 1259.] Both Greeks and Latins call it cuphia. See Biretum, Cuphia, Camelaucum. COGNIDIUM. See Colatum. COGNITOR, in Sacred Councils, was the title given to a certain judge to whose direction everything was prescribed that concerned peace and concord among those assembled; but in ecclesiastical matters he was excluded; for such deliberations belonged only to the judgment of the Bishops. Baronius, year 411, no. 18. FR. [A person of infamous character can be neither advocate nor cognitor, 3. q. 7, can. 1. COHIBEO. FR. In Councils and among the Holy Fathers it sometimes signifies to tolerate and to disregard. [No one ought to exact vengeance for an injury against the Doctors’ teaching, though I fear that to cohibere means here to keep silence. Concil. Session. cap. 28.] Thus in book 6 of the Capitularies, “cohibentia” is often read for the vicious tolerance of ecclesiastical prelates. COHORTALINUS. FR. one who bears the burdens of cohorts. [Likewise they are forbidden military service (that is, the Manichaeans), except in this way, if they belong to the class of Cohortalini; for these remain, bearing burdens indeed, though not offending, etc. Cod. de haeret. 1. si Manichaei undique. COINFANTIATUS, one who becomes childlike and is reduced to childish manners. [The Word of God has been made infant-like to man. Irenaeus, lib. 4, c. 75. COINUS. FR. Cusio. [They cause gold florins to be made according to the form, and sign, and coinage of Florence, in extrav. comm. de dilatio- nibus. COITISES, adorned, well-dressed. [In silk clothing, as we commonly say, coitises appeared at the weddings on the king’s side. Matth. Paris. year 1252. COLATORIUM. A vessel perforated at the bottom, in which the wine destined for the Sacrifice of Mass was purified. [Therefore, having been melted by the heat of charity, and somewhat filtered through the colatorium of discretion, nevertheless, infused through the infusorium of refined truth, the grace of the Lord softened the roughness of the throat in confession. Petr. Cellens. lib. 3, ep. 2. And the same vessel was called colum, as is gathered from the Roman Order, where it says: [The archdeacon pours the pontiff’s flask with wine from the subdeacon, and pours it back over the colum into the chalice.] Thus the subdeacon during the time of sacrifice held the colum vessel by its handle with the ring finger of the left hand (with the same Roman Order so prescribing). See Colum, Oblatio. COLATUM, purified wine. [But because I do not willingly drink colatum, and Erythraean wine, presuming, I seek Gnidian wine. Saint Gregory, lib. 6, c. 201, in Registr.] where, through a scribal error, they wrote Collectum, Iuristhæum, Cognidium; for these are wines of different regions, to which adjectival names Martial used, lib. 13, saying: The sacred rites of the Gnidian goddess have been handed down to you. from the Gnidian promontory, now called Capocrio. And the Erythraean from Erythrae, a city of Ionia, under the archbishopric of Ephesus, which at present is called Colire, or Stolar. FR. Martial’s verse, book 13, epigram 66, speaks of Venus, who was called the Gnidian goddess: for in Cnidos, or Cnidus, there was a temple dedicated to her, where her marvelous statue, fashioned by the famous sculptor Praxiteles, was seen. Pliny, lib. 36, c. 5. Therefore the precious Gnidian wine is better established from the same Pliny; who nevertheless says that it was not simple but compounded, lib. 14, cap. 7, and shows that, together with other overseas wines, it became known to the Romans around the year 600 A.U.C., of which he says thus: [After this, there are the wines called hippodamantium, mysticum, cantherites, protropum, Gnidian, etc.] But I find no mention anywhere of precious Erythraean wine: yet since many cities and places were called Erythraean, namely, Erythrae, a city of Asia, not far from Chios, from which the Sibyl came, Servius on Book 6 of the Aeneid; Erythra, a maritime town of Ionia, Prolem. and Steph.; Erythra, a region from which Hercules had led away herds of cattle into Italy, Propertius, book 4, elegy 10; another in Libya, another in Locris, another in Boeotia, another in Cyprus, Stephanus de Urbibus. Likewise the Erythraean sea is well known, and finally the Erythraean promontory of the island of Crete: therefore it could by no means be precisely determined from which place, namely, the wine desired by Saint Gregory used to be brought. COLENTES were the name given to those who passed from idolatry to Judaism. [And indeed, among those who believed, there were added to Paul, and from the gentile worshippers a great multitude. Bede on chapter 18 of Acts. Many of the Jews followed, and the worshipping foreigners followed Paul and Barnabas. Ibidem, chapter 13. COLIDEUS, religious in Ireland were thus called
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CO fuere, id est, Dei cultores. Armacanus in Hiberniæ Annal. fol. 12. qui affert Nicolai V. rescriptum ad Ioannem Meyum, in quo habentur hæc verba: {Prior Colideorum.} Inde Colideatus dictus est cultus Deo debitus. Vide Dulia. COLUMBUS. FR. locus ubi mundantur vestimenta. Gloss. Ibid. Melitenses Lembi appellant vas in quo lavantur linteamina. COLUMPHA, navis genus; at juxta græcam originem Colymba scribi deberet, à græco verbo κολυμβῶ, quod ire sub aquis significat. {Ajunt enim in ipsas colimphas ipsum Alexandrum introisse, & profundum conscendisse usque ad imum, ut sciret Oceani profundum, & differentiam maris, & abyssi; nobis verò incredibile videtur. D. Hieronym.} Non erat fortasse navis; sed potiùs ex corio vestis, sicut nostris temporibus fieri solet, ad descendendum in aquarum profunditatem. COLLARE. Vide Boja. COLLECTA, Oratio Missæ ita appellata, ex eo, quia à Celebrante dicitur super populum in Ecclesia collectum, vel quia collectè pro omnibus astantibus orat, vel, ut Valaf. vult, {Collectas nuncupari dicimus, quia necessarias orationum petitiones compendiosa brevitate colligimus, sive concludimus, c.22.} Idem referunt Microlog. de Eccles. observ. c.3. inquiens: {Sacerdos, qui legatione fungitur pro populo ad Dominum, omnium petitiones in orationibus colligit, atque concludit.} Et Blesen. {Stat Sacerdos innovatus mente, & habitu ad Altare, orationem dirigit ad Patrem, quæ collecta dicitur, quia tanquam advocatus omnium orationes colligit, & defert ad Dominum, ferm. 43.} In Regula S. Benedicti hæc oratio Benedictio dicitur. Idem affirmat D. Augustinus inquiens: {Talem benedictionem, & corde credente, & ore confitente respondet, Amen. De dono Persev. cap.23.} Vide Rogus Dei. In Missa dicitur collecta brachiis extensis; in officio autem, & in aliis functionibus dicitur manibus junctis, quia in Missa Sacerdos Christi personam in Cruce brachiis extensis orantem repræsentat: at in aliis functionibus cùm se, ut privata persona, gerat; orans tanquam peccator, & reus in signum humiliationis debet junctis, ac ligatis manibus collectam recitare. Aliam piam moralitatem in hoc meditatus est Tertullianus inquiens {Illuc (hoc est, in Cælum) sufficientes Christiani manibus expansis, quia innocuis; capite nudato, quia non erubescimus. In Apologet.} Multæ ex his orationibus fuerant à D. Ambrosio compositæ, & à Papa Gelasio auætæ, ac denique à D. Gregorio coordinatæ in ejus Sacramentario. Oratio Deus, qui B. Petrum &c. composita fuit à Leone II. dùm Neapolitani pro Ecclesia immari contra Saracenos præliabantur; & idem Pontifex, quando jam Leoninæ Civitatis mœnia perfecerat, dum seras portarum firmabat, composuerat alteram orationem, nempè: Deus, qui B. Petro collatis claribus &c. Durand. lib.7.c.15. Illa verò Dominicæ secundæ post Epiphany. ubi fit mentio: Et pacem tuam nostris concede CO 157 temporibus, à D. Gregorio formata fuit, quia in eo proprio die universalem concordiam inter sæculares Principes stabilierat. Durand. lib.6. c.19. Innocentius verò III. composuit orationem, A cunctis. Cur autem omnes collectæ Patri, vel Filio, & nulla Spiritui Sancto dirigatur, lib.4 c.15. Durandus reddit rationem, inquiens: {Verum tamen omnis oratio dirigitur ad Patrem, vel Filium, nulla ad Spiritum Sanctum, quia Spiritus Sanctus est donum, & à dono non peritur donum:} additque idem Author, quòd in Lateranensi Ecclesia non fuisset solitum collectas recitare; sed loco earum dicebatur Dominicalis oratio. {In Lateranensi Ecclesia nunquam dicitur oratio; sed in Missa, & in omnibus horis, loco orationis alta voce pronunciatur oratio Dominica, quæ in novo testamento prima oratio fuit; nam in primitiva Ecclesia sic fiebat.} FR. hoc puto Durandum asserere de temporibus, in quibus Benedictini illam Ecclesiam administabant, de qua re mètionem facit D. Gregorius, Dialog. lib.2. in princip. & lib.4. epist.34. in Monachali enim ritu antè collectam recitari solet tota oratio Dominicalis clara voce: vel ex eorum consuetudine Canonici regulares, & postmodùm sæculares ibi succedentes eandem cæremoniam retinuisse credendu[m] est; licèt tamen Monachi hodie post orationem Dominicalem dicant collectas, hoc postea introductum penès eos fuit; sed Durandi error etiam convincitur, ex can.13. de consecrat. dist.5. ubi ostenditur fuisse universalis Ecclesiæ ritus, his verbis: {Id semper placuit observari, ut omnibus diebus post Matutinas, & Vesperas oratio Dominica à Sacerdote proferatur.}: In oratione Deus, qui salutis &c. quæ dicitur post antiphonam Alma Redemptoris, omittitur conclusio, & terminatur his verbis: Meruimus auctorem vitæ suscipere Iesum Christum Filium tuum. Amen. Hoc enim sit tempore post Nativitatem, ut contemplemur Verbum Incarnatum penès Matrem, & non cum Patre esse regnantem; sicut in triduo passionis eadem conclusio omittitur, ut consideremus Christu[m] mortuum, & non regnantem: quamvis submissa voce dicatur, quia realiter cum Patre vivit, & regnat: quæ oratio non debet dici more solito, stando, sed genuflexo, Cæremon. Episc. lib.2. c.22. ad denotandam humilitatem Redemptoris. Oratio autem pro defunctis dicitur semper penultimo loco, ut in Rubrica disponitur, & Innocentius ait, quòd {Finis ad suum debet torqueri principium.} Hinc cùm vivorum oratione incohetur, cumreadem terminandum erit. Sacerdotes Religionis Melitensium Equitum, ex antiquata consuetudine, semper ultimam collectam, precando pro Summo Pontifice, Magno Magistro, & eorum Religione terminant, non obstante quæcumque solemnitate, quæ conclusio talis est {Et famulum tuum N. quem Pastorem Ecclesiæ tuæ præesse voluisti, unâ cum Magistro nostro, & Religione nostra protege, & conserva &c.} In oratione secreta, quæ dicitur in dedicatione Ecclesiæ, notata fuit parenesis ex S. Corg.
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CO “fuere,” that is, worshipers of God. Armacanus in the Annals of Ireland, fol. 12, who cites the rescript of Nicholas V to Ioannes Meyus, in which these words are found: {Prior Colideorum.} Hence Colideatus was called the worship due to God. See Dulia. COLUMBUS. FR. the place where garments are cleaned. The glossary there notes that the Maltese call a vessel in which linens are washed Lembi. COLUMPHA, a kind of ship; but according to the Greek origin it should be written Colymba, from the Greek verb κολυμβῶ, which means to go under the waters. {For they say that Alexander himself entered into the very colimphas, and descended into the depths to the bottom, so that he might know the depth of the Ocean, and the difference between the sea and the abyss; but for our part it seems incredible. St. Jerome.} Perhaps it was not a ship, but rather a garment of leather, as is customarily made in our times, for descending into the depths of the waters. COLLARE. See Boja. COLLECTA, the prayer of the Mass is so called, because it is said by the celebrant over the people gathered in the church, or because he prays collectively for all those present, or, as Valaf. wishes: {We say that prayers are called collectae because we gather, or conclude, the necessary petitions of prayer in concise brevity, c.22.} The same is reported by Micrologus in De Ecclesiasticis Observationibus, c. 3, saying: {The priest, who acts as ambassador for the people before the Lord, gathers and concludes all petitions in the prayers.} And Blesen.: {The priest stands renewed in mind and habit at the altar, and directs the prayer to the Father, which is called a collecta, because like an advocate he gathers the prayers of all and carries them to the Lord, serm. 43.} In the Rule of St. Benedict this prayer is called a blessing. St. Augustine likewise affirms this, saying: {Such a blessing, with the heart believing and the mouth confessing, answers Amen. De dono perseverantiae, cap. 23.} See Rogus Dei. In the Mass the collect is said with arms extended; but in the office and in other functions it is said with hands joined, because in the Mass the priest represents the person of Christ praying on the Cross with arms extended; whereas in other functions, since he conducts himself as a private person, praying as a sinner and guilty man, he ought, as a sign of humility, to recite the collect with joined and bound hands. Tertullian meditated on another pious moral meaning in this, saying: {Thither (that is, into Heaven) Christians come with hands spread out, because they are innocent; with head uncovered, because we are not ashamed. In the Apology.} Many of these prayers had been composed by St. Ambrose, enlarged by Pope Gelasius, and finally arranged by St. Gregory in his Sacramentary. The prayer Deus, qui B. Petrum &c. was composed by Leo II while the Neapolitans were fighting against the Saracens for the Church in the sea; and the same Pontiff, when he had already completed the walls of the Leonine City and was strengthening the bolts of the gates, composed another prayer, namely: Deus, qui B. Petro collatis claribus &c. Durand. lib. 7, c. 15. That of the Second Sunday after Epiphany, where mention is made: Et pacem tuam nostris concede temporibus, was formed by St. Gregory, because on that very day he had established universal concord among the secular princes. Durand. lib. 6, c. 19. Innocent III, however, composed the prayer A cunctis. Why all collects are directed to the Father or to the Son, and none to the Holy Spirit, Durandus gives the reason in lib. 4, c. 15, saying: {Nevertheless, every prayer is directed to the Father or the Son, none to the Holy Spirit, because the Holy Spirit is a gift, and from a gift one does not ask for a gift.} The same author adds that in the Lateran Church it had not been customary to recite collects; instead, the Lord’s Prayer was said in their place. {In the Lateran Church the prayer is never said; but in the Mass and in all the hours, in place of the prayer, the Lord’s Prayer is pronounced aloud, which in the New Testament was the first prayer; for in the primitive Church this was done thus.} FR. I think Durandus is speaking of the times in which the Benedictines administered that church, concerning which St. Gregory makes mention, Dialogues, lib. 2, at the beginning, and lib. 4, epist. 34. For in the monastic rite, before the collect, the whole Lord’s Prayer is customarily recited aloud; or, from their custom, it is to be believed that the Canons Regular, and later the secular clergy who succeeded them there, retained the same ceremony; although today the monks, after the Lord’s Prayer, say the collects, this was introduced later among them; but Durandus’s error is also proved by can. 13, de consecrat. dist. 5, where it is shown to have been the rite of the universal Church, in these words: {It has always been pleasing to observe this, that on all days after Matins and Vespers the Lord’s Prayer be spoken by the priest.} In the prayer Deus, qui salutis &c., which is said after the antiphon Alma Redemptoris, the conclusion is omitted and it ends with these words: Meruimus auctorem vitæ suscipere Jesum Christum Filium tuum. Amen. For this is done after the Nativity, so that we may contemplate the Incarnate Word with His Mother, and not as reigning with the Father; just as in the three days of the Passion the same conclusion is omitted, so that we may consider Christ as dead and not reigning: although it is said in a low voice, because in reality He lives and reigns with the Father. This prayer ought not to be said in the usual manner, standing, but kneeling, Cæremon. Episc. lib. 2, c. 22, to denote the humility of the Redeemer. But the prayer for the dead is always said in the next-to-last place, as laid down in the rubric, and Innocent says that {the end ought to be directed to its beginning.} Hence, since the prayer for the living is begun, it will have to be concluded with that same prayer. The priests of the Religion of the Knights of Malta, from an old custom, always end the final collect by praying for the Supreme Pontiff, the Grand Master, and their Religion, notwithstanding any solemnity; such a conclusion is: {And protect and preserve your servant N., whom you willed to preside as pastor of your Church, together with our Master and our Religion, etc.} In the secret prayer, which is said at the dedication of a church, a parenthesis from St. Corg. was noted.
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158 C O Cong. Rit. ordinatione, ad denotandum, quòd verba contenta in eadem parenthesi omitenda sunt à Sacerdote, quando celebrat extra Ecclesiam, cujus dedicatio solemnizatur, quod in aliquibus correctis Missalibus notatione advertitur. FR. Aliquando accidit, quòd orationes secretæ sint eædem in commemorationibus, tunc mutanda est secunda, ut accidit quando Dominica Septuagesimæ occurrit ante Purificationem, tunc secunda oratio secreta erit, Tua Domine &c. Eadem praxis habenda est, quando festum XL. Mart. occurrit in seria V. Cinerum; tunc enim sumitur oratio sequentis feriæ VI. Sic etiam, si in Dominica XXII. venerit festum S. Martini; tunc pro commemoratione recitanda erit oratio Dom. XXIII. Gavant. part. 1. tit. 7. n. 8. Qui etiam docet, Celebrantem in præsentia Prælati non debere loco orationis ad libitum dicere illam, quæ habetur in Missali pro seipso Sacerdote: ac pari modo observandum erit in Missa Conventuali, in qua debet pro omnibus in communi orationem proferre. ∴: Phrasis, quæ in Ord. Rom. habetur, nempè, Dare orationem, inchoare orationem significat; sic viceversa ibidem Data oratione, terminata oratione denotat. In Sacramentario S. Gregorii Missa, quæ canebatur in die Purific. B. Mariæ Virginis, intitulabatur Ad Collectam, quia dicebatur ad populum pro processione collectum, vel quia in eo die collecta publicarum eleemosynarum fiebat, ut infrà dicetur. In diebus serialibus Quadragesimæ ad postcommun. additur oratio ultra solitum super populum, quæ Secunda benedictio appellatur ab Auctoribus, nam priùs solitum erat in dicto Missæ termino panem benedictum populo distribuere: hæc tamen cæremnia relinquebatur jejuniorum tempore, cujus loco addebatur prædicta oratio, Diacono intonante; Humiliate capita vestra Deo, quibus verbis fideles non expectare prædictum benedictum panem monebantur, ne jejunium frangerent. Dicitur Secunda benedictio, quia prima benedictio, ut dictum est, statim peracta communione dabatur. Vide Eulogia. Ex quibus nonnulli recentiores Theologi, tam faciles ad dilatandum jejunantibus jentaculum, ut quasi ad integram coenationem reduxerint, advertere sanè deberent, quomodò prius Christiani, nedùm in jejunio se unica commestione, ad solis occasum protracta, continebant, ut adhuc in Oriente observatur; sed etiam ad gustandum præfatum frustillum benedictæ buccellæ scrupulum habebant. Vide Jejunium, Quadragesima, Vesperæ. Debet in orationum numero imparilitas observari, ut ordinant Rubricæ; nam unionem Ecclesia amplectitur, in dispari numero figuratam, qui numerus in æquales partes indivisibilis est, & sic semper integer remanet, ut notavit Innocentius III. numerus tamen orationum septenarium excedere non debet, ut in eisdem Rubricis. Totum autem id declarat Gem. lib. 1. c. 116. his verbis: [Una oratio regulariter dici tur, sicut & una epistola, vel unum Euangelium C O legitur. Si autem festivitas in die Dominica occurretit, duas dicere licebit, quia & hoc Romanæ auctoritas in die Natalis Domini ad secundam Missam facit: interdum tres ideò dicimus, quia Dominus ter ante passionem orasse legimus; aliquando quinque dicimus, quinque partitam passionem Domini in hoc officio agimus; nonnunquam septem usurpamus propter septem petitiones in Dominica oratione, quas tantùm Apostolos super hoc Sacramentum dixisse cognovimus. Qui hunc numerum supergressus fuerit, ut coecusorabit. ] Per septem (inquit) Apostolorum orationes, id est, contentas in dominicali petitiones, ut idem Author insinuat; nam, ut alibi diximus, præter orationem Dominicam, nullam aliam ex institutione Domini dicere consuevere Apostoli. Item Collecta Eleemosynam significat, quæ in subsidium Ecclesiæ, sive pauperum colligebatur. [De Collectis autem, quæ fiunt in Sanctos, sicut ordinavi Ecclesiis Galatiæ; ita & vos facite, 1. Corinth. cap. ult.] Item, Collectarum dies dicebatur festum Purificationis B. V. in eo enim die publicè colligebantur Eleemosynæ, hinc Missa ad Collectam titulus Missæ illius diei in antiquis Missalibus legitur, ut supra dictum est. Cætera. Vide Albergaria, Census, & quo ad orationis significatum. Vide Commemoratio, Confractorum, Missa Defunctorum. COLLECTANEORUM LIBER. Vide Analecta, Collectarius. COLLECTARIUS, qui Principis, seu Communitatis tributa colligit. [Ibidem apud vos Irenæi cujusdam collectarii filius ægritudine extinctus est. Aug. lib. 22. de Civit. Dei, cap. 8.] Item Collectarius liber, in quo collectæ, seu orationes Missæ continebantur. Vide Analecta. Item Ecclesiæ officiales Decanis subordinati, qui curam habebant colligere, & coadunare populum ad sacras functiones. Valaf. de reb. Eccles. cap. 3 r. COLLECTIO, & Collectiuncula. Vide Capitulum. COLLECTOR. Vide Baccalaureus, Proscholus. COLLEGA, nedùm socium in aliqua temporali cura, sed etiam Coepiscopum significat: sic inter fese appellabant Episcopi. [Tunc præcipuè cùm in Lugdunensis Ecclesiæ dedicatæ festis hebdomadalibus Collegarum sacrosanctorum rogatur exorareris, ut perorares. Sidon. lib. 7. epist. 3.] Ac præcipuè inter Episcopos comprovinciales hoc vocabulo utuntur, qui sub unico, eodemque Metropolita subditi sunt. [Quapropter in constituendo præfatae Civitatis Antistite, provincia Collegarum deficimur numero, nisi Metropolitanorum resiciamur assensu. Sidon. ibidem epist. 5.] Vide Comprovincialis, Suffraganeus. COLLEGIATI. FR. In Constantinopoli Vigiles erant, qui tempore nocturno ad extinguendum incendium concurrebant, & Corporati etiam dicebantur, quia extrigintaqueinque Artificum corporibus, Collegiis, seu Universitatibus electi erant, ac secundùm constitutiones non excede- bant numerum DLXXIII. in XIV. Civitatis Regio.
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158 C O Cong. Rit. by ordinance, to indicate that the words contained in the same parenthesis are to be omitted by the priest when he celebrates outside the church whose dedication is being solemnized, which is noted in some corrected Missals by a mark. FR. Sometimes it happens that the secret prayers are the same in commemorations; then the second must be changed, as happens when Septuagesima Sunday falls before the Purification, then the second secret prayer will be, Tua Domine &c. The same practice must be observed when the feast of the Forty Martyrs falls on Ash Wednesday; then the prayer of the following Friday is taken. Likewise, if on the Twenty-second Sunday the feast of St. Martin should occur; then for the commemoration to be recited there will be the prayer of the Twenty-third Sunday. Gavant. part. 1. tit. 7. n. 8. He also teaches that the celebrant in the presence of a prelate ought not, in place of the prayer at will, to say that which is found in the Missal for the priest himself; and in like manner this will have to be observed in the conventual Mass, in which he must utter the prayer in common for all. ∴: The phrase found in the Roman Order, namely, Dare orationem, means to begin the prayer; so conversely there, Data oratione denotes the prayer being ended. In the Sacramentary of St. Gregory, the Mass which was sung on the feast day of the Purification of the Blessed Virgin Mary was entitled Ad Collectam, because it was said to the people gathered for the procession, or because on that day the collection of public alms was made, as will be said below. On the weekday Lenten days, after Communion, a prayer is added in addition to the usual one over the people, which by the authors is called the Second blessing, for formerly it was customary at the close of Mass to distribute blessed bread to the people: this ceremony, however, was abandoned during the time of fasting, and in its place the aforesaid prayer was added, while the deacon intoned: Humiliate capita vestra Deo, by which words the faithful were warned not to wait for the said blessed bread, lest they break the fast. It is called the Second blessing because the first blessing, as has been said, was given immediately after the Communion was completed. See Eulogia. From this, certain more recent theologians, so ready to prolong breakfast for those fasting that they have almost reduced it to a full meal, should certainly observe how formerly Christians not only kept themselves during the fast to a single meal extended until sunset, as is still observed in the East; but even had scruples about tasting the aforesaid little morsel of blessed bread. See Jejunium, Quadragesima, Vesperæ. The number of prayers must observe oddness, as the rubrics prescribe; for the Church embraces unity, figured in an odd number, which number cannot be divided into equal parts and thus always remains whole, as Innocent III noted; yet the number of prayers must not exceed seven, as in the same rubrics. Gem. book 1, ch. 116, explains the whole matter in these words: [One prayer is said regularly, just as one epistle or one Gospel is read. But if a feast occurs on a Sunday, it will be permitted to say two, because Roman authority does this on the day of the Nativity of the Lord at the second Mass; sometimes we say three, because we read that the Lord prayed three times before the Passion; at times we say five, because in this office we enact the fivefold Passion of the Lord; sometimes we use seven on account of the seven petitions in the Lord's Prayer, which we know that the Apostles alone have spoken over this Sacrament. Whoever exceeds this number, will pray as one blind.] By seven, he says, the prayers of the Apostles are meant, that is, the petitions contained in the Lord's prayer, as the same author indicates; for, as we have said elsewhere, apart from the Lord's Prayer, the Apostles were accustomed to say no other by the Lord's institution. Likewise, Collecta signifies alms, which were gathered for the support of the Church or of the poor. [Now concerning the collections that are made among the saints, as I ordained in the churches of Galatia, so also do you, 1 Corinthians ch. ult.] Likewise, the day of the collections was called the feast of the Purification of the Blessed Virgin, for on that day alms were publicly gathered; hence the title Missa ad Collectam is read in ancient Missals as the title of that day’s Mass, as stated above. The rest. See Albergaria, Census, and regarding the meaning of prayer. See Commemoratio, Confractorum, Missa Defunctorum. COLLECTANEORUM LIBER. See Analecta, Collectarius. COLLECTARIUS, one who collects the taxes of a prince or of a community. [There, among you, the son of a certain Irenæus the tax-collector died from illness. Aug. book 22, on the City of God, ch. 8.] Also, collectarius liber, a book in which the collects or prayers of the Mass were contained. See Analecta. Also, church officials subordinate to deans, who had the care of gathering and assembling the people for sacred functions. Valaf. de reb. Eccles. ch. 3 r. COLLECTIO, and Collectiuncula. See Capitulum. COLLECTOR. See Baccalaureus, Proscholus. COLLEGA means not only a companion in some temporal office, but also a co-bishop: thus bishops addressed one another among themselves in this way. [Especially when you were asked to speak before the most holy colleagues during the weekly feasts of the consecrated Church of Lyons, that you might speak at length. Sidon. book 7, epist. 3.] And especially among provincial bishops they use this word, who are subject to one and the same metropolitan. [Therefore, in appointing the bishop of the aforesaid city, we are found wanting in the number of colleagues, unless we are supplied by the assent of the metropolitans. Sidon. ibid. epist. 5.] See Comprovincialis, Suffraganeus. COLLEGIATI. FR. In Constantinople there were Vigiles, who in the night-time ran together to extinguish a fire, and they were also called Corporati, because they were chosen from the thirty-five artisan corporations, colleges, or guilds, and according to the constitutions they did not exceed the number of DLXXIII in the XIV district of the city.
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CO giones divisi, & uno ex his extincto, ad Præfectum alium in ejus locum substituere pertinebat: hi autem à quacunque contributione erant exempti. Legimus etiam Romæ similes vigiles à Cæsare institutos fuisse. COLLEGIUM. Vide Cærus. COLLIMARE OCULIS. Vide Perluceo. COLLISTRIGIALIS POENA. FR. instrumentum, quo collum reorum stringebatur, quod Itali Berlinam vocant. Eodem anno Rex fecit generaliter acclamari, ut legalis affisa panis, sub poena collistrigiali observaretur. Matth. Paris. an. 12. 3. Opinio autem Vossii non videtur verisimilis, qui putat fuisse poenam strangulationis, de qua diximus in dict. Boja; nam nimis rigorosa lex esset, quod non solventem panis vectigal (hoc enim significat usque adhuc dictio Affisa poenas Siculos, & Melitenses, ut suo loco dictum fuit) poenam mortis suffinere debuisset. COLLITIANI. FR. Hæretici, ita appellati à quodam Collitio, seu, ut Isidorus, Colithiani, à Colithio, qui asserebant Deum non facere mala, contra illud, Ego Dominus creans mala, Isai. cap. 42. num. 5. & 24. quæst. 3. can. quidam autem hæretici. Vide Guliel. Ocham. in Dial. lib. 4. part. 1. cap. 19. Floriani autem à Floriano quodam è contrario asserebant Deum creasse mala, contra id, quod scrip um est: [Fecit Deus omnia bona. Genes. 1.] & cit. 24. qu. 3. cap. quidam autem hæretici. Item Coluthianos D. Aug. Metangos, & Metangismoitas appellat, qui etiam asserebant Christum in Patre tanquam vas exiguum in majori fuisse contentum, in d. 24. qu. 3. c. quidam autem. COLLOCARE SOLEM. Phrasis legis Salicæ, quæ citare in judicium significat, cum termino præfixo unius diei, durante unica hemispherica solis lustratione. [Nec solem secundùm legem collocaverit, tit. 40.] ubi perperàm aliqui Solum legunt; sed convincuntur ex eadem I. Salica, tit. 52. ibi enim clariùs habetur: [Ut per singulas admonitiones, vel solem collocatum terni solidi accrescant.] Placet tamen meliùs illorum lectio, quæ Calculare solem habet; nam meliùs periodum diei declarat. COLLUDIOSUS, & Colludens. FR. Deceptor. Bullar. Casinen. tom. 2. const. 61. COLLUDIUM, & Collusio. FR. fraudolenta conventio inter reum, & actorem facta. [Ut post mortem eorum in beneficiis illis, super quibus est collusio facta, jus sibi valeant vindicare, can. Audivimus, de collusione detegen. in lib. 5. Decretal.] Ubi Gloss. sic explicat: [Collusio est inter actorem, & reum latens, & fraudolenta conventio; Colludium enim non debet remanere impunitum, 2. qu. 3. can. si quem poenituerit.] quæ etiam Gratia appellatur, ibid. cap. 1. & ibi Gloss. [Quòd si fecerint inter se gratiam, vel collusione &c.] Ubi particula Vel stat loco Et, ut in dict. Vel dicetur. Item Collusio significat fallam accusationem, I. si quis servum, de furtis, I. si pater. de raptu, ::: [Sine colludio evadit. Sidon. lib. 1. epist. CO 159 2. Is denique nondùm clangente Euangelica buccina, ut qui potest capere, capiat: immunis tamen ab omni spurcitia carnali, & securus ab illecebrarum colludio, pudicissimus extitisse liquidè declaratur. Aldhelmus, de laud. Virgin. cap. 10.] Hæc vox Inludium à Tertulliano de Resur. Carn. & Eludium ab Isidoro dicitur. Vide Inludium, Prævaricator. COLLYRIDA, , torta panis, vel panis suavior in sartagine trictus, subactus oleo, & aliis rebus admixtis, ad gratum saporem conciliandum. Differt à lagano, quòd hoc in clibano coqueretur. Collyrida etiam vocatur crustula: nam eadem vox hebræa, quæ alicubi collyrida vertitur, alibi crustula transfertur. Videtur autem collyris derivata à , collyra, quæ erat genus placentæ minutæ, & pueris dabatur apud Græcos. Collyrida inter cætera pro gratiarum actione offerebatur: uti præcepit Dominus per Moysen, offerri collyridas olei admixtione conspersas, Levit. cap. 7. num. 12.] Idem habetur, cap. 8. num. 26. ibid. & 2. Reg. cap. 6. n. 19. Adhuc in Sicilia, & in Melita Colluram similem buccellam vocant. Tertullianus verò pro muliebri corona usurpat: [Mirum quod contra Domini præceptum contenditur. Ad mensuram neminem sibi adjicere posse, pronunciatum est: vos planè adjicitis ad pondus collyridas quasdam scutorum, umbillicos cervicibus astruendo, de cultu foemin. cap. 7.] Quod ornamentum ex capillis alienis contextum erat, & ut plurimum ex capite alicujus mortui detonis; inde sumpta occasione idem Doctor mulieres illudebat, subjungens: [Si non pudet enormitatis, pudeat inquinamenti, ne exuvias alieni capitis forsitan immundi, forsitan nocentis, & geheinnæ destinati, sancto, & christiano capiti suppares.] Hinc Astronomi more Latinorum, qui, y, græcum in, u, lene mutant, ut in principio litteræ, V, dicemus; coluros vocant binos illos circulos in sphæra sese mutuò in angulos sphærales rectè ad polos mundi secantes, & quatuor puncta, seu cardines coeli æqualiter dividendes. Vide laganum. COLLYRIDIANI, , hæretici quidam, à supradicta voce collyrida sic appellati. Quia suis mulieribus concedebant Virgini Deiparæ collyridas sacrificar, quas etiam pro communione sumebant, atque Dei Matrem Deam quoque existimabant. De ipsis Damascenus ait: Collyridiani, qui in nomen ejusdem Mariæ, in die quadam anni, collyridam quandam offerunt, &c. Lib. de hæres. hær. 79. COLLYRIUM, . FR. oculare medicamentum, ita dictum, quòd fluxum oculorum sistat, ex græco , prohibeo, reprimo, & , fluxus. [Collyrio inunge oculos. Apoc. cap. 3. n. 18. COLOBIUM, tunica sine manicis, à græca dict. , quæ vestem mancam significat: hanc antiquitùs ferebant Diaconi loco dalmaticæ. Vide Dalmatica. [Colobium genus vestis dictum, quia longum est, & sine manicis: hoc antiquitùs utebantur; sed quia nuditas brachiorum,
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CO A division of provinces, and when one of these had been extinguished, it belonged to the Prefect to substitute another in his place; but these were exempt from any contribution. We also read that similar watches were instituted at Rome by Caesar. COLLEGIUM. See Cærus. COLLIMARE OCULIS. See Perluceo. COLLISTRIGIALIS POENA. FR. an instrument with which the neck of the accused was tightened, which the Italians call the Berlina. In the same year the King caused it to be proclaimed generally that the legal price of bread should be observed, under penalty of collistrigial punishment. Matth. Paris, year 12. 3. But Vossius’s opinion does not seem probable, who thinks it was a punishment of strangulation, of which we spoke in the word Boja; for that would be a very harsh law, since one who did not pay the bread tax—for this is what the word Affisa still means among the Sicilians and Maltese, as was said in its proper place—would have been made subject to the penalty of death. COLLITIANI. FR. Heretics, so called from one Collitius, or, as Isidore has it, Colithiani, from Colithius, who asserted that God does not do evil, contrary to the text, “I am the Lord creating evil,” Isaiah ch. 42, no. 5, and 24, q. 3, can. quidam autem hæretici. See Guliel. Ocham. in Dial. lib. 4. part. 1. ch. 19. But the Florians, from a certain Florian, on the contrary asserted that God created evil, contrary to what is written: “God made all things good,” Genesis 1, and cited 24, q. 3, c. quidam autem hæretici. Likewise D. Aug. calls the Coluthians Metangoi, and Metangismoites, who also asserted that Christ in the Father was contained as a small vessel in a larger one, in the said 24, q. 3, c. quidam autem. COLLOCARE SOLEM. A phrase of the Salic law, meaning to summon into court, with a fixed term of one day, during a single hemispherical course of the sun. “Nor shall he have placed the sun according to the law,” title 40. Here some read Solum incorrectly; but they are refuted by the same Salic law, title 52, where it is more clearly stated: “So that for each admonition, or the sun having been placed, three solidi shall increase.” Nevertheless, the reading of those who have Calculare solem is preferred, for it expresses the period of the day more clearly. COLLUDIOSUS, & Colludens. FR. A deceiver. Bullar. Casinen. tom. 2. const. 61. COLLUDIUM, & Collusio. FR. A fraudulent agreement made between the defendant and the plaintiff. “[So that after their death they may be able to vindicate to themselves the rights in those benefices, concerning which the collusion was made, can. Audivimus, de collusione detegen. in lib. 5. Decretal.]” Where the Gloss explains thus: “Collusio is a hidden and fraudulent agreement between plaintiff and defendant; for colludium ought not to remain unpunished, 2. q. 3. can. si quem poenituerit,” which is also called grace, ibid. ch. 1, and there the Gloss: “[But if they have made peace between themselves, or by collusion, etc.]” Where the particle Vel stands for Et, as in the word Vel, where it will be said. Likewise, collusio signifies a false accusation, I. si quis servum, de furtis, I. si pater, de raptu, [Sine colludio evadit. Sidon. lib. 1. epist. 2. Finally, while the evangelical trumpet had not yet sounded, so that he who is able to receive it, let him receive it: nevertheless, he is clearly declared to have remained immune from every carnal impurity, and secure from the collusion of enticements, most chaste. Aldhelmus, de laud. Virgin. cap. 10.] This word is called Inludium by Tertullian in De Resur. Carn., and Eludium by Isidore. See Inludium, Prævaricator. COLLYRIDA, a twisted loaf, or a sweeter bread fried in a pan, worked with oil and mixed with other things to give it a pleasant taste. It differs from laganum, because the latter was baked in an oven. Collyrida is also called a crustulum; for the same Hebrew word, which in one place is translated collyrida, elsewhere is rendered crustulum. It seems to be derived from collyra, which was a kind of small cake and was given to children among the Greeks. Collyrida was among other things offered as a thank-offering: as the Lord commanded through Moses that collyrids mixed with oil be offered, Leviticus ch. 7, no. 12. The same is found, ch. 8, no. 26, ibid., and 2 Kings ch. 6, no. 19. Even now in Sicily and in Malta they call a similar little morsel Collura. Tertullian, however, uses the word for a woman’s crown: “It is astonishing that one should contend against the Lord’s command. It has been declared that no one can add to his measure: yet you plainly add to the weight certain collyrids of shields, by fastening these round bosses to the necks, de cultu foemin. cap. 7.” That ornament was woven from another’s hair, and for the most part from the head of some dead person that had been shorn; taking occasion from this, the same Doctor mocked women, adding: “If you are not ashamed of the excess, be ashamed of the defilement, lest perhaps the spoils of another’s head, perhaps unclean, perhaps harmful, and destined for Gehenna, be fitted to a holy and Christian head.” Hence astronomers, following the manner of the Latins who change the Greek y into a soft u, as in the beginning of the letter V, shall say; they call coluros those two circles in the sphere which intersect one another at spherical angles straight toward the poles of the world, and equally divide the four points, or hinges, of the heavens. See laganum. COLLYRIDIANI, certain heretics, so called from the above-mentioned word collyrida. Because they allowed their women to sacrifice collyrids to the Virgin Mother of God, which they also received as communion, and they even regarded the Mother of God as a goddess. Concerning them Damascenus says: Collyridians, who in the name of that same Mary, on a certain day of the year, offer a certain collyrida, etc. Lib. de hæres. hær. 79. COLLYRIUM, an eye medicine, so called because it stops the flow of the eyes, from the Greek, I prevent, I repress, and flux, flow. “[Anoint your eyes with collyrium. Apoc. ch. 3, no. 18.] COLOBIUM, a tunic without sleeves, from the Greek word meaning a garment without sleeves: in ancient times deacons wore this in place of the dalmatic. See Dalmatica. “[A colobium is a kind of garment, because it is long and without sleeves: this was used in ancient times; but because the bare arms,
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160 CO rum, culpabatur; usus colobiorum in dalmaticas est mutatus. Papias.} Hodie tamen in Romanis Basilicis Beneficiati ad Canonicorum differentiam rochetum sine manicis deferunt. FR. Anti qui Romani vestes absque manicis ferebant, quia viri pro dedecore purabant manicatas vestes ad mulierum similitudinem gestare, ut refert A. Gellius, lib.7.cap.2. Vide Lebitonarium. Et ideò tunica manicata à Monachis abhorrebatur, ferebantque colobium, in quo Syriæ Monachi rubrum signum ponebant, ad ostendendum, ut ait Dorotheus Tyrius, se Christi milites esse: similes verò tunicæ sine manicis communes omnibus Orientalibus sunt hodie, at præcipuè Maronicæ adhuc utuntur superiori veste rubro colore virgata. Hoc tunicæ genere induebantur Apostoli, conservabatur enim in Basilica Apostolorum colobium D. Thomæ Apostoli. Vide Torrigium de Crypt. Vatican. secunda impress. pag.312. vers.11. Octavius tamen Ferrarius de re vestiar. par.1.cap.7. S. Ceterum ergo, contendit non fuisse prorsùs sine manicis colobium, authoritate Tertulliani de pallio fretus, ubi ait tunicas; {Nec manibus arctas, nec brachiis parcas:} ideò autumat ille colobium habuisse semimanicas, usque ad cubitum pertingentes; sed reverà æquivocari videtur: nam licèt colobium tunica sit; tunica tamen est nomen genericum, & non omnis tunica colobium vocatur. Igitur colobium sine manicis omninò erat, ut Baronius probat, quem videbimus in dict. Dalmatica, atque Isidor. ait: {Colobium dictum, quia longum est, & sine manicis: Anti qui enim hoc magis utebantur.} Et alibi idem: {Levitonarium est colobium sine manicis, quali monachi Ægyptii utuntur,} & Cassianus præsertim, loc. infra cit. c.11. distinguere videtur tunicam à colobio, dum inquit: {Nam neque caligis nos, neque colobiis, seu unica tunica esse contentos hiemis permittit asperitas,} ubi particula seu est disjunctiva, & stat loco , ut in dict. Seu dicetur. Item Alcuinus de divino off. ait: {Dalmatica ob hoc dicitur, quòd in Dalmatia sit reperta. Usus autem dalmaticarum à B. Silvestro Papa institutus est; nam anteà colobiis utebantur. Colobium verò est vestis sine manicis. Cùm ergo nuditas brachiorum culparetur à B. Silvestro, dalmaticarum repertus est usus.} Si igitur dalmatica est cum semimanicis; sequitur necessariò, quòd hoc indumentum cum semimanicis additum sit loco colobii, quod omninò manicis carebat; unde dictio Sine manicis erit sanè intelligenda absque ulla manicarum forma. Nihilominus ex Cassiano hìc proximè adducendo videtur in colobiis Monachorum Ægyptiorum fuisse manicas, quæ vix ad cubitorum ima pertingebant. ∴: Aliam significationem hujus religiosi indumenti affert Cassianus, lib.1. de habitu Monach. Ægypti inquens, c.5. {Colobiis quoque lineis induti, quæ vix ad cubitorum ima pertingunt, nudas de reliquo circumferunt manus, ut amputatos eos actus, & opera mundi hujus suggerat abscissio CO manicarum.} Solebant etiam Episcopi hujus indumenti formam gestare, ex testimonio S. Pii Papæ, lib.3. ad Iustum, ubi ait: {Tu verò apud Senatoriam Urbem Viennensem ejus loco à fratribus constitutus, & colobio Episcoporum vestitus, vide, ut ministerium, quod accepisti, in Domino impleas.} Antiquissima colobii pictura ubi reperiatur. Vide Chrysocelus, Linostima. COLONIA, hoc vocabulum penè Ecclesiasticos Scriptoris pro spatio terræ accipitur, cum casa, quantum colonus colere potest. {Aliquando enim non paucos ex ruriculis obvios habuit, qui derelictis coloniis suis, in aliam provinciam transmigrabant. In vita S. Gerardi, lib.1.cap.24.} Alii antiquiores Scriptoris Colonicam vocant, ita in Synodo Valentiana, {Unam colonicam, vestitam tribus mancipiis, dotis gratia eis conferant, cap. 9. COLONARIUS. FR. quod ad colonos spectat. {Vel ad colonariam conditionem revocare tentaverit, can. eos qui, dist. 87. COLONITIUM. FR. Canon, vel recognitio, quæ directo domino ab usu fructuariis solvitur. COLORUS, coloratus. {Erat tamen decoris gratia venustus, discreta macie, satis admodum colorus. In vita S. Adelardi. COLOSSENSES, ad quos scripserat Apostolus, quales Populi fuerint. Vide Rhodianus. COLPUS. FR. percussio. {Si quis ingenuus ingenum percusserit, & tamen sanguis non exierit usque ad tres colpos, 1. Salica, tit. 19. COLUMN, græca vox κολον, quæ membrum significat, & pro perfecto periodo D. Hieronymus usurpavit, dicens: {Ut per cola scribantur, & commata.} Item instrumentum sacrum. Vide Colatorium. COLUMNNA, græcè dicitur συλος. Vide Stylita. COLUMNARIUM. Vide Exocionium in dict. Stylita. COLUMNARUM, nobilis Romæ familiæ Palatium. Vide Constantis Palatium. Columnenses duo Cardinales à Bonifacio VIII. ecclesiasticis dignitatibus privati, & à Benedicto XI. reintegrati. Vide in dict. Cardinalis, S. Cardinalibus Columnensibus. Ubi ex Blondo retulimus, qui sic scripserat: {Eadem actione Joannem, & Jacobum Cardinales, tanquam injustè damnatos, ad dignitates patrimonii, & beneficiorum possessionem ea restituit conditione, ut capello Cardinalatus insigni aliquandiu abstinerent, decad.2.lib.9.} Sed est duplex, nominis, scilicet, & facti inter Ecclesiasticos Scriptoris controversia. In facto, nempè, quia Blondus, ut diximus, refert hanc gratiam præsatis Cardinalibus à Benedicto Papa collatam fuisse, quod negant Auctor Vitæ Clementis V. in calce Clementinæ appositæ, Ferdinandus Ughellus in opusc. imag. Columnensium Card. Romæ per Corbellettum, an.1656. impr. Glossa, in c. unic. de Schismaticis in 6. & novissimè Odoricus Raynal. ex M.S. cujusdam Bernardi ad an.1304. n.13. & an.1305. num.14. qui omnes asserunt, nou à Benedicto, sed à Clemente V. hanc gratiam illis
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160 CO rum, it was blamed; the use of colobia was changed into dalmatics. Papias.} Today however in the Roman Basilicas the Beneficiati, as distinct from Canons, wear the rochet without sleeves. FR. The ancient Romans wore garments without sleeves, because men considered it disgraceful to wear sleeved garments after the likeness of women, as Aulus Gellius relates, lib. 7, cap. 2. See Lebitonarium. And therefore the sleeved tunic was abhorred by monks, and they wore the colobium, on which the monks of Syria placed a red sign, to show, as Dorotheus of Tyre says, that they were soldiers of Christ; but garments similar to a sleeveless tunic are common to all Orientals even today, though especially the Maronites still use an upper garment striped with red color. The Apostles were clothed in this kind of tunic, for the colobium of St. Thomas the Apostle was preserved in the Basilica of the Apostles. See Torrigius, De Crypt. Vatican., second edition, p. 312, line 11. Octavius however Ferrarius, De re vestiar., part 1, chap. 7, S. Nevertheless, he maintains that the colobium was not wholly without sleeves, relying on the authority of Tertullian, De pallio, where he says of tunics: {Not tight for the hands, nor sparing for the arms:} therefore he thinks that the colobium had half-sleeves, reaching to the elbow; but in truth this seems to be a confusion of terms: for although the colobium is a tunic, yet tunic is a generic name, and not every tunic is called a colobium. Therefore the colobium was entirely without sleeves, as Baronius proves; see him in the entry Dalmatica, and Isidore says: {It is called colobium, because it is long and without sleeves: the ancients indeed used this more.} And elsewhere the same author says: {Levitonarium is a sleeveless colobium, such as the Egyptian monks use,} and Cassian especially, in the passage cited below, chap. 11, seems to distinguish the tunic from the colobium, when he says: {For neither does the harshness of winter allow us to be content with leggings, nor with colobia, or with a single tunic,} where the particle seu is disjunctive and stands for aut, as in the entry Seu it will be said. Likewise Alcuin, De divino off., says: {It is called dalmatic because it was found in Dalmatia. The use of dalmatics was established by Pope St. Sylvester; for before that they used colobia. But a colobium is a garment without sleeves. Since, therefore, the nakedness of the arms was blamed by St. Sylvester, the use of dalmatics was found.} If then the dalmatic is with half-sleeves, it necessarily follows that this garment with half-sleeves was added in place of the colobium, which was entirely without sleeves; whence the phrase without sleeves must certainly be understood as without any form of sleeves at all. Nevertheless, from Cassian, who is to be cited here presently, it seems that in the colobia of the Egyptian monks there were sleeves, which scarcely reached to the lower part of the elbows. ∴ Another meaning of this religious garment is given by Cassian, lib. 1, De habitu Monach. Aegypti, where he says, chap. 5: {Clothed also in linen colobia, which scarcely reach to the lower part of the elbows, they otherwise carry their hands bare, so that the cutting off of the sleeves suggests the cutting away of those acts and works of this world.} Bishops also used to wear the form of this garment, according to the testimony of Pope St. Pius, lib. 3, to Iustus, where he says: {But you, appointed by the brethren in the senatorial city of Vienne in his place, and clothed in the colobium of the bishops, see that you fulfill in the Lord the ministry you have received.} The most ancient painting of the colobium: see Chrysocelus, Linostima. COLONIA, this word in ecclesiastical writers is taken almost for a stretch of land, together with a house, as much as a colonus can cultivate. {For at times he encountered not a few of the rural folk, who, having abandoned their colonies, were migrating to another province. In the life of St. Gerard, lib. 1, chap. 24.} Other older writers call it colonicam; thus in the Synod of Valence, {Let them confer one colonica, equipped with three slaves, to them as dowry, chap. 9. COLONARIUS. FR. that which pertains to tenants or colonists. {Or if he should have tried to reduce them to the condition of colonary service, can. eos qui, dist. 87. COLONITIUM. FR. A canon, or due acknowledgment, paid by usufructuaries to the direct lord. COLORUS, colored. {Yet for the sake of appearance he was handsome, with well-ordered thinness, and very much colorus. In the life of St. Adelard. COLOSSENSES, to whom the Apostle had written: what sort of people they were. See Rhodianus. COLPUS. FR. a blow. {If any freeborn man had struck a freeborn man, and yet blood had not come out up to three colpi, 1. Salica, title 19. COLUMN, a Greek word, κολον, which signifies a member, and is used by St. Jerome for a complete period, saying: {That they may be written in cola and commas.} Likewise a sacred instrument. See Colatorium. COLUMNNA, in Greek it is called συλος. See Stylita. COLUMNARIUM. See Exocionium in the entry Stylita. COLUMNARUM, the palace of a noble Roman family. See Constantis Palatium. The two Columnenses Cardinals were deprived of ecclesiastical dignities by Boniface VIII and reinstated by Benedict XI. See in the entry Cardinalis, S. Cardinalibus Columnensibus. Where we cited Blondus, who wrote thus: {By the same action he restored John and James, Cardinals, as though unjustly condemned, to the dignity of the patrimony and to possession of their benefices, on condition that for some time they should abstain from the insignia of the Cardinal’s hat, decad. 2, lib. 9.} But there is a double controversy among ecclesiastical writers, namely of name and of fact. In fact, because Blondus, as we said, reports that this favor was granted to the aforesaid Cardinals by Pope Benedict, which is denied by the Author of the Life of Clement V at the end of the appended Clementine, by Ferdinandus Ughellus in the little work on the images of the Columnense Cardinals, printed at Rome by Corbellettus in the year 1656, by the Gloss in c. unic. De Schismaticis in 6, and most recently by Odoricus Raynaldus from a certain manuscript of Bernard, for the year 1304, no. 13, and for the year 1305, no. 14, all of whom affirm that this favor was granted to them not by Benedict, but by Clement V.
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C O illis fuisse concessam: quare non videtur repugnare, talem gratiam à Benedicto concessam Cum conditione, ut capello Cardinalatus insigni aliquandiu se abstinerent, & anno sequenti, nimirum 1305. electo Clemente, illis, suspensionem à galero relaxatam fuisse; quod idem Blondus paulò inferiùs in Clemente præfato innuere videtur, sic inquiens: [Creavit verò Clemens Cardinales ex Gallis tam multos, ut facili tunc conjectura omnes assequi potuerint, Pontificem Romanum deinceps, nonnisi ex Gallis creari posse: Italiæ autem, & Urbi Romæ visus est satisfecisse in duobus Jacobo, & Joanni, Columnensibus, quos ad capellum, & integram dignitatem restituit.] Per illa enim verba: Quos ad capellum, & integram dignitatem restituit; videtur annuere ad id, quod supra in Benedicto dixerat: eum, scilicet, haud integrè ad cardinalatum restituisse: cui verba Benedicti favent; nam in c. unic. de Schismat. Extrav. comm. 5. ideòque, sic habetur: [Ideòque omnes prædictas depositiones à Cardinalatibus, privationis à beneficiis, & Ecclesiis, & inhabilitatis ad Papatum Romanum, & bonorum, & jurium, quæ certis romanis civibus, & aliis concessa sunt (confiscationibus exceptis, in quibus nihil immutamus ad præsens) sententias, & poenas, & multas &c. reddimus, ] ubi verba: In quibus nihil immutamus ad præsens, videntur spem futuræ gratiæ sapere. Dubium verò de nomine est, quia Blondus semper hos duos Cardinales Joannem, & Jacobum nominat; sed errasse ex c. unic. de Schismat. in 6. & ex c. unic. ejusd. tit. Extrav. comm. satis patet; ubi Jacobus, & Petrus nepos Cardinales de Columna appellantur: quatuor enim nomine Joannis Cardinales Columnenses extitisse Ughellus in opusc. cit. refert, primum, nempè, de anno 1191. secundum, qui objerat ann. 1245. tertium, qui ann. 1322. à Joanne XXII. creatus est Cardinalis, quartum à Sixto IV. ann. 1480. eadem dignitate insignitum. COLUMBA, quid significet. Vide Ciborium. COLUMBAR, manicæ ferreæ, quibus vinciuntur reorum manus. [Durisque lacertorum columbaribus arceretur ab hominum morsibus. In vita S. Genulphi Episc. COLUTHIANI. Vide Collitiani. COLYBA, græca vox, , id est, frumentum coctum. Vide Agapæ. COMACINUS. FR. Faber murarius. [In legibus Longobar. 1. si Magister, de homicidio liberi hominis. COMATUS, dicitur Longobardus. Vide Tonsuratus. COMBINATIM, adverbium parilitatem significans, quo Davantra in suo cæremoniali M. S. utitur, ad denotandam parilitatem, qua incedendum est in processionibus. [Deinde combinatim cæteri Cardinales &c. COMERCIARIUS. Vide Commercarius. [Primo manè ingressus comerciarius quidam vir Christianus. In vita S. Anast. Persæ. Ubi textus græcus etiam habet. Vide Commercarius. Hierolexicon Magri. C O 161 COMES. FR. de etymologia hujus vocabuli. Vide Catipanus. Significat hominem, qui in feudum aliquod territorium habuerit à Supremo Principe. Sigonius de Regno Italiæ, lib. 7. 1. Si quis factum, de feudis, & Bullar. Casinen. tom. 2. constit. 47. Vide Gravio. COMES, Canonicus Cathedralis Lugdunensis Ecclesiæ. Vide Cantor. FR. sed hoc repugnat Canonibus, nam in can. Præsens, 20. quæst. 3. habetur: [Nomine Atto, quodam, videlicet, Comite; nunc autem Clerico,] & ibi Gloss. [Statim desinit quis esse Comes, quàm citò fuerit factus Clericus, 27. qu. 2. scripsi.] Episcopus Ravennæ abusivè Comes intitulatur, can. quo ausu, 23. qu. 8. COMES SACRARUM LARGITIONUM, Principis eleemosynarius. COMES STABILIS, seu Comes stabuli. Vide Stabilis, Contostaulus. COMES S. HIERONYMI. Vide Lectio. COMITATUS. Vide Condita. COMESTURA, Tinea: [Ubi tinea, & comestura exterminat. Chrysost. homil. 15. in cap. 6. Matth. COMICIA, Comitatus, ubi Comes dominatur, & jus dicit. Sigonius de Regn. Italiæ, lib. 7. [Ludovicus Comes Lossensis etiam Comiciam tenebat, Cæsarius, lib. 9. mirac. cap. 48. COMITATUS. FR. etiam Principis cohortem, & famulatum significat. [Fuit necessitas adire comitatum. Sulpit. cap. 6. Dialog. 2.] can. si vobis fratres 23. q. 8. 5. ne Episcopi ad comitatum accedant, & ibi Gloss. COMMATRONA, mulier libera, quæ pro matrona cohonestari affectat, cùm revera talis non sit, dum maritum non habuerit. [Nam quantò dives aliqua est commatrona nomine inflata, tantò capacem oneribus suis domum requirit, Tertull. lib. 2. ad uxor, cap. 6. Plautum imitatus est, qui Commaritum illum appellavit, qui revera non erat; sed pro tali habebatur. COMMEATUS, dilatatio mortis à mortalibus exoptata. [Cùm quidam de Collegis, & Conscerdotibus nostris jam infirmitate defessus, & de appropinquante morte sollicitus, commeatum sibi precaretur. S. Cyprian. lib. de immortalitate, n. 7.] Hoc tamen vocabulum in propria significatione denotat, licentiam, & dilationem, quam miles pro aliquo temporis spatio discedendi ab exercitu postulabat: hinc S. Cyprianus de eo, qui subterfugium quærebat, ne in mortis conflictu veniret, metaphoricè, ac eleganter dixerat: qua phrasi sæpè idem S. Doctor utitur. COMMEMBRATUS, Incorporatus, id est, ejusdem corporis membrum effectus. [Commembrata in Domini corpore fidei compago, S. Paulin. epist. 3. ad Aprum. COMMEMORATIO, dicitur illa, quæ de aliquibus Sanctis sit in Officio divino, à Radulpho Memoria Sanctorum, & à Gemma Suffragia Sanctorum dicitur. Quæ commemorationes de Cruce, de B. Maria, de titularibus totius Ecclesiæ Petro, & Paulo, ac pro Pace ferè esse solent. De L Cruce
Transcription: Translated (English)
Illis fuisse conceded: wherefore it does not seem incompatible that such a favor was granted by Benedict, on condition that they should refrain for some time from the insignia of the Cardinal’s hat, and that in the following year, namely 1305, Clement having been elected, the suspension from the galero was relaxed for them; which the same Blondus seems to hint at a little below concerning the aforesaid Clement, speaking thus: [Indeed Clement created so many Cardinals from the French that at that time everyone could easily infer that the Roman Pontiff henceforth could be created only from the French: however, he seemed to have satisfied Italy and the City of Rome in the two Jacobo and Joannes of the Colonna family, whom he restored to the cap and to full dignity.] For by those words: Whom he restored to the cap and to full dignity ; he seems to refer to what he had said above about Benedict: namely, that he had not fully restored him to the cardinalate: which is supported by the words of Benedict; for in the c. unic. de Schismat. Extrav. comm. 5. it is thus stated: [Therefore we return all the aforesaid sentences and penalties of deposition from the Cardinalate, deprivation from benefices and Churches, and incapacity for the Roman Papacy, and from goods and rights which were granted to certain Roman citizens and others (confiscations excepted, in which we change nothing at present) &c.] where the words: In which we change nothing at present , seem to hint at hope of a future favor. There is, however, doubt about the name, because Blondus always names these two Cardinals John and James; but that he erred is sufficiently clear from c. unic. de Schismat. in 6. and from c. unic. of the same title in the Extrav. comm.; where James and Peter, nephew Cardinals of Colonna, are called by name: for Ughellus reports in the cited opuscle that four Cardinals of the Colonna family bore the name John, namely the first from the year 1191, the second who flourished in 1245, the third, who in 1322 was created Cardinal by John XXII, and the fourth, honored with the same dignity by Sixtus IV in the year 1480. COLUMBA, what it signifies. See Ciborium. COLUMBAR, iron manacles, with which prisoners’ hands are bound. [And he was kept away from men’s bites by the harsh columbaria of the arms. In the life of St. Genulphus Bishop.] COLUTHIANI. See Collitiani. COLYBA, a Greek word, , that is, boiled grain. See Agapæ. COMACINUS. FR. A stone mason. [In the laws of the Lombards, 1. if the Master, concerning the homicide of a free man.] COMATUS is said of a Lombard. See Tonsuratus. COMBINATIM, an adverb signifying equality, which Davantra uses in his MS. ceremonial to denote the equality with which one must proceed in processions. [Then the other Cardinals &c. combinatim.] COMERCIARIUS. See Commercarius. [At early dawn a certain comerciarius, a Christian man, entered. In the life of St. Anastasius the Persian. Where the Greek text also has it. See Commercarius. Hierolexicon of Magri.] COMES. FR. concerning the etymology of this word, see Catipanus. It signifies a man who held some territory in fief from the Supreme Prince. Sigonius, De Regno Italiæ, lib. 7. l. Si quis factum, de feudis, and Bullar. Casinen. tom. 2. constit. 47. See Gravio. COMES, Canon of the Cathedral Church of Lyons. See Cantor. FR. but this is contrary to the Canons, for in can. Præsens, 20. quæst. 3. it is stated: [With the name Atto, namely, of a certain Count; but now a cleric,] and there the Gloss: [At once one ceases to be a Count as soon as he has been made a cleric, 27. qu. 2. scripsi.] The Bishop of Ravenna is abusively styled Count, can. quo ausu, 23. qu. 8. COMES SACRARUM LARGITIONUM, the prince’s almoner. COMES STABILIS, or Comes stabuli . See Stabilis, Contostaulus. COMES S. HIERONYMI. See Lectio. COMITATUS. See Condita. COMESTURA, moth: [Where moth and comestura destroy. Chrysostom, homily 15 on chapter 6 of Matthew.] COMICIA, a county, where the Count rules and administers justice. Sigonius, De Regno Italiæ, lib. 7. [Louis, Count of Boulogne, also held Comicia; Caesarius, lib. 9. miracles, cap. 48.] COMITATUS. FR. also signifies the retinue and household of a prince. [There was a necessity to go to the retinue. Sulpit. cap. 6. Dialog. 2.] can. si vobis fratres 23. q. 8. 5. that bishops should not approach the court, and there the Gloss. COMMATRONA, a free woman who affects to be honored as a matron, when in truth she is not such, since she has not had a husband. [For the more a certain commatrona is puffed up by name, the more spacious a house for her burdens she demands, Tertullian, lib. 2. ad uxorem, cap. 6.] He imitated Plautus, who called that man a Commaritus , who in truth was not one, but was taken for such. COMMEATUS, a prolongation of death desired by mortals. [When one of our colleagues and fellow priests, already worn out by illness and troubled by approaching death, was asking for leave for himself. St. Cyprian, lib. de immortalitate, no. 7.] Yet in its proper meaning this word denotes the leave and delay which a soldier would request in order to depart from the army for some period of time: hence St. Cyprian, of the one seeking an escape so as not to come into the conflict of death, had said this metaphorically and elegantly; and he often uses the same phrase, the holy Doctor. COMMEMBRATUS, incorporated, that is, made a member of the same body. [The compage of faith, made commembered in the Lord’s body, St. Paulinus, epist. 3 ad Aprum.] COMMEMORATIO is said of that which is made of certain Saints in the divine Office, and by Radulphus is called the Memory of the Saints, and by Gemma the Suffrages of the Saints. Such commemorations are usually of the Cross, of the Blessed Mary, of the titular saints of the whole Church, Peter and Paul, and for Peace. Of the Cross
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Cruce autem in festis omittitur, ad tollendam moestitiæ causam. Dicitur deinde tempore Paschali ad denotandum ejus triumphum. De S. Maria non dicitur, quando in choro recitatur ejus Officium parvum; Sac Congreg. Rit. 10. Ianuarii 1604. Beneficiati tenentur de eorum Sanctis titularibus commemorationem facere sub obligatione restitutionis fructuum pro rata. Bonacin. disp. 1. qu.1. punct.4. n. 18. Religiosi etiam tenentur commemorare in Officio Sanctum illius Ecclesiæ, in qua de familia assignati resident. Non dicuntur in Adventu hæ consuetæ commemorationes; dùm enim de summi Monarchæ adventu fit mentio, ejus in sanctitate famuli cedere debent. Durand.lib.6.cap.2. Ob eandem rationem tempore passionis moestitiæ causa, & tempore Paschali ob lætitiam relinquuntur; infra cujus octavam quamvis de Dominica fiat officium, relinquendæ sunt commemorationes prædictæ. Ruiz. in cæremon. Rom. Vide Collecta, Octava, COMMEMORATORIUM, Inventarium, in quo posteris de suppellectilibus Ecclesiæ commemoratur. [Quasi fidelibus senioribus commenda- vit, commemoratorio facto, quod cuidam ancillæ dedisse dicitur. Optatus Milevit. lib. 1.] Ubi de Mansurio loquitur, qui antequam ad martyrium iret, hoc inventarium confecerat: quod Brevis etiam in eodem textu appellatur. [Brevis auri, & argenti sedenti Cæciliano, sicut delegatum à Mansurio fuerat, traditur.] FR. Ibi etiam sic exponit Franc. Balduinus: [Vocari potiùs Commemoratorium, quod paulò post Brevem vocat. Verbum Juris est; significatque libellum, syn- graphum, chirographum; etiam usus est Constantinus in, epist. ad Cæcilianum apud Eusebium lib. 4. de vita Constantini, scilicet, in quadam constitutione Imperatoris Valentis legimus, quæ Optati tempore edita est, l.ult. C. de Jure fisci, & l. prima, C. de apoch. publ. item, l. 13. in Cod. Theod. de Indulg. debitor.] Vide Breve. COMMENDA. FR. est depositum, custodia, & administratio beneficii; dicitur à verbo commendare, quia bona ecclesiastica non perpetuò, sed ad tempus sunt alicui commendata, c. si constiterit, de accusationibus. Et commendare idem est, ac deponere. Gloss. in c. Jus naturale est commune, diff. 1. in cap. qui plures 21. qu.2. & in c. nemo, de Electione in sexto. Dicitur etiam Commendaria eodem modo, quo Vicaria, & Rectoria. [Commendariæ beneficia non sunt. Postillator extrav. in cap. exhibita.] Differt tamen Commenda à Vicaria, quia commenda Parochialis Ecclesiæ non potest fieri, nisi Sacerdoti. Gloss. in cap. quæ de Ecclesiis, in Clement. de offic. Vicar. COMMERCIARIUS. FR. Mercator, sive negotiator. [Primo manè ingressus commerciarius quidam vir Christianus. In vita S. Anastasi Persæ, cap. 4. ß. 27. sub die 22. Ianuarii apud Surium] ex græco-barbaro, . COMMERCIUS, in negotiatione socius. In antiquis formulariis. COMMINARE IGNEM. FR. Est incendium parare, l. volumus, de damno, & injuria. COMMINATUS, substant. nomen minæ. [Qui sterilis siculneæ comminatum à Domino vineæ deprecatus est. Paulin. epist. 2. ad Amand. COMMESSA. Vide Commissus. COMMISSIO. Vide Missaticum. COMMISSUS. FR. Conversus, seu laicus in monasterio ministrator. [Ac Monachos, eorumque conversos, vel commissos, can. paternarum, 24. quæst. 3.] In regulis monialium Benedictinarum Commissa dicitur monialium famula. Vide Griseus. COMMONITORIUM, scriptura instructionis, quæ traditur Legato Apostolico pro Concilio, seu alio ecclesiastico negotio peragendo. [Rescriptis commonitoriis, nisi ad catholicam converteretur fidem, etiam extorrem à sacerdotali esse officio mandant. Anastas. in Greg. II. COMMODATUM alicujus rei. FR. Est concessio ad aliquem specialem usum gratuitò facta, & non translatio, qua is, qui commodat, dominium tenet, & possessionem, l. res commodata, s[un]t de commodato: & dicitur Commodatum, quasi utenti commodo datum, & ideò dicitur gratuitò, Gloss. in cap. cùm gratia, de commodato. COMMUNIA, id est, communitas. [Non de minoranda justitia ecclesiastica; sed tantummodo de non ducenda super eum communia. Jvo Carnot. epist. 180.] FR. [Eodem anno Philippus (Rex Galliæ) imposuit subsidium &c. propter quod Prælati, & Barones, & Communiæ Normandiæ &c. Rothomagen. Chronica ann. 1337. In Biblioth. M. S. Labbe, tom. 1.] In Melita dicitur Communia Clericorum, id est, Collegiata non insignis. Vide Communitas. COMMUNICALIS, vas, sive, calix, quo populo Dominicus sanguis distribuebatur. [Communicales ex argento fecit per singulas regiones, quæ præcederent per stationes per manus Acoluthorum. Anast.] FR. Non videtur esse calicem sanguinem Domini continentem; nam Acolythos habuisse facultatem distribuendi hoc Sacramentum nunquam legimus: benè tamen Diaconos. Vide Calix administratis. COMMUNICANTES, oratio in Canone posita, de qua dictum est in dict. Canon Missæ, & Actio Missæ: Quæ preces in aliquibus festivitatibus variantur; sicut & Præfatio. Aliquando tamen distinguitur, & separatur Præfatio ab Oratione Communicantes, ut exempli gratia, si festum SS. Philippi & Iacobi, seu Inventionis Sanctæ Cruci occurrerint infra Octavam Ascensionis; tunc Præfatio festi occurrentis, & Communicantes de Octava dicerentur, licèt de octava non fiat commemoratio. Congr. Rit. 24. August. 1627. COMMUNICATIO. Vide Participium. COMMUNICATORIÆ LITTERÆ. Vide Litteræ Communicatoriæ. COMMUNIO, ita appellatur Antiphona posita in Missa, quæ canebatur in choro, dum distribuebatur Eucharistia fidelibus, à D. Gregorio instituta.
Transcription: Translated (English)
The Cross, however, is omitted on feast days, to remove the cause of sadness. It is then said during Paschal time, to denote its triumph. Concerning St. Mary it is not said when her Little Office is recited in choir; Sac. Congr. Rit. 10 January 1604. Beneficiaries are bound to make commemoration of their titular saints, under obligation of restitution of the fruits pro rata. Bonacin. disp. 1. qu. 1. punct. 4. n. 18. Religious also are bound to commemorate in the Office the saint of that church in which they reside, assigned to the household. These customary commemorations are not said in Advent; for when mention is made of the coming of the supreme Monarch, His servants in sanctity must give way. Durand. lib. 6. cap. 2. For the same reason, in the time of Passion sadness is the cause, and in the time of Easter joy causes them to be omitted; within whose octave, although the Office is of Sunday, the aforesaid commemorations are to be omitted. Ruiz. in cæremon. Rom. See Collecta, Octava, COMMEMORATORIUM, an inventory in which the furnishings of the church are recorded for posterity. [He entrusted it to the faithful elders, having made a commemoratorium, which is said to have been given to a certain handmaid. Optatus of Milevis, lib. 1.] Where he speaks of Mansurius, who before he went to martyrdom had made this inventory: which in the same text is also called a Brevis. [The gold and silver account is handed over to Caecilian, seated, as had been entrusted by Mansurius.] FR. There also Franc. Balduinus explains it thus: [It should rather be called a Commemoratorium, which he shortly afterwards calls a Brevis. It is a term of law; and it signifies a little document, a written agreement, a chirograph; Constantine also used it in the letter to Caecilian in Eusebius lib. 4 De Vita Constantini; namely, in a certain constitution of the Emperor Valens we read, which was issued in the time of Optatus, l. ult. C. de Jure fisci, and l. prima, C. de apoch. publ. likewise, l. 13. in Cod. Theod. de Indulg. debitor.] See Breve. COMMENDA. FR. is a deposit, custody, and administration of a benefice; it is called from the verb commendare, because ecclesiastical goods are not committed to someone perpetually, but for a time only, c. si constiterit, de accusationibus. And to commend is the same as to deposit. Gloss. in c. Jus naturale est commune, diff. 1. in cap. qui plures 21. qu. 2. and in c. nemo, de Electione in sexto. It is also called Commendaria in the same way as Vicarage and Rectory. [Benefices in commendam are not benefices. Postillator extravag. in cap. exhibita.] Commenda differs, however, from Vicarage, because a commendam of a parish church cannot be made except to a priest. Gloss. in cap. quæ de Ecclesiis, in the Clementines de offic. Vicar. COMMERCIARIUS. FR. Merchant, or trader. [A certain Christian merchant entered early in the morning. In the life of St. Anastasius the Persian, cap. 4. § 27. under 22 January in Surius] from Greco-barbarous, . COMMERCIUS, a partner in trade. In ancient formularies. COMMINARE IGNEM. FR. To prepare a fire, l. volumus, de damno et injuria. COMMINATUS, a substantive noun meaning threat. [Who, barren like a little Sicilian fig tree, prayed to the Lord for the threatened vineyard. Paulin. epist. 2. ad Amand. COMMESSA. See Commissus. COMMISSIO. See Missaticum. COMMISSUS. FR. A convert, or layman, in a monastery serving as administrator. [And monks, and their converts, or commissi, can. paternarum, 24. quest. 3.] In the rules of Benedictine nuns, a commissa is called the nun’s servant. See Griseus. COMMONITORIUM, a written instruction given to an Apostolic Legate for carrying out a Council or some other ecclesiastical business. [By means of letters of admonition they order that, unless he were converted to the catholic faith, he should also be excluded from priestly office. Anast. in Greg. II. COMMODATUM of some thing. FR. It is a granting made to someone for a special use, without charge, and not a transfer; by which the one who lends retains ownership and possession, l. res commodata, s[un]t de commodato: and it is called Commodatum, as if given conveniently to the user, and therefore it is said to be gratuitous, Gloss. in cap. cùm gratia, de commodato. COMMUNIA, that is, community. [Not about diminishing ecclesiastical justice; but only about not bringing the communia upon him. Ivo of Chartres, epist. 180.] FR. [In the same year Philip (King of France) imposed a subsidy, etc., because of which the prelates, and barons, and the communities of Normandy, etc., Chronicles of Rouen, year 1337. In the MS Library of Labbe, vol. 1.] In Malta the term Communia Clericorum is used, that is, a not notable collegiate church. See Communitas. COMMUNICALIS, a vessel, or chalice, from which the Lord’s blood was distributed to the people. [He made silver communicales for each region, which went ahead by stations through the hands of acolytes. Anast.] FR. It does not seem to be a chalice containing the blood of the Lord; for we never read that acolytes had authority to distribute this Sacrament: rather, deacons did. See Calix administratis. COMMUNICANTES, the prayer placed in the Canon, of which mention has been made in the entry Canon Missæ and Actio Missæ: these prayers vary on certain feast days; as does the Preface. Sometimes, however, the Preface is distinguished and separated from the prayer Communicantes, as for example, if the feast of SS. Philip and James, or of the Invention of the Holy Cross, should occur within the Octave of the Ascension; then the Preface of the occurring feast and the Communicantes of the Octave would be said, although no commemoration is made of the octave. Congr. Rit. 24 August 1627. COMMUNICATIO. See Participium. COMMUNICATORIÆ LITTERÆ. See Litteræ Communicatoriæ. COMMUNIO, thus is called the Antiphon placed in the Mass, which was sung in choir while the Eucharist was distributed to the faithful, instituted by St. Gregory.
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CO tuta. Gem. lib. 1. cap. 90. dicitur etiam Transitorium. Vide suo loco. Quare contra rubricam abusus invaluit communionem post Missam, vel ante eam facere, nulla urgente necessitate, quod his verbis in Rituali Rom. cavetur: [Communio autem populi intra Missam statim post commu- nionem Sacerdotis celebrantis fieri debet (nisi quandoque ex rationabili causa post Missam sit facienda) cum orationes, quæ in Missa post com- munionem dicuntur, non solùm ad Sacerdotem, sed etiam ad alios communicantes spectent.] Sic in Missa Sabbati Sancti hæc Antiphona ideò non dicitur, quia communio populo non sit. Itaque abusus etiam censendus est illorum, qui commu- nionem concedunt in hac die: præponendus enim est particularium devotionibus ecclesiasticus ritus. Antiquitùs Sacerdotes, & Diaconi unà cum Episcopo celebrantes, accipiebant ab eo Eu- charistiam propriis manibus. [Presbyteri ergo, & Diaconi osculando Episcopum, corpus Christi ab eo manibus accipiant in sinistra parte Altaris communicaturi. Subdiaconi autem osculando manum Episcopi ore accipiant Corpus Christi ab eo. Postquam verò Diaconi sinistro cornu Altaris de Sanguine Christi communicent, ve- nientes Subdiaconi ordinatim accipiant Sangui- nem Christi ab Archidiacono. Ord. Rom.] Hic verò ritus quoad Sacerdotes, & Diaconos in Ecclesia græca adhuc observatur. Quoad sini- stram, præter ea, quæ suprà diximur in dict. Bulla. Notandum etiam est, quòd quando Papa solem- niter celebrat, defertur Sacrosancta Hostia à Sub- diacono ad lævam Pontificis stante. [Cùm Sub- diaconus pervenit ad Pontificem, stet ad ejus sini- stram erectus. Cærem. lib. 2. c. 14.] Contra quam cæremoniam latrant recentes Hæretici, asseren- do esse actum superbiæ in Pontifice permittente sibi ad thronum deferri Christum; sed mysteria hujus actionis contemplare nequeunt, cùm Chri- sti Vicarius Domini sui humilitatem potiùs imi- tari intendat, quando, nempè, in coenaculo pa- nem, & vinum consecravit, deindè in Calvario Sacrificium consumans, seipsum in conspectu to- tius populi Deo Patri obtulit: sic Papa super Al- tare, quod est coenaculi figura, consecrat, ac in sublimi Throno communionem sumit, ad imitand- dum Christum in monte crucifixum: quare Cæ- remoniale in hoc actu Papam Throno incumben- tem incurvari disponit, ad denotandum Salvato- rem in Cruce pendentem: sic sensit Seraphicus S. Bonaventura, inquiens: [Christus in communi, & omnibus videntibus passus est: unde Papa quando sumit Corpus Christi in Missa solemni, sumit omnibus videntibus: nam sedens in Ca- thedra convertit se ad populum. In exposit. Psal. 21.] Durandus verò aliam quoque rationem ad- dit, nempè: [Sicut Summus Pontifex est Christi Vicarius, & caput omnium, qui in Ecclesia de- gunt militari; ita Christum Ecclesiæ caput perfe- ctius, & sublimius repræsentans, ad sublimiorem locum communicare solet, lib. 4. de divin. off. cap. 54.] Tertia denique sententia est Innocentii III. CO 163 qui ait, quòd: [Romanus Pontifex ideò non communicat, ubi frangit; sed ad Altare frangit, & ad Sedem communicat: quia Christus in Em- maus coram duobus Discipulis fregit, & Jerusa- lem coram decem Apostolis manducavit, lib. 4. Myst. Miss. cap. 9.] Ratio autem Seraphici Do- ctoris magis consona, ac pia videtur. Sinistra manu Sacerdotes Dominicani in Missa commu- nionem sumunt, quorum Missalis rubrica hæc habet verba: [Inclinato capite, dextra manu tenens calicem, de sinistra sumat Sacrum Christi Corpus.] Qua de re invidi Calumniatores, oc- cassione arrepta, falsò asseruere, id in poeniten- tiam eis injunctam fuisse, cùm eorum Frater Ber- nardus à Monte Pesulano Henricum VII. Im- peratorem Hostia veneno mixta in communio- ne necavisset ann. 1313. FR. Sed cùm hæc fabula, præterquam quod à Recentioribus Historicis narrari, apudque nullum ex illius ævi historicis mentionem fieri Theodoricus Raynaldus in di- cto anno testetur; fictio nimis stulta redditur, cùm hic Imperator excommunicatus in loco Bonicon- ventus appellato Senensis territorii obierit, inve- risimile videtur; quod propter unius Religiosi delictum, tota ejus Religio perpetuò hanc poeni- tentiam agere debuisset, si hoc verum esset. De- inde quæ poenitentia est hæc? Dum hujus Reli- gionis Sacerdotes non privari essent Altaris Sa- cramento, parum relevat, an sinistra, vel dextra Sacramentum sumant. Quare ab Institutoribus cæremoniam hanc ordinatam fuisse existimo, ut, nimirum, periculu[m] versionis calicis evitetur, dum rubrica eorum suprà citata disponit his verbis: Dextera manu tenens calicem; nam agilior est sini- stræ dextera. Non sunt ergo audiendi Naucle- rus, volum. 2. gener. 44. Chron. Norimberg. Vespergen. aliique malè sentientes Recentiores. ::: In primis Ecclesiæ sæculis hæc communio sub utraque specie recipiebatur. (Vide Confirmo) ita ut Gelasius Papa sub excommunicationis poena prohibuerit, ne hoc sub una tantùm specie fie- ret. Microl. de Eccles. observ. cap. 19. & Pascha- lis II. sancivit, ut non præberetur fidelibus panis consecratus in Sanguinem intinctus; sed Corpus, & Sanguis Christi separatim, atque infantibus, & ægrotantibus communio solius Sanguinis dare- tur, de qua re extat in Chronica Cluniacensi ejusdem Pontificis Epistola, & testatur Microl. loc. cit. c. 20. Sed quia abusus tingendi Corpus Christi in ejus Sanguinem cõtra Paschalis prohi- bitionem perdurabat; ideò statutum fuit, ut com- munio in unica specie panis tantùm fieret; nam sub utraque specie communicabantur in Missa: sed extra eam etiam antiquitùs sub specie panis solum communio fiebat. Baron. an. 34. n. 46. A communione se abstinebant milites post occisio- nes, quod similiter observare voluit Theodosus Imp. Idem Baron. an. 394. num. 21. FR. Sparium verò temporis, quod à spirituali hoc cibo ad ma- terialem concurrere debet, ordinatur in can. tri- bus gradibus, de consecrat. dist. 2. hoc pacto: [Si igitur manè Dominica Portio editur, usque ad L 2 tex-
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Cotta. Gem. lib. 1. cap. 90. It is also called the Transitory. See the proper place. Therefore, contrary to the rubric, the abuse has arisen of giving Communion after Mass, or before it, without any urgent necessity; and this is guarded against in these words in the Roman Ritual: [Communion of the people, however, ought to take place during Mass, immediately after the Communion of the celebrating priest (unless at times, for a reasonable cause, it is to be given after Mass), since the prayers which are said in the Mass after Communion are directed not only to the priest, but also to the other communicants.] Thus in the Mass of Holy Saturday this Antiphon is not said, because there is no Communion of the people. Hence the practice of those who give Communion on that day is also to be considered an abuse; for ecclesiastical rite must be preferred to private devotions. In former times priests and deacons, celebrating together with the bishop, received the Eucharist from him with their own hands. [Therefore the priests and deacons, after kissing the bishop, let them receive the Body of Christ from his hands on the left side of the altar, being about to communicate. But the subdeacons, after kissing the hand of the bishop, let them receive the Body of Christ from him with the mouth. After the deacons have communicated from the left horn of the altar with the Blood of Christ, the subdeacons in due order shall receive the Blood of Christ from the archdeacon. Roman Order.] This rite, however, as regards priests and deacons, is still observed in the Greek Church. As to the left side, besides what we said above in the said Bull. It should also be noted that when the Pope celebrates solemnly, the Most Holy Host is carried by the subdeacon to the left of the Pontiff as he stands. [When the subdeacon has reached the Pontiff, let him stand upright at his left side. Ceremonial, book 2, ch. 14.] Against this ceremony recent heretics bark, asserting that it is an act of pride in the Pontiff to allow Christ to be brought to him at the throne; but they cannot contemplate the mysteries of this action, since the Vicar of Christ intends rather to imitate the humility of his Lord, when, namely, in the upper room he consecrated bread and wine, then in Calvary, consummating the Sacrifice, he offered himself to God the Father before the eyes of the whole people: thus the Pope above the altar, which is the figure of the upper room, consecrates, and on the lofty throne receives Communion, in order to imitate Christ crucified on the mountain. Wherefore the Ceremonial, in this act, orders the Pope, resting on the throne, to be bent down, to signify the Savior hanging on the Cross: thus the Seraphic St. Bonaventure thought, saying: [Christ suffered in public, and in the sight of all; hence the Pope, when he receives the Body of Christ in a solemn Mass, receives it in the sight of all: for seated in the Chair he turns to the people. In exposition of Psalm 21.] Durandus, however, adds another reason, namely: [As the Supreme Pontiff is the Vicar of Christ, and the head of all who dwell in the Church militant; so, more perfectly and more sublimely representing Christ, the head of the Church, he is accustomed to communicate in a higher place, book 4, de divin. off., ch. 54.] The third opinion, finally, is that of Innocent III., who says that: [The Roman Pontiff therefore does not communicate where he breaks the Host; but he breaks at the altar and communicates at the seat: because Christ at Emmaus, in the presence of two disciples, broke, and at Jerusalem, in the presence of ten apostles, ate, book 4, Myst. Miss., ch. 9.] The reason of the Seraphic Doctor, however, seems more consonant and pious. The Dominican priests receive Communion with the left hand in Mass, whose Missal rubric has these words: [With bowed head, holding the chalice with the right hand, let him receive the sacred Body of Christ from the left hand.] On this matter envious slanderers, taking occasion, falsely asserted that this had been imposed on them as a penance, because their brother Bernard of Monte Pesulano had killed Emperor Henry VII with a Host mixed with poison in Communion, in the year 1313. FR. But since this story, besides being told by recent historians, and no mention of it being made by any historian of that age, is testified by Theodoricus Raynaldus in the said year; the fiction is made too silly, since this Emperor, excommunicated, died in the place called Buonconvento in the territory of Siena, and it seems unlikely that, because of the crime of one religious, his whole Order should have had to undergo this penance forever, if this were true. Then what sort of penance is this? Since the priests of this Order would not be deprived of the Sacrament of the altar, it matters little whether they receive the Sacrament with the left hand or the right. Therefore I think this ceremony was ordained by the founders, namely, so that the danger of spilling the chalice might be avoided, since their rubric cited above provides in these words: Holding the chalice with the right hand; for the right hand is more agile than the left. Therefore Nauclerus, vol. 2, gen. 44, Chron. Norimberg. Vespergen., and other ill-minded recent writers are not to be listened to. ::: In the first centuries of the Church this Communion was received under both species. (See Confirmo) so that Pope Gelasius, under penalty of excommunication, forbade that it be done under only one species. Microl. de Eccles. observ. ch. 19. And Paschal II decreed that consecrated bread dipped in the Blood should not be given to the faithful; but the Body and Blood of Christ were to be given separately, and to infants and the sick Communion of the Blood alone was to be given, concerning which there exists in the Cluniac Chronicle a letter of the same Pontiff, and Microl. testifies loc. cit. ch. 20. But because the abuse of dipping the Body of Christ in his Blood, against the prohibition of Paschal, continued; therefore it was established that Communion should be given in the single species of bread only; for in Mass they communicated under both species, but outside Mass even in antiquity Communion was given only under the species of bread. Baron. year 34, no. 46. Soldiers abstained from Communion after killings, which Emperor Theodosius likewise wished to observe. Same Baron. year 394, no. 21. FR. The space of time, however, which ought to intervene between this spiritual food and material food, is regulated in canon three degrees, de consecrat., dist. 2, in this manner: [If therefore in the morning the Lord’s Portion is eaten, until the L 2 tex-
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C O sexram jejunent ministri, qui eam consumpserunt; si tertia, vel quarta hora acceperint, jejunent usque ad Vesperas: sic secreta sanctificatio ne æterna custodienda sunt Sacramenta.} ubi Secreta, id est, interna intelligitur. Communio dicebatur Pax Christi. Vide Pax. De communion e Infantium. Vide Baptismus. De Communione per Viaticum. Vide Viaticum. Reliqua vide. Confirmo, Dominicale, Eucharistia, Hostia, Siphon. Antiquitùs erat maximum dedecus sine oblatione aliqua ad communionem accedere. Vide Oblatio. Communio Laicorum quando fieri debet cum patena sub mento. Vide Patena. Distribuebatur in loco eminenti. Vide Solea. De controversia sub utraque specie communionis. Vide Bellarminus, Sfortiam Pallavicinu[m] in Concilii Tridentini historia, & Christoph. Ranzovium in epist. ad Galixtum Protestantem, pag. 55. Quæ communio sub utraque specie solo Christianissimo Galliarum Regi, quando consecratur cum Sacra Ampulla, & in extremo ejus vitæ per Viaticum ex privilegio Clementis VI. conceditur. Augustinus Patritius adventum Federici III. describens, inquit idem privilegium concessum etiam Imperatori fuisse. Idem Clemens Papa communionem sub utraque specie Normandiæ Duci, ejusque Uxori, ac Genitori concesserat. Item Philippo Galliarum Regi, & illius Uxori. Sub datum Avenione Kal. Iulii 1344. Ita etiam Odoni Burgundiæ Duci de ann. 1345. De Communione facienda in die Iovis Sancti. Vide Feria quinta in Cæna Domini. De Communione per Viaticum. Vide Viaticum. Quando communicabantur, antiquitùs ponebantur tabellæ ad instar mensularum, sicut hodie, cum tobaliis, de quibus Chrysostomus, Hom. 61. ad populum Antioch. sic inquit: [Nonnè vides ministrum spongia mensam circumlinientem, expurgantem domum, & tabellas ponentem? hoc post preces efficitur per præconis vocem. COMMUNICATORES. FR. Dicuntur Episcopi. Gloss. in can. de Induciis, 3. qu. 3. COMMUNIO LAICA, ad quam poenitentiam condemnabantur Clerici, ut in I. qu. 7. can. si qui Presbyteri. FR. Ecclesiastici enim poenitentes etiam ab infimis officiis Clericorum excludebantur, can. Canones, dist. 50. & can. placuit, eadem dist. ∴: Pamelius, & alii putant fuisse Eucharistiæ communionem extra Presbyterium simul cum laicis. Alii tamen existimant fuisse solam participationem in orationibus Laicorum, cum quibus Clerici poenitentes in Ecclesia collocabantur: quæ opinio magis consona videtur; nam multa Conciliorum decreta habentur, in quibus declaratur, quòd moriens aliquis ex istis poenitentibus, non peracta adhuc poenitentia, admitteretur ad laicam communionem: at hoc non poterat de communion Eucharistiæ intelligi, sed tantùm de participatione, & communion e orationu[m] Laicorum. Alii denique pro laica communione sumptionem Sacramenti sub unica specie panis more Laicorum explicant, quod probant ex C O decreto Rothomagensis Concil. de anno 1581. celebrati, ubi in tit. de Episcop. off. num. I I. ordinatur, nempè: [Id, quod fieri primo quoque tempore contra eos, qui à multis annis Sacro Presbyteratus Ordine initiati, nec dum accesserunt ad Sanctum Sacrificium Missæ celebrandum; sed laicam tantùm communionem, eamque rarò sumunt.} Ubi manifestè Concilium pro laica communione de sola hostia consecrata intelligit. Nihilominus magis amplectenda videtur secunda explicatio, ut dixi; nam, quod de hoc Concilio affertur, cùm sit recenter celebratum, non usum fuerat illo antiquorum termino, cum quo non potest concordari, quòd mortuis daretur Eucharistia, ut in antiquis Conciliis dicebatur. FR. Defunctis Eucharistia afferebatur, ut de Sancto Basilio apud Surium, tom. I. in ejus vita narratur, quod ante ejus obitum hostiam in tres partes diviserat. [Unamque sumpsisse; alteram reservasse, ut secum sepeliretur; tertiam verò in columba aurea pendent repousisse.} Et licèt in dict. Eucharistia hoc factum neget Auctor; legimus tamen in usu fuisse etiam Defunctis Eucharistiam afferri, quod deinde vetitum fuerat in Concilio Carthaginensi Tertio sub hoc decreto: [Placuit, ut corporibus defunctorum Eucharistia non detur. Dictum est enim à Domino, Accipite, & edite: cadavera autem nec accipere possunt, nec edere, cap. 16. ] De Sancto Benedicto scribit etiam in Dial. lib. 2. cap. 24. D. Gregorius, quòd cadaver cujusdam Monachi, qui obiierat, dum à Monasterio absque Superioris licentia discesserat, terra eum humare renuebat, quare præfatus Patriarcha ei Eucharistiam detulerat, & super pectus ejus imposita, cum eadem hostia sepultus fuit. Non ergo rejicienda omninò erit prima, & tertia expositio, ex implicantia, scilicet, quia per laicam communionem Eucharistiam intelligit. Nam etiam mortuis Eucharistia afferebatur. Vide Corban; sed re vera communio laica alia non erat, nisi declaratio, quòd Clericus non gauderet foro ecclesiastico, & communis cum laicis haberetur, ac inhabilis ad consequendos majores ordines; sic de bigamo clerico in can. 5. dist. 84. habetur, quòd: [Quisque clericus, aut viduam, aut secundam duxerit uxorem, omni ecclesiasticæ dignitatis privilegio mox denudetur, laica sibi tantùm communion e concessa &c.] & can. eos, quos, de Consecrat. dist. 4. de Episcopis, Presbyteris, & Diaconis bis baptizatis habetur, quòd: [Nec orationi, nec modo fidelium, sed nec catechumenorum quidem omnibus modis interesse, quibus laica communio in morte est reddenda.] Vide Communio peregrina. COMMUNIO PASSIVA, quæ liberè, & sine meritorum differentia omnibus concedebatur, qua phrasi usi sunt Patres Carthaginensis Concilii, nomen à Passivus derivatum, cujus diversa vocabula derivantia. Vide Passivitas. FR. vide Latinium in Correct. Conciliorum, tit. Concil. Carthag. I. cap. 2. Cor-
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C O The servants who have consumed it should fast; if they have received it at the third or fourth hour, let them fast until Vespers: thus the secret sanctification of the Sacraments is to be preserved forever.} where Secreta, that is, the inner part, is understood. Communion used to be called Pax Christi. See Pax. On the communion of infants. See Baptism. On Communion by Viaticum. See Viaticum. See the rest under Confirmo, Dominicale, Eucharistia, Hostia, Siphon. In ancient times it was considered a great disgrace to approach communion without some offering. See Oblation. The communion of laymen, when it is to be given, is done with the paten under the chin. See Patena. It was distributed in an elevated place. See Solea. On the controversy concerning communion under both species. See Bellarmine, Sforza Pallavicino in the history of the Council of Trent, and Christoph. Ranzovius in the letter to the Protestant Gallicus, p. 55. Such communion under both species is granted, by privilege of Clement VI, only to the Most Christian King of the Gauls, when he is consecrated with the Holy Ampulla, and at the end of his life through Viaticum. Augustine Patricius, describing the arrival of Frederick III, says that the same privilege was also granted to the Emperor. The same Pope Clement had granted communion under both species to the Duke of Normandy, his wife, and his father. Likewise to Philip, King of France, and his wife. Dated at Avignon, the Kalends of July 1344. Likewise also to Odo, Duke of Burgundy, in the year 1345. On Communion to be made on Holy Thursday. See Feria quinta in Cæna Domini. On Communion by Viaticum. See Viaticum. When they were communicating, in ancient times tablets were placed like little tables, as today, with cloths, concerning which Chrysostom, Hom. 61 to the people of Antioch, says thus: [Do you not see the minister wiping the table with a sponge, cleansing the house, and placing the tablets? this is done after the prayers by the voice of the herald. COMMUNICATORES. FR. Bishops are so called. Gloss. on can. de Induciis, 3. qu. 3. COMMUNIO LAICA, to which clerics were condemned as a penance, as in I. qu. 7. can. si qui Presbyteri. FR. For ecclesiastics doing penance were also excluded from the lowest offices of clerics, can. Canones, dist. 50, and can. placuit, the same dist. ∴ Pameius, and others think it was the communion of the Eucharist outside the presbyterium together with laymen. Others, however, think it was only participation in the prayers of laymen, among whom penitent clerics were placed in the church: which opinion seems more consonant; for there are many decrees of Councils in which it is declared that if one of these penitents were dying, before his penance had yet been completed, he was to be admitted to lay communion: but this could not be understood of Eucharistic communion, but only of participation in, and communion with, the prayers of laymen. Others finally explain lay communion as the reception of the Sacrament under the single species of bread, after the manner of laymen, which they prove from the decree of the Council of Rouen celebrated in the year 1581, where in the title de Episcop. off. no. II. it is ordered, namely: [That this be done at the earliest possible time against those who, after many years initiated into the Sacred Order of the Priesthood, have not yet approached to celebrate the Holy Sacrifice of the Mass; but who receive only lay communion, and that rarely.} Where the Council clearly understands lay communion to mean only the consecrated host. Nevertheless the second explanation seems more to be embraced, as I said; for what is alleged from this Council, since it was celebrated recently, did not make use of that ancient term, with which it cannot be harmonized, namely, that Eucharist should be given to the dead, as was said in the ancient Councils. FR. Eucharist was brought to the deceased, as is narrated of Saint Basil in Surius, vol. I, in his life, that before his death he had divided the host into three parts. [And he took one; he reserved another, that he might be buried with it; and the third he had placed, suspended, in a golden dove.] And although in the said Eucharist the Author denies that this happened; nevertheless we read that it was also customary to bring the Eucharist to the dead, which was later forbidden in the Third Council of Carthage under this decree: [It has been decided that the Eucharist is not to be given to the bodies of the dead. For the Lord said, Take and eat: but corpses can neither take nor eat, cap. 16.] Of Saint Benedict, Gregory the Great also writes in Dialogues, book 2, cap. 24, that the corpse of a certain monk, who had died after leaving the monastery without the superior’s permission, the earth refused to bury; wherefore the aforesaid Patriarch brought him the Eucharist, and, placed upon his breast, he was buried with that same host. Therefore the first and third explanation should not be entirely rejected, because of their implication, namely, that by lay communion it means the Eucharist. For even to the dead the Eucharist was brought. See Corban; but in reality lay communion was nothing other than a declaration that the cleric did not enjoy ecclesiastical jurisdiction, and was to be regarded as common with laymen, and was incapable of attaining higher orders; thus concerning a bigamous cleric in can. 5, dist. 84, it is said that: [Any cleric who has married either a widow or a second wife shall at once be stripped of every privilege of ecclesiastical dignity, lay communion alone being granted to him &c.] and can. eos, quos, de Consecrat. dist. 4, concerning bishops, priests, and deacons baptized twice, it is said that: [They are by all means not to be allowed to take part either in prayer, or in the company of the faithful, or even of the catechumens, for lay communion is to be restored to them at death.] See Communio peregrina. COMMUNIO PASSIVA, which was granted freely and without distinction of merits to all, a phrase used by the Fathers of the Council of Carthage, derived from Passivus, from which various derivative terms arise. See Passivitas. FR. see Latinius in the Correction of the Councils, title Concil. Carthag. I. cap. 2. Cor-
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CO COMMUNIO PEREGRINA. FR. in qua admitte- bantur Peregrini, scilicet, in participatione orationum, secùs verò in participatione Sacra- mentorum, antequàm formatas litteras eorum Ordinariorum ostendissent, quæ eos Catholicos esse testabantur. Baron. an. 400. num. 67. Glossa verò in can. contumaces, dist. 50. ait esse eandem, ac laica communio, ibique Postillator per Com- munionem communem observantiam, & conver- sationem ex Archidiacono intelligit. Sed puto communionem peregrinam eandem esse, ac com- munionem extraneam, id est, à communione side- lium exclusio. [Et causam perdat, & à commu- nione efficiatur extraneus, can. Inolita, 11. q. 1.] Sed arctior poena videtur esse ex can. hæc hujus, 12. qu. 2. ubi sic ait: [Reus sacrilegii prolixiori anathemate condemnetur, & vix ei peregrina communio concedatur. COMMUNITAS, dicitur præbenda canonicalis. Vide Psuale. COMO, verbum, comam nutrio; [Sed quoniam & arbusta vestiunt, & lini herbida post virorem la- vacro nivescunt, nec fuit satis tunicam pangere, & ferere, ni etiam piscari vestitum contigisset; nâ & de mari vellera, quæ muscosæ lanositatis lau- tiores conchæ comant, Tertull. de pall. c. 37. COMPAGI, Sandaliorum genus, quibus Impe- ratores, & Romani Senatores utebantur, à græco vocabulary , quod retia significat; consi- bulabantur enim ad modum retium, ut in anti- quis sculpturis, & picturis aspiciitur; alii eodem modo, quo Græci, latinè Compagium, & Compagus scribunt: [Accedens Mauritius Subdiaconus, orarium de ejus collo abstulit, & ante pedes ejus projecit, & compagos ejus abscidit. Anast. in Steph. IV.] FR. dicitur etiam latinè Compagum; sic Capitolinus in Maximinis Impp. de Maximino patre, inquit; [Calciamentum ejus, id est, com- pagum regium.] Sed Trebell. Pollio Compagos dixit in duobus Galienis Impp. nempè; [Caligas gemmatas annexuit, quum compagos reticulos appellaret.] Erat insuper solius Pontificis indu- mentum: Ita in Collectan. Anastasii à Sirmon- do in 8. edit. pag. 259. ubi de S. Martino Papa, & Martyre loquens, ait: quòd inter alias reli- quias hujus Sancti à Theodoro receptas: [Et uno de compagis ejus, id est, caligis, quos nullus alius, nisi Romanus Pontifex portat.] ://: Qui solis Ecclesiæ Messianensis Diaconibus concessi fuerant, can. pervenit ad nos, dist. 93. Hinc Mes- sanenses Canonici in officio Diaconi hoc privi- legio adhuc utuntur. Processu deinde temporis usi sunt compagis etiam Ecclesiæ Rom. Diaconi. [Compagi calciamenti genus, quo utebantur Diaconi Romani. Papias.] Licèt hoc aposto- licum indultum extensum deinde fuerit ad alia- rum Ecclesiarum Diaconos, ut ex Concilii Tole- tani verbis colligitur, ubi sic: [Compagis verò calceari absque Apostolica licentia non pernit- titur Diaconis.] Nihilominus illius manuten- tion nullibi reperitur, nisi Messanæ solùm retenta. FR. corrigendus tamen est Amalarii textus, ubi Hierolexicon Magri. CO 165 perperam Compobis pro Compagis, lib. 2. de Eccles. off. c. 8. habet. Vide Caliga, Sandalia, Psachnion. COMPAGO. FR. nomen, quod conjunctionem denotat, à verbo Compingo deductam; sed est ma- xima quæstio inter linguæ latinæ Antesignanos, an debeat hoc nomen Copago Compaginis; vel Com- pago, Compagis declinari: in primo sensu haben- tur Manili, Ovidii, & Senecæ auctoritates; ille enim cecinerat 1. Astronom. Interdum æquali laterum compagine du- ctus. Item, Aeream in nebulam clara compagine ver- sus. Ovid. 1. Metam. Atque ita disparibus calamis compagine ceræ Inter se junctis nomen tenuisse puellæ. Atque Seneca: [Flammarum violentia compa- ginem soli rupit, sive vetustas, epist. 14. ad Lu- cillum. [In secundo autem sensu fuere Cicero, Pacuvius, Virgilius, Livius, Svetonius, Gellius, ac alii. [Nam dùm sumus in his compagibus corporis munere quodam necessitatis, & gravi opere perfungimur. Cicero de Senect. [quare si in genitivo Compaginis declinandum esset, certè non Compagibus; sed Compaginibus Cicero dice- re debuisset. [Salvere gemini mei compages san- guinis. Pacuvius; ] nota quod non dixerat Compagines sanguinis. Item Virg. 1. Æneid. ------------------------ Remo cum fratre Quirinus Jura dabunt: diræ ferro, & compagibus arctis Clauduntur belli portæ. Ibid. in princ. Vicit hyems: laxis laterum compagibus omnes Accipiunt inimicum imbrem, remisque fati- scunt. Et ibid. lib. 2. Sic fatus, validis ingentem viribus hastam In latus, inque feri curvam compagibus alvum Contorsit. Atque Livius. [Compagibus omnibus aquam accipit navis. Decad. 4. lib. 3. Compagibus sellæ laxatis. Sveton. in Aug. c. 45. Compages mun- di. Gell. lib. 6. cap. 1.] Hos secundæ opinionis Auctores sequutus est D. August. inquiens: [Accedat, credat, incorporetur, ut vivifice- tur. Non abhorreat à compage membrorum, tract. 26. in Joan post medium. COMPANATOR, & Impanator, hæreticus secta- rum, quæ asserunt, panem in Sacramento Alta- ris non transsubstantiari. [Verum tamen ut cu- mulatè satisfaciamus Valdensi, & quem velut Berengarianum companatorem traduxit, per ora Catholicorum amplectetur, sibi in Eucharistiæ rebus consentientem. Jo: Picard. in annot. 2. S. Ansel. de Sacr. Altaris.] Idemque inferiùs. [Impanatorum, atque adeo nostratum Calvi- nianorum colluviem dissipavit. COMPASSOR, Commiserator. [Feriant, & in- L 3 vitent
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CO PEREGRINE COMMUNION. FR. in which strangers were admitted, namely, to participation in prayers, but not in participation in the Sacraments, before they had shown the formal letters of their Ordinaries, certifying that they were Catholics. Baronius, year 400, no. 67. But the Gloss on canon contumaces, dist. 50, says that it is the same as lay communion, and there the Postillator, by common communion, understands customary observance and association from the Archdeacon. But I think peregrine communion is the same as extraneous communion, that is, exclusion from communion with the faithful. [And let him lose his cause, and by communion be made a stranger, can. Inolita, 11 q. 1.] But a stricter penalty seems to be in can. hæc hujus, 12 q. 2, where it says thus: [Let one guilty of sacrilege be condemned by prolonged anathema, and scarcely let peregrine communion be granted to him.] COMMUNITAS, means a canonical prebend. See Psuale. COMO, a word: I nourish the hair; [But since trees too clothe themselves, and the grassy flax, after its green growth, turns white in the wash, it was not enough to weave and bear a tunic, unless it also happened that clothing fished; for indeed from the sea too come fleeces, which, in the mossy softness of their woolliness, more refined shells comb out.] Tertullian, De Pallio, c. 37. COMPAGI, a kind of sandals used by Emperors and Roman Senators, from a Greek word meaning nets; for they were interwoven in the manner of nets, as may be seen in ancient sculptures and paintings. Others write in the same way as the Greeks, in Latin Compagium and Compagus: [Approaching, the subdeacon Mauritius took the stole from his neck, and threw it at his feet, and cut off his compagi.] Anastasius, in Stephen IV. FR. It is also called in Latin Compagum; thus Capitolinus, in the Emperors Maximini, on Maximinus the father, says: [His footwear, that is, the royal compagum.] But Trebellius Pollio used Compagos in the two Gallienus emperors, namely: [He attached jeweled boots, since he called the compagos reticules.] It was moreover the vestment only of the Pontiff: thus in the Collectanea of Anastasius by Sirmond in the 8th edition, p. 259, where speaking of St. Martin Pope and Martyr, he says that among the other relics of this saint received from Theodore: [And one of his compagis, that is, boots, which no one else but the Roman Pontiff wears.] ://: Which had been granted only to the deacons of the Church of Messina, canon. pervenit ad nos, dist. 93. Hence the canons of Messina still use this privilege in the office of deacon. In the course of time the deacons of the Roman Church also used compagi. [Compagi, a kind of footwear used by the Roman deacons. Papias.] Although this apostolic privilege was afterward extended to the deacons of other churches, as is gathered from the words of the Council of Toledo, where it says: [But it is not permitted to deacons to wear compagi without Apostolic permission.] Nevertheless, its maintenance is found nowhere, except retained only at Messina. FR. Amalarius’ text, however, should be corrected, where he wrongly has Compobis instead of Compagis, book 2, De Eccles. Off., c. 8. See Caliga, Sandalia, Psachnion. COMPAGO. FR. a name denoting conjunction, derived from the verb compingo; but there is a great question among the leaders of Latin whether this noun should be declined as Copago, Compaginis; or Compago, Compagis: in the first sense one has the authorities of Manilius, Ovid, and Seneca. For the former had sung, Astronom. 1: Sometimes led by an equal joining of the sides. Likewise, Toward a bright cloud of bronze by clear joining. Ovid, Metam. 1. And thus with unequal reeds, by a joining of wax Joined together, to have preserved the maiden’s name. And Seneca: [The violence of the flames broke the joining of the sun, or else old age, Epist. 14 to Lucilius.] In the second sense were Cicero, Pacuvius, Virgil, Livy, Suetonius, Gellius, and others. [For while we are in these compages of the body, we perform by a certain duty of necessity and a heavy task. Cicero, De Senectute.] Therefore, if it ought to be declined in the genitive as Compaginis, certainly not Compagibus, but Compaginibus, Cicero should have said. [Hail, my twin compages of blood.] Pacuvius; note that he had not said Compagines sanguinis. Likewise Virgil, Aeneid 1: ------------------------ With his brother Remus Quirinus Will give laws: the dreadful gates of war are closed With iron and tight compages. Likewise in the beginning: Winter prevailed: with the loosened compages of their sides all Receive the hostile rain, and grow weary at the oars. And likewise, book 2: Thus speaking, with strong force he hurled the huge spear Into the side, and into the curved belly with firm compages of the wild beast. And Livy: [With all the compages, the ship takes in water. Decade 4, book 3. With the compages of the seat loosened. Suetonius, in Augustus, c. 45. Compages of the world. Gellius, book 6, c. 1.] D. Augustine followed these authors of the second opinion, saying: [Let him approach, let him believe, let him be incorporated, so that he may be given life. Let him not shrink from the compage of the members, tract. 26 on John, after the middle.] COMPANATOR and IMPANATOR, heretic of sects which assert that the bread in the Sacrament of the Altar is not transubstantiated. [But nevertheless, so that we may fully satisfy Waldensis, and him whom he presented as a Berengarian companator, by the mouths of Catholics he will be embraced as agreeing with him in the matters of the Eucharist. Jo: Picard. in annot. 2. S. Anselm, De Sacr. Altaris.] And the same author below: [He scattered the horde of impanators, and indeed of our Calvinists. COMPASSOR, commiserator. [Let them strike, and let them invite
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166 CO vitent patrem Orphanorum, judicem viduarum, & compassorem pauperum Domini. Paulin. epist. 33. de Gazoph. COMPATESCO, Compatior. [Vestræ volumus compatescere infirmitati. S. Bonif. epist. 81. COMPATRES, & Compaternitas. FR. Patrini in Baptismo, seu Confirmatione, Gloss. in can. pervenit, 30. quæst. 1. can. si quis 30. quæst. 4. & can. omnes, ibid. quæst. 1. qui dicti sunt Initiatores. Vide Baptismus. COMPETENTES. Vide Catechumeni, Competentium pascha, Capitilavium, Regenerandus. COMPITA. FR. Locus, ubi plures viæ concurrunt: [Se irretire laqueis non dubitavit, atque gentilium more, per abrupta itinera, & compita insidians &c. can. de viro, 12. qu. 2. COMPLACENTIA. Vide Prolubium. COMPLENDA, seu Ad Complenda, & Completæ. FR. ultimæ Missæ preces. [Tali quidem passione vexatus est usque ad completas. In vita S. Bercharii Abb.] Vide Postcommunio. COMPLETORIUM, ultima canonicarum horarum pars, qua recitatione totum diei officium completur, seu quia in hac parte ultimum adimplementum in æterna Beatorum gloria designatur. Hug. de Sancto Vict. in Speculo Eccl. c. 3. Ab Isidoro, lib. 1. c. 2. Completa dicitur. FR. Initium noctis, in Regul. S. Columbani. Prima noctis hora à S. Fructuoso Bracarense. , id est, Petitio, à S. Basilio. Duodena, in vita S. Rusticulæ Abbatissæ, in ordine psalmodiæ: eodem pacto Duodecima appellatur, etiam à S. Aureliano. ::: Græci autem, , id est, post coenam vocant, & est penes eos , id est, Completorium majus, quod in Quadragesima recitatur: aliud est , nempè Completorium minus, pro totius anni cursu. Io. Card. Bonav. in tract. de psallen. Eccles. Armonia, S. Benedictum Abb. Completorii institutorer fuisse demonstrat; sed hæc benè concluderent de institutione hujus Canonicæ horæ, quoad Ecclesiam Occidentalem; nam inter Orientales Christianos diversarum nationum, & rituum, Completorium, Post coenam appellatum, ut suprà de Græcis dictum est, ante Divi Benedicti tempora in usu fuisse reperitur, & S. Basilius in ejus reg. interrog. 37. Completorium sic describit: [Tùm primis se jam noctis intendentibus tenebris sequetur petitio, ut quies, quam sumus capturi, inoffensa ac vitio libera sit, qua hora etiam necessariò nonagesimus recitari Psalmus deber. ] Psalmus autem 90. est: Qui habitat &c. in Completorio positus; per Quietem inoffensam, & vitio liberam, quam precari admonet; id certè est, quod nos in hymno, ac aliis Completorii precibus Deum solemus rogare: per Iam noctis intendentibus tenebris, noctis principium, & recitationis Completorii tempus designat, in quo periodo Maronitas Monachos in Monte Libano egomet expertus sum Completorium recitare. Sanctus autem Basilius in fine sæculi secundi, & principio tertii vixerat, at Divus Benedictus post CO quintum extiterat sæculum. Item dubiosum etiam quoad Ecclesiam Occidentalem redditur, an ante præfatum Patriarcham Benedictum Co[m]pletorium reperiretur. Videntur enim D. Ambrosius, & Prudentius, qui integro quasi sæculo ante D. Benedictum floruerant, de hac Canonica hora mentionem facere: Sanctus namque Doctor, lib. 3. de Virginibus, inquit: [Solemnes orationes cum gratiarum actione sunt deferendæ, & hora incensi: ] En Vesperæ, [Cùm denique cubitum pergimus: ] En Completorium. Nec Orationes istæ privatæ intelligendæ sunt, quia Solemnes, & Horam incensi vocat. Habemus insuper, quòd Completorium Somnum dicebatur; nam in ipso quietum (ut supra diximus) somnum à Domino deprecamur: hinc in Emeritano Concilio sub Vitaliano de anno 666. celebrato, hoc decretum legitur: [Oportet, ut sicut in aliis Ecclesiis vespertino tempore post lumen oblatum, priùs dicitur vespertinum, quàm somnum in diebus festis, ita & in nostris custodiatur Ecclesiis.] Prudentius quoque Ambrosii coætaneus, & Benedicti præcessor, in ejus hymnis unum pro Vesperis, quem Ante somnum intitulavit, & alium pro Completorio, quem vocavit Somnum, composuerat. Nos anticipamus tempus ad Completorium, ut sæcularibus præbeamus interveniendi commodum. Dicitur lectio brevis in principio hujus horæ, & non in fine, sicut sit ad Primam, quia ea peracta, Monachi cuncti in silentio ad dormitionem ibant; seu quia priùs ante Completorium Sanctorum Patrum collationes legere solebant, ad componendam mentem in diurnis negotiis distractam; ideò illis verbis: Converte nos &c. incipitur, cum quibus à sæcularibus cogitationibus mentem converti precamur. Insuper, cùm Completorium sit Electorum symbolum; ideò hymnus ante Capitulum dicitur, quod non sit in aliis horis, quia cùm sit hymnus victoriæ signum, & electi eam jam adepri sint; hinc ad consecutionem illius exhortatione non indigent. Hugo in speculo c. 3. Completorium, & Prima ambæ immutabiles, & invariabiles semper sunt, quibus monemur, ut nostrarum rectarum actionum principium, & finis stabiles esse debeant. Insuper in memoriam Dominicæ sepulturæ canitur Completorium, in qua hora ipse etiam. Dominus inhorto ad Patrem oravit. De Completorii cantico, Nunc dimittis. Vide Canticum. In Confessione ad Primam, & Co[m]pletoriu[m] Moniales debent dicere Et vobis fratres. Vide Confessio. COMPLUTUS, pluvia madefactus. [Pars una complura est, & pars super quam non pluvia ruit. Amos. cap. 4. COMPROVINCIALIS, nomen correlativum unius Episcopi ad alium ejusdem Provinciæ, sub eodem, nempè, Metropolitano, quem Consuffraganeum D. Bernardus epist. 42. appellavit, Vide Collega, Suffraganeus. COMPURGATOR. FR. Iudex delegatus pro purgatione alicujus delicti. Vide Juramentum. COMCAMBIUM, cambium. [In hoc loco latro- ni
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166 CO father of orphans, judge of widows, and companion of the poor of the Lord. Paulin. epist. 33. de Gazoph. COMPATESCO, Compatior. [We desire to share in your weakness. S. Bonif. epist. 81. COMPATRES, and Compaternitas. FR. Godparents in Baptism, or Confirmation, Gloss. in can. pervenit, 30. quæst. 1. can. si quis 30. quæst. 4. and can. omnes, ibid. quæst. 1. who are called Initiators. See Baptismus. COMPETENTES. See Catechumeni, Competentium pascha, Capitilavium, Regenerandus. COMPITA. FR. A place where several roads meet: [He did not hesitate to entangle himself in snares, and after the manner of the pagans, through rough paths, and at the crossroads lying in wait, etc. can. de viro, 12. qu. 2. COMPLACENTIA. See Prolubium. COMPLENDA, or Ad Complenda, and Completæ. FR. the final prayers of the Mass. [Vexed by such a passion indeed was he until Compline. In the life of S. Bercharius, Abbot.] See Postcommunio. COMPLETORIUM, the last part of the canonical hours, by the recitation of which the whole office of the day is completed, or because in this part the final fulfillment is designated in the eternal glory of the Blessed. Hug. de Sancto Vict. in Speculo Eccl. c. 3. From Isidore, book 1, c. 2, it is called Completa. FR. The beginning of the night, in the Rule of S. Columbanus. The first hour of night by S. Fructuosus of Braga. , that is, Petition, by S. Basil. Duodena, in the life of S. Rusticula, Abbess, in the order of psalmody: in the same way it is called Duodecima, also by S. Aurelian. ::: The Greeks, however, call it , that is, after supper, and among them there is , that is, Greater Compline, which is recited in Lent: there is another, namely , less Compline, for the course of the whole year. Io. Card. Bonav. in tract. de psallen. Eccles. Armonia shows that St. Benedict, Abbot, was the institutor of Compline; but this would be well concluded with regard to the institution of this canonical hour in the Western Church; for among Eastern Christians of various nations and rites, Compline, called After supper, as was said above concerning the Greeks, is found to have been in use before the time of St. Benedict, and St. Basil in the 37th question of his Rule describes Compline thus: [Then when the first shadows of night are already gathering, there shall follow the petition that the rest which we are about to take may be free from harm and from vice, at which hour also it is necessary that Psalm ninety be recited.] But Psalm 90 is: Qui habitat &c., placed in Compline; by the harmless and vice-free rest which it bids us pray for, it is certainly what we are accustomed to ask of God in the hymn and other prayers of Compline: by the words when the first shadows of night are already gathering, it marks the beginning of night, and the time for the recitation of Compline, during which period I myself have experienced the Maronite monks on Mount Lebanon reciting Compline. Now Saint Basil lived at the end of the second century and the beginning of the third, while St. Benedict existed after the fifth century. It is also doubtful, even with regard to the Western Church, whether Compline was found before the aforesaid Patriarch Benedict. For it seems that St. Ambrose and Prudentius, who flourished almost a whole century before St. Benedict, mention this canonical hour: for that holy Doctor, book 3, On Virgins, says: [The solemn prayers are to be offered with thanksgiving, and at the hour of incense:] Behold Vespers, [When at length we go to bed:] Behold Compline. Nor are these prayers to be understood as private prayers, because he calls them solemn and the hour of incense. We also have that Compline was called Sleep; for in it we pray the Lord for peaceful sleep, as we said above: hence in the Council of Emerita, held under Vitalian in the year 666, this decree is read: [It is fitting that, just as in other churches at evening time after the light has been offered, Vespers should first be said before Sleep on feast days, so also in our churches this is to be observed.] Prudentius too, a contemporary of Ambrose and predecessor of Benedict, in his hymns had composed one for Vespers, which he entitled Before sleep, and another for Compline, which he called Sleep. We anticipate the time for Compline, so as to provide lay people with the opportunity to attend. A short reading is said at the beginning of this hour, and not at the end, as is done at Prime, because once that was completed, all the monks went in silence to sleep; or because before Compline they were accustomed to read the conferences of the Holy Fathers, in order to compose the mind, distracted by daily business; therefore it begins with the words: Convert us etc., with which we pray that the mind may be turned away from worldly thoughts. Moreover, since Compline is the symbol of the elect, therefore the hymn is said before the Chapter, which is not done in the other hours, because since it is a hymn, it is a sign of victory, and the elect have already obtained it; hence they need no exhortation to attain it. Hugo in Speculo c. 3. Compline and Prime are both always unchangeable and invariable, by which we are reminded that the beginning and end of our righteous actions ought to be stable. Moreover, Compline is sung in memory of the Lord’s burial, at which hour the Lord himself also prayed to the Father in the garden. On the Compline canticle, Nunc dimittis. See Canticum. In the Confession at Prime and Compline, nuns ought to say And to you, brothers. See Confessio. COMPLUTUS, soaked by rain. [One part is soaked, and the part over which no rain has fallen. Amos, chap. 4. COMPROVINCIALIS, the correlative name of one bishop to another of the same province, under the same, namely, Metropolitan, whom St. Bernard in epist. 42 called a co-suffragan. See Collega, Suffraganeus. COMPURGATOR. FR. A delegated judge for the purification of someone’s offense. See Juramentum. COMCAMBIUM, exchange. [In this place the robber-
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CO ni seriò poenitenti culpa dimittitur, Mater Discipulo commendatur, & Discipulus pro Filio Matri miserabili concambio substituitur, Guliel. Tyrius de Terra Sancta, ubi de Calvario Monte agit. Reperitur etiam Camium, Concium, Cambium, & Cambio, bis, verbum. [Calices, & libros nostros oppignora vimus; modò Dominus immisit nobis hominem, qui nobis tantum auri dedit, ut ei quantitas in duplo erogatis respondeat, unde vado illud cambire pro argento, ut ex eo pignora nostra possim redimere, Cæsar. lib. 4. c. 67.] FR. [Nec aliqui pecuniam cambire cogantur. In extrav. comm. de decimis.]: //: Item Procamio sic in fundatione Cluniacensis Monasterii: [Non distrahat, non minuat, non procamier, non beneficet aliquam personam. CONCEDO. FR. pro condono, & absolvo. [Cùm Iudæi asserunt peccata à solo Deo posse concedi. D. Ambros. lib. 5. in cap. 5. Lucæ. CONCELLANEUS, Conturbernalis. [Concellaneus fiat alterius. Ennod. lib. 1. epist. 5.] Vide Cellulanus. CONCEPTIO B. MARIÆ VIRGINIS. FR. Officium hoc à Leonardo de Nugarolis Veronensi, & Apostolico Notario compositum, & à Sixto Quarto in extrav. commun. lib. 3. c. Cum præexcelsa, de reliq. & vener. Sanctor. his verbis confirmatum fuit. [Quod omnes, & singuli Christi fideles utriusque sexus, qui Missam, & Officiu Conceptionis ejusdem Virginis gloriosæ, juxta piam, devotam, & laudabilem ordinatione dilecti filii Magistri Leonardi de Nugarolis Clerici Veronensis Notarii nostri, & quæ desuper à nobis emanavit, Missæ, & Officii hujusmodi institutionem in die festivitatis Conceptionis ejusdem Virginis Mariæ &c.] ubi est Typographi error in data 1466. Nam Raynaldus in Annal. Eccles. ad an. 1477. hoc decretum à præsato Sixto ordinatum fuisse narrat, n. 9. //: Hoc tamen festum celebrari coepit Lugduni, ut refert Baron. an. 1136. ibi n. 14. FR. Et ann. 1361. n. 3. prædictus Raynaldus Concionatorem quendam contra immaculatam Virginis Conceptionem concionantem statim mortuum cecidisse narrat. //: Penès Græcos etiam antiqua hæc festivitas celebrabatur, quam appellant, licèt per unicum diem nostræ festivitati per Emmanuelis Imperatoris constitutionem illi postponant. In Sforziana Bibliotheca M. S. conservatur Leonis Imperatoris sermo de hac solemnitate. CONCEPTIO S. JO. BAPTISTÆ. FR. reperitur in quibusdam Martyrolog. antiquis sub die 24. Septemb. & in quodam Missali Equitum Meliten. de an. 1405. Argentorati impresso, & in copiosissima Bibl. Domin. Card. Brancacii asservato. CONCESSO, simul cesso. [Non potest apud nos perseverare, quod apud Doctores nostros concessavit. Tertull. de fuga in perfec. c. 6. CONCHA. Vasis genus ad conservandum aquam [Fecit lacum porphyreticum cum concha affita in medio, aquam fundentem. Anast. in Hilar. [ sæpè Ecclesiæ absidem, seu tribunam significat, à CO 167 græca dictione , quæ conchylium, seu auris concavitatem significat. Solent Græci præter Altare, ubi Missam celebrant, aliud altariolum intra conchulam erigere, ubi multis cæremoniis panem, & vinum pro Sacramento conficiendo præparant; quam præparationem , id est, advectionem vocant; nam ex hoc altariolo tempore consecrationis processionaliter panem, & vinum ad Altare, in quo celebratur, deferunt, ac peracta communione sacerdos ad eandem co[ch]chulam residuuin Eucharistæ defert, & consumat, atque sacra vasa purificat, quæ concha duplicem speluncam Domini significat; quando enim ex ea panis aufertur, bethlehemiticam denotat, ex qua paris vitæ prodiit; at quando ibi Hostia consumitur, Domini sepulchrum denotat, sic Anastasius in hist. Germani patriarch. Constantinopol. inquit: [Concha est in similitudinem speluncæ, quæ fuit in Bethlehem, in quanatus est Christus, & in similitudinem speluncæ, in qua sepultus est.] Et ut Ecclesiæ architecturæ conformetur, duas conchas hinc inde facere consueverunt: [Cum duabus dextra, lævaque conchulis intra spatiosum sui ambitum aphis sinuata laxetur, Paulin. epist. 12. ad Sever.] FR. sumitur etiam Concha pro baptisterio, qua utuntur Græci pro trina immersione in baptismo, & ea quoque uti solebant antiquitus Latini. [Emendari placuit, ut qui baptizentur (ut fieri solebat) numos in concham non mittant, 1. quæst. 1. can. emendari:] //: Inde Evagrius, lib. 4. cap. 3. Sacram Concham appellat, in priori significatu: Vide Apsis. CONCIDES, ingentes truci ab arboribus secti: [Franci enim simulato metu, se in remotiores saltus receperunt, concidibus per extrema sylvarum procuratis, Greg. Turon. lib. 2. hist. c. 9.] Sed apud Tacitum Concedes legitur. CONCILIATVS, cilicio indutus: [Et is quidem poenitentiam mœchi ad exorandam fraternitatem in Ecclesiam inducens conciliciatum, & concineratum. Tertull. de pudicit. cap. 13. CONCILIUM, seu Conciliabulum, Martyrum cappella, seu cœmeterium, ubi recondita sunt eorum corpora: [Romæ S. Joannis Presbyteri, qui sub Juliano Apostata via Salaria veteri ante simulacrum Solis decollatus est, & corpus ejus à B. Concordio Presbytero juxta Martyrum concilia sepultum. Martyrolog. Rom. 23. Iunii. Hoc idem possumus & de isto dicere, qui Basilicas Ecclesiæ, & Martyrum conciliabula diversis floribus, & arborum comis, vitumque paminis adumbravit. Hieronym. ad Heliodorum.] FR. Concilium dici puto, id est, adunatio, quia ibi corpora Sanctorum adunata, congregata, & conciliata sunt: sic Conciliabulum, id est, adunatiuncula. Concilium verò in significatione congregationis. Vide Cellulanus, Congelus, Cognitores, Pentectes, Synodus, Vnio. Item Concilium significat animorum reconciliationem, & compacificationem. Vide Simultas. CONCILIUM ACEPHALUM. Vide Acephalus. L 4 CON-
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Although serious penance is performed, the fault is forgiven; the Mother is commended to the Disciple, and the Disciple is substituted in place of the Son for the wretched Mother in exchange. Guliel. Tyrius, De Terra Sancta , where he treats of Calvary Mount. It is also found: Camium , Concium , Cambium , and Cambio , twice, as a verb. [We have pledged our chalices and books; but now the Lord has sent us a man who has given us so much gold that the amount shall answer to him double of what was disbursed; wherefore I go to exchange it for silver, so that from it I may be able to redeem our pledges, Caesar, lib. 4. c. 67.] FR. [Nor let any be compelled to exchange money. In Extravag. Comm. de decimis .]: //: Also procamio thus in the foundation of the Cluniac Monastery: [Let him not dissipate, let him not diminish, let him not procamier, let him not benefit any person. CONCEDO. FR. for condono , and absolvo . [Since the Jews assert that sins can be granted by God alone. St. Ambrose, lib. 5 on cap. 5 of Luke. CONCELLANEUS , a fellow-lodger. [Let one be made the cell-mate of another. Ennod. lib. 1. epist. 5.] See Cellulanus . CONCEPTIO B. MARIÆ VIRGINIS. FR. This office, composed by Leonardo de Nugarolis of Verona, Apostolic Notary, and confirmed by Sixtus IV in the Extravag. Commun. lib. 3. c. Cum præexcelsa , de reliq. & vener. Sanctor. , was confirmed in these words: [That all and singular the faithful of Christ of either sex, who [celebrate] the Mass and Office of the Conception of the same glorious Virgin, according to the pious, devout, and praiseworthy ordinance of the beloved son Master Leonardo de Nugarolis, cleric of Verona, our notary, and the institution of this Mass and Office which has issued from us concerning the feast day of the Conception of the same Virgin Mary, etc.] where there is a printer’s error in the date 1466. For Raynaldus, in Annales Ecclesiastici ad an. 1477, no. 9, relates that this decree was ordered by the aforesaid Sixtus. //: However, this feast began to be celebrated at Lyons, as Baronius reports, an. 1136, there no. 14. FR. And in the year 1361, no. 3, the aforesaid Raynaldus narrates that a certain preacher speaking against the Immaculate Conception of the Virgin suddenly fell down dead. //: Among the Greeks also this ancient feast was celebrated, which they call [the same], although they postpone it to ours by one day by the constitution of Emperor Emmanuel. In the Sforza Library there is preserved in manuscript a sermon of Emperor Leo on this solemnity. CONCEPTIO S. JO. BAPTISTÆ. FR. It is found in certain ancient martyrologies under September 24, and in a certain Missal of the Knights of Malta, of the year 1405, printed at Strasbourg, and preserved in the very rich library of Cardinal Brancacci. CONCESSO , at the same time ceased. [That cannot remain among us which has ceased among our Doctors. Tertull. de fuga in perfec. c. 6. CONCHA. A kind of vessel for preserving water. [He made a porphyry basin with a concha attached in the middle, pouring out water. Anast. in Hilar.] It often signifies the apse or tribune of a church, from the Greek word which signifies a shell, or the concavity of the ear. The Greeks, besides the altar where they celebrate Mass, are accustomed to erect another little altar within the shell-like recess, where, with many ceremonies, they prepare the bread and wine for the making of the Sacrament; and they call that preparation, that is, the bringing in, advection ; for from this little altar, at the time of consecration, they processionaly carry the bread and wine to the altar on which the rite is celebrated, and after communion is completed the priest carries the remaining Eucharist to the same little shell, consumes it there, and purifies the sacred vessels. The concha signifies the Lord’s double cave; for when bread is taken from it, it denotes the Bethlehem cave, from which the bread of life came forth; but when the Host is consumed there, it denotes the Lord’s sepulchre. Thus Anastasius, in the history of Patriarch Germanus of Constantinople, says: [The concha is in the likeness of the cave that was in Bethlehem, in which Christ was born, and in the likeness of the cave in which he was buried.] And so that it may conform to the architecture of churches, they were accustomed to make two conchae on either side: [With two little shells on the right and left, within the spacious range of its circuit, it is broadened, sinuously arched, Paulin. epist. 12 ad Sever.] FR. It is also taken for a baptistery, which the Greeks use for the triple immersion in baptism, and the Latins also formerly used it. [It has seemed good to amend that those who are baptized (as used to happen) should not cast coins into the shell, 1 q. 1 can. emendari :] //: Hence Evagrius, lib. 4 c. 3, calls it the Sacred Shell in the former meaning: See Apsis . CONCIDES , huge pieces cut from trees by force: [For the Franks, under feigned fear, withdrew into the more remote forests, with large trunks cut down and provided at the edges of the woods, Greg. Turon. lib. 2 hist. c. 9.] But in Tacitus Concedes is read. CONCILIATVS , clothed in sackcloth: [And he indeed, introducing penance for an adulterer to appease the brotherhood into the Church, conciliated and ashen, Tertull. de pudicit. cap. 13. CONCILIUM , or Conciliabulum , a chapel or cemetery of martyrs, where their bodies are laid up: [At Rome, St. John the presbyter, who under Julian the Apostate was beheaded on the old Via Salaria before the statue of the Sun, and his body was buried by Blessed Concordius the presbyter near the martyrial conciliabula. Roman Martyrology, June 23. We can say the same also of this one, who adorned the basilicas of the Church and the gathering-places of the martyrs with various flowers and with the crowns of trees and with vine-leaves. Jerome to Heliodorus.] FR. I think it is called concilium , that is, an assembling together, because there the bodies of the saints are united, gathered, and assembled together; thus conciliabulum , that is, a little gathering. But concilium in the sense of an assembly. See Cellulanus , Congelus , Cognitores , Pentectes , Synodus , Vnio . Also concilium signifies a reconciliation and peace-making of minds. See Simultas . CONCILIUM ACEPHALUM. See Acephalus . L 4 CON-
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168 C O CONCINERATUS, id est, cinere conspersus. Vide Conciliciatus. CONCIONATOR, declamator, qui & tractator dicitur. Vide Homilia, Tractator. Peccat mortaliter, qui non existens in gratia concionatur: ita D. Thom. in 4. dist. 29. qu. 2. art. 3. adi. quem aliqui gravissimi Auctores sequuntur; alii tamen contrarium sentiunt, licèt à veniali illum non excusent. Confundunt quidem nos Ethnici: Quintilianus in primis, lib. 12. c. 1. inquiens, quòd declamator debet esse: Vir bonus, dicendi peritus. Menander Philosophus etiam gentilis inquit: {Mores loquentis cogunt, non oratio.} Atque Hieronymus de Reg. Monach. ait: {Sacerdotis vox cum mente concordet.} Aliud Concionatorum vitium est in confarcinandis Sacræ Scripturæ sensibus cum Poetarum fabulis, & Sanctorum Patrum effata cum Plauti com[m]odiis, & similia; ideò tales Concionatores indigni, spumei à D. August. lib. de anima meritò vocantur, inquiente: {Habemus jam quosdam spumeos in sermone.} Vide Grammatica. FR. Addi posset & tertium vitium ambitionis illorum, nempè, quorum objectum est prædicari magis, quàm prædicare, & in famæ primatu cæteros Concionatores antecellere, contra quos sic D. Ambrosius ait: {Fidem Christi obscurant splendore verborum.} {Sacer igitur orator instrui à D. Gregorio deberet, ita docente: {Pastorum mens, quia non propriam gloriam, sed Auctoris quærit, ab omnibus vult adjuvari, quod agit. Fidelis namque Prædicator optat, si fieri valeat, ut veritatem, quam solus loqui non sufficit, ora cunctorum sonent, lib. 22. moral c. 14.} Non tamen negatur, quod summoperè in Sacro Concionatore ejus elquentia esset laudanda, si triplicato illo, ac frugifero stylo concionaret, de quo Lactantius Firmianus S. Cyprianum commendans, inquit; {Ut discernere nequeas, utrum ornatior in eloquendo, an facilior in explicando, an potentior in persuadendo fuerit, lib. 5. instit. c. 1.} Nam rectè splendor hic efficit, {Ut apertis oculis nostris deificum lumen attentis auribus audiamus. D. Benedictus in prologo ejus Regulæ. Manifestatur enim virtus prædicantium, ubi surgit seges animarum, lib. 6. epist. 9. D. Gregorius}: ∴: Hæc, inquam, divina eloquentia, absque ullo tædio ab antiquis fidelibus indefessè stando, summaque aviditate spiritus audiebatur, ut D. August. de honest. Cleric. & Optat. Milev. lib. 4. testantur, ac Sidonius vers. 16. cecinit. Seu te conspicuis gradibus venerabilis aræ, Concionatorum plebs sedula circumsistit. In Civitate Constantinop. die feriæ sextæ parascve, ob memoriam Christi extra Civitatis moenia passi, ut Chrysostomus testatur, extra Civitatem concionabatur. Concionatorem Verbi Deinó admittunt Moschi, stultè asserentes, quòd ex Concionatorum variis opinionibus sectæ, ac fidei diffensiones oriantur; hinc ausculatione Epistolæ, & Euangelii tantum vernacula lingua in Missa prolatorum contenti sunt. Laudabilem C O usum recitationis Salutationis Angelicæ in principio concionis à D. Vincentio Ferrerio introductum fuisse creditur. Vide Salutatio Angelica. Concionatoris Sacri synonyma. Vide Seminiverbius, Tractator. Dicitur Concionator Oecumenicus Doctor. Vide Oecumenicus. Concionator debet cum stola perorare. Vide Orarium; sed non Romæ, & quare. Vide Stola. CONCLAMATOR. FR. Advocatus, I. de Conclamatoribus, de off. Iudicis. Vide Defensor. CONCLAVE, Clausura Cardinalium in Sede vacante ad eligendum novum Pontificem. Primùm hujusmodi Conclave Viterbii post Clementis IV. mortem coactum fuit. Purpurati enim antea in aliqua Ecclesia, seu Sacristia ad effectum, de quo diximus, congregabantur, & post discussionem ad proprias domos redibant; sed occasione longissimæ Sedis vacantis post obitum præfati Clementis, quam per biennium, novem menses, & biduum durasse refert Raynaldus, ann. 1271. n. 13. transactis decem, & septem mensibus S. Bonaventura, tunc sui ordinis Generalis, Cives Viterbienses persuaserat, ut in Episcopali Palatio Sacrum Collegii XVII. seu, ut alii referunt XVIII. Cardinalium includerent, & ad electionem Pontificis illos cogerent; at persistente nihilominus eorum irresolutione, licèt diu mansissent detenti: tunc Raynerius Gattus ejusdem Civitatis Capitaneus, & Conclavis Custos tectum ejusdem Aulæ, in qua erant inclusi, detexit, ut hac subdiali mansione eos ad determinationem cogeret, ubì usque ad præsens cellularum signa cernuntur. Adhuc etiam in Archivio ejusdem Civitatis originalis bulla conservatur, in qua Sacrum Collegium causa infirmitatis Cardinali Ostiensi exeundi facultatem concesserat, in qua Bulla XVII. figilla in cera rubra pendentia cum diversorum Sanctorum imaginibus discernuntur, fortasse Sancti illi erant eorum Cardinalatus tituli secundùm morem illius fæculi: tenor autem bullæ talis est. {Nos miseratione Divina Episcopi, Presbyteri, & Diaconi Sacrosanctæ Romanæ Ecclesiæ Cardinales. Infirmitati Venerabilis Fratris nostri N. Ostiensis, & Velleterensis Episcopi fraterno compatientes affectu; Vobis Alberto de Monte Bono Potestati, & Raynerio Gatto, qui pro Capitaneo Viterbiensi te geris, & Communi Viterbien. tenore præsentium sub debito fidelitatis, quo nobis, & Ecclesiæ Romanæ tenemini, distinctè præcipiendo, mandamus, quatenus, cùm idem Episcopus juri, & voto sibi competentibus in electione Romani Pontificis renunciaverit coram Nobis, quantum ad præsentem vacationem dumtaxat, volens, ut non obstante ejus absentia, sine ipso hac vice liberè procedamus ad providendum Romanæ Ecclesiæ de Pastore, ratam habiturus, & gratam electionem, seu provisionem, quam de Romano Pontifice absque ipso, & ejus requisitione duxerimus faciendam, ac instanter petierit Vobis mandari, ut de Palatio, in quo sumus inclusi, ipsum permitteretis extre, eundemque Episcopum de ipso Palatio statim egredi liberè per-
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168 C O CONCINERATUS, that is, sprinkled with ashes. See Conciliciatus. CONCIONATOR, a declaimer, who is also called a tractator. See Homilia, Tractator. He sins mortally who preaches while not being in grace: thus St. Thomas in 4 dist. 29, q. 2, art. 3, ad 1, whom certain very serious authors follow; others, however, think the contrary, though they do not excuse him from venial sin. Indeed, the heathens confound us: Quintilian especially, lib. 12, c. 1, saying that a declaimer ought to be: A good man, skilled in speaking. Menander the Philosopher, also a pagan, says: {The manners of the speaker compel, not the speech.} And Jerome, De Reg. Monach., says: {The priest’s voice should agree with his mind.} Another fault of preachers is in cramming the senses of Sacred Scripture together with poets’ fables, and the sayings of the Holy Fathers together with Plautus’ comedies, and similar things; therefore such preachers are unworthy, and rightly called “foamy” by St. Augustine, lib. de anima, when he says: {We already have some foamy ones in speech.} See Grammatica. FR. A third fault could also be added, namely ambition, that is, of those whose aim is to be preached about rather than to preach, and to surpass the others of the preaching order in priority of reputation, against whom St. Ambrose says: {They darken the faith of Christ by the splendor of words.} {The sacred orator therefore should be instructed by St. Gregory, who teaches thus: {The mind of pastors, because it seeks not its own glory, but that of the Author, wants all to be helped by what it does. For the faithful Preacher desires, if possible, that the mouths of all should sound forth the truth, which he alone is not sufficient to speak, book 22 moral. c. 14.} Yet it is not denied that in a sacred preacher his eloquence would be highly praiseworthy, if he preached in that threefold and fruitful style, of which Lactantius Firmianus, commending St. Cyprian, says: {You cannot tell whether he was more elegant in speaking, or more easy in explaining, or more powerful in persuading, lib. 5. instit. c. 1.} For rightly does this splendor bring about, {So that with our eyes opened we may attend with attentive ears to the divine light. St. Benedict in the prologue of his Rule. For the power of preachers is made manifest, where the harvest of souls rises, lib. 6. epist. 9. St. Gregory}: ∴: This, I say, divine eloquence, without any weariness, was by the ancient faithful heard as they stood unweariedly and with the greatest eagerness of spirit, as St. Augustine de honest. Cleric. and Optatus of Milevis, lib. 4, testify, and Sidonius sang in verse 16. Whether you stand before the venerable altar with its conspicuous steps, the devoted crowd of hearers gathers round the preachers. In the City of Constantinople, on Good Friday, parascve, in memory of Christ suffering outside the city walls, as Chrysostom testifies, he preached outside the city. The Muscovites likewise admit the preacher of the Word of God, foolishly asserting that from the various opinions of preachers, sects and differences of faith arise; hence they are content only with hearing the Epistle and Gospel proclaimed in the vernacular language during Mass. The laudable use of reciting the Angelic Salutation at the beginning of the sermon is believed to have been introduced by St. Vincent Ferrer. See Angelic Salutation. Synonyms of the Sacred Preacher. See Seminiverbius, Tractator. The preacher is called an Ecumenical Doctor. See Oecumenicus. The preacher ought to speak with the stole. See Orarium; but not at Rome, and why. See Stola. CONCLAMATOR. FR. Advocate, I. De Conclamatoribus, De off. Iudicis. See Defensor. CONCLAVE, the enclosure of the Cardinals during a vacant See for electing a new Pontiff. The first conclave of this kind was held at Viterbo after the death of Clement IV. For previously the Cardinals used to gather in some church or sacristy for the purpose we have mentioned, and after deliberation returned to their own homes; but on the occasion of the very long vacancy of the See after the death of the aforesaid Clement, which, as Raynaldus relates, lasted two years, nine months, and two days, ann. 1271, n. 13, after ten and seven months had passed St. Bonaventure, then General of his Order, had persuaded the citizens of Viterbo to shut the Sacred College of XVII, or, as others relate, XVIII Cardinals in the Episcopal Palace, and to compel them to elect a Pontiff; but their irresolution nevertheless continuing, although they had long remained detained: then Raynerius Gattus, Captain of that City, and Keeper of the Conclave, uncovered the roof of the same hall in which they were confined, so that by this open-air dwelling he might compel them to a decision, where even to the present day the marks of the cells are seen. Still also in the Archive of the same City the original bull is preserved, in which the Sacred College, because of the illness of the Cardinal of Ostia, had granted him permission to leave, in which bull XVII seals hanging in red wax with images of various Saints are discerned; perhaps those Saints were their cardinalitial titles according to the custom of that age: the tenor of the bull, however, is as follows. {We, by the mercy of God, Bishops, Priests, and Deacons of the Most Holy Roman Church, Cardinals. In fraternal compassion for the illness of our Venerable Brother N. Bishop of Ostia and Velletri; to you Alberto de Monte Bono Podestà, and Raynerio Gatto, who act for the Capitaneus of Viterbo, and to the Commune of Viterbo, by the tenor of these presents, under the obligation of the fidelity whereby you are bound to us and to the Roman Church, we distinctly command and order that, since the said Bishop has renounced before us the right and vote belonging to him in the election of the Roman Pontiff, only for the present vacancy, wishing that, notwithstanding his absence, without him this time we may freely proceed to provide the Roman Church with a Pastor, holding ratified and accepted the election, or provision, which we shall determine to make of the Roman Pontiff without him and without his request, and he has urgently asked that it be commanded to you to let him leave the Palace in which we are enclosed, and that the same Bishop be allowed to go out of the said Palace immediately, free-
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CO permittatis, nec ipsum de cætero aliquatenus detineatis invitum. Datum Viterbii in palatio discoperto Episcopatus Viterbiensis VI. Idus Iunii MCCLXX. Apostolica Sede vacante.} FR. Factum, quod de S. Bonaventura narratur, in ejus vita non habetur, atque hic ex quo loco, & apud quem Auctorem reperiatur, non citat; ideò ad credendum non facilè inclino. Imò non verifica[n]tur, quod in Conclavi post mortem Clementis IV. Cardinales ab ullo coacti fuissent sub eo ergastulo includi; sed spontè se se concluderant ad Regum persuasiones, ut Blondus, decad.2.lib.8. testatur, de Regibus tunc Viterbium accedentibus, inquiens: [Viterbium venere, ubi Cardinales esse noverant in Pontificis electione facienda, sicut & antea dissidentes. Evicitque Regum exhortatio, atque instantia, ut ingressi Conclave, Patres in Theobaldum convenerint Placentinum Leodiensem Archidiaconum, in Asia tunc agentem, ] qui postea Greg. X. appellatus fuit. Idem refert Raynaldus loco supracit. Nec est verum, quòd illud fuerat primum Cardinalium Conclave; nam ante hoc fuerunt in aliis electionibus conclusi Electores, ut testatur Glossator Decretalium in can. licet. De vitanda Elect. 5. Nullatenus. Ubi ait, quòd discordantibus Cardinalibus inclusi fuerunt in electione Honorii III. Gregorii IX. Cælestini, subditque: [Et temporibus nostris Innocentius III. (lege IV.) tamen id de jure faciendum non est. ] Et idem Blondus de Conclavi Neapoli acto, Innocentio IV. ibi defuncto, in electione Alexandri IV. de anno 1254. hæc refert: [Alexandrum Pontificem eo nomine IV. ex Rainaldo Cardinale Ostiensi natione Campano: Cardinales, qui omnes Innocentium in expeditione sequuti erant, in urbe Neapolitana brevi creaverunt: nam Conclave ea fuerunt ingressi conditione, ut omni postposita longiore debito mora, rebus Ecclesiæ à Ma[n]fredi violentia, insidiisque alioquin periclitaturis, per novi Pontificis creationem providerent: & eos Bartolinus juvit Tavernarius Eques Parmensis, quem Innocentius Pontifex Sororium suum Neapoli Prætorem, Præfectumque præsidio imposuerat. Is enim vir prudens honesta, ac consueta vi adhibita, illos cibo per singulos dies imminuto, ut in aliquem concordarent, impulit potiùs, quàm horratus est, lib.7.decad.2. ] Ubi etiam per verba Consueta vi, id, quod supra Glossator de aliis anterioribus Conclavibus narrat, Blondus insinuare videtur. Atque Passarinus de electione Sum. Pont. quæst.11. num.1. Conclave anno 1118. in electione Gelasi II. coepisse tenet, (nam secundùm Baronium anno 1118. in Pontificem electus fuerat.) De Honorio III. (cujus electio ex Raynaldo accidit, an.1216.) etiam Blondus, eod. lib.7. in princip. decad.2. air, quòd: [Coacto in Conclavi Collegio penuria cibi per dies singulos majore facta, ut properarent, vim honestissimam attulerunt, consecratusque Pontifex &c.] Igitur multò ante Sedis vacatione[m] per obitu[m] Clem. IV. Conclave erat in usu. In electione autem Innocentii IV. fuerunt CO 169 Cardinales Amalphi à Federico in carceribus detenti; sed in libertate positi, Anagniam confugere, ibique prædictum Innocentium in Pontificem elegerunt. Gregorius deinde X. anno 1274. facit de Conclavi bullam, quæ habetur in c. Ubi periculum, de elect. in sext. quæ absque effectu remansit, & ab Adriano V. suspensa; iterum à Joanne XX. (appellato XXI.) eadem suspensio comprobata; ita ut absque prævio Conclave electi fuerint Nicolaus III. Martinus II. dictus IV. Honorius IV. Nicolaus V. Cælestinus V. & ab hoc iterum Conclavis bulla renovata; ac tandem à Bonifacio VIII. confirmata fuerat. Glossa in d. cap. Ubi periculum. 5. Concilio generali. Ciacconus in vita Jo. XXI. & Lauræa tract. 5. quæ deindè successivè in omnibus electionibus usque ad præsens executa fuit. Quo prætextu Basilius Prorex Odoacri sibi arrogare voluit Electionem Pontificis. Vide Mausoleum. Synonymum Conclavis. Vide Monobambylum. Discordia electorum in Conclavi ut plurimum est schismatis causa. Vide Romanus morbus, Rotula. In Sede vacante, vel in Pontificis absentia, Ecclesiæ Romanæ gubernium per Archidiaconum, Archipresbyterum, & Primicerium regebatur. Collectan. Anastasi Biblioth. in exil. S. Martini Papæ, & Martyris à Sirmondo in 8. edit. p.77. Bar. an.65 o.n.15. Hodie tamen, dum Cardinales sunt in Conclavi, tria ordinum capita rescripta firmant: Quando Papa jam declaratus est, & novum nomen suscepit, tunc primus Diaconus Card. fenestrale foramen frangit ad clausuram, ac crucem populo ostendit, altaque voce clamat, dicens: [Annuntio vobis gaudium magnum: Papam habemus; Reverendissimus Dominus Cardinalis N. electus est in Summum Pontificem, & elegit sibi nomen N.] FR. Solebant antiquitus alia forma uti, ut apparet ex schismatica electione Octaviani S. Cæciliæ Cardinalis, qui Victoris III. sibi nomen indiderat, apud Radevicum Frisingen. in vita Federici Oenobarbi, lib.2.cap.67. ubi sic habetur. [Tunc Scriniarius secundùm antiquam Romanorum consuetudinem, ascendens in altum voce magna clamavit ad populum dicens: Audite Cives Rom. & coetus Reipublicæ; secunda feria Pater noster Adrianus mortuus est, & proximo sequenti Sabbato Dominus Octavianus Card. S. Cæciliæ electus, est immantatus. Placet ne vobis? Respondit Clerus, & Pop. Placet. Secunda, & tertia vice interrogatus si placeret? clara voce respondit, Placet. Deinde cum bandis, & aliis papalibus insignibus Papa cum laudibus in Palatio deductus est. ] Simili modo cum terna interrogatione, & totidem Conventus responsione solet usque adhuc M. Magistri Meliten. electio publicari. Quo ad alia pertinentia Conclavis, vide Bicassa. Cardinalis. Cornuta. Croccia. Papa. Item Conclave pro Catholicismo. Vide Catholicus. Item pro Paradiso. [Si uno in supera mansione conclave retinemur, Ennod. in Apolog. Item conclave pro seminario. can. omnis ætas. 12. quæst. 1. : ] Conclave instituit in Parisiensi Academia Si-
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allow it, nor detain him in any way against his will any longer. Given at Viterbo, in the open palace of the Bishopric of Viterbo, on the sixth day before the Ides of June, 1270, the Apostolic See being vacant.} FR. The deed related of St. Bonaventure is not found in his life, and he does not cite from what source, or in what author, it is found; therefore I am not easily inclined to believe it. Indeed, it is not verified that in the Conclave after the death of Clement IV the Cardinals had been compelled by anyone to be shut up in that prison; rather, they had voluntarily enclosed themselves at the persuasion of the kings, as Blondus testifies, decad. 2, lib. 8, concerning the kings then arriving at Viterbo, saying: [They came to Viterbo, where they knew the Cardinals were for making the election of the Pontiff, as they had been discordant before. And the exhortation and insistence of the kings prevailed, so that, entering the Conclave, the Fathers agreed upon Theobald, archdeacon of Liège and Placentia, then residing in Asia,] who was afterward called Gregory X. The same is reported by Raynaldus in the above-cited place. Nor is it true that this was the first Conclave of Cardinals; for before this, in other elections, the electors had been shut in, as the Glossator of the Decretals testifies in can. licet. De vitanda Elect. 5. Nullatenus. There he says that, the Cardinals being in disagreement, they were enclosed in the election of Honorius III and Gregory IX, and adds: [And in our times Innocent III (read IV) nevertheless that is not to be done by right.] And the same Blondus, concerning the Conclave held at Naples after Innocent IV died there, in the election of Alexander IV in the year 1254, relates this: [They quickly created Alexander Pontiff, called by that name IV, from Rainaldus, Cardinal of Ostia, by nation a Campanian. The Cardinals, who had all followed Innocent in the expedition, were in the city of Naples; for they had entered the Conclave on condition that, all longer delay being set aside, they should provide for the affairs of the Church, threatened by the violence and otherwise the snares of Manfred, through the creation of a new Pontiff: and Bartolinus the tavern-keeper, a knight of Parma, helped them, whom Innocent the Pontiff had appointed at Naples as his brother-in-law, prefect, and commander of the guard. For this prudent man, using honest and customary force, rather drove them than persuaded them, by diminishing their food day by day, so that they might agree on someone, lib. 7, decad. 2.] Where also by the words customary force, Blondus seems to hint at what the Glossator above narrates concerning other earlier Conclaves. And Passarinus, on the election of the Supreme Pontiff, quest. 11, num. 1, holds that the Conclave began in the year 1118 in the election of Gelasius II (for according to Baronius, he had been elected Pontiff in the year 1118). Concerning Honorius III (whose election, according to Raynaldus, occurred in 1216), Blondus also, in the beginning of decad. 2, lib. 7, says that: [The College having been assembled in Conclave, with scarcity of food becoming greater day by day, so that they might hurry, they used the most honorable force, and the Pontiff was consecrated, etc.] Therefore, long before the vacancy of the See through the death of Clement IV, the Conclave was in use. But in the election of Innocent IV the Cardinals were detained in prison at Amalfi by Frederick; yet, once set free, they fled to Anagni and there elected the aforesaid Innocent Pontiff. Gregory X then, in the year 1274, issued a bull concerning the Conclave, which is found in c. Ubi periculum, de elect. in sext., which remained without effect and was suspended by Adrian V; later the same suspension was confirmed by John XX (called XXI); so that, without a prior Conclave, were elected Nicholas III, Martin II called IV, Honorius IV, Nicholas V, Celestine V, and by him again the Conclave bull was renewed; and finally it was confirmed by Boniface VIII. Gloss. in d. cap. Ubi periculum. 5. General Council. Ciacconus in the life of John XXI, and Lauræa, tract. 5, which thereafter was successively carried out in all elections up to the present. Under that pretext Basilius, viceroy of Odoacer, wished to arrogate to himself the election of the Pontiff. See Mausoleum. Synonym of Conclave. See Monobambylum. Discord among the electors in the Conclave is for the most part the cause of schism. See Roman disease, Rotula. In the vacant See, or in the absence of the Pontiff, the government of the Roman Church was ruled by the Archdeacon, Archpriest, and Primicerius. Collectan. Anastasi Biblioth. in the exile of St. Martin Pope and Martyr, by Sirmond in the 8th edition, p. 77. Bar. year 65, no. 15. Today, however, while the Cardinals are in Conclave, the three heads of the orders sign the documents: when the Pope has already been declared and has taken a new name, then the first Cardinal Deacon breaks the window-opening to the enclosure, and shows the cross to the people, and with a loud voice cries out, saying: [I announce to you great joy: we have a Pope; the Most Reverend Lord Cardinal N. has been elected Supreme Pontiff, and has chosen for himself the name N.] FR. In ancient times they used another form, as appears from the schismatic election of Octavian, Cardinal of St. Cecilia, who had assumed for himself the name Victor III, in Radevicus of Freising, in the life of Frederick Barbarossa, lib. 2, cap. 67, where it is thus stated. [Then the Scriniarius, according to the ancient custom of the Romans, ascending high, cried out in a loud voice to the people, saying: Hear, Roman citizens and assembly of the Republic; on Monday our Father Adrian died, and on the following Saturday Lord Octavian, Cardinal of St. Cecilia, was elected and clothed. Is it pleasing to you? The clergy and the people answered: It is pleasing. A second and a third time, when asked whether it pleased them, with clear voice they answered, It is pleasing. Then, with bands and other papal insignia, the Pope was led into the Palace with praises.] In a similar manner, with a threefold interrogation and an equal response of the assembly, the election of the Grand Master of Malta is customarily published even up to now. As to other matters pertaining to the Conclave, see Bicassa. Cardinalis. Cornuta. Croccia. Papa. Likewise Conclave for Catholicism. See Catholicus. Likewise for Paradise. [If in one upper dwelling we are retained in conclave, Ennod. in Apolog. Likewise conclave for seminary. can. omnis ætas. 12. quest. 1: ] He established a conclave in the University of Paris Si-
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170 CO Simon Cardinalis S. Cæciliæ ad electionem illius Rectoris hoc pacto; includuntur quatuor Ele- ctores cum termino consummationis candelæ unius libræ, qua finita, expirat eorum facultas, & includuntur quatuor alii. CONCLAVISTA. Vide Protonotarius. CONCORDIA. Vide Omonæa. CONCUBINA. FR. hæc vox in sac. pagina, in Ca- nonibus, Conciliis, & apud sacros, profanosque Scriptores non rarò significat uxorem deterioris conditionis, seu occultam, l. in libertæ 24. ß. de Concub. & l. in Concubinatu. 3. ß. eod. In pri- mis Sac. Scripturæ. [Deditque Abraham cuncta, quæ possederat Isaac: filiis autem concubinarum largitus est munera. Genes. cap. 16.] Ubi Agar, & Cetura sæpè uxores vocantur; nam tunc per- missa erat polygamia, sicut in novo Testamento licitum est viro unicam habere concubinam, nempè, mulierem inferioris conditionis, in vin- culo tamen veri matrimonii, & indissolubilis; at- que sic Toletani Conciliis intelligenda sunt verba à Gratiano, dist. 34. can. 2. relata, ubi habetur: [Is, qui non habet uxorem, & pro uxore concubi- nam habet, à communione non repellatur; ta- men, ut unius mulieris, aut uxoris, aut concubi- næ sit conjunctione contentus.] Et in sequenti canone ex Isidoro de dist. nov. & ver. testam. [Christiano non dicam plurimas; sed nec duas simul habere licitum est: nisi unam tantùm, aut uxorem, aut certè loco uxoris (si conjux deest) concubinam.] Ubi apertè Glossa declarat vim vocis Concubinæ, id est: [Mulierem non solem- niter ductam, si tamen mutuus consensus interve- nit; aliàs concubinam non licet habere. 32. qu. 4. can. nemo.] Quæ doctrina est D. Augustini, lib. de bono conjug. cap. 5. qui manifestè hujusmodi matrimonium verum, & realem existimat, his verbis: [Et post quidem fortasse non absurde hoc appellari connubium, si usque ad mortem alicujus eorum id inter eos placuerit, & proliis generationem, quamvis non ex causa conjuncti sunt, non tamen vitaverint, ut vel nolint sibi nas- ci filios, vel etiam opere aliquo malo agant, ne nascantur. Cæterum si vel utrumque, vel unum horum desit, non invenio quemadmodum has nuptias appellare possumus: etenim si ali quam sibi ad tempus adhibuerit, donec aliam dignam honoribus suis, vel facultatibus inveniat; animo ipso adulter est, nec cum illâ, quam cupit inveni- re; sed cum ista, cum qua sic cubat, ut cum ea ha- beat maritale consortium.] Vide Gloss. in cap. Ecce quod, dist. 33. In can. omnibus, & can. Is, qui, dist. 34. Omnes tamen prædictæ doctrinæ verifi- cabantur ante Concilium Trident. sed post illud, in quo clandestina hujusmodi matrimonia prohi- bita fuere, non ampliùs legitima dici possunt; & penes antiquos historicos, tum Ethnicos, tum Christianos, concubina pro uxore non rarò intel- ligebatur; sic Poppea à nonnullis Neronis uxor, ab aliis concubina vocatur; atque Helena Con- stantini Magni genitrix ab aliquibus concubina, ab aliis verò Constantii uxor dicitur; & vice ver- CO sa cojugium pro eo, quod meretrices frequentant, aliquando sumitur. [Qui secundæ uxoris con- junctionem sortiti sunt, aut numerosa conjugia frequentaverunt, can. qui in aliquo, dist. 51.] ubi arcentur à susceptione ordinum Ecclesiastico- rum hujusmodi personæ, ex eo quia numerosa conjugia frequentassent; non enim hîc de eo, qui multas uxores habuisset, intelligitur, dum aurea de bigamo locutus est textus; nam superfluum es- set de plurimas uxores habente hanc additionem ponere, cùm si quis duas uxores habuisset, inca- pax esset ordinum, multò magis de eo, qui pluri- mas frequentasset, intelligeretur: ergo de eo dici- tur, qui, nempè, meretrices frequentaverat. Sy- nonyma. Vide Consectalis. Focaria. Herceja. Stertecia. Infidelis. Lateralis. CONCUBINUS, gladius à Tertulliano dicitur, nam ad lectum noctu suspendi solet. De Resur- carnis. CONCUBITOR. Vide Paracimomenus. CONCUBUS. FR. simul in eodem lecto condor- miens, quod sæpè in malum sensum accipitur. [Unam cantilenam de multis metricè de eo compositam, ex persona concuborum suorum, vobis nisi. Ivo Carnot. epist. 67. CONCULCARE EPISCOPUM, id est, alterius Episco- pi jurisdictionem usurpare. [Ut nullus Episco- porum alium Episcopum conculeet. Concil. Arelat. I. can. 17. Aliis terminis idem dicitur, & præsertim Transcendere Episcopum. [Ne quis transcendat Episcopum Collegam suum. Concil. I. Carthag. can. 10.] Pulsare Diœcesim, Concil. Carthag. II. can. 11. atque Supergredi. [Ne super- grediatur in Diœcesi Collegam suum, Conc. Car- thag. III. can. 20.] pro eodem dixit. Vide Pulso. CONCUPISCENTIA, Idololatria dicitur. Vide Idololatria. Infidelis. CONCUSIO, captura à justitiæ Ministris facta. [Pudens missum ad se Christianum, in elogio con- cussione ejus intellecta, dimisit: scisso eodem elo- gio, sine accusatore negans se auditurum homi- nem secundùm mandatum. Tertull. ad Scap.] Sensus verborum est, quòd, nempè, Pudens, cu- piens Christianos liberare; hinc ejusdem Religio- nis virum capturatum, cùm à nemine accusare- tur, nedum interrogare eum voluit, sed etiam liberum dimisit. FR. Vide infrà Concutio. CONCUTIO. FR. pro vexare, seu aliquid ultra de- bitum petere. [Dictum est autem eis, neminem concusseritis, estote contenti stipendiis vestris. 33. quæst. 1.] Ubi Glossa: [Concutere, est ali- quid petere ultra debitum ratione alicujus offi- cii, ß. de concuss. I. 1. & 2. lib. 47. Concussionis judicium publicum non est; sed ideò pecuniam quis accipit, quòd crimen minatus sit. Idem Vul- pian. in 1. quæst. cap. 127.] ibique Glossa: [Cri- men concussionis est, cùm quis minatur alicui, nisi ita, vel ita faciat. CONDICO, esse in eodem senso, unitèque dicere significat. [Conduxerat, scilicet, Petrus Regem quidem honorandum. Tertull. Scorp. c. 4.] id est, quia in hac sententia coapostolo Paulo concor- da
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170 CO Simon Cardinalis of S. Cæcilia, for the election of that Rector, in this way: four Electors are enclosed with the time for the burning of a candle of one pound; when it is finished, their authority expires, and four others are enclosed. CONCLAVISTA. See Protonotary. CONCORDIA. See Omonæa. CONCUBINA. FR. this word in sacred writings, in the Canons, Councils, and among sacred and profane writers not infrequently means a wife of inferior condition, or a secret one, l. in libertæ 24. § de Concub. & l. in Concubinatu. 3. § eod. First in Sacred Scripture: [And Abraham gave all that he possessed to Isaac; but to the sons of the concubines he gave gifts. Gen. ch. 16.] Where Hagar and Keturah are often called wives; for then polygamy was permitted, just as in the New Testament it is lawful for a man to have one concubine only, namely, a woman of inferior condition, yet within the bond of true and indissoluble marriage; and thus the words cited by Gratian from the Councils of Toledo, dist. 34, can. 2, are to be understood, where it is stated: [He who does not have a wife, and has a concubine in place of a wife, shall not be repelled from communion; provided that he be content with the union of one woman, whether wife or concubine.] And in the following canon, from Isidore, de dist. nov. & ver. testam.: [For a Christian, I do not say many, but not even two together is it lawful to have: only one, either a wife, or certainly, in the place of a wife, if a spouse is lacking, a concubine.] Where the Gloss clearly explains the force of the word Concubine, namely: [A woman not solemnly taken, if however mutual consent intervenes; otherwise it is not lawful to have a concubine. 32. qu. 4. can. nemo.] This is the doctrine of St. Augustine, lib. de bono conjug. cap. 5, who plainly considers such a marriage true and real, in these words: [And afterward perhaps it would not be absurd to call this a marriage, if it had been agreed between them until the death of one of them, and they had not avoided the generation of offspring, though they were joined not for that reason, so that they might not wish children to be born to themselves, or even act by some evil deed lest they be born. But if either both or one of these be lacking, I do not find how we can call these nuptials; for if he has taken someone for himself for a time, until he find another worthy of his honors or means, he is adulterer in intention itself, and not with her whom he desires to find; but with this one with whom he lies so that he may have with her a marital partnership.] See Gloss. on cap. Ecce quod, dist. 33. in can. omnibus, and can. Is, qui, dist. 34. All the aforesaid doctrines were valid before the Council of Trent; but after it, in which clandestine marriages of this kind were forbidden, they can no longer be called legitimate; and among ancient historians, both pagan and Christian, concubine was often understood for wife; thus Poppaea is called by some Nero’s wife, by others his concubine; and Helena, mother of Constantine the Great, is called by some concubine, by others wife of Constantius; and vice versa, marriage is sometimes taken for what prostitutes frequent. [Those who have obtained the union of a second wife, or have frequented numerous unions, can. qui in aliquo, dist. 51.] where such persons are barred from receiving ecclesiastical orders, because they had frequented numerous unions; for here it is not understood of one who had many wives, since the text spoke of bigamy in the singular; indeed it would be superfluous to add this to one who had many wives, since if anyone had had two wives, he would be incapable of orders, and much more would it be understood of one who had frequented many; therefore it is said of one who, namely, had frequented prostitutes. Synonyms. See Consectalis. Focaria. Herceja. Stertecia. Infidelis. Lateralis. CONCUBINUS, a sword, is so called by Tertullian, for it is usually hung by the bed at night. De Resurcarnis. CONCUBITOR. See Paracimomenus. CONCUBUS. FR. one who sleeps together in the same bed, which is often taken in a bad sense. [A song in many verses composed about him, in the person of his bedfellows, Ivo of Chartres, epist. 67.] CONCULCARE EPISCOPUM, that is, to usurp the jurisdiction of another bishop. [That none of the bishops should trample upon another bishop. Counc. of Arles I, can. 17.] In other terms the same thing is said, and especially Transcendere Episcopum. [Let no one transcend his fellow bishop. Counc. of Carthage I, can. 10.] Pulsare Diœcesim, Counc. of Carthage II, can. 11. and also Supergredi. [Let him not go beyond his fellow bishop in the diocese, Counc. of Carthage III, can. 20.] said the same thing. See Pulso. CONCUPISCENTIA is called idolatry. See Idololatria. Infidelis. CONCUSIO, a seizure made by ministers of justice. [Pudens, understanding the Christian sent to him in the charge of his seizure, released him; having torn up the same charge, and without an accuser, he denied that he would hear the man, according to the command. Tertull. ad Scap.] The sense of the words is that Pudens, wishing to free Christians, when a man of that religion had been seized and no one accused him, not only did not wish to question him, but even set him free. FR. See below Concutio. CONCUTIO. FR. used for to harass, or to demand something beyond what is due. [But it was said to them: “Do not extort anything, and be content with your wages.” 33. q. 1.] Where the Gloss: [To extort is to ask something beyond what is due by reason of some office, § de concuss. I. 1. & 2. lib. 47. The proceeding for extortion is not public; but a person receives money because he has threatened a crime. The same, Ulpian, in 1. quaest. cap. 127.] And there the Gloss: [The crime of extortion is when someone threatens another, unless he do this or that. CONDICO, means to be in the same sense, and to speak with one voice. [He had conducted, namely, Peter, indeed to be honored by the King. Tertull. Scorp. c. 4.] that is, because in this sentence he agrees with the coapostle Paul.
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CO dabat Petrus: cujus Synonimu[m]. Vide Confabulator. FR. Condicere significat etiam idem ac edicere, inde condictum dicitur edictum. Vide Condictum. CONDICTUM. FR. Edictum. Quas vulgò torneamenta vocant, in quibus milites ex condicto convenire solent. 5. decretal. tit. 13. cap. 1. Ubi Glossa, Ex condicto, aliàs ex edicto. CONDITA. FR. Victus, provisio ad opportunum tempus conservata. Ut abundanter in ejus condita procurentur. S. Greg. lib. 7. epist. 5. Unciam panis malitiosè, & temerè restitutam, spontanea voluntas populi redegit in copia conditorum. Symmachus, lib. 2. epist. 76. Hæc verò vox in aliquibus formulariis, & instrumentis in numero singulari intellectu difficilis redditur: exempli gratia, in quadam donatione S. Martini Monasterio facta, legitur: Fridegiso Abbati trado mansum nostrum dominicatum, quem extra consortium fratrum in hæreditate habemus in pago blesensi, in condita ponte lapidense. Bigonius tamen in notis ad Marculum putat vicum significare; sed ego existimo vallem esse: melitensi enim lingua, quæ ex punica, italica, græca, atque gallica commixta est, ChandeK vallis dicitur. CONDITIO, creaturam significat: Quæris an conditioni ejus fruendæ natura vobis debeat præire? Tertull. de corona mil. cap. 6. Et clariùs idem: Quomodo enim antè omnia &c. si non est Christus primogenitus conditionis? lib. 5. contra Marcion. c. 19. derivatur enim à verbo Condo, sic mundum à Deo conditum, (id est creatum) dicimus. FR. Aliquando tamen idem Auctor variè hanc dictionem accipit, ut Iacobus Pamelius in notis ad eundem in dicto loco contra Marcionem, nu. 297. ait: Conditionem non hìc accipit pro creatura, ut infra in hoc capite. Idest, ubi explicitè Tertullianus ajebat: Colentes conditionem adversus Creatorem. & cap. 5. num. 50. de resur. carn. Conditionem ibi non creaturam in concreto, sed creationem in abstracto accipit, ubi sic ait: Et sinxit, inquit, Deus hominem magnæ sine dubio differentiæ, ratio pro conditione rerum: id est, creatione rerum. CONDITIONALIS, Creator. Nemo ad aratrum manum imponens, & retrò spectans, aptus est; opera, & conditionalis eram: nemo duobus dominis servire potest. Tertull. de Idol. c. 12. Ubi dict. Opera pro operatore posita est. CONDITIONARIUS. FR. Subjectus, seu dependens à conditionali statu; moraliter enim hominem exaltatum ab aliquo Creaturam respectu ejus benefactoris vocamus. Non confidat quisquam Pontificum fas esse bigamos, aut conjugia fortientes ab aliis relicta, sive quoslibet post poenitentiam, vel sine litteris, vel corpore vitiatos, vel conditionarios, aut curiæ, publicarumque rerum nexibus implicatos, aut passim nulla temporis congruentis expectatione discussos, divinis servituros applicare ministeriis, dist. 50. can. 53. Igitur pro servo, famulo, vel libero accipitur, licèt ille à suo Patrono exaltatus sit: quod clariùs, dist. 51. can. Qui in aliquo, in eodem CO 171 proposito habetur, Qui servili conditione obnoxii sunt. Ubi pro conditione subjectionem intelligit: sic Princeps, qui in suis edictis hanc clausulam ponit, nempè, Cujuscumque gradus, sexus, & conditionis: pro conditione subjectionem intelligendam esse denotat: nam omnes, quibus edicit, ei subjecti sunt. CONDIUM, liquidorum mensuræ genus. At ille munere coelesti congaudens concavum in lapide parvulum in modum cisternæ faciens, quod tenebat quasi condia duo, lymphas divinitus sibi indultas suscipiebat. Greg. Turon. in vita S. Caluppani. Fortasse meliùs Congium dicitur. CONDUMA, prædium dumis repletum. Unam illi de jure Ecclesiæ deputare condumam voluisses; sed quia conduma ipsa vineolam parvam juris ejusdem Ecclesiæ nostræ tenere dicitur &c. Greg. lib. 9. epist. 14. Alii tamen malunt Condamiam legere. CONDYLUS, Junctura in digitorum articulis, ex græco idiomate κοῦδυλος. A digitorum condylis incipito. In vita S. Arcadii mart. Hinc Condyloma derivatur, græcè κοῦδυλομα. Offeram vobis quidquid illud est usque ad dimidium bonorum patrimonii mei, si ab hac nodositate condyolomatum mei fuerint membra corporis resoluta. In Actis S. Sebest. mart. CONFABULATUS. FR. Unus de prosapia, seu cognatione, 1. si contigerit, qualiter, quis se defendere debeat, sed Confamulatus legendum. CONFABULOR, consentior, conformor. Quærendum est, quibus sit accommodanda fides, quæ cum ratione concordent, quæ cum veritate confabulentur. Optat. Milevit. lib. 1. Quod verbum propriè uniformitatem in loquendo, seu ratiocinando significat, cujus synonimum. Vide Condico. CONFALONIS SODALITAS. Vide Confratria. CONFESSARIUS. Vide Pneumaticus doctor. Pænitentiarius Presbyter. Confessarius in confessione sollicitans. Vide Pænitentialis. Synderus. CONFESSION. Ecclesiæ locus ubi reponuntur corpora, seu reliquiae Sanctorum Martyrum, græcè μαρτυρον dicitur. Vide Martyrium. Cæmeterium. At quamvis confessio latinè idem ac martyrion græcè dicatur; tamen martyrium sæpè pro toto Ecclesiæ, seu oratorii ambitu accipitur: ita Baron. in not. Martyrol. ad 6. Iulii, & processu temporis etiam corpora Sanctorum Confessorum in confessione posita sunt. Item in significatione Reliquarii, Anastas. Biblioth. Fecit confessionem B. Laurentii Martyris ex argento pensantem libras centum. Quæ verba non possunt ad totam Ecclesiæ fabricam applicari; impossibile enim est, quòd ex simili pretioso metallo, & tali modica quantitate Ecclesia constitui posset. Hinc falsò Bellingerius existimat Confessionem non nisi Oratorium denotare. Atque eleganter Cassiodorus Urbem exaltat Apostolorum Principum confessionibus ditatam, inquiens: Tenemus aliquid Apostolorum proprium, si peccatis dividentibus, non reddatur alienum, quando confessiones illas, quas videre universitas appetit, Re-
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CO dabat Petrus: whose synonym. See Confabulator. FR. Condicere also means the same as edicere, hence condictum is said for edictum. See Condictum. CONDICTUM. FR. Edictum. What are commonly called tournaments, in which soldiers are accustomed to meet by agreement. 5. decretal. tit. 13. cap. 1. Where the Gloss says, Ex condicto, otherwise ex edicto. CONDITA. FR. Provisions, supplies preserved for the proper time. As abundantly may be procured for its condita. S. Greg. lib. 7. epist. 5. A malicious and rashly restored ounce of bread, the spontaneous will of the people reduced to a abundance of stored provisions. Symmachus, lib. 2. epist. 76. But this word in some formularies and instruments, in the singular number, is difficult to understand: for example, in a certain donation made to the Monastery of S. Martin, it is read: I hand over to Abbot Fridegiso our manse, which we have in hereditary right outside the fellowship of the brothers, in the Blesense district, in condita ponte lapidense. Bigonius however, in the notes to Marculf, thinks it signifies a village; but I believe it is a valley: for in the Melitan language, which is a mixture of Punic, Italian, Greek, and French, it is called ChandeK valley. CONDITIO signifies a creature: “Do you ask whether, in order to enjoy his condition, nature ought to precede you?” Tertull. de corona mil. cap. 6. And more clearly the same: “How, indeed, before all things &c., if Christ is not the firstborn of creation?” lib. 5. contra Marcion. c. 19. for it is derived from the verb Condo, thus we say the world was created by God, (that is, made). FR. Yet sometimes the same author understands this word differently, as Jacobus Pamelius in the notes to the same passage against Marcion, no. 297, says: he does not here take conditionem for creature, as below in this chapter. That is, where Tertullian expressly said: “Worshipping the creature against the Creator.” And c. 5. num. 50. de resur. carn. He takes conditionem there not as creature in the concrete, but as creation in the abstract, where he says thus: “And God shaped, he says, man, of great without doubt difference, reason in place of the condition of things,” that is, creation of things. CONDITIONALIS, Creator. No one, laying his hand to the plow and looking back, is fit; I was a worker and a conditionalis: no one can serve two masters. Tertull. de Idol. c. 12. Where the word Opera is put for operator. CONDITIONARIUS. FR. Subject, or dependent on a conditional status; for morally we call a man raised up by someone a creature in respect of his benefactor. Let no one trust that it is lawful for Popes to appoint bigamists, or those who have abandoned marriages left by others, or anyone after penance, whether without letters, or bodily defective, or conditionarii, or bound by the ties of the curia and public affairs, or dismissed at random without waiting for the proper time, to sacred ministries. dist. 50. can. 53. Therefore it is taken for servant, attendant, or freedman, although he may have been exalted by his Patron: which is clearer, dist. 51. can. Qui in aliquo, in the same subject it is stated, “Those who are subject to servile condition.” Where he understands by condition subjection: thus a Prince, who in his edicts puts this clause, namely, “Of whatever rank, sex, and condition”: by condition he indicates that subjection is to be understood; for all to whom he issues commands are subject to him. CONDIUM, a kind of measure for liquids. But he, rejoicing in the heavenly gift, making a small hollow in stone in the shape of a cistern, which held as it were two condia, was receiving the waters divinely granted to him. Greg. Turon. in the life of S. Caluppanus. Perhaps it is better called Congium. CONDUMA, an estate filled with thickets. You would have wished to assign to him by right of the Church one conduma; but because that conduma itself is said to hold a small vineplot belonging to that same Church of ours, &c. Greg. lib. 9. epist. 14. Others, however, prefer to read Condamia. CONDYLUS, a joint in the fingers, from the Greek idiom κοῦδυλος. Begin from the condyles of the fingers. In the life of S. Arcadius mart. Hence Condyloma is derived, in Greek κοῦδυλομα. I will offer you whatever it is, up to half of the goods of my paternal estate, if from this swelling my limbs of body are freed from condylomata. In the Acts of S. Sebest. mart. CONFABULATUS. FR. One of the lineage, or kinship, 1. if it should happen, how someone ought to defend himself, but it should be read Confamulatus. CONFABULOR, I agree, I conform. It must be asked to whom the faith should be adapted, things that agree with reason, things that converse with truth. Optat. Milevit. lib. 1. This word properly signifies uniformity in speaking, or reasoning, of which it is a synonym. See Condico. CONFALONIS SODALITAS. See Confratria. CONFESSARIUS. See Pneumaticus doctor. Penitentiary Priest. Confessarius in confession soliciting. See Pænitentialis. Synderus. CONFESSION. The place of the church where the bodies, or relics of holy Martyrs, are deposited, in Greek is called μαρτυρον. See Martyrium. Cæmeterium. But although confessio is in Latin the same as martyrion in Greek; yet martyrium is often taken for the whole ambit of the church, or oratory: thus Baron. in the notes to the Martyrology for 6 July, and with the passage of time even the bodies of holy Confessors were placed in the confession. Also in the meaning of reliquary, Anastas. Biblioth. He made the confession of Blessed Lawrence the Martyr from silver weighing one hundred pounds. These words cannot be applied to the whole fabric of the church; for it is impossible that a church could be built from such a precious metal, and in so small a quantity. Hence Bellingerius wrongly thinks that Confession denotes nothing other than an Oratory. And elegantly Cassiodorus praises the City enriched by the confessions of the Princes of the Apostles, saying: “We hold something proper to the Apostles, if, through sins dividing us, it is not made alien, when those confessions, which all humanity desires to see,” Re-
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172 Romæ foelicio in suis finibus habere promeruit. epist.3. ] Quæ Apostolorum limina etiam dicuntur; nam æquè græcè portum, seu ingressium significat, & similia quoque Sanctuaria limina secura nostrarum peregrinationum, & asyla sunt. Dicuntur confessiones etiam, quia ibi Imperatores antequam solemniter coronarentur, fidei confessionem, seu professionem faciebant. FR. de hac confessione. Vide Bollandi Acta Sanctor. 9. Febr. pag. 330. R. P. Angel. de Nuce in Not. ad Chron. Casin. lib. 2. cap. 3. nu. 853. Anton. Bosisum in Notis ad epist. Paschal. Papæ primi de revel. & inventione Corporis S. Cæciliæ, pag. 137. num. 5. De Rubeis in Defensore Redivivo, cap. 1. pag. 27. & Paulus Aringhius in Additione Romæ Subterraneæ ejusdem Antonii Bosis. Synonima vide Canola. Cinerarium. Cæmeterium. Concilia Martyrum. Loculum. Martyrum. Ossarium. :: Item Confessio est Missæ pars, seu principium ante introitum, in qua, ut Innocentius III. notat, Sacerdos poenitentem Publicanum imitatur, quo actu [Significamus nos cor conrerere, ut à Domino dirigatur. Aug. in Psal. 146.] Sic pectus pulsando internas culpas detestari intelligimus. Quare S. Maximus inquit, quòd; [Rectè contundentes manibus pectus, si omnem inde furorem malignæ voluntatis excusseris, homil. 3. de Quadrag.] Solebant etiam Christiani percutere pectus, quoties de sensualibus delictis mentionem facere audiebant. [Cùm Scriptura commemorasset eos, qui non intrabunt, ibi etiam nominavit homicidas, non expavistis; nominavit fornicatores, audivi quia pectora contudistis. Aug. fer. 28.] Idem etiam faciebant ad orationis Dominicalis verba Dimitte nobis, ut idem Sanctus refert. Et quando in Euangelio pronuntiabantur execranda verba contra Christum prolata, nempè, Daemonium habes, ut Innocentius III. ait, qui insuper docet trinam hanc pectoris percussionem ternarum nostrarum actionum esse signa, id est, cordis contriti, linguæ consistentis, & operis satisfactoriis. Per errorem vulgi, dum in Misla Sanctus &c. pronunciatur, percutitur pectus; id enim ipsemet celebrans non facit, nec est papalis Cappellæ praxis, neque à versatis in sacris cæremoniis fieri consuevit. Item solebant antiqui Christiani ad illa Salvatoris verba in Euangelio posita, nimirum: Confiteor tibi, Pater &c. etiam per errorem vulgarem percutere pectora. Vide suprà in dict. Benedictio. Igitur confessionem hanc, quæ in principio celebrationis dicitur, Platina, & Radulphus, cap. 23. putant à Damaso Papa institutam fuisse; alii verò Pontianum Pontificem institutorem censent. Berno de off. Missæ, cap. 25. FR. Moserat in hac prævia Missæ confessione, nedum cogitationum, verborum, operumque culpas generaliter confiteri; sed etiam aliquando parrata peccata specificè propalare; sic de Patriarcha Germano, lib. 4. Nicephorus Gregora testatur, inquiens: [Quare cùm is primùm Sacrificia cum cæteris Pontificibus peregisset, ante vestibulum sacri suggestus prostratus, duo 173 sua peccata perjurium, & filii Imperatoris excoecationem apertè profitetur, sibique condonari petit.] Quod de hac prævia in Missa confessione intelligendum est, & quamvis dicatur ante vestibulum sacri suggestus, per hoc vocabulum Altaris gradus nonnumquam intelligi in dict. Suggestus ostendemus. Æthiopes in Missæ principio non recitant Confiteor; sed ejus loco dicunt, Psal. 68. Salvum me fac &c. ita Gomesius Varranus, & Alvarus, in hist. Æthiopica. : : In prolatione Confiteor &c. nomina Sanctorum Patronorum, seu Titularium addi non debent, cùm hoc ex privilegio B. Pii V. Hispaniæ Ecclesiis concessum sit. Item Moniales in Confiteor dicere debent Et vobis fratres, & non, Et vobis foreres. Sac. Congr. Rit. 8. Aug. 1629. quia cum Ecclesia loqui intelliguntur; eodem modo, quo Sacerdos dicit, Dominus vobiscum, licèt unus tantùm adsit. CONFESSIO SACRAMENTALIS. FR. Est præcipua, & essentialis poenitentiæ Sacramenti pars. Gloss. in cap. quod si poenitentiam, 27. quæst. 1. Aug. lib. de poenit. ait: [Qui confiteri vult peccata, ut inveniat gratiam; quærat Sacerdote[m] scientem ligare, & solvere; ne, cùm negligens circa se extiterit, negligatur ab illo, qui eum misericorditer monet, & petit, ne ambo in foveam cadant, quam stultus evitare noluit, apud Gratian. de poenit. dist. 1. can. 88. [Instituta confessio fuit in mundi exordio: sub lege autem, quando Iosue præcepit Achor crimen suum confiteri, & lapidatus est; & tandem in novo testamento à Jacobo, dicente: Confitemini alterutrum peccata vestra &c. sed meliùs dicitur institutam fuisse à quadam universalis Ecclesiæ consuetudine. Glossa in can. Considerer. de poenit. dist. 5.] Et inferiùs addit, quòd Græci non tenentur eorum peccata confiteri. [Quia non emanavit apud illos traditio talis.] Sed hi Glossæ errores notantur ibi à Postillatore, de poenitentia, dist. 1. can. 36 sic ajente; [Imò jure divino Io. 20. instituta est oris confessio, quæ est secunda pars poenitentiæ, & non per traditionem, ut hîc male dicit Glossa, & consequenter omnibus tam Græcis, quàm Latinis necessaria ex Theologis, & Conciliis.] Sic etiam alio errore notatur Glossa, docens, quòd in casu necessitatis confiteri debeamus laico, deficiente Sacerdote, in can. unum orarium. dist. 25. & licèt Augustinus loco supra cit. can. 88. dist. 1. videatur ibi hoc confirmare; existimo tamen textum Augustini adulteratum fuisse; nam ex eodem Doctore, de poenitent. dist. 1. cap. 44. contrarium constare videtur, ubi inquit: [Ergo sine causa dictum est, Quæ solveris in terra, soluta erunt in coelo. Ergo sine causa claves datæ sunt Ecclesiæ Dei. Frustramus Euangelium Dei, frustramus verbum Christi, si promittimus quod ille negat.] Contrariæ equidem illationes sunt istæ; nam solis Sacerdotibus datæ sunt claves, & potestates ligandi, solvendique, & consequenter à Christo laicis negantur, aliàs frustraremus Euangelium Dei, frustraremus, inquam, ver-
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172 Rome has deserved to have in its own boundaries a happier possession. epist. 3.] These are also called the Thresholds of the Apostles; for in Greek it likewise signifies a harbor, or entrance, and similar sanctuaries too are safe thresholds of our pilgrimages, and are refuges. They are also called confessions, because there emperors, before they were solemnly crowned, made a confession or profession of the faith. FR. Concerning this confession, see Bollandus, Acta Sanctorum 9 Feb., p. 330; R. P. Angel. de Nuce, in Note to Chron. Casin. lib. 2, cap. 3, no. 853; Anton. Bosisus in Notes to the epist. of Pope Paschal I on the revelation and discovery of the Body of St. Cecilia, p. 137, no. 5; De Rubeis in Defensore Redivivo, cap. 1, p. 27; and Paulus Aringhius in the Addition to Rome Subterranea by the same Anton. Bosisus. See the synonyms Canola. Cinerarium. Cæmeterium. Concilia Martyrum. Loculum. Martyrum. Ossarium. :: Likewise Confessio is the part of the Mass, or the beginning before the Introit, in which, as Innocent III notes, the priest imitates the repentant Publican, by which act [We signify that we beat our heart, so that it may be directed by the Lord. Aug. in Ps. 146.] Thus, by striking the breast, we understand that inward faults are detested. Wherefore St. Maximus says that; [Rightly beating the breast with the hands, if you have driven out thereby every frenzy of evil desire, homil. 3 de Quadrag.] Christians were also accustomed to strike the breast whenever they heard mention made of sensual offenses. [When Scripture had recalled those who shall not enter, there also it named murderers; were you not struck with fear? it named fornicators, and I heard that you beat your breasts. Aug. fer. 28.] They also did the same at the words of the Lord’s Prayer, Dimitte nobis, as the same Saint relates. And when there were pronounced in the Gospel the execrable words spoken against Christ, namely, Daemonium habes, as Innocent III says, who moreover teaches that this threefold striking of the breast is a sign of our threefold actions, that is, of a contrite heart, a restrained tongue, and works of satisfaction. By a popular error, when in the Mass Sanctus, etc. is pronounced, the breast is struck; for the celebrant himself does not do this, nor is it the practice of the papal Chapel, nor is it customary to be done by those versed in sacred ceremonies. Likewise, ancient Christians used to strike their breasts at those words of the Savior in the Gospel namely: Confiteor tibi, Pater, etc. also through common error. See above in the entry Benedictio. Therefore this confession, which is said at the beginning of the celebration, Platina and Radulphus, cap. 23, think was instituted by Pope Damasus; but others judge that Pope Pontian was the institutor. Berno, de off. Missæ, cap. 25. FR. In this preliminary confession of the Mass, not only are the faults of thoughts, words, and deeds to be confessed in general; but also at times sins already committed are to be specifically declared; thus Nicephorus Gregoras testifies concerning Patriarch Germanus, lib. 4, saying: [Wherefore, when he had first performed the Sacrifices with the other pontiffs, prostrate before the vestibule of the sacred platform, he openly professes his two sins, perjury and the blinding of the emperor’s son, and asks that they be pardoned him.] This is to be understood of that preliminary confession in the Mass, and although it is said before the vestibule of the sacred platform, by this term the steps of the altar are sometimes understood, as we shall show in the said Suggestus. Ethiopians at the beginning of the Mass do not recite the Confiteor; but in its place they say, Psalm 68, Salvum me fac, etc., as Gomezius Varranus and Alvarus report in the Ethiopian history. : : In the saying of Confiteor, etc., the names of patron saints, or titular saints, should not be added, since this has been granted by privilege of Blessed Pius V to the churches of Spain. Likewise nuns in the Confiteor ought to say Et vobis fratres, and not Et vobis foreres. Sac. Congr. Rit. 8 Aug. 1629. because they are understood to speak with the Church; in the same way as the priest says Dominus vobiscum, though only one person is present. CONFESSIO SACRAMENTALIS. FR. This is the principal and essential part of the sacrament of penance. Gloss. in cap. quod si poenitentiam, 27 quæst. 1. Augustine in his book on penance says: [He who wishes to confess sins, that he may find grace, should seek a priest skilled to bind and loose; lest, when he has been negligent concerning himself, he be neglected by him who mercifully warns and asks him, so that both may not fall into the pit, which the fool did not wish to avoid, apud Gratian. de poenit. dist. 1, can. 88.] [Confession was instituted at the beginning of the world: under the law too, when Joshua commanded Achan to confess his crime, and he was stoned; and finally in the New Testament by James, who says: Confitemini alterutrum peccata vestra, etc.; but it is better said that it was instituted by a certain custom of the universal Church. Gloss. in can. Considerer. de poenit. dist. 5.] And below he adds that the Greeks are not bound to confess their sins. [Because such a tradition did not emanate among them.] But these errors of the gloss are noted there by the Postillator, de poenitentia, dist. 1, can. 36, who says thus; [Indeed by divine law, John 20, oral confession was instituted, which is the second part of penance, and not by tradition, as the Gloss here wrongly says, and consequently necessary for all, both Greeks and Latins, according to theologians and councils.] Thus also the Gloss is noted for another error, teaching that in case of necessity we ought to confess to a layman if a priest is lacking, in can. unum orarium, dist. 25; and although Augustine in the passage cited above, can. 88, dist. 1, seems there to confirm this; nevertheless I think the text of Augustine has been corrupted; for from the same Doctor, de poenitent. dist. 1, cap. 44, the contrary seems to be established, where he says: [Therefore it was said without cause, What you shall loose on earth shall be loosed in heaven. Therefore the keys were given to the Church of God without cause. We frustrate the Gospel of God, we frustrate the word of Christ, if we promise what he denies.] These are indeed contrary inferences; for the keys and powers of binding and loosing were given only to priests, and consequently by Christ the laity are denied them; otherwise we would frustrate the Gospel of God, we would frustrate, I say, the word-
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CO verbum Christi, si laicis permittamus, quod eis Christus negat. Igitur confessione, & satisfactione à peccatis mundamur; sed confessio Sacerdoti, & non laico facienda est, de poenit.dist.1.can. 36. Insuper D. August. non poterat contra D. Ambrosii ejus Magistri documenta in rebus tanti momenti asserere; ajebat siquidem ille: [Jus enim hoc solis permissum est Sacerdotibus, apud Grarian. de poenit.dist.1.can.51.] Vide Pænientialis. Sufurrium. CONFESSOR, hæc vox apud antiquos, ecclesiasticosque Scriptores sæpè Martyrem significat, sive illum, qui in tormentis fidem Christianam confessus fuisset, sive tantùm coram Iudicibus publicè Christi doctrinam professus esset, & hi Martyres designati à Tertulliano appellantur, & à S. Cypriano, epist.21. Floridus uterque confessor dicitur, id est, coronatus; atque Purpuratus confessor à D. Ambrosio, de poenit.cap.11. vocatus fuit latro à Domino in cruce redemptus. FR. Vide Glossam, in can. Importuna, S. Martyrium, de poenit. dist.1. & can. Baptismi, S. Crucifixus, de consecrat. dist.4. ibique Glossa. Martyr interpreatur confitens. ∴ Itaque Martyr dicebatur, nempe, qui ante Iudicem vocatus, liberè fidem christianam confitebatur, & hic propriè Confessor appellabatur; qui verò spontè, nulla prævia citatione ad Martyrium se offerebat, hic Professor vocabatur; at ille, qui metu martyrii se abdicabat, Extorris dicebatur. FR. Hoc tamen ultimum vocabulum aliquando pro alieno, ac diviso accipitur: ita apud Vigiliu[m] Tapsensem Episcopum, ubi contra Euthychianos inquit: [Ut fateamini Filium ex Patre genitum paternæ divinæ extorrem esse naturæ.] Cujus aliqui mendosi codices, Exortem habent. ∴ Hodie tamen Confessor dicitur is, qui piè, sanctèque vivendo, in Domino, suos claudit dies, & in catalogo Sanctorum ab Ecclesia numeratur. Legitur etiam in Codice Rodradi nomen Virginis, & non Martyris titulo Confessa, sic: Missa in Natali Confessæ. Item in Concilio Toletano IV. S. Leucadia Confessor appellata fuit. Tandem confessor dicitur cantor, seu psalmista, id est, primæ tonsuræ Clericus, & in hoc sensu intelliguntur in oratione Feriæ VI. majoris hebdomadæ, illa verba, [Acolythis, Exorcistis, Lectoribus, Ostiariis, Confessoribus.] Eundem sensum habent illa verba Concilii Toletani 1.cap.9. [Nulla professa, vel vidua, absente Episcopo, vel presbytero, in domo sua antiphonas cum confessore, vel servo suo faciat. CONFINIALIS, Officialis, qui habebat curam confinium Provinciarum. [Quomodo Marca nostra sit ordinata, & quæ per se fecerunt confiniales nostri. In constit. Caroli Magni. CONFIRMATIO. Vide Ratihabitio. CONFIRMATIONIS SACRAMENTUM. Vide Christma. CONFIRMO, sæpè in Ordine Romano significat distribuere sanguinem Christi fidelibus in Missa post participationem Corporis Sacri, quæ fun- CO 173 ctio à Diacono fiebat: [Ipse Pontifex confirmatur ab Archidiacono in calice sancto.] Ac de communione populo facienda ibidem dicitur: [Recepto calice, Archidiaconus confirmat omnes sanguine Dominico, quos communica- verit Pontifex.] Hæc distributio sanguinis per calamum fiebat, ut adhuc Pontifex facit, quæ antiquitus etiam in populari communione adhibebatur, ne Sanguis Dominicus versaretur. [Qui tradit ei pugillarem, cum quo confirmat populum, ibid.] Vide Calamus. Communio. Pugillaris. Siphon. Confirmo in proprio significatu. Vide Omologo. CONFISCOR. Vide Infiscor. CONFITEOR. Vide Confessio. CONFLABELLO, simul sufflo ad excitandum majus incendium. [Inter se de commercio scintillas libidinum conflabellant. Tertull. de spect. cap.25. CONFOEDERATIO defensiva, & offensiva. Vide Symmachia. CONFORMALIS, configuratus; ita Tertullianus, qui textum Apostoli ad Philip.cap.3. exponens, ait: [Corpus nostræ humilitatis conformale corpori gloriæ suæ, de Resurrect. carn. cap.48.] in vulgata enim legitur: [Qui reformabit corpus humilitatis nostræ, configuratum corpori claritatis suæ. CONFRATORIUM. In Missali Ambrosiano intelligitur illa oratio, quæ dicitur post fractionem Hostiæ, undenomen habuit. CONFRATERNITAS. Vide Adelphatum. Confratria. Geldonia. CONFRATRIA, Confraternitas, pia Congregatio; à voce græca φεατεία, de quo vocabulo mentionem facit Joseph Hebr. lib.7. Antiquit. De Confraternitatibus autem recentioribus relaxatis ita Budæus loquitur: [Coepulones dici fortasse possunt, ut qui plerumque epulandi magis, quàm cultus divini gratia conveniunt.] Prima- ria sodalitas Confalonis fuit à Clemente IV. anno 1267.instituta, ita appellata, à vexillo, italicè Confalone, in quo Virginis Mariæ imago erat depicta, quæ sub ejus velamine sodales tegebat, & in ejus fundationis bulla Confraternitas Commendatorum Virgini appellatur, cujus institutum est Christianos apud insideles captivos redimere. Ad cujus exemplum deinde aliæ piæ societates sub variis Sanctorum invocationibus normam habuere. Vide Adelphatum. In Melita adhuc hoc antiquo vocabulo Confratria pro confraternitate dicitur. FR. φεατεία, græcè conspiratio, & conjuratio potiùs significat. Vide Phratriæ. CONFUNDO. FR. pro corripio, & reprehendo, qui in die Dominico non completè Missam audiunt, & discedunt ante Sacerdotis benedictionem, præcipit Agatense Concil. [Quod si fecerint, publicè ab Episcopo confundantur, can. Missas, de consecrat. dist.1. CONGELLUS, græco-latinum nomen; sic appellabatur vivente Patriarcha ejus futurus, destinatusque successor, græcè verò συγνεως dicebatur, de
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CO the word of Christ, if we allow this to laymen, which Christ denies them. Therefore by confession and satisfaction we are cleansed from sins; but confession must be made to a priest, and not to a layman, de poenit. dist.1 can. 36. Moreover St. Augustine could not, in matters of such importance, assert anything against the teachings of his master St. Ambrose; for he used to say: [For this right has been granted only to priests, apud Gratian. de poenit. dist.1 can.51.] See Pænientialis. Sufurrium. CONFESSOR, this word among ancient ecclesiastical writers often means a Martyr, whether one who in tortures had confessed the Christian faith, or one who had merely professed Christ’s doctrine publicly before judges; and these martyrs are called by Tertullian, and by St. Cyprian, epist. 21. Floridus uterque confessor is said, that is, crowned; and Purpuratus confessor was the name given by St. Ambrose, de poenit. cap.11. to the robber redeemed by the Lord on the cross. FR. See the Gloss, in can. Importuna, S. Martyrium, de poenit. dist.1. and can. Baptismi, S. Crucifixus, de consecrat. dist.4. with the Gloss there. Martyr is interpreted as “one who confesses.” Therefore Martyr was said of the one who, called before the judge, freely confessed the Christian faith, and this one was properly called Confessor; but the one who of his own accord, without any prior summons, offered himself to martyrdom, was called Professor; whereas he who renounced it through fear of martyrdom was called Extorris. FR. However, this last word is sometimes taken to mean alien or separated: thus in Vigilius of Tapsus, Bishop, where against the Eutychians he says: [So that you may confess the Son begotten of the Father to be extorris of the paternal divine nature.] Some faulty manuscripts have Exortem. Therefore today Confessor is said of one who, living piously and devoutly, ends his days in the Lord, and is numbered by the Church in the catalogue of the Saints. It is also read in the Codex of Rodrad that the name of a Virgin, and not the title of Martyr, is Confessa, thus: Missa in Natali Confessæ. Likewise in the Fourth Council of Toledo, St. Leucadia was called Confessor. Finally, confessor is said of a cantor, or psalmist, that is, a cleric of the first tonsure, and in this sense are understood in the prayer of Good Friday of Holy Week those words, [Acolythis, Exorcistis, Lectoribus, Ostiariis, Confessoribus.] The same sense is found in those words of the First Council of Toledo, cap. 9: [No professed woman, or widow, in the absence of the bishop or priest, shall make antiphons in her house with a confessor, or with her servant. CONFINIALIS, an official who had charge of the boundaries of provinces. [How our Marca is ordered, and what our confiniales did by themselves. In the constitution of Charlemagne. CONFIRMATIO. See Ratihabitio. CONFIRMATIONIS SACRAMENTUM. See Christma. CONFIRMO, often in the Roman Rite means to distribute the blood of Christ to the faithful in Mass after the participation of the Sacred Body, a function performed by the deacon: [The pontiff himself is confirmed by the archdeacon in the holy chalice.] And concerning the communion to be given to the people it is said there: [After receiving the chalice, the archdeacon confirms all with the Lord’s blood, whom the pontiff has communicated.] This distribution of the blood was done by means of a reed, as the pontiff still does, which in ancient times was also used in popular communion, lest the Lord’s Blood be spilled. [He gives him the small cup with which he confirms the people, ibid.] See Calamus. Communio. Pugillaris. Siphon. Confirmo in its proper meaning. See Omologo. CONFISCOR. See Infiscor. CONFITEOR. See Confessio. CONFLABELLO, to blow together at once in order to stir up a greater fire. [Among themselves they fan the sparks of lust by mutual commerce. Tertullian, de spect. cap.25. CONFOEDERATIO defensive and offensive. See Symmachia. CONFORMALIS, fashioned alike; thus Tertullian, explaining the Apostle’s text to the Philippians, chap. 3, says: [The body of our humility is conformal to the body of his glory, de Resurrect. carn. cap.48.] for in the Vulgate it reads: [Who will transform the body of our humility, conformed to the body of his brightness. CONFRATORIUM. In the Ambrosian Missal, this is understood to be that prayer which is said after the breaking of the Host, from which it takes its name. CONFRATERNITAS. See Adelphatum. Confratria. Geldonia. CONFRATRIA, Confraternitas, a pious congregation; from the Greek word φεατεία, of which word Josephus the Hebrew makes mention in Antiquities, book 7. But concerning more recent and relaxed confraternities, Budæus speaks thus: [They may perhaps be called feasting companions, since they usually assemble more for eating than for the worship of God.] The first sodality of the Confalone was instituted by Clement IV in the year 1267, so called from the banner, in Italian Confalone, on which the image of the Virgin Mary was painted, and which covered the sodalists beneath her veil; and in the bull of its foundation it is called the Confraternity of the Comendadores of the Virgin, whose purpose is to redeem Christians held captive among unbelievers. In imitation of this, other pious societies later adopted rules under various invocations of the Saints. See Adelphatum. In Malta, this ancient word Confratria is still used for confraternity. FR. φεατεία in Greek rather means conspiracy and conspiracy-in-common, rather than fraternity. See Phratriæ. CONFUNDO. FR. to rebuke and reprimand those who on Sundays do not hear Mass completely and leave before the priest’s blessing, the Council of Agde commands. [If they do this, let them be publicly confounded by the bishop, can. Missas, de consecrat. dist.1. CONGELLUS, a Greco-Latin name; thus was called, while the patriarch was still alive, the one who would be his future and designated successor; in Greek, however, he was called συγνεως, de
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174 C O de quo suo loco, quod cellulanus, seu contubernalis latinè interpretatur. Vide Syncellus. CONGENER CHRISTI, dicitur Spiritus Sanctus à Nonno his græcis verbis, , quæ malè traducta sunt, id est, Congenitum Christi; nam Spiritus Sanctus non est genitus à Patre, si- cut est Filius; Congener verò ejusdem generis si- gnificat, nempe, ejusdem divinæ naturæ, ac substantiæ, quod rectè verificatur. CONGERIUM, coetus, & gentium coadunatio. {Ascendentes Alpium juga, neque alium con- geriorum oppleta multitudine pertransierunt. Greg. Turon. lib. 1. mirac. c. 4.} Aliquando li- centiam abeundi (italicè congedo) significat. {Domini Cardinales ibunt ad domum Regis, & associabunt eum usque sit aliquantulum extra villam, & tunc, recepto congerio, redibunt. Davantria in ejus cæremioniali,} ubi de Rege Navarræ, quando discessit à Benedicti XIII. præsentia, hæc scripserat. CONGIUM. Vide Condium. CONGREGOR, promorior: {Pisces maris congre- gabuntur. Oseæ, cap. 4.} Qui enim moritur cum suis decessoribus aggregatur in tumulo, ut clariùs de Jacob legitur; {Ego congergor ad po- pulum meum, sepelite me cum patribus meis, Genes. c. 49. CONGREX, unitus, & congregatus. {Iam mun- dus te Christe coepit congrege nexu. Pru- dent. CONJECTUM, contributio à superioribus imposita. {Vassi verò nostri, & ministeriales, qui missi sunt, ubicumque venerint, conjectum accipiant. Marculf. lib. 4. formul. cap. 9.} Dicitur etiam Conjectura. {Nihil de fisco suo Rex dari præce- pit, nisi omnia de pauperum conjecturis. Greg. Turon. lib. 6. histor. c. 45. CONJUGATIO, conjugium, matrimonium. {Rex propter conjugationem Brunichildis, suspectum habere coepit. Gregor. Turon. lib. 3. c. 3.} FR. Aliquando conjuges intelliguntur amici, can. di- lectissimis, 12. quæst. 1. CONJUGIUM, pro meretricio. Vide Concubina. CONJUNGO, contingo, pervenio. {Curavimus admonendum, quatenus Honoratum Archidia- conem, conjungente statim præsentium latore, in priori loco susciperes. S. Gregor. Regist. lib. 2. cap. 15. CONIUM, græca dictio , quæ cicutam her- bam venenosam denotat. {Cùm tritico conium, quod inter alimenta vitæ noxium reperitur. Ambros. lib. 3. Hexam. c. 9. CONJURATIO, sive conspiratio. Vide Phratria. CONJURATOR. FR. Contestis juratus. Gloss. in 1. de libero homine, de testibus. CONLUDIOSUS. Vide Colludiosus. CONNIVENTIA. FR. consensus, à verbo Conniveo, seu obsoleto Connivo, quæ ambo oculorum pal- pebras movere aperiendo, & claudendo signifi- cant; hinc pro annuere, & consentire accipi- tur; non verò pro dissimulare, ut credidit Ca- lepinus. {Irrica enim Episcoporum venditio & C O commutatio rei Ecclesiasticæ erit absque om- nium conniventia, & subscriptione clericorum, can. sine exceptione, 12. quæst. 2. Ita ut ad concilium comprovinciale deferatur, ut eorum conniventia confirmetur, can. quicunque ea- dem, 12. quæst. 2. Ut vestra conniventia eve- niat, can. Regum, 23. qu. 5. De cætero non feratis; quia super hoc ad nos clamor denuò a- scenderit, non poterimus conniventibus oculis pertransire, 5. decretal. tit. 33. c. 26. CONOB. FR. hoc signum sæpè in numismatibus Imp. post Constantinum Magnum incusum repe- ritur: sed quo ad ejus significationem variè ab Auctoribus arguitur. Alii enim sic combinant: CON. OB. id est, Constantinop. obsignata. Alii verò cum interpunctis malunt intelligere, sic: C.O. N.O.B. ut apud Adolphu[m] Occanum, fol. 383. qui in numismatibus Flavii Valentiniani inquit: {C.O.N.O.B. quid sibi velit, multi hactenus as- sequi non potuere, Cedrenus interpretatur Civi- tates, Omnes, Nostræ, Obediant, Benerationi. CONRADIUM, portio, seu præbenda, quæ inter Monachos compartiebatur. {Duo conradia mo- nachalia exigentem jure perpetuo ex dono cujus- dam Abbatis. Matth. Paris. in Vita Guliel. Abb.} Fortasse à verbo Conrado derivatur, quia portio hæc adæquata mensura pro alimento uniuscujus- que Monachi erat: alii tamen Conradium legunt. CONREGIONALIS, ejusdem regionis. {Unde ego, & quidam conregionales nostri hoc murmur non æquanimiter accipientes; utpotè Romanæ Ec- clesiæ filii unanimes scribere decrevimus sancti- tati vestræ. Ivo Carnot. epist. 109. ad Pasch. Papam.} Vide Regionalis. CONSCIENTIA, aliquando nomen hoc consensum, seu notitiam significat. {Presbyteros autem, aut Diaconos ordinare non audeant, præter con- scientiam Episcopi. Ibid. lib. de eccles. off. c. 6.} Ubi de Chorepiscopis agit. {Archiepiscopos ad Concilium non vocabis sine conscientia Roma- ni Pontificis. Innocent. III. lib. 1. epist. decret. Nec licet aliquibus apud semetipsos Concilia si- ne Metropolitanorum, & Episcoporum conscien- tia, & consensu facere, can. propter, dist. 18.} FR. Item significat habere secretam intelligentiam cum reis, dist. 1. de poenit. can. Aut facta, §. con- scientia latronum, & can. quidam, 18. q. 2. Con- scientia pura. Vide Subtilitas. CONSCOTINUS, contenebrosus, à græca dictione , id est, tenebrosus: {Conscotinum tuum} dixit de hæretico Lucifer Caralitanus: hæretici enim tenebrosum in erroribus intelle- ctum habent. CONSECRATIO, ejus etymon. Vide Chirotonia. Consecratio Altaris. Vide Altare. Consecratio Ecclesiæ. Vide Ecclesiæ consecratto. In consecratio- ne Galliarum Regis, cui sub utraque specie Sa- cramentum conceditur. Vide Communio. Oleum sanctum. FR. In consecratione sanguinis Christi ponitur aqua, quæ varia mysteria continet, de qui- bus Innocentius III. agens, illa verba D. Ioannis Euangelistæ adducit, {Tresunt, qui testimo- nium
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174 C O de quo suo loco, which means cellulanus, or contubernalis, in Latin. See Syncellus. CONGENER CHRISTI, the Holy Spirit is so called by Nonnus in these Greek words, , which are badly translated, that is, Congenitus Christi; for the Holy Spirit is not begotten of the Father, as the Son is; but Congener signifies of the same kind, namely, of the same divine nature and substance, which is rightly affirmed. CONGERIUM, an assembly, and a gathering of peoples. {Ascending the heights of the Alps, they did not pass through any other place filled with a crowd of assembled people. Greg. Turon. lib. 1. mirac. c. 4.} Sometimes it signifies permission to depart (in Italian congedo). {The Lord Cardinals will go to the house of the King, and accompany him until he is somewhat outside the town, and then, having received the congerium, they will return. Davantria in his ceremonial,} where, speaking of the King of Navarre, when he departed from the presence of Benedict XIII., he had written these things. CONGIUM. See Condium. CONGREGOR, I die; {The fishes of the sea shall be gathered together. Hosea, ch. 4.} For he who dies is gathered with his predecessors in the tomb, as is read more clearly of Jacob; {I am gathered to my people, bury me with my fathers, Genesis ch. 49. CONGREX, united and gathered together. {Now the world, O Christ, has begun to bind you with a united bond. Prud. CONJECTUM, a contribution imposed by those above. {But our vassi and ministeriales, who have been sent, wherever they come, let them receive the conjectum. Marculf. lib. 4. formul. cap. 9.} It is also called Conjectura. {The King ordered nothing to be given from his own treasury, except everything from the contributions of the poor. Greg. Turon. lib. 6. histor. c. 45. CONJUGATIO, conjugal union, marriage. {The king, on account of the marriage of Brunichildis, began to regard him with suspicion. Gregor. Turon. lib. 3. c. 3.} FR. Sometimes conjuges are understood to mean friends, can. dilectissimis, 12. quæst. 1. CONJUGIUM, for a brothel. See Concubina. CONJUNGO, I arrive, I reach. {We have taken care to admonish you, that you should receive Honoratus the Archdeacon, with the bearer of the present letter arriving immediately, in the former place. S. Gregor. Regist. lib. 2. cap. 15. CONIUM, a Greek word, which denotes the poisonous herb hemlock. {With wheat, conium, which is found among the foods of life to be harmful. Ambros. lib. 3. Hexam. c. 9. CONJURATIO, or conspiracy. See Phratria. CONJURATOR. FR. A sworn witness. Gloss. on 1. de libero homine, de testibus. CONLUDIOSUS. See Colludiosus. CONNIVENTIA. FR. consent, from the verb Conniveo, or the obsolete Connivo, both of which signify moving the eyelids by opening and closing them; hence it is taken for assenting and consenting; not, however, for dissembling, as Calepinus believed. {For the illegal sale and exchange of bishops of the ecclesiastical property shall be without the connivance and signature of all the clergy, can. sine exceptione, 12. quæst. 2. So that it may be referred to the provincial council, that it may be confirmed by their connivance, can. quicunque eadem, 12. quæst. 2. So that your connivance may take place, can. Regum, 23. qu. 5. Henceforth do not bear with them; because concerning this matter the outcry has again reached us, we shall not be able to pass by with closed eyes, 5. decretal. tit. 33. c. 26. CONOB. FR. this sign is often found stamped on coins of the emperors after Constantine the Great: but as to its meaning, authors differ in various ways. Some combine it thus: CON. OB., that is, Constantinop. obsignata. Others, with punctuation marks, prefer to understand it thus: C.O.N.O.B., as in Adolphus Occanus, fol. 383, who, speaking of the coins of Flavius Valentinianus, says: {C.O.N.O.B. what it may mean, many have so far been unable to determine; Cedrenus interprets it as Civitates, Omnes, Nostræ, Obediant, Benerationi. CONRADIUM, a share or prebend, which was divided among monks. {He demanded two monastic conradia by perpetual right from the gift of a certain abbot. Matth. Paris. in Vita Guliel. Abb.} Perhaps it is derived from the verb Conrado, because this share was a measured portion equal for the sustenance of each monk; others, however, read Conradium. CONREGIONALIS, of the same region. {Wherefore I and certain of our fellow-countrymen, receiving this murmur not uncomplainingly; since we are the unanimous sons of the Roman Church, we have resolved to write to your holiness. Ivo Carnot. epist. 109. ad Pasch. Papam.} See Regionalis. CONSCIENTIA, sometimes this noun signifies consent, or knowledge. {But they should not dare to ordain Priests or Deacons, except with the knowledge of the Bishop. Ibid. lib. de eccles. off. c. 6.} Where he is speaking of chorepiscopi. {You shall not call archbishops to the Council without the knowledge of the Roman Pontiff. Innocent. III. lib. 1. epist. decret. Nor is it permitted for anyone to hold councils among themselves without the knowledge and consent of the Metropolitans and Bishops, can. propter, dist. 18.} FR. It also signifies having secret understanding with criminals, dist. 1. de poenit. can. Aut facta, §. conscientia latronum, and can. quidam, 18. q. 2. Pure conscience. See Subtilitas. CONSCOTINUS, very dark, from the Greek word , that is, dark: {Your Conscotinum} said Lucifer of Cagliari about a heretic: for heretics have a dark understanding in their errors. CONSECRATIO, its etymology. See Chirotonia. Consecratio Altaris. See Altare. Consecratio Ecclesiæ. See Ecclesiæ consecratto. In the consecration of the King of France, to whom the sacrament is granted under both species. See Communio. Holy oil. FR. In the consecration of the blood of Christ, water is placed, which contains various mysteries; about these Innocent III., speaking, adduces those words of St. John the Evangelist: {There are three, who bear witness
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CO nium dant in coelo, Pater, Verbum, & Spiritus Sanctus, & hi tres unum sunt &c. ] & probat ex his quòd Christus sit verus Deus, inquiens: Et tres sunt, qui testimonium dant in terra, spiritus, aqua, & sanguis. Per hoc intendens ostendere, quòd Christus sit verus homo. ] Et inferiùs: [Unde ille, qui vidit, testimonium perhibuit, & testimonium ejus est verum, quia tres sunt qui testimonium dant in terra, spiritus, aqua, & sanguis: quòd, videlicet, Christus sit verus homo ex anima rationali, & humana carne subsistens; probatur, ex eo quia spiritum vitalem emisit de vero corpore: probatur, quoniam ex eo sanguis exivit, & aqua.] Et post pauca ostendit, quòd ideò in Sacramento Eucharistiæ admiscetur aqua vino, lib. 3. Decretal. tit. 41. c. 8. CONSECTIO. FR. baptismus. [Et ad fidem, & ad consecutionem properandam. S. Cyprian. lib. 3. Testimonior. contra Judæos, c. 97.] Atque idem Auctor utitur verbo Consequor pro baptizor. [Posse eum statim consequi, qui verè crediderit, c. 43. CONSENSOR. FR. consentiens. Glossa in 5. decretal. tit. 34. c. 4. CONSEPTUM ANIMALIUM. Vide Perivolium. CONSEQUOR, id est, baptizor. Vide Consecutio. CONSEQUUTIVUM, consequentia: [Quæ tam importuni silentii causa? quæ ratio tam mutæ, & silentis dilectionis? Est ne inquam in Britania consequutivum, ut ubi sterilitas panis, sequatur & defectio cordis? Petrus Cellensis, lib. 1. epist. 15.] id est, esset ne fortasse talis consequentia, ut ubi deest panis, ibi & verba desiciant? CONSILIARIUS. Vide Racimburgius. CONSILIUM, quomodo differat à præcepto. Vide Præceptum. CONSILIUM MALUM. FR. consilium necis, 1. si homines, de aggressione in vico facta. CONSISTENTES, publici poenitentes. Vide Hyemantes. CONSISTORIALIS ADVOCATUS. Vide Defensor. CONSISTORIUM, à verbo Consisto. Gloss. in Clement. de sent. & re judic. c. 2. coadunatio sapientum est ad consulendum, ut est Romæ coram Pontifice Cardinalium pro tractandis Sedis Apostolicæ negotiis Collegium, sed apud Tertullianum mundum, seu terram significat, quia in ea viventes consistunt. [Nam etsi juvari, seu lædi habet terra, id quoque propter hominem, ut ille juvetur, sive lædatur per consistorii sui exitus, quo magis ipse pensabit; quapropter illum etiam terra patietur, de resur. carn. c. 26.] Et in eodem sensu Sidonius Consistorium appellavit locum, ubi ad quiescendum cubicularii morabantur. [Nam per hoc, quod in Aquilonem sotum patescit, habet diem, non habet solem, interjecto consistorio perangusto, ubi somnolentia cubiculariorum, dormitandi potiùs, quàm dormiendi locus est, lib. 2. epist. 2.] FR. In sacra tamen pagina sedilia in atrio Palatii posita significat. [Et iterit in atrio domus Regis, quod erat interiùs contra Ba- CO 175 silicam Regis; at ille sedebat super solium suum in consistorio palatii contra ostium domus. Esther, c. 5. n. 1.] Imperator habebat etiam suum consistorium, id est, concilium. [Si quando lis speratur in nostrum inferri consistorium.] Ita Justinianus, in can. Anteriorum, 2. quæst. 6. Ita etiam Honorius, & Arcadius. [Qui in consiliis, & consistorio nostro intersunt, in can. si quis, 6. quæst. 1.] Cardinalium igitur consistorium appellatum fuit Presbyterium, Compresbyterium, Cleri Romani Senatus. Vide Presbyterium. Dicitur Coetus, Gremium, Collegium. Vide Cætus. In Consistorio antiquitus Cardinales pileis tegebantur. Vide Cardinalis, Bulla, ubi afferuntur figuræ, in quibus conspiciuntur Cardd. in Consistorio pileati. CONSOLATIO, cæremonia quædam ab hæreticis Patarenis sic appellata. Vide Cathari. CONSORTIALIS. FR. conclericalis, nam græcè , dicitur, id est, latinè fors. [Similiter nec de illis oblationibus, quæ colliguntur per laicos, qui consortiales dicuntur: interdum per clericos, quæ ad opus consortii reducuntur: ut luminaria in Ecclesia &c. In extravig. comm. de decimis, similiter. CONSORTIUM, attributum in divinis improprium. Vide Trinitas. CONSPARSIO, farinæ massa, aqua conspersa, non adhuc fermentata. [Profectionem filiorum Israelis Creator etiam illis spoliis aureorum, & argenteorum vasculorum, & vestium præter onerum consparationem effarcinatam eduxit ex Ægypto. Tertull. lib. 4. advers. Marc. cap 24.] Sed à D. Paulo Conspersio dicitur. [Ut sitis nova conspersio. 1. Corin. 5.] Quod à verbo Conspergo derivatur, de quo sæpè in Sac. Scriptura. [Farinam oleo conspergere] sic etiam translativè D. Gregorius pro corporis temperamento usus est, inquiens: [Unde necesse est, ut non solùm quisque consideret, quod ex conspersione sustinet. In Pastorali, par. 3. Admonit. 4.] Eleganter quidem S. Pontifex sumpta à pistura metaphora; vulgò enim dicere solemus, de eo, qui docilis, & affabilis naturæ est, eum, nempe, esse optimæ pisturæ. CONSPARSUS, substantivum nomen aquæ benedictæ aspersionem significat; [Rogabat consparsum in ipsam domum facere, ut turba malignorum spirituum exinde fugaretur. In vita SS. Baronii, & Desiderii. CONSPERSIO. Vide Consparsio. CONSPICABILIS. FR. Visibilis. [Quod multifariè à Patribus in conspicabili materia visum fuerit. Virgilius Tapsen. Episc. lib. 6. de Trinit. CONSTANTINIANA ECCLESIA. FR. Lateranensis Basilica à Constantino Magno erecta, quæ & S. Salvatoris appellata fuit. [Cùm exirem ab Ecclesia, quæ vocatur Constantiniana. S. Martinus Papa, & Mart. in epist. ad Theodorum, in Collect. Anast. Biblioth. à Sirmondo in 8. edit. pag. 71. Et sumpto mecum omni clero privatim mansi in Ecclesia S. Salvatoris nostri Iesu Christi, quæ cognominatur Constantiniana, quæ prima in
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CO they give in heaven, Father, Word, and Holy Spirit, and these three are one, etc. ] and from these he proves that Christ is true God, saying: And there are three who give testimony on earth, spirit, water, and blood. By this he intends to show that Christ is true man. ] And below: [Whence he who saw, bore witness, and his testimony is true, because there are three who give testimony on earth, spirit, water, and blood: namely, that Christ is true man, subsisting from a rational soul and human flesh; this is proved from the fact that he sent forth the vital spirit from a true body: it is proved because from him blood and water came out.] And after a few words he shows that therefore in the Sacrament of the Eucharist water is mixed with the wine, Decretals, book 3, title 41, c. 8. CONSECTIO. FR. baptism. [And toward the faith, and to hasten to attainment. St. Cyprian, book 3, Testimonies against the Jews, c. 97.] And the same author uses the verb Consequor for baptize. [That he could immediately attain, who had truly believed, c. 43. CONSENSOR. FR. consenting. Gloss on the 5th Decretals, title 34, c. 4. CONSEPTUM ANIMALIUM. See Perivolium. CONSEQUOR, that is, I am baptized. See Consecutio. CONSEQUUTIVUM, consequence: [What is the cause of such importunate silence? what reason for such mute and silent affection? Is there, I ask, in Britain a consequutivum, that where there is a shortage of bread, there should also follow a failing of the heart? Peter of Celles, book 1. epist. 15.] that is, would there perhaps be such a consequence, that where bread is lacking, there also words fail? CONSILIARIUS. See Racimburgius. CONSILIUM, how it differs from a precept. See Precept. CONSILIUM MALUM. FR. counsel of death, 1. if men, for an assault committed in the street. CONSISTENTES, public penitents. See Hyemantes. CONSISTORIALIS ADVOCATUS. See Defender. CONSISTORIUM, from the verb Consisto. Gloss on the Clementines, de sent. & re judic. c. 2. it is an assembly of wise men for consultation, as at Rome before the Pontiff the College of Cardinals for the handling of the affairs of the Apostolic See; but אצל Tertullian it signifies the world, or the earth, because those living in it stand together. [For although the earth has the power to help, or to harm, that too is on account of man, so that he may be helped, or harmed through the outcome of his consistorium, which he himself will the more weigh; for this reason even the earth will suffer him, on the resurrection of the flesh, c. 26.] And in the same sense Sidonius called consistorium the place where the chamberlains stayed for rest. [For by this, that it opens only toward the north, it has day, not sun; with a very narrow consistorium intervening, where the drowsiness of the chamberlains is a place rather for dozing than for sleeping, book 2, epist. 2.] FR. Yet in Sacred Scripture it signifies the seats placed in the palace court. [And he entered the court of the king’s house, which was within, opposite the basilica of the king; but he sat upon his throne in the consistorium of the palace opposite the door of the house. Esther, c. 5, n. 1.] The emperor also had his consistorium, that is, a council. [If ever a lawsuit is expected to be brought into our consistorium.] So Justinian, in the canon Anteriorum, 2, question 6. So also Honorius and Arcadius. [Who are present in our councils and consistorium, in the canon Si quis, 6, question 1.] Therefore the consistorium of the cardinals was called the Presbytery, the Compresbytery, the Senate of the Roman clergy. See Presbytery. It is called a gathering, a fellowship, a college. See Gathering. In the Consistory of old the cardinals were covered with caps. See Cardinal, Bull, where figures are given in which the cardinals in consistory are seen wearing caps. CONSOLATIO, a certain ceremony so called by the heretical Patarens. See Cathari. CONSORTIALIS. FR. clerical fellowship; for in Greek it is called , that is, in Latin, perhaps. [Likewise not even from those offerings, which are collected by lay people, who are called consortiales: at times by clerics, which are brought back to the work of the consortium: such as lamps in the Church, etc. In the extrav. comm. de decimis, likewise. CONSORTIUM, an improper attribute in divine matters. See Trinity. CONSPARSIO, a mass of flour, sprinkled with water, not yet fermented. [The Creator also brought out the departure of the children of Israel from Egypt with the spoil of golden and silver vessels and garments, besides the heaped-up burden of mixed dough. Tertullian, book 4 against Marcion, c. 24.] But by St. Paul it is called Conspersio. [That you may be a new conspersion. 1 Cor. 5.] This is derived from the verb Conspergo, which is often found in Sacred Scripture. [To sprinkle flour with oil] thus also figuratively St. Gregory used it for the constitution of the body, saying: [Wherefore it is necessary that each person consider not only what he endures from the sprinkling. In the Pastorals, part 3, Admonition 4.] Truly elegantly did the Supreme Pontiff use a metaphor taken from kneading; for in common speech we are accustomed to say of one who is teachable and of a gentle nature that he is, namely, of the best dough. CONSPARSUS, a substantive noun, signifies the sprinkling of blessed water; [He asked that a sprinkling be made on that house, so that the crowd of evil spirits might be driven out from it. In the life of SS. Baronius and Desiderius. CONSPERSIO. See Consparsio. CONSPICABILIS. FR. Visible. [What in the conspicuous matter may have been seen in many ways by the Fathers. Virgil of Thapsus, Bishop, book 6, de Trinit. CONSTANTINIANA ECCLESIA. FR. the Lateran Basilica, erected by Constantine the Great, which was also called that of the Holy Savior. [When I was leaving the church which is called Constantiniana. St. Martin, Pope and Martyr, in a letter to Theodorus, in the collection of Anastasius the Librarian, edited by Sirmond in 8vo, p. 71. And taking with me all the clergy I remained privately in the Church of Saint Savior of our Lord Jesus Christ, which is surnamed Constantiniana, which was first in
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176 CO in toto mundo constructa, & stabilita est à bo: me: Constantino Imp. quæ est juxta Episcopium. Ibid. epist. 2. ad Theod. pag. 75. Et commutare à vita beatum, in circuitu Altaris astantibus, & in toto templo Ecclesiæ Catholicæ Romæ, quæ cognominatur Constantiniana. Ibid. pag. 83. Stephanus natione Siculus congregatis Episcopis Francorum, & Romanis Presbyteris, in præsentia torius cleri, & populi Concilium fecit in Ecclesia Constantiniana, in qua damnavit Constantinum Neophytum invasorem Sedis Apostolicæ. S. Anselmus Lucensis Episc. lib. 1. apologet. num. 13. In Synodo congregata Romæ in Ecclesia S. Salvatoris, can. in Synodo, dist. 63. ] Quomodo autem vocari coeperit S. Joannis Ecclesia, ex Paulo Diacono, hist. miscell. colligitur, nimirum, quòd anno 568. devastato à Longobardis Montis Casini Monasterio, juxta Sancti Benedicti vaticinium, Romam cùm confugissent Monachi illius loci, ex concessione Pelagii Papæ primi, prope Basilicam prædictam S. Salvatoris, Ecclesiam construxerant sub titulo Sanctorum Joannis Baptistæ, Joannis Evang. ac Pancratii Martyris: quod etiam testantur Leo Ostiensis, Anast. Biblioth. in Greg. III. & Panvinus de septem Eccles. pag. 134. quæ devastatio Casinensis Cænobii tempore Joannis III. successerat. Igitur à Benedictinorum temporibus coeperant confundi tituli S. Salvatoris in S. Joannis in Laterano, quod patet; nam usque ad præsens utriusque Sancti Joannis tam Baptistæ, quàm Euangelistæ celebrant ibi festa Canonici, eodem modo, quo sub utroque Joanne dedicata fuerat contigua Benedictinorum Ecclesia. Hoc Templum in Laterano à Palatio Lateranorum familiæ dictum fuisse D. Hieronymus testatur: [In Basilica quondam Laterani, qui cæsariano truncatus est gladio. In epitaph. Fabiolæ ad Oceanum.] De cujus morte extat locus Arriani, lib. 1. de Epitecti disputationibus; sed non puto fuisse illum Plautium Lateranum, qui Neronis tempore à Statio Tribuno trucidatus fuerat, de quo Tacitus, lib. 15. Annal. Nam Lateranorum Palatium, Sex. Aurel. Victore teste, recentiùs demonstratur, qui in Epitom. Imperatorum, de Septimio Severo ait: [In amicos, inimicosque pariter vehemens, quippe qui Lateranum, Cilonem & c. cæterosque alios ditaret, ædibus quoque memoratu dignis, quorum præcipuas vidimus Parthorum, quæ dicuntur, ac Laterani.] Et Iuvenalis, qui temporibus Domitiani, & (ut alii volunt) usque ad Nervæ, & Trajani tempora vixerat; [Egregias Lateranorum sedes] Satyr. 10. dixerat: ergo multò post Plautium Lateranum Neronis tempore viventem, adhuc sub proprietate Lateranæ familiæ prædicta habitatio extabat. Cæterùm Lateranensis familiæ antiquissimam hanc habitationem fuisse reperitur; usque enim ad præsens in hujus Ecclesiæ Sacristia duo lapides conspiciuntur, in quorum una Sexti Laterani, & in altera Torquati, & Laterani inscriptiones leguntur; Lucius enim Sextus Lateranus ex Livio 9. CO & 7. Consul factus fuerat ab V. C. anno CCCLXXXIX. quem Cassiod. L. Sextium vocat, & cum L. Æmilio Mamerco collegam facit; ac de Laterano Torquati collega idem Cassiod. mentionem his verbis facit: [T. Manlius Torquatus, & C. Plantius, quod agnomen Lateranæ familiæ fuerat.] Alii tamen existimant, quòd Lateranus locus à Laterano Idolo dictus fuerat, de quo Arnobius, lib. 4. adver. Gentes, inquit: [Lateranus Deus hoc nomine, quod socorum, & genius, audactusque ex laterculis crudis ab hominibus caminorum istud ædificatur genus.] Sicut etiam [Vaticanum] ab Idolo hujus nominis, Gellio teste, dictum fuit. De Laterano igitur Christianorum templo Prudentius, lib. 1. contra Symmachum hæc cecinit. Cætibus aut magnis Laterani accurrit ad ædes, Unde sacrum referat regali chrismate signum. Aquisgrani, ubi priùs Germani Imp. residebant, & usque nunc coronantur, mansio extabat, quæ [Lateranis] dicebatur. [Cùm in domo Aquisgrani palatii, quæ Lateranis dicitur, Abbates cum quâ pluribus unà suis resedissent Monachis. Apud R. P. Angelum de Nuce in appendice Chron. Casin. in tit. Incipit capitulum Ludovici Imperatoris cum cæteris.] Glossa tamen in can. futurum, 12. quæst. 1. Basilicam Constantinianam post S. Petri Basilicam ædificatam fuisse asserit; sed ante Vaticanam ex calendarii ordine in Brev. Rom. ejus dedicatio præcesserat. Qui verò de hac Constantiniana Basilica plura noscere cupit, legat uberrimum, & eruditissimum tractatum, quem de ea composit Card. Rasponus; & quæ de eadem hîc sparsim dicuntur. Vide [Agnus Dei. Altare. Arcibum. Celerarius. Cælestis. Collecta. Incastello. Quare ibi Pater noster elata voce recitabatur. Vide [Collecta. Pater noster. Columna porphyretica, supra quam erat gallus æneus, quare ab Alexandro VII. ablata fuerit. Vide [Sedes stercoraria. Virga. Rota porphyretica. Hæc Eccl. prima in universo Mundo constructa. Vide Episcopium. CONSTANTINOPOLITANÆ CIVITATIS ædificatio. Vide [Roma nova. Vrbs Regia. Ejus perditio vaticinata. Vide [Diptychum. Pileus. CONSTANTINI MAGNI antiquissima effigies ubi reperiatur. Vide [Linostima. Ejus donatio. Vide [Peagmaticus. Tenuit frænum equi S. Silvestri Papæ. Vide [Strator. Habuit in visione imagines SS. Petri & Pauli. Vide [Thoracida. Tracala. CONSTANTIS IMP. Palatium. FR. Romæ sub Qui-rinali, coram quo Basilica XII. SS. Apostolorum erecta est: [Placuit mihi] Ioanni Urbis Romæ humillimo Pontifici Ecclesiam XII. Apostolorum confirmare, quam Pelagius Papa bo: me: prædecessor meus ante palatium Constantis initiaverat. Apud Torrigium de Crypt. [Vatican. secundæ Impress. pag. 313.] Cujus Palatii reliquiæ adhuc conspiciuntur in ædibus Eccellentissimæ Columnarum familiæ, quibus ex orientali par-
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176 CO built throughout the whole world, and established by the blessed memory of the Emperor Constantine, which is beside the Episcopium. Ibid. epist. 2. ad Theod. p. 75. And to change from life, blessed, standing around the altar, and in the whole temple of the Catholic Church of Rome, which is called the Constantinian. Ibid. p. 83. Stephen, a Sicilian by nation, having gathered bishops of the Franks and Roman presbyters, in the presence of the whole clergy and people, held a council in the Constantinian Church, in which he condemned Constantine the Neophyte, invader of the Apostolic See. St. Anselm, Bishop of Lucca, lib. 1. apologet. no. 13. In the Synod assembled at Rome in the Church of St. Savior, can. in Synodo, dist. 63. But how the Church of St. John began to be so called is gathered from Paul the Deacon, hist. miscell., namely, that in the year 568, after the Monastery of Monte Cassino had been devastated by the Lombards, according to the prophecy of St. Benedict, when those monks fled to Rome, by concession of Pope Pelagius I they had built, near the aforesaid Basilica of St. Savior, a church under the title of Saints John the Baptist, John the Evangelist, and Pancras the Martyr: this is also testified by Leo of Ostia, Anast. Biblioth. in Greg. III, and Panvinus, de septem Eccles. p. 134, which devastation of the Cassinese cenobium had occurred in the time of John III. Therefore from the times of the Benedictines the titles of St. Savior in St. John Lateran had begun to be confused, as is clear; for even to the present the canons celebrate there the feasts of both Saints Johns, the Baptist and the Evangelist, in the same way that the neighboring Benedictine church had been dedicated under the two Johns. This temple in the Lateran is testified by St. Jerome to have been named from the Lateran palace of the family: [In the former basilica of Lateranus, who was cut down by the imperial sword. In the epitaph of Fabiola to Oceanus.] About whose death there is a passage in Arrian, lib. 1. de Epitecti disputationibus; but I do not think that he was that Plautius Lateranus, who in the time of Nero had been slain by the Tribune Statius, concerning whom Tacitus, lib. 15 Annals. For the palace of the Laterani is shown, according to Sextus Aurelius Victor, to be more recent, who in the Epitome of the Emperors, speaking of Septimius Severus, says: [Equally severe toward friends and enemies, for he enriched Lateranus, Cilo, and the others, with houses also worthy of remembrance, of which we have seen the chief ones, called those of the Parthians and of Lateranus.] And Juvenal, who had lived in the times of Domitian and (as others think) up to the times of Nerva and Trajan, had said: [The splendid seats of the Laterani] Satyr. 10. Therefore, long after Plautius Lateranus living in the time of Nero, that dwelling still existed under the ownership of the Lateran family. Moreover, it is found that this most ancient habitation was of the Lateran family; for even to the present in the sacristy of this church two stones are visible, on one of which the inscriptions of Sextus Lateranus, and on the other those of Torquatus and Lateranus, are read; for Lucius Sextus Lateranus, from Livy 9. CO and 7, had been made consul in the year from the foundation of the City 389, whom Cassiodorus calls L. Sextius, and makes colleague with L. Aemilius Mamercus; and concerning Lateranus as colleague of Torquatus the same Cassiodorus makes mention in these words: [T. Manlius Torquatus, and C. Plantius, which had been the cognomen of the Lateran family.] Others, however, think that the place Lateranus had been named from the idol Lateranus, concerning which Arnobius, lib. 4. Against the Nations, says: [The god Lateranus has this name, because of the hearths, and because by the craft and hard brick of men this kind of building is constructed.] Just as [Vatican] also was said, according to Gellius, from an idol of this name. Therefore on the Lateran, the Christian temple, Prudentius, lib. 1. against Symmachus, sang this: To the great gatherings he hastens to the Lateran house, Whence he may bring back the sacred sign marked with royal chrism. At Aachen, where the German emperors formerly resided, and where they are crowned even now, there was a dwelling which was called [Lateranis]. [When in the house of the palace of Aachen, which is called Lateranis, the abbots had sat together with several of their monks. In Father Angelo de Nuce, in the appendix to the Chron. Casin., under the title: Here begins the chapter of Emperor Louis with the others.] The gloss, however, on can. futurum, 12, question 1, asserts that the Constantinian Basilica was built after the Basilica of St. Peter; but before the Vatican, according to the order of the calendar in the Roman Breviary, its dedication had preceded. But whoever wishes to know more about this Constantinian Basilica, let him read the very ample and learned treatise which Cardinal Rasponus composed about it; and also what is here said about it in passing. See [Agnus Dei. Altar. Arcibum. Celerarius. Cælestis. Collecta. Incastello. Why the Our Father was recited there aloud. See [Collecta. Pater noster. The porphyry column, upon which there was a bronze cock, why it was removed by Alexander VII. See [Sedes stercoraria. Virga. Porphyry wheel. This first church built in the whole world. See Episcopium. THE BUILDING OF THE CITY OF CONSTANTINOPLE. See [New Rome. Royal City. Its destruction foretold. See [Diptych. Cap. THE ANCIENT IMAGE OF CONSTANTINE THE GREAT where it may be found. See [Linostima. His donation. See [Pragmaticus. He held the bridle of St. Sylvester the Pope’s horse. See [Strator. He had in a vision images of SS. Peter and Paul. See [Thoracida. Tracala. THE PALACE OF EMPEROR CONSTANTIUS. FR. In Rome under the Quirinal, before which the Basilica of the Twelve Apostles was erected: [It has pleased me] John, most humble Pontiff of the City of Rome, to confirm the Church of the Twelve Apostles, which Pope Pelagius, my blessed predecessor, had begun before the palace of Constans. In Torrigius, de Crypt. [Vatican. second edition, p. 313.] The remains of which palace are still seen in the houses of the most excellent Colonna family, to which from the eastern part-
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C O parte Quirinalis mons imminet, ex occid. platea Dominorum de Mutis in parte, & in parte Conventus dictorum XII. SS. Apostol. ex Boreali Ecclesia S. Crucis Lucensium, & ex meridie Conventus S. Silvestri in Quirinali, quas ædes erronicè aliqui Constantini fuisse asseruere. CONSTELLATIO. Vide Anavivazon. CONSTIPATORIUM. FR. Remedium, seu emplastrum, ad sistendum vulnerum sanguinem: Ex hujusmodi crudelitate ipsorum, & tanto sanguinis fluxu, cauterio nullo modo illis indulto, vel constipatorio aliquo abscissionibus manuum, atque linguarum ad cessationem sanguinis juxta morem apposito. Hypomnest. de Anastasio &c. In collect. Anast. Biblioth. à Sirmondo, in 8. edit. pag. 252. CONSTITUTIO, eadem ac Motu proprio. Vide Leges. CONSTRUCTO, stringo. [Quid enim si medicum quidem dicas esse debere, ferramenta verò ejus accuses, quòd secant, & inurant, & amputent, & constrictent, quando sine instrumento artis medicus esse non possit? Tertull. advers. Marc. lib. 2. cap. 16. CONSUESTANTIALITAS. Vide Homousion. CONSULARIS DIGNITAS. Vide Hypatus. Per annum durabant, in quo tempore induebantur purpura, & S. R. E. Cardinales perpetui Consules censentur. Vide Cardinalis. CONSUETUDINARIUM, liber in quo Monasterii consuetudines notabantur. [Hic quoque consuetudines approbavit, & conservari persuasit, quas, qui videre desiderat, in consuetudinario scriptas poterit invenire. Matth. Paris. In vita Pauli Abb. CONSULTOR, deponens verbum, consilium poscere significans. [Aut quis illi consiliarius fuit, quem consultatus est? Tertull. advers. Hermog. cap. 7. CONSULTUM, provisio; [Ut inopia, nuditasque tali providentia possit habere consultum. S. Gregor. in Regist. lib. 1. cap. 18. CONTACIUM, cantus ecclesiastic genus, vox græca novitanci[us], id est, brevis cantus, cujus Romanum Emissenum Diaconum anno 5 co. per revelationem Deiparæ inventorem fuisse ex Minæo ad primam Octobr. diem colligitur. Item librum significare ait Balsamon ad modum Ritualis, in quo ordinationum formulæ continebantur; propriè autem denotat volumen, à græca dictione novitæ, id est, lignum super quod antiquorum more involvebatur volumen. CONTAMEN, macula, contagium. [Vulgi contamine mixtos. Tertull. lib. 1. advers. Marc. cap. 1. CONTECTALIS, contubernalis: sumitur etiam pro uxore: [Sanctus Henericus cognomento Pius gloriosissimum Romani Imperii decus, ejusque dignissima conectalis piæ memoriæ Chunegundis. In vita S. Chunegundæ.] Quod tamen Conectalis nomen huic Sanctæ rectè adaptari potuit; nam marito in habitatione associata fuit, non ve- Hierolexicon Magri. C O C 177 ro in lecto; legitur etiam simile vocab. in dona- tione à Gordiano S. Gregorii Magni Patre ad favorem Monasterii Montis Casini facta, quæ inter M. S. Latini Latini conservatur in Biblioth. Viterbien. Cathedralis, his verbis: [Ex parte stirpis Octaviæ, & Sylviæ nostræ dilectissimæ con- nectalis.] FR. Reperitur etiam hæc dictio in Bullar. Casinen. tom. 2. constit. 86. 143. & 158. CONTEMPLATIO, & Contemplatirus. Vide Theoria, & Theoricus. CONTEMPORO. Vide Coetaneo. CONTENEBRICO, obscuro: [Et coelum contenebricavit nubibus. Lucifer. lib. 1. pro S. Athanas. CONTENTIO. Vide Tanseria. CONTESSERATIO, signum familiaritatis, ac necessitudinis, ex dictione Tessera, quæ signa dabantur amicis, ut in itinere, ac diversoriis pro commendatis dignoscerentur, quæ Italicè Patente dicuntur. [Communicatio pacis, & appellatio fraternitatis, & contesseratio hospitalitatis, quæ jura non alia ratio regit, quàm ejusdem Sacramenti una traditio. Tertull. in lib. de præscript. advers. Hæret. cap. 20.] Ubi de charitativa antiquorum Christianorum, & mutua eorum correspondentia loquitur. Vide Continentia. §. FR. CONTESSERO, uniformiter correspondeo: [Videmus, quid dixerit, quid docuerit, quid cum Africanis quoque Ecclesiis contesseruerit. Idem Tertull. loc. cit. cap. 36.] loquitur ibi de prærogativis Rom. Ecclesiæ, cum qua mutuam, ac uniformem doctrinam habebat Africana, quæ Romanam tesseram in dogmatibus ostendebat. CONTESTATIO. FR. libellus famosus à conjuratis formatus; conjurator enim dicitur contestis. Vide Contestis in dict. Conjuratus. [Quidam maligni spiritus consilio repletus, contra Castorium Notarium, & Responsalem nostrum nocturno silentio in Civitatis loco contestationem possuit, in ejus crimina loquentem. D. Greg. in Regist. lib. 5. epist. 30.] quem deinde infamatorem idem Pontifex excommunicavit. Vide Libellus. CONTINA, apud Slavos templum significabat, [Omnes illæ continæ numero quatuor mira celeritate contractæ sunt. In vita S. Ottonis, lib. 2. cap. 30.] Contina dicebatur, quia in ea Idolorum simulacra continebantur. Vide Idolium. CONTENTIO LONGA. Vide Funis contentiosus. CONTINENTIA, conservatio, subsidium, seu necessaria sustentatio, vocabulum D. Gregorio in ejus Registro familiare. [Ipsi pro victu, & nutrimento, stratoque ad continentiam, pueroque ejus annonam, quantum prospexeris satis esse, constituas, lib. 1. cap. 18.] Apud quem Facere continentiam, necessariam sustentationem sumministrare significat. [Videtur mihi, ut ei continentiam facias, si utile conspicis. Idem lib. 1. cap. 42.] Ubi eandem phrasim in passivo sensu sic repetit: [Annum continentiam à te volumus fieri.] Et in eodem Regist. reperitur Contineor pro sustentari. FR. [Et locum, vel actionem provideat, ex qua quotidianis stipendiis valeat contineri. M Idem
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C O on the Quirinal Hill side it overlooks, on the western side the street of the Dominorum de Mutis, and on one side the Convent of the said XII Apostles; on the northern side the Church of S. Croce of the Lucchese, and on the south the Convent of S. Silvestro in the Quirinal, which buildings some have wrongly asserted to have been Constantine’s. CONSTELLATIO. See Anavivazon. CONSTIPATORIUM. FR. A remedy, or plaster, for stopping the bleeding of wounds: from such cruelty on their part, and so great a flow of blood, no cautery being allowed them in any way, nor any constipatorium applied to the cutting off of hands and tongues for the stopping of the blood according to custom. Hypomnest. on Anastasius, etc. In the collection of Anastasius, Biblioth. by Sirmond, in 8vo. ed. p. 252. CONSTITUTIO, the same as Motu proprio. See Leges. CONSTRUCTO, I bind. [For what if you should say that the physician indeed ought to be such, but accuse his instruments, because they cut, and burn, and amputate, and bind, when the physician cannot be such without the instruments of his art? Tertull. against Marc. book 2, chap. 16.] CONSUESTANTIALITAS. See Homousion. CONSULARIS DIGNITAS. See Hypatus. They lasted for a year, during which time they wore purple, and the Cardinals of the Holy Roman Church are regarded as perpetual Consuls. See Cardinalis. CONSUETUDINARIUM, a book in which the customs of a monastery were recorded. [He also approved those customs, and persuaded that they be preserved, which whoever desires to see will be able to find written in the consuetudinary. Matth. Paris. In the life of Abbot Paul.] CONSULTOR, a deponent verb, meaning to ask for advice. [Or who was his counselor, when he was consulted? Tertull. against Hermog. chap. 7.] CONSULTUM, provision; [so that want and nakedness may be supplied by such provision. S. Gregory, in the Register, book 1, chap. 18.] CONTACIUM, a kind of ecclesiastical chant; a Greek word, novitanci[us], that is, a short chant, the inventor of which is gathered from the Menaion, on the first day of October, to have been Romanus the Deacon, by revelation of the Mother of God, in the 5th year of his office. It is also said by Balsamon to mean a book in the manner of a ritual, in which the formulas of ordinations were contained; but properly it denotes a roll, from the Greek word novitæ, that is, the stick on which, in ancient custom, a roll was wrapped around. CONTAMEN, stain, contagion. [The common contamination of the mixed. Tertull. book 1 against Marc. chap. 1.] CONTECTALIS, a housemate: it is also taken for wife: [Saint Henry, surnamed the Pious, the most glorious ornament of the Roman Empire, and his most worthy contectalis of holy memory, Cunegundis. In the life of St. Cunegunda.] Yet the name Conectalis could rightly be applied to this Saint, for she was associated with her husband in dwelling, not in bed; a similar word is also read in a donation made by Gordian, father of St. Gregory the Great, in favor of the Monastery of Monte Cassino, which is preserved among the Latin manuscripts of the Cathedral Library of Viterbo, in these words: [On the side of our dearest contectalis Octavia and Silvia’s line.] FR. This word is also found in the Bullarium Casinense, vol. 2, constit. 86, 143, and 158. CONTEMPLATIO, and Contemplatirus. See Theoria, and Theoricus. CONTEMPORO. See Coetaneo. CONTENEBRICO, darken: [And he darkened the sky with clouds. Lucifer, book 1, for S. Athanasius.] CONTENTIO. See Tanseria. CONTESSERATIO, a sign of familiarity and close connection, from the word Tessera, by which signs were given to friends so that they might be recognized on journeys and at inns as recommended persons, which in Italian are called Patente. [The communication of peace, and the designation of brotherhood, and the contesseratio of hospitality, rights which no other principle governs than the one handing down of the same Sacrament. Tertull. in the book On Prescription against Heretics, chap. 20.] Where he speaks of the charitable fellowship of ancient Christians and their mutual correspondence. See Continentia, § FR. CONTESSERO, I correspond uniformly: [We see what he said, what he taught, what he also contessered with the African Churches. The same Tertullian, loc. cit. chap. 36.] There he speaks of the prerogatives of the Roman Church, with which the African Church had mutual and uniform doctrine, showing the Roman tessera in dogmas. CONTESTATIO. FR. a defamatory libel formed by conspirators; for a conspirator is called a contestis. See Contestis in the word Conjuratus. [Certain evil spirits, filled with counsel, against Castorius our Notary and Envoy, in the silence of night placed a contestatio in a place of the city, speaking against his crimes. St. Greg. in the Register, book 5, epist. 30.] whom then the same Pontiff excommunicated as a defamer. See Libellus. CONTINA, among the Slavs meant a temple, [All those continæ, four in number, were contracted with wonderful speed. In the life of St. Otto, book 2, chap. 30.] It was called contina because the images of idols were contained in it. See Idolium. CONTENTIO LONGA. See Funis contentiosus. CONTINENTIA, preservation, support, or necessary sustenance, a word familiar to St. Gregory in his Register. [For him, for food and nourishment, and bedding for maintenance, and for the boy’s provisions, whatever you judge sufficient, you shall arrange, book 1, chap. 18.] With him, facere continentiam means to provide necessary support. [It seems to me that you should provide him with support, if you see it useful. The same book 1, chap. 42.] Where he repeats the same phrase in the passive sense thus: [We wish a year’s support to be made by you.] And in the same Register Contineor is found for to be supported. FR. [And let him provide a place or activity from which he may be maintained daily by wages. The same...]
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C O Idem, lib.2. epist.28. ] Item pro affectus conservatione, seu correspondentia. [Miror autem, quòd in me collatas dudum continentias vestras ex hac moderna pastoralis officii continentia distraxistis. Idem lib.1. epist.4.] Theotistæ Mauritii Imperatoris sorori scribens, quòd imperialem confirmationem ad ejus Pontificatus electionem non impedisset, conqueritur, quo actu Theotistam antiqui affectus correspondentiæ defecisse Gregorius ait: & alibi in eadem significatione idem Pontifex: [Sed quia vos valdè in continentia nostra benignos invenimus, lib.4. epist.28.] Item pro subsistentia Pontificalis dignitatis. [Pastoralis officii continentiam. Idem lib.1. epist.4.] Apud Juristas tamen denotat id, quod in scriptura continetur. [Mox enim, ut Abbas chartulam ad legendum aperuit, totam ejus continentiam deletam invenit. Cæsarius, lib.2. miracul. cap.10.] Ac tandem in Ambrosiano ritu velum illud significat, quod Subdiaconus super humeros fert in Missa cantata. Continentiæ moralis virtutis documentum. Vide Foraneus. CONTOPÆCTES, Hastiludium, seu Trojæ ludus, Italicè Giostrare, à Græco vocabulo , id est, hastæ ludus. [Propter horum autem canonum poenas videntur esse excogitati ludi imperiales, contopæctes, scilicet. Balsam. in can.51.] FR. Legendum esset Contopæctes, quod Græcè propriè hastilusorem significat; nam hastiludium eo idiomate dicitur. Vide Torneamenta. CONTORALIS, consors, id est, ejusdem tori. [Ac Erimgardim suam contoralem. In vita Rixfridi Episcopi. CONTOSTAULUS. FR. comestabuli dignitas in Aula Imperatoris Constantinopolitani, ex , Italicè Conte, ita Cantacuzenus, lib.1. cap.4. de Sabaudiæ Duce scribens ait: [Comperiunt Principem Sabaudiæ, quem Latinorum lingua Conton vocant.] Staulus ex latina dict. stabulum corruptè, qui à Gulielmo Tirio Constabularius semper dicitur. CONTRARIETAS. Vide Antitheja. CONTURBERNALIS. Vide Cellulanus. Contectalis. Syncellita. CONTURBERNIUM. Vide Syncellitas in dict. Syncellita. CONTUS, equuleus, ex græca dict. , quæ perticam, seu hastam significat. [Qui mox extendi eam mandavit in conto. In vita S. Martinae.] FR. [In contis, & in scutis. Judith.9.9. Et egredientur habitatores de Civitatibus Israel, & succendent, & comburent arma, clypeum, & hastas, arcum, & sagittas, & baculos, manus, & contos. Ezech.39.9. Et levabunt vos in contis. Amos.4.2. CONVALESCO. FR. in rebus inanimatis, & moralibus. [Ut in hac electione, nec datio quibuscumque modis interveniat præmiorum, nec quarumlibet personarum patrocinia convalescant, can. Illud.8. quæst.2. CONVENA, coadunatus, congregatus: [Ego e xer- C O citum tuum ex multis indomitis Convenam nationibus. Ambros.5. epist.29. CONVENTO, frequentativum verbum, ex Convenio, apud Cæsarium, lib.5. miracul. cap.22. CONVENTUS. Vide Monasterium. CONVERSIO. FR. ejus etymon. in can. convertimini, de poenit. dist.1. sic explicatur: [Conversio dicitur, quasi cordis undique versio. CONVERSUS. Vide Laicus. CONVIATOR, in via consociatus; [Sic Jacob vianti conviator occurrit. Chrysol. ser.131. CONVIVIUM. Vide Enochia. COPHINUS, , Tabernaculum, in quo Eucharistia conservatur. [Deinde idem Cardinalis debet incensare Altare, & cophinum, in quo conservatur Corpus Christi. Davantria in suo Cæremoniali.] Et idem alibi Armariolum vocat. COPIATÆ. Vide Laborantes. COPRONYMUS, , stercoratus, à voce græca , id est, stercus, & , nomen, quo vocabulo cognominatus est Constantinus Imperator Leonis Isaurici filius, quia dum trina immersione in sacro fonte juxta Græcorum ritum baptizaretur, sacras aquas constercoraverat, atque tunc S. Germanus Constantinop. Patriarcha de hoc infante vaticinavit, eum commaculaturum esse Christianam Religionem, quod ex acerrima ejus in sacras imagines persequutione verificatum fuit. FR. simile exemplum in Venceslao Caroli IV. Imperatoris filio refert Odoricus Raynald. in Eccles. Annal. an.1361. num.2. quòd, nimirum, urina ab eo demissa, dum baptizaretur, sacram lavacri aquam foedavisset, & dum super Altare ad eum coronandum poneretur, illud etiam stercore inquinasset, quòd ejus contra Ecclesiam persecutionis indicium fuerat, præcipuè contra Bonifacium IX. atque ejus enormitates, vitia, & ærumnas vide in eodem Auctore, ad an.1390. & seq. COPTIMUM. FR. elocationis species, quam Romæ Cottimo dicunt. Bullar. Casin. tom.2. constit.314. COPULA, quæ propriè ligamen, seu collare significat, quo simul canes venatici colligantur, & copulantur. [Quos neque est tanti rarò te insectando, superandos copulis palam dictis inquietari. Sidon. lib.8. epist.7. Ut Episcopi, & Abbates, & Abbatissæ copulas non habeant. In Capitul. Caroli Magni. In aliquibus exemplaribus legitur Coupulas à gallico sermone Couple. COPULATUS. FR. matrimonialis conjunctio, can. contanguineorum, 3.9.4. COQUIMELLA. Prunum, species notissima fructus. [Coquimella, quam Larini ob colorem prunum vocant. Isid. lib.17. cap.7.] Vide Nixa. COQUINA. Vide Fulina. COR. Cordis inspiratio. Vide Incordor. CORACINUS, corvinus, à græca voce, , id est, corvus, quo vocabulo etiam in locutione latina Corax à D. Hieronymo usurpatur, ac etiam utitur D. Ambrosius ad significandum delubrum, ubi Gentiles corvos adorabant, sic inquiens: [Quia
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C O Likewise, book 2, epistle 28. Another meaning: for the preservation of affection, or correspondence. [I marvel, moreover, that the continence formerly entrusted to me you have drawn away from this present continence of pastoral office. Likewise, book 1, epistle 4.] Writing to Theotista, sister of Emperor Maurice, because she had not hindered the imperial confirmation of his election to the pontificate, he complains, by which act Gregory says that Theotista had fallen away from the ancient correspondence of affection; and elsewhere in the same sense the same Pontiff: [But because we have found you very kind in our continence, book 4, epistle 28.] Likewise, for the support of the Pontifical dignity. [The continence of pastoral office. Likewise, book 1, epistle 4.] Among jurists, however, it denotes that which is contained in a writing. [For as soon as the abbot opened the little document to read it, he found its entire contents erased. Caesarius, book 2, Miracles, chapter 10.] And finally, in the Ambrosian rite, it signifies that veil which the subdeacon carries over his shoulders in a sung Mass. A moral virtue of continence. See Foraneus. CONTOPAECTES, a tilting game, or the game of Troy, in Italian Giostrare, from the Greek word, that is, the game of the spear. [But because of the penalties of these canons, the imperial games seem to have been devised, contopaectes, namely. Balsam. on canon 51.] FR. It should be read Contopactes, which in Greek properly signifies one who plays at the spear; for a tilting game is called by that idiom. See Tournament. CONTORALIS, a consort, that is, one of the same bed. [And her contoralis Erimgard. In the life of Bishop Rixfrid.] CONTOSTAULUS. FR. the dignity of constable in the court of the Emperor of Constantinople, from , in Italian Conte; thus Cantacuzenus, book 1, chapter 4, writing of the Duke of Savoy says: [They find the Prince of Savoy, whom in the Latin tongue they call Conton.] Staulus is corruptly from the Latin word stabulum, and is always called Constabularius by William of Tyre. CONTRARIETY. See Antitheja. CONTURBERNALIS. See Cellulanus. Contectalis. Syncellita. CONTURBERNIUM. See Syncellitas in the word Syncellita. CONTUS, a rack, from the Greek word , which signifies a pole or spear. [He immediately ordered her to be stretched on the contus. In the life of St. Martina.] FR. [On poles and on shields. Judith 9:9. And the inhabitants of the cities of Israel shall go forth, and shall burn and consume the arms, the buckler and spears, the bow and arrows, and staves, hands, and poles. Ezek. 39:9. And they shall lift you up on poles. Amos 4:2.] CONVALESCO. FR. in inanimate and moral things. [Thus in this election, neither the giving of rewards by any means intervening, nor the patronage of any persons whatsoever may prevail, canon Illud, 8th question 2.] CONVENA, gathered together, assembled: [I will gather your army from many untamed nations. Ambrose, book 5, epistle 29.] CONVENTO, a frequentative verb, from convenio, in Caesarius, book 5, Miracles, chapter 22. CONVENTUS. See Monasterium. CONVERSIO. FR. its etymology is explained in canon convertimini, on penance, distinction 1, thus: [Conversion is called, as it were, a turning of the heart everywhere around.] CONVERSUS. See Laicus. CONVIATOR, a companion on the road; [Thus Jacob met a fellow traveler on the road. Chrysol. sermon 131.] CONVIVIUM. See Enochia. COPHINUS, , a tabernacle in which the Eucharist is preserved. [Then the same Cardinal should incense the altar and the cophinus in which the Body of Christ is preserved. Davantria in his Ceremonial.] And the same author elsewhere calls it an armariole. COPIATAE. See Laborantes. COPRONYMUS, , defiled with dung, from the Greek word , that is, dung, and , name; by which surname Emperor Constantine, the son of Leo the Isaurian, was called, because when he was baptized by triple immersion in the sacred font according to the Greek rite, he had defiled the holy waters with excrement, and then St. Germanus, Patriarch of Constantinople, prophesied concerning this infant that he would stain the Christian religion, which was verified by his most bitter persecution of sacred images. FR. A similar example is related of Wenceslaus, son of Emperor Charles IV, by Odoricus Raynaldus in the Ecclesiastical Annals, year 1361, no. 2, namely, that the urine discharged by him while he was being baptized had polluted the holy baptismal water, and that when he was placed upon the altar to be crowned, he had also defiled it with excrement, which was a sign of his persecution against the Church, especially against Boniface IX and his enormities, vices, and troubles; see the same author for the years 1390 and following. COPTIMUM. FR. a species of lease, which in Rome they call Cottimo. Bullar. Casin. vol. 2, constit. 314. COPULA, which properly signifies a band or collar by which hunting dogs are tied and linked together. [Those whom it is scarcely worth while to be overcome, while pursuing you, to be troubled by openly declared copulas. Sidon. book 8, epistle 7. That Bishops, and Abbots, and Abbesses should not have copulas. In the Capitularies of Charles the Great.] In some copies it is read Coupulas, from the French word Couple. COPULATUS. FR. matrimonial union, canon of consanguineous persons, 3.9.4. COQUIMELLA. A plum, a very well-known species of fruit. [Coquimella, which in Larino they call a plum because of its color. Isidore, book 17, chapter 7.] See Nixa. COQUINA. See Fulina. COR. Inspiration of the heart. See Incordor. CORACINUS, raven-like, from the Greek word , that is, raven, which word St. Jerome also uses in Latin speech, and St. Ambrose also uses it to signify a shrine where the Gentiles adored ravens, thus saying: [Because
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CO [Quia coracina sacra habent pagani. In epist. D. Pauli ad Roman. CORBA, & Corbanus, sic in Hibernia vocant Parochum à vernacula dictione Corbach, & Parochiam Corbanatum dicunt. CORBAN. FR. Hebraica vox, seu potiùs Chaldica. [Corban (quod est donum) quodcumque ex me tibi proderit. Marci, cap. 7. II.] Arabes quoque Corban vocant Eucharistiæ communionem, id est, donum, & munus. Item juramentum significabat, seu Hebræorum votum, quo aliquid Deo consecrabatur, de quo Theophrastus, ac de hoc voto Matthæus, cap. 15. cum Marco ita concordans, inquit: [Munus quodcumque ex me tibi proderit.] Ubi Christus Phariseos reprehendit, asserentes, quòd votum poenale filiorum familias, licèt in præjudicium parentum, validum esset; quare Christus hoc esse contra divinum præceptum demonstrat. Item Corban ex Joseph heb. lib. 4. cap. 4. antiq. Hominem Deo deditum significat. Vide Corbona. CORBICULARIUS, in aliquibus Galliæ Ecclesiis ita vocatur clericus rochetto indutus, quod Galli Corbulam vocant, & inservit pro illis clericis, qui in officio Acolythi ceroferaria gerunt, ut etiam penes Dominicanos, & Teresianos observatur. Vide Pascha. S. In Andegavensi autem Ecclesia. CORBONA, hebræa vox, arcam significans, à Corban, de quo suprà diximus significare donum, seu oblationem. FR. quod Chaldaicum nomen potiùs est, oblationem significans. Unde illud, [Non licet mittere in corbonam. Matth. 27.] litteraliter significat, [Non licere in locum ponere, in quo oblatio poni solet.] Seu ut habetur in textu Chaldaico: [Non licet eos abjicere in corbonam,] videlicet inter oblationes; seu inter ea, quæ templo offeruntur; cùm enim oblationes in arcam ponerentur, inde & arca idem nomen fortita est. Baron. an. 40. num. 69. quæ etiam mensa dicebatur. Vide Mensa. ∴: Tria loca commemorant Scriptores apud Hebræos in templo ad recipiendas oblationes fuisse, primum quod appellabant Musach, ab Achaz Rege ædificatum, ubi Principum, Magnatumque dona reponebantur. Vide Musach. Secundùm, quod Gazophylacium dicebatur, ad populares oblationes destinatum. Vide Gazophylacium. Tertium denique Corbona vocabatur, quod pro eleemosynis Sacerdotibus, & Templi Ministris destinatum erat. CORDICITUS, adverb. ex toto corde, cordialiter. [Si quidem prudentibus cordicitus insitum est vitare fortuita. Sidon. lib. 4. epist. 4. CORDIGERI, vel Chordiferi. FR. Ordinis Sancti Francisci Regulares. De verborum signif. in sexto, lib. 6. tit. 12. cap. 3. Vide Franciscani. CORDUBENSIS PELLIS, Italicè Corame, cordovano. Vide Bazan. COREPISCOPUS. Vide Chorepiscopus. CORNICULARIUS. FR. qualis miles dicebatur. Vide Baronium in Notis ad Martyrol. 21. Augu- CO 179 sti, litt. c. cui à Latinio tamen in Correc. ad Martyrol. objicitur. CORNOR, verb. deponens, clangor cornu. [Faciat cornari, ne videatur furtivè facere. Matth. Paris. in hist. CORNUTA, capsa quædam, quæ tempore conclavis ad deserenda comestibilia pro Eminentissimis Cardinalibus inservit, sic appellata à binis cornibus, seu ansis in extremitatibus ejus positis, per quas hasta transacta, commodiùs desertur à servis. [Prælati custodes cornutam aperiant, fercula, & omnia, quæ intus sunt, diligenter perscrutentur, ne quid litterarum insit. Cærem. Rom. lib. 1. cap. 4.] Aliqui tamen Recentiores Carnutam scribi maluere, ab illatis in ea carnibus etymon trahentes. CORONA, Ornamentum, quod in Ecclesia pendebat, de quo sæpè Anast. Bibl. cujus typum hic subiiciam, ut in quodam Martyrol. in membrana exarato Vaticanæ Bibliothecæ à Paulo Æmilio Cardinali Sfondrato dono dato delineatum inspexi, fol. 342. In Ecclesia S. Clementis Romæ est etiam similis figura in quadam antiqua imagine, quæ ad lavam ingredientis depicta perspicitur. Vide Stau- pus. FR. Ante Imperatorem Græcorum deferebantur duæ lampades coronatæ, quæ ideò à Balsamone dicebantur: adulatoriè tamen ipse asserit hanc cæremoniam adhibitâ fuisse, ut indicaretur ad imperatoriam majestatem, seu coronam, rerum divinarum, & humanarum curam spectare, quam authoritatem sibi arrogabant Græci Imperatores; contra quos Nicolaus Papa hæc scripserat: [Hi quibus tantùm humanis rebus, non divinis præesse permissum est, quomodo de his, per quos divina ministrantur, judicare præsumant, penitus ignoramus, can. denique, dist. 96. & can. cùm ad verum, ibidem.] At unica hujusmodi lampas Patriarchæ præferebatur in signum illius spiritualis tantùm curæ; sic etiam Imperatrici unica præibat, quia ad eam nonnisi humanarum cura spectabat. Item Corona pro auro coronario, munere, & xeniis, quæ vulgò Regalia dicuntur, coronæ, scilicet, regi debitæ. Vide Behem. Fodrum. Corona baptizatorum. Vide Baptismus. Corona clericalis. Vide Tonsura. Klil in M 2 dict.
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CO [Because the pagans have sacred coracina. In the epistle of St. Paul to the Romans. CORBA, and Corbanus, thus in Ireland they call the Parish Priest, from the vernacular word Corbach, and they call the parish Corbanatum. CORBAN. FR. A Hebrew word, or rather Chaldee. [Corban (which is a gift) whatever will profit you from me. Mark 7:11.] The Arabs also call the communion of the Eucharist Corban, that is, a gift and an offering. It also signified an oath, or the vow of the Hebrews, by which something was consecrated to God, of which Theophrastus speaks, and regarding this vow Matthew, chapter 15, agreeing with Mark, says: [Whatever gift from me may profit you.] There Christ rebukes the Pharisees, asserting that the penal vow of sons of families, even to the prejudice of parents, was valid; wherefore Christ shows this to be against the divine command. Also Corban, from Josephus Heb. lib. 4. cap. 4. Antiq., signifies a man devoted to God. See Corbona. CORBICULARIUS, in some churches of France a cleric vested in a rochet is thus called, because the French call it a corbula, and it serves for those clerics who in the office of Acolyte carry the candlesticks, as is also observed among the Dominicans and Teresians. See Pascha. S. In the Church of Angers, however. CORBONA, a Hebrew word, meaning a chest, from Corban, of which we spoke above as meaning a gift or offering. FR. rather a Chaldee name, meaning an offering. Whence that passage, [It is not lawful to put into corbona. Matthew 27.] literally means, [It is not lawful to place it in the place where an offering is customarily placed.] Or as it is found in the Chaldee text: [It is not lawful to cast them into corbona,] namely among the offerings; or among those things which are offered to the temple; for since the offerings were placed in the chest, the chest also acquired the same name. Baron, year 40, no. 69, which was also called mensa. See Mensa. ∴: Hebrew writers mention three places in the temple for receiving offerings: the first, which they called Musach, built by King Ahaz, where the gifts of princes and nobles were stored. See Musach. The second, called the Gazophylacium, was intended for popular offerings. See Gazophylacium. The third was called Corbona, which was destined for alms for the priests and ministers of the Temple. CORDICITUS, adverb: with all one's heart, cordially. [Since it is indeed implanted in the prudent to avoid accidents with all their heart. Sidonius, book 4, letter 4. CORDIGERI, or Chordiferi. FR. The Regulars of the Order of Saint Francis. On the meaning of words in the Sext, book 6, title 12, chapter 3. See Franciscans. CORDUBENSIS PELLIS, in Italian Corame, cordovan leather. See Bazan. COREPISCOPUS. See Chorepiscopus. CORNICULARIUS. FR. a kind of soldier was thus called. See Baronius in the notes to the Martyrology, August 21, letter c., though this is objected to by Latinio in the Corrections to the Martyrology. CORNOR, deponent verb, the blare of a horn. [Let him be made to sound a horn, lest he seem to do it secretly. Matthew Paris in his history. CORNUTA, a certain chest which, during the conclave, serves for setting aside edibles for the Most Eminent Cardinals, so called from the two horns, or handles, placed at its ends, through which a pole is passed, so that it may be more conveniently carried by the servants. [The prelates on guard shall open the cornuta, and diligently inspect the dishes and everything that is inside, lest any letters be concealed there. Roman Ceremonial, book 1, chapter 4.] Some more recent writers, however, preferred to write Carnuta, deriving the etymology from the meats placed in it. CORONA, an ornament which hung in the church, often mentioned by Anastasius the Librarian, a drawing of which I shall here append, as I saw one depicted in a certain martyrology written on parchment, belonging to the Vatican Library and given as a gift by Cardinal Paolo Emilio Sfondrato, fol. 342. In the Church of St. Clement in Rome there is also a similar figure in an ancient image, which may be seen painted as one enters at the basin. See Staupus. FR. Before the Greek emperor two crowned lamps were carried, which therefore Balsamon said were so called; however, flattering him, he himself asserts that this ceremony was employed to indicate that to imperial majesty, or the crown, belonged the care of divine and human matters, which authority the Greek emperors arrogated to themselves; against whom Pope Nicholas had written these words: [We are utterly ignorant how those to whom it has been permitted to preside only over human affairs, not divine, presume to judge those through whom divine things are administered, can. denique, dist. 96, and can. cum ad verum, there.] But a single lamp of this kind was carried before the Patriarch as a sign of that spiritual care alone; thus also before the Empress one single lamp went, because to her belonged only the care of human things. Also Corona for coronation gold, a gift, and xenia, which are commonly called Regalia, namely the crown due to the king. See Behem. Fodrum. Corona of the baptized. See Baptism. Clerical corona. See Tonsure. Klil in M 2 dict.
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180 CO dict. Cænobium. Papalethra. Platta. Corona civica, militaris, & sacrificiorum. Vide Roga. Corona Imperialis, aliorumque. Vide Calyptra. Collyra. Crionia. Diadema. Garrbara. Infula. Pileus. Piramir. Corona Imperialis Justiniani in incendio deperdita, & post aliquod tempus inventa. Vide Septimum. CORONA OBLATIONIS, dicebatur panis pro sacrisicio Mislae oblatus, licet aliqui perperam ipsam Eucharistiam intellexerint, qui quidem error ex D. Gregorii textu, lib.4.cap.55. manifestè convincitur; ibi enim visionem cujusdam animae in purgatorio existentis referens, quae cuidam Sacerdoti hæc verba fudisse, inquit; Iste panis sanctus est, & ego hunc comedere non possum. Quæ verba Panis sanctus occasionem censendi præbuit errantibus, quòd de sacrosancta Eucharistia hìc ageretur; sed ex subsequentibus verbis, de quo pane anima illa intellexerit, patet; dum sequitur; Si aute mihi præstare vis, Omni potenti Deo offer hunc panem. Ergo adhuc consecratus non erat. FR. Item Corona jurisdictionem, & potestatem significabat. Supplicans coronae vestræ, ut gestis ecclesiasticis ex omni obnoxitate solvatur. Ennod. in petitorio pro Gerontio Agapyti puero. Cùm Ecclesiam Sancti L. de corona tuæ Dicæcesis canonicè sit adeptus. De filiis Presbyterorum, lib.1. Decretal. cap.13. sic dicimus Corona hispanica. Corona gallica. Vide Baron. an. 503. num. 15. Corona quæ in Sanctis depingitur. Vide Nimbus. Quæ spinæ fuerint corona Christi passi. Vide Rhamnus. CORONARIUM æs, sive aurum. Vide Bahem. Podrum. CORONATIO IMPERATORIS. Vide Infula. Pectorale. Rota prophyretica. CORONO. Vide Inoro. COROPITÆ. Vide Agnostici. CORPORALE, velum sacrum, ita appellatum, ex eo, quia pro Christi sacramentato corpore inservit, quod Palla dicitur à S. Clemente, ep.2. Item Sinden ab Isidoro Pelusiota, l.1.c.123. & in Missali Ambrosiano. Item Palla corporalis in ord. Rom. Appellatur etiam Antimensia, id est, loco mensæ, vide in dict. Altare. Item Epóvos, cùm sit Regis gloriæ thronus. Item Chrisimale, ut suo loco dictum est. Debet fieri ex tela linea, simplice, munda, atque benedicitur ab Episcopo, seu ab habente facultatem paramenta sacra benedicendi. Dixi Ex tela linea; nam, ut Alcuinus notavit, Corporale, cui superimponitur Corpus dominicum, non aliud, quàm linteum, esse oportet; quoniâ Ioseph linteum mundum legitur emisse, ubi corpus dominicum involvit. De divin. offic. Licet Azor.lib.1.cap.28. quæst.8. posse ex tela cannabina fieri censeat. Dixi Simplex, quia, ut Rabanus, lib.1. de inst. eler.cap.33. advertit inquiens: Immittiturque super Altare corporale palliu[m], quod significat linteum, quo corpus Salvatoris involvebatur, quod ex lino puro textum esse debet, & non ex serico, vel purpura, neque ex panno tineto, sicut à S. Sylvestro Papa institutum inveni- CO mus. Quod tamen Græci non observant; nam in medio ejus acu pingunt calvarium montem, cum cruce superposita, & subtrus montem Christum effigiant mortuum jacentem Angelis circumdatum, atque in quatuor corporalis angulis quatuor illa animalia Euangelistarum symbola formant, eique applicant bursam, in qua reliquias Sanctorum Martyrum includunt, sigillisque, mastiche, ac cera occludunt. Mundum dixi debere esse corporale contra ecclesiasticorum ministrorum negligentiam, qui sordida corporalia ad celebrandum præbent; contra quos sic Petrus Damianus invehitur: ~~In squallido linteo domini cum corpus offerunt, & involvunt, & quod non dignaretur potens quilibet, qui tamen vermis est, propriis adhibere labiis, in hoc isti corpus non verentur imponere Salvatoris. Opusc. 26. c.1. Atque Alcuinus, loc. cit. munditiam internam Celebrantis indicare mundum corporale astrui, inquiens: Ita ergo, qui corpus Christi in se recipere desiderat, per multos bonorum operum labores, & per castitatem mentis, & corporis debet se reddere mundum, & candidum. Hi ergo, qui immundis utuntur corporalibus, secundum Doctorum opinionem, non excusantur à mortali, si immunditia erit notabilis. Tandem debet corporale benedici ab habente facultatem. Quod tamen inter Græcos solus Episcopus illud benedicit, consecrat, chrismate ungit, atque alias cæremo[n]ias facit. Antiquitus corporale majoris latitudinis erat; inserviebat enim ejus extremitas ad cooperiendum calicem, ut adhuc Carthusiani observant. Hodie tamen ad periculi cautelam, adhibemus exiguum corporale, quod palla, seu animetta dicitur. Vide Animetta. Palla. Quod unà cum corporale benedicitur, cùm sit corporalis pars. Utrumque verò à laicis tangi non debet, sine peccati mortalis scrupulo, ut Sylvester, Angelus, Emmanuel Sà, Armilla, & alii docent: exclusis tamen necessitate, ac Sacrissiæ Ministris cum privilegio, seu Superioris licentia: quod intelligendum est, postquam Sacerdos eo usus sit in Altari; nam quando est lavatum, non adest tangendi scrupulum. Insuper sunt aliquæ cæremoniæ in ejus plicatura, & explicatura observandæ. Quo ad plicaturam, inquit Gem. lib.1.cap.46. Corporale cùm complicatur, nec initium, nec finis ejus apparet, quia Christi divinitas initio caret, & finem non habet. Aliud etiam mysterium idem in hoc agnoscit, inquiens. Quod ita plicari debet, ut nec initium, nec finis appareat, sicut etiam sudarium in sepulchro. Explicatur autem ante offertorium in Missa solemni, in qua Diaconus illud explicat, postquam à choro canitur, Et Incarnatus est: ad denotandum Christum manifestare coepisse nostræ redemptionis mysteria post incarnationem; Dominicani verò solent in Missis solemnibus explicare corporale post epistolam; quorum Diaconus priùs pro reverentia manus lavat. De miraculosis corporalibus. Vide hìc infrà Corporale festum. CORPORALE FESTUM, sic appellatum fuit festum
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180 CO dict. Cænobium. Papalethra. Platta. Corona civica, militaris, & sacrificiorum. See Roga. Corona Imperialis, and others. See Calyptra. Collyra. Crionia. Diadema. Garrbara. Infula. Pileus. Piramir. Corona Imperialis Justiniani, lost in a fire, and found again after some time. See Septimum. CORONA OBLATIONIS, was the bread offered for the sacrifice of the Mass, although some have wrongly understood it as the Eucharist itself; which error is manifestly refuted by St. Gregory’s text, book 4, chap. 55. For there, recounting a vision of a certain soul existing in purgatory, which is said to have uttered these words to a certain priest; This bread is holy, and I cannot eat it. These words, “holy bread,” gave the mistaken a reason to think that the sacred Eucharist was here meant; but from the following words it is clear what bread that soul understood, when it follows; If you wish to do me a favor, offer this bread to Almighty God. Therefore it was not yet consecrated. FR. Likewise Corona signified jurisdiction and power. I beseech your corona, that by ecclesiastical acts he may be absolved from every burden. Ennod. in petition for the boy Gerontius Agapitus. Since he has lawfully obtained the Church of Saint L. by the corona of your diocese. De filiis Presbyterorum, lib.1. Decretal. cap.13. Thus we say Corona hispanica. Corona gallica. See Baron. year 503, no. 15. The corona painted on the Saints. See Nimbus. What thorns were the crown of Christ’s suffering. See Rhamnus. CORONARIUM bronze, or gold. See Bahem. Podrum. CORONATIO IMPERATORIS. See Infula. Pectorale. Rota prophyretica. CORONO. See Inoro. COROPITÆ. See Agnostici. CORPORALE, a sacred veil, so called because it serves for the sacramental body of Christ, which is called Palla by St. Clement, ep.2. Also Sinden by Isidore of Pelusium, l.1.c.123, and in the Ambrosian Missal. Also Palla corporalis in the Roman order. It is also called Antimensia, that is, in place of a table, see in the word Altare. Also Epóvos, since it is the throne of the King of glory. Also Chrisimale, as has been said in its place. It ought to be made of simple, clean linen cloth, and is blessed by the Bishop, or by one having the faculty of blessing sacred vestments. I said of linen cloth; for, as Alcuin noted, The corporal, upon which the Lord’s Body is placed, ought to be nothing other than linen; for Joseph is read to have bought clean linen, in which he wrapped the Lord’s body. De divin. offic. Although Azor, lib.1.cap.28. question 8, thinks it may be made of hemp cloth. I said simple, because, as Rabanus, lib.1. de inst. cler. cap.33, observes, saying: And there is placed upon the altar the corporal cloth, which signifies the linen in which the Savior’s body was wrapped, and it ought to be woven of pure linen, and not of silk or purple, nor of dyed cloth, as was found to have been established by Pope St. Sylvester. CO mus. However, the Greeks do not observe this; for in the middle of it they paint with a needle the mount of Calvary, with a cross placed above it, and beneath the mountain they depict Christ lying dead, surrounded by Angels, and on the four corners of the corporal they form the four creatures, symbols of the Evangelists, and they attach to it a purse in which they enclose relics of the holy Martyrs, and close it with seals, mastic, and wax. I said it ought to be clean, against the negligence of ecclesiastical ministers, who provide dirty corporals for celebrating; against whom Peter Damian thus inveighs: In a filthy linen cloth they offer and wrap the Lord’s body, and what any powerful man, though he is but a worm, would not deign to apply to his own lips, they do not hesitate to place upon this body of the Savior. Opusc. 26. c.1. And Alcuin, in the cited place, showing that a clean corporal signifies the inward purity of the celebrant, says: Thus, therefore, he who desires to receive the body of Christ into himself ought, through many labors of good works and through purity of mind and body, to render himself clean and pure. Therefore those who use unclean corporals, according to the opinion of the Doctors, are not excused from mortal sin, if the uncleanness is notable. Finally, the corporal ought to be blessed by one having the faculty. Among the Greeks, however, only the Bishop blesses, consecrates, anoints it with chrism, and performs other ceremonies. In former times the corporal was larger in width; for its extremity served to cover the chalice, as the Carthusians still observe. Today, however, for the sake of caution against danger, we use a small corporal, which is called a palla, or animetta. See Animetta. Palla. This, together with the corporal, is blessed, since it is a part of the corporal. Neither of them ought to be touched by lay people without the scruple of mortal sin, as Sylvester, Angelus, Emmanuel Sà, Armilla, and others teach: except in case of necessity, and by Sacristy Ministers with privilege, or permission of the Superior; which is to be understood after the priest has used it at the altar; for when it is washed, there is no scruple about touching it. Moreover, there are certain ceremonies to be observed in its folding and unfolding. As to the folding, Gem. lib.1.cap.46 says: When the corporal is folded, neither its beginning nor its end appears, because Christ’s divinity has no beginning and no end. He recognizes another mystery in this, saying: It ought to be folded in such a way that neither beginning nor end appears, as also the sudarium in the tomb. It is unfolded before the offertory in a solemn Mass, in which the Deacon unfolds it, after the choir has sung, And was Incarnate: to signify that Christ began to manifest the mysteries of our redemption after the Incarnation; the Dominicans, however, usually unfold the corporal in solemn Masses after the epistle; their Deacon first washes his hands out of reverence. On miraculous corporals. See below here Corporale festum. CORPORALE FESTUM, thus was called the feast
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CO stum corporis Christi, occasione illius insignis miraculi, quod in quadam Ecclesia, non valdè distante à Volfinii, seu Volfinii Tusciæ Civitate acciderat, de quo Odoricus Raynaldus in Annal. Eccles. ad an. 1264. nu. 26. & seqq. Illius, nempè, corporalis sanguine Christi conspersi, quod magna veneratione in Urbevetana Civitate conservatur, quæ præter cæteras claritudines, admirabilis redditur ob templum conspicuo frontispicio adornatum, & propter situm natura, & arte inespugnabilem, ac artificiosum puteum, in quo usque in imum jumenta ad extrahendam aquam descendunt, quibus pro ascensu, decensuque artificiosè, ad evitandas incursiones, duplex cochlea constructa reperitur. Hæc tamen & alia omnia ibi conspicua à supernaturali illius sanctissimi corporalis prodigio superantur, quod mihi summa in contemplando foelicitas fuit; nam Superioris permissu, nedum diu illius maculas, in quibus Christi figuræ replicatæ conspiciuntur in actu Ecce Homo, juxta formam hostiæ illius sæculi, observaveram; sed etiam mihi licitum fuit quandam concavitatem introspicere, aperiendo, scilicet quoddam operculum ferreum clavibus firmatum, ubi quædam telæ fragmenta sanguine conspersa, & involuta inventa sunt, in quorum medio erant aliquæ chartulæ litteris gothicis lectu difficilibus, in quarum una erat scriptum, {Corpus Christi sparsum fuit super hoc corporale: cum summa diligentia debet custodiri.} Et in alia scriptum erat, {Benda, in qua involuta fuit pars corporis, & corporale cum guttis Sanguinis Christi, & figuris.} Quæ theca erat in eodem armario, in quo miraculosum corporale conservatur, & non modica difficultate aperta fuit, nec mediocrem pariter circumstantibus admirationem hæc reliquiarum inventio attulerat, quarum nulla inter incolas extabat traditio. FR. Fertur simile miraculum accidisse anno 1239. in Oppido Darocæ Hispaniæ in Regno Valentiæ, de quo agunt Aloysius Granata de Excellentia Christianæ Religionis, lib.2. & Bzovius, tom.13. Annal. Eccl. & Marian. de reb. Hisp. 2pud Odor. Raynal. ad an. 1240. nu. 26. Vide Brandeum. Quo verò ad Corporis Dominicis festum, ejusque institutionem, per aliquot annos antea in dioecesi Legionensi, Joannes Ciapeavillus de vera orig. festi Corp. Dom. cap.2. institutum fuisse refert. De hoc festo. Vide Eucharistia. CORPORALE, quomodo differat à spirituale. Vide Spirituale. CORPORALE CRIMEN. FR. {Paulus Deaclinæ Civitatis Episcopus inter alia mala in corporali crimine lapsus.2. quæst.7. can. lator.} Quod Glosa adulterium, vel incestum interpretatur; nam ex simplici fornicatione Episcopus ejus dignitate non privatur. Nihilominus contrarium dici debet, quia manifestè ex can. Paulus. loc. cit. dicitur, quod à subditis de lapsu carnis convincitur; ergo per carnalitatem, nec adulterium, nec incestum, privatum fuisse arguitur: potest tamen esse, quòd scrupulosiùs carnalitatis peccatum Hierolexicon Magri. CO 181 in Episcopis corrigebatur, vel ex publico scandalo, vel habituatione, vel quia hoc crimen erat inter alia mala Paulo imputatum, ut expressè in dicto can. Lator. Quinimò Episcopi corrigebantur, qui in eorum servitio carnales homines retinebant. 2. quæst.7. can.58. CORREGIONALIS. Vide Regionalis. CORRELATIVUS, terminus scholasticus, quomodo antiqui illum exprimebant. Vide Sine invicem. CORTINA. Vide Velum. CORUS, nópos, genus mensuræ liquidorum & aridorum, quæ dicitur hebraicè chômer, seu hômer: continens secundùm aliquos modia Romana XL. Latinus tamen Latinius in ejus Biblioth. Sac. sustinet continere LX. Eucherius verò ait non continere plus quàm XXX. At quodlibet modium secundùm Plinium, lib.18 cap.16. præstat in jugera modica vicena. De hac mensura sæpè in Sac. Pagina, & Lucæ 16. {Tu verò quantum debes? qui ait: centum coros tritici,} & quòd sit etiam liquidorum mensura probatur, 3. Reg cap. 15. num.11. {Salomon autem præbebat Hiram coros tritici viginti millia, in cibum domui ejus, & viginti coros purissimi olei. CORUSCUM, fulmen. {Permittit super sepulcrum præterire coruscum, ne fieret multitudinis totius interitus. Greg. Turon. lib.2. mirac. cap.27. CORYPHÆUS, κορυφαίος, summus, excelsus, cæterorum princeps. Vocatur ergo coryphæus, qui est in aliquo genere, vel ordine caput, aut princeps: qui multos sequaces numerant, talis sectæ, vel doctrinæ meritò coryphæi nuncupantur. COSACCHUS. Vide Gosachio. COSCINA, aridorum mensura. Vide in dict. Sauma. COSCIONOMANTIA, κοσκινομαντια, divinationem per cribrum significat. Nam κοσκινον, cribrum dicitur, & μαντεία, divinatio: unde & coscionomantes est vates per cribrum divinans. Quod sit dum aliquid occultum quo piam cognoscere desiderante, ut v.g. quis talem rem furatus fuerit; ad nomen furis cribrum spontè, vel potiùs ope dæmonis movetur. Est enim una ex illis divinationibus, quæ fiunt cum expressa dæmonis invocatione. Et quamvis talis divinus se nullum habere pactum cum dæmone testetur; tamen eum censetur expressè invocare, dum tale medium, quod scit ope dæmonis peragi, vult adhibere. Si enim geomantia, hydromantia, & similes divinationes à D. Thoma 2.2. q.95. ar.3. c. ad primum genus divinationis, cum expressa dæmonis invocatione, referuntur; eò magis coscinomantia, dum talis cribri motus à solo dæmone provenit, est ad illud genus reducenda. SS. COSMÆ, ET DAMIANI epitheton. Vide Anargyri. COSMITES, Ecclesiæ navis in formam crucis juxta antiquum ritum, ita à S. Germano appellata, quia hæc figura repræsentat quatuor mundi plagas, qui κοσμητις græcè dicitur, seu quia κοσμος M 3 pro-
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Body of Christ, on the occasion of that notable miracle which had happened in a certain church not far from Volsinii, or the Tuscan city of Volsinii, concerning which Odoricus Raynaldus writes in Annal. Eccl. ad an. 1264, no. 26 and following. Namely, the corporeal cloth sprinkled with the blood of Christ, which is preserved with great veneration in the city of Orvieto, a city made admirable beyond the rest by its temple adorned with a conspicuous facade, and because of its situation, by nature and art impregnable, and by the ingenious well in which beasts descend all the way to the bottom to draw water, for whose ascent and descent a double spiral staircase has been artfully constructed to avoid incursions. Yet these and all other things there to be seen are surpassed by that supernatural prodigy of the most holy corporal, which it was my greatest happiness to contemplate; for, with the permission of the Superior, I had not only long observed its stains, in which figures of Christ are seen repeated in the act of Ecce Homo, according to the form of that age’s host; but I was also permitted to look into a certain cavity, opening, that is, a certain iron cover fastened with keys, where some fragments of cloth sprinkled and wrapped with blood were found, in the middle of which were certain little papers written in Gothic letters difficult to read, on one of which it was written: {The Body of Christ was spilled upon this corporal: it must be kept with the greatest care.} And on another it was written, {The bandage in which part of the Body was wrapped, and the corporal with drops of the Blood of Christ and figures.} That case was in the same cupboard in which the miraculous corporal is preserved, and it was opened with no small difficulty; nor did this discovery of relics bring a slight admiration to those present, among whom no tradition of them existed. FR. It is said that a similar miracle happened in the year 1239 in the town of Daroca in Spain, in the Kingdom of Valencia, of which Aloysius Granata treats in De Excellentia Christianae Religionis , book 2, and Bzovius, vol. 13 of the Annals of the Church , and Marianus concerning Spanish affairs, cited by Odoricus Raynaldus ad an. 1240, no. 26. See Brandeum . As for the feast of Corpus Domini and its institution, Joannes Ciapeavillus reports in De vera origine festi Corp. Dom. , ch. 2, that it was instituted some years earlier in the diocese of León. On this feast, see Eucharistia . CORPORALE: how it differs from spiritual. See Spirituale . CORPORAL CRIME. FR. {Paulus, Bishop of Deaclinæ, among other evils, fell into a corporal crime. 2 q. 7 can. lator.} The gloss interprets this as adultery or incest; for from simple fornication a bishop is not deprived of his dignity. Nevertheless, the contrary must be said, because it is clearly stated in the canon Paulus , in the place cited, that he is convicted by his subjects of a lapse of the flesh; therefore, by carnal conduct he is shown not to have been deprived, whether it be adultery or incest. Yet it may be that the sin of carnality was corrected more strictly in bishops, either because of public scandal, or by habit, or because this crime was among the other evils imputed to Paul, as is expressly stated in the said canon Lator . Indeed, bishops were corrected who kept carnal men in their service. 2 q. 7 can. 58. CORREGIONALIS. See Regionalis . CORRELATIVE, a scholastic term, how the ancients expressed it. See Sine invicem . CORTINA. See Velum . CORUS, νόπος, a measure of liquids and dry goods, which in Hebrew is called chômer , or hômer : according to some, it contains forty Roman modii. Latinius, however, in his Bibliotheca Sacra , maintains that it contains sixty. Eucherius says, however, that it contains no more than thirty. But each modius, according to Pliny, book 18, ch. 16, yields twenty small iugera. This measure is often in Sacred Scripture, and in Luke 16: {Then how much do you owe? who said: a hundred cor of wheat,} and that it is also a measure of liquids is proven in 3 Kings 15, no. 11: {But Solomon used to give Hiram twenty thousand cor of wheat for food for his household, and twenty cor of the purest oil.} CORUSCUM, lightning. {He permits the coruscum to pass over the sepulcher, lest the destruction of the whole multitude be caused. Greg. Turon. lib. 2, mirac. ch. 27.} CORYPHAEUS, κορυφαῖος, the highest, the eminent one, the chief among others. Therefore he is called coryphaeus who is the head or leader in some kind or order; those who count many followers, the leaders of such a sect or doctrine, are rightly called coryphaei. COSACCHUS. See Gosachio . COSCINA, a measure of dry goods. See in the word Sauma . COSCIONOMANTIA, κοσκινομαντία, signifies divination by means of a sieve. For κοσκινον means sieve, and μαντεία, divination; hence a coscionomancer is a seer divining by a sieve. This is done when, with someone desiring to know some hidden thing, as for example who stole such a thing, the sieve moves of itself at the name of the thief, or rather by the aid of the demon. For this is one of those divinations which are performed with an express invocation of the demon. And although such a diviner should testify that he has no pact with the demon, nevertheless he is considered to invoke him expressly when he wishes to use such a means, knowing that it is carried out by the demon’s aid. For if geomancy, hydromancy, and similar divinations are referred by St. Thomas, 2.2, q. 95, art. 3, c. ad primum, to the first kind of divination, with express invocation of the demon, much more must coscinomancy, since such a motion of the sieve proceeds from the demon alone, be reduced to that class. Of Saints COSMAS and DAMIAN the epithet. See Anargyri . COSMITES, the nave of a church in the form of a cross according to ancient rite, so called by St. Germanus, because this figure represents the four quarters of the world, which in Greek is called κοσμητις, or because κόσμος...
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182 CR propriè ornatum significet, hinc antonomasticè pro mundi ornatu , accipitur, à verbo , id est, orno, sic Ecclesiæ navis in prædicta figura pulchrè formata Cosmites dicebatur. COSMODIN. FR. Aliquæ Ecclesiæ in Urbe, & alibi sic appellatæ, à græco vocabulo , ornatum, seu mundanum significans. Rome adhuc extat in Regione Ripæ Ecclesia titulo Diaconiæ, quæ dicitur S. Maria in Cosmodin, & antiquitus alia extabat sub invocatione Sancti Valentini in Cosmodin: Floravantes Martinellus in sua Roma Sac.cap.12.pag.mihi 404. Ac alia S. Maria in Cosmodin nunc S. Aniani appellata ex Pancirol. idem Martinellus, p.371. Item in suis Memoriis Sacris Ravennæ antiquæ, pag.244. Hieronym. Fabrus affirmat fuisse Ravennæ Ecclesiam sub eodem vocabulo. In Ballario tamen Casinensi sæpe Cosmedin legitur. Vide Schola græcorum. COSMON, vox græco-barbara, significat jumentum, inde Cosmaticum, solutio pro vectura jumenti. Isid. inglossa. Ita etiam Monocosmon, currus unico jumento vectus. COSMOPLASTES, , mundi factor, seu creator. Fit à voce , mundus, & verbo , fingo, formo, seu ab ipsa voce , figulus, formans. Hanc vocem habet Philo de Mundo, & non Angelis, sed soli Deo, coeli & terræ factori est adaptanda. Ab eadem voce fiunt & alia composita, quæ in sacris Auctoribus occurrere possunt. Sic , sed latinè cosinòcrator, pro Mundi principe, apud Nazianzenum: à verbo , teneo, impero &c. A , ratio, sermo; fit cosmologia, sermo, vel ratio de Mundo. COSTUMA, usus, mos, [Dedit Ecclesiæ, tempore, quo vivebat, pro anniversario suo faciendo costumas, quas habebat apud Polliacum. Necrologium Trecense.] In hoc tamen loco consuetum tributum, seu solitam solutionem propriè significat à græca voce, licèt barbara , seu gallica Covium, seu Italica Costume. COTERELLUS, vilis homo, tugurii habitator. [ Eodem die captus est Benkin coterellus. In vita S. Caroli Comitis. COTOPITÆ. Vide Agnostici. COTTA. Vide Superpellicum. COXA. Vide Largica. CRANIUM, aliquando calvarium montem denotat. [Adam primus noster parens in hoc, qui nunc dicitur cranium, loco dicitur esse sepultus, ubi meus Christus pro nobis crucem, & mortem suscepit. Metaph. In vita S. Theodos. Coenobiar.] Vide Golgotha. Bosor. Venerarium. CRAPULITAS, crapula. [Multi examinatum crapulitate opinantur. Paul. Diacon.lib.10.] loquitur de Justiniani Imp. morte. CREAGRA, furca bicornis, quæ ex pila caro extrahitur, græcè , apprehensionem carnis sonans. [Fecit autem Hiram lebetes, & creagras, lib.2. paralipom.cap.4. CREATUS, ita à Fulberto Carnotense appellatum CR fuit divinum Verbum, non quia cum Arianis sentiret, qui illud creatum fuisse ajebant; sed pro ut humanatum, vel de natura humana eodem Verbo unita loquutus est; nam ex ejus verbis de nativitate, seu conceptione Christi loquutum ipsum fuisse clarè colligitur, dum inquit: [Alia, qua erat in principio apud Deum; alia, qua creatus ex Virgine Maria, epist.1.] FR. Est tamen quæstio inter Theologos agitata, utrum hæc propositio: Christus est creatura, possit simpliciter proferri; negant S. Thomas in 4. contr. gent. cap.48. Canus II. de locis.cap.II. & alii apud Suar. tom.I.in 3. par. quæst.16. art.8. Vasq. disp.65. cap.1. Cabrer. in art.8. Affirmant tamen S. Bonav. in 3. dist. II. art.2. quæst. ad 4. Caget. in 3. par. quæst.16. art.8. & 10. Vualdensis, tom.I. lib.2. art.3.cap.41. dummodo sit ex proprietate sermonis, & absit scandalum propter Arianos: & colligitur etiam ex D. Thoma in 3.par q.16. art.8. ubi non negat ex proprietate sermonis non esse dicendum: Christus est creatura, quod subauditur, quatenus homo; sed inquit: [Ne errori Arianorum favere videamur.] ubi S. Doctor non ait: Ne saveamus; sed. Ne videamur favere, quia revera non favent hujusmodi verba, dum implicitè talem, quatenus homo est, intelligamus. Cum addito tamen explicito, seu cum restrictione aliqua, pleno ore SS. PP. protrulerunt; quare S. Leo Papa I. serm.3. Pentec.ait. [Si enim homo ad imaginem Dei factus, in suæ honore naturæ mansisset &c. creator mundi creatura non fieret.] Ac S. Hilarius Arianorum infectator acerrimus, lib.12. de Trinit. in fin. non veritus est talia proferre, nempe. [Filius itaque suus est, qui est in homine, & ex homine factura: neque tantùm factura, sed etiam creatura.] Atque Gentium Doctor. [Qui secundùm Deum creatus est, ad Ephes.4.] Ac etiam D. Hieron. in Com. magn. cap.2. ad Ephes. [Nos liberè proclamamus, non esse periculum, eum dicere creaturam, quem vermem, & hominem, & crucifixum, & maledictionem tota spei nostræ fiducia confirmemur.] S. Aug. serm.3. de Tempor. quem Ecclesia in f. isto Purific. legit. [Deus, qui est, & qui erat, sit creator creatura.] Sophron. in confess. fidei à VI. Synodo recepta, act.13. in act. II. [Creatum hunc ipsum, ut & increatum.] S. Cyrill. Alex. lib.10. thes.cap.4. [Cùm ipsa natura increatus sit, & omnium Dominus, & creator: creatura etiam factus, primus invenitur inter omnes homines.] S. Greg. Nazian. Orat. Nativ. Dom. quæ est 38. [O novam mixtionem, & admirabilem temperationem! qui est, sit, & increatus creatur.] Et tandem in Concil. Lateranen. sub Martino I. in quo Monothelitarum hæresis damnatur An. Dom. 642. à 105. Episcopus in consult. 5. can.4. statuitur: [Si quis non confitetur unum, eundemque Dominum nostrum, & Deum Iesum Christum &c. eundem inconditum, & conditum, condemnatus sit.] Concludendum ergo est: quòd quotiescumque adest oppositio Creati, & Increati, tollitur omnis suspicio scandali, & quo secluso etiam
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182 CR propriè ornatum significet, hence antomastically it is taken for the adornment of the world, from the verb , that is, I adorn; thus the ship of the Church in the aforesaid figure, beautifully formed, was called Cosmites. COSMODIN. FR. Certain churches in the City, and elsewhere, are so called, from the Greek word , meaning ornament, or worldly. In Rome there still stands in the Region of the Ripæa a church with the title of a Deaconry, which is called S. Maria in Cosmodin, and in ancient times there also stood another under the invocation of Saint Valentine in Cosmodin: Floravantes Martinellus in his Roma Sac. cap. 12. pag. mihi 404. And another S. Maria in Cosmodin now called S. Aniani, according to Pancirol. the same Martinellus, p. 371. Also in his Sacred Memories of ancient Ravenna, p. 244, Hieronym. Fabrus affirms that there was at Ravenna a church under the same title. In the Casinense Ballarium, however, Cosmedin is often read. See Schola græcorum. COSMON, a Greek-barbarous word, signifies a beast of burden, hence Cosmaticum, payment for the transport of a beast of burden. Isid. inglossa. Likewise Monocosmon, a cart drawn by a single beast of burden. COSMOPLASTES, , maker of the world, or creator. It is formed from the word , world, and the verb , I shape, I form, or from the very word , potter, forming. Philo uses this word in De Mundo, and it is to be applied not to angels, but to God alone, the maker of heaven and earth. From the same word are formed also other compounds which may occur in sacred authors. Thus , but in Latin cosinòcrator, for prince of the world, in Nazianzen: from the verb , I hold, I command, etc. From , reason, speech; is formed cosmologia, discourse or reasoning about the world. COSTUMA, use, custom. [He gave to the Church, at the time when he lived, for the making of his anniversary, costumas, which he had at Polliacum. Necrologium Trecense.] In this place, however, it properly signifies the customary tribute, or usual payment, from the Greek word, although barbarous, or the French Covium, or the Italian Costume. COTERELLUS, a lowly man, inhabitant of a hut. [On the same day Benkin coterellus was captured. In the life of S. Charles the Count. COTOPITÆ. See Agnostici. COTTA. See Superpellicum. COXA. See Largica. CRANIUM, sometimes denotes a rocky mountain. [Adam our first parent is said to have been buried in this place, which is now called cranium, where my Christ suffered the cross and death for us. Metaph. In the life of S. Theodos. Coenobiar.] See Golgotha. Bosor. Venerarium. CRAPULITAS, drunkenness. [Many think that he was examined because of drunkenness. Paul. Diacon. lib. 10.] He is speaking of the death of the Emperor Justinian. CREAGRA, a two-pronged fork, by which meat is drawn out from the pot, in Greek , sounding like the taking hold of flesh. [And Hiram made pots, and creagras, lib. 2. paralipom. cap. 4. CREATUS, thus by Fulbert of Chartres was called the divine Word, not because he agreed with the Arians, who said that it was created; but insofar as he spoke of it as incarnate, or of human nature united to that same Word; for from his words concerning the nativity, or conception of Christ, it is clearly gathered that he was speaking of the same thing, when he says: [One thing, as it was in the beginning with God; another, as created from the Virgin Mary, epist. 1.] FR. Yet there is a question debated among theologians, whether this proposition: Christ is a creature, can simply be stated; S. Thomas denies it in 4. contr. gent. cap. 48. Canus II. de locis. cap. II. and others apud Suar. tom. I. in 3. par. quæst. 16. art. 8. Vasq. disp. 65. cap. 1. Cabrer. in art. 8. However S. Bonaventure affirms it in 3. dist. II. art. 2. quæst. ad 4. Cajetan in 3. par. quæst. 16. art. 8. and 10. Vualdensis, tom. I. lib. 2. art. 3. cap. 41, provided it be according to the propriety of speech, and scandal be absent because of the Arians: and this is also gathered from D. Thomas in 3. par. q. 16. art. 8, where he does not deny that, according to the propriety of speech, it should not be said: Christ is a creature, which is to be understood insofar as he is man; but he says: [So that we may not seem to favor the error of the Arians.] where the Holy Doctor does not say: lest we be saved; but: lest we seem to favor, because in truth such words do not favor the matter, when implicitly we understand him as such insofar as he is man. Yet with an explicit addition, or with some restriction, the Holy Fathers spoke with full voice; thus Pope Saint Leo I, sermon 3. Pentec. says: [For if man, made in the image of God, had remained in the honor of his nature, etc., the creator of the world would not be made a creature.] And Saint Hilary, the sharpest opponent of the Arians, book 12. de Trinit. at the end, did not hesitate to utter such things, namely: [Therefore he is his son, who is in man, and from man a thing made: not only a thing made, but also a creature.] And the Doctor of the Nations: [Who according to God was created, to the Ephesians 4.] And also D. Jerome in his great Commentary, cap. 2. ad Ephes. [We freely proclaim that there is no danger in saying that he is a creature, whom we are confirmed by our whole trust of hope to be a worm, and a man, and crucified, and a curse.] Saint Augustin, sermon 3. de Tempor., which the Church reads at the end of this Purification. [God, who is, and who was, be the creator of the creature.] Sophronius in the confession of faith received by the Sixth Synod, act. 13. in act. II. [This same one created, and also uncreated.] S. Cyril of Alexandria, book 10. thes. cap. 4. [Since the nature itself is uncreated, and Lord and creator of all things: he is also found made a creature, first among all men.] S. Gregory Nazianzen, Orat. Nativ. Dom. which is 38. [O new mixture, and admirable tempering! he who is, is, and uncreated is created.] And finally in the Lateran Council under Martin I, in which the heresy of the Monothelites is condemned, A.D. 642, by 105 bishops, in consult. 5. can. 4. it is decreed: [If anyone does not confess one and the same Lord and our God Jesus Christ, etc., the same unmade and made, let him be condemned.] Therefore it must be concluded that, whenever the opposition of Created and Uncreated is present, all suspicion of scandal is removed, and with that excluded also
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CR etiam Creatura Christus dici posset, dummodo haud mera intelligatur. CREDENTIA. Vide Parathorium. Protesis. CREDITUS, fidens, amicus fidelis. [Transmitte Abbates, & creditos tuos, ut hæc, quæ loquor, exponant. Greg. Turon. lib. 9 cap. 10. FR. adjectivum Creditus, & Credor pro commisso, & committor in Sac. Script. non rarò usurpatur. [Gubernat creditam sibi domum. Genes. 39. Cunctis ei creditis. Ibid. Qui credita habebant utensilia. 1. Paralip. 9. Dispensatio mihi credita est. 1. Corinth. 9. Creditum mihi est Euangelium. Galat. 2. Ut crederetur nobis Euangelium. 1. Thessal. 2. Euangelium gloriæ beati Dei, quod creditum est mihi. 1. Timot. 1. Prædicatione, quæ credita est. Ad Tit. 1. CREDO, quando in Missis votivis dicatur. Vide Missa votiva. Reliqua. Vide Symbolum. An sufficeret sensum, & non verba memoriter retinere. Vide Spiritualiter. CREDULUM, securum, periculo vacuum, epithetum convivio à Iustino, epist. 2. attributum, in quo absque ulla veneni suspicione comedebatur. CREMENTUM, augmentum. [Qui non modò fautor est cremento proficientium. In vita S. Adelardi Abb. Luna crementum, & decrementum facit. D. Ambrosius. In epist. ad Rom. cap. 4. CREPIDULUM, muliebris in capite ornamenti genus, ita à crepitando appellatum. [Et stolam, & supparum, & crepidulum, & caliendum, Tertull. de pallio, cap. 4.] Turnebus tamen Crepidulam legit. Viget adhuc usus penes orientales mulieres in capitio appendere monetas aureas, & argenteas, quæ in capitis motu aliquantulum sonum reddunt. CREPITACULUM. Vide Campana. CREPULUS, murmur resonans ex venti effectu inter frondes, saxa, vel in aquis redundantibus. [Et viatorum sollicitas aures foliis toto nemore labentibus crepulo fragore circumstrepit. Sidon. lib. 4. epist. 15. CREPUSCULASCENS, crepusculi tempus, sicut Vesperascens vesperarum tempus dicitur. [Ad hoc & eum me defatigatum ab excubiis ad diversorium crepusculascens hora revocavit. Sidon. lib. 8. epist. 3. Vide Inter canem, & lupum. CRETIO. FR. accessio, & propriè significat præfixum terminum hæredi ad accedendum hæreditati. [ Cesset itaque in maternis duntaxat successionibus commentum cretionis. C. Theodos. lib. 8. tit. 9.] Vide Hæredipedia. CREVENTIA. FR. copulatio, associatio. [Si verò populus portionis meæ cum populo vestræ partis ierint pro creventia in exercitu quocunque &c. In capitulare Radelchisis, cap. 27. apud Camillum Peregrinum Histor. Longobard. Principum. CRIMEN. FR. probatio. [Prævaricari est vera crimina abscendere. 2. quæst. 3. can. si quem.] Ubi Glossa notat: [Crimina, id est, probatio- CR 183 nes.] Crimen quatenus delictum significet; si est manifestum, ut corrigatur juxta canonum decreta, accusatione non indiget, nec in eis est ordo judicarius observandus, in decret. de jurejurando, cap. 21. Crimen corporale. Vide Corporale crimen. CRIOBOLIUM, , genus sacrificii, in quo arietes mactabantur, ex græco , id est, aries, & , percutio, macto. [Miseri sunt profusione sacrilegi sanguinis, cruentantur taurobolium, vel criobolium, scelerata te labe perfudit. Iul. Firmicus de errore prophan. Relig. cap. 28.] Ubi per Taurobolium taurorum sacrificium intelligit. Vide Lanista. CRIONIA, pileus Constantinop. Imperatoris, quem in solemnitatibus ferebat, de quo Codinus de Offic. Constantinop. cap. 6. num. 18. ex voce græca , id est, lilium, cujus figuram præferebat, & ideo etiam Tetraphyllum pileus hic vocatus fuerat à , quod quatuor soliorum significat. FR. figuram pilei græci Imperatoris videri potest in typo apposito in dict. Calyptra. Pilei synonyma vide Pileus. CRISPINUS, unde dictus. Vide Rebusus. CROBYLUS, græcè , capillorum pyramidalis contextus, & ornamentum. [Debebant etiam & ipsi aliqua sibi defendere insignia. (FR. lege deferre insignia &c.) aut pennas Garamantium, aut crobylos Barbarorum. Tertull. de Veland. Virgin. Athenienses crobylo induebantur aureo, adjuncti sic cadis. Clem. Alex. lib. 2. Pedag. Nonne velato ore in foeminam degenerat ille fortis, ille animo præstans, ille in armis suis admirabilis, hostibus formidabilis? Tunicam ad talos demittit, zonam pectori circumvolvit, calceamenta muliebria sumit, & more foeminarum capiti crobyllum imponit; quin etiam cum lana colum circumfert, dextraque filum ducit, qua trophæum antè tulit, spiritumque, & vocem in acutiorem, & muliebrem sonum extenuat S. Antiochus Amasiæ Episc. homil. in fest. ad kal Januar. CROCEA, cappa nigri coloris, qua Cardinales utuntur in Conclavi, circa collum crispata, longa usque ad terram, & ex parte anteriori aperta, manto Græcorum Episcoporum similis; nisi quòd habet ex posteriori parte exiguum caputium, ad instar illius, quod fertur in mozetta: [Est autem Crocea genus clamidis longa ad terram usque, à parte anteriori aperta à summo ad imum, & circa collum rugosa in forma capparum Prælatorum, si demas cucullum. Ord. Rom. lib. 1. cap. 4.] FR. In commentariis Jacobi Cardinales Papiensis etiam Croceæ dicitur, ubi sic inquit: [Manè Patres indutis paliis à summo deorsum, quos croceas vocant, in cellam Beati Nicolai, quæ ad dextram primæ aulæ est, silentio convenire, lib. 2.] loquitur de conclavi, in quo creatus est Pontifex Paulus II. & hæc capella Paulina hodie vocatur. Hujusmodi pallia erant nedum canonicis communia, ut dictum est in dict. Cappa; sed etiam extra domum à Car- M 4 dina-
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CR Christ could also be called a creature, provided He be not understood as a mere one. CREDENTIA. See Parathorium. Protesis. CREDITUS, trusting, faithful friend. [Transmit your Abbots and your trusted men, so that they may explain these things which I say. Greg. Turon. lib. 9 cap. 10. FR. the adjective Creditus, and Credor, for what is entrusted and entrusted one, is often used in Sacred Scripture. [He governs the house entrusted to him. Gen. 39. All things entrusted to him. Ibid. Those who had the utensils entrusted to them. 1 Paraleip. 9. A dispensation is entrusted to me. 1 Cor. 9. The Gospel was entrusted to me. Gal. 2. That the Gospel might be believed by us. 1 Thess. 2. The Gospel of the glory of the blessed God, which was entrusted to me. 1 Tim. 1. The preaching which was entrusted. Tit. 1. CREDO, when it is said in votive Masses. See Votive Mass. The rest. See Symbol. Whether it would suffice to retain the sense, and not the words, by heart. See Spiritually. CREDULUM, secure, free from danger, an epithet attributed by Justin to a banquet, epist. 2, at which food was eaten without any suspicion of poison. CREMENTUM, increase. [He is not only a supporter of those progressing in increment. In the life of St. Adelard, Abbot. The moon makes increment and decrement. St. Ambrose. In the epistle to the Romans, chap. 4. CREPIDULUM, a kind of feminine ornament for the head, so named from its rattling. [And the stole, and the supparum, and the crepidulum, and the caliendum, Tertull. de pallio, cap. 4.] Turnebus, however, reads Crepidulam. The custom still prevails among eastern women of hanging gold and silver coins on the head-covering, which make a slight sound when the head moves. CREPITACULUM. See Bell. CREPULUS, a murmuring sound resonating from the effect of the wind among leaves, stones, or in overflowing waters. [And the restless ears of travelers are made to resound by the crepulus din of leaves slipping through the whole grove. Sidon. lib. 4. epist. 15. CREPUSCULASCENS, the time of twilight, just as Vesperascens is said for the time of evening. [For this reason also that hour of twilight recalled me, wearied by watchings, to the lodging. Sidon. lib. 8. epist. 3. See Between dog and wolf. CRETIO. FR. accession, and properly means the fixed term for the heir to come in to the inheritance. [Therefore let the fiction of cretio cease only in maternal successions. Cod. Theodos. lib. 8. tit. 9.] See Hæredipedia. CREVENTIA. FR. coupling, association. [But if the people of my portion go with the people of your part for creventia in any army, etc. In the capitulary of Radelchis, cap. 27, apud Camillus Peregrinus, History of the Lombard Princes. CRIMEN. FR. proof. [To act with prevarication is to cut off true proofs. 2 quaest. 3. can. si quem.] Where the Gloss notes: [Crimina, that is, proofs.] Crime, insofar as it signifies an offense; if it is manifest, so that it may be corrected according to the decrees of the canons, it does not require accusation, nor is judicial procedure to be observed in such cases, in the decretal de jurejurando, cap. 21. Bodily crime. See Bodily crime. CRIOBOLIUM, a kind of sacrifice in which rams were slain, from the Greek , that is, ram, and , I strike, I slay. [Wretched are they who, in the profusion of sacrilegious blood, are stained by taurobolium or criobolium; a wicked stain has poured over you. Jul. Firmicus, de errore profan. Relig. cap. 28.] There he understands by Taurobolium the sacrifice of bulls. See Lanista. CRIONIA, the cap of the Constantinopolitan Emperor, which he wore in solemnities; about which see Codinus de Offic. Constantinop. cap. 6, no. 18, from the Greek word , that is, lily, whose shape it bore, and therefore this cap was also called Tetraphyllum from , which means four-leafed. FR. the figure of the Greek emperor's cap may be seen in the type placed in the entry Calyptra. See Pileus for synonyms of cap. CRISPINUS, whence so named. See Rebusus. CROBYLUS, in Greek , a pyramidal arrangement of the hair, and an ornament. [They too ought to defend for themselves some insignia. (FR. read, to display insignia, etc.) either the feathers of the Garamantes, or the crobyli of the barbarians. Tertull. de Veland. Virgin. The Athenians were adorned with a golden crobylus, thus attached to their skirts. Clem. Alex. lib. 2 Pedag. Does not he, with his face veiled, degenerate into a woman, that brave man, that eminent man in spirit, that admirable man in arms, formidable to enemies? He lets his tunic fall to his ankles, winds a belt around his chest, puts on women's footwear, and after the manner of women places a crobylus on his head; indeed, while he carries the distaff with wool, and with his right hand draws the thread, he lowers the spirit and voice, which before bore the trophy, into a sharper and feminine sound. St. Antiochus, Bishop of Amasia, homily for the feast at the Kalends of January. CROCEA, a black-colored cape, used by Cardinals in Conclave, pleated around the neck, long to the ground, and open in front, similar to the mantle of Greek bishops; except that it has a small hood on the back, like the one worn with the mozzetta: [Now Crocea is a kind of cloak long to the ground, open in front from top to bottom, and wrinkled around the neck in the form of the capes of Prelates, if you remove the hood. Ord. Rom. lib. 1. cap. 4.] FR. In the commentaries of Cardinal James of Pavia it is also called Croceæ, where he says thus: [In the morning the Fathers, dressed in copes from top to bottom, which they call croceas, are to assemble in silence in the cell of Blessed Nicholas, which is on the right of the first hall, lib. 2.] He is speaking of the conclave in which Pope Paul II was created, and this chapel is today called the Pauline Chapel. Cloaks of this kind were not only common to canons, as was said in the entry Cappa; but also outside the house by Car-
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184 CR dinalibus ferebantur; sic in processu ad instantiam Federici Oenobarbi Imperatoris contra Alexandrum III. fabricato, & in Conciliabulo Papiensi allato, in quo ostentabatur eundem Alexandrum non fuisse in conclavi in Pontificem acclamatum, exivissequque proinde cum aliis, more solito, indutum, ac ita protulisse idem conciliabulum apud Radevicum Frisigen. in vita Feder. Oenobar. lib. 2. cap. 67. [Multi ex nostris dixerunt exisse sine manto, (id est Papali) sine stola, sine albo equo, & sine omni habitus munitione, cum pellibus nigris pallio coopertis, cum nigro almutio.] Similem Crocciæ formam hîc apponere curavimus, quam ferebant antiqui Rhodiorum equitum Magni Magistri, ut habetur in monumento Fratris Ricardi Caraccioli in Ecclesia S. Jo: Prioratus Romæ posito: qui Caracciolus à sancta sede Apostolica tempore Schismatis, eorundem Equitum Magister declaratus est. Pontifex etiam solet in Nativitatis Domini nocte similem cappam ferre in Matutino; sed est villosi serici, armellina pelle subsuta, quam Bonifacius IX. instituerat. In aliis verò Matutini recitationibus, & in die Veneris sancti de mane est fæjæ rubræ cum cucullo iisdem pellibus subsuto, quæ in antiquis cæremonialibus M. SS. Chlamys coccinea, Chlamys rubra, & Cappa dicitur. Vide Clocca. CR CROCCIA, baculus subalaris. Vide in dict. Baculus. Fulcimentum. CROCUPHANTIUM. upon , velum ad muliebre caput, alii Crucyphantium legunt, quia ad modum reticulæ contextum erat absque stamine, sed sola trama. CROTAIA, Vide Campana. CRUCE CONTENDERE. Vide Crux. CRUCIARIUS, cruciatum afferens. [Febrem denique inter cæteros mortiferos, & cruciarios exitus, erogando homini deputatum. Tertullianus adversus proscript. hæret. cap. 2. CRUCIBULUM, vas. [Nam de nocte crucibulum, & oleum effundebat. In vita B. Coletæ.] fortassè diminutivum ex nomine Gallico Cruche. Vide Cruselinum. CRUDA SALUTATIO, salutatio Candidatorum summo mane facta personis, à quibus favorabile suffragium exoptabant; Cruda dicitur, quia nondum satis cocto in stomacho cibo, surgebant illi ad obsequium præstandum, quæ phrasis non incongruè Aulicorum adulationibus applicari etiam posset. [Quæ non atria nocturnis, & crudis salutationibus occupant? Tertull. de poenit. cap. 11.] de qua matutina salutatione S. Cyprianus ajebat: [Quas superbas sores matutinus salutator obsedit. epist. 2. lib. 2. CRUDA SENECTUS, ab effectu; senectus enim cruditatibus plena est. [Misera insania crudæ senectutis. Apul ejus, lib. 1. CRURIFRAGIUM. FR. genus martyrii. Baronius in Notis Martyrol. 23. Maii lit. 8. CRUSELINUM, vasculum à germanica voce Krouselin, id est, poculum. [Portabat enim vas parvum, & fictile, quod vulgò cruselinum &c. Cæsar. lib. 12. Miracul. cap. 41. CRUSTA, vestis purpurei coloris. [His quoque vestibus abstinendum, quas Græci nomine à latino crustas vocant, in quibus alio admixtus colori puri rubor muricis inardescit. In Cod. Theodos.] FR. Sed in neutro genere Aldhelmus de Ecclesiastico luxu in vestimentis loquens, pronunciavit: [Ut crusto interducto, phalerataque venustate carnalis natura comatur. de Virg. CRUX, inæstimabile nostræ redemptionis instrumentum, quæ nunquam est à Christianis satis colenda. Inter omnes verò nationes in hoc singulares sunt Æthiopes; nam laici eam in collo appensam semper ferunt, & in manu Monachi, & reliqui Ecclesiastici, sicut & eorum Imperator. Et è contra inter Armenorum errores à D. Nicone collectos, non adorant Crucem, nisi clavum priùs in eam figunt, illamque postea benedicunt; sic etiam maxima reverentia Moscorum erga Crucem erroribus, & ignorantia miscetur, qui licèt nunquam sinant eam ad solum sculpi, aut depingi; collo tamen appendunt, creduntque satisfacere præcepto audiendi Sacrum in diebus festivis, si signo crucis se signent. FR. Primò quo ad ejus erymologiam: Crux à cruciatibus dicitur. can. nulli. 3. quæst. 1. Deinde quo ad ejus antiquam venerationem etiam ante Chri-
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184 CR dinalibus were carried; thus in the process fabricated at the instigation of Frederick Oenobarbus, Emperor against Alexander III, and brought forward at the Council of Pisa, in which it was shown that the same Alexander had not been acclaimed Pope in the conclave, and therefore had gone out with the others, dressed in the customary manner, and so reported the same council according to Radevicus Frisigen. in the life of Frederick Oenobarbus, book 2, chapter 67. [Many of ours said that he went out without the mantle, (that is, the Papal one), without the stole, without the white horse, and without any ornament of office, with black pelts covered by a cloak, with a black almutium.] We have taken care to place here a similar form of croccia, such as the ancient Grand Masters of the Knights of Rhodes wore, as is found in the monument of Brother Ricardus Caracciolus set in the Church of St. John’s Priory at Rome: Caracciolus, by the Apostolic Holy See, during the time of the Schism, was declared Master of the same Knights. The Pontiff also customarily wears a similar cape on the night of the Nativity of the Lord in Matins; but it is of shaggy silk, lined with ermine skin, which Boniface IX had instituted. In other recitations of Matins, and on Good Friday in the morning, it is of red silk with a hood lined with the same skins, which in ancient manuscript ceremonial books is called chlamys coccinea, red chlamys, and cappa. See Clocca. CR CROCCIA, a subarmpit staff. See under the entry Baculus. Fulcimentum. CROCUPHANTIUM. upon , a veil for a woman’s head; some read Crucyphantium , because it was woven like a net, without warp, but only weft. CROTAIA. See Campana. CRUCE CONTENDERE. See Crux. CRUCIARIUS, causing torment. [Finally, among other deadly and tormenting ends, fever is assigned to man as his lot. Tertullian against the proscribed heretics, chap. 2.] CRUCIBULUM, a vessel. [For at night he would pour out the crucibulum and the oil. In the life of B. Coleta.] perhaps a diminutive from the French name Cruche. See Cruselinum. CRUDA SALUTATIO, the greeting of candidates made very early in the morning to persons from whom they sought favorable support; it is called crude because, with food not yet sufficiently cooked in the stomach, they rose to render service, a phrase which could not inappropriately also be applied to courtly flatteries. [Who occupy the halls with nightly and crude greetings? Tertullian, On Repentance, chap. 11.] Regarding this morning greeting, St. Cyprian said: [How the morning greeter besieged the proud doors. Epist. 2, book 2.] CRUDA SENECTUS, from the effect; for old age is full of crudities. [The wretched madness of crude old age.] Apuleius, book 1. CRURIFRAGIUM. FR. a kind of martyrdom. Baronius in the Notes to the Martyrology, May 23, letter 8. CRUSELINUM, a small vessel, from the German word Krouselin, that is, a cup. [For he carried a small earthen vessel, which in common speech is called cruselinum, etc. Caesar, book 12, Miracles, chap. 41.] CRUSTA, a garment of purple color. [These garments too are to be avoided, which the Greeks, by a name from the Latin, call crustas, in which the purple of murex, mixed with another color, glows brightly.] In the Theodosian Code. FR. But in the neuter gender, Aldhelm, speaking of ecclesiastical luxury in clothing, stated: [So that with crust interwoven, and ornate display, carnal nature may be adorned.] De Virg. CRUX, the inestimable instrument of our redemption, which is never sufficiently to be venerated by Christians. Among all nations, the Ethiopians are especially remarkable in this regard; for the laity always wear it suspended from the neck, and monks and the rest of the clergy carry it in the hand, as does their Emperor. And contrariwise, among the errors of the Armenians collected by St. Nicon, they do not adore the Cross unless they first fix a nail in it and then bless it; likewise among the Muscovites great reverence for the Cross is mixed with error and ignorance, for although they never allow it to be carved or painted on the ground, they nevertheless hang it from the neck, and believe they satisfy the precept of hearing Mass on feast days if they sign themselves with the sign of the cross. FR. First, as to its etymology: Crux is said from cruelties. can. nulli. 3. quest. 1. Then, as to its ancient veneration even before Chri-
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CR Christi adventum apud Hebræos, & Gentiles; & quo ad Hebræos, primò multa Sacræ Scripturæ loca congerit Iacobus Bosius in ejus tractatu de Triumphanti Cruce, de qua etiam præcipuè in Psal.73. Dominicus Cardinalis Gimnasius nota- vit; ubi Psalmista inquit, [Et gloriati sunt qui te oderunt in medio solemnitatis tuæ, posuerunt signa sua, signa, quæ non noverunt: sicut in exitu super summum &c.] de Hebræis exponens, qui; [Posuerunt signa, & non cognoverunt: hic est Iesus Nazarenus Rex Iudæorum, sicut in exitu, in ultimæ vitæ Domini exitu super sum- mum Crucis.] Ac de Gentilibus, cit. Bosius, lib. 2.cap.4. asserit, quòd orantes illi Crucem effigia- bant; & lib. 5. c. 12. quòd Ethnici, nescientes tamen quid facerent, Crucis figuram, & imagi- nem formabant: de quibus vide etiam Baronium, ann. 34. num. 92. & 93. De Ægyptiis vide infra, dict. Crux Ansata. Quo ad Crucis materiam: Glossa, in Clement. de Summa Trinit. cap. 1. de vera Christi Cruce sic ait: [Fertur etiam Crux quatuor genera lignorum habuisse, cedrum in stipite, palmam in polo longo, cupressum in ligno ex transverso, olivam in tabula super Crucem loco quarti brachii, & datur versus. Ligna crucis palma, cedrus, cupressus, oliva. Et quomodo proprietates lignorum bene conve- niant, instant Theologi, quod omitto.] Ac tan- dem de Crucis historia, ritu, mysteriis ad merem Auctoris. ∴: In primitiva Ecclesia non depinge- batur Christus; sed nuda Crux, ut aliquantulum Gentilium debilitati condescenderetur, qui ad audiendam Euangelii prædicationem, ad Chri- stianorum Ecclesiam sæpè accedebant; ne ergo paterentur scandalum, si Crucifixum in Cruce pendentem viderent (crucifixio enim reorum tunc ignominiosum patibulum erat) ideò, ut sua- viter attraherentur, formabant Christicolæ Cru- ces gemmaras, variis ornamentis decoratas, quod insinuare videntur Prudentius, & Chrysost. in hom. de Cruce apud Baron. ann. 395. num. 9. ideòque figurabatur mansuetus in ejus base A- gnus, Christi typus: quæ antiquæ figuræ, in multis Romæ Ecclesiis adhuc extant, inde D. Paulinus cecinerat: Sub Cruce sanguinea niveo stat Christus in agno. FR. Imperator Theodosius, & Valens legem san- xerunt in Justiniani codice, lib. 1. tit. 8. contentam, in qua sub poenis gravissimis effigiare prohibeba- tur Crucem in terra, quod confirmatum fuit in sexta synod. can. 73. Idem sanxerunt Ludovicus Galliarum Rex, Pius IV. D. Carolus Card. Bo- romæus in Mediolanen. Synod. à Papa Grego- rio XIII. confirmata. Ob observantiam hujus legis Tiberius II. Imp. duos thesauros invene- rat, dum delere jusserat tres Cruces in terra po- sitas, de qua re Baron. ann. 582. num. 7. ∴: Mos autem ferendi in processionibus Crucem cum lu- minibus accensis ab aliquibus D. Jo. Chrysosto- mo tribuitur, quem tamen ritum Baronius mul- CR 185 tò antè fuisse affirmat; in quibus processionibus Crucifixi imago debet terga vergere ad clerum; sed quæ ante Pontificem, & Archiepiscopos de- fertur, debet Antistitem respicere, licèt Cano- nici intermedientur. Ritus verò deferendi Cru- cem à Subdiacono ante Pontificem antiquissi- mus est. Baron. an. 355. ubi de Leone IV. loqui- tur. Quod privilegium Sancto Stephano Hun- garorum Regi Silvester II. concesserat, quia illius nationis Apostolus fuerat. Baron. an. 1060. Hieronymus Fabrus in Sac. Mem. Ravenn. pag. 50. illius Ecclesiæ Archiepiscopum in visitatio- nibus deferre solitum fuisse ante se Crucem, & campanulam refert. Regulares nudam Crucem in processionibus ferre nequeunt; sed cum velo quidem pendenti. Sac. Rit. Congregat. 14. Ja- nuar. 1617. Item juxta Missalis Rubricam sem- per locanda est Crux super Altare, quando cele- bratur, in memoriam passionis; ex hujus ta- men omissione non committi grave peccatum docent Suar. tom. 3. disp. 81. sect. 6. Vasquez, tom. 3. disp. 233. cap. 3. num. 16. Facund. lib. 3. c. 21. num. 32. Nec poni debet, si in Altari expo- situm sit Sacramentum: & quando in tabernacu- lo est Sacramentum, tenetur Sacerdos genu- flectere in principio, & in fine Missæ. Ministri quotiescumque transeunt ante Altare, Cruci ge- nuflectere debent. Presbyter verò, sicut & cæte- ri in adoratione Crucis genuflectunt in die Ve- neris Sancti, ob salutiferæ redemptionis memo- riam in ea die peractæ, quæ Crux velo à primis vesperis Dominicæ Passionis tegitur, quia tunc Christus se abscondere coeperat, Rup. lib. 5. c. 1. & in eadem seria VI. in Calvario monte compa- ruerat denudatus, quo actu nobis fidelibus ejus divina mysteria revelaverat, quæ hebraico po- pulo erant abscondita. Idem Rupert. lib. 6. c. 20. Paulatim tunc Crux detegitur, quia non de re- pentè Christus se manifestaverat; ideò ostendit priùs Sacerdos brachium Crucis ad cornum epi- stolæ, ubi Israeliticus populus designatur, ut di- ctum fuit in dict. Altare, cui populo Messiæ ad- ventus prænunciatus fuit; deinde alterum Cru- cis latus detegitur, ac tandem velum penitus in medio Altaris Sacerdos positus à Cruce detra- hit, ad denotandam Crucis prædicationem in toto orbe diffusam, & quòd Christus ex eadem Cruce operatus est salutem in medio terræ. Unde hæc cæremonia habuisset originem. Vide Baron. ann 397. num. 11. & 12. Cistercienses ta- men Crucem tegunt à prima Dominica quadra- gesimæ usque ad completorium seriæ V. in coe- na Domini, subsequente processione. In Con- stantinopolitana Ecclesia, hæc Crucis adoratio per triduum majoris hebdomadæ fieri solebat; ubi illa vera reliquia exponebatur, quam Hera- clius Imperator in hierosolymitano triumpho acquisierat, & ad Sanctæ Sophiæ Templum collocaverat: in quo triduo ejus adorationis or- do sic erat, nempè, in primo die adorabat Impe- rator cum cæteris laicis: in secundo Imperatrix cum ejus sexu: in tertio Patriarcha cum clero. In
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CR Christ’s advent among the Hebrews and the Gentiles; and as regards the Hebrews, first, Jacob Bosius gathers many passages of Holy Scripture in his treatise De Triumphanti Cruce , concerning which Dominicus Cardinal Gimnasio also noted especially in Psalm 73, where the Psalmist says, “And they who hated thee rejoiced in the midst of thy solemnity; they set their signs, signs which they knew not: as in the going forth above the summit &c.” Explaining this of the Hebrews, who, “They set signs, and knew not: this is Jesus of Nazareth, King of the Jews, as in the going forth, in the going forth of the Lord’s last life above the summit of the Cross.” And concerning the Gentiles, the said Bosius, lib. 2, cap. 4, asserts that those who prayed were making the form of the Cross; and lib. 5, c. 12, that the pagans, though they did not know what they were doing, were forming the figure and image of the Cross: concerning whom see also Baronius, ann. 34, num. 92 & 93. As for the Egyptians, see below, under Crux Ansata . As to the material of the Cross: The Gloss on the Clementines , De Summa Trinit. cap. 1, speaking of the true Cross of Christ, says: “It is also said that the Cross had four kinds of wood, cedar in the upright, palm in the long pole, cypress in the transverse piece, olive in the tablet above the Cross in place of the fourth arm, and a verse is given. The woods of the Cross: palm, cedar, cypress, olive. And how well the properties of the woods suit this, theologians insist, which I omit.” And finally, on the history, rite, and mysteries of the Cross, to the reader’s gratification and the author’s intention. ∴: In the primitive Church Christ was not depicted; but the bare Cross, so that a little deference might be shown to the weakness of the Gentiles, who often came to the Church of Christians to hear the preaching of the Gospel; so that they might not suffer scandal if they saw the Crucified One hanging on the Cross (for crucifixion was then an ignominious gallows for criminals), therefore, that they might be gently drawn, the Christians fashioned jewelled crosses, adorned with various ornaments, which Prudentius and Chrysostom seem to indicate in the homily on the Cross apud Baronius, ann. 395, num. 9. And thus the gentle Lamb, Christ’s type, was figured upon its base: these ancient figures still remain in many churches of Rome, whence St. Paulinus sang: Under the blood-stained Cross Christ stands in the snowy lamb. FR. The Emperor Theodosius and Valens enacted a law, contained in Justinian’s Code, lib. 1, tit. 8, in which, under the most severe penalties, it was forbidden to depict the Cross on the ground, which was confirmed in the sixth synod, canon 73. The same was enacted by Louis, King of the French, and Pius IV; and by D. Charles Cardinal Borromeo in the Milan Synod, confirmed by Pope Gregory XIII. In observance of this law, Tiberius II, Emperor, had discovered two treasures, when he had ordered three crosses placed on the ground to be removed; concerning which Baronius, ann. 582, num. 7. ∴: The custom, however, of carrying the Cross in processions with lighted candles is by some attributed to St. John Chrysostom, although Baronius affirms that this rite was much older; in such processions the image of the Crucified must turn its back to the clergy; but that which is carried before the Pope and Archbishops must face the prelate, although canons intervene. The rite of carrying the Cross by the subdeacon before the Pope is very ancient. Baronius, year 355, where he speaks of Leo IV. That privilege had been granted by Sylvester II to St. Stephen, King of the Hungarians, because he had been the apostle of that nation. Baronius, year 1060. Hieronymus Fabricius, in Sac. Mem. Ravenn. p. 50, reports that the archbishop of that church used to carry before him in visitations a Cross and a little bell. Regulars may not carry a bare Cross in processions; but with a hanging veil. Congregation of Sacred Rites, 14 January 1617. Likewise, according to the rubrics of the Missal, a Cross is always to be placed on the Altar when Mass is celebrated, in memory of the Passion; yet, from its omission, they teach that no grave sin is committed, Suar., tom. 3, disp. 81, sect. 6; Vasquez, tom. 3, disp. 233, cap. 3, num. 16; Facund., lib. 3, c. 21, num. 32. Nor ought it to be placed if the Sacrament is exposed on the Altar: and when the Sacrament is in the tabernacle, the priest is bound to genuflect at the beginning and at the end of Mass. The ministers, whenever they pass before the Altar, must genuflect to the Cross. The priest, and likewise the others, genuflect in the adoration of the Cross on Good Friday, in memory of the saving redemption accomplished on that day, which Cross is covered with a veil from the first vespers of Passion Sunday, because then Christ had begun to hide himself, Rup. lib. 5, c. 1. and on that same Friday on Calvary he had appeared uncovered, by which act he had revealed to us faithful his divine mysteries, which were hidden from the Hebrew people. The same Rupertus, lib. 6, c. 20. Then the Cross is gradually uncovered, because Christ had not revealed himself all at once; therefore the priest first shows the arm of the Cross on the epistle side, where the Israelite people are designated, as was said in the account of the Altar, to which people the coming of the Messiah was announced; then the other side of the Cross is uncovered, and finally, the priest standing in the middle of the Altar removes the veil entirely from the Cross, to signify the preaching of the Cross spread throughout the whole world, and that Christ from that same Cross wrought salvation in the midst of the earth. Whence this ceremony would have had its origin. See Baronius, ann. 397, num. 11 & 12. The Cistercians, however, veil the Cross from the first Sunday of Lent until compline of Thursday in the Lord’s Supper, followed by a procession. In the Constantinopolitan Church, this adoration of the Cross used to be performed over three days of Holy Week; there that true relic was displayed which the Emperor Heraclius had acquired in the triumph at Jerusalem and had placed in the Church of Holy Wisdom: and in those three days the order of its adoration was thus, namely, on the first day the Emperor adored with the other laity; on the second the Empress with her sex; on the third the Patriarch with the clergy. In
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186 CR In quibus expositionis diebus fragranti odore miraculosè replebatur Ecclesia: ex hoc sacro item ligno, atque ex ejus nodis pretiosissimus liquor emanabat, quo infirmitates variæ curabantur. Baron. ann. 633. De quo D. Gregorius mentionem facit, dum Leontio in epist. 34. lib. 7. de tali dono gratias agit, quem liquorem Oleum Crucis vocat. Idem testatur Beda, epist. de loc. sanct. c. 20. Idemque Græci præter festum Crucis Septembris, aliud habent ad Kalendas Aug. quod his verbis in Menologio notatur: Item in Dominica Quadragesimæ aliam solemnissimam Crucis adorationem celebrant, tùm ex ratione in Triodio adducta, ut, nimirum, fideles ab incepto jejunio jam lassi, & defessi in visione illius pretiosæ reliquiæ, ad illud prosequendum confortentur, tùm etiam ut D. Chrysostomus inquit. Hierosolymis tamen ter in anno in eminenti loco per Episcopi manus exponebatur, quod Iege[n]te[n]tor, id est, sacrarium dicebatur. Erant prædictæ expositiones in eadem Dominica tertia, in die Paschæ, & in festo Exaltationis, in quo die Antiochiæ manus Præcursoris Christi ostendebatur, ut in dict. Agniferus dictum fuit. Verustus mos Ecclesiæ est in principio Canonis Missæ Crucem efformare. Gem. lib. 2. cap. 103. Quin & primam ejusdem Canonis litteram T. Crucem præfigurate Innocentius III. lib. 3. cap. 3. notavit. Sic etiam Ecclesiam tùm græcam, tùm latinam à tempore S. Marci Papæ in sacris vestibus efformare consuevisse refert Baron. an. 336. fitque hodie latino ritu in amictu, manipulo, stola, & casula; sed hac ultima rarò hodie, quæ tamen, quando eis induitur, & exuitur Sacerdos, debet osculari, atque Cruce idem se signari debet ante impositionem amictus, quod signum antiquitùs ter agebatur, Sever. Alex. de ord. oblat. non verò cum amictu in manu, quòd est quorum dam abusus. Circa signi Crucis munitionem in nos ipsos faciendam, latino ritu formatur manu dextra aperta à fronte ad pectus, deindè à latu sinistro ad dextrum in signum, quòd à miseriis ad foelicitatem transimus; sed Innocentius III. alium modum docet, nempè, à parte dextra ad sinistram, ad significandum prædicationis Salvatoris ab Hebræis ad Gentiles transitum; fit autem tribus digitis dextræ manus unitis, quod Trinitatis est symbolum; id signanter observant Græci, & Carthusiani; in horum enim statutis, cap. 14. hæc habentur: Sed Græci CR ci in benedictionibus anularem digitum cùm pollice conjungunt, hoc pacto. Quod A, & Ω, significare asserunt; qui tamen eo ordine, quo Innocentius suprà, se signant, nempè, à dextra ad sinistram; sicut enim nos ad sinistram priùs dicere solemus, Spiritus, & ad dextram Sancti; Græci verò ad dexteram, quam præsignant, proferunt, Sancti, ad sinistram Spiritus. De Crucis signo in benedictionibus. Vide Benedictio. Commemoratio Crucis, quæ fit in officio. Vide Commemoratio. Collecta. Reliqua ad Crucem pertinentia. Vide Inventio Sanctæ Crucis, Labarum, Staucracinus. in qua mixta sunt aliqua superstitiosa verba. Vide Ensalmus. CRUX ANSATA, in Hieroglyphicis Ægyptiorum erat, de qua Bosius, lib. 5. triumphantis Crucis, & Athan. Kirker. in ejus Hieroglyphicis, & Baron. an. 389. n. 99. & an. 395. n. 9. CRUX COMMISSA, erat lignum transversum breve super aliud perpendiculariter impositum hoc T. modo. CRUX DECUSSATA, formabatur ex duobus æqualibus lignis obliquis, hac X. forma; de qua egimus in dict. Crux. CRUX IMMISSA, erat formata ex duobus lignis; transversale tamen erat brevius, ac super eminentius ponebatur; quæ est ordinaria Crucis forma; nam ejusdem figuræ fuit Christi Crux. CRUX PECTORALIS. Vide Encolpium. CRUCE CONTENDERE. FR. erat particularis modus se purgandi à calumnia, seu perjurio, l. de surto, & l. sancitum. Qualiter quis se defendere debet. CRUCIS HEBDOMADA. Sic apud Theutonicos Rogationum hebdomada appellatur. CRUCIS INIMICOS, quosdam hæreticos appellavit Apostolus ad Philippenses scribens, cap. 3. & ut
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186 CR During the days of the exposition the Church was wondrously filled with a fragrant odor; from this holy wood also, and from its knots, there flowed forth a most precious liquid, by which various infirmities were healed. Baron. ann. 633. Of this St. Gregory makes mention when, in ep. 34, lib. 7, he thanks Leontius for such a gift, calling that liquid the Oil of the Cross. The same is testified by Bede, ep. de loc. sanct. c. 20. And the Greeks, besides the feast of the Cross in September, have another on the Kalends of August, which is noted in the Menologion in these words: Also on the Sunday of Lent they celebrate another most solemn adoration of the Cross, both for the reason given in the Triodion, namely that the faithful, already wearied and exhausted by the fasting they have begun, may be strengthened to continue it by the sight of that precious relic, and also as St. Chrysostom says. At Jerusalem, however, three times a year it was displayed in an elevated place by the hand of the bishop, which was called the Iegententor, that is, the sanctuary. The said expositions were on that same third Sunday, on Easter Day, and on the feast of the Exaltation, on which day at Antioch the hand of the Forerunner of Christ was shown, as was said in the passage cited under Agniferus. It is an ancient custom of the Church to form the Cross at the beginning of the Canon of the Mass. Gem. lib. 2. cap. 103. Nay, Innocent III even noted the first letter of that same Canon, T, as a figurative cross. Thus Baron. an. 336 says that both the Greek and the Latin Church have been accustomed from the time of Pope St. Mark to form crosses in sacred vestments; and this is done today in the Latin rite in the amice, maniple, stole, and chasuble; but the latter is now rarely used, though when the priest puts it on and takes it off he ought to kiss it, and he should likewise sign himself with the Cross before the amice is placed on him, a sign that in ancient times was made three times, Sever. Alex. de ord. oblat., but not with the amice in the hand, which is the abuse of some. Concerning the marking of the sign of the Cross upon ourselves, in the Latin rite it is made with the right hand open, from the forehead to the breast, then from the left side to the right, as a sign that we pass from miseries to happiness; but Innocent III teaches another manner, namely from the right side to the left, to signify the passage of the Savior’s preaching from the Hebrews to the Gentiles; it is made with three fingers of the right hand joined together, which is a symbol of the Trinity; the Greeks and the Carthusians observe this particularly; for in the statutes of the latter, cap. 14, these words are found: But the Greeks CR in blessings join the ring finger with the thumb in this fashion. They say that this signifies A and Ω; yet they sign themselves in the order given above by Innocent, namely from right to left; for just as we are accustomed first to say to the left, Spiritus, and to the right, Sancti, so the Greeks say to the right, which they indicate, Sancti, to the left, Spiritus. On the sign of the Cross in blessings. See Blessing. Commemoration of the Cross, which is made in the office. See Commemoration. Collect. The remaining matters pertaining to the Cross. See Finding of the Holy Cross, Labarum, Staucracinus. in which some superstitious words are mixed. See Ensalmus. CRUX ANSATA, among Egyptian hieroglyphics, was that of which Bosius, lib. 5. triumphantis Crucis, and Athan. Kircher in his Hieroglyphics, and Baron. an. 389, no. 99, and an. 395, no. 9, speak. CRUX COMMISSA, was a short transverse beam placed vertically upon another, in this form T. CRUX DECUSSATA, was formed from two equal oblique beams, in this form X; of which we have spoken under Crux. CRUX IMMISSA, was formed from two beams; however, the transverse one was shorter and was placed above, projecting beyond the upright; this is the ordinary form of the Cross, for Christ’s Cross was of that figure. CRUX PECTORALIS. See Encolpium. CRUCE CONTENDERE. FR. was a particular method of clearing oneself from slander, or from perjury, l. de surto, and l. sancitum. How one ought to defend oneself. CRUCIS HEBDOMADA. Thus among the Teutons the week of Rogation is called. CRUCIS INIMICOS, the Apostle, writing to the Philippians, called certain heretics, chap. 3, and as
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CR & ut Baron.2n.60. num.4. ait, de iis ille intelle- xerat, qui negabant Christum crucifixum fuisse. CRUCIFIXUS, nempè, Christus. Vide Crux, Suppedanea. CRUCIFERI, erant Religiosi ab Alexandro VII. suppressi. CRUCIGERUS, seu Crucesignatus, miles in vigo- re Bullæ Cruciatæ, cujus militia ad bellum contra insideles, & hæreticos, seu contra inva- sores ecclesiastici status à Pontificibus instituta, ac privilegiis sublimata. Item in historia Con- cil. Florentini sub Eugenio IV. celebrati, per Crucigeros sæpè de Græcis intelligitur, qui in di- gnitate ecclesiastica constituti, Crucem ex seri- co villoso nigri coloris ferebant supra pileum, cujus rami ab una extremitate pilei ad aliam usque extendebantur: qui usus adhuc penes eos durat. Item ordinis equestris omnes nobi- les milites significat, qui in pallio Crucem gerunt. CRUCIOLA, Cristicola, Crucem colens. [Tem- poribus Diocletiani, & Maximini olympiade LXVI. edictis crudelibus Catholicae fidei cul- tores, quos Christicolas, & Cruciolas nun- cupabant, ad thurificandum statuis ethnico- rum cogeantur. Aldhelmus de laudib. Virgi- nit.cap.17.] De hac thurificatione. Vide Cære- monior, Thurificatus. CRYPTA. Vide Cæmeterium. CRYSIS. Vide Apocrisarius. CUBA. Vide Guba. CUBICULARIUS. Vide Celliota. Cujus etymon. Vide Cubiculum. FR. Cubicularii Episcoporum erant etiam Monachi, can. compastoris, 2. quæst.7. CUBICULUM, hæc vox penes Ecclesiasticos Scri- ptores sæpè pro Ecclesia, vel Cappella accipi- tur. [Hic sepultus est in cæmeterio Priscillæ cu- biculo claro, Anast. Biblioth. in Marcel. Omne cubiculum binis per liminum frontes versibus prænotatur. Paulin. epist.12. ad Sever.] Inde Cappellanus Cubicularius dictus fuit: [Hic etiam constituit, & addidit supra sepulcra Apostolorum ex Clero Romano custodes, qui dicuntur Cubi- cularii. Anast. Biblioth. in Leone I. [FR. Et sicut Cappellanus à cappa dicitur, & Cubicularius à cubiculo, quæ tamen vocabula idem inter se signi- ficabant; ut in dict. Cappellanus visum est, & Baron. an.461. n.11. sic etiam inter Græcos synonyma sunt Cappellanus, & Cubicularius; nam Pasto- phoros à provenit, id est, pallium, sive tha- lamus, unde , gerens pallium, qui & Cappellanus quoque ab eis appellatur; nam thalamum, & cubiculum sonat, atque Venus , id est, thalmisera denominata fuit; hinc Pastophorium chorus intelligitur, & non sacrifisia, ut perperàm Hieronymus Fabrus in ejus Sac. Mem. Ravennæ, pag.10. putavit; hinc Ecclesia Dei unus thalamus Christi dicitur, can. quamvis, dist.21. & licèt D. Hieronymus in Eze- chielem, c.42. habeat hæc verba: [Eductus est in CU 187 gazophylaciu[m], sive ut Symmachus, & LXX. trans- tulerunt, exedra, vel ut Theodosius , quod in thalamum vertitur, quod erat contra se- paratum ædificium.] Hæ nihilominus transla- tiones de choro communiter intelliguntur, seu potiùs de sedilibus, quæ intra peribolum, id est, intra chori septa existebant, ut in dict. Peribolum meliùs ostendam. Idem ulteriùs ex constitutionibus Apostol.lib.2. c.57. de Ecclesiis ædificandis probatur, ubi hæc habentur: [ac primum quidem sit ædes oblonga ad orientem versus, navi similis, utrinque pastophoria in orientem. Sit solium Episcopi in medio positum, & ex utroque ejus la- tere sedeant Presbyteri, & astent Diaconi succin- cti, & expediti sine multa veste.] Unde chori se- dilia designare videtur canon hic. Item 1. Mach. c.4. n.36. habetur; [Ecce contriti sunt inimici no- stri, ascendamus nunc mundare sancta, & renov- re &c. & viderunt sanctificationem deserta[m], & al- tare profanatum, & portas exustas & in atriis vir- gulta nata, sicut in saltu, vel in montibus, & pasto- phoria diruta.] Et inferiùs, [Et ornaverunt fa- ciem templi coronis aureis, & scutulis, & dedica- verunt portas, & pastophoria, & imposuerunt ja- nuas.] Pastophoria enim januas habebant; nam chorus erat circumseptus, ut in dict. Peribolum dicetur. De hac autem victoria à Iuda contra Lysiam obtenta Iosephus Iud. lib.12. Antiquit. c.11. scribens, ait: [Judas persuasit suis, ut quandoquidem post multas victorias Deus con- cesserat, ascenderent Hierosolymam, & lustra- to templo, maestarent solemnes victimas, ubi cùm invenissent templum desertum, & portas ejus incensas, & in atriis virgulta enata propter solitudinem &c. ipse iterum repurgare templum aggressus est &c.] Igitur pastophoria, thala- mum, gazophylacia, & exedrae, intra peribo- lium erant, ut in dict. Peribolum, dicemus. CUCOBADDITI. FR. Hæretici in Ægypto. Baron. an.535. n.84. CUCUBO. FR. verbum, id est, caput in terram de- figo, & pedes levo. Dionysius Carthusianus in 4. Reg. c.2. art.3. CUCULLA, exterior Monachorum vestis ad mo- dum togæ: [Ad quod verbum Abbas evigilans, experiri volens, utrum visio esset vera, vel sicut sæpè evenit, fantastica, cucullam supra pectus suum palpavit, quam totam invenit madidam, la- crymarumque stillicidiis perfusam. Caesar. lib. 3. c.25.] Cujus significatus hi sunt. [Cuculla Monachorum sumpta est à Colobio Apostolo- rum; illorum verò tunica formatur, ut Dalmati- ca. Hæ duæ vestes formam Crucis præferunt, quia Monachi se vitiis, & concupiscentiis crucifi- gunt; per has enim sex alæ Seraphim exprimun- tur: duæ partes capitis, quibus caput velant, sunt duæ alæ, quæ fidem, & spem insinuant; duæ autem manicæ sunt duæ alæ, quibus volant, quæ geminam dilectionem prænotant: duæ verò par- tes cucullæ in ante, & retrò duæ alæ sunt, quibus corpus protegunt, quæ poenitentiam, & opera- tionem exprimunt. Gem. lib.2. cap.137.] Ali- quam-
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CR and by Baron.2n.60. num.4. he says that by these he had understood those who denied that Christ had been crucified. CRUCIFIXUS, namely, Christ crucified. See Crux, Suppedanea. CRUCIFERI were religious orders suppressed by Alexander VII. CRUCIGERUS, or Crucesignatus, a soldier under the force of the Crusade Bull, whose militia was instituted by the Popes for war against infidels and heretics, or against invaders of the ecclesiastical state, and was elevated with privileges. Likewise, in the history of the Council of Florence celebrated under Eugene IV., by Crucigeri are often understood the Greeks, who, being established in ecclesiastical rank, wore a cross of black shaggy silk above the hat, whose arms extended from one end of the hat to the other: this custom still continues among them. Likewise it signifies all noble knights of the equestrian order, who bear the Cross on their mantle. CRUCIOLA, Cristicola, a worshipper of the Cross. [In the times of Diocletian and Maximian, in the sixty-sixth Olympiad, by cruel edicts the worshippers of the Catholic faith, whom they called Christicolae and Cruciolae, were compelled to offer incense to the statues of the pagans. Aldhelmus, de laudib. Virgin. cap.17.] Concerning this offering of incense. See Cæremonior, Thurificatus. CRYPTA. See Cæmeterium. CRYSIS. See Apocrisarius. CUBA. See Guba. CUBICULARIUS. See Celliota. See the etymology of the word. See Cubiculum. FR. Cubicularii of bishops were also monks, canon compastoris, 2. quæst.7. CUBICULUM, this word among ecclesiastical writers is often taken for church, or chapel. [He was buried in the cemetery of Priscilla in the bright cubiculum, Anast. Biblioth. in Marcel. Every cubiculum is marked by twin inscriptions on the front of the threshold. Paulin. epist.12. ad Sever.] Hence the chaplain was called Cubicularius: [He also established and added above the tombs of the Apostles from the Roman clergy guards, who are called Cubicularii. Anast. Biblioth. in Leone I. [FR. And as Cappellanus is so called from cappa, and Cubicularius from cubiculum, which nevertheless had the same meaning among themselves; as was seen in the word Cappellanus, and Baron. an.461. n.11. so also among the Greeks Cappellanus and Cubicularius are synonyms; for from pastophoros comes, that is, mantle, or thalamus, whence the one bearing the mantle is also called by them Cappellanus; for it signifies thalamus and cubiculum, and Venus was called thalmisera; hence by pastophorium is understood the choir, and not the sacrifice, as Hieronymus Fabrus wrongly thought in his Sac. Mem. of Ravenna, p.10. hence the Church of God is called one thalamus of Christ, can. quamvis, dist.21. and although St. Jerome on Ezekiel, c.42. has these words: [He was brought into the gazophylacium, or, as Symmachus and the Seventy translated, exedra, or as Theodosius rendered it into thalamum, which was a separate building.] Nevertheless these are understood as translations of the choir in common usage, or rather of the seats that existed within the peribolum, that is, within the enclosure of the choir, as I shall better show in the word Peribolum. The same is further proved from the constitutions of the Apostles, book 2, c.57, on building churches, where these words occur: [and first let there be a long building facing east, like a ship, with pastophoria on both sides toward the east. Let the bishop’s seat be placed in the middle, and on either side let the presbyters sit, and let the deacons stand, girded and ready, without much vesture.] Whence this canon seems to designate choir stalls. Likewise in 1 Macc. c.4. n.36. it is written; [Behold, our enemies are crushed; let us now go up to cleanse and renew the holy places &c. & they saw the sanctuary desolate, and the altar profaned, and the gates burned, and in the courts bushes sprung up, as in a forest or in the mountains, and the pastophoria destroyed.] And below, [And they adorned the face of the temple with golden crowns and plates, and dedicated the gates and the pastophoria, and set in the doors.] For the pastophoria had doors; for the choir was enclosed, as will be said in the word Peribolum. And concerning this victory obtained by Judas over Lysias, Josephus, Jewish Antiquities book 12, c.11, writes: [Judas persuaded his men that, since after many victories God had granted this, they should go up to Jerusalem, and after purifying the temple, celebrate the solemn sacrifices, where, when they found the temple deserted and its gates burned, and bushes grown up in the courts because of the desolation &c., he himself again set about cleansing the temple &c.] Therefore the pastophoria, thalamus, gazophylacia, and exedrae were within the peribolum, as we shall say in the word Peribolum. CUCOBADDITI. FR. Heretics in Egypt. Baron. an.535. n.84. CUCUBO. FR. a verb, that is, I fix the head in the earth and lift the feet. Dionysius Carthusianus on 4 Kings c.2. art.3. CUCULLA, the outer garment of monks, in the manner of a toga: [At this word the Abbot, waking up, wishing to find out whether the vision was true or, as often happens, imaginary, felt the cowl over his chest, and found it entirely wet, soaked with drops of tears. Caesar. lib.3. c.25.] Its meanings are these. [The monks’ cowl was taken from the colobium of the Apostles; their tunic is formed like the dalmatic. These two garments present the form of the Cross, because monks crucify themselves to vices and concupiscences; by these are expressed the six wings of the Seraphim: the two parts of the head, by which they cover the head, are the two wings, which indicate faith and hope; the two sleeves are the two wings by which they fly, which denote the twofold love; the two parts of the cowl, in front and behind, are the two wings by which they protect the body, which express penance and action. Gem. lib.2. cap.137.] Some-
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CU quando scapulare, seu capucium significat. De quo vide Cocula. [Cucullis namque perparvis usque ad cervicis, humerumque demissis confinia, quibus tantùm capita contegant, indefinêter diebus utuntur, ac noctibus. Cassian. lib. I. c. 4.] Reperitur etiam Cucullus, ex quo corruptè Maronite Kallus monachale caputium dicunt, atque Cucullatus, Monachus intelligitur. [Inde est, quòd mundus plenus est cucullatis, & penè vacius Monachis. Petrus Blesen. lib. 7. epist. 14.] FR. Cuculla monachalis diversimodè describitur in Clement. de stat. Monach. cap. Ne in agro, S. Cùm verò, ubi sic habetur: [Verùm ne ex diversa acceptione, quam in diversis regionibus hujusmodi vocabula, Flocus, videlicet, & Cuculla dicuntur habere, hæsitandi circa præmissa materia relinquatur: Cucullæ nomine habitum longum, & amplum, sed manicas non habentem: nomine verò Floci habitum, qui longas, & amplas habet manicas, nos intelligimus.] Vide Tilia. CUCUMA, coquinarium vas. [Dii aurei, ex quibus cucumæ meliùs fiunt ad usus hominum. Ambros. ser. 9.] Reperitur ejus diminutivum nomen Cucumellum. [Calices duo aurei, item calices sex argentei, cucumellum argenteum; apud Baron. in 2. tom. Annal. CUCURBITO. FR. verbum barbarum in lege Longobard. significat Vassallum, qui ejus dominam, seu co[n]sanguineam vitiaverat; inde stuprum, adulterium, & quid simile Corbita in lege juridica Pratei dicitur; adultera verò Cucurbita, ejusque maritus Cucurbitatus ibi appellatur: fortassè à Cucurbita, quæ carnem, & humores trahit. Vide Cupha: vel si ex latina dictione hoc vocabulum deducendum esset, à voce Corbitare, quæ in corbita navis genere immittere significat, eaque Plautus translativè usus est, pro ventrem implere, sic Cucurbitare, metaphoricè pro fornicare, seu potiùs gravidam reddere mulierem. CULCITRA. Vide Aristaton, Plumacium, Stroma. CULTELLATUS, conscissuræ pro ornamento in vestibus, italicè frappato, frastagliato, seu trinciato dicitur. [Iam intratura fores oratorii, dæmonem in specie viri tunica indutum cultellata contra se stare conspexit. Cæsar. lib. 5. c. 45.] quæ vestis intercisiones signum sunt fastus, ac superbiæ; ideòque in hac forma superbiæ spiritus ita comparuerat; quod idem Cæsarius, lib. 4. c. 15. insinuans, ait: [Superbia verò sic in eis regnavit, ut cogitare non sufficerent, quali modo vestimenta sua succiderent, atque cultellarent.] Nec immeritò Turcæ hoc genus conscindendi vestes infaniam Christianorum putant. CULTUS, religionis signum. Vide Curatio, Dulia. CUM. FR. Præpositio, quæ aliquando stat loco Pro. [Qui verò ex toto nihil habent, simpliciter petitionem faciant, cum oblatione offerant filium suum. In Regula S. Benedicti, c. 59.] Cum oblatione, id est, pro oblatione intelligitur. CUNICULINUS, ad cuniculum animal pertinens CU [Carnes suillas, vel cuniculinas non abjiciunt; piscium carnes pinnulis carentium non reprobant. Evantus Abb. in quadam ejus epistola.] Ubi loquitur de carnibus Iudæis vetitis. CUNICULUS. Vide Chærogryllus. CUPA, cophinum, seu cista viminibus contexta, in qua cruciabantur SS. Martyres: [Igitur urgen- te muneratorum decreto Sancti Martyres in circi spectaculo ter Denis cuparum gremiis includuntur, quæ intrinsecùs atræ picis massa, & bituminis fomite, sulphurisque foetore replentur, farciuntur, & extrinsecùs suppositis crepitantibus rogi torribus, & sarmentorum fasciculis conflagranti- bus succenduntur. In tantum, ut flammantis pyræ cacuminacem obelisci proceritatem; sed tamen & rotundum sphæræ apicem triginta cubitis in conum præcellerent. Aldelmus de Virg. c. 19.] Aliquando vini dolium significat. [Cellariam enim aliquando vinum de cupa producentem, festinanter per nuncium accersivit. In vita S. Adelherdis Virg.] FR. eodem vocabulo usus est D. Augustinus, qui l. 2. de morib. Manicheor. c. 16. eos irridens; nam illi asserebant vinum esse Diaboli fel, & tamen absque aliquo scrupulo uvam comedebant; sic inquit: [Iam verò quæ tanta perversitas est, vinum putare fel Principum tenebrarum, & uvis comedendis non paverere? Magis ne inerit illud fel, cùm in cupa, quàm in acinis fuerit?] ac idem, lib. 9. confess. c. 8. ait: [Nam cùm de more tamquam puella sobria jubetur à parentibus de cupa vinum depromere, submisso poculo, qua desuper parer, priùsque in lagunculam funderet merum, primoribus labris sordebat exiguum, quia non poterat ampliùs, sensu recusante &c.] Aliqui tamen Cupam legere malunt. CUPHA, vas ut plurimum vitreum, quod cucurbita medicinalis à Plinio, lib. 38. c. 20. appellatur, quæ carni applicata ad trahendum sanguinem, vel humorem corporis inservit; quæ verò Ventosa propriè dicitur, non sanguinem, sed tantùm humorem trahit. Romani vulgariter Coppettam, & Ventosam vocant, Græci κυντω; unde præsens vocabulum derivationem sumpserat: ideò secundum Vossium corrigendus est Isidori textus, lib. 4. orig. c. II. ubi habet: [Similaria, Angistrum, Spatomele, guva, quæ à Latinis à similitudine cucurbitæ, à suspirio ventosa vocatur,] omnia autem nomina hæc græca sunt, atque Chirurgorum instrumenta; sed corruptè, ut plurimum: nam Similiara corrigendum Smilia, ex græco omnior, id est, scalpellum: Angistrum αγνισμον, hamus: Spathomele, ασαθομιλη, specillum chirurgicum, italicè Tasto. FR. cujus inventorem. Cic. 3. de nat. deor. Æsculapiorum unum ex tribus, Apollinis, nempè, filium inventorem facit, sic inquiens: [Æsculapiorum primus Apollinis, quem Arcades colunt, qui specillum invenisse, primusque vulnus dicitur obligasse.] ∴: ∴: Tandem corruptè Guva pro cupha, ut supra, legendum. Vide Scupha. CUPHIA, licèt propriè ornamentum capitis mulie-
Transcription: Translated (English)
CU when it means scapulare, or capucium. See Cocula. [For very small cucullae, reaching down to the neck and shoulders, by which they cover only the head, they use both by day and by night without interruption. Cassian, book I, ch. 4.] Cucullus is also found, from which the Maronites corruptly say Kallus, meaning the monastic capuchon, and Cucullatus is understood to mean a monk. [Hence it is that the world is full of cucullati, and almost empty of monks. Peter of Blois, book 7, epist. 14.] FR. The monastic cuculla is described in various ways in the Clementines, de stat. Monach. ch. Ne in agro, S. Cùm verò, where it is thus stated: [But lest hesitation remain concerning the aforesaid matter because of the different sense which such words, namely Flocus and Cuculla, are said to have in different regions: under the name Cuculla we understand a long and ample garment, but without sleeves; under the name Flocus, however, a garment that has long and ample sleeves.] See Tilia. CUCUMA, a cooking vessel. [Golden vessels, from which cucumæ are better made for human use. Ambrose, sermon 9.] Its diminutive, Cucumellum, is also found. [Two golden chalices, likewise six silver chalices, a silver cucumellum; in Baronius, in the second volume of the Annals.] CUCURBITO. FR. A barbarous word in the Lombard law, meaning a vassal who had violated his lady, or a female relative; hence stuprum, adultery, and the like. In Prateius’s legal text, Corbita is said; an adulteress is called Cucurbita, and her husband is there called Cucurbitatus: perhaps from Cucurbita, which draws flesh and humors. See Cupha; or, if this word must be derived from a Latin term, from Corbitare, which in the kind of ship called corbita means to put in, and Plautus used it figuratively for filling the belly; thus Cucurbitare, metaphorically, for fornicate, or rather for making a woman pregnant. CULCITRA. See Aristaton, Plumacium, Stroma. CULTELLATUS, incisions as ornament in garments; in Italian it is called frappato, frastagliato, or trinciato. [Just as she was entering the doors of the oratory, she saw a demon in the form of a man dressed in a tunic cut in strips standing against her. Caesar, book 5, ch. 45.] Such cuts in clothing are a sign of arrogance and pride; and therefore in this form the spirit of pride had appeared, as the same Cæsarius implies, book 4, ch. 15: [Pride reigned so much in them that they could not even think by what means they should cut and slash their garments.] Nor without reason do the Turks consider this kind of cutting garments to be the madness of Christians. CULTUS, a sign of religion. See Curatio, Dulia. CUM. FR. A preposition, which sometimes stands in the place of Pro. [But those who have absolutely nothing should simply make a petition, and offer their son with the offering. In the Rule of St. Benedict, ch. 59.] Cum oblatione, that is, it is to be understood as pro oblatione. CUNICULINUS, pertaining to the animal called cuniculus [CUNICULUS. They do not reject pork, or rabbit meat; they do not refuse the flesh of fish without fins. Evantus the abbot in one of his letters.] He is speaking of meats forbidden to the Jews. CUNICULUS. See Chærogryllus. CUPA, a basket, or a chest woven of osiers, in which the Holy Martyrs were tortured: [Therefore, under the decree of the magistrates, the Holy Martyrs in the spectacle of the circus were enclosed, ten by ten, in the hollows of cups, which were filled inside with a mass of black pitch, fuel of bitumen, and the foul smell of sulfur, and were kindled outside by crackling pine logs and bundles of brushwood laid beneath, blazing with fire. In such a way that they surpassed by thirty cubits the height of the obelisk-like peak of the flaming pyre; and also the rounded summit of the sphere, rising into a cone. Aldhelm, de Virg. ch. 19.] Sometimes it signifies a wine barrel. [For he hastily sent for the cellarer, who was drawing wine from the cupa. In the life of St. Adelherdis, Virgin.] FR. St. Augustine used the same word in book 2, de morib. Manicheor. ch. 16, mocking them; for they asserted that wine was the gall of the Devil, and yet without any scruple they ate grapes; thus he says: [But what perversity is so great as to think wine the gall of the princes of darkness, and yet not fear to eat grapes? Is that gall more likely to be in the cupa than in the berries?] And the same writer, in book 9 of the Confessions, ch. 8, says: [For when, according to custom, as if she were a sober girl, she is ordered by her parents to draw wine from the cupa, with lowered vessel, through which from above she could be seen, and before pouring the pure wine into a small flask, the slight taste on her lips was distasteful, because she could not take more, her sense refusing, etc.] Some, however, prefer to read Cupam. CUPHA, for the most part a glass vessel, which Pliny, book 38, ch. 20, calls the medicinal cucurbita, applied to the flesh for drawing blood or bodily fluid; but what is properly called a Ventosa draws not blood, but only moisture. The Romans commonly call it Coppetta and Ventosa; the Greeks κυντω; hence the present word took its derivation. Therefore, according to Vossius, Isidore’s text in book 4, Orig. ch. II, should be corrected, where it has: [Similaria, Angistrum, Spatomele, guva, which among the Latins, from the similarity of a gourd, is called ventosa from the suction,] but all these names are Greek, and denote surgeons’ instruments, though usually corruptly: for Similaria should be corrected to Smilia, from the Greek omnior, that is, scalpel; Angistrum, αγνισμον, hook; Spathomele, ασαθομιλη, a surgical probe, in Italian Tasto. FR. Its inventor. Cicero, book 3 de nat. deor., makes one of the three Aesculapiuses, namely the son of Apollo, the inventor, saying: [The first of the Aesculapiuses, whom the Arcadians worship, is said to have invented the probe and first bound up a wound.] ∴: ∴: At last, corruptly Guva should be read for cupha, as above. See Scupha. CUPHIA, though properly an ornament of the female head
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CU liebris sit, & à formis , id est, cucurbitæ, ita dicatur; ab Albino tamen Flacco probireto Ecclesiasticorum accipitur (de quo in dict. Came- laucium, & Cofia dictum est). [Ecclesiastici pi- leolos, id est, cuphias gestant in capite, dum assi- stunt Altaribus. De divin. off. c. 37. CUPLA. Vide Copula. CUPPA. Vide Cupa. CURATA ECCLESIA. Vide Parochia. CURATIO, precatio, seu divinus cultus. [San- cite jejunium, prædicate curationem. Tertull. advers. Psych. c. 16.] ubi verba Joelis Prophetæ interpretatur; qui cap. I. ait: [Sanctificate jeju- nium, vocate coetum, &c. clamate ad Deum.] Quamvis D. Hieronymus in vero latino sensu curationem, & medelam spiritualem intelligat, cùm jejunium sit vera peccatorum curatio: sed Tertullianus juxta græcum sensum , quæ dictio nedùm medelam, sed obsequium, & reve- rentiam sonat: sic Plato in Eurtryphone eo- dem vocabulo usus est ad significandum divi- num cultum. Quare ex subsequentibus Tertul- liani verbis de adoratione loqui evidenter patet, dum inquit: [Unde, qui in idolis colendis, & in hac re ornandis, & ad singulas horas salutandis adulantur, curationem facere dicuntur,) itaque non poterat Tertullianus per dictionem Curatio- nis medelam intelligere, dum etiam ait: [Prædi- caturos officia curantia Deum:] Deus enim nul- lius curationis, aut medelæ est capax. Quare Leo à Castro, & Jacobus Pamelius de adoratio- ne Dei Tertullianum hic intellexisse sentiunt, quam opinionem favet etiam dictio hebraica Ha- fereth, in Joelis textu, quæ solemnitatem signifi- cat; solemnitas autem pro adoratione, & cultu sit. FR. Puto Hieronymi, & Tertulliani sensus ita conciliari; sicut latinè Lenire pro medere, miti- gare, & adulari accipitur, sic , tam corpo- ris, quàm animi mitigationem significat: sic cura- re Deum, id est, ejus iram (secundùm nostrum ca- ptum) mitigare dicimus. Vide Therapeuta. CURCUBA, funis nautica. [Spiræ funes, quibus in tempestatibus utuntur, quas nautici suo more curcubas vocant. Isidor. lib. 19. Orig.] Vide Camelus. CURCUMA, capistrum.] Alii autem gemmis froena, & equestres sellas, & balteos suos priva- tos exornare permittimus, de curcumis omnem prorsus qualiumcumque gemarum habitum præ- cipimus submoveri, l. unica, C. Nulli in froen. CURIA ROMANA. FR. Amplus Alveus appel- latur in Clement. cap. 2. de sepulturis. CURIOSUS. FR. Officium Visitoris publicarum viarum, provinciarum, littorum, portuum, & simi- lium, qui secum debitas instructiones ferebat; di- cebatur etiam Curagendarius. Vide Perodeutis. CURMI, potio ex hordeo, vel alia frugum specie commixta, communiter cervisia appellata. FR. à dict. græca nupus quæ idem significat. In Meli- tæ insula est quoddam oppidum, quod Curmi ap- pellatur, ex magna aquæ quantitate, quæ sub illius solo percurrit. CU 189 CUROPALATA, Majordomus Palatii Imperia- lis, quæ dictio non est græca, sed latina à Græcis corruptè prolata, ut Evagrius Græcus Author fatetur, inquiens: [Palatii regii cura mandata est ei, quem Curopalatam Romanorum lingua vo- cat.] Idest Cura Palatii latialiter. Quantæ verò æstimationis erat hæc dignitas, & quomodo in- cedebat, Cassiodorus exponit, dum refert Impe- ratoris verba, sic Curopalatæ ajentis:] Illud quo- que considera, qua gratificatione tracteris, ut au- rea virga decoratus, inter obsequia numerosa an- te pedes regios primus videaris incedere, velut ipso testimonio vicinitatis nostræ agnoscamus tibi palatia commissis, lib. 7. variar. cap. 5. in fin.] in qua dignitate Cæsar, id est, Imperii successor non rarò deputabatur. Vide Baron. ann. 565. num. 12. CUROPALATISSA. FR. Curopalatæ uxor Jacobus Cretserus in Codicum lib. 2. c. 2. CUROTROPHIUM, . Est locus ubi, ju- venes aluntur, aut pueri grandiusculi. Talia cu- rotrophia sunt collegia, aut alia loca similia, quæ, inter loca pia, ut patet ex Julia l. illud 16. de sa- cros. recensentur. Differt autem curotrophium à Eprephotrophio, quia hoc pro infantium recen- ter natis, illud autem pro pueris grandævis alen- dis destinatum erat. CURRUS. Vide Birotæ, Carrocium, Lam- pena. CURRUTICULI, Hæretici. Vide Severiani.] CURSÆ. FR. excursiones: [Et nullam læsio- nem neque in hominibus vestris, neque in rebus eorum à nobis, vel ab his, qui nobiscum sunt, vel fuerint, gravabuntur; neque per exercita, aut cursas, neque per scammeras, neque per tradi- cias, qui à partibus vestris vobiscum sunt &c. In præfat. Capitular. Sicardi Principis Benevent. apud Camillum Peregrinum de histor. Princ. Longobard. pag. 76.] Item fol. 77. lin. 34. & fol. 82. lin. 25. Vide Cursus. CURSOR, officium Ecclesiasticum, ad quod Epi- scopis epistolas deferendi spectabat. Vide Ba- ron. ann. 44. num. 79. Cursor ad synaxim intima- bat. Idem an. 58. n. 102. Romæ adhuc durant Papæ Cursores, qui deferunt ejus ordines, ac Pontificias Bullas publicant. FR. sed in aliis Ecclesiis Cursores satellites Episcopalis curiæ sunt, sicut antiquitùs etiam Romæ Cursores erant Iustitiæ Ministri, qui ex Brutiis, & Picenis desumebantur, Baron. an. 34. n. 38. & Picenorum satellitum multitudo Romæ adhuc durat. Cur- soris Synonyma in prima significatione. Vide Castaldius, Cerealis, Protocursor. CURSUS, officium divinum, quod communiter Breviarium dicitur. [Cursum vestrum horis cer- tis decantate. Ord. Rom.] Quæ verba proferri solebant à Diœcesano in ejus Synodo; inde Gre- gorius Turonensis, lib. 10. cap. ult. se compositisse librum de Cursibus Ecclesiasticis testatur. [Exur- gente Abbate cum Monachis ad celebrandum cursum. Idem Turon. lib. 1. de Gloria Martyr. Speciales horas, & cursum Ecclesiæ custodiant, Bonis
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CU let it be pleasing, and from forms, that is, from a gourd, thus let it be said; however, it is taken by Albinus Flaccus Probirreto as belonging to the Ecclesiastics (of which in the entry Came- laucium, and Cofia it has been said). [The ecclesiastical capitulos, that is, cuphiae, are worn on the head, while they assist at the Altars. De divin. off. c. 37. CUPLA. See Copula. CUPPA. See Cupa. CURATA ECCLESIA. See Parochia. CURATIO, prayer, or divine worship. [San- ctify fasting, proclaim curationem. Tertull. advers. Psych. c. 16.] where he interprets the words of the Prophet Joel; who in chap. I says: [Sanctify fasting, call an assembly, &c. cry out to God.] Although St. Jerome in the true Latin sense understands curationem, and spiritual healing, since fasting is the true cure of sins: but Tertullian, according to the Greek sense, which expression signifies not only healing, but also service and reverence; thus Plato in the Euthyphro used the same word to signify divine worship. Wherefore from Tertullian's subsequent words it is clearly evident that he speaks of adoration, when he says: [Hence, those who flatter in the worship of idols, and in adorning them in this matter, and in saluting them at every hour are said to make a curation,) therefore Tertullian could not understand by the word Curatio healing, since he also says: [They will proclaim offices caring for God:] for God is capable of no curation or healing. Therefore Leo à Castro, and Jacobus Pamelius think that Tertullian understood here the worship of God, a view also favored by the Hebrew word Hafereth, in Joel's text, which signifies solemnity; and solemnity is taken for adoration and worship. FR. I think Jerome's and Tertullian's sense can be reconciled thus; just as in Latin Lenire is taken for to heal, to soften, and to flatter, so it signifies both the mitigation of the body and of the mind: thus to care for God, that is, to mitigate His anger (according to our understanding) we say. See Therapeuta. CURCUBA, a nautical rope. [Spiræ ropes, which they use in storms, which sailors in their own manner call curcubae. Isid. lib. 19. Orig.] See Camelus. CURCUMA, a bridle.] Others, however, permit them to adorn bridles with gems, and their equestrian saddles and belts; from curcumae we absolutely order all kinds of gem ornaments to be removed, l. unica, C. Nulli in froen. CURIA ROMANA. FR. It is called Amplus Alveus in the Clementines, cap. 2, de sepulturis. CURIOSUS. FR. The office of Visitor of public roads, provinces, shores, ports, and similar places, who carried with him the necessary instructions; he was also called Curagendarius. See Perodeutis. CURMI, a drink made from barley, or mixed with another kind of grain, commonly called beer. FR. from the Greek word nupus, which means the same. In the island of Malta there is a certain town, called Curmi, from the great quantity of water that flows beneath its ground. CU 189 CUROPALATA, Major-domo of the Imperial Palace, a title which is not Greek, but Latin corruptly pronounced by the Greeks, as Evagrius the Greek author confesses, saying: [The care of the royal palace is entrusted to him whom in the Roman tongue they call Curopalates.] That is, Cura Palatii in Latin. How great this dignity was in esteem, and how it appeared, Cassiodorus explains, when he reports the Emperor's words, thus said by the Curopalates:] Consider also this, with what favor you are treated, so that, adorned with a golden staff, among numerous attendants you may be seen to walk first before the royal feet, as if by the very testimony of our nearness we acknowledge that the palaces are entrusted to you, lib. 7. variar. cap. 5. at the end.] in which dignity Caesar, that is, the successor of the Empire, was not infrequently appointed. See Baronius, year 565, no. 12. CUROPALATISSA. FR. The wife of the Curopalates Jacobus Cretserus in Codicum lib. 2. c. 2. CUROTROPHIUM. It is a place where young people are nourished, or older boys. Such curotrophia are colleges, or similar places, which, among pious places, as is clear from Julia l. illud 16. de sacros. are listed. But the curotrophium differs from the Eprephotrophium, because this was intended for infants newly born, whereas that one was intended for older boys to be fed. CURRUS. See Birotae, Carrocium, Lam- pena. CURRUTICULI, Heretics. See Severiani.] CURSÆ. FR. excursions: [And no injury shall be exacted, neither against your men nor in their property, by us, or by those who are with us, or who shall be with us, neither through armed expeditions, nor through cursae, nor through scammera, nor through tradicias, who from your parts are with you &c. In the preface to the Capitularies of Prince Sicard of Benevento, in the history of the Lombard Princes by Camillus Peregrinus, page 76.] Also fol. 77, line 34, and fol. 82, line 25. See Cursus. CURSOR, an ecclesiastical office, to which the carrying of letters for bishops belonged. See Baronius, year 44, no. 79. Cursor announced the synaxis. The same, year 58, no. 102. In Rome there still remain the Papal Cursors, who carry his orders and publish Pontifical Bulls. FR. but in other churches the Cursors are satellites of the Episcopal curia, just as in ancient times even in Rome the Cursors were ministers of justice, who were taken from the Bruttii and Piceni, Baronius, year 34, no. 38. and a multitude of Picene satellites still remains in Rome. Synonyms of Cursor in the first sense. See Castaldius, Cerealis, Protocursor. CURSUS, the divine office, which is commonly called the Breviary. [Sing your cursus at fixed hours. Ord. Rom.] These words were customarily spoken by the diocesan in his synod; hence Gregory of Tours, lib. 10, cap. ult., testifies that he composed a book on Ecclesiastical Courses. [The abbot arising with the monks to celebrate the cursus. The same Turon. lib. 1. de Gloria Martyr. Let them observe the special hours and the cursus of the Church, Bonis
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190 CU Bonifacius Papa, ep. 17. ] Sic etiam appellatur in vita S. Germani Parisiensis Episcopi ex Fortunato, c.64. & 79. apud Surium, tom.3. Item Amalar. de ordine Antiphon. cap. 52. idem habet, nempè: [ In Paschalibus diebus canitur ad aliquos cursus, diurnales: Hæc dies quam fecit Dominus &c. [Vide Breviarium, Horæ Canonice, Officium Divinum. Item invasionem militum significat. [ Si hic cursum, Deo sibi irato, mittere voluerit, vos loco ipsius, quantum Dominus vos juverit, deprædate, D. Greg. in Regist. lib. 11. c.23. ] FR. propriè deprædationem significare videtur; hinc Italicè pyratica deprædatio Corso dicitur, & pyratae Corsali. Vide Cursæ. CURTISIANUS, aulicus, Italicè Corteggiano; quo barbaro vocabulo Gerson. in serm. S. Antonii ad Concil. Constantiense habito usus est. CURTIS, & Cortes, territorium, villa, possessio, platea, & atrium; sic variè in variis codicibus. Pro villa autem, territorio, ac possessione ita habetur in diplomate Caroli Regis pro Corbejæ Coenobio. [Villas, seu curtes, vel ea quæ deinceps in parte ipsius Ecclesiæ voluerit divina pietas augeri, & Flodoard. lib. 2. cap.11. Morabatur tunc apud gerniacam cortem, quam villam eidem oblatam, ubi gratam haberi Beato Pontifici comperit, offert ei. ] Idem habetur in l. si quis in curte, 1. de homine in curte aliena. Item pro Atrio. [ Curtem fecit Ludovicus de suo pretioso fisco perpetuali usu. Anast. in Leone II. In curte alia, quæ galeria dicitur, domum fecit latam, & spatiosam, ut amplissimè Pontifices cum famulis ibi hospitarentur. Idem in Greg. IV. ] de dictione Galeria. Vide suo loco. Hinc curtis, seu cortes à Cohorte, quæ in atrio residebat, Corte, & Corteggiano Italicè deinceps aula, & aulicus dicti fuerunt. Item Curti à Latinis intelligebantur Hebræi; unde Horatius, [ Curtis Iudæis oppedere ] dixit, qui tali epitheto ex defectu præputii appellantur. FR. sic etiam Hispani Cortado, Hebræum, & Turcam ex dicto defectu vocant, & Decurto pro rescindere, seu recidere dicitur. [ Nos concessa privilegia decurtabim s, cap. dilecti filii, de privil. à Vide Curto. : ] : Aliqui Antiquarii ideò S. Salvatoris de Curte in Transtyberim Ecclesiam ita appellari opinantur, quia ibi circa usque ad B. Pii V. tempora habitarunt Curti, hoc est, Hebræi. CURTICELIA. FR. parva curtis. Bullar. Casinen. tom.2. Constit. 5. & 148. CURTO. FR. abbrevio, diminuo: [ Mantellum tuum curtabo. Falco Beneven. in chron. ann. 1122. ] ex quo componitur verbum Decurto. Vide in dict. Curtis. CURTUS. FR. brevis. [ Habitus curtos, strictos &c. aslumerent. In Extrav. Jo. XXII. de verbor. signif. cap. 1. CUSARSATON. FR. hebraica vox, quæ nomen Regis Mesopotamiæ, sub quo Israeliticus populus pro octo annos in servitute manserat. Iudic. cap. 3. Cusarsaton igitur humiliatio eorum inter- CU pretatur. Glossa in textu D. Hieronymi à Grætiano de poenitentia, dist. 1. can.69. relato; ibique in postilla citatur etiam Origenes, hom. 3. in c.3. Iudicum; sed vulgata loc. cit. Chusan Rasathaim habet. CUSINUS, pulvinar, seu pulvillus, super quem in Altari ponitur Missale. [ Per pulvillum, qui festo supponitur ad quietem, signatur vitæ solatium, ut, videlicet, auditors quasi pro mercede laboris prædicanti sibi necessaria subministrent. Innocent. III. lib.2. c.41. ] Item significat cor morbidum, tenerum, ac flexibile erga Dei verbum; non verò durum ad instar Hebræorum. Hugo lib. 2. c. 20. Item est symbolum veteris testamenti, super quod Euangelium adimpletione quiescit: [ Euangelio substernat pulvillum, quia, videlicet, ad omnia, quæ loquitur Euangelium, lex competens suggerit testimonium. Rupert. lib.1. de div. off. c.36. ] Ideò antiquitùs à Subdiacono unà cum libro Euangeliorum deferebatur pulvinar, sicut in quodam verusto Cæremoniali, ubi hæc verba leguntur: [ Subdiaconus ante eum pulvinar deferat; per pulvinar, quod præcedit, lex figuratur, quæ Euangelium præcessit: per plumas, quæ intus occultantur, mysteria, quæ in lege continebantur: per levitatem plumæ, præcepta veteris legis levia ad comparationem novæ. CUSIO. Vide Coinus. CUSO. FR. suo. [ Faciebat quoque plectam de ipsis palmis, & cusabat usque ad horam sextam. Pelagius Diacon. in translat. Vitarum Sanctorum Patrum, lib. 5. ß 5. CUSPUS, calo, nis. [ Ligneos cuspos putantur In Reg. Magist. ] At in M.S. Vtantur, loco Futantur habetur. Vide Socculus. CUSTOS AQUARUM. Hydrophylatus, & hydrophylax, . Vide Signatus manu. CUSTODIA. Vide Ciborium. CUSTRIX, foemina, quæ custodit. [ Beithilda custrice Ecclesiæ. In vita S. Valburgis Virg. ] fortassè Diaconissam intelligit. CUTHELI, Populi. Vide Samaritani. CUZUBA, Guzubica, & Cuzubita. FR. Monasterium quoddam. Vide Baronium, ann. 325. num. 19. & 20. CYANEUS LAPIS. Vide Chrysocolla. CYCEON, potio ex variis herbis melle & vino mixta, vox græca , id est, mixtio ad extinguendam sitim. [ Mendacia jucundis fabulis permiscens, & quasi cyceonem quandam concinnans, inebriavit homines. Theodor. de providentia. ] Ac alibi: [ Sitienti ardori potionem oggerit cinnum, cyceonem, quam nuncupat Græcia. Arnob. ] Hanc potionem Tertullianus Cocetum vocat, ejusque Auctorem Nestorem fuisse, ait: [ Accipi patinam, Nestoris cocetum, miscellanea Ptolomæi. Advers. Valent. cap. 12. CYCLAS, adis. FR. Vestis muliebris auro texta: ex græco vocab. , id est, tunica, quæ habet limbum; nam Græci , limbum vocant. [ Induit me Dominus cyclade auro texta. In pass. S. Agnetis. ] Unde Lampridius in Alex. Se-
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190 CU Bonifacius Pope, ep. 17. ] It is also so called in the life of St. Germanus, Bishop of Paris, from Fortunatus, c. 64 and 79, in Surius, tom. 3. Likewise Amalarius, de ordine Antiphon. cap. 52, has the same, namely: [ In Paschal days it is sung in certain daily offices: Hæc dies quam fecit Dominus etc. [See Breviarium, Horæ Canonice, Officium Divinum.] It also signifies an incursion of soldiers. [ If he should wish to make this course, God being angered with him, plunder in place of himself, as far as the Lord shall help you, D. Greg. in Regist. lib. 11, c. 23. ] FR. it seems properly to signify plunder; hence in Italian piratical plunder is called Corso, and pirates Corsali. See Cursæ. CURTISIANUS, courtly, in Italian Corteggiano; this barbarous word was used by Gerson in a sermon on St. Anthony delivered at the Council of Constance. CURTIS, and Cortes, territory, village, possession, square, and courtyard; thus variously in various codices. As to village, territory, and possession, it is so found in a diploma of King Charles for the monastery of Corbeia. [ Villages, or curtes, or those things which divine piety shall afterwards wish to increase in the part of that Church, and Flodoard, lib. 2, cap. 11. He was then staying at the court of Germiacum, which he found to be a village offered to him, where it was pleasing to the Blessed Pontiff, he presents it to him. ] The same is found in the law si quis in curte, 1. de homine in curte aliena. Likewise for Atrium. [ Louis made a curte out of his precious patrimony for perpetual use. Anast. in Leo II. In another curte, which is called the gallery, he made a broad and spacious house, so that the Pontiffs with their servants might be lodged there most amply. Idem in Greg. IV. ] see the word Galeria. See there. Hence curtis, or cortes, from Cohors, which resided in the atrium, were later called Corte and Corteggiano in Italian, court and courtier. Likewise the Hebrews were understood by the Latins under Curti; hence Horace said, [ Curtis Iudæis oppedere ] those who are called by such an epithet from the lack of the prepuce. FR. thus also the Spaniards call a Hebrew and a Turk Cortado from the said defect, and Decurto is said for cutting off or cutting away. [ We shall curtail the privileges granted to us, cap. dilecti filii, de privil. ] See Curto. Some antiquarians therefore think that the Church of St. Savior de Curte in Trastevere is so called because until about the time of St. Pius V there lived there Curti, that is, Hebrews. CURTICELIA. FR. a small curtis. Bullar. Casinen. tom. 2, Constit. 5 and 148. CURTO. FR. I shorten, I diminish: [ I will shorten your cloak. Falco Beneventanus in chron. ann. 1122. ] from which the verb Decurto is formed. See in the word Curtis. CURTUS. FR. short. [ They should take short, tight garments, etc. In the Extravag. of John XXII, de verbor. signif. cap. 1. CUSARSATON. FR. a Hebrew word, which is the name of the king of Mesopotamia, under whom the Israelite people had remained in servitude for eight years. Judges c. 3. Cusarsaton therefore is interpreted as their humiliation. The Gloss on the text of St. Jerome, cited by Gratian, de poenitentia, dist. 1, can. 69; and there in the postilla Origen is also cited, hom. 3 in c. 3 of Judges; but the Vulgate at the cited place has Chusan Rasathaim. CUSINUS, a cushion, or little pillow, on which the missal is placed on the altar. [ By the little pillow, which is laid under on feast days for rest, the solace of life is signified, namely, that the hearers, as it were for the reward of labor, supply to the preacher what is necessary. Innocent III, lib. 2, c. 41. ] It also signifies a sick, tender, and flexible heart toward the word of God; not hard like that of the Hebrews. Hugo lib. 2, c. 20. It is also a symbol of the Old Testament, upon which the Gospel rests in fulfillment: [ He places a little pillow under the Gospel, because, namely, for all that the Gospel speaks, the corresponding law offers testimony. Rupert. lib. 1 de div. off. c. 36. ] Therefore in ancient times the subdeacon carried the pillow together with the book of the Gospels, as in a certain old Ceremonial where these words are read: [ Let the subdeacon carry the pillow before him; by the pillow which goes before is figured the law, which preceded the Gospel; by the feathers, which are hidden within, the mysteries contained in the law; by the lightness of the feather, the precepts of the old law, light in comparison with the new. CUSIO. See Coinus. CUSO. FR. his own. [ He also made a braid from those palms, and he worked it until the sixth hour. Pelagius the Deacon, in the translation of the Lives of the Holy Fathers, lib. 5, § 5. CUSPUS, a spike, sharp point. [ Wooden cuspi are thought to be in the Rule of the Master. ] But in the manuscript, instead of Futantur, it has Vtantur. See Socculus. CUSTOS AQUARUM. Hydrophylatus, and hydrophylax. See Signatus manu. CUSTODIA. See Ciborium. CUSTRIX, a woman who guards. [ Beithilda, custrix of the Church. In the life of St. Walburga, virgin. ] perhaps he means a deaconess. CUTHELI, peoples. See Samaritans. CUZUBA, Guzubica, and Cuzubita. FR. a certain monastery. See Baronius, year 325, no. 19 and 20. CYANEUS LAPIS. See Chrysocolla. CYCEON, a drink made from various herbs mixed with honey and wine, a Greek word, that is, a mixture for quenching thirst. [ Mixing falsehoods with pleasant tales, and as it were composing a certain cyceon, he intoxicated men. Theodoret, de providentia. ] And elsewhere: [ He offers to the thirsty heat a drink of cinnum, a cyceon, as Greece calls it. Arnobius. ] Tertullian calls this drink Cocetus, and says that its author was Nestor: [ A dish is to be received, Nestor's cocetus, the miscellany of Ptolemy. Advers. Valent. cap. 12. CYCLAS, adis. FR. a woman's garment woven with gold: from the Greek word, that is, a tunic with a border; for the Greeks call the border limbus. [ The Lord clothed me in a cyclas woven with gold. In the passion of St. Agnes. ] Whence Lampridius in Alex. Se-
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CY Severo ait: [Matronas autem regias contentas, esse debere uno reticulo, atque inauribus, & baccato monili, & corona, cum qua sacrificium facerent, & unico pallio auro sparso, & cyclade, quæ sex unciis auri plus non haberet.] Trebellius autem Pollio de Zenobia Regina inquit: [Convivata est Imperatorum Romano-rum more. Ad conciones galeata processit cum limbo purpureo, gemmis dependentibus per ultimam simbriam, media etiam cyclade veluti fibula muliebri affricta.] Quod videtur intelligi de strato, seu vestis cauda, eodem modo, quo Cardinales, Præsules, ac etiam Mulieres hodie utuntur, in cujus medietate fibula est, quæ ad sublevandam caudam, vel dimittendam inservit, cui opinioni favet Propertii versus: Et cyclade longa verrit humum. Atque Flav. Vopiscus inquit, quòd cùm Saturninus à militibus ad imperium inauguratus esset; [Deposita purpura ex simulacro Veneris, cyclade uxoria, militibus circumstantibus, amictus, & adoratus est. CYCLON. Vide Exedra. CYMATIUM, tectum domus, ex græco vocab. , id est, aquæ inundatio, seu columnæ capitellum. [Scit albarius tector & tecta sarci- re, & tectoria inducere, & cisternam liare, & cymatia distendere. Tertull. de Idolatr. cap. 8.] Hoc tamen vocabulum in vero Tertulliani sensu terram laterariam, & argillosam significat, quæ madida, & per aliquos dies benè super tectum percussa comprimitur, & indurata tegularum loco inservit secundùm Africæ usum, ubi dege- bat idem Auctor, ac in Melita communiter, & Neapolini non paucæ domus ita teguntur. Vide Dona, Tecta densare. CYMBA. Vide Ascus. CYMBALUM. Vide Campana. CYMBILIA, & Cymelia. Vide Cemelium. CYNOCEPHALUS. FR. græcè , ca- nis caput significat. Ita Anuben Ægyptiorum Idolum, Aug. lib. 2. de Civit. Dei cap. 14. appel- lat, ex eo quia canino capite figurabatur, in- quiens: [Alicui cynocephalo postremo, partim sua propria sacraverunt.] Eodem vocabulo à Tertulliano, lib. 6. Apologet. & Cypriano. Epist. ad Demetr. Idolum hoc denominatur. CYPHONISMUS. FR. genus supplicii, de quo fusè Baron. in Not. ad Martyrolog. 28. Iulii, Lit- tera F. CYPRIANA, festivitas S. Cypriani, & nautæ so- lebant Stellam Cyprianam vocare, quia circa tem- pus hujus festi excitantur tempestates in mari; sicut eadem ratione vocant hodie stellam SS. Si- monis & Iudæ, S. Catherinæ, & S. Andreæ; nam circa hos dies mari s commotio succedere solet: ita etiam Alcioniadum dies Æstatem S. Martini nautæ dicunt, quia tunc circiter per quindecim dies interstitium serenum sydera præbent. Itaque ob eandem rationem Petro Subdiacono in Sicilia moranti, & Romam venire cupienti. D. Grego- rius scripserat, inquiens: [Stude si Deo placuerit, CY 191 ut in hanc urbem ante natalem Beati Cypriani transeas; ne ex signo, quod diebus istis semper im- minet, quod absit, aliquod periculum possit eve- nire, lib. 22. ep. 39.] Quæ tempestas appellatur etiam à Græcis Authoribus Niceph. lib. 16. cap. 13. Evagrius, lib. 4. c. 16. FR. Evagrius ta- men loco cit. hanc narrationem à Procopio ex- cerpsisse fatetur, & Procopius à D. Basilio in Exa- merone didicisse credendum est. Cyprianæam hanc diem vocat Baron. in Not. ad Martyrol. 14. Sept. lit. C. Sed Cyprianam Latinius in ejus Biblioth. tit. observ. &c. in Martyrol. Baron. appellari con- tendit. S. Cypriani pronomen. Vide Thascius. CYPRIARCHES, ex græco idiomate id est, Cypri princeps, seu venustus princeps. [Et Nicanor Cypriarches non sinebat eos in silentio agere, 2. Machab. cap. 12.] Prior verò expositio est magis propria hujus loci; nam in versione Arabica Princeps Cypri legitur. FR. Dubitationis tamen scrupulus hìc occurrit, cùm versio Ara- bica multis erroribus scateat, quæ in parte nuper correcta fuit; Nicanor enim Patrocli de primo- ribus amicus, 2. Machab. c. 8. appellatur, ac ele- phantum Demetrii Regis Præpositus, ibid. c. 14. atque Dux, virque porens, 1. Machab. c. 3. & non Cypri princeps dicitur: ergo Cypriarches Principi gratus, & venustus intelligitur, quare Machab. c. 3. etiam Principis amicus dicitur: & licet Nica- norem, qui in 2. Machab. refertur, diversum fuisse videatur ab eo, qui in 1. Machab. extiterat; nam de hoc 1. Machab. c. 7. à Iuda trucidatum fuisse apparet; & de Nicanore Cypriarcha constat 2. Machab. c. 15. fuisse occisum; tamen collationanti cap. 7. primi libri, cum 15. secundi, facilè patebit ex genere mortis, victore Simone, tempore Adar, id est, Martii mense, ac aliis conformibus circum- stantiis, ut dicere oporteat historiam Nicanoris, quæ in 15. secundi, fuisse epilogationem narra- tionis in capite 7. primi libri contentæ, quod in aliis rebus etiam patet, dictis, nempè in 1. lib. & in 2. lib. reiteratis, ut optimè norunt, ac fatentur Scripturales omnes. CYPRUS, hoc nomen in Cantica, cap. 4. Ligu- strum denotat, plantam scilicet, quæ florem can- didum, & odoriferum gignit, ut Matthiolus in c. 107. lib. 2. Dioscor. optimè probat. Quare in ejus Sacræ Scripturæ Vocabulario Rupertus Stepha- nus falsò existimat esse camphoram: Vocabulum græcum : [Cypri cum nardo, nardus & crocus, Cantic. loco cit.] De materiis enim odo- riferis, ac aromaticis loquitur. FR. at campho- ra, teste Schindlero in Lexico, est materia glutinosa, qua aliquid oblinitur: Seraphion tamen in lib. de Aromat. inter aromatum species con- numerat, ac speciem gummi ex arboribus sca- tentem esse ait, cum quo concordat Avicenna: quæ verò in officinis Europæ hodiè habetur, ad instar salnitri est, & habet odorem acutum, & ingratum: ergo Cyprus, de quo in Cantica, non est camphora; nam ibi de aromatibus odorife- ris agitur. Quare assertio Auctoris ex Plinio confirmatur, sic attestante: [Ligustrum eadem arbor
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CY Severus says: [But royal matrons ought to be content with one hairnet, earrings, and a pearl necklace, and a crown, with which they were to perform sacrifice, and a single mantle sprinkled with gold, and a cyclas, which should have no more than six ounces of gold.] Trebellius Pollio, however, says of Queen Zenobia: [She dined in the manner of the Roman Emperors. She came forth to public assemblies helmeted, with a purple border, gems hanging from the outer fringe, and even with the middle of the cyclas drawn together as though by a woman’s brooch.] This seems to be understood of the drapery, or train of a garment, in the same way as Cardinals, Prelates, and even women today use it, in the middle of which there is a brooch that serves to raise or let down the train; this opinion is supported by a verse of Propertius: And with her long cyclas she swept the ground. And Flavius Vopiscus says that when Saturninus had been proclaimed emperor by the soldiers: [Having laid aside the purple from the statue of Venus, clothed in a wife’s cyclas, surrounded by the soldiers, he was embraced and saluted.] CYCLON. See Exedra. CYMATIUM, the roof of a house, from the Greek word, that is, an inundation of water, or the capital of a column. [The plasterer knows how to repair roofs, apply coverings, plaster a cistern, and spread cymatia. Tertullian, On Idolatry, ch. 8.] But this word in the true sense of Tertullian signifies lateritious and clayey earth, which, when wet and pressed well for some days on the roof, hardens and serves in place of tiles, according to the usage of Africa, where the same author lived, and in Malta commonly, and in Naples not a few houses are roofed in this way. See Dona, Tecta densare. CYMBA. See Ascus. CYMBALUM. See Campana. CYMBILIA, and Cymelia. See Cemelium. CYNOCEPHALUS. FR. in Greek it signifies “dog’s head.” Thus Augustine, book 2, On the City of God, ch. 14, calls Anubis, the idol of the Egyptians, because it was fashioned with a dog’s head, saying: [At last they devoted something to a cynocephalus, partly of their own making.] The same idol is so called by Tertullian, book 6, Apology, and by Cyprian, Epistle to Demetrian. CYPHONISMUS. FR. a kind of punishment, of which Baronius speaks at length in his Notes on the Martyrology for July 28, letter F. CYPRIANA, the feast of St. Cyprian; and sailors used to call it the Star of Cyprian, because around the time of this feast storms are stirred up at sea; just as for the same reason today they call it the star of SS. Simon and Jude, of St. Catherine, and of St. Andrew; for around these days agitation of the sea usually occurs. In like manner the sailors call the days of the Alcyonids the summer of St. Martin, because then for about fifteen days the stars afford a serene interval. Therefore for the same reason Pope Gregory wrote to Peter the Subdeacon, who was staying in Sicily and desired to come to Rome, saying: [Make an effort, if it please God, to cross into this city before the feast of blessed Cyprian, lest from the sign which always threatens on those days some danger should arise, God forbid, book 22, epistle 39.] This storm is also called by Greek authors, Nicephorus, book 16, ch. 13, and Evagrius, book 4, ch. 16. FR. Evagrius, however, in the cited place confesses that he took this narrative from Procopius, and Procopius is to be believed to have learned it from St. Basil in the Hexaemeron. Baronius calls this day Cypriana, in his Notes on the Martyrology for September 14, letter C. But Latinius, in the note on Cyprian in his Library, contends that it is called Cypriana in Baronius’ Martyrology. The surname of St. Cyprian. See Thascius. CYPRIARCHES, from the Greek idiom, that is, prince of Cyprus, or gracious prince. [And Nicanor the Cypriarches did not permit them to act in silence, 2 Maccabees ch. 12.] The former explanation is more proper to this passage; for in the Arabic version “Prince of Cyprus” is read. FR. Yet a point of doubt arises here, since the Arabic version abounds in many errors, and has recently been corrected in part; for Nicanor is called Patroclus’ friend among the chief men, 2 Maccabees ch. 8, and likewise the superintendent of King Demetrius’ elephants, ibid. ch. 14, and also a leader and powerful man, 1 Maccabees ch. 3, and not prince of Cyprus: therefore Cypriarches is to be understood as “gracious and charming to the prince,” wherefore in Maccabees ch. 3 he is also called “the prince’s friend.” And although Nicanor, who is referred to in 2 Maccabees, seems to have been different from the one who had existed in 1 Maccabees; for of this man it appears in 1 Maccabees ch. 7 that he was slain by Judas, and of Nicanor the Cypriarches it is clear from 2 Maccabees ch. 15 that he was killed; nevertheless, comparing chapter 7 of the first book with chapter 15 of the second, it will easily appear from the manner of death, the victor Simon, the time of Adar, that is, the month of March, and other similar circumstances, that one must say the history of Nicanor, which is in chapter 15 of the second, was an epilogation of the narrative contained in chapter 7 of the first book, which is also evident in other matters, namely in the things repeated in the first and second books, as all Scriptural scholars know and admit very well. CYPRUS, this name in the Canticle, chapter 4, denotes ligustrum, that is, the plant which produces a white and fragrant flower, as Matthiolus proves very well in chapter 107 of book 2 of Dioscorides. Therefore in his Vocabulary of Holy Scripture Rupertus Stephanus wrongly thinks it is camphor: the Greek word: [Cypri with nard, nard and crocus, Canticle, cited place.] For he is speaking of fragrant and aromatic substances. FR. But camphor, according to Schindler in his Lexicon, is a gummy substance with which something is smeared; yet Serapion, in his book On Aromatics, counts it among the kinds of aromatics, and says it is a kind of gum exuding from trees, with which Avicenna agrees; but what is found today in European shops is like saltpeter and has a sharp and unpleasant smell: therefore Cyprus, of which the Canticle speaks, is not camphor; for there the subject is fragrant aromatics. Hence the author’s assertion is confirmed by Pliny, who testifies thus: [Ligustrum the same tree
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192 DA arbor est, quæ in Oriente Cyprus. Suos in Eu- ropa usus habet: succus ejus nervis, articulis, al- goribus: folia ubique uteri ulceri, cum salis mi- ca, & oris ulcerationibus prosunt, lib. 2.cap.10.} Et clariùs lib. 12.cap.28. [Cyprus in Ægypto est arbor ziziphri foliis, semine coriandri, flore can- dido, odorato. Coquitur hoc in oleo, premi- tur possea, quod cyprus vocatur. Pretium ei in libras quinque. Optimum habetur ex Cano- pica in ripis Nili nata: secundum Ascalonæ Ju- deæ: tertium Cypro insula odoris suavitate. Quidam hanc dicunt esse arborem, quæ in Ita- lia ligustrum vocatur. CYPRINUS. Vide Cypsinus. CYPSINUS, mendosum vocabulum apud Anast. Biblioth. in Leone III. [Fenestras ipsius Eccle- siæ miræ pulchritudinis ex metallo cypsino de- coravit.] Legendum Cyprino. FR. de quo Plin. lib. 34.cap.2. CYRIACA, sic à multis Ecclesia appellatur, ex dict. græca , id est Dominica, quæ vox cum multis aliis nominibus ad Latinos transivit. [ Sic etiam Cyriaca, id est, Dominica à Domino nuncupatur, quia Domino Dominantium, & Regi Regum in illa servitur, Valaf. de exordio, & incremento Ecclesiæ, cap.7.] Dicitur etiam Dominica. Vide Dominicum. Item Cyriaca Do- minica dies significat. Vide Dominica. Dies So- lis. FR. dicitur Chiriachi, & Kyriachi, & ali- quando Hieracensem in Calabria Civitatem si- gnificat, quia Hiera, dominam denotat: [ann. 986. comprehenderunt Sarraceni sanctam Cy- riachi Civitatem, & dissipaverunt Calabriam totam. Chron. Lupi Protosp.] alia lectio in codice Ducis Andriæ habet Sanctam Civitatem Hieracem. CYRICSEATTUM; vocabulum nimis obscurum in vita S. Inæ Saxonum Regis. Alii tamen Ceric- seattum legunt, quod quædam semina, pro primi- tia Ecclesiæ debita, significat. [Cyriceattæ red- dita sint in festo S. Martini] ex vocibus Saxonis Kyrik, seu Kerek, id est, Ecclesia, & Seat semen. D ACTILI, Palmæ fructus. Vide Palmatinae. DACTYLOTHECA, , Ca- psula, in qua digitorum anuli conservantur. FR. Sed ex Plinio quantitatem, seu musæi gemma- nificare colligitur; sic enim ille lib.37.c.1. Dæmon, nomast tur. Qdixit [Ab incursu, & Dæmonio meridia- quando no] est quæsto inter Expositores; nam devotæ explicationes à Sanctis Patribus traditæ, quòd, nimirum, Dæmon meridianus sit insultus sensua- lis, qui in eo temporis intervallo hominem exa- gitare assolet; ad moralem potiùs intelligentiam spectant, quàm ad litteralem. Igitur nonnulli Dæmonem Sylve habitarorem in parte meridio- nali ex opposito Hierosolymæ, ubi hunc psalmum composuerat David, per hunc Dæmonium meri- dianum intellexerunt. Rabbini autem in versio- ne hebræa fundati, quæ habet Ketef mereri, id est, truncatio mœroris, meridionalem quendam ventum explicant, qui infirmitates malignas, & perniciosas in diebus præcipuè canicularibus secum trahebat, cùm phrasis Psalmi hujus simili- ma sit cantici verbis Moysis in Deuter. c.32. sci- licet, [Morsu amarissimo] ut in nostra tradu- ctione habetur, quæ D. Hieronymus [A morsu insanientis meridiei] vertit. FR. Imò etiam Christiani antiquitùs putabant Dæmonium meri- dianum esse ventum meridianum corporibus in- dispositiones afferentem, sic in vita S. Rusticulæ Abbatissæ habetur: [Nam una de sororibus, cùm graviter ab infestatione meridiani dæmonis nimiam fatigationem sustineret, & corpore tre- mebunda, nullatenus se erigere posset.] Sic etiam de hac infirmitate Gregorius Turonensis de mi- raculis S. Martini in Serenati uxore, quæ in me- ridie viribus destituta in terram ceciderat, ait: [ Interea accedentibus accolis, ac dicentibus eam meridiani dæmonis incursum pati, lib.4.cap. 36.] De aliquibus pueris ab eodem vento, seu turbine meridiano in terram elisis sit mentio in vita S. Iovini Abb. [Qui vexillo Crucis à Mo- nachis consignati meritis SS. Martini, & Ioviani à dæmone meridiano sunt liberati.] In Ægypti regionibus, ut mihi quidam Coptus narravit, aliquando ex meridionali plaga ventus libycus inflare solet, qui aerem in flavum colorem con- vertit, & tam pestilentialis est, ut homines ejus respiratione necer: ∴: Tandem dæmon infernalis antonomasticè Malum vocatur. [In tentatio- bus nihil Malo liceat, nisi potestas inde tribua- tur. S. Cyprian. de orat. Domin.] Quod voca- bulum frequens apud Africanos Patres. [Lata atque diffusa est operatio Mali. Tertull. lib. de pat.] FR. Item Aquilus dæmon dicitur; Aquilus tamen non ab aqua (ut aliqui perperàm existi- mant) sed à colore aquilino, fusco, nigroque ita dicitur, atque fuscus, & niger etiam pro malo translativè, & pro bono albus sumitur. Vide quæ diximus in dict. Asprum, & in dict. Calculus. Aquilus igitur color fuscus est. Plaut. in Poen. [Statura haud magna, colore aquilo.] Synony- ma. Vide Antispiritus, Diabolus, Homo, Ni- ger, Oniropompus, Paredrus. Satan. DÆMONICOLA, Dæmonis cultor: hinc D. Aug. lib. 18. de Civit. cap.41. Dæmonicolam Ci- vitatem illam appellavit, in qua Dæmonia co- lebantur. DAGUA, pugio, sica, ex germanico Dagge. [Nec daguas, nec cultellos ferant, in Concil. Pisan.2.] Hif-
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192 DA is a tree which in the East is Cyprus. It has its uses in Europe: its juice is good for the nerves, joints, and chills; the leaves everywhere are useful for a uterine ulcer, with a grain of salt, and for ulcerations of the mouth, book 2, chap. 10. And more clearly, book 12, chap. 28. [Cyprus in Egypt is a tree with leaves like ziziphus, seed like coriander, white and fragrant flower. This is cooked in oil, then pressed, which is called cyprus. Its price is five pounds. The best is considered that born at Canopus on the banks of the Nile: second, that of Ascalon in Judea: third, that of the island of Cyprus for sweetness of smell. Some say this is the tree which in Italy is called ligustrum.] CYPRINUS. See Cypsinus. CYPSINUS, a corrupt word in Anastasius the Librarian in Leo III. [He adorned the windows of that church with metal of wonderful beauty, cypsinum.] Read cyprino. FR. on which see Pliny, book 34, chap. 2. CYRIACA, thus by many the Church is called, from the Greek word, that is, “the Lord’s,” a term which, with many other names, passed over to the Latins. [Thus also Cyriaca, that is, Dominica, is so called from the Lord, because in it service is rendered to the Lord of Lords and King of Kings, Valaf. de exordio et incremento Ecclesiæ, cap. 7.] It is also called Dominica. See Dominicum. Likewise Cyriaca signifies the Lord’s day. See Dominica. Day of the Sun. FR. it is called Chiriachi and Kyriachi, and sometimes it signifies the city of Hieracense in Calabria, because Hiera denotes “lady”: [in the year 986 the Saracens captured the holy city of Cyriachi, and laid waste all Calabria. Chron. Lupi Protosp.] another reading in the codex of the Duke of Andria has “the holy city of Hierace.” CYRICSEATTUM; a very obscure word in the life of Saint Ina, king of the Saxons. Others, however, read Cericseattum, which signifies certain seeds, due as firstfruits to the Church. [Let the Cyriceattæ be paid on the feast of Saint Martin] from the Saxon words Kyrik, or Kerek, that is, Church, and Seat, seed. D DACTILI, the fruits of the palm tree. See Palmatinae. DACTYLOTHECA, a capsule in which finger-rings are kept. FR. But from Pliny it is gathered that it signifies a quantity, or a gem of the museum; for thus he says, book 37, chap. 1. Dæmon, nomast tur. Qdixit [From the attack and the mid-day Demon] is a question among the commentators; for the devout explanations handed down by the holy Fathers, namely that the mid-day Demon is a sensual assault which is accustomed to vex man during that interval of time, pertain more to moral than to literal understanding. Therefore some understood by this the Demon dwelling in the forest in the southern part opposite Jerusalem, where David had composed this psalm. But the Rabbis, relying on the Hebrew version which has Ketef mereri, that is, “cutting off sorrow,” explain it as a certain southern wind, which in the days especially of the dog-star brought with it malignant and destructive illnesses, since the phrase of this psalm is very similar to the words of the song of Moses in Deuteronomy ch. 32, namely, [with most bitter biting] as is found in our translation, which Saint Jerome rendered [from the bite of the raging noonday]. FR. Indeed Christians of old also thought the mid-day Demon to be a southern wind bringing bodily disorders; thus in the life of Saint Rusticula the Abbess it is said: [For one of the sisters, when she was suffering severe exhaustion from the infestation of the mid-day demon, and was trembling in body, could by no means raise herself.] Likewise Gregory of Tours, in the miracles of Saint Martin, speaks of this ailment in the wife of Serenatus, who, being deprived of strength at midday, had fallen to the ground: [Meanwhile the neighbors came up and said that she was suffering an attack of the mid-day demon, book 4, chap. 36.] Mention is also made of certain boys thrown to the ground by the same wind, or southern whirlwind, in the life of Saint Jovinus the Abbot: [Marked with the standard of the Cross by the monks, through the merits of Saints Martin and Jovinus they were freed from the mid-day demon.] In the regions of Egypt, as a certain Copt told me, sometimes a Libyan wind is accustomed to blow from the southern quarter, which turns the air to a yellow color, and is so pestilential that it kills men by its breath: ∴: At length the infernal demon is antonomastically called Evil. [In temptations let nothing be permitted to Evil, unless power be granted from above. St. Cyprian, de orat. Domin.] This word is frequent among the African Fathers. [The operation of Evil is broad and widespread. Tertullian, book de pat.] FR. Likewise the demon is called Aquilus; however, Aquilus is not derived from water (as some mistakenly suppose) but from a tawny, dark, blackish color, and thus is called; and dark and black are also taken metaphorically for evil, and white for good. See what we said under Asprum, and under Calculus. Therefore aquilus is a dark color. Plautus in Poen. [Not of great stature, of a dark color.] Synonyms. See Antispiritus, Diabolus, Homo, Niger, Oniropompus, Paredrus, Satan. DÆMONICOLA, worshipper of a demon: hence Saint Augustine, book 18 of the City of God, chap. 41, called that city a Daemonic city, in which demons were worshipped. DAGUA, dagger, knife, from the German Dagge. [Let them carry neither daggers nor knives, in the Second Council of Pisa.] Hif-
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DA Hispani, Itali, & Melitenses adhuc retinent vocabulum Daga in eadem significatione. DALMATICA, vestis sacra Episcopi, & Diaconi; ita appellata ex Dalmatia, ubi primò inventa fuerat. Isid. lib. 19. etymol. cap. 22. vel quia ibi ejus usus incoept. D. Tho. in 4. dist. 24. qu. 3. art. 3. Institutor pro Diaconibus Romanis tantùm Silvester Papa fuit. Ordo Rom. Estque lætitiæ signum, can. de jejunio, dist. 76. Erat regius habitus, quo Pertinax Imperator induebatur, dicebaturque Dalmatica chirodata, id est, manicata, ad distinctionem Colobii, quod absque manicis erat. Baron. ann. 261. n. 40. & seqq. Item Tunica dicebatur. Baron. ibid. FR. Credendum est, quòd tempore Apostolorum Diaconi Colobium, scilicet, tunica absq; manicis ferrent; nam in Constit. Apost. lib. 2. cap. 57. habetur: [Astent Diaconi succinti, & expediti, sine multa veste.] Colobium etiam tempore Apostolorum in usu fuisse testatur hìc infrà Gem.::: Symmachus Papa illam Diaconibus S. Cæsarii concesserat. Baron. ann. 608. n. 15. Qua soli Diaconi Romani utebantur, idem an. 598. n. 30. S. Gregorius Archidiacono Francorum concesserat, can. communis filius, dist. 23. Cujus usus Abbati Montis Casini concessus etiam fuit, Baron. an. 1649. num. 5. Erat autem Dalmatica antiquitùs albi coloris, antè, & retrò duobus lineis coccineis virgata. [Dalmatica à Domini inconsulti tunica, & Apostolorum colobio est mutuata; est vestis candida manicata duas lineas coccineas antè, & retro habens, & tramites purpureos. Gem. cap. 211.] Usus dalmaticæ sub planetam olim solius Papæ, quæ secundùm Ordin. Rom. erat lanea, atque ex privilegio in Missis solemnibus est omnibus hodie concessa. S. Eutychianus Papa sanciverat, quòd Martyres absque dalmatica, seu colobio purpureo non sepe- lirentur, ac deinde ex abusu etiam ad mortuos ministros ecclesiasticos transferat, quod à D. Gregorio cautum fuit: ita ut neque Summos Pontifices cum dalmatica sepeliri ordinaverit in Regist. lib. 4. cap. 48. In Cæremontial. M. S. Davantriæ, qui temporibus Jo. XXII. vixerat, habetur, quòd Cardinales sub dalmaticam etiam tunicella induebantur, inquit enim; [Diaconi autem Cardinales cotta, amictu, stricta tunicella, & dalmatica.] Hoc indumentum (ut ait Innocent. III. cap. 56.) largitionem in pauperes significat, quod ex traditione Apostolica Diaconorum munus est: græci verò Diacones non induuntur dalmatica; sed eorum Patriarcha, & Metropolitæ quadam simili veste in lateribus clausa, & longa utuntur, quam Saccum vocant, cujus inventor D. Chrysostomus fuerat. Cum dalmatica nedum Sacerdotes Sancti pingebantur, ut videre est in pictura antiqua à Joanne Diacono relata in descriptione S. Gordiani Gregorii Magni Genitoris, apud Baron. an. 604. FR. Sed etiam Virgines dalmatica indutæ figurabantur, ut in tribuna Sanctæ Cæciliæ in transtyberina Ecclesia, ubi hæc Diva S. Paschalis opere musivo dalmatica unà cum sociis induta adhuc sic effigiata, & in Hierolexicon Magri. DA 193 ejus porticu depicta existit; nam ex Eutychiani Papæ sanctione, quòd, nempè, Martyres cum dalmatica sepelirentur: sic etiam eosdem Ecclesiam pingere consuevisse credendum est; :: Tunicella verò sub dalmatica cerulei coloris erat, ut in musivo S. Mariæ Majoris perspicitur; fortassè quia jejuniorum tempore deposita Ministri dalmatica, ut dictu[m] est in dict. Casula, remanebant cu[m] hac tunicella coloris ad jejunorum tempora congrui. Vide Birrus, Colobium, Diaconus, Saccus, Tunica. DALMATICATUS, dalmatica indutus. DAMASCI. Civitatis descriptio. Vide Smericus. Serici ferax. Vide Baldachinum. DAMASUS Papa an gesta Pontificum scripserit. Vide Hermes, Palea. DAMNATICUS. FR. ad metalla damnatus, id est, ad metallorum fodinas, & liquefactionem. [Cæcilia dixit: Miror, ut non intelligas figuras fictiles, gypseas, ligneas, atque lapideas, vel cujuscumque metalli Deos esse non posse, quas araneæ texunt, & aves stercorant, in quorum capitibus solent sibi ciconiæ nidus instruere, quos damnatici faciunt; nam ad omne metallum pro criminibus damnati mittuntur: ergo à damnatis initium accipientes, quomodo possunt dii vel æstimari, vel credi? In Passione S. Cæciliæ Virg. & Marr.] Dicebatur etiam Ad bestias damnatus; id est, ad secâdos lapides, vel fodienda, sive liquefacienda metalla pro Idolis formandis, quæ in bestiarum figuris ut plurimum effingebantur; hinc Tertullianus dixerat: ] Ad bestias impellimus certè, quas Libero, & Cybele, & Cereri applicatis ignibus urimur (nempè in metallorum liquefactione) hoc & illi à prima quidem massa. In metalla damnantur, inde consentur Dii vestri, in Apolog. c. 12.] Fuisse à Caligula multos honesti ordinis viros deformatos priùs stigmatum notis, & ad metalla damnatos, refert Svetonius in Calig. cap. 27. de qua poena sæpè fit mentio apud Ulpianum, Marcerium, Martianum, Callistratum, Hermogenianum, Paulum, Modestinum, aliosque jurisconsultos, in l. 9. 10. 17. 23. 28. 36. 38. ff. de poenis. At Ulpianus de jure damnat. in metal. has differentias terminorum internoscit, nempè: [Inter eos autem, qui in metallum, & in eos, qui in opus metalli damnantur, differentia in vinculis tantùm est; quòd qui in metallum damnantur, gravioribus vinculis premuntur, qui in opus metalli, levioribus.] Demum hæc metalli poena à Justiniano Imp. S. 1. vers. capitalia, Instit. de public. Iudic. inter capitalia judicia connumeratur. Tondebatur illis caput. Vide Garrahara. DAMNATUS, repagulis clausus. [Attenderunt ad cryptas, viderunt autem aditus, missa mace- rie damnatos. D. Greg. in Regist. lib. 9. cap. 38.] Vide Damnaticus. DAMNIETAS. FR. damnum, l. omnibus qualiter quis se defendere debeat. Reperitur etiam Damnitas. In capitulare Radelchisi, cap. 3. apud Camillum Peregrin. in hist. Princip. Longobar. DANIELIS pulchrum dictum contra Simoniacos. Vide Simonia. N DAN-
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DA The Spaniards, Italians, and Melitenses still retain the word Daga in the same meaning. DALMATICA, the sacred vestment of a Bishop and Deacon; so called from Dalmatia, where it was first invented. Isid. lib. 19. Etymol. cap. 22. or because its use began there. D. Tho. in 4. dist. 24. qu. 3. art. 3. The founder for the Roman Deacons alone was Pope Sylvester. Ordo Rom. And it is a sign of joy, can. de jejunio, dist. 76. It was a royal garment, with which Emperor Pertinax was clothed, and it was called Dalmatica chirodata , that is, sleeved, in distinction from the Colobium , which was without sleeves. Baron. ann. 261. n. 40. & seqq. It was also called a tunic. Baron. ibid. FR. It is to be believed that in the time of the Apostles the Deacons wore the Colobium, namely, a tunic without sleeves; for in the Apostolic Constitutions, lib. 2. cap. 57. it is found: [Let the Deacons stand girt, and ready, without much clothing.] That the Colobium also was in use in the time of the Apostles is testified here below by Gem.::: Pope Symmachus had granted it to the Deacons of St. Caesarius. Baron. ann. 608. n. 15. Which was used only by the Roman Deacons, the same man in an. 598. n. 30. says that St. Gregory had granted it to the Archdeacon of the Franks, can. communis filius, dist. 23. Its use was also granted to the Abbot of Monte Cassino, Baron. an. 1649. num. 5. Moreover, in ancient times the Dalmatica was of white color, with two scarlet stripes before and behind. [The Dalmatica is borrowed from the Lord's simple tunic and from the Apostles' colobium; it is a white sleeved vestment having two scarlet lines before and behind, and purple borders. Gem. cap. 211.] The use of the dalmatica under the chasuble was formerly reserved to the Pope alone, which according to the Roman Ordinal was of wool, and by privilege is today granted to all in solemn Masses. Pope St. Eutychian had decreed that martyrs should not be buried without a dalmatica, or purple colobium, and afterwards, through abuse, this was transferred even to deceased ecclesiastical ministers, which was restrained by St. Gregory: so that he also ordered that even Supreme Pontiffs were not to be buried with the dalmatica in the Register, lib. 4. cap. 48. In the Cæremonial MS. of Daventry, who had lived in the time of John XXII, it is found that Cardinals also wore the tunicella under the dalmatica, for he says: [But the Cardinal Deacons with cotta, amice, close tunicella, and dalmatica.] This garment, as Innocent III says, cap. 56, signifies giving to the poor, which is from the Apostolic tradition the duty of Deacons; but the Greeks do not wear the dalmatica; rather their Patriarch and Metropolitans use a certain similar vestment closed at the sides and long, which they call the Saccus , of which St. Chrysostom was the inventor. With the dalmatica not only were holy priests painted, as can be seen in an ancient painting reported by John the Deacon in the description of St. Gordian, father of Gregory the Great, in Baron. an. 604. FR. But also Virgins were represented clothed in the dalmatica, as in the apse of Saint Cecilia in the Trastevere church, where that holy woman is still depicted in this way, clothed in the dalmatica together with her companions by the mosaic work of St. Paschal, and in the Hierolexicon of Magri. DA 193 for in its portico there exists a painted image; for from Pope Eutychian's decree, namely, that martyrs should be buried with the dalmatica: thus it is to be believed that the Church also customarily painted them so; :: The tunicella beneath the dalmatica was of blue color, as can be seen in the mosaic of Santa Maria Maggiore; perhaps because in times of fasting, after the minister's dalmatica was laid aside, as is said in the aforesaid chasuble entry, they remained with this tunicella of a color fitting for fasting times. See Birrus, Colobium, Deacon, Saccus, Tunica. DALMATICATUS, clothed in a dalmatica. DAMASCI. Description of the city. See Smericus. Rich in silk. See Baldachinum. DAMASUS the Pope, whether he wrote the acts of the Pontiffs. See Hermes, Palea. DAMNATICUS. FR. condemned to the mines, that is, to the mines and smelting of metals. [Cæcilia said: I wonder that you do not understand that molded, plaster, wooden, and stone figures, or gods of any metal, cannot be gods, which spiders weave and birds defile, in whose heads storks are accustomed to build nests, these are made by the condemned; for those condemned for crimes are sent to every kind of metal: therefore, taking their beginning from the condemned, how can they be either esteemed or believed to be gods? In the Passion of St. Cecilia, Virgin and Martyr.] It was also said, condemned to the beasts; that is, to cutting stones, or digging out, or smelting metals for forming idols, which were for the most part fashioned in the shapes of beasts; hence Tertullian said: ] We certainly drive them to the beasts, which with the fires applied to Liber, Cybele, and Ceres we burn (namely in the smelting of metals); this too, and they from the first mass indeed. They are condemned to the mines; from there your gods are formed, in Apolog. c. 12.] That many men of honorable rank were disfigured by Caligula first with marks of stigma, and condemned to the mines, is reported by Suetonius in Calig. cap. 27; this punishment is often mentioned by Ulpian, Marcian, Callistratus, Hermogenian, Paul, Modestinus, and other jurists, in l. 9. 10. 17. 23. 28. 36. 38. ff. de poenis. But Ulpian, in the law on the rights of those condemned to the mines, distinguishes these differences of terms, namely: [However, between those who are condemned to the mine and those who are condemned to work on the metal, the difference is only in the chains; for those condemned to the mine are oppressed with heavier chains, those condemned to work on the metal with lighter ones.] Finally, this punishment of the mine is counted among capital cases by Emperor Justinian, S. 1. vers. capitalia, Instit. de public. Judic. among capital judgments. Their heads were shorn. See Garrahara. DAMNATUS, shut in by barriers. [They attended to the crypts, and then saw the entrances blocked by a wall built up. D. Greg. in Regist. lib. 9. cap. 38.] See Damnaticus. DAMNIETAS. FR. damage, l. omnibus qualiter quis se defendere debeat. The form Damnitas is also found. In the capitulary of Radelchis, cap. 3, apud Camillus Peregrinus in the history of the Lombard Princes. A fine saying of Daniel against the Simoniacs. See Simonia. N DAN-
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194 D A DANGERIUM, ex gallico sermone Danger, periculum significat. [Perhorrescebat plurimum dangerium. In vita venerabilis Mariæ de Maliaco. DAPIFERS, ferculorum delator. [Dapifer Abbatis Pruniæ. Cæsar. lib. 5. cap. 29. histor. Dapifer mensæ Christi. Petr. Blesensis, serm. 47.] Hodie adhuc durat hujus officii dignitas in aula Imperiali, qua Rheni Palatinus inter Electores fruictur. FR. Hæc dignitas in palatio Imperatoris à Constantini temporibus initium habuit. [Magni enim Constantini temporibus Rossicus locum, & dignitatem Dapiferi: Peloponesiacus, Principis Atticæ, & Athenarum Magni Ducis, Bæotiae, & Thebarum magni primicerii, magnæ verò Siciliæ Regis: alii denique alia nomina obtinuerunt &c. sed velut illa dignitatum nomina ad posteros propagare licitum suit &c. Atticæ, & Athenarum magnum Ducem; pro magno Duce, nunc Ducem vocant, Nicephor. Gregora lib. 7. historiar. ] Primicerius verò Bæotiae, & Thebarum postea Megan Kyrion dictus est; quare ibidem Gregora ait: [Nam Bæotiae, Thebarumque Principem, pro magno Primicerio Megan Kyrion nunc appellatur.] Vide Primicerius, Discophorus. Domesticus mensæ, in dict. Domesticus, aliud etiam Synonimum. Vide Infertor. DAPSILIA, sive Dapsilitas, abundantia, & ciborum fertilitas, à voce græca daphiæia, affluentia. [Munifica dapsilitate recreata. Gunterus in hist. Constantinop. cap. 8. vitam S. Adelhaidis describens, apud Canisium. DARDANARIUS. Vide Regratarius. DARICUS. FR. moneta ex Joseph. Heb. apud Latinium in ejus Bibliot. pag. 188. col. 1. vers. ult. DATARIUM CALENDARII, Martyrologium. In M. II. DATARIUS PAPÆ, officium magnæ æstimationis, estque prælatitium, & aliquando cardinalitium, sic appellatur à Data, & signatione supplicationum expediendarum, atque ædes Dataria dicitur. Antiquitus hoc officium ad Archidiaconum de jure spectabat. De offic. Archidiac. c. 7. DATUM. FR. in instrumentis, & diplomatibus, differt Actum, à Data. Aliquando Actum, & Datum ponebantur sub eadem die; aliquando verò Actum significabat diem, in quo factum fuerat instrumentum, & Datum quando dimissa fuerat ex originali copia. [Datum an. DCCXCVII. &c. Actum, in mense Decembris die 22. apud Torrig. in Crypt. Vatic. secunda impress. pag. 610. Data 17. Kal. Aprilis, Christo propitio, Imperii Domini Klotharii Pii. &c. Actum &c. Bullar. Casin. to. 2. Constit. 28, & 29. Acta sunt hæc anno Incarn. Dom. 1226. mense Maji 14. Indictione &c. Datum apud Imolam anno &c. Ibid. Constit. 246. Scriptum (idest actum) per manum Petri Scriniarii Sac. Palatii. Datum per manum Ioannis S. R. E. Diac. Card. VI. Kal. April. An. Dom. M XCVII. Anno autem Pontificatus Urbani Papæ II. Decimo. Bullar. Casinen. tom. 2. Constit. 126. Scriptum per manus Stephani Scriniarii S. R. E. in mense Aprili. Indictione suprascripta XV. Bene- D E valete. Pax. Data VIII. Kal. Maji per manus Uvidonis Episc. Bibliothecarii S. Sedis Apostolicæ Anno Pontificatus Domini nostri Joannis Sanctissimi, ac Religiosissimi XIII. Papæ. Imperii verò D. Ottonis majoris XI. Junioris aute V. In me- se, & indict. XV. suprascripta. Bullar. Casin. to. 2. Constit. 53.] Et sic passim reperitur in calce vetustorum diplomatum, & instrumentorum. Item Datum significat mandatum, & præceptum. [Et effudit illam (id est, sapientiam) super omnia opera sua, & super omnem carnem secundùm datum suum, & præbuit illam diligentibus se. Eccles. c. 1. Da Altissimo secundùm datum ejus. Ibid. cap. 35. DATITIUS. FR. Servus, qui voluntariè alicui magnati se subdit. [Ita ut non parva loca patrimonii ejus propriis nudata cultoribus, largiùs datitiorum habitatoribus restauraverit. D. Gregor. lib. 1. epist. 73. [Ubi Africæ Exarcho gratias agit, eo quòd multa Ecclesiæ Romanæ prædia in illis partibus colonis, ac habitatoribus restaurasset: qui tamen à Saliano, lib. 5. de guber. Dedititii appellantur; ita eos describente, [Tradunt se ad tuendum, protegendumque majoribus, dedititos se divitum faciunt, & quasi in jus eorum, ditionemque transcendent. ] Etiam Dedititii dicebantur, qui post rebellionem iterum subjugati, ab eorum superiore, seu confæderato denuò in libertate constituebantur; municipii verò privilegium amittebant. [Enim verò in dubium censoriæ intentionis episcynio disperso, quantum denotavi, passivitas offert: libertinos in equestribus, subverbustos in liberalibus, dedititos in ingenuis. Tertull. de pallio, cap. 4. DAVID PROPHETA. Vide Psalmographus. DE. FR. propositio hæc in regula S. Benedicti aliquando Post significat. [Ampliùs de media nocte pausetur, cap. 8.] Item Pro nonnumquam denotat: [Jam de nocturnis, vel matutinis digessimus ordinem psalmodiæ, ibidem cap. 17.] Item ponitur loco Ex, [Pro ipsis tribus lectionibus, una de veteri Testamento memoriter dicatur, ibid. cap. 10.] Item est nota deformitatis. Glossa in can. pudenda, 24. quæst. 1. DEALITAS, divinitas. [Quid aliud confitetur fides catholicæ Ecclesiæ, nisi quia & Trinitas sit perfecta, & una sit dealitas Patris, & Filii, & Spiritus Sancti? Lucifer. Caralit. lib. 1. advers. Const. Imp. DEARCHIEPISCOPO, verbum. Vide Episcopo. DEBITUM. FR. pro credito: [Festinabat unusquisque debita etiam maxima perdere. Optat, Milevit. lib. 3.] est phrasis Africana, seu potiùs Melitensis, ubi tam creditor, quàm debitor eodem vocabulo Medien appellatur. DEBRIOR, inebrior. [Deq; sophiæ illum debriari fôre. Trithemius in epitaph. pro Venerabili Beda. DEBRIATUS, inebriatus. [Et nos, qui carnis voluptatibus debriati, alios etiam peccare facientes, peccatis inebriamus. Hinc mar. in vita S. Remigii.] Ita etiam intelligendus est locus epist. 31. Gerberti, qui fuit deinde Papa Silvester II. ubi ait:
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194 D A DANGERIUM, from the Gallic word Danger, signifies danger. [He feared dangerium exceedingly. In the life of the venerable Mary of Maliaco. DAPIFERS, a bearer of dishes. [The dapifer of Abbot of Pruniæ. Cæsar. lib. 5. cap. 29. histor. Dapifer of Christ’s table. Petr. Blesensis, serm. 47.] Today the dignity of this office still continues in the Imperial court, which the Palatine of the Rhine enjoys among the Electors. FR. This dignity in the palace of the Emperor had its beginning from the time of Constantine. [For in the times of the great Constantine the Rossic held the place, and dignity of Dapifer; the Peloponesiac, that of the Prince of Attica, and of Athens the Great Duke; that of Bœotia, and Thebes the great primicerius; but of great Sicily the King: others finally obtained other names etc.; but as if it were lawful to transmit those names of dignities to posterity etc. Attica, and of Athens the great Duke; for great Duke, now they call Duke, Nicephor. Gregora lib. 7. historiar.] The Primicerius of Bœotia and Thebes was later called Megan Kyrion; wherefore Gregora says there: [For the Prince of Bœotia and Thebes, in place of the great Primicerius, is now called Megan Kyrion.] See Primicerius, Discophorus. Domesticus mensæ, in the entry Domesticus, is another synonym. See Infertor. DAPSILIA, or Dapsilitas, abundance and fertility of food, from the Greek word daphiaia, affluence. [Revived by munificent dapsility. Gunterus in the hist. of Constantinople, cap. 8, describing the life of St. Adelhaidis, in Canisius. DARDANARIUS. See Regratarius. DARICUS. FR. a coin, from Joseph. Heb. apud Latinium in his Biblioth. p. 188, col. 1, last verse. DATARIUM CALENDARII, a martyrology. In M. II. DATARIUS PAPÆ, an office of great esteem, and is prelatical, and sometimes cardinalatial; it is so called from the data and signation of petitions to be dispatched, and the house is called the Dataria. In ancient times this office belonged by right to the Archdeacon. De offic. Archidiac. c. 7. DATUM. FR. in instruments and diplomas, differs from Actum, from Data. Sometimes Actum and Datum were placed under the same date; sometimes, however, Actum signified the day on which the instrument had been made, and Datum when it had been issued from the original copy. [Datum in the year DCCXCVII. etc. Actum, in the month of December on the 22nd, apud Torrig. in Crypt. Vatic. second print, p. 610. Data 17. Kal. Aprilis, Christo propitio, of the empire of Lord Klotharius the Pious. etc. Actum etc. Bullar. Casin. to. 2. Constit. 28, & 29. These things were done in the year of the Incarnation of the Lord 1226, in the month of May on the 14th, Indiction etc. Datum at Imola in the year etc. Ibid. Constit. 246. Written (that is, done) by the hand of Peter the Scrivener of the Sacred Palace. Datum by the hand of John, Cardinal Deacon of the Holy Roman Church, VI. Kal. April. An. Dom. M XCVII. And in the tenth year of the pontificate of Pope Urban II. Bullar. Casinen. tom. 2. Constit. 126. Written by the hands of Stephen, Scrivener of the Holy Roman Church, in the month of April, in the abovesaid XVth Indiction. Bene- valete. Pax. Data VIII. Kal. Maji by the hands of Uvido, Bishop and Bibliothecary of the Apostolic See, in the year of the pontificate of our Lord, the most holy and most religious Pope John XIII. But of the empire of Lord Otto the elder XI, the younger however V. In the month and indiction XV above written. Bullar. Casin. to. 2. Constit. 53.] And thus it is found everywhere in the close of ancient diplomas and instruments. Also Datum signifies a mandate and command. [And he poured it out (that is, wisdom) upon all his works, and upon all flesh according to his datum, and bestowed it upon those that love him. Eccles. c. 1. Give to the Most High according to his datum. Ibid. cap. 35. DATITIUS. FR. A servant who voluntarily subjects himself to some great man. [So that not a few places of his patrimony, deprived of their own cultivators, he restored more largely to the inhabitants of his datitii. D. Gregor. lib. 1. epist. 73.] [Where he thanks the Exarch of Africa because he had restored many estates of the Roman Church in those parts to colonists and inhabitants: who however by Salius, lib. 5. de guber., are called Dedititii; thus describing them, [They give themselves up to be protected and defended by the great, make themselves the dedititii of the rich, and as it were pass into their right and dominion.] Also they were called Dedititii, who, after rebellion, were again subdued, and were once more placed in freedom by their superior or confederate; but they lost the privilege of citizenship. [For indeed, in the uncertainty of the censorial intention, with the episcynium dispersed, as much as I have noted, passivity offers: libertines among the equestrian class, subverbustos among the liberal arts, dedititii among the ingenuous. Tertull. de pallio, cap. 4. DAVID PROPHETA. See Psalmographus. DE. FR. this preposition in the Rule of St. Benedict sometimes signifies After. [Moreover from midnight let it be paused, cap. 8.] Also it sometimes denotes For: [Now concerning the nocturns, or matins, we have arranged the order of psalmody, ibid. cap. 17.] Also it is put in the place of Ex, [For those three lessons, one from the Old Testament shall be recited by heart, ibid. cap. 10.] Also it is a mark of deformity. Gloss. in can. pudenda, 24. quæst. 1. DEALITAS, divinity. [What else does the faith of the catholic Church confess, except that both the Trinity be perfect, and that there be one deality of the Father, and of the Son, and of the Holy Spirit? Lucifer. Caralit. lib. 1. advers. Const. Imp. DEARCHIEPISCOPO, a verb. See Episcopo. DEBITUM. FR. for credit: [Each one was hastening to lose even the greatest debts. Optat. Milevit. lib. 3.] is an African phrase, or rather Maltese, where both creditor and debtor are called by the same word Medien. DEBRIOR, more intoxicated. [And that by sophia he would be made drunk. Trithemius in the epitaph for the Venerable Bede. DEBRIATUS, made drunk. [And we, who, drunk with the pleasures of the flesh, even causing others to sin, intoxicate with sins. Hence mar. in the life of St. Remigius.] Thus also the passage in epist. 31 of Gerbert, who afterwards became Pope Sylvester II., where he says:
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DE ait: [Fontemque fallacissimo poculo debriatum expurgans. DECACHORDUM, græcum nomen , musicale instrumentum decem chordarum. [In decachordo psalterio cum cantico, Psalm. 91.] Metaphoricè tamen decalogi observantiam si- gnificat, quæ in divinis auribus melodiam redo- let. FR. Clemens verò Alexandr. aliam piissi- mam allegoriam in hoc vocabulo meditatur, & nomen Iesus significare autumat; nam prima lit- tera Iesus, apud Græcos decadis nota est; quare sic inquit: [Numquid autem decachordum psal- terium verbum Iesu significat, qui manifestatur verbo decadis? [Vide Cithara. DECALOGUS, , decem verba, id est, præ- cepta divina, quæ decem sunt in duobus lapideis tabulis à Deo Moysi tradita. Ejus duæ lapideæ tabulæ. Vide Diptycum. DECANIA, Decanicus, & Decanicum, voces, quæ carcerem penes ecclesiasticos Scriptores deno- tant. [Executor autem litium constitutus in de- canicis Ecclesiarum recludatur, competentes poenas luiturus. Julian. Const. 73.] FR. Decania, Decani carcer; Decanus enim eratis, qui in op- pidis, & villis præerat, ad inquirendos maleficos, 1. de servo fugace. De furtis. Bullar. Casin. tom. 2. constit. 47. 130. & alibi, qui tamen erant inter Ecclesiasticos Archipresbyteri Villarum. [Ibi adesse debent Decani, id est, Archipresbyteri, can. in capite Quadragesimæ, dist. 50.] & ibi Glossa inquit: [Loquitur de rurali Decano.] Ac idem textus clariùs infrà: [In sacra autem Domini cæna rursus ab eorum decanis, & eorum presby- teris Ecclesiæ luminibus repræsententur.] & in extrav. comm. de censib. 5. si verò, habetur. [De- canis ruralibus dumtaxat exceptis, qui in aliqui- bus regionibus Archipresbyteri nominantur.] Hinc est, quòd cogebantur Decani sacerdorium suscipere, Baron. an. 1095. n. 25. & an. 1100. n. 22. quia rusticorum Parochi erant, & Parochus in- fra annum tenetur in Sacerdotem graduari. Vide Vicarius Firmarius, Servator loci. Aliqui existi- mant à Decade nomen Decani provenire: ∴: Dici- tur etiam Decurio. [Decuriones, seu Decani, qui sub Vicariis quædam minora exercent. Valfri- dus de reb. Eccles. cap. 3.] Est etiam dignitas inter Canonicos in multis Cathedralibus. Item inter Monachos est officium. In Constantinopolita- na Civitate Decani appellabantur funerarii, & idem carnifex decanus dicebatur, quare in Ca- thedralibus Decanus alio nomine, nempè, Præ- positus, appellatus fuit. DECANUS. Vide Decania. DECARCONES. FR. Tribuni Romæ tempore Ioannis Papæ XII. [Romæ enim duo Consules ex nobilitate quotannis tunc fiebant, qui ad vetu- sti consulatus exemplar summæ rerum præessent, & Præfectus item ex nobilitate creatus, populo jus dicebat: ex plebe autem creati singulis annis duodecim, quibus Decarconibus erat appella- tio; Senatus vicem in conciliis, & deliberatio- nibus obtinebant. Blondus, decad. 3. lib. 2. DE E 195 DECEMBRICA LIBERTAS, saturnalia, ità Guliel- mus Durand. lib. 6. Rational cap. 8. ubi de Epis- copis ait, qui ludentes cum servis ad imitationem Gentilium, mense decembris in saturna- lium festis cum servis commiscebantur. DECERVICO, decollo. [Siquidem, quos huma- ri nox succincta prohibuerat, decervicatis lique- re cadaveribus. Sidon. lib. 1. epist. 3. DECIMA. FR. de hac materia multi scripserunt: sed hìc tantùm videre est primò. Quid sit Deci- ma, secundò à quo, tertio cui, quartò propter quod, quintò quando solvenda sit, sextò in quo consistat. Quo ad primum, Decima est tributum de jure divino animarum egentium gratia Dei debitum, can. Decimæ, 16. qu. 1. Quo ad secun- dum, Coloni partiarii, qui partem fructuum per- cipiunt, hoc dare tenentur. Glossa in can. qu. 16. qu. 1. Quo ad tertium, debetur Ecclesiæ, vel ex voto, vel de jure. Gloss. in can. moderamine, 16. q. 1. Si decimæ sunt prædiales, dandæ sunt Eccle- siæ, ubi præedia sunt sita; sed si personales, Ecclesiæ sunt dandæ, ubi persona se transfert, Gloss. in c. quod priori, 13. qu. 1. sed pro Ecclesia intelligen- da est Baptismalis, Gloss. in can. quicunque, 16. qu. 1. & in cap. cùm contingat, de decimis, & primitiis. Quo ad quartum, diximus esse de jure divino, cap. tua, de decimis, & primit. & quòd hoc in jure divino fundatum sit. Glossa in d. can. moderamine, multas rationes affert. Quo ad quintum, decimæ præstandæ sunt, quando fru- ctus colliguntur. Gloss. in can. Revertimini, 16. quæst. 1. Tandem quo ad sextum: Decima alia dicitur major, alia, minor, cap. cùm in multis, de decimis & primitiis. Pro majoribus decimis intelligendi sunt terræ fructus, tam aridorum, quàm liquidorum; pro minutis autem explicat ibi Glossa: [Minutæ decimæ appellantur partus animalium, & de pullis, ovis, & hortis.] Itaque debentur decimæ: [De grano, aut de vino, aut de fructibus arborum, aut de pecoribus, aut de horto, aut de negotio, aut de ipsa venatione sua, can. quicunque recognoverit, 16. qu. 7.] & ibi Glossa multa cumulat. Olim quatuor modis da- bantur decimæ. Vide Gloss. in can. Ecclesias, 13. q. 1. Item decimæ novalium non pertinent ad laicum, qui decimas habet in feudum, c. Tua, & infrà de decimis &c. Quid autem sit novale, vide suo loco. Vide Primitiæ. In quibus aliis rebus imponendæ sint decimæ. Vide de deci- mis, in Extrav. comm. DECIMATA. FR. liquidorum mensura. [Et vini decimatas viginti pro sustentatione debeat mini- strare. Gregor. epist. 44. lib. 1.] quæ mensura ex Anast. Biblioth. in Adriano continebat LX. vini libras. DECISUS. FR. dimembratus: [Parochiam mi- litaris quondam hostilitatis discrimine fuisse de- cisam, can. prima, 16. quæst. 3. DECOCTOR. Vide Intervisor. DECRETALIS. FR. est epistola, seu rescriptum pon- tificis ad instantiam partium. Quem vigorem habeant hujusmodi decretales. Vide can. si Ro- N 2 ma-
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DE ait: [Purging the spring that had been intoxicated by a most deceitful cup. DECACHORDUM, a Greek name, a musical instrument of ten strings. [In the decachord psalter with song, Psalm 91.] Metaphorically, however, it signifies observance of the Decalogue, which in the ears of God breathes forth melody. Fr. Clement of Alexandria, however, meditates a different and most pious allegory in this word, and thinks that it signifies the name Jesus; for the first letter of Jesus, among the Greeks, is the sign of ten; wherefore he says thus: [Does not the decachord psaltery signify the word of Jesus, who is manifested by the word of ten?] [See Cithara. DECALOGUS, the ten words, that is, the divine precepts, which are ten and were delivered by God to Moses on two stone tablets. His two stone tablets. See Diptych. DECANIA, Decanicus, and Decanicum, words which among ecclesiastical writers denote a prison. [But the executor of lawsuits, appointed in the decanica of churches, let him be confined, to suffer the fitting penalties. Julian, Const. 73.] Fr. Decania, the prison of the dean; for the dean was the one who had authority in towns and villages for investigating wrongdoers, 1. of a runaway servant. Concerning thefts. Bullar. Casin. vol. 2, constit. 47, 130, and elsewhere, though among ecclesiastical persons these were the archpriests of villages. [There must be present the deans, that is, the archpriests, canon at the beginning of Lent, dist. 50.] And there the Gloss says: [He speaks of the rural dean.] The same text is clearer below: [In the holy supper of the Lord, likewise, let them be represented again by their deans and their priests as the lights of the Church.] And in the Extravagants, common law, on tithes, 5, if indeed, it is found: [Rural deans alone excepted, who in some regions are called archpriests.] Hence it was that deans were compelled to receive priestly ordination, Baronius, year 1095, no. 25, and year 1100, no. 22, because they were parish priests of rustics, and a parish priest is bound within a year to be advanced to the priesthood. See Vicar Firmarius, Servator loci. Some think the name dean comes from decade: therefore it is also called decurio. [Decurions, or deans, who under vicars exercise certain lesser offices. Valfridus, de reb. Eccles. cap. 3.] It is also a dignity among canons in many cathedrals. Likewise among monks it is an office. In the city of Constantinople, undertakers were called deans, and the executioner likewise was called dean; wherefore in cathedrals the dean was called by another name, namely, provost. DECANUS. See Decania. DECARCONES. Fr. Roman tribunes in the time of Pope John XII. [For at Rome two consuls from the nobility were then made each year, who according to the ancient model of the consulship were to preside over affairs, and likewise a prefect was created from the nobility, who administered justice to the people: but from the plebs were elected each year twelve, who were called decarcones; they held the place of the Senate in councils and deliberations. Blondus, decad. 3, lib. 2. DE E 195 DECEMBRICA LIBERTAS, Saturnalia, thus William Durand, book 6, Rational, chapter 8, where he speaks of bishops who, playing with slaves in imitation of the Gentiles, in the month of December mingled with their slaves in the Saturnalia feasts. DECERVICO, to behead. [Indeed, those whom the brief night had forbidden to be buried were left with their necks cut off, their corpses. Sidonius, book 1, epist. 3. DECIMA. Fr. Many have written on this subject: but here one may see only, first, what a tithe is; second, by whom; third, to whom; fourth, for what reason; fifth, when it is to be paid; sixth, in what it consists. As to the first, a tithe is a tribute due by divine right for the sake of needy souls, by the grace of God, canon Decimæ, 16, q. 1. As to the second, sharecropping coloni, who receive a share of the fruits, are obliged to give this. Gloss. on canon, q. 16, q. 1. As to the third, it is due to the Church, either by vow or by right. Gloss. on canon moderamine, 16, q. 1. If the tithes are predial, they are to be given to the Church where the lands are situated; but if personal, they are to be given to the Church where the person transfers himself, Gloss. on c. quod priori, 13, q. 1; but the baptismal Church is to be understood as the Church, Gloss. on canon quicunque, 16, q. 1, and in cap. cùm contingat, de decimis et primitiis. As to the fourth, we said that it is of divine right, cap. tua, de decimis et primitiis, and that this is founded in divine law. The Gloss on the said canon moderamine gives many reasons. As to the fifth, tithes are to be paid when the fruits are gathered. Gloss. on canon Revertimini, 16, question 1. Finally, as to the sixth: one tithe is called major, another minor, cap. cùm in multis, de decimis et primitiis. By major tithes are to be understood the fruits of the land, both dry and liquid; but for minor tithes the Gloss explains there: [Minor tithes are called the offspring of animals, and those of chicks, eggs, and gardens.] Thus tithes are due: [Of grain, or of wine, or of fruits of trees, or of livestock, or of the garden, or of business, or of one's own hunting itself, canon quicunque recognoverit, 16, q. 7.] And there the Gloss piles up many things. Formerly tithes were given in four ways. See Gloss. on canon Ecclesias, 13, q. 1. Likewise tithes of new clearings do not belong to a layman who has tithes in fief, c. Tua, and below de decimis, etc. But what a novale is, see in its proper place. See Primitiæ. On what other things tithes are to be imposed, see de decimis in the Extravagants, common law. DECIMATA. Fr. a measure of liquids. [And he ought to supply twenty decimatas of wine for support. Gregory, epist. 44, book 1.] According to Anastasius the Librarian under Hadrian, this measure contained 60 pounds of wine. DECISUS. Fr. severed in two: [The parish of a military man was once severed by the danger of hostile conflict, canon prima, 16, question 3. DECOCTOR. See Intervisor. DECRETALIS. Fr. an epistle, or rescript of the pontiff, at the request of the parties. What force such decretals have. See canon si Ro-
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DE 196 manorum, dist. 19. & can. de libellis, dist. 20. Vide etiam hîc Leges. Decreta ad fidei dogmata spectantia. Vide Tomus. DECRETISTA, doctor canonum. [Nuper in terra nostra quidam decretista nominatus, mortuus est. Cæsar. lib. I I. Mirac. cap. 46. DECRETUM GRATIANI. Vide Canon. Cujus valoris sit. Vide Palea. DECURIO. Vide Decanus. Vide , in dict. Sanhedrim. DECURTO. Vide Curtis. DEDICO, pro initiare, frequenter penès Africanos Scriptores. [Auspicatus est pacem, dum dedicat lectionem. D. Cyprianus, epist. 33.] id est, incipit: sic de idolis fictilibus, quæ fabricari incipiuntur in pertica transfixa, Tertullianus, cap. I I. advers. Gent. ait: [In patibulo primùm corpus Dei vestri dedicatur; ] id est, incipitur. [Reperietis primùm Neronem in hanc sectâ tùm maximè Romæ orientem cæsariano gladio fero cisse; sed tali dedicatore, (id est incæptore) damnationis nostræ etiam gloriamur. Ibid. c. 4. DEDICATIO ECCLESIAE. Vide Agapæ. FR. Antiquitùs non poterant dedicare Ecclesias Præsules sine licentia Papæ. Baron. an. 598. n. 22. Dedicatio Basilicæ Vaticanæ celebrabatur in mense Novembris. Marriquezr in Chronica Cistercientom. 2. an. 1145. c. 3. pag. 6. Vide Encænia. DEDITITIUS. Vide Datitus. DEFENDO, pro offendo, seu potiùs punio. [Cæterùm omnes species malorum, quæ etiam Ethnici indubitatè, & prohibent, & defendunt, ex operibus Dei constant. Tertull. lib. de Spect.] In eodem significatu defensio pro punitione ponitur. [Ut quàm sit periculosum non solùm manibus, sed etiam in Sacerdotem verbis excedere, ex nostra cuncti possint defensione cognoscere. D. Gregor. in ejus Regist. lib. 2. cap. 40. DEFENSOR, ecclesiasticum munus, Advocatus erat, qui jurisdictiones, & bona Ecclesiæ defendebat, atque pauperes patrocinabatur. FR. Qui duplicis generis erant, Magnatum, scilicet, & Scolasticorum. Magnates item erant, vel universalis Ecclesiæ, quos Defensores devoros appellat Anastas. Biblioth. ut Imperatores, & Reges Catholici, qui in coronatione præstabant juramentum in manibus Papæ, & devovebant futuros esse Ecclesiæ defensores; sic Francorum Regem S. R. E. Defensorem Innocentius IV. declaravit. Odoricus Raynal. in Annal. ann. 1244. Hi enim armis jura Ecclesiæ defendere vovebant: vel erat Ecclesiæ particularis, qui vir illustris, & potens esse debuerat, & etiam erat defensor Synodorum, qui à Græcis , id est, Justus dicebatur, & ab aliis Syndicus; hic ab Episcopo, Clero, & nobilibus civibus eligebatur, cujus idoneitates, & requisita in C. Theod. l. Defensores ita præcipimus, 8. C. de offic. & jurid. notantur, & habebat jurisdictionem in Regularibus in aliquibus casibus, can. quoniam Monachi, can. Probi num. 16. qu. 1. & can. in singulis, dist. 77. quorum primum S. Sebastianum suisse refert Baron. an. 268. Scholastici autem De- DE fensores, qui non armis, sed doctrina jura Ecclesiæ defendebant, quos Advocatos vocamus. Vide Adminiculator, Conclamator, Protecdicus. Defensorem scholasticum Oecumenius in Acta Apostolorum , id est, fori proclamatorem vocat. Justinianus Imperator Advocatos etiam Defensores appellavit, cujus hæc sunt verba; [Et sancimus omnes appellationes, sive per se, sive per procuratorem, sive per defensores &c. 2. qu. 6. can. Anteriorum.] Ex his septem à D. Gregorio pro septem urbis regionibus constituti sunt, quos nunc Advocatos Consistoriales appellamus; tunc autem Regionarios Defensores appellabant; (temporibus enim istius Pontificis septem tantùm Urbis regiones existebant) in præsenti autem ad duodecim Sixtus Papa IV. auxit, cum differenti a tamen præeminentiarum, ut habetur in tractatu Dominorum fratrum de Rubeis, cujus titulus est, Defensor redivivus. Ubi de Collegii Advocatorum Consistorialium origine, habitu tam privato, quàm publico, de muneribus eorum in Consistoriis Pontificiis, admissione, ac ordine sedendi in Conciliis generalibus, de jure doctrinandi, ac transmittendi officium, & locum Advocationis ad liberos, & de advocatione pauperum, & fisci, disertè agitur, quorum superioritatem ratione officii Bibliothecæ Archigyn nasii Almæ Urbis agnosco; quorum omnium DD. Advocatorum Sac. Consistorii tam decessorum, quàm existentium vitas pleno, ac erudito calamo exaravit Dom. meus Carolus Cartharius eorumdem Advocatorum Decanus, sapientiæ decus, & Apostolici Archivi Adrianæ Arcis Praefectus. Erant etiam alii Scholastici Defensores, qui ad Orbis Regiones à Pontificibus Romanis ad patrocinanda S. R. E. possessionum, & reogitionum jura debita, mittebantur, quod ex ejusdem D. Gregorii epistolis non rarò liquet; & hi, S. R. E. Subdicaconi etiam appellabantur. Vide Subdicaconus. Demalis Advocatis Anacletus Papa inquit: [Dum humana lucra attendunt, æterna præmia perdunt, can. quia Episcopus, 5. qu. 3.] Item Defensores possunt fieri Clerici, can. in singulis, dist. 77. Item Defensor dicitur Exorcista. Vide Exorcista. DEFENSORIA. FR. defensionis officium. Extrav. Ioannis XXII. de major. & obedientia, cap. unico. DEFERCULO, fercula de mensa aufero. [Quid mirum dictum, mensa nunquam disarmatur, nunquam deferculatur. In vita S. Othonis Episc. lib. 2. cap. 11. DEFLORATIO, id est, florilegium. Vide Infloro. DEFOLLIO, ventilo; sic de frumento, quod in areis ventilatione mundatur, Ambrosius inquit: [Gementibus areis, dùm cæditur messis, frumenta defolliunt, lib. de Viduis. DEFORCIO. FR. cogo, violento. [Si fortè aliquis deforciaret Domino Regi rectitudinem suam; Archiepiscopi, Episcopi, & Archidiaconi debent eum justitiare, ut Regi satisfaciat. DEFORMIS. Vide Infabricatus, Inspectatus. DE-
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DE 196 manorum, dist. 19. & can. de libellis, dist. 20. See also here, Laws. Decrees pertaining to the dogmas of the faith. See Volume. DECRETISTA, doctor canonum. [Recently in our land a certain decretist named died. Caesar. lib. II. Mirac. cap. 46. DECRETUM GRATIANI. See Canon. Of what value it is. See Palea. DECURIO. See Decanus. See, in the word Sanhedrim. DECURTO. See Curtis. DEDICO, for to initiate, frequently among African writers. [He began peace while he dedicates the lecture. St. Cyprian, epist. 33.] that is, he begins: thus concerning clay idols, which begin to be fashioned in a pointed stake, Tertullian, cap. II. against the Gentiles says: [Upon the stake first is dedicated the body of your god;] that is, it is begun. [You will first find Nero in this sect then especially rising at Rome, with the Caesar’s cruel sword having cut it down; but with such a dedicatory one, (that is, a beginner) we even glory in the condemnation of ours. Ibid. c. 4. DEDICATIO ECCLESIAE. See Agapæ. FR. In ancient times bishops could not dedicate churches without the Pope’s permission. Baron. year 598. no. 22. The dedication of the Vatican Basilica was celebrated in the month of November. Marquez in Chronicle of the Cistercians vol. 2. year 1145. c. 3. p. 6. See Encænia. DEDITITIUS. See Datitus. DEFENDO, for to offend, or rather to punish. [Moreover, all species of evils, which the heathens also unquestionably both forbid and defend, consist in the works of God. Tertull. lib. de Spect.] In the same meaning, defense is put for punishment. [So that how dangerous it is not only by hands, but also in words, to transgress against a priest, all may learn from our punishment. St. Gregory in his Register, lib. 2. cap. 40. DEFENSOR, an ecclesiastical office, was an Advocate, who defended the jurisdictions and property of the Church, and patronized the poor. FR. There were two kinds, namely of the great men and of the scholars. The great men also were either of the universal Church, whom Anastasius the Bibliothecary calls Defensores devoros, as emperors and Catholic kings, who at coronation gave an oath in the hands of the Pope, and vowed that they would be defenders of the Church; thus Innocent IV declared the king of the Franks a Defender of the Holy Roman Church. Odoricus Raynal. in Annals year 1244. For these vowed to defend the rights of the Church by arms: or it was of a particular church, and he ought to be a distinguished and powerful man, and there was also a defender of synods, who by the Greeks was called Justus, that is, the Just, and by others Syndicus; this one was elected by the bishop, clergy, and noble citizens, whose qualifications and requirements are noted in C. Theod. l. Defensores ita præcipimus, 8. C. de offic. & jurid. and he had jurisdiction over religious regulars in some cases, can. quoniam Monachi, can. Probi num. 16. qu. 1. & can. in singulis, dist. 77. of which the first, Baron. year 268, reports to have been St. Sebastian. Scholastic Defenders, how- DE fenders, who defended the rights of the Church not with arms but with learning, whom we call Advocates. See Adminiculator, Conclamator, Protecdicus. Oecumenius calls the scholastic defender in the Acts of the Apostles the herald of the court. The Emperor Justinian also called Advocates Defenders, and these are his words: [And we decree all appeals, whether in person, or through a procurator, or through defenders, etc. 2. qu. 6. can. Anteriorum.] From these seven, instituted by St. Gregory for the seven regions of the city, those whom we now call Consistorial Advocates; then they were called Regional Defenders; for in the time of that Pontiff there were only seven regions of the City. But in the present time Pope Sixtus IV increased them to twelve, though with a difference of pre-eminences, as is stated in the treatise of the brothers de Rubeis, whose title is, Defensor redivivus. There it treats clearly of the origin of the College of Consistorial Advocates, of their dress both private and public, of their duties in Pontifical consistories, of admission and the order of seating in general councils, of the right of teaching and transmitting the office and place of advocacy to their children, and of the advocacy of the poor and of the fisc; I acknowledge the superiority of all these by reason of office to the Bibliotheca of the Archigymnasium of the Eternal City; and of all the Advocates of the Sacred Consistory, both deceased and living, my lord Carolus Cartharius, dean of the same Advocates, ornament of wisdom, and Prefect of the Apostolic Archive of the Adrian Fortress, has written the lives with a full and learned pen. There were also other Scholastic Defenders, who were sent by the Roman Pontiffs to the regions of the world to protect the rights due to the possessions and claims of the Holy Roman Church, as often appears from the epistles of the same St. Gregory; and these were also called Subdeacons of the Holy Roman Church. See Subdicaconus. Concerning lay advocates Pope Anacletus says: [While they attend to human gain, they lose eternal rewards, can. quia Episcopus, 5. qu. 3.] Likewise Defenders can become clerics, can. in singulis, dist. 77. Likewise a Defender is called an Exorcist. See Exorcista. DEFENSORIA. FR. the office of defense. Extrav. of John XXII. de major. & obedientia, cap. unico. DEFERCULO, I remove the dishes from the table. [What wonder at the saying, the table is never disarmed, never deferculated. In the life of St. Otho, Bishop, lib. 2. cap. 11. DEFLORATIO, that is, florilegium. See Infloro. DEFOLLIO, I winnow; thus of grain, which is cleaned on the threshing floors by winnowing, Ambrose says: [With the threshing floors groaning, while the harvest is cut, they winnow the grain, lib. de Viduis. DEFORCIO. FR. I compel, I use force. [If perhaps anyone should deforce the Lord King of his right; the Archbishops, Bishops, and Archdeacons ought to do him justice, so that he may satisfy the King. DEFORMIS. See Infabricatus, Inspectatus. DE-
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D E DEFRÆNOR, effrænor. [Cùmque venter refici- tur, lingua defrænatur. D. Greg. lib. 1. in cap. 5. Job. DEFRONDO. Vide Capillo. DEFRUCTO, arborem fructibus spolio, & meta- phoricè fructum spiritualem ex lectionibus ex- cerpere significat: [Quæsitum volumen invenio, produco, lectito, excerpo, maxima è magnis capita defructans, Sidon. lib. 9. epist. 9.] FR. sed Defrustans habent correcti Codices, id est, frustratim colligo. DEFUNCTUS. Vide Missa defunctorum. Defuncto- rum tituli. Vide Bonæ memoriæ. Pro defunctis colore rubro Græci in funeralibus utuntur. Vide Saccus. Dubium circa benedictionem incensi, quo Defuncti incensantur. Vide Absolutio. Du- bium in verbis Offertorii, quod in Missa Defun- ctorum recitatur. Vide Offertorium. DEGAMIA, & Degamus. Vide Agamus. DEGRADATIO. Vide Exauctoratio. DEGRADO. FR. Dehonoro, quando, scilicet, ad laicam communionem Clericos exterminabant: [Unde non oportet, ut degradetur, & dehono- retur unaquæque Provincia, can. scitote, 16. q.3. can. Subdiaconus, 24. quæst. 1.] Dicebatur etiam Exauctoratio, Depositio, de quibus Baron. ann. 57. n.22. & 23. Item Dejectio, Damnatio, can. sexta actione, cum seq. 15. qu.7. Item Depositio, & In- terdictio, in decretal. de Clerico excommunica- to, deposito, & interdicto per totum. Item Excitari de presbyterio, id est, degradari. Vide Presby- terium. Hodie verò degradatio denudationem à sacris ordinibus significat, de qua can. si quis cum Clerico, 11. qu. 2. ubi sic habetur: [In cri- minalibus verò causis &c. Non autem aliter pu- niatur Clericus, nisi obnoxius repertus, sacerdo- tio nudatus fuerit ab Episcopo suo, vel Clerica- tus honore] & traditur brachio sæculari, 5. de- cretal. tit. 40. cap. 27. Vide Dissecratus, Execra- tus. Item de poenis in sex. Quomodo autem fiebat antiquitus. Vide Orarium. DEGRADATIO. Vide Degrado. DEGRANDINOR. FR. explodor, expellor. [Et velut homicidæ in extremo examine à justo judi- ce degrandinabuntur, (id est expellentur) can. inter cætera, 22. qu.4.] Ubi Glossa extra sensum gran- dine poenæ æternæ flagellari interpretatur; non enim in extremo judicio flagellabuntur damna- torum animæ poenis; sed ad flagella, & poenas damnabuntur, ubi à justo judice expellentur. DEGREGATUS, sejunctus, segregatus. [Quod degregata ob pastum fortè pecora, sollicitè ve- stigarent, in Vita S. Genovefæ Virg.] Vide Demembrator. DEGUTTO, guttatim stillo, [Verubus transfixi, assati, deguttabantur ad ignem. Matth. Paris. in hist. DEHABEO, careo, non habeo, [Maximè si de- habent, & egentiores sunt, Pallad. in lausiaca, cap. 13. DEJERO. FR. Juramentum Deo promissum fran- go, in tit. 14. c.2. lib. 1. in 6. & ibi Gloss. Hieralexicon Magri. D E 197 DEJEJUNATUS, qui jejunium fregit. [Dejejuna- tum jam fratrem non vellor taberna suscipe- re. In Reg. Magist. DEIFER, ferens Deum, græcum epithetum Osopopos, Deifer Polycarpus, & Deifer Ignatius à S. Diony- sio de eorum Martyrio loquente appellantur, quia Deum ferebant in corde. Ob eandem ra- tionem, ut notat Maximus, Deifer appellatur Angelicus Thronorum Ordo à prædicto S. Dio- nysio sequentibus verbis, nempè, [Adverte etiam Sanctorum Thronorum ordinem, Deife- rum dixisse. Vide Theotocos, Christotocos. DEIFICATIO. Vide Apotheosis. DEIFICUS, divinus; epithetum Sacræ Scripturæ ab Oprato Milevit. tributum. [Felicem autem Religiosum Episcopum liberum esse ab exustione instrumentorum deificorum manifestu est, lib. 1. DEILOQUUS. FR. qui à Deo inspiratus loquitur. [Nullus Imperator potuit mediis vocibus suadere Deiloquis patribus, ut convenirent in ea, quæ ipsi sectabantur. In Collat. S. Maximi Marr. à Sirmondo, in 8. edit. pag. 222. DEIPARA. Vide Theotocos, Christotocos. DEIPHANTOR, vox semigræca. FR. Idem ac Deilo- quus. [Prævidens etiam verè Deiphantor Dio- nysius non unam vocaverit hanc; sed nova qua- dam Deivirilis nobis eum dixerit operatione versatum. S. Anastasius Monachus, in ejus epist. à Sirmondo in 8. edit. pag. 146. Hujus autem di- ctionis vera ac germana significatio posita est in dictione Theophantor. Vide ibi. DEISONA. Divina Salvatoris nostri lingua. [Au- dierant enim ex Deisona lingua; Qui mollibus vestiuntur, in domibus Regum sunt. Concil. Carthaginen. IV. can. 45. DEIVIDUS, videns Deum. [Deividos dicimus Ministros Ecclesiæ, quibus credita sunt eloquia Dei, quibus dictum est: Vobis datum est nosse mysterium regni Dei; cæteris autem in parabolis. Petr. Blesen. ser. 18.] Idem Auctor duo genera Christianorum dignoscit, ser. 8. inquiens: [Est namque duplex genus hominum, Pedissequum, & quoddam Deividum. Pedissequum hominum genus est, qui Deum non possunt cognoscere per intelligentiam scripturarum, sed vestigia ejus quoquomodo indagant; per visibilia enim hujus mundi invisibilia conspiciunt Dei. Huic generi hominum prædicta non proponuntur; sed Dei- vido, qui, scilicet, Deum videt per intelligen- tiam scripturarum. DEIVIRILIS. FR. sic appellata fuit à D. Dionysio Areop. Christi personalitas. Vide Deiphantor, Ho- mousion, Homuncionistæ, Theandrica, Monothelita. DELATURA, litis expensa. [Capitale, & delatu- ram restituat. In lege salica, tit. 18. DELECTOR. Vide Jucundor. DELEGATUS APOSTOLICUS, Responsalis diceba- tur. [Per eos, qui nostri sunt, vel fuerint in Urbe regia Responsales, si mediocris est quæstio, co- gnoscatur, can. Frater. 16. q.1.] Vide Apocrisarius. DELIBERATIO, in quo differat à voto. Vide Votum. N 3 De-
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D E DEFRÆNOR, effrænor. [And when the belly is refreshed, the tongue is unbridled. D. Greg. lib. 1. in cap. 5. Job. DEFRONDO. See Capillo. DEFRUCTO, I strip a tree of its fruit, and metaphorically it signifies to gather spiritual fruit from readings: [I find the sought-after volume, I bring it forth, I read it, I gather from it, plucking the greatest heads from among great matters, Sidon. lib. 9. epist. 9.] FR. but the corrected codices have Defrustans, that is, I gather in fragments. DEFUNCTUS. See Missa defunctorum. Titles of the dead. See Bonæ memoriæ. For the dead, the Greeks use a red color in funerals. See Saccus. A doubt concerning the blessing of incense, with which the dead are incensed. See Absolutio. A doubt in the words of the Offertory, which is recited in the Mass for the Dead. See Offertorium. DEGAMIA, & Degamus. See Agamus. DEGRADATIO. See Exauctoratio. DEGRADO. FR. I dishonor, when, namely, they expelled clerics to lay communion: [Whence it should not be that each Province be degraded and dishonored, can. scitote, 16. q.3. can. Subdiaconus, 24. quæst. 1.] It was also called Exauctoratio, Depositio, concerning which Baronius, ann. 57. n. 22 & 23. Likewise Dejectio, Damnatio, can. sexta actione, with the following, 15. qu.7. Likewise Depositio and Interdictio, in the decretals de Clerico excommunicato, deposito, & interdicto per totum. Likewise to be driven out of the presbyterium, that is, to be degraded. See Presbyterium. But today degradation signifies the stripping away from sacred orders, concerning which canon si quis cum Clerico, 11. qu. 2. where it is thus found: [In criminal cases, however, etc. A cleric is not otherwise punished unless, found guilty, he has been stripped of the priesthood by his bishop, or of clerical honor] and handed over to the secular arm, 5. decretal. tit. 40. cap. 27. See Dissecratus, Execra- tus. Likewise on penalties in the sixth. But how it was done in antiquity. See Orarium. DEGRADATIO. See Degrado. DEGRANDINOR. FR. I am expelled, I am driven out. [And like murderers, at the last judgment they shall be degrandinabuntur by the just judge, that is, expelled, can. inter cætera, 22. qu.4.] Where the Gloss interprets it outside the sense as being lashed by the hailstorm of eternal punishment; for at the last judgment the souls of the damned will not be lashed with punishments, but will be condemned to lashes and punishments, where they will be expelled by the just judge. DEGREGATUS, separated, segregated. [That the scattered cattle, perhaps straying for pasture, they would diligently search out, in the Life of St. Genovefa the Virgin.] See Demembrator. DEGUTTO, I drip drop by drop, [Pierced through on spits, roasted, they were dripping toward the fire. Matth. Paris. in hist. DEHABEO, I lack, I do not have, [Especially if they are in want, and more needy, Pallad. in lausiaca, cap. 13. DEJERO. FR. I break a vow promised to God, in tit. 14. c.2. lib. 1. in 6. & there Gloss. Hieralexicon Magri. D E 197 DEJEJUNATUS, one who has broken his fast. [Now that the brother has broken his fast, I do not urge you to receive the tavern.] In the Reg. Magist. DEIFER, bearing God, a Greek epithet, Osopopos. Deifer Polycarpus and Deifer Ignatius are called so by St. Dionysius speaking of their martyrdom, because they bore God in their heart. For the same reason, as Maximus notes, the Angelic Order of Thrones is called Deifer by the aforesaid St. Dionysius in the following words, namely, [Notice also that he called the order of the Holy Thrones Deifer. See Theotocos, Christotocos. DEIFICATIO. See Apotheosis. DEIFICUS, divine; an epithet of Holy Scripture attributed by Opratus of Milevis. [But it is manifest that the blessed religious bishop is free from the burning of the divine instruments, lib. 1. DEILOQUUS. FR. one who speaks inspired by God. [No emperor was able, by gentle words, to persuade the God-speaking fathers to agree with that which they themselves were following. In the Collation of St. Maximus the Martyr, by Sirmond, 8vo ed. p. 222. DEIPARA. See Theotocos, Christotocos. DEIPHANTOR, a semi-Greek word. FR. The same as Deiloquus. [Also foreseeing truly, Dionysius the Deiphantor did not call this one thing, but by some new divine-human operation he said that he was engaged with us. St. Anastasius the Monk, in his epistle, by Sirmond in 8vo ed. p. 146. But the true and proper meaning of this term is set down under the word Theophantor. See there. DEISONA. The divine language of our Savior. [For they had heard from the Deisona language; They who are clothed in soft garments are in kings' houses. Concil. Carthaginense IV. can. 45. DEIVIDUS, seeing God. [We call the ministers of the Church Deividus, to whom the words of God have been entrusted, to whom it was said: To you it is given to know the mystery of the kingdom of God; but to others in parables. Petr. Blesen. ser. 18.] The same author distinguishes two kinds of Christians, ser. 8, saying: [For there is a double kind of men, the Pedissequum, and a certain Deividum. The Pedissequum kind of men are those who cannot know God through understanding of the scriptures, but somehow trace his footsteps; for through the visible things of this world they behold the invisible things of God. To this kind of men the aforesaid things are not proposed; but to the Deividum, that is, to him who sees God through understanding of the scriptures. DEIVIRILIS. FR. thus the personality of Christ was called by St. Dionysius the Areopagite. See Deiphantor, Homousion, Homuncionistæ, Theandrica, Monothelita. DELATURA, the expense of a lawsuit. [Let him restore the principal and the delatura. In the Salic law, tit. 18. DELECTOR. See Jucundor. DELEGATUS APOSTOLICUS, was called Responsalis. [By those who are, or have been, our Responsales in the royal city, if the matter is of moderate importance, let it be investigated, can. Frater. 16. q.1.] See Apocrisarius. DELIBERATIO, in what it differs from a vow. See Votum. N 3 De-
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198 DE DELIBRATUS, suspensus, & in statera ponderatus. [Non novem mensium cruciatu delibratus. Tertull. lib. 4. contra Marc. cap. 11.] Loquitur de infante in utero matris; inde mendosè legitur Deliberatus, quæ correctio eruditissimi Latini Latinii est. FR. ut videre est in ejus Bibliotheca Sac. pag. 202. col. 2. n. 312. Hujus vocabuli Synonimum. Vide Depensus. DELICTOR, Delinquens, & enormis peccator. [Portò autem etiam si gravissimis delictoribus, & in Deum multùm peccantibus, cùm posteà crediderint, remissio peccatorum datur. Cyprian. epist. 59. DELICTUM, aliquando genus peccati penes ecclesiasticos Scriptores significat, quod ex oblivione, vel ignorantia committitur; ita intelligenda sunt Apostoli verba ad Ephes. cap. 2. ubi inquit: [Et vos cùm essetis mortui delictis, & peccatis vestris] Græca lectio habet , quod rem per ignorantiam commissam significat, ac Psalmistæ verbis confirmatur, ubi ait, [Delicta quis intelligit? ab occultis meis munda me, Psal. 68.] ideò subjunxit ibidem: [Deus tu scis insipientiam meam, & delicta mea à te non sunt abfcondita.] Sic in præfatam Pauli Epistolam D. Hieronymus, Procopius, Ribera, Cornelius à Lapide, & ali exponunt. FR. In delicto non solùm locus, tempus, quantitas, & qualitas consideranda est; sed etiam ætas, scientia, sexus, atque conditio delinquentis, c. 6. lib. 5. tit. 12. decretal. Vide Excessus, Plagium. DELITIOSI PRINCIPIS. FR. Aulici, & familiares ejus, l. relatum de his, qui secreta Regis, &c. DELOGNARIS. Vide Drungarius. DELPHINUS. Ellychnium, lucernæ funiculus. [Fecit pharum unum cum decem delphinis. Anast.] Et alibi idem. [Fecit coronam cum delphinis quatuor oleo ardentibus. DEMEMBRATOR. FR. qui conatur à subjectione se eximere; hinc Ivo Carnotensis de quodam suffraganeo, qui conabatur à jurisdictione sui Metropolitæ liberari, inquit: [Huic injuriæ meæ graviorem superadditis, quòd demembratorem Metropolitanæ Sedis non aptè satis appellat. epist. 8.] Et inferiùs ibidem. [Me non ad demembrationem, sed ad supplendum locum demortui.] Vide Degregatus. DENARIALIS HOMO. FR. servus factus liber à Rege mediante pecunia, l. homo denarialis. De manumis. Dicitur etiam Denarius, & Denariarius. DENARIUS. Quænam differentia sit inter denarium, & pecuniam. Vide Peculium. De variis denariorum speciebus. Vide Moneta. DENDROPHORUS, , faber lignarius, seu ligniferus, vel potiùs arboriferus, & interdum sylva intelligitur, ex eo quia arborum ferax est. DENOTO, inculpo. [Si & spiritum quis agnoverit, & audier, & fugitivos denotantem. Tertull. de fuga in persec. c. 11. DENSO. Vide Tecta densare. DEO GRATIAS, salutatio inter fideles jam pridem usitata; sed hodie inter Religiosos solùm, DE & in sacris officiis remansit. De laudato hoc antiquorum Christianorum usu à Donatistis derisò sic D. August. in Psal. 132. scripserat: [Hi, scilicet, Donatistæ insultare nobis audent, quia fratres, cùm vident homines, Deo gratias dicunt. Quid est, inquiunt, Deo gratias? Ita ne surdus es, ut nescias quid sit Deo gratias? Qui dicit Deo gratias, agit gratias Deo. Vide si non debet frater Deo gratias agere, quando videt fratrem suum; non enim est locus gratulationis, quando se invicem vident, qui habitant in Christo, & tamen vos Deo gratias nostrum ridetis.] Ideò in opprobrium hujusmodi irridentium, ad Missæ præfationem apposita sunt verba illa, ] Gratias agamus Domino Deo nostro, ] & populus respondet, [Dignum & justum est, ] atque Sacerdos reassumens, ait; [Verè dignum, & justum est, æquum, & salutare nos tibi semper, & ubique gratias agere.] Semper, nimirum, in omni loco, & occasione Deo gratias proferre debemus. Insuper in Africa multi Catholici ex hac causa Deo gratias appellari maluere. Vide D. Augustinum ad Deo gratias scribentem. Ecclesia verò hac cæremonia utitur in fine sacrarum lectionum ad agendas Deo gratias pro spirituali pasculo in eis capto, quod in fine quintæ lectionis in Missa Quatuor temporum siletur, ne sensus subsequens interrumpatur; ita etiam de mæstitiæ signum in lectionibus officii defunctorum, & in triduo hebdomadis majoris non dicitur. In ultimo Missæ Euangelio semper profertur, quod Apostolorum prædicationem usque ad extremum terræ significat; primum enim Euangelium Redemptoris prædicationem denotat. Antiquitùs in Missæ lectionibus alicujus Apostoli dicebatur, Pax tecum, D. August. epist. 163. quod adhuc Græci observant, semper enim lectionem novi Testamenti dicunt in Missa, qua à lectore peracta, Sacerdos respondere solet . DEOSOPHUS. FR. Theologus. [Unà cum concertatore suo, & verè Philosopho, imò Deosopho, magnoque commartyre Christi veri Dei, & Salvatoris Maximo &c. In Hypomnes, ad collect. Anastasi Bibl. à Sirmondo in 8. edit. pag. 252.] Vide Theologus. DEPALLO, pallium depono. [Re vera enim quale est græcatim depallari. Tertull. de pall. c. 4.] Ubi notandum, quòd suo more argutè Tertull. græcatim idem, ac græco modo intelligit; nam inferiùs subjungit: [Nisi aurum græcatos minimè decet; ] id est græco more, & [Crepidas græcatas] pro græcas etiam dixit. DEPALO, propalo, manifesto. [Virtutum suarum ostenta depalavit. In vita S. Germani.] Verbum à Tertulliano frequentarum, qui contra Hermog. cap. 19. ait: [Siquidem omnia opera sua Deus ordine confirmavit, incultis primò elementis depalans quodammodo mundum. Idem lib. 5. contra Marcionem, [Depalatorem disciplinæ divinæ,] D. Paulum appellavit. DEPANATUS. Vide Drappus. DEPECTIO. FR. pactum. [Ut si citra depectio- nem
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198 DE DELIBRATUS, suspended, and weighed in the balance. [Not weighed down by the suffering of nine months. Tertull. lib. 4. contra Marc. cap. 11.] He speaks of the infant in the womb of the mother; hence it is wrongly read Deliberatus, a correction made by the most learned Latinus Latinius. FR. as may be seen in his Bibliotheca Sacra , p. 202, col. 2, no. 312. The synonym of this word. See Depensus . DELICTOR, a wrongdoer, and an enormous sinner. [But even if pardon is granted to those guilty of very grievous offenses, and to those who sin greatly against God, when they afterwards believe. Cyprian, epist. 59.] DELICTUM sometimes among ecclesiastical writers signifies a kind of sin committed through forgetfulness or ignorance; thus the Apostle’s words to the Ephesians, chap. 2, are to be understood, where he says: [And you, when you were dead in your trespasses and sins.] The Greek reading has , which signifies a thing committed through ignorance, and this is confirmed by the Psalmist’s words, where he says: [Who understands his faults? from my hidden faults cleanse me, Ps. 68.] therefore he added there: [God, you know my foolishness, and my faults are not hidden from you.] Thus St. Jerome, Procopius, Ribera, Cornelius a Lapide, and others explain the said epistle of Paul. FR. In a delict not only the place, time, quantity, and quality must be considered; but also the age, knowledge, sex, and condition of the offender, c. 6, lib. 5, tit. 12, decretal. See Excessus , Plagium . DELICTIOSI PRINCIPIS. FR. The courtiers and household attendants of a prince; l. relatum de those who keep the king’s secrets, etc. DELOGNARIS. See Drungarius . DELPHINUS. A wick, the cord of a lamp. [He made one lighthouse with ten delphini. Anast.] And elsewhere the same. [He made a crown with four delphini burning with oil. DEMEMBRATOR. FR. one who tries to free himself from subjection; hence Ivo of Chartres, speaking of a certain suffragan who was trying to free himself from the jurisdiction of his Metropolitan, says: [You add a more grievous insult to this wrong of mine, in that you do not fitly enough call the man a demembrator of the Metropolitan See. epist. 8.] And below in the same place: [Not for my dismemberment, but to supply the place of the one who has died.] See Degregatus . DENARIALIS HOMO. FR. a slave made free by the King through payment of money, l. homo denarialis . De manumis. He is also called Denarius and Denariarius . DENARIUS. What difference there is between denarius and money. See Peculium . On the various kinds of denarii. See Moneta . DENDROPHORUS, a woodworker, or one who bears wood, or rather a tree-bearer, and sometimes a forest is understood, because it is rich in trees. DENOTO, I accuse. [If someone should have recognized the spirit, and should have heard, and the one denouncing fugitives. Tertull. de fuga in persec. c. 11.] DENSO. See Tecta densare . DEO GRATIAS, a salutation long in use among the faithful; but today it has remained only among Religious, DE and in sacred offices. Concerning this custom of the ancient Christians, which was mocked by the Donatists, St. Augustine wrote thus in Psalm 132: [These, namely the Donatists, dare to insult us because brothers, when they see men, say “Thanks be to God.” What is it, they ask, “Thanks be to God”? Are you so deaf that you do not know what “Thanks be to God” means? He who says “Thanks be to God” gives thanks to God. See whether a brother ought not to give thanks to God when he sees his brother; for there is no place for rejoicing when those who dwell in Christ see one another, and yet you mock our “Thanks be to God.”] Therefore, in reproach of such mockers, these words were added to the preface of the Mass: [Let us give thanks to the Lord our God,] and the people respond: [It is meet and just,] and the priest, taking it up again, says: [Truly it is meet and just, right and salutary that we should always and everywhere give thanks to you.] Always, indeed, in every place and at every occasion we ought to utter “Thanks be to God.” Moreover, in Africa many Catholics preferred to be called “Deo gratias” for this reason. See St. Augustine writing to one named Deo gratias. But the Church uses this ceremony at the end of the sacred readings to give thanks to God for the spiritual nourishment received from them; this is omitted at the end of the fifth reading in the Mass of the Four Times, lest the following sense be interrupted; likewise it is not said as a sign of sorrow in the readings of the Office of the Dead, and in the three days of Holy Week. It is always said in the last Gospel of Mass, which signifies the preaching of the Apostles even to the ends of the earth; for the first Gospel denotes the preaching of the Redeemer. In former times, in the readings of Mass, after a reading by some Apostle, “Peace be with you” was said, St. Augustine epist. 163, which the Greeks still observe, for they always say at Mass the reading of the New Testament, after which the priest is accustomed to respond . DEOSOPHUS. FR. A theologian. [Together with his opponent, and truly a philosopher, indeed even a Deosophus, and the great fellow-martyr of Christ, the true God and Savior, Maximus, etc. In Hypomnes , ad collect. Anastasi Bibl. by Sirmond in the 8th edition, p. 252.] See Theologus . DEPALLO, I lay aside a pallium. [For indeed what is it but, in a Greek fashion, to be stripped of the pallium? Tertull. de pall. c. 4.] Here it must be noted that, in his manner, Tertullian cleverly takes græcatim to mean the same as “in the Greek manner”; for below he adds: [Except that gold is by no means fitting for those made Greek,] that is, in the Greek manner; and he also said Crepidas græcatas for “Greek.” DEPALO, I make public, I reveal. [He made public the displays of his virtues. In the life of St. Germanus.] A verb frequently used by Tertullian, who against Hermogenes, cap. 19, says: [For God confirmed all his works in order, as it were revealing the world by uncultivated first elements.] The same, lib. 5 against Marcion, called St. Paul [the revealer of divine teaching]. DEPANATUS. See Drappus . DEPECTIO. FR. an agreement. [Provided that, apart from depectio-
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DE nem id fiat, Cod. Theod. lib. 4. tit. 37.} Differt autem pactum à transactione; nam transactio est pactio non gratuita. Glossa in rubrica, in cap. 4. de pactis affert hos versus. Incerta de re transactio dicitur esse; Sed fiant certa pacta favore rei. Vide Transactio. DEPENSUS. FR. ponderosus. } Et ideò dilecte fili depensæ salutationis assatu supradictos Clericos tibi commendo, can. Christianis, 11. qu. 1. } Vide Delibratus. DEPERSONATUS, dehonoratus, ex personalitate degradatus. [Non es depersonatus mihi ministrando, cùm sis filius comitis, ego Regis, & Reginæ. Matth. Paris in hist.] Dicere, nempè, voluit, quòd non ideò exinaniverat suam personam ille, licèt filius comitis esset, dû Regis filio serviebat. DEPLICO, explico, enodo. [Cujus pedes tanta erant contractione natibus complicati, ut nulla inde possent arte duplicari. In vita S. Genovesæ Virg. ß. 30. DEPONOR. Vide Periclitor. DEPOSITARIUS. Vide Intertius. DEPOSITATIO. Vide Intertio. DEPOSITUM. FR. id est, mutuatum, sæpè in sac. can. atque etiam apud ethnicos Scriptores: sic etiam de Christianis Plinius Secund. lib. 10. epist. 1 co. Trajano scripserat: [Seque sacramento, non in scelus aliquod obstringere: sed ne surta, ne latrocinia, ne adulteria committerent, ne fidem falle-rent, ne depositum appellati denegarent. DEPRECIO, in contemptum habeo. [Sic & Epicurus omnem cruciatum, doloremque depreciat Tertull. in Apolog. c. 45. Amant, quos multant; depreciant, quos proband. Idem de Spect. c. 22. Hanc fidei cautionem mens teneat, conservet memoria, ne divinitatis pretiosum munus depreciet charta vilis, ne mysterium lucis atrum tenebret atramentum, S. Petrus Chrysolog. ser. 59.] Ubi de vita æterna fidelibus promissa loquitur. DEPRECIATUS, despectus, spretus, & in vili pretio habitus. DEPRESSUS, resplendens. Vide Cataclistus. DEPUTATUS, ex Latino Græci δεπιτάων, dixere: officialis erat in Constantinop. Ecclesia, ad quem pertinebat cum luminibus accensis Euangelium associare, ac sacra dona quando ad Altare processionaliter deferebantur; quæ cæremnia à Græcis Magnus introitus dicitur. Induebatur deputatus manto simili Episcopali, sed absque virgatis coloribus, seu fluminibus, & hoc officium exercebat Græcus Imperator in die coronationis ejus cum maxima circumstantium ædificatione, tempore, nimirum, processionis induebatur hoc manto super pretiosum saccum, præcedebat coronatus, gerensque sacra dona super caput, in manu autem dextera crucem, & sinistra ferulam Naphn[us] appellatam, de qua vide Narthex. Antiquitùs verò in Ecclesia græca Deputatus erat officium ordinis minoris, id est, Acoliti, de qua ordinatione Simeon Thessalonicensis in Dialog. de Myster. Eccl. Antiqua Ritualia, & Petrus Arcud. lib. 5. c[uius] DE 199 cord. c. 9. scripsere. Erat etiam hoc officium laicale, & in exercitu Deputatus debiles, & vulneratos restaurabat, equites è sella delapsos iterum reponebat, & ideò ad liberandos milites à periculis in dorso sui equi ad sellæ lævam ferebat exiguam schalulam. Itaque in exercitu hoc sine multi Deputati numerabantur. DEPUTATUS IN POENITENTIAM; pro eo, cui poenitentia imposita fuit. [Insinuatum nobis est Marcellum Barbicanæ Ecclesiæ, ibidem in Panormitana Civitate, in Monasterio S. Hadriani in poenitentiam deputatum, nec solùm victus necessitatem pati, sed & nuditatis nimiam sustinere molestiam. S. Greg. lib. 4. epist. 8. DERECTARIUS. FR. Latro, qui à Juristis etiam Apertularius, id est, fractor dicitur. DERELICTA. Vide Paralippomenon. DEROBO, furor: ex gallico Desrober. [Orphanoru[m], viduarum, & aliorum miserabilium personarum, quæ deprædatae, & derobatæ, famisque subjectæ angustiæ clamant ad Dominum. Clemens Papa VI. in epist. ad Edoardum III. Angliæ Regem. DEROGATOR, calumniator. [Quia tantus est li-vor derogatorum, ut materia, quam mittis, velociùs sortiatur inchoata probrum, quàm terminata suffragium. Sidon. lib. 9. epist. 2. De cæteris verò studii nostri derogatoribus, quid ex asse pronunciem, nec dum deliberavi. Idem, lib. 3. c. 14.] FR. Derogator investigatorem etiam significare videtur, à verbo Derogo, quod interrogo, & investigo sonat. [Quis taliter commentatitiis laudibus locupletavit fama dominum actuum suorum veritate mendacium? Non derogo vobis de Scriptoribus, (id est, non interrogo) quorum beneficio contigit ornata ad nos majorum gesta perduci. Ennod. Ticinen. Epise. in Apologet. DEROGO, pro interrogo. Vide Derogator. DESAGMOR. Vide Disagmo. DESCRIP[TE]TION. Vide Diagraphum. DESERTUM. Vide Eremus. DESERTOR. FR. qui deserit, inter Ecclesiasticos tamen Scriptores pro eo, qui fidem deserit, accipitur, id est, Apostata. [Cùm errorem corrigo desertoris, can. quemadmodum 23. qu. 7.] ibi Glossa ait: [Cum desertore strictiùs agitur, quàm cum hæretico, ut dicitur in summa; deserter enim in jure civili dicitur, qui diù vagatus, reducitur, ß. de re militari, leg. 3. S. 2. DESFOEDERATUS. FR. foedere solutus. [Reconciliati sunt cum Duce Spolecano, non desfoederati. Heremperti Epitome, ann. 878. DESIGNATOR. FR. In l. Athletas, in principio, ß. de his, qui not. infam. significat illum, qui decernit, ac disponit loca sedentium, quem Cotta in suo Mem. verbo Designatores, ait, hodie vocari Cæremoniarum Magistrum. DESIPIO, altero, corrumpo. [Fermentum modicum desipit totam conspersionem. Tertull. lib. de Pall. cap. 3.] ad Apostoli verba alludens, qui ait: [Modicum fermentum totam massam corrumpit, 1. Corinth. c. 5. & ad Galat. cap. 5.] Ergo Desipit, pro Corrup[ti]o[n]is Tertullianus posuit. N 4 DE
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That it may not be done, Cod. Theod. lib. 4. tit. 37.} But pact differs from transaction; for transaction is a pact not gratuitous. The gloss in the rubric, in cap. 4. de pactis, cites these verses: A transaction is said to be about an uncertain matter; But let pacts be made certain, for the favor of the matter. See Transactio. DEPENSUS. FR. heavy.} And therefore, dear son, with the burden of weighed-out salutation I commend to you the aforesaid clerics, can. Christianis, 11. qu. 1.} See Delibratus. DEPERSONATUS, dishonored, degraded from personhood. [You are not depersonatus to me in ministering, since you are the son of a count, I of the King and Queen. Matth. Paris in hist.] He wished to say, namely, that he had not thereby emptied his own person, although he was the son of a count, because he served the King’s son. DEPLICO, I unfold, disentangle. [Whose feet were so contracted and folded to the buttocks, that by no art could they be bent apart. In the life of St. Genoveva the Virgin. ß. 30. DEPONOR. See Periclitor. DEPOSITARIUS. See Intertius. DEPOSITATIO. See Intertio. DEPOSITUM. FR. that is, borrowed; often in sacred canon law and even among heathen writers: thus also concerning Christians Pliny the Younger had written to Trajan, lib. 10. epist. 1: [That they bound themselves by oath, not to commit any crime; but not to commit thefts, robberies, adulteries, not to break faith, not to deny a deposit when called upon. DEPRECIO, I hold in contempt. [Thus also Epicurus depreciates every torment and pain. Tertull. in Apolog. c. 45. They love those whom they punish; they depreciate those whom they approve. Idem de Spect. c. 22. Let the mind hold this security of the faith, let memory preserve it, lest the precious gift of divinity be depreciated by vile paper, lest the mystery of light be darkened by black ink, St. Peter Chrysolog. ser. 59.] Where he speaks of eternal life promised to the faithful. DEPRECIATUS, despised, scorned, and held at a low price. DEPRESSUS, shining. See Cataclistus. DEPUTATUS, from the Greek δεπιτάων, they said: he was an official in the Constantinopolitan Church, whose duty it was, with lamps lit, to accompany the Gospel and the sacred gifts when they were carried in procession to the altar; this ceremony is called by the Greeks the Great Entrance. The deputatus wore a mantle similar to an episcopal one, but without striped colors or bands, and this office the Greek emperor exercised on the day of his coronation with the greatest edification of those present, namely, at the time of the procession he was clothed in this mantle over a precious sack, preceded the crowned emperor, carrying the sacred gifts upon his head, and in his right hand a cross, and in the left a staff called Naphn[us], concerning which see Narthex. In ancient times, however, in the Greek Church deputatus was an office of the minor orders, that is, of acolyte, concerning which ordination Simeon of Thessalonica in Dialog. de Myster. Eccl. Antiqua Ritualia, and Petrus Arcud. lib. 5. c[uius] DE 199 cord. c. 9. wrote. This was also a lay office, and in the army the deputatus restored the weak and wounded, put mounted men back into the saddle if they had fallen off, and therefore, to free soldiers from dangers, he carried on the back of his horse, to the left of the saddle, a small shield. Thus in the army there were a great many deputati. DEPUTATUS IN POENITENTIAM; for one upon whom penance was imposed. [It has been reported to us that Marcellus, of the church of Barbicana, in the city of Palermo, was deputatus in poenitentiam in the monastery of St. Hadrian, and had to suffer not only the necessity of sustenance, but also the excessive hardship of nakedness. St. Gregory lib. 4. epist. 8. DERECTARIUS. FR. a thief, who is also called by jurists Apertularius, that is, a breaker-in. DERELICTA. See Paralippomenon. DEROBO, I rob: from the French Desrober. [Orphans, widows, and other miserable persons, who, having been plundered and robbed and subjected to the hardship of famine, cry out to the Lord. Pope Clement VI in a letter to Edward III, King of England. DEROGATOR, slanderer. [For so great is the envy of detractors, that the matter you send will more quickly acquire the disgrace begun than the support completed. Sidon. lib. 9. epist. 2. But concerning the other detractors of our study, I have not yet decided what I shall declare fully. Idem, lib. 3. c. 14.] FR. Derogator also seems to mean an investigator, from the verb Derogo, which sounds like I question and I investigate. [Who enriched the lord of his own acts with fictitious praises by the truth of falsehood? I do not derogo from you concerning the writers (that is, I do not inquire), thanks to whose benefit the deeds of our ancestors have come down to us adorned. Ennod. Ticinen. Episc. in Apologet. DEROGO, for I inquire. See Derogator. DESAGMOR. See Disagmo. DESCRIP[TE]TION. See Diagraphum. DESERTUM. See Eremus. DESERTOR. FR. one who deserts, but among ecclesiastical writers it is taken for one who abandons the faith, that is, an apostate. [When I correct the error of a deserter, can. quemadmodum 23. qu. 7.] there the gloss says: [A deserter is dealt with more strictly than a heretic, as is said in the summa; for in civil law a deserter is called one who, after wandering about for a long time, is brought back, ß. de re militari, leg. 3. S. 2. DESFOEDERATUS. FR. released from a treaty. [They were reconciled with the Duke of Spoleto, not desfoederati. Heremperti Epitome, ann. 878. DESIGNATOR. FR. In l. Athletas, in principio, ß. de his, qui not. infam. it signifies one who determines and arranges the seating places, whom Cotta in his Mem. under the word Designatores says is today called the Master of Ceremonies. DESIPIO, I make foolish, I corrupt. [A little leaven corrupts the whole lump. Tertull. lib. de Pall. cap. 3.] alluding to the Apostle’s words, who says: [A little leaven corrupts the whole lump, 1 Corinthians c. 5. and Galatians c. 5.] Therefore Tertullian used Desipit for corruption. N 4 DE
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DE 200 DESTITUDO; FR. desidia, otiositas. [Si quid ex his studiis olim fortassè libassem, totum desitudine tanti temporis perdidissem. Sulpitius in præfat. ad Vitam S. Martini. DESOCIO, dissocio, disjungo, separo. [Cùm enim imprudens ille, & impudens Lucifer se à Deo, & socialibus desociaret Angelis; ipsi in societate persisterunt in mansuetudine sua roborati. Petrus Blesensis. Ser. 33. DESPICIO. Vide Superhabeo. DESPLENDESCO, denigror, splendorem perdo. [Qua desplendescat nitor cordis vestri, S. Paulin. epist. 26. ad Aprum. DESPOTES, , Dignitas conspicua, & absoluta authoritas in Græcorum Imperio, de qua varii variè exposuere; ideò mihi hìc benè visum est pro Eruditorum satisfactione, quicquid de ea Cardinalis quondam de Aragonia Ioannes Lascaris retulerat, afferre, quod inter Manuscripta Eruditissimi Latini Latinii Viterbiensis inveni, quæ relatio infrà habetur. DE NOMINE, AC DIGNITATE DESPOTÆ. AD CARDINALEM ARAGONIÆ. ILLUSTRISS. DOMINE. Ut referam quod sentio de nomine Despotæ, ac dignitate, prout mihi Summi Pontificis nomine injunxisti. Ajo Despotæ appellatione significari dignitate æqualem regiæ, proximam Imperatoriæ. Loquor autem de usu nominis, florente adhuc Imperio, atque ad ætatem usque nostram; quoniam apud antiquissimos, & in vetere illa Græcia, ut ex priscorum scriptis cognoscere licet, Despotes erat, quem herum dixere Latini, itidem antiqui. Erymologia autem vera, inque loquendi ratione differunt hæc vocabula inter se, quia herus quasi heros est: Despotes metus auctorem indicat, sive metu factum, ob reverentiâ, scilicet, quæ debetur heris, atque juxta illud Primus in orbe Deos fecit timor; quandoquidem Deus quasi ; sed verus illa linguæ proprietas in antiquoru[m] libris, quibus pepercit vetustas, servatur intemerata. Lingua vernacula, quod palam est omnibus, jamdiu adeò degeneravit ab antiqua, ut veterum sermo penitùs faciem mutasse videatur. Quamobrem, ut cætera ferè omnia vocabula corrupta sunt dominantia, admisiss frequenter exteris, omissis veteribus, suggestisque novis; ita quoque horum nominum alterum ab usu linguæ vernaculæ abiit, præsertim in Italia, nisi fortè Missere pro mi here dici asseveres, ut corruptum sit tantum. Alterum si omninò mutatum non sit; attamen significatione auctum videmus, quando herili condizione, aut statu Majestas regia longè major, longèque sublimior, successitque in locu[m] heri nominis apud Italos, aut supradictum, aut aliud DE hujusmodi vulgò notum, quod servitori, servo, inquam, famuloque respondeat; apud Græcos , quod antiquitus quandoque dominum significabat olim, qui sibi ipse mortem consciisset. Sic usus etiam in artificiosa, doctaque locutione variat dictiones, mutatque significata. Tyrannus antiquis Rex erat: Dexteram terigisse Tyranni; posteris invisum nomen. Hostis, hospes, Atque hostem supplex affere superbum: postmodum inimicus, pluraque alia ejusmodi usui inserviunt, ut rectè admodum Horatius enunciavit: Multa renascetur, quæ jam cecidere, cadentq[ue] Quæ nunc sunt in honore vocabula, si volet usus, Quem penes arbitrium est, & jus, & norma loquendi. Si igitur penes usum est loquendi arbitrium, nemini mirum videri debet Despotæ appellationem olim herum ac dominum significasse, nunc dignitate regia insignitum. Verumtamen dicet aliquis, Rex apud Græcos appellatur, prout veterum indicant monimenta. Reges Medorum, Persarum, Lacedæmoniorum, Macedonum, Romanorum, quicunque Reges apud Latinos dicti sunt; passim apud Græcos appellatos; hoc proculdubio verum est; nam qui Latinis, cæterisque ad Occidentem vergentibus peculiari nomine Rex, is Græcis erat ; sed posteaquam Imperatores Græciam frequentarunt, ex quo etiam Græci omnes, Romani coepimus vocari, sicuti propalam Imperatori appellatis nomen est attributum; ita procedente tempore regiæ dignitati in Græcia, potestatique Despotes nomen est inditum: siquidem quemadmodum in his regionibus Reges post Imperatorem, cæteros Principes antecellunt: sic in Græcia post unum , cæteris omnibus præferuntur. Unde Cæsares aliàs ab Augusto nuncupati, ad majorem dignitatem eveceti Despotæ vocabantur, quando & qui primus ex Palæologorum familia Imperium occupavit, Joannem fratrem, quum is in bello adversus , seu Acarnaniæ Despotas strenuè se gestisset, ex Augusto Despotem fecit, ne inferiorem dignitate ducibus hostium opponeret Ducem; ratus optimè dictum ad destruendum Regem, Rege altero opus esse; creatique Despotæ nonnullis aliis honoribus, & ornatu quodam prodibant insigniti, cæteris omnibus interdicto, etiam Principibus quibuscumque infrà dignitatem Despotæ constitutis: imprimisque Imperatorum filii hoc nomine, insignibusque ejusmodi ornabantur, neque hi quidem tantùm, verùm & si quos alios Principes etiam extraneos, inito cum eis foedere, aut affinitate contracta, ejusmodi titulo, honoreque dignatus esset Imperator, quemadmodum & Serbiæ, id est, Triballorum Exarchæ Despotas. Atqui rursus objicere posset aliquis, scire se Imperatorem à Græcis appellari solitum, & hoc frequens esse in Græcorum libris; neque ego jam quidem negaverim; imò etiam à quibusdam
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DE 200 DESTITUDO, FR. desidia, otiositas. [If I had ever once perhaps sipped anything from these studies, I should have lost it all through the idleness of so long a time. Sulpitius in preface to the Life of St. Martin. DESOCIO, dissocio, disjungo, separo. [For when that imprudent and shameless Lucifer disassociated himself from God and from the angelic company; they themselves remained steadfast in their fellowship, strengthened in their gentleness. Peter of Blois, Sermon 33. DESPICIO. See Superhabeo. DESPLENDESCO, I am darkened, I lose my brightness. [May the splendor of your heart fade away. St. Paulinus, epistle 26 to Aprus. DESPOTES, a conspicuous dignity and absolute authority in the Greek Empire, on which various authors have explained variously; therefore I have thought it good here, for the satisfaction of scholars, to set forth whatever Cardinal John Lascaris of Aragon had once reported on it, which I found among the manuscripts of the very learned Latinus Latinius of Viterbo, and which account is given below. DE NOMINE, AC DIGNITATE DESPOTÆ. TO THE CARDINAL OF ARAGON. MOST ILLUSTRIOUS LORD. To report what I think about the name of Despotes and its dignity, as you instructed me in the name of the Supreme Pontiff, I say that by the title of Despotes is meant a dignity equal to that of a king, next to that of an emperor. I speak, however, of the use of the word during the life of the Empire and down to our own time; for among the most ancient writers, and in that old Greece, as can be learned from the writings of the ancients, despotes was what the Latins likewise of old called herus, master. But the true etymology, and in their mode of speaking, these words differ from one another, because herus is as it were from heros: despotes indicates the giver of fear, or made by fear, that is, by reverence owed to masters, according to the saying, “Fear first made the gods in the world”; since God is as it were ... but the true property of the language, preserved inviolate in the ancient books which time has spared, remains uncorrupted. The vernacular tongue, which is plain to everyone, has long since so far degenerated from the ancient language that the speech of the ancients seems to have completely changed its aspect. Wherefore, just as almost all other words have been corrupted in the dominant languages, many foreign forms having been admitted, the old ones omitted, and new ones introduced; so too one of these names has gone out of use in the vernacular tongue, especially in Italy, unless perhaps you would insist that misere is said for mi here, so that only the form is corrupted. If the other has not been entirely changed, yet we see it enlarged in meaning, when the royal majesty, far greater and far more exalted than the condition or status of a master, succeeded in the place of the name of master among the Italians, or the aforementioned word, or some other such common term, which answers to servant, slave, and attendant; among the Greeks, however, it once in antiquity sometimes signified a lord, and also one who had made himself the cause of his own death. Thus usage also varies words in polished and learned speech, and changes their meanings. Among the ancients tyrannus was king: “To stretch forth the hand of a tyrant”; in later times it became a hated name. Hostis, hospes, and “to bring forth the proud enemy as a suppliant”: later inimicus and many other such words serve usage, as Horace very rightly stated: “Many a word that has fallen now shall rise again, and many That are now in honor shall fall, if usage so wills, In whose power rests the judgment, and the right, and the norm of speaking.” If therefore the decision in speaking lies with usage, no one should find it strange that the title Despotes once signified a master and lord, but now one distinguished by royal dignity. Yet someone may say that among the Greeks the king is called by another name, as ancient monuments show. That kings of the Medes, Persians, Lacedaemonians, Macedonians, and Romans, and all who were called kings among the Latins, were commonly so called among the Greeks is undoubtedly true; for he who to the Latins and others tending toward the West was King by a special name, was among the Greeks ... but after the emperors frequented Greece, from which time we Greeks also began to be called Romans, just as the name Emperor has been publicly assigned to those called emperors; so, as time went on, to the royal dignity in Greece and to authority the name Despotes was given: for just as in these regions kings after the emperor surpass the other princes, so in Greece after one they are preferred above all the others. Hence the Caesars, otherwise called by Augustus, being raised to greater dignity, were called despots; and when he who first of the family of the Palaiologoi occupied the Empire, he made his brother John, since he had acted bravely in war against the Despots of Acarnania or the Acarnanians, a despot from an Augustus, so as not to oppose a duke inferior in dignity to the dukes of the enemy; judging it best said that in order to overthrow a king, another king is needed. And the newly created despots came forth adorned with certain other honors and a certain insignia, while all others were forbidden; even princes of whatever kind were placed below the dignity of a despot. And especially the sons of emperors were adorned with this name and with such insignia, and not only they, but also other princes, even foreign ones, if the emperor had honored them with such a title and honor after entering into alliance with them or contract of marriage, as also the despots of Serbia, that is, of the Triballi. But again someone might object that he knows the Emperor was customarily called by the Greeks, and that this is frequent in Greek books; nor indeed would I now deny it; rather, even by some
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DE dam antiquioribus dicitur; sed hæc quoque nomina non absque ratione quapiam idem usus mutavit, variavitque; etenim quemadmodum antiquitus Imperator dicebatur, tam Consul, educto exercitu, quàm quivis alius, cui summa rerum delegata esset: Princeps verò, qui insignem aliquam victoriam adeptus esset, ut L. Lucellus, allique illustres eadem ferè tempestate Imperatores ab exercitibus appellati, postea Romanorum Monarchæ. Demum qui in his regionibus potestatis ejus, decorisque utcumque participes facti sunt, ea, scilicet, conditione, ut idem submovendorum Ecclesiæ hostium curam susciperent, turandisque, & promovendis Christianæ Reipublicæ finibus operam impenderent: quemadmodum, inquam, hoc in nomine apud Latinos contigit; sic à Græcis Romanorum Imperatores primùm , ductores, videlicet, dicti sunt, quippè qui exercitus ducerent, deinde , quoniam , , & apud Athenienses, reliquosque Græcos dicebantur quicunque Duces, Legative cum summa potestate belli, pacisque à Civitatibus mitterentur; denique , potestate siquidem populi penitus sublata; illud nomen, ut conjectare licet, quantumvis Regem referat, non fuit ampliùs invisum, in nostris præsertim regionibus, hominum auribus haud insuetum, quando , quàm , non solùm est auditu jucundius nomen, suaviusque propter elementorum lenitatem, quibus constat, eorumque invicem compositionem, sed etiam ob etymologiam longè præstantius, excellentiusque: etenim nihil præterea innuit, quam ipse potestatem habet injuncti sibi negotii; basim præsefert, firmamentumque, ubi tutò consistant subditi, firmetque populus sua vota; nihilque præterea nomen hoc asperitatis habet; atque idcircò summam in omnes subditos potestatem habentibus est concessum. Quandoquidem & dum alloquerentur, idest, tranquillissimos, serenissimosque Imperatores tam Græci, quàm Romani appellabant; eos, videlicet, admonentes quotiescunque convenissent, quietem, tranquillitatemque animi in universos imperium habentibus in primis convenire, eamque antè omnia expeti ab ipsis, exigique tanquam præter cætera populis, & civibus salutarem. Ob hæc igitur, quantum conjectura assequi possum. Imperator apud nostros nomine fuit insignitus. Romæ autem, atque in his regionibus idipsum nomen remansit, neque unquam ampliùs immutatum est, prælatum regio dumtaxat. Redeo ad Despotem; Despotes, ut dictum est, rerum olim significabat, dominumque; nunc regia dignitate insignitum. Quantisque fieret hujus nominis dignitas, quodque haud quaquam regia minor esset, indè etiam percipere possumus. Quippe, Despotem alloquentes, tam alii Principes, quàm cujuscumque conditionis homines, reverentissimèquè eum appellantes, non secus DE 201 atque Imperatorem , quasi imperium, sive regnum tuum dicebant; sicuti in occidente tam Regem, quàm Imperatorem convenientes frequenter iterant Majestas tua, ut æquè proxima dignitas appareat , , atque Imperatori Rex, pariterque vocabulum significato respondeat. Præterea Imperatori Despotem quodammodo æqualem haberi cupientes, uxorem ejus de industria ab Imperatoris nomine appellabant, Imperatoris verò uxorem à Despote , quatuorque personas in summa dignitate constitutas binis invicem nominibus adeò insignibus, alternatim inditis æqualiter nuncupantes, identidem celebrant. Quod autem ad potestatem, atque imperium Despotarum attinet, Despotarum regna in Græcia duo erant; alterum Peloponnesus, quæ nunc Morea dicitur, & aliàs Apia ob frequentiam id genus arborum dicta est: hoc quidem à filio, fratreve Imperatoris possimum, licet fractis postmodum rebus nostris, labente jam imperio, contractoque undecunque à duobus Despotis Imperatoribus fratribus Peloponnesus, eadem novissimè teneretur: alterum autem Ætoliæ pariter, & Acarnaniæ, adjectis insulis etiam adjacentibus, inter quas præcipuæ Leucas, Cephalonia, Ithaca, Zacynthusque, hoc ipsum etiam Arethæ dictum, quia Aretha urbs Aretho fluvio adjacens antiquitus, ni fallor, Argoe, Amphilochicum Acarnaniæ Metropolis habebatur, atque hæc regio latè patens, quemadmodum vulgo] ducatus à Ducis, regnum à Regis nomine, ita Despotus à Despote in hunc usque diem peculiari nomine nuncupatur. Tertium extra Græciam Serbiæ, Triballorum, nimirum, provinciæ, cujus quoque Despotes potentia, regnisque opulentia clarus fuit. Hæc habui, quæ ad nomen Despotæ, ac dignitatem pertinentia dicere partim à majoribus meis accepta, partim in opulculis perlecta, ubi dignitates, Magistratûsqe Imperatoris Curiæ describuntur, partim à nostris in recentioribus historiis excerpta, præterquam de quibus per conjecturas differui: Historici sunt Chomates, Gregoras, Pachimeres, Acropolites, Christodolus, & novissimè omnium Chalcondyles. Horum ego testimoniis, ut brevitati consuleretur, abstinui; sed exemplaria omnia & habeo, & proferre possum. De Acarnaniæ Despote, seu Arethæ paterno genere, maternoque à prædictis Despotis omnibus propemodum deducto, nec Imperatorum agnitione diverso, quod magis notum est aliis ex nostris, qui grandiores natu in Urbe degunt, tacere latius duxi; si tamen res exigat, de eo etiam, quæ pro compertis habeo, dicere non recuso. Ioannes Lascaris Rhyndacenus Patritius Constantinopolitanus. Vide Tusa. DE-
Transcription: Translated (English)
It is said of antiquity; but these names too, not without some reason, the same usage has altered and varied. For, just as in ancient times the title of Imperator was given to a Consul, after he had led out the army, or to any other man to whom supreme power had been entrusted; and afterward the title was also applied to a Prince who had won some distinguished victory, as Lucullus and other famous men of the same period were called Imperatores by the armies, and later Roman Monarchs. Finally, those who in these regions became in some measure sharers of that power and dignity, on the condition, namely, that they should undertake the care of removing the enemies of the Church, and labor to defend and advance the frontiers of the Christian commonwealth: just as, I say, this happened among the Latins in that name; so among the Greeks the Roman Emperors were first called ductores, that is, leaders, because they led the armies; then, since among the Athenians and the rest of the Greeks all were called leaders who were sent by the cities as envoys with supreme power in war and peace; and finally, when the power of the people had been wholly taken away, that title, as may be conjectured, though it refers in some way to a king, was no longer disliked, especially in our regions, and was not unfamiliar to men’s ears, when the term, rather than the former one, was used. For it is not only a more pleasing and gentler-sounding name, because of the softness of the letters of which it is composed and their mutual arrangement, but also, by its etymology, far more distinguished and excellent; for it signifies nothing else than that he himself has authority over the business entrusted to him; it bears a foundation, and a support, where subjects may safely stand, and where the people may establish their hopes; and the name has nothing harsh in it; and therefore it is granted to those who have supreme power over all their subjects. Since also, when addressing them, both Greeks and Romans called the emperors most tranquil and most serene, reminding them, namely, whenever they met, that calm and tranquility of mind especially befit those who hold power over all, and that this should be sought from them before all else, and demanded as among the most salutary things for peoples and citizens. On these grounds, then, as far as I can judge, the Emperor was honored with that title among our people. At Rome, however, and in these regions, that same name remained, nor was it ever again changed, the royal title being preferred only. I return to the Despot. Despotes, as has been said, formerly meant a master of affairs, and a lord; now, one distinguished by royal dignity. How great the dignity of this name was, and that it was by no means inferior to royal dignity, we may also perceive from this. For, addressing a Despot, both other Princes and men of whatever condition, calling him with the greatest reverence, used to speak to him just as to an Emperor, as though saying, “your empire,” or “your kingdom”; just as in the West, when speaking to a King or an Emperor, they frequently repeat “Your Majesty,” so that a dignity equally close may appear, and that to the Emperor the King may correspond in rank, and the word may match the meaning. Moreover, wishing the Despot to be regarded in some way as the equal of the Emperor, they deliberately called the Emperor’s wife by the Emperor’s name, and the Emperor’s wife by the Despot’s name, thus continually celebrating the four persons placed in the highest dignity, and alternately bestowing on them equally such distinguished titles. As for the power and authority of the Despots, there were two Despotates in Greece: one was the Peloponnesus, which is now called Morea, and elsewhere was also called Apia because of the abundance of those sorts of trees. This was formerly held by the son or brother of the Emperor; though later, when our affairs had been shattered and the empire was declining, and the Peloponnesus was contracted from every side by the two Despot-Emperors who were brothers, it was at last held in that same way. The other was that of Aetolia and Acarnania, with the neighboring islands added as well, among which the chief were Leucas, Cephalonia, Ithaca, and Zacynthus. This too was called Aretha, because the city of Aretha, adjoining the river Aretus, was in ancient times, if I am not mistaken, the Argive metropolis of Amphilochian Acarnania. And this broad region, as is commonly said, just as a dukedom gets its name from duke, and a kingdom from king, so the Despot is called by a special title from Despotes to this day. A third despotate, outside Greece, was that of Serbia, namely the province of the Triballians, of which too the Despot was renowned for power and the wealth of his dominions. These are the things I have had to say concerning the name of Despotes and the dignity attached to it, partly received from my elders, partly read in little books where the dignities and offices of the Emperor’s court are described, and partly excerpted from our more recent histories, except for those matters on which I have spoken only by conjecture. The historians are Chomates, Gregoras, Pachimeres, Acropolites, Christodoulos, and most recently of all Chalcocondyles. I have refrained from citing their testimonies for the sake of brevity; but I have all the copies, and can produce them. Of the Despot of Acarnania, or of Aretha by paternal lineage, and by maternal lineage almost all descended from the aforesaid despots, and not differing by imperial recognition, which is more familiar to others among our people who dwell in the city in advanced age, I thought it proper to say no more here; yet if the matter requires it, I do not refuse to say also what I know for certain about it. Ioannes Lascaris Rhyndacenus, Patrician of Constantinople. See Tusa. DE-
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202 D E DESTINA, sustentaculum, fulcimentum. [Parieti inclinato, & maceriæ impulsæ non neglexit Doctor egregius consolationis destinam, Christo in se loquente, supponere. Fulgen. epist.1. de conjug. deb. DEUSCEPTUM, cautio, apoca. [Aliud facere desusceptum te convenit, in quo tua fraternitas fateatur, quia desusceptum de eisdem rebus in scrinio nostro emiserat. S. Greg. in Regist. lib.2. cap.88.] Exegerat Pontifex duplicatam apocam, quam ibidem Susceptum etiam appellat. Vide Susceptum. Testamenti pagina. DESPINA, & Despinicus. Vide Domesticus. DETECTO. FR. contradico, vel contemno. Gloss. in can. pudenda, 5. detrectat. 24. quæst. 1. DETERMINO. Vide Sedeo. DETRIUMPHO, triumpho. [Hi ergo Principes crucifixerunt Dominum, quos detriumphavit liberè in semeripso. Ambros. in prima epist. ad Romanos, cap.5. DEVESTIO. FR. Spolio, privo, 1.4. de beneficiis, & Bullar. Casin. tom.2. constit.62. 64. 65. 68. 77. & alibi. DEVIRGINATA, FR. puella vitiata. D. Hieron. de monogam. epist. 25. DEVOTA, Monialis. [Mitra est pileum phrygium, quale est ornamentum capitis Devotarum. Isidor. lib.19. Orig. cap.31. Devotam peccantem non recipiendam in Ecclesiam. Concil. Tolet.1. can.16.] de Mitrellis Monialium. Vide Mitra. Velum. Synonyma Devotæ. Vide Agaptæ sorores. Antiphona. Monialis. DEVOTAMENTUM, vocabulum, quod in bonum, & in malum sensum accipitur; aliquando enim rem Deo dicatam, & è converso execrandam significat, ut de dictione Anathema dictum fuit, quia sicut rem Deo dicatam, non est fastangere; ita etiam rem interdictam. [Ut interficerentur omnes incolentes eam, & devotamenta fierent universa ejus. Tertull. Scorp. cap.3. DEUS, caret nomine. Vide Atheus. Non fallit, neque fallitur. Vide Ecclesia. Ejus attributa. Vide Opera. DEUS IN ADJUTORIUM. Vide Horæ Canonicæ. Non dicebatur ad Vesperas tempore paschali. Vide Vesperæ. Non dici debent in Vesperis Sabbati Sancti, etiam si recitentur Vesperæ extra Chorum. Vide Vespera. DEUTERIARIUS, Abbatis, seu Archimandritæ Vicarius; officium inter Monachos considerabile: ex græco , quod secundarium significat, id est post Abbatem secundum. Vide Secundarius. DEUTEROSIS. Vide Phariseus. DEUTERONOMIUM, ex græco , id est, secunda lex, est unus ex libris Pentateuchi. Dicitur Secunda lex, quia in eo Levitici præcepta replicantur. Dubitatur, an à Moysi scriptum fuerit; quia in ultimo ejus capite de ejusdem Legislatoris morte sit mentio; ideò multi Expositores ab Eleazaro, seu Iosue compositu[m] fuisse existimant; D E fed Joseph Hebræus eundem Moysen Au[n]ctorem facit, propriam mortem prophetizantem, inquiens: [Moyses in sacris voluminibus scripsit se mortuum, veritus, ne propter excellentem ejus virtutem à Deo raptus prædicaretur. lib. 4. Antiq. ult. DEXTERA; aliquando meridionalem plagam significat; homo enim ad orientem aspiciens, dextera ejus ad meridiem collocatur: hinc ubi in Psalmo 88. vulgata habet: Aquilonem, & mare creasti; Hieronymus vertit: Aquilonem, & dexterum. Alii verò legunt: Aquilonem, & meridiem. FR. auxilium nonnunquam denotat Dextera, ita Nicolaus Papa III. aliàs IV. in cap.17. de elect. & electi potest in sexto, de SS. Petro & Paulo loquens, ait: [In Petri constaret firmitate: cui Salvatoris nostri miranda provisio B. Paulum in Apostolatum genitum per dexteram societatis adjunxit.] Ibi Glossa per Dextera[m] pacem, fidem, & concordiam intelligit; sed propriè hîc auxilium, & associationem significat; sic idem Apostolus ad Galatas, cap.2. scripserat: [Jacobus, & Cephas, & Ioannes, qui videbantur columnæ esse, dexteras dederunt mihi, & Barnabæ societatis &c.] De dextera[m], & sinistræ collocatione eorundem Principum Apostolorum. Vide Bulla. Ubi alia ratio addi posset, quòd cùm Petrus haberet spiritum lenitatis, & ideo ad partem cordis, id est, sinistram ponitur; at Paulus propter ferventem, ac rigorosum spiritum, ad dexteram, utpotè vigorosiorem, collocatur. Vide Districtio. Item in 3. Reg. cap.7. num.21. habetur, quòd Salomon Rex: [Statuit duas columnas in porticu Templi; cùmque statuisset columnam dexteram, vocavit eam nomine Jachin: similiter erexit columnam secundam, & vocavit nomen ejus Booz.] Quod ibidem sic interpretatur Dionysius Carthus. art.12. [Dextera[m] columnam vocavit Jachin, quod interpretatur firmitas; & sinistram Booz, quod interpretatur robur, & fortitudo. DEXTRARIUS, militis auxiliarii equus, hinc italicè Destriero dicitur equus. [Omnia sua arma valdè decentia cum tribus dextrariis per eundem Paganum Norandino misit. Cæsar. lib.4. cap.15. Multitudo stabat dextrariorum sellas deauratas, frænaque aurea habentium. Idem, lib.6. cap.ult. DEXTRO, associo; sic in antiquis M. SS. Ceremonialibus, in quibus Addextero, & Addextatores Pontificis legitur. Vide Addextro. DIABAMBYLUM. Vide Monobambylum. DIABOLUS, ex Græco , id est, calumniator, deceptor, proditor. Didymus in epist. Ioannis cap.3. Hinc Nonnus, cap.6. , id est, Diabolum novum Iudam appellavit, ex eo quia ejus dilectissimi Magistri proditor fuerat. D. Bernardus super illa verba, [Ecce nos reliquimus omnia &c.] ait, quòd Diaboli nomen est compositum à dictionibus græcis , quæ in compositione divinitatem significat, & , id est, hasta, sic inquiens: [A duobus itaque nolis Diabolus dicitur.] Vide Dæmon. Zabulus. DIA-
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202 D E DESTINA, support, prop, buttress. [The excellent Doctor did not neglect to place the destina of consolation beneath the leaning wall and the pushed-over masonry, Christ speaking within him. Fulgen. epist. 1. de conjug. deb.] DEUSCEPTUM, caution, acknowledgment. [It is fitting that you make another act of desusceptum, in which your fraternity should confess that it had sent an acknowledgment concerning those same matters in our registry. St. Greg. in Regist. lib. 2. cap. 88.] The Pontiff had demanded a duplicate acknowledgment, which there he also calls Susceptum. See Susceptum. Testament page. DESPINA, and Despinicus. See Domesticus. DETECTO. Fr. I contradict, or I disdain. Gloss. in can. pudenda, 5. detrectat. 24. quæst. 1. DETERMINO. See Sedeo. DETRIUMPHO, I triumph over. [For these princes crucified the Lord, whom he freely detriumphated in himself. Ambros. on the first epistle to the Romans, cap. 5.] DEVESTIO. Fr. I strip, I deprive, 1.4. de beneficiis, & Bullar. Casin. tom. 2. constit. 62. 64. 65. 68. 77. & elsewhere. DEVIRGINATA, Fr. a defiled girl. D. Hieronym. de monogam. epist. 25. DEVOTA, nun. [A mitre is a Phrygian cap, such as is the head ornament of Devotæ. Isidor. lib. 19. Orig. cap. 31. A sinful devota is not to be received into the Church. Concil. Tolet. 1. can. 16.] Of the mitres of nuns. See Mitra. Veil. Synonyms of the Devota. See the sisters Agaptæ. Antiphon. Nun. DEVOTAMENTUM, a term which is taken in a good and in a bad sense; for sometimes it signifies a thing dedicated to God, and conversely something to be cursed, just as was said of the word Anathema, because, as a thing dedicated to God is not to be touched, so also a forbidden thing. [That all the inhabitants thereof should be slain, and all its devotamenta made of it. Tertull. Scorp. cap. 3.] DEUS, lacks a name. See Atheus. He does not fail, nor is He deceived. See Ecclesia. His attributes. See Opera. DEUS IN ADJUTORIUM. See Canonical Hours. It was not said at Vespers in Paschal time. See Vespers. It ought not to be said in the Vespers of Holy Saturday, even if Vespers are recited outside the choir. See Vespers. DEUTERIARIUS, the vicar of the abbot, or archimandrite; an office among monks of considerable importance: from the Greek, which means secondary, that is, second after the abbot. See Secundarius. DEUTEROSIS. See Pharisee. DEUTERONOMIUM, from the Greek, that is, the second law, is one of the books of the Pentateuch. It is called the Second Law because the precepts of Leviticus are repeated in it. It is disputed whether it was written by Moses; because in the last chapter mention is made of the death of the same Lawgiver, therefore many Expositors think that it was composed by Eleazar, or Joshua; fed Josephus the Hebrew makes Moses himself the author, foretelling his own death, saying: [Moses wrote in the sacred volumes that he had died, fearing lest, on account of his outstanding virtue, he should be proclaimed as taken away by God. lib. 4. Antiq. ult.] DEXTERA; sometimes it signifies the southern side; for when a man looks toward the east, his right hand is placed toward the south: hence where in Psalm 88 the Vulgate has: “The north and the sea you created”; Jerome translates: “The north and the right side.” Others read: “The north and the south.” Fr. Right hand sometimes denotes help, so Pope Nicholas III, or otherwise IV, in cap. 17. de elect. & electi potest in the sixth, speaking of SS. Peter and Paul, says: [In Peter’s firmness there stood the marvelous provision of our Savior, which joined blessed Paul, born to the Apostolate, by the right hand of fellowship.] There the Gloss understands by the right hand peace, faith, and concord; but properly here it signifies help and association; thus the same Apostle wrote to the Galatians, chapter 2: [James, and Cephas, and John, who seemed to be pillars, gave the right hands of fellowship to me and Barnabas, etc.] Concerning the placement of the right and left of those same princely Apostles. See Bulla. Another reason could be added, that since Peter had a spirit of gentleness, he is therefore placed on the side of the heart, that is, the left; but Paul, because of his fervent and strict spirit, is placed on the right, as being the more vigorous. See Districtio. Likewise in 3 Kings, chapter 7, no. 21, it is stated that King Solomon: [Set two columns in the porch of the Temple; and when he had set the right column, he called it by the name Jachin: similarly he raised the second column, and called its name Booz.] Which Dionysius the Carthusian interprets there as follows, art. 12: [He called the right column Jachin, which means firmness; and the left Booz, which means strength and fortitude.] DEXTRARIUS, the warhorse of a cavalryman; hence in Italian a horse is called Destriero. [He sent all his arms, very fitting, with three destrarios through the same pagan Norandino. Cæsar. lib. 4. cap. 15. A multitude stood with destrarios having gilded saddles and golden bridles. Idem, lib. 6. cap. ult.] DEXTRO, I join, I associate; thus in ancient ceremonial MSS., in which Addextero and Addextatores of the Pontiff are read. See Addextro. DIABAMBYLUM. See Monobambylum. DIABOLUS, from Greek, that is, slanderer, deceiver, traitor. Didymus in the epistle of John, chapter 3. Hence Nonnus, chapter 6, called the Devil a new Judas, because he had been the betrayer of his most beloved Master. St. Bernard, on those words, [Behold, we have left all things, etc.] says that the name Devil is composed from Greek words, which in composition signify divinity, and, that is, spear, thus saying: [Therefore from two words he is called Diabolus.] See Dæmon. Zabulus. DIA-
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DIACÆNISIMUS. FR. græca vox , {Feria quinta hebdomadis, quam à renovatione Diacænisimum vocitant, recepit se Patriarcha cum Episcopis, & reliquis Ecclesiæ primioribus insuper & cum Archimandritis, & monasteriorum Præfectis ad Palatium. Mutat igitur Patriarcha vestes, & ad Imperatorem venit statem in throno suo. Proceres Aulici tunc non adsunt, neque circumstant; sed eorum locum supplet Episcopi, ut diximus, & Ecclesiæ primores cum aliis, de quibus jam dictum est. Incensat, seu thurificat, suffitu honorat Patriarcha Imperatorem: deinde tradit thuribulum Archidiacono. Ipse verò accedens benedicit, & osculatur Imperatorem in ore; eodemque modo fert ipse osculum ab Imperatore. Postea Patriarcha stat vicinus Imperatori. Episcopi porrò duo simul accedentes osculantur & ipsi Imperatorem: primùm quidem manum, deinde genam. Postea idem faciunt omnes Ecclesiæ Proceres, Archimandritæ etiam, & Monasteriorum Præfecti: quibus peractis, Patriarcha precationem sacram superaddens, discedit. Imperator suum in Conclave se confert. Codinus Cu- ropalata de Off. Constantinop. c.14.} Quare Iunius in suis notis hanc Diacænisimi hebdomadam purat esse Rogationum, quia macerationis hebdomada interpretatur; nam dianagriouor legit: sed fallitur primò; nam omnes Rituales Græcorum dianagriouos habent, ut suprà ex Curopalata: secundò ex Gretserii commentariis in eundem Codinum satis apparet hoc vocabulum hebdomadam post Pascha significare; sic ille, lib.3. commentar. cap.9. in cap.14. Cod. inquit: {Heddomadas dianagriouos, est tota hebdomada Paschalis, quæ festum Paschæ proximè sequitur, & qua Resurrectio Domini solemni ceremonia celebratur; id ostendo primùm testimonio Maximi Margunii Episcopi græci, qui consultus, quidnam hoc vocabulo significetur; respondit his verbis: significatur hoc nomine apud nos prima hebdomada festi Resurrectionis Salvatoris nostri.} Vide catalogum Bibliothecæ Aug. ab Hæschelio editum. Quod confirmatur ulteriùs ex Typico S. Sabæ, cap.4. ubi habetur: {Forma modi sanctæ, & magnæ Dominicæ Paschæ, & hebdomadis diacænisimæ.} Hinc error Iunii nedum ex prædictis fit evidentior; sed etiam, quia nullibi constat Græcos solitos fuisse unquam Rogationes celebrare, nec in hebdomada Paschæ jejunare, imò diebus mercurii, & veneris in ea hebdomada occurrentibus vescuntur carnibus, ut Balsamon in can.69. Apost. testatur, qui etiam addit ibi. {Heddomadas Diacænisimi tanquam ipse magnus dominicus dies reputatur. DIACATOCHUS. FR. græca vox , Rossorem bonorum significans {De Diacatochis, quosdam comperimus, ita fiscales lacerasse actiones. Cod. Theodos. lib.10. tit.16.} Vide Possessor. DIACONA, Diaconissa, {Delegoque Benedictæ filiæ Hilariæ Diaconæ ancillam nomine Nocam &c. S. Remigius Rhemensis Episcopus in ejus testamento.} Vide Diaconissa. DIACONIA græcè, latine administratio; Romæ dicitur Ecclesia, in qua Diacones regionarii eleemosynas ejusdem regionis pauperibus dispensabant. {Diaconiam SS. Sergii & Bacchi concedens omnia, quæ in usum diaconiæ existunt, statuit perpetuo tempore pro sustentatione pauperum in diaconiæ ministerio deservire. Anast. Bibl. in Steph. III.} Apud D. Greg. lib.9. indict.4. epist.24. reperitur formula, qua diaconia tradebatur, & est hujusmodi: {Igitur te Ioannem religioso intentionis tuæ studio provocati, mensis pauperum, & exhibendæ diaconiæ eligimus præponendum.} Significat etiam hæc vox eandem eleemosynam in Ecclesia collectam. Cassian. Coll.18. cap.7. de qua etiam 2. Corinth. cap.9. {Perei , id est, diauoria, tûs eis tûs auries, id est, Nam de ministerio quod fit in sanctos: & Actor. c. 6. pro ministerio similiter ponitur: H'meis de tû φροδξη, μὴ tûn diauoria, ο λόγος αρσκαρτηριομένω, id est, Nos verò orationi, & ministerio verbi instantes erimus. Et apud Græcos κειδι diauoria, adagium erat, id est, Arietis ministerium, & de ingratis dicebatur, qui veluti arietes cornibus benefactores, & pasculum præbentes incutiunt. Tandem Diaconia legationem significat, ut in dictione Diaconus dicitur. DIACONALE OFFICIUM. Vide Hieromnemon. DIACONICUM, & Diaconium, dianagriov. Vide Aspaticum. Item Diaconion penes Græcos etiam liber continens preces, quæ in Missa, & officio à Diacono canendæ sunt, intelligitur. DIACONISSA, Ecclesiæ ministra, quæ tamen non erat consecrata; sed tantùm benedicta, ut ex Euchologio colligitur: mulier erat ætate provecta, cujus incumbentia erat ad Ecclesiæ januam observare, per quam foeminæ ingrediebantur, & ad locum pro hoc sexu separatum eas deducebat, & adhuc inter Orientales, Græcosque Christianos, & in ruralibus Melitæ Ecclesiis locus pro utroque sexu separatus observatur, qui tamen laudabilis usus in hac insula Parochorum incuria sensim deperditur. Erat igitur locus etiam pro catechumenis mulieribus disjunctus. {Fuitque illi mater spiritualis sancta domina Romana diaconissarum, quæ accipiens eam, ascendit in Catechumenum. In vita S. Pelagiæ, cap.8.} Custodes sacrorum vestibulorum appellatæ sunt Diaconisse à S. Ignatio Martyre, epist.12. quarum munus erat etiam ad pericula evitanda persecutionum tempore absconditis mulieribus commissiones, & ordinationes Episcopi, seu Parochi deferre, per quas ad constantiam confirmabantur, eleemosynisque subveniebantur. Item seminas ad recipiendum baptismum, seu extremam unctionem exuebant, seu detegebant corporis partes ungendas, easdemque unctas extergere, item mortuas vestire, & ornare solebant. Concilium Aurelianense II. can.16. & Chalcedonen.14. sub poena ex com[m]unicationis prohibent foeminas post diaconissarum maritum habere. FR. in quodam Heraclii Imp. diplomate, tom.1. græci Juris, & Justinianus in Novell.3. sanxerunt, quòd in Constantinopolitan Eccle-
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DIACÆNISIMUS. A Greek word, {On the fifth day of the week, which from the Renewal they call Diacænisimus, the Patriarch retired with the Bishops and the other chief men of the Church, and also with the Archimandrites and the Superiors of the monasteries, to the Palace. Then the Patriarch changes his vestments, and comes to the Emperor standing on his throne. The court nobles are then absent, neither do they stand round about; but their place is supplied by the Bishops, as we have said, and the chief men of the Church with the others already mentioned. The Patriarch censes, or incenses, honors the Emperor with perfume: then he hands the censer to the Archdeacon. He himself approaching blesses and kisses the Emperor on the mouth; and in like manner receives the kiss from the Emperor. Afterwards the Patriarch stands next to the Emperor. Then two Bishops at once approaching kiss the Emperor also: first the hand, then the cheek. Afterward all the chief men of the Church do the same, and also the Archimandrites and Superiors of the monasteries; when these things have been done, the Patriarch, adding a sacred prayer, departs. The Emperor withdraws to his private chamber. Codinus Curopalata, de Off. Constantinop. c. 14.} Wherefore Junius in his notes thinks this week of Diacænisimus to be that of the Rogations, because he interprets it as the week of mortification; for he reads dianagriouos: but he is first mistaken; for all the Greek ritual books have dianagriouos, as above from Curopalata: secondly, from Gretser’s commentaries on the same Codinus it sufficiently appears that this word signifies the week after Easter; thus he, lib. 3. commentar. cap. 9. on cap. 14. of Codinus, says: {The weeks dianagriouos is the whole Paschal week, which immediately follows the feast of Easter, and during which the Resurrection of the Lord is celebrated with solemn ceremony; this I show first by the testimony of Maximus Margunius, a Greek Bishop, who, when consulted as to what this word signifies, replied in these words: by this name among us is signified the first week of the feast of the Resurrection of our Saviour.} See the catalogue of the Augustan Library published by Hæschelius. This is confirmed further by the Typicon of St. Sabas, c. 4, where it is found: {The form of the holy and great Lord’s Day of Pascha, and of the week diacænisima.} Hence Junius’s error becomes not only more evident from the aforesaid; but also because nowhere is it established that the Greeks were ever accustomed to celebrate the Rogations, nor to fast in the week of Easter; indeed, on the Wednesdays and Fridays occurring in that week they eat flesh, as Balsamon testifies on Apost. canon 69, who also adds there: {The week of Diacænisimus is regarded as one great Lord’s day.} DIACATOCHUS. A Greek word, meaning a spoiler of goods {Concerning Diacatochi we have found that certain men have thus torn fiscal actions to pieces. Cod. Theodos. lib. 10. tit. 16.} See Possessor. DIACONA, Diaconissa, {And I bequeath to Benedicta, the daughter of Hilaria the deaconess, a maid named Noca, etc. Saint Remigius, Bishop of Rheims, in her testament.} See Diaconissa. DIACONIA in Greek, administration in Latin; at Rome it is called the church in which the regional deacons distributed alms to the poor of the same district. {Granting the Diaconia of SS. Sergius and Bacchus, with all things that exist for the use of the diaconia, he established that for all time they should serve for the support of the poor in the ministry of the diaconia. Anast. Bibl. in Steph. III.} In St. Gregory, lib. 9, indiction 4, epist. 24, there is found the formula by which a diaconia was handed over, and it is as follows: {Therefore we appoint you, John, moved by the zeal of your religious intention, to be set over the table of the poor and the administration of the diaconia.} This word also signifies the same alms collected in the Church. Cassian, Coll. 18, cap. 7, of which also in 2 Corinthians cap. 9. {Perei, that is, diauoria, tûs eis tûs auries, that is, Namely, concerning the ministry done for the saints: and Acts c. 6, it is likewise put for ministry: H'meis de tû φροδξη, μὴ tûn diauoria, ο λόγος αρσκαρτηριομένω, that is, But we will attend to prayer and the ministry of the word. And among the Greeks κειδι diauoria was a proverb, that is, the service of a ram, and it was said of the ungrateful, who, like rams, strike their benefactors and those who provide pasture with their horns. Finally, Diaconia signifies an embassy, as in the word Diaconus it is said. DIACONALE OFFICIUM. See Hieromnemon. DIACONICUM, and Diaconium, dianagriov. See Aspaticum. Likewise, among the Greeks Diaconion also means a book containing the prayers that are to be sung by the deacon in the Mass and office. DIACONISSA, a minister of the Church, though not consecrated, but only blessed, as may be gathered from the Euchologion: she was an elderly woman, whose duty it was to watch at the church door, through which women entered, and to lead them to the place set apart for this sex; and even now among Eastern Christians and Greeks, and in the rural churches of Malta, a separate place for each sex is observed, though this commendable custom on this island is gradually being lost through the negligence of the parish priests. There was also a separate place for female catechumens. {And her spiritual mother was the holy Lady Romana, of the deaconesses, who, receiving her, led her up into the Catechumenum. In the life of St. Pelagia, cap. 8.} The guardians of the sacred vestibules were called deaconesses by St. Ignatius the Martyr, epist. 12; their office was also, in order to avoid dangers during times of persecution, to convey to women in hiding the commissions and ordinances of the Bishop or parish priest, by which they were strengthened in constancy and aided with alms. Likewise they undressed women for receiving baptism or extreme unction, or uncovered the parts of the body to be anointed, and wiped away the anointing afterward; they also used to dress and adorn the dead. The Second Council of Orléans, can. 16, and Chalcedon, can. 14, under penalty of excommunication, forbid women to have a husband after becoming deaconesses. FR. In a certain diploma of Emperor Heraclius, vol. 1 of the Greek Law, and Justinian in Novel 3, it was decreed that in the Constantinopolitan Church-
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Ecclesia non possent constitui plusquam undecim Diaconissæ. In quodam antiquo M. S. lectionario in Archivio S. Petri Vatic. conservato, legitur S. Martinam Virg. & Martyrem fuisse Diaconissam, ut testatur Torrigius de Crypt. Vatic. secundæ impress. pag. 557. S. Regina etiam Diaconissa fue- rat. Baron. An. 513. n. 30. & 31.:: D. Gregorius Nyssenus cum in sacris fuisset ordinatus, Theose- bia ejus uxor ab eo ideo sejuncta, etiam Diaconissa fieri voluit. Nicet. Schol. 19. in orat. Gre- gor. Nazianz. de laudib. S. Basilii. In Ecclesia Me- tropolitana Mediolanensi adhuc durat hoc Dia- conissarum officium, & sunt Matronæ aliquæ, quas Vetulones vocant, quæ in Missa cantata, jux- ta Ambrosianum ritum, ad offertorium ferunt panem, & vinum pro sacrificio. FR. in Arcispriore Castro Tusculanæ Dioecesis vidi aliquas similes, quas ibi Sanctes as dicunt, hæ in Quadragesima per domos comestibilia pro Concionatore, & in autumno pro Paroco, ejusque Vicario oblationes fructuum colligunt. Reperitur in Nicæna Synodo, cap. 74. decretum de habitatione sororu[m] viduarum, & Diaconissarum in monasterio re- tinendarum, & de ratione docendi eas, & de ele- ctione Diaconissarum, & officio, atque usu earum :: Græci tamen Dianovioslo Diaconi uxorem ap- pellant, quæ in Ecclesia honoratur, præstando ei digniorem inter foeminas locum, candidoque ve- lo tegitur, nec auro, gemmisque ornari, nec cre- brò publicè apparere permittitur, ac semel vi- duata, si ad secundas nuptias transferit, invisa, & spreta remanet. Vide Cusrix. Diacona. DIACONITA. FR. sicut Levita, ita Diaconita Diaconus appellatus fuit: [Omnium hic deser- vientium Diaconitarum. Apud Torrigium de Crypt. Vatic. impress. secunda pag. 537. DIACONUS, ni, & Diacon, nis, Levita, ex græco vocabulo iduovos , id est, minister. FR. dicitur etiam Diaconita. Vide suprà. Et Diaconius, gra- dus. [Alienum est à consuetudine ecclesiastica, ut qui presbyterali honore, aut diaconio gradu fuerint consecrati. can. alienum. dist. 50.] Cùm igitur à ministrando Diaconus dicatur, ut in dict. Diaconia dictum est; ejus munus erit prædicare, & eleemosynas distribuere. can. in sancta. dist. 92. Et ante Sacerdotes prædicabant. can. Diaconi sunt. dist. 93. ibi Glossa. [Levitæ ante Sacerdo- tes orant, id est, prædicant.] Qui successerunt in locum Nathinæorum. Vide Subdiaconus. Jejunia publicabant. Vide Jejunium. Item Populum silere admonebant tempore recitationis lectionum. Vide Lectio. Item custodiebant Concilii januam. Vide Observo. D. Hieronymus multa Diaconorum munera connumerat, & inter alia, inquit: [Suffi- cit huic ordini per Deum concessum, ut non so- lus Sacerdos in templo Dei totum agere, & im- plere videatur, d. dist. 93.]::: Diaconus ex licentia Episcopi, seu Parochi potest dare viaticum mo- ribundis, & in casu urgentiæ absque ulla licentia, ut ex D. Th. in 4. dist. 13. quæst, 1. art. 3. colligi- tur, ubi sic inquit: [Diaconus non debet corpus dispensare, nisi de mandato Presbyteri, vel Epis- copi; vel Presbytero longè posito in casu neces- sitatis.] Alii tamen dicunt, quòd deferens viaticu[m] Sacerdori infirmo, Diaconus non debeat propriis manibus illum com[m]unicare; sed in illius manibus tradere debeat Eucharistiam, ut propriis mani- bus se ipsum communicet; ita enim definitu[m] vide- tur in prima Nicena Synodo, can. 17 ubi sic dispo- nitur: [Ut ab his, qui potestatem non habent of- ferendi, illi, qui offeru[n]t, Christi corpus accipiant.] Nonnulli verò non esse necessariam hanc limita- tionem afferunt; certum enim est, quòd Diaconus se ipsum etiam communicare potest: immo nec desunt gravissimi Auctores à Suarez, tom. 3. disp. 72. sect. 3. & à Diana, tom. 2. resol. moral. tract. 4. de Sacram. resol. 47. relati, qui ad laicos quoque hanc facultate[m] in casu predicto necessitatis exten- dunt, ita ut variis exemplis conentur probare lai- cos posse in simili casu se ipsos communicare: sed re vera, quo ad dubium de Laicis, est magis in praxi opinio contraria; nam præceptum divinum sumendi viaticum in extremo vitæ periodo est in- firmis, non autem ministrantibus impositum, qui hoc agere tenentur debita decentia, ac reveretia: & vice versa infirmus, dum ei, qui Eucharistiam administret, non reperitur idoneus, remanet à si- mili obligatione exemptus; & licet Scotiæ Regi- næ ex facultate B. Pii V. permissum fuerit, ut ante ejus martyrium posset sibimer Eucharistiam præ- bere, in quo exemplo prior opinio præcipuè in- nititur: hoc tamen solùm probaret, quòd, nem- pe, laicus in tali necessitate posset se ipsum com- municare, quod ex pieratis congruitate non paru[m] probabile videtur: non verò quòd laicus posset in simili casu aliis viaticum ministrare. Ætas, quæ requiritur ad suscipiendum Diaconatus ordinem post Concilium Tridentinu[m] debet esse ad vigesi- mum secundum annum, De Sancto verò Cæsario Arelatensi legitur, quòd [Adjecit etiam hoc, ut, nunquam in Ecclesia sua Diaconum ordinaret ante trigesimum suæ ætatis anum. Verùm etiam hoc addidit, ut nec in qualibet majori ætate nun- quam ordinaretur, nisi quatuor vicibus in ordine libros veteris testamenti legerit, & quatuor no- vi.] In ordinatione Diaconi solebat in Gallia chrismate manus perungi. Vide Chrisma. Quando quis in Pontificem electus debeat Diaconatum suscipere. Vide Papa. An Diaconus possit benedi- cere. Vide Cereus paschalis. Et ex abbundanti ad- dam hîc, quod rogatus scripseram, occasione du- bii in Sac. Rit. Congregatione agitati: An Dia- conus Card. possit in sua Diaconia benedicere, & mea allegatio talis fuit, nempè, Amplissimus Car- dinalis Albitius, qui non solùm Romanam Cu- riam eruditionis suæ fama, sed omnes longè posi- tas nationes mirificè commovet, in locuplentissi- mo, doctissimoque tractatu de Iurisdictione Car- dinalium in suis Titulis, docet Cardinales Dia- conos posse solemniter populum benedicere, quam quidem doctrinam satis, superque compro- batam tanquam magnæ mentis prolem venerari potiùs, quàm corroborare his meis rationibus ausus sum, ne videar noctuas Athenas deferre. Per-
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Ecclesia non possent constitui more than eleven deaconesses. In a certain ancient manuscript lectionary preserved in the Archive of St. Peter at the Vatican, it is read that St. Martina, Virgin and Martyr, was a deaconess, as Torrigius testifies in de Crypt. Vatic. second edition, p. 557. St. Regina also had been a deaconess. Baron. An. 513. n. 30. & 31.:: D. Gregory Nyssenus, when he had been ordained to holy orders, his wife Theose- bia, being therefore separated from him, also wished to become a deaconess. Nicet. Schol. 19. in orat. Gre- gor. Nazianz. de laudib. S. Basilii. In the Metropolitan Church of Mi- lan this office of deaconesses still continues, & there are certain matrons, whom they call Vetulones, who at a sung Mass, accord- ing to the Ambrosian rite, bring to the offertory bread and wine for the sacrifice. FR. in Arcispriore Castro Tusculanæ Diocese I saw some similar women, whom there they call Sanctes; these, in Lent, go through the houses collecting foodstuffs for the preacher, & in autumn for the parish priest and his vicar, collecting offerings of fruits. It is found in the Nicene Synod, ch. 74, a decree about the dwelling of widowed sisters & deaconesses to be kept in a monastery, and about the manner of instructing them, & about the election of deaconesses, & their office and use :: The Greeks, however, call the wife of the deacon Dianovioslo Diaconi, who is honored in the Church, by granting her a more worthy place among women, and she is covered with a white veil, nor is she permitted to be adorned with gold and gems, nor to appear publicly often; and once widowed, if she turns to a second marriage, she remains hateful & despised. See Cusrix. Diacona. DIACONITA. FR. just as Levita, so Diaconita was the name given to a deacon: [Omnium hic deser- vientium Diaconitarum. In Torrigius de Crypt. Vatic. second edition, p. 537. DIACONUS, ni, & Diacon, nis, Levite, from the Greek word iduovos , that is, minister. FR. it is also called Diaconita. See above. And Diaconius, a degree. [It is contrary to ecclesiastical custom that those who have been consecrated with presbyteral honor, or with the degree of diaconate, can. alienum. dist. 50.] Since, therefore, a deacon is so called from ministering, as was said in the passage on Diaconia; his office will be to preach and distribute alms. can. in sancta. dist. 92. And they preached before the priests. can. Diaconi sunt. dist. 93. there Gloss. [Levites pray before the priests, that is, they preach.] Those who succeeded in the place of the Nathineans. See Subdeacon. They published fasts. See Fasting. Likewise they admonished the people to keep silence during the reading of lessons. See Reading. Likewise they guarded the door of the Council. See Observe. St. Jerome lists many duties of deacons, & among others, he says: [It is enough for this order, granted by God, that not only the priest in the temple of God may seem to do and fulfill all things, d. dist. 93.]::: A deacon, by permission of the bishop or parish priest, may give viaticum to the dying, & in a case of urgency without any permission, as is gathered from St. Thomas in 4. dist. 13. quest. 1. art. 3., where he says thus: [The deacon ought not to administer the Body except by command of the priest or bishop; or of the priest when far away in a case of necessity.] Others, however, say that when bringing viaticum to an infirm priest, a deacon ought not to communicate him with his own hands; but ought to hand the Eucharist into the priest's hands, so that he may communicate himself with his own hands; for thus it seems to have been defined in the first Nicene Synod, can. 17, where it is thus ordered: [That from those who do not have the power of offering, those who offer may receive the Body of Christ.] Some, however, bring forward that this limitation is not necessary; for it is certain that a deacon can also communicate himself: indeed there are not lacking most grave authors cited by Suarez, tom. 3. disp. 72. sect. 3. & by Diana, tom. 2. resol. moral. tract. 4. de Sacram. resol. 47, who extend this faculty even to laymen in the aforesaid case of necessity, so that by various examples they try to prove that laymen can in a similar case communicate themselves: but in truth, as regards the doubt about laymen, the contrary opinion is more in practice; for the divine precept of taking viaticum at the final period of life is imposed on the sick, but not on those who minister, who are bound to do this with due decorum and reverence: and conversely the sick man, when there is not found someone suitable to administer the Eucharist to him, remains exempt from a similar obligation; and although to the Queen of Scotland, by faculty of Bl. Pius V, it was permitted that before her martyrdom she could give herself the Eucharist, on which example the prior opinion chiefly relies: this, however, would prove only that, namely, a layman in such necessity could communicate himself, which by fitting congruity of piety seems not a little probable: but not that a layman could in a similar case minister viaticum to others. The age required for receiving the order of diaconate after the Council of Trent must be the twenty-second year; but concerning St. Caesarius of Arles it is read that he [also added this, that he would never ordain a deacon in his church before the thirtieth year of his age. Moreover he also added this, that nor at any greater age would anyone ever be ordained unless he had read four times in order the books of the Old Testament, and four of the New.] In the ordination of a deacon in France it was customary for his hands to be anointed with chrism. See Chrism. When one elected to the pontificate ought to receive the diaconate. See Pope. Whether a deacon can bless. See Paschal candle. And more abundantly I will add here what I had written when asked, on the occasion of a doubt discussed in the Sacred Congregation of Rites: Whether a cardinal deacon can bless in his deaconry, and my allegation was as follows, namely, the most distinguished Cardinal Albitius, who not only moves the Roman Curia with the fame of his learning, but all nations far and wide marvellously, in his most rich and most learned treatise On the Jurisdiction of Cardinals in their Titles, teaches that cardinal deacons can solemnly bless the people, which doctrine, sufficiently and more than sufficiently proven, I preferred to venerate as the offspring of a great mind rather than to reinforce it with these arguments of mine, lest I seem to carry owls to Athens. Per-
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D I 205 & tamen cùm essent de ordine Diaconali, nihilominus in Missis apud suas titulares Ecclesias benedictiones solemnes præstabant, de quorum auctoritate, numero, ac privilegiis multa scripsi in dict. Exocatacæli. Est igitur Diaconus non ordinatione, sed auctoritate, & dignitate Sacerdos, ut benè advertit Hesychius ad illa verba Levitici cap. 9. [Ingressi Moyses, & Aaron tabernaculum, & egressi benedixerunt populum.] Certum tame[n] est, Moysen non fuisse ex ordine sacerdotali, sed levitico; censendus nihilominus ratione dignitatis inter Sacerdotes, juxta Psalte canetem: [Moyses, & Aaron in Sacerdotibus ejus.] In quo sensu 15. qu. 1. can. 1. Diaconus appellatur Sacerdos, quia ratione dignitatis, & jurisdictionis indulgentias concedere valet, ut probat Calderin. in Repert. cap. Postulasti, de poen. & remiss. num. 68. Loquor autem de benedictione invocativa, seu deprecativa; non autem de constitutiva, quæ constituit rem in esse sacro, ut docet Caget. 2. secundę, quæst. 88. art. 11. Imò aliquando Diaconus, præsente Sacerdote, communicat rebus benedictionem constitutivam; nam in Sabbato Sancto benedicit solemniter cereum. Nonnè Diaconus solemniter salutat populum illis verbis, Dominus vobiscum, sicut ipsemet Sacerdos? à qua salutatione se abstinet, si esset excommunicatus. Et quamvis Ferdinandus Paez, in cap. Missas, de consecrat. asserat solùm Episcopum posse benedicere, canora voce proferendo illa verba, Sit nomen Domini benedictum &c. nihilominus fatetur Sacerdotem in Missa, præsente Diacono Cardinali, non debere benedicere absque ejus licentia tacita, quia tunc censetur delegare Sacerdoti auctoritatem: ergo multò magis poterit ipse Cardinalis Diaconus exercere id, quod delegat, juxta philosophicum axioma, [Propter quod unumquodque tale, & illud magis.] Novissimè in lucem prodiit tractatus de Ecclesiastica Hierarchia, auctore Guilelmo Beyer, Parisiis excusus; hic scriptor, quæst. 6. cap. 8. multis, validisque rationibus probat, Episcopos, Presbyteros, ac Diaconos posse benedicere, cùm sint sacri Hierarchæ; eandem prorsus sententiam tuetur Franciscus Hallier. lib. 3. cap. 2. art. 3. ß. 3. Sed audiamus quæso Arcudium virum in sacris Græcorum ritibus eruditissimum. [Quia Diaconi etia poterant baptizare, Eucharistiam distribuere, publicos poenitentes reconciliare, prædicare, & ferè omnia munera Episcoporum, & Presbyterorum in eorum absentia exercere, de quibus omnibus agit Dionysus. Quæ causa etiam est, ut in sacro Collegio Cardinalium præter hos ordines hierarchicos, nullus alius reperiatur, lib. 6. de Sacram. Ord. cap. 6.] Ratio à priori est, quia hi soli initiantur per manus impositionem. S. Thomas Theologorum Magister hos tres ordines pares agnoscit in jurisdictione hierarchica. Diaconis enim subjicitur ordo purgandorum, Presbyteris illuminandorum, Episcopis perfectorum; & sic Diaconorum ordo est purgativus, Presbyterorum illuminativus, Episcoporum perfectus, ita in opusc. 18. cap. 23. Hic etiam fuit sen-
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D I 205 and yet, since they were of the Diaconal order, nevertheless in Masses at their titular churches they performed solemn blessings, concerning whose authority, number, and privileges I have written at length in the said Exocatacæli. Therefore a Deacon is a priest not by ordination but by authority and dignity, as Hesychius rightly notes on those words of Leviticus 9: [Moses and Aaron entered the tabernacle, and having gone out they blessed the people.] It is certain, however, that Moses was not of the priestly order but of the Levitical; nevertheless he is to be regarded, by reason of dignity, among the priests, according to the Psalmist: [Moses and Aaron among his priests.] In this sense, in 15, q. 1, can. 1, the Deacon is called a priest, because by reason of dignity and jurisdiction he is able to grant indulgences, as Calderin proves in Repert. cap. Postulasti, de poen. et remiss. num. 68. But I am speaking of the invoking, or deprecatory, blessing; not of the constitutive blessing, which establishes a thing in a sacred state, as Caget teaches, 2. secundae, q. 88, art. 11. Indeed, at times a Deacon, with a priest present, imparts a constitutive blessing to things; for on Holy Saturday he solemnly blesses the Paschal candle. Does not the Deacon solemnly greet the people with those words, Dominus vobiscum, just as the priest himself does? He abstains from that salutation if he were excommunicated. And although Ferdinandus Paez, in cap. Missas, de consecrat., asserts that only a bishop can bless by uttering in a singing voice the words, Sit nomen Domini benedictum, etc., nevertheless he admits that a priest at Mass, with a cardinal deacon present, ought not to bless without his tacit permission, because then he is deemed to delegate authority to the priest: therefore much more may the cardinal deacon himself exercise what he delegates, according to the philosophical axiom, [What belongs to one thing by reason of which it is such, that thing belongs much more so.] Recently there has appeared a treatise On Ecclesiastical Hierarchy, by Guilelmus Beyer, printed at Paris; this writer, in question 6, chapter 8, proves by many strong arguments that bishops, priests, and deacons can bless, since they are sacred hierarchs; exactly the same opinion is held by Franciscus Hallier, lib. 3, cap. 2, art. 3, § 3. But let us hear, I pray, Arcudius, a man most learned in the sacred rites of the Greeks. [Since deacons also could baptize, distribute the Eucharist, reconcile public penitents, preach, and perform almost all the functions of bishops and priests in their absence, of all which Dionysius treats. This also is the reason that in the sacred College of Cardinals, besides these hierarchical orders, no other is found, lib. 6 de Sacram. Ord., cap. 6.] The a priori reason is that these alone are initiated by the laying on of hands. St. Thomas, master of theologians, acknowledges these three orders as equal in hierarchical jurisdiction. For the order of the purifying is subject to deacons, that of enlightening to priests, and that of perfecting to bishops; and thus the order of deacons is purgative, that of priests illuminative, that of bishops perfect, as in opusc. 18, cap. 23. Here also it was sen-
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DIACOPOSI, & Diacopsis, ex græca dictione Diacopis, quæ scissuram, seu rimam significat: sic Diacopi, Didionos, dicti sunt canales illi per quos Nili inundatio in Ægyptiacos cæpos compartiebatur. [Ut insitam sibi mifericordiam suis famulis largiatur, & super illam diacoposum, vel unum magistrum militum dignetur concedere. ] in vita S. Gregorii. [Item Diacope, Diacorii, in- terci-
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DIACOPOSI, & Diacopsis, from the Greek word Diacopis, which signifies a cutting, or a cleft: thus Diacopi, Didionos, were the names given to those channels through which the overflow of the Nile was distributed into the Egyptian fields. [That He may grant to His servants the mercy inherent in Him and deign to bestow over it a diacoposum, or one master of soldiers. ] in the life of St. Gregory. [Also Diacope, Diacorii, interci-
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DI aerisio, separatio, præcisio, præsertim nervorum: item significat laxamentum, seu intermissionem: sitque à verbo , intercido, difrumpo, discerpo, irritum facio, dirimo &c. Et hæc vox etiam in Historiis sacris, sicut & Diacopi, scissuræ, meatus, occurrunt. DIACOPTON, ex græco , intermitten- tem significante, quod de arteriæ pulsatione diceretur; sed metaphoricè ab Anastasio Biblio- th. pro cælaturæ intercisione accipitur; nam ad instar venarum pulsatilium, quæ cutem exal- tant, sculpturæ ars ejus figuras à planitie inter- missivè relevat, quod opus alibi Intersatile idem appellat. DIADEMA . FR. corona, circulus; trans- lativè circuitus intelligitur. [Inter me, & illum grande est diadema. In passione SS. Perpetuæ, & Felicitatis] ubi aliqui Diastema corrigunt, sed perperàm; nam sicut limbus extremam togæ fas- ciam significat, & translativè de vasto zodiaci, ac inferioris terræ circuitu dicitur; sic etiam pro diadema gyrus ingens intelligi potest. Item Dia- dema significat caputii ornamentum. Item com- plementum totius, inde Diademata Apostolorum SS. Petrum, & Paulum Ennodius Dict. 2. in de- dicat. eorum Templi Novariæ appellavit. In eo- dem sensu Apostolus [Itaque fratres mei charis- simi, & desideratissimi, gaudium meum, & coro- na mea. Ad Philip. cap.4. Mulier diligens coro- na est. Proverb. 12.] Item accipitur pro perfe- ctione, & æternitate. [Accipiet coronam vitæ. Jacob, epist. 1. Dabo tibi coronam vitæ. Apoca- lyp. cap. 2.] id est, perfectionem, seu æternita- tem vitæ. Diadematis synonyma in proprio si- gnificatu. Vide Anadema. Camelautium. Coro- na. Epanoelistus. Infula. Nimbus. DIÆTA, , unius diei iter [Una die, si opus fuerit, quatuor, aut quinque diætas excurrit. Blesen. epist. 66.] id est, in unico die excurrit iter quatuor, vel quinque dierum. [Porrò cùm jam diætam illam, aut totam, aut ferè totam, nostri præambuli peregissent. Idem epist. 14.] Aliqui tamen perperàm diætam pro leuca acci- piunt, quorum error ex Guglielmi Tyrii auctori- tate sit manifestus, qui cap. 7. Descriptionis Ter- ræ Sanctæ de Hierosolyma Civitate loquens, ait: [Distat autem à mari mediterraneo ipsa sancta Civitas per unam diætam communem cum dimi- dia] hanc enim Civitate à prædicto mari per iter unius dici cum dimidio distare omnes coëcordant. FR. Quid autem sit diæta, in utroq; jure habetur expressum, in canone primum, scilicet, de res- criptis in sexto, c. I I. tit. 3. [Nullus tamen eorum, ultra unam diætam à fine suæ Diocesis valeat co- veniri.] Et inferiùs: [Dummodo locus, ad quem eum traxerit, ultrà unam diëtam (sicut in casu alio præmittitur) minimè sit remotus.] sic in decreta- li de rescriptis, cap. nonnulli [Ne quis ultra duas diætas extra suam diocesim per litteras Aposto- licas ad judicium trahi possit] statuitur, & in ju- re civili expressiùs habetur, quòd diæta legalis contineat viginti milliaria, [si quis cau]. vicena. DI 207 Item Diæta pro abstinentia. Vide Modela. Item pro unius diei victu. Vide Diarium. Zeta. DIAGRAPHUM, græcum nomen , descri- ptionem significans. [Afflictiones populo Siciliæ, Africæ, Sardiniæ, vel per diagrapha, seu capita, at- que nauticationes imposuit. Floriar. in Vitaliano. DIALOGUS, , confabulatio inter duos; fuit etiam sic cognominatus Gregorius Magnus à Græcis ob compositionem ejus libri cum hoc titulo, quem Zacharias Papa in græcam linguam transstulerat, ut Anast. Blioth. in Zachar. testa- tur. Quare erraverunt Græci attribuentes co- gnomentum Dialogi Gregorio II. à quibus, ut notat Baronius Ann. 726. nu. 30. decepti sunt etiam nonnulli latini scriptores, & de Cedreno græco scriptore valdè miratur Phronto Duceus inquens, [Minus ergo mirum, si græcus sive in- terpres, sive librarius, qui hanc expressit episto- lam, Gregorio cognomen Dialogi addidit] lo- quitur de Gregorii II. Epistola Imperatori Leoni Isaurico scripta. DIANÆ EPHESINÆ templum, Vide Neocorus. DIAPHONIA, græca dictio , id est, dis- cordia, ex qua D. Hieronymus de Scriptoribus Ecclesiasticis metaphoram sumens, pro disio- nantiæ vocum in cantu utitur, quæ est propria hujus vocabuli significatio. DIAPISTIS, græcum nomen , id est, vera, & fidelis [Planetam diapistin listis aureis ador- natam, lib.2. chron. Casinen. cap. 43.] nempè, planetam ex auto textili, haud adulterino, seu apparente. FR. de eadem dictione ibidem sit mentio, lib.3. cap. 20. [Tunicam diapistin. &c. DIAPSALMA, ex græco , significat inter- missionem, ac separationem inter unum, & alium psalmum. [Hic incipit secunda pars. Con- tinuatio, omnis homo est subditus vanitati, prop- ter hoc cessare deberet à peccato. Diapsalma, Veruntamen pertransit homo de peccato in pec- catum. Haymo ad Psal. 38.] quæ pausæ observa- tio in psalmodia ad moderandum cantum, notas musicales obsequendo, inserviebat. [Legimus quadragesimo nono psalmo sub secundo diapsal- mate Spiritum Sanctum dixisse, Peccatori autem dixit Deus. Optat. Milevit. lib.4.] Hieronymus verò in epist. ad Marcellum, hoc vocabulum ait secundùm Aquilæ expositionem correspondere hebraicæ dictioni Selah, quæ in sempiternum si- gnificat: Hebrei enim, ubi mutatur rhythmus, seu terminatur sensus, ponebant selah, scilicet, Semper, aut Amen, quod idem Sanctus Doctor authoritate Origenis comprobat, dum ibi sic in- quit [Quia novitia musta contemnis, saltem ve- teris vini auctoritate ducaris] Origenes deinde suam sententiam Theodotionis, Symmachi, & Septuaginta interpretum authoritate corrobo- rat, qui omnes vocem Selah in psalmis invenien- tes, græcè Diapsalma verterunt. Vide Selah. DIARIUM, quotidianus victus alicui assignatus. [Diaria dari scriptoribus ad edendum. Matth. Paris. in vita Abb.] ubi etiam Diæta dicitur. Vi- de Diæta. DIÆ
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DI aerisio, separation, cutting apart, especially of nerves; it also signifies a slackening, or interruption; and it is from the verb intercido, diffrumo, discerpo, irritum facio, dirimo, etc. And this word also occurs in sacred histories, just as Diacopi, scissuræ, passages, occur. DIACOPTON, from the Greek meaning interrupted, which would be said of the pulsation of an artery; but metaphorically, from Anastasius Biblioth. it is taken for the interruption of carving; for, like pulsating veins, which raise up the skin, the art of sculpture raises its figures from the flat surface by intervals, which work elsewhere he calls Intersatile. DIADEMA. FR. crown, circle; trans- latively, a circuit is understood. [Between me and him there is a great diadem. In the Passion of SS. Perpetua and Felicitas] where some correct it to Diastema, but wrongly; for just as limbus signifies the outer band of a toga, and figuratively is used of the vast circuit of the zodiac and of the lower earth; so also for diadem a great ring may be understood. Likewise, diadem signifies a head ornament. Likewise, the completion of the whole; hence the Diadems of the Apostles, SS. Peter and Paul, Ennodius called them, Dict. 2, in the dedication of their church at Novara. In the same sense the Apostle [Therefore, my most dear and most desired brothers, my joy and my crown. To the Philippians, chap. 4. A loving wife is a crown. Proverbs 12.] It is also taken for perfection and eternity. [He will receive the crown of life. James, epist. 1. I will give you the crown of life. Apoc. chap. 2.] that is, the perfection or eternity of life. Synonyms of diadem in the proper sense. See Anadema. Camelautium. Corona. Epanoelistus. Infula. Nimbus. DIÆTA, a journey of one day [In one day, if necessary, it runs through four or five diætas. Blesen. epist. 66.] that is, in a single day one travels the distance of four or five days. [Moreover, since now our outriders had completed that whole diæta, or almost the whole, our outriders had completed. Idem epist. 14.] However, some wrongly take diæta for a league, their error being manifest from the authority of William of Tyre, who, in chap. 7 of the Description of the Holy Land, speaking of the city of Jerusalem, says: [But the Holy City is distant from the Mediterranean Sea by one common diæta and a half] for all agree that the city is distant from the said sea by a journey of one day and a half. FR. But what diæta is, is expressly found in both laws, in the first canon, namely, on rescripts in the sixth book, c. I I. tit. 3. [Nevertheless, none of them may be summoned beyond one diæta from the end of his diocese.] And below: [Provided that the place to which he is drawn is not at all beyond one diæta (as is premised in another case) remote.] thus in the decretal on rescripts, cap. nonnulli [Lest anyone beyond two diætas outside his diocese should be able to be drawn to judgment by apostolic letters] it is established, and in civil law it is expressed more clearly, that a legal diæta contains twenty miles, [si quis cau]. vicena. DI 207 Likewise Diæta is used for abstinence. See Modela. Likewise for the sustenance of one day. See Diarium. Zeta. DIAGRAPHUM, a Greek name, meaning description. [He imposed on the people of Sicily, Africa, and Sardinia afflictions, either by diagrapha, or by heads, and by ship-service. Floriar. in Vitalian.] DIALOGUS, conversation between two; Gregory the Great was also so surnamed by the Greeks because of the composition of his book with this title, which Pope Zacharias had translated into the Greek language, as Anast. Blioth. testifies in Zacharias. Therefore the Greeks erred in attributing the surname Dialogi to Gregory II., and from them, as Baronius notes Ann. 726, no. 30, some Latin writers were also deceived; and concerning Cedrenus, the Greek writer, Fronton Duceus greatly marvels, saying, [It is therefore less surprising if the Greek, whether translator or copyist, who rendered this letter, added the surname Dialogi to Gregory.] He speaks of Gregory II's letter written to Emperor Leo the Isaurian. DIANÆ EPHESINÆ temple, See Neocorus. DIAPHONIA, a Greek term, that is, discord, from which St. Jerome, in On Ecclesiastical Writers, takes a metaphor and uses it for the dissonance of voices in song, which is the proper meaning of this word. DIAPISTIS, a Greek name, that is, true and faithful [A planeta diapistin adorned with golden bands, book 2 of the Chronicon Casinen., chap. 43.] namely, a planet from woven gold, not adulterated or merely seeming so. FR. mention is made there of the same term, book 3, chap. 20. [Tunicam diapistin, etc. DIAPSALMA, from the Greek, signifies an intermission and separation between one psalm and another. [Here begins the second part. Continuation: every man is subject to vanity; therefore he ought to cease from sin. Diapsalma, Nevertheless, man passes from sin into sin. Haymo on Psalm 38.] which observance of a pause in psalmody, to regulate the singing by following the musical notes, served. [We read in the forty-ninth psalm under the second diapsalma that the Holy Spirit said, But to the sinner God said. Optat. Milevit. book 4.] But Jerome in the epistle to Marcellus says that this word, according to Aquila's interpretation, corresponds to the Hebrew word Selah, which means forever: for the Hebrews, whenever the rhythm changed, or the sense ended, placed selah, that is, Always, or Amen, which the same holy Doctor proves by the authority of Origen, when he says there as follows [Because you despise new wine, at least be led by the authority of old wine.] Origen then confirms his opinion by the authority of Theodotion, Symmachus, and the Septuagint interpreters, who all, finding the word Selah in the psalms, translated it into Greek as Diapsalma. See Selah. DIARIUM, the daily sustenance assigned to someone. [Dailies were given to writers for eating. Matth. Paris. in the life of the Abbot] where Diæta is also said. See Diæta. DIÆ
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DIARODINUS, rosaceus color in ambabus partibus duplicatus. [Planetam diarodinam. Chron. Casin. lib.1. c.5.] FR. in Pharmacopeis pastillæ quædam Diarodinis Abbatis dicuntur, quia ex rosis reubarbaro mixtis componuntur, ac primum vocabulum colorem, & secundum Authorem denotant. Diasostis, Conductor, Dux. [Civitas, in qua diasostis meus me deserens, duabus parvis impositum navibus, duobus me mendatoribus, qui Hydruntem me per mare conducerent, commendavit. Luitprand. in legat.] Qui Auctor hac voce barbaro græca utitur. Synonyma. Vide Dux. Diasphendon, à græco verbo , id est, violenter dissipo, disjungo. Patibulum erat inter duas inclinatas arbores, in quibus Sanctorum Martyrum corpora ligabantur, ac violenter in pristinam posituram arbores directæ Christi victimas dimembrabant. FR. hoc vocabulum est compositum à , per, & , fundam agito. Sphendon autem, seu , balista, vel funda latinè dicitur: hinc Melitenses, qui bilingues sunt, id est, græcam, & punicam loquelâ retinent, fundam ex græco , seu , & ex punico idiomate , appellant. Quare , duplex balista latialiter sonat: quod tamen potest intelligi de supra dictis códuplicatis arboribus, ac fortasse Arbalista erat, de qua suo loco egimus, id est, arborum balista; nam arbor ita pressa, vim ad instar, balistæ habebat, dimissa. Diasprum, dupliciter album [Pluviale etiam diasprum listis auro textis. Chron. Casin. lib.1. c.43.] Vide Asprum. Diasyrticus, græca dictio , duplicis speciei, vel significatus. E tymon verò græcum ex propositione, quæ interdum dualitatem in compositione significat, & , id est, traho provenit, inde translativè nomen significat, quod ad duplicatum significatum trahitur, & hæc est magis consona hujus dictionis derivatio. [Notandum est; quòd verbum à nobis præmissum dysirticum est; ad duo enim trahi potest convenienter expositum. Blesen. ser. 38.] qui Auctor sermone 20. & 34. habet etiam Trisyrticum, Tessasyrticum, adjectiva nomina pro nomine tres, & quatuor significationes recipiente. Diatheca. FR. ex græco , testamentum seu testamentaria hæreditas. [O quantum diatheca valent, & quinque comati. S. Gregor. Regist. lib.1. epist. 30.] ejus synonyma. Vide in dict. Testamentum. Diatreta, græca vox, , dupliciter foratum [Quasi per diatretam speciem ab utraque in utramque spectantibus præbet. Paulin. in epist. 12. ad Sever.] ubi de tribuna loquitur, quæ ex utroque latere foramina, seu fenestras inter se correspondentes habebat. In aliquibus tamen Codici bus Diatrita habetur. Vide Pertusum. Diatus, diurna luce illuminatus. [Si casu turbentur, sole renascenti diati, divinitus reparentur. Ivo Carnoten. in Chron. M.S. DI Diatius, græca vox , id est, duplicatur cursus; accipitur pro duplici stadii cursu. Erat tamen unius stadii tractus; sed cursores ad metam pervenientes, statim ad priorem terminum recurrebant: itaque duplici stadio correspondebat continuatus, & replicatus ille cursus. [Cursore in diaulo cursu retorsum flexu decurrunt, iterum per eadem vestigia. Phil. lib.5. c.11.] Inde Cursores , dicebantur. Dica, FR. angustiam, vexationemque arabicè significat, Dicha enim dicunt in eadem significatione; unde etiam Siculi, apud quos multa arabica verba adhuc manent, cordis angorem Dica dicori dicunt, quo vocabulo usi sunt etiam Græci, & Latini pro constringere aliquem: sic Dicam alicui scribere, Reum ad judicium constringere significabat. Vide Calep. in dictione Dica, & hîc in dictione Eremodicium. Dicanitium, clava argentea, italice Mazza, quæ antiquitus ante Imperatorem & Magistratum ferebatur, hodie tamen ante Cardinales desertur. Pancirol. in Thesaur. lib.1. c.85. Dicæophylax, græcum nomen , Justitiæ Custos latinè sonat, officium erat in Aula Constantinop. penes nos Justitiæ Præsidens dicecetur. Dichoneum, quædam æris species. Cod. Theodos. lib.11. tit.21. cap.1. secundùm quorumdam opinionem monetam æream ex utraque parte signatam denotat. Alii verò cuprum bis liquefactum interpretantur, quod quidem vocabulum à verbo græco , derivatur. Dicibulum, anilis fabula [Satis meminerat Prolemæus puerilium dicibulorum, in mari poma nasci, & in arbore pisces. Tertul. advers. Valent. cap.20. Dicirion. Vide Bulla. Dicterium. Vide Ambo. Diptycum. Dictica. Vide Diptycum. Dictio, FR. Itali Diceria vocant, est discursus academicus, ita enim Dictiones ejus discursus intitulavit Ennodius, ideò Ambo, sive pulpitum Dicterium dicitur. Dictio correctionis. Vide Superdictio. Didrachmum, ex græco , id est, duplex drachma. [Magister vester non solvit didrachma? Matth. c.17. Didymus, FR. ex græco vocab. , id est, gemellus, quæ denominatio Thomæ Apostoli fuerat: aliqui asseruere fuisse cognomen familiæ; alii verò agnomen crediderunt, addentesque ita agnominari, ex eo quia gemellus cum alio fratre natus fuerat; sed re vera vana est utraque assertio, pro quibus nulla historia extat. Didymus enim græcè synonymum est nominis Thomæ hebraici sicut in Euangelio habemus synonymicè idem nomen replicatum Abba, Pater; sic Didymus græcè dicitur, & hebraicè Thoma: sic etiam Theumi Arabicè, & Melitenses allium Theum vocant, quia nucleis gemellis coagmentatur, ac duos fratres gemellos Theumin dicunt. Didymus Alexandrinus. Vide Chalcenterus. Dies
Transcription: Translated (English)
DIARODINUS, rose-colored on both sides, doubled. [Planetam diarodinam. Chron. Casin. lib. 1. c. 5.] FR. In pharmacopeias, certain pills are called Diarodinis Abbatis, because they are composed of roses mixed with rhubarb, and the first word denotes the color, and the second the author. Diasostis, Conductor, Leader. [The city in which my diasostis, leaving me, committed me, placed on two small boats, to two guides, who were to conduct me by sea to Hydruntum. Luitprand. in legat.] This author uses this barbarous Greek word. Synonyms. See Dux. Diasphendon, from the Greek verb, that is, I violently scatter, I separate. It was a gallows between two leaning trees, to which the bodies of the holy martyrs were tied, and the trees, violently set back into their former position, tore the victims of Christ limb from limb. FR. this word is composed of, through, and, I drive a sling. Sphendon, however, or, is called in Latin balista, or sling: hence the Maltese, who are bilingual, that is, who retain the Greek and Punic speech, call a sling from the Greek, or, and from the Punic idiom, . Therefore, means “double balista” in Latin; which may nevertheless be understood of the above-mentioned doubled trees, and perhaps it was the Arbalista, of which we spoke in its place, that is, a balista of trees; for a tree thus pressed had, when released, a force like a balista. Diasprum, doubly white. [A pluvial also diasprum, with stripes woven with gold. Chron. Casin. lib. 1. c. 43.] See Asprum. Diasyrticus, a Greek term, of double kind, or meaning. But the Greek etymon comes from the preposition, which sometimes signifies duality in composition, and from, that is, I draw; hence, in a transferred sense, the noun means “drawn to a double meaning,” and this is the more appropriate derivation of this word. [It should be noted that the word we have introduced is dysirticum; for it can be fittingly referred to two things when explained. Blesen. ser. 38.] This author in sermon 20 and 34 also has Trisyrticum and Tessasyrticum, adjectival names for a term receiving three and four meanings. Diatheca. FR. from the Greek, testament, or testamentary inheritance. [O how powerful are diatheca, and the five-haired ones. S. Gregor. Regist. lib. 1. epist. 30.] Its synonyms. See in the word Testamentum. Diatreta, a Greek word, perforated on both sides. [As though by a diatreta it offers a kind of view to those looking from either side to the other. Paulin. in epist. 12 ad Sever.] where he speaks of a tribunal which had openings, or windows, corresponding with one another on either side. In some codices, however, Diatrita is found. See Pertusum. Diatus, illuminated by daylight. [If they are troubled by chance, being reborn in the rising sun, may they be restored by divine power. Ivo Carnoten. in Chron. M.S. DI Diatius, a Greek term, that is, the course is doubled; it is taken for a double running of the stadium. Yet it was a stretch of one stadium; but the runners, upon reaching the goal, immediately ran back to the starting point: thus the continuous and repeated course corresponded to a double stadium. [Runners in the diaulos run back with a turning curve, again over the same tracks. Phil. lib. 5. c. 11.] Hence they were called Cursores. Dica, FR. in Arabic it signifies narrowness and vexation; for they say Dicha in the same sense; whence also the Sicilians, among whom many Arabic words still remain, say Dica dicori for the anguish of the heart, a word also used by the Greeks and Latins for constraining someone: thus, to write a dicam to someone meant to bind the accused for trial. See Calep. under the word Dica, and here under Eremodicium. Dicanitium, a silver club, in Italian Mazza, which in ancient times was carried before the Emperor and the magistrate, but today is carried before Cardinals. Pancirol. in Thesaur. lib. 1. c. 85. Dicæophylax, a Greek name, sounds in Latin as Custodian of Justice; it was an office in the Constantinopolitan court, among us called the President of Justice. Dichoneum, a certain kind of bronze. Cod. Theodos. lib. 11. tit. 21. cap. 1. according to the opinion of some, it denotes a bronze coin stamped on both sides. Others, however, interpret it as copper twice melted, and this word is derived from the Greek verb. Dicibulum, an old wives’ tale. [Ptolemy well remembered the childish dicibula, that apples grow in the sea and fish on a tree. Tertul. advers. Valent. cap. 20.] Dicirion. See Bulla. Dicterium. See Ambo. Diptycum. Dictica. See Diptycum. Dictio, FR. the Italians call it Diceria; it is an academic discourse, for thus Ennodius entitled his discourses Dictiones; therefore Ambo, or pulpit, is called Dicterium. Dictio correctionis. See Superdictio. Didrachmum, from the Greek, that is, a double drachma. [Does your teacher not pay the didrachma? Matth. c. 17.] Didymus, FR. from the Greek word, that is, twin, which was the surname of the Apostle Thomas: some have asserted that it was the cognomen of a family; others, however, thought it an agnomen, and adding that he was so called because he had been born a twin with another brother; but in truth both assertions are vain, for no history exists for them. For Didymus in Greek is synonymous with the Hebrew name Thomas, as in the Gospel we have the same name repeated synonymously, Abba, Father; thus he is called Didymus in Greek, and Thomas in Hebrew: thus also Theumi in Arabic, and the Maltese call garlic Theum, because it is joined together by twin kernels, and they call two twin brothers Theumin. Didymus Alexandrinus. See Chalcenterus. Dies
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D I DIES ÆGYPTIACI. Vide. Strena. DIES AMPHIDROMIUS, qualis erat apud Romanos. V. Baptismus prope finem. S. solebant Gentiles. DIES IRAE, DIES ILLA, Missæ defunctorum sequentia, à quo composita. Vide Prosa. DIES SOLIS. Vide Dominica. Dies votorum, idest, matrimonium. Vide Votum. DIETA. Vide Dieta. DIETERIS, Pietreis, biennium, seu tempus duorum annorum. Quamvis in Lexicis, Pietra, pro biennio ponatur, cùm tamen trieteris, tetaeteris, & alia similia græcè dicantur; ita dieteris eodem idiomate potest efformari. Idque à sis, bis, & ætos, annus. DIETO, abstinentiam in comedendo observo. {Cæteri in eminentiæ Cathedralis apice sublimati, statim curam carnis propensùs agunt, circumspectiùs dierant, non minus timent corporis ægritudines, quàm gehennam, & in omnibus spatium vitæ productionis affectant. Bles. ser. 27.} Vide Modela. DIFFAMO. FR. verbum, ex sui natura ad bonum, & ad malum publicare, & manifestare significat. Ac in rectum sensum D. Aug. lib. 2. de Civit. Dei, cap. 21. {Quasi diffamata, & prævalescente Religione Christiana sentirentur. Et ibidem, lib. 3. Tam grandi diffamari} dixit. DIFFICIO, quod propriè destruere denotat; translativè tamen de rebus animatis pro occidere accipitur. {Si per odium, aut malum ingenium hominem diffecerit (pro deffecerit) in constit. Caroli Magni, cap. II. DIFFINITIO, FR. idest affirmatio. Glossa in can. diffinitio. 22. quæst. 4. DIFFITEOR. FR. non confiteor. {Cæterum aliud est crimen notorium, aliud occultum. Notorium definitur, de quo Presbyter canonicè condemnatur. Occultum quando ab Ecclesia toleratur. Cæterum quando crimen notorium non diffitetur, Presbyter canonicè condemnatur &c. cap. 7. de cohabit. cleric. & mulier.} Sensus est, quòd notorium crimen dicitur, quando à delinquente non negatur, ut ibi Gloss. {Se esse con- cubinarium diffitetur, cap. 8. ibidem.} Idest, non confitetur. Vide Notorium. DIFFUGIUM. FR. subterfugium. {Nec patrocinari eos debet appellationis diffugium, de cler. non residen. cap. 4. Virum bonum, appellationis cessante diffugio, instituere non omittas, lib. 3. tit. 48. cap. 3. deceral. DIGAMUS. Vide Bigamus. DIGITIÆ, aureæ, vel argentæ virgæ, ad instar digitorum formatæ. {Digitiæ aureæ novem. An- nast. Bibl. in Leone III. DIGLADIABILIS: ætio, & offensa gladio vindicanda. {Plura de pace dixerat, quo commoti nonnulli, qui digladiabili dissidebant odio, offensas utrimq[ue] donavere. In vita S. Vilstani Episc. DIGNATIO, penes Ecclesiasticos Scriptores, pro divina gratia ponitur; sic in præconio Sabbati Sæ- sti: {O mira circa nos pietatis dignatio. Non est Hierolexicon Magri. D I 209 in tua potestate, sed in Dei dignatione martyriu[m]. S. Cyprian. de martyrio, & passim apud eundem Tertullianum, aliosque africanos scriptores. DIGNITOSUS, dignus, sic de Abele inquit Al- delmus: {Quorum prior, ut altiùs repetens ab origine pandam, propter dignitosam innocentiæ palmam, & originalis patientiæ titulum, spreto fraterni libaminis sacrificio, rata, & grata divinis conspectibus holocaustomata primus mortalium offerre promeruit, & hujus rei gratia à perfido, & nescando fratre inextricabile germanitatis vinculum contra jus divinum, & fas humanum rumpens crudeliter cruentatus, futuram in fine sæculoru[m] piè Redemptoris nostri passionem paupere pretiosi sanguinis ostro præfiguravit. De Virgin. cap. 28.} Hoc idem barbaru[m] vocabulu[m] apud Ambros. cap. 5. in epist. 1. ad Timoth. in significatione spectabilis reperitur: ubi sic 2it: {Quando enim vident dignitosum virum erroris causa corripi, necesse est, ut caveant sibi.} At revera commentaria illa non esse S. Ambrosii, senserat Eruditiss. Latinus Latinus; sed alterius Scriptoris linguæ græcæ ignari. FR. Vide in ejus Bibliotheca Sac. in ob- fer. D. Ambros. quâ nuper imprimi curavi, quem sequutus est Em. Bellarminus de Scriptoribus Eccles. de D. Ambros. ubi inquit: {In quinto tomo sunt Commentaria in epistolas S. Pauli, quæ à multis non creduntur Ambrosii, nec sine causa.} Quod quinque validissimis rationibus comprobat, & Labbe de Scriptor. Eccl. in Hilario Diacono hæc Commentaria ejusdem Diaconi esse refert. Vide super hoc dubium in dict. Benedictio. Synonyma hujus dictionis. Vide Axiomaticus. DIGURIA. Divisio nocturnalium Psalmorum à S. Ambros. ordinata. {Primam partem Ambrosius divisit in decem nocturnos, nullo psalmo prætermisso, quos vulgus sui loci digurias appellat. Rodulphus, lib. 2. de canon. observat. cap. 10. DII. FR. dubitatur quomodo Deus pro Diis jure re præceperat, inquiens: {Si latet fur, dominus domus applicabitur ad Deos, & jurabit, quòd non extenderit manum in rem proximi sui. Exod. cap. 22. num. 8.} Item {Diis non detrahes, & Principi populi sui non maledices. Ibidem, num. 28.} sed D. Gregorius per Deos hîc Sacerdotes intelligit apud Gratianum in can. Sacerdoribus. II. quæst. 1. Sic Magnus Constantinus Sacerdotes Deos appellavit. Ibidem. Sic etiam Innocentius III. in cap. 3. deceral. lib. 5. tit. 7. DIITICUM, insignis Monasterii nomen à Sancto Dio Archimandrita Constantinopoli fundatum, de quo Sancto mentionem faciunt græcu[m] Menolog. ad diem 19. Iulii, & Martyrologium Rom. 8. Febr. sub his verbis, {Constantinopoli natalis Monachorum Martyrum Monasterii Dii &c. DILAPIDATOR. Vide Intervensor. DILATORIUS, FR. frustratorius. Glossa in Clementin. cap. 2. de verb. signific. DILECTUS, nomen substant. amorem significans S. Cyprian. epist. 3. lib. 1. & in tract. de lapsis, verba quæ habentur in epist. 2. ad Thesalon. cap. 2. O {Cha-
Transcription: Translated (English)
D I DIES ÆGYPTIACI. See Strena. DIES AMPHIDROMIUS, such as it was among the Romans. V. Baptism near the end. S. used among the Gentiles. DIES IRAE, DIES ILLA, the sequence of the Mass for the dead, by whom composed. See Prosa. DIES SOLIS. See Dominica. Dies votorum, that is, marriage. See Votum. DIETA. See Dieta. DIETERIS, Pietreis, two years, or a period of two years. Although in lexicons, Pietra is set down for two years, since trieteris, tetaeteris, and other similar forms are said in Greek; so dieteris can be formed in the same idiom. And this from sis, twice, and ætos, year. DIETO, I observe abstinence in eating. {The others, raised to the eminent summit of the Cathedral, at once attend more to the care of the flesh, more cautiously they fast, no less fearing bodily illnesses than hell, and in all things seeking the prolongation of life. Bles. ser. 27.} See Modela. DIFFAMO. FR. a verb which by its nature means to publish and make known, both for good and for evil. And in the proper sense St. Augustine, lib. 2, de Civit. Dei, cap. 21, said: {As though, by reason of the Christian Religion being diffused and prevailing, they were felt to be spread abroad. And there, lib. 3. To be diffamed so greatly.} DIFFICIO, which properly denotes to destroy; but figuratively it is taken, of animate things, for to kill. {If through hatred, or evil disposition, he shall have destroyed a man (for deffecerit) in the constitution of Charles the Great, cap. II. DIFFINITIO, FR. that is, affirmation. Gloss on can. diffinitio. 22. q. 4. DIFFITEOR. FR. I do not confess. {Moreover one thing is a notorious crime, another a hidden one. A notorious one is defined as that for which a Priest is canonically condemned. A hidden one, when it is tolerated by the Church. Moreover, when a notorious crime is not denied, the Priest is canonically condemned, etc. cap. 7. de cohabit. cleric. & mulier.} The meaning is that a notorious crime is so called when it is not denied by the offender, as the Gloss there says. {He denies that he is a concubinary, cap. 8. ibidem.} That is, he does not confess it. See Notorium. DIFFUGIUM. FR. evasion, escape. {Nor ought the evasion of an appeal to protect them, de cler. non residen. cap. 4. Do not fail to appoint a good man, after the evasion of the appeal has ceased, lib. 3, tit. 48, cap. 3. deceral. DIGAMUS. See Bigamus. DIGITIÆ, golden or silver rods, fashioned in the likeness of fingers. {Nine golden digitiae. Annast. Bibl. in Leo III. DIGLADIABILIS: a cause and offense to be avenged by the sword. {He had spoken at length about peace, whereat certain people being moved, who were at odds with a sword-worthy hatred, exchanged injuries on both sides. In the life of St. Wistan, Bishop. DIGNATIO, among ecclesiastical writers, is taken for divine grace; thus in the proclamation of Holy Saturday: {O wonderful condescension of piety toward us. It is not in your power, but in the divine condescension of martyrdom. St. Cyprian, de martyrio, and often in Tertullian, and other African writers. DIGNITOSUS, worthy; thus Aldhelm says of Abel: {The former, as I shall set forth by going back more fully to the origin, because of the dignitous palm of innocence, and the title of original patience, despising the sacrifice of his brother’s offering, first among mortals deserved to offer accepted and pleasing holocausts to the divine sight, and for this cause by his treacherous brother, who knew not what he did, breaking the indissoluble bond of brotherhood against divine right, and human law, cruelly bloodied, he prefigured in humble drops of precious blood the future passion of our Redeemer at the end of the ages. De Virgin. cap. 28.} This same barbarous word is found in Ambrose, cap. 5, in epist. 1 to Timothy, in the sense of notable: where thus it is said: {For when they see a dignitous man rebuked because of error, it is necessary that they beware for themselves.} But in truth those commentaries are not of St. Ambrose, as the most learned Latinus Latinus thought; but of another writer, ignorant of the Greek language. FR. See in his Bibliotheca Sac. in the observation on St. Ambrose, which I recently had printed, whom Em. Bellarmine followed, de Scriptoribus Eccles. concerning St. Ambrose, where he says: {In the fifth volume are Commentaries on the Epistles of St. Paul, which by many are not believed to be Ambrose’s, nor without reason.} He proves this by five very strong reasons, and Labbe, de Scriptor. Eccl., in Hilary the Deacon, reports that these Commentaries are of that same Deacon. See on this doubt in the said Benedictio. Synonyms of this term. See Axiomaticus. DIGURIA. The division of the nocturnal Psalms arranged by St. Ambrose. {Ambrose divided the first part into ten nocturns, with no psalm omitted, which the common people of that place call digurias. Rodulphus, lib. 2, de canon. observat. cap. 10. DII. FR. it is doubted how God, for Gods, had commanded according to law, saying: {If the thief be not found, the master of the house shall come near to the Gods, and shall swear that he has not put forth his hand upon his neighbor’s goods. Exod. cap. 22, num. 8.} Likewise {You shall not speak evil of the Gods, and you shall not curse the prince of his people. Ibidem, num. 28.} but St. Gregory here understands by Gods the Priests, as in Gratian, in the canon Sacerdoribus. II. q. 1. Thus also Constantine the Great called the Priests Gods. Ibidem. Thus likewise Innocent III in cap. 3, deceral. lib. 5, tit. 7. DIITICUM, the name of a famous monastery founded at Constantinople by Saint Dio the Archimandrite, about whom mention is made by the Greek Menologion for the 19th of July, and by the Roman Martyrology on the 8th of February, under these words: {At Constantinople, the birthday of the Martyr Monks of the Monastery of Dio, etc. DILAPIDATOR. See Intervensor. DILATORIUS, FR. procrastinating, delaying. Gloss on the Clementines, cap. 2, de verb. signific. DILECTUS, a substantive name signifying love. St. Cyprian, epist. 3 of book 1, and in the tract de lapsis, the words found in epist. 2 to the Thessalonians, cap. 2. O {Cha-
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210 D I Charitatem veritatis Cyprianus dilectum veritatis exponit, quia in græco textu Pauli verba sunt αγαπω τὴς αληθειας: idem vocabulum apud Pacianum, lib. de poeniten. reperitur. DILUCEBRE, dilucidè. Innotesci voluit dilucebrè. In Vita S. Coeli Epis. Trev. DIMERITÆ, Διμεριτα. FR. Apollinaristæ hæretici, à voce græca διμερές, bipartitum: nam Apollinaristæ conveniebant priùs cum Arianis, asserendo, quòd Verbum divinum in incarnatione animam humanam non assumpsisset; & ex textu Euangelii deinde convicti, fatebantur suscepisse animam, sed absque intellectu, cujus vices Verbi divinitas suppleret; ideò (ut refert D. Gregor. Nazianz. in epist. 1. ad Claudinum) Christum Hominem Dominicum appellabant: quæ tamen verba in rectum sensum intellexerat D. August. at posteà lib. 1. cap. 19. Retract. se retractaverat. Nihilominus D. Athanasius in expositione Symboli absque scrupulo catholice his terminis usus fuit, inquiens: Quò præcursor pro nobis ingressus est Dominicus homo, in quo judicaturus est vivos, & mortuos.~~ De his hereticis. Vide Apollinaristæ. DIMIDIUM PONDERIS, moneta, quæ sit? Vide Siclus. DIMISSORIÆ, & Dimissoriales litteræ. Vide Litteræ dimissoriales. DIMITUS. Vide Samitus. DINODIUM, sacrum donarium. Ne quis posthac sacra temerè contractet, etiamsi vel cadmea necessitas urgeat; ne manus impuras sacris rebus injiciat, ne profana ex divinis dinodia fiant, dum in publicos usus circumferuntur. In Bulla aurea Alexii Imperatoris, ubi multoties hoc vocabulum repetitur. DIOECESIS, διοικνοις, Regio assignata sub Episcopi jurisdictione. FR. Non erit extra materiæ terminum apponere hìc responsum à me allatum jussu R. P. D. mei Ciampini liberalium artiu[m] versatissimi Præsulis, & Eruditorum Meccænatis, quibus valdè proficuam, & utilem super Concilia æcumenica Romæ Academiam nuper erexerat: ubi dum examinabatur, an canones apostolici sint apocryphi, vel hagiographi, & inter alia dubia pro parte negativa, quæsitum fuit, quomodo canon apostolicus 34. disponat, quòd Episcopus extra terminos suos in Civitatibus, & Regionibus sibi non subjectis ordinationes facere non præsumito. Si episcopatuum, & diocesum divisiones non Apostolorum, sed Pontificum Romanorum temporibus factæ fuere? Cui objectioni mihi sic respondere contigerat; Primò, nempè, examinando Diocesis etymologiam. Secundò impugnando quorundam opinionem, asserentium Pontifices primò Dioceses divisisse, ac Episcopis assignasse. Tertiò citatum canonem Apostolicum esse hagiographum. Circa primum asserui etymologiam hujus nominis Diocesis ab Auctoribus dupliciter afferri; primò in concreto, id est, territorium, seu Provinciam Diocesano, seu gubernatori assignatam, ita Glossa in can. Episcopi, qui extra suam 9. qu. 3. in can. quicumque 16. quæst. D I 3. & in cap. unico extrav. comm. de offic. delegati, ubi semper dicitur, Diæcesim, nil aliud esse, quam territorium, seu provinciam. Secundò in abstracto, scilicet, absq; limitanea jurisdictione loci; & ita Archidiaconus, & alii ad tit. 8. de rescriptis, cap. II. 8. de sua Diocesi, in sexto, ubi abstractivè sic definiunt: Diocesis dicitur divisio, seu gubernatio, quia divisa est ab Ecclesia alterius Episcopatus, & commissa gubernationi unius. Utramque tamen definitionem esse veram dixi: sed respectivè; Prima enim verificatur, quo ad tempora, in quibus coeperant Episcopi habere territorium assignatum, & jurisdictionem temporalem, vel quasi temporalem. Secunda verò assertio Archid. cit. & aliorum intelligitur originaliter, nimirum, quando Episcopi ab Apostolis ordinati habebant gubernium, & curam animarum, in quorum numero assignato consistebat gubernii episcopatus cura, atque ab alio coetu, seu Ecclesia distincta; nomine enim Ecclesiæ, nonnisi fidelium congregatio formaliter significatur, ex qua fidelium unicuique Episcopo assignatione in primitiva Ecclesia orta fuerat inter rudes dissensio: nam alii dicebâtur esse Christi, alii Cephe, alii Apollo, & alii Pauli: Christi inquam, dicebantur illi, qui ab ipsomet conversi ad fidem tanquam cæteris primiores gloriabantur: namque illo adhuc in terris conversante, eos fidem docuerat, aliosq; per ejus discipulos, quando, nempe; Misit illos binos ante faciem suam in omnem Civitatem, & locum, quò ipse erat venturus, Lucæ cap. 10. dederatque eis spiritualem jurisdictionem, Marc. 6. qui ut inferiùs ibidem, Exeuntes prædicabant, ut poenitentiam agerent, & dæmonia multa ejciebant, & ungebant oleo multos ægrotos, & sanabantur. Itaque rectè concludit D. Hieronymus in epist. ad Titum, inquiens, Olim idem erat Presbyter, ac Episcopus, & antequam diaboli instinctu, studia, vel schismata in Religione fierent, & dicerent in populis, ego sum Pauli, ego sum Apollo, ego autem Cephæ, communi Presbyterorum consilio gubernabantur. Postquam autem unusquisque eorum, quos baptizaverat, suos esse putabat, & non Christi, in toto orbe decretum est, ut unus de Presbyteris superponeretur omnibus, ut schismatum semina tollerentur. At quando hæc superpositio, (quæ eadem est, ac episcopatus, & gubernatio, seu diocesis) constituta fuit? Certè non nisi quando schismata prædicta Corinthi commota fuerunt, id est, tempore Pauli, & Apostolorum. Ergo dioceses tunc divisæ sunt. Quod benè insinuari videtur ex eadem Pauli epist. 1. ad Corinth. ubi postquam eis scripserat, Hoc autem dico, quod unusquisq; vestrum dicit, ego sum Pauli &c. & postquam schismata, & divisiones reprobaverat, sequitur nihilominus ibid. cap. 12. spiritualium guberniorum, seu diocesum divisiones approbare, inquiens; Et divisiones ministrationum sunt, idem verò Deus, qui operatur omnia in omnibus. En igitur divisiones superioritatum, ministrationum, gubernationum, seu diocesum, quæ idem sonant.
Transcription: Translated (English)
210 D I Cyprian explains "Charitatem veritatis" as "the beloved of truth," because in Paul’s Greek text the words are αγαπω τὴς αληθειας; the same expression is found in Pacian, book on penance. DILUCEBRE, lucidly. He wished it to be made known clearly. In the Life of St. Coelius, bishop of Trier. DIMERITÆ, Διμεριτα. FR. The heretics of the Apollinarists, from the Greek word διμερές, “two-parted”: for the Apollinarists first agreed with the Arians in asserting that the divine Word, in the Incarnation, had not assumed a human soul; and then, being refuted by the text of the Gospel, they admitted that He had assumed a soul, but one without intellect, whose functions the divinity of the Word supplied; therefore, as D. Gregory Nazianzen reports in letter 1 to Claudinus, they called Christ the "Dominican Man": which words, however, St. Augustine had understood in the correct sense, but later, in book 1, chapter 19 of the Retractations, he had retracted them. Nevertheless St. Athanasius, in the exposition of the Symbol, used these terms without scruple and in a Catholic sense, saying: “ Where the precursor entered before us, the Dominican man, in whom He will judge the living and the dead. ” On these heretics. See Apollinarists. DIMIDIUM PONDERIS, a coin: what is it? See Siclus. DIMISSORIÆ, and dimissorial letters. See Dimissorial letters. DIMITUS. See Samitus. DINODIUM, a sacred gift. Let no one henceforth rashly handle sacred things, even if some disastrous necessity urges it; let him not lay impure hands on sacred matters, let profane things not be made out of holy ones by being carried about for public use. In the Golden Bull of Emperor Alexius, where this word is repeated many times. DIOECESIS, διοικνοις, a region assigned under the jurisdiction of a bishop. FR. It will not be outside the subject to insert here the answer I gave by order of my very liberal master, R. P. D. Ciampini, a most learned patron of the arts and of scholars, who had recently established in Rome a most useful and beneficial Academy on the Ecumenical Councils: there, while it was being examined whether the apostolic canons are apocryphal or hagiographic, and among other doubts on the negative side, the question was asked how the apostolic canon 34 disposes that a bishop must not presume to make ordinations outside the bounds of his own cities and regions not subject to him. if the divisions of bishoprics and dioceses were made not in the times of the Apostles, but of the Roman Pontiffs? To this objection I happened to respond thus: first, namely, by examining the etymology of Diocese. Second, by refuting the opinion of certain persons who assert that the Pontiffs first divided dioceses and assigned them to bishops. Third, that the cited Apostolic canon is hagiographic. Regarding the first point, I stated that the etymology of this name Diocese is given by authors in two ways: first, concretely, that is, as the territory or province assigned to a diocesan, or governor; thus the Gloss on the canon "Episcopi, qui extra suam" 9, q. 3, and on the canon "quicumque" 16, q. 3, and in the single chapter of the Extravagants, common law, on delegated officials, where it is always said that a diocese is nothing other than a territory or province. Second, abstractly, namely, without the limiting jurisdiction of a place; and thus the Archdeacon and others on title 8, on rescripts, chapter 8, on his Diocese, in the Sixth, where they define it abstractively as follows: Diocese is said to be a division, or governance, because it is divided from the Church of another bishopric, and committed to the governance of one. Yet I said that both definitions are true, but relatively: for the first is verified with regard to the times in which bishops began to have an assigned territory and a temporal, or quasi-temporal, jurisdiction. The second assertion of the cited Archdeacon and others is to be understood originally, namely, when bishops ordained by the Apostles had governance and care of souls, in the number assigned to which the care of the bishopric’s governance consisted, and from another group, or distinct Church; for by the name of Church nothing is formally signified except the congregation of the faithful, from which there had arisen among the unlearned a dissension through the assigning of the faithful to each bishop in the primitive Church: for some were said to be of Christ, others of Cephas, others of Apollos, and others of Paul. Those, I say, were called of Christ who, converted to the faith by Christ Himself, gloried as prior to the others; for while He was still conversing on earth, He taught them the faith, and others through His disciples, when, namely, He sent them two by two before His face into every city and place whither He Himself was about to come, Luke 10. and had given them spiritual jurisdiction, Mark 6, who, as below there, going forth they preached that they should repent, and they cast out many demons, and they anointed many sick people with oil, and they were healed. Therefore St. Jerome rightly concludes in the letter to Titus, saying, In former times the same person was a presbyter and a bishop, and before through the instigation of the devil factions or schisms were made in religion, and men said among the people, I am of Paul, I am of Apollos, but I am of Cephas, they were governed by the common counsel of the presbyters. But after each one thought those whom he had baptized to be his own, and not Christ’s, it was decreed throughout the whole world that one of the presbyters should be placed above the others, so that the seeds of schisms might be removed. But when was this superposition established, which is the same as episcopacy and governance, or diocese? Certainly only when the aforesaid schisms were stirred up at Corinth, that is, in the time of Paul and the Apostles. Therefore dioceses were then divided. This seems to be clearly indicated by the same letter of Paul to the Corinthians, where after he had written to them, This I say, that each one of you says, I am of Paul, etc. and after he had rejected schisms and divisions, there follows nevertheless there in chapter 12 an approval of spiritual governances, or divisions of dioceses, saying: And there are divisions of ministries, but the same God who works all things in all. Behold then the divisions of superiorities, ministries, governances, or dioceses, which mean the same thing.
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DI nant. Itaque in primordio Ecclesiarum diocesis nomen abstractum erat, per quod gubernatio, & institutio fidelium numericè assignatorum, & non territorium intelligebatur. Quod benè Ge- lasius Papa testatur, dicens: [Semel diocesim constitutam, ex qua semper ad regenerationem atque consignationem (id est, animarum) Episco- pi plebs devota convenit. Territorium etiam non facere diocesim olim fuerat ordinatum. can. licèt in regulis. 16. quæst. 3.] At quando fuerat hoc olim? Certè non nisi eo tempore, de quo Hiero- nymus dixerat suprà: [Olim idem erat Presby- ter &c.] scilicet, Apostolorum tempore. Qua- propter ex vi nominis infertur fuisse tunc diocese- sum divisiones. Vide Presbyter. Quo verò ad se- cundam propositionem, quòd, nimirum, ut ali- qui senserunt, dioceses tempore Gelasi Papæ fuere divisæ: respondetur, quòd ex ipsius verbis contrarium manifestatur; nam ead. 16. quæst. 3. can. 5. sic ait: [Licèt in regulis contineatur anti- quis, parochias (id est dioceses) unicuique Eccle- siæ pristina dispositione deputatas, nulla posse ra- tione convelli, ne per consuetudinem pessimam exempli mali, temeritate crescente, universalis confusio nasceretur; tamen etiam decretis nostris ante non multum temporis destinatis, omnia jus- simus, quæ taliter fuerant invasa, restitui &c.] Ge- lasius ergo non instituerat dioceses; sed tantùm restituerat, eis nempe territorii terminos assigna- do: sic Gregorius II. Bonifacio Episcopo pro ea- dem re delegaverat sub hac verborum forma: [Præcipimus, ut juxta canonum statuta, ubi mul- titudo excrevit fidelium, ex vigore Apostolicæ Sedis, debeas ordinare Episcopos, 16. qu. 1. can. Præcipimus.] ac ita de Joanne XXII. in extrav. de off. deleg. cap. unico habetur, quòd: [Multas dioceses in duas, & in plures divisit.] Errat insu- per Glossa asserens Dionysium Papam diocesum primum divisorem fuisse: nam solùm parochias presbyterales in Urbe constituit, quæ hodie Car- dinalium tituli sunt; sic etiam fieri per omnes episcopatus statuit, quod ex ejus epist. 2. ad Seve- rum episcop. in primo tom. Concil. satis liquet, ubi sic ait: [De Ecclesiis parochianis, unde Apo- stolicam Ecclesiam consulere voluisti, qualiter sint custodiendæ per Cordubensem provinciam, & dividendæ Sacerdotibus, nil tuæ charitati me- lius nobis videtur intimare, quàm ut sequaris quod nos in Romanæ Ecclesiæ nuper egisse co- gnoscitur; Ecclesias verò singulas singulis Presby- teris dedimus, parochias, cœmeteria eis divisi- mus, & unicuique jus proprium habere statui- mus; ita, videlicet, ut nullus alterius parrochiæ terras, terminos, aut jus invadat; sed unusquisque fuisse terminis sit contentus, & taliter Ecclesiam, & plebem sibi commissa custodiat &c. Hanc quo- que normam carissime te, & omnes Episcopos se- qui convenit, & quod tibi scribitur, omnibus, qui- buscunque potueris, notum facias, ut non specia- lis, sed generalis fiat ista præceptio.] Quamvis Baronius existimet ab aliis Pontificibus Roma- nas parochias divisas fuisse, ut in dict. Titulus di- DI 2II cetur; sed quidquid de hoc sit, quod ad præsentem rem nostram nil pertinet; sufficit enim solùm in hac secunda responsoione demo[n]strasse, quòd Rom. Pontifices non primùm gubernium animarum E- piscopis; sed eis territoria, ad exercendas suas ju- risdictiones, diviserint: & quod firmat Baronius de antiquiori ante Dionysium Papam diocesum divisione, intelligendum est juxta Apostolorum institutionem, quo ad gubernium animarum; non verò quoad assignatam territorii jurisdictionem. Quo ad tertiam assertionem, dico, quòd semel concesso, Episcopos tempore Apostolorum fuisse institutos, sequitur pernecesse etiam correlativas eorum dioceses eis esse assignatas; non tamen concretè, sed abstractivè ut supra exposui. De existentia Episcoporum in primitiva Ecclesia constat ex Apostolicis actibus, cap. 20. [Attendi- te vobis, & universo gregi, in quo vos fratres Spi- ritus Sanctus posuit Episcopos &c. Oportet Epis- copum irreprehensibilem &c. 1. Timoth. cap. 3.] & sic passum in ejusdem Apostoli epistolis. Et de facto extitisse tunc dioceses, ac Principem Apo- stolorum plurimos Episcopos ordinasse, in di- versisque locis ad prædicandum destinasse legi- mus; tunc enim gens destinata diocesis abstra- ctivè rectè dici poterat. Item quòd idem Prin- ceps ordinasset à tribus Episcopis Episcopum consecrari. Baron. An. 34. nu. 29. quòd Aposto- li Episcopos Sacerdotes, ac Diaconos ordinas- sent. Idem An. 44. n. 77. quòd in fundatione epis- copatuum, & diocesium habuerunt prærogativas respectivè ad Provincias juxta temporalem Gen- tilium Romanorum consuetudinem. Idem An. 39. n. 10. & seqq. & infra dicetur. Item quòd Ca- thedræ primorum Episcoporum consecraban- tur. Idem An. 45. n. 11. quòd Episcopus peregri- mus ad concionandum invitabatur ab Ordinario loci. Idem An. 46. num. 13. omnes enim hujus- modi actus indicant profectò, episcopatus cum eorum gregibus extitisse. Vide Primas. Quòd au- tem multò ante Nicænam Synodum patriarcha- les, ac episcopales dioceses extitissent, co[n]stat etia[m] ex Ethnicis Scriptoribus; nam refert Vopiscus, Adrianu[m] Imp. hæc inter alia Severiano Col. scrip- sisse de Christianis Præsulibus, nempè: [Qui se Christi Episcopos dicunt:] & post pauca idem: [Patriarcha cùm Ægyptum veniret. In Saturnin. Imp.] Quamvis non paucas in ea epistola Hadria- nus falsitates ex Ethnicorum Ægyptioru[m] calum- niis in Christianos narret; constat tamen ex hac relatione collimitaneos Episcopos sub Alexan- drino Patriarcha tunc extitisse. Habebant igitur Episcopi eorum dioceses abstractivè, non in ter- ritorio consistentes; sed in animarum conversio- ne, ac directione, sicur nunc Episcopi missionarii de propaganda fide in partibus infidelium. Nec obstat primò, quòd nomen Episcopi significet su- perintendentem; nam hæc esset de solo nomine quæstio, dum hanc ipsam superintendentiam cum Ambrosio, & Augustino verum episcopatum, & diocesim appellabo, quia diocesim non à terri- torio denominari supra ex Gelasio visum est, & 2
Transcription: Translated (English)
...nant. Thus, in the beginning of the Churches, the term diocese was an abstract name, by which was understood the government and institution of the faithful assigned by number, and not territory. This is well testified by Pope Gelasius, saying: [Once a diocese has been established, to which the devoted people always come for regeneration and sealing (that is, of souls) by the Bishops. Territory also was formerly not to make a diocese, as it had been ordained. can. licet in regulis. 16. quaest. 3.] But when was this formerly? Certainly not except at that time of which Jerome had said above: [Formerly the Presbyter was the same, etc.] namely, in the time of the Apostles. Wherefore, from the force of the name it is inferred that at that time there were divisions of dioceses. See Presbyter. As for the second proposition, namely, that, as some have thought, dioceses were divided in the time of Pope Gelasius: the answer is that the contrary is made clear from his own words; for in the same 16. quaest. 3. can. 5. he says thus: [Although it is contained in the ancient canons that parishes (that is, dioceses) assigned by the former arrangement to each Church cannot in any way be overturned, lest through the worst custom of a bad example, as boldness increased, universal confusion should arise; nevertheless, even by our decrees made not long before, we ordered all things that had been thus invaded to be restored, etc.] Gelasius therefore did not establish dioceses; but only restored them, namely by assigning them territorial boundaries: thus Gregory II delegated the same matter to Bishop Boniface in this form of words: [We command that, according to the statutes of the canons, where the multitude of the faithful has increased, by the authority of the Apostolic See you ought to ordain Bishops, 16. qu. 1. can. Præcipimus.] and so concerning John XXII, in the Extravagants, de off. deleg. cap. unico, it is held that: [He divided many dioceses into two, and into more.] Moreover the Gloss errs in asserting that Pope Dionysius was the first divider of dioceses: for he only established presbyteral parishes in the City, which today are the titles of the Cardinals; thus also he ordered this to be done throughout all bishoprics, as is sufficiently clear from his epistle 2 to Severus the bishop in the first volume of the Councils, where he says thus: [Concerning the parish churches, about which you wished to consult the Apostolic Church, how they are to be guarded throughout the Corduban province, and distributed among the Priests, nothing seems to us better to intimate to your charity than that you should follow what is known that we have recently done in the Roman Church; and we gave each church to individual Presbyters, we divided the parishes and cemeteries among them, and we determined that each one should have his own right; that is, that no one should invade another’s parish, lands, boundaries, or right; but that each should be content with his own boundaries, and thus should guard the Church and the people entrusted to him, etc. This rule also it is fitting, most dear one, that you and all Bishops follow, and that what is written to you you make known to all whom you are able, so that this precept may be not special but general.] Although Baronius thinks that the Roman parishes were divided by other Pontiffs, as will be said in the said title; but whatever the case may be, it has nothing to do with our present matter. For it is enough in this second response to have shown that the Roman Pontiffs did not first divide to the Bishops the government of souls, but rather divided territories among them for the exercise of their jurisdictions; and what Baronius affirms about a division of dioceses earlier than Pope Dionysius is to be understood according to the institution of the Apostles, as regards the government of souls, not as regards the territorial jurisdiction assigned. As to the third assertion, I say that, once it is granted that the Bishops were instituted in the time of the Apostles, it necessarily follows that their correlative dioceses were also assigned to them; not however concretely, but abstractly, as I have explained above. The existence of Bishops in the primitive Church is evident from the Acts of the Apostles, chapter 20: [Take heed to yourselves, and to the whole flock, in which the Holy Spirit has placed you as Bishops, etc. A Bishop must be blameless, etc. 1 Tim. chapter 3.] and likewise throughout the epistles of that same Apostle. And that dioceses did in fact then exist, and that the Prince of the Apostles ordained many Bishops and sent them to various places to preach, we read; for then a people appointed for a diocese could rightly be called such in the abstract. Likewise that the same Prince had ordered a Bishop to be consecrated by three Bishops. Baron. An. 34. n. 29. that the Apostles ordained Bishops, Priests, and Deacons. Idem An. 44. n. 77. that in the foundation of bishoprics and dioceses they had prerogatives respectively with regard to provinces, according to the temporal custom of the Roman Gentiles. Idem An. 39. n. 10. and following; and it will be said below. Likewise that the chairs of the first Bishops were consecrated. Idem An. 45. n. 11. that a foreign Bishop was invited to preach by the ordinary of the place. Idem An. 46. num. 13. For all acts of this kind clearly indicate that bishoprics, with their flocks, then existed. See Primas. And that long before the Nicene Synod patriarchal and episcopal dioceses existed is also established from pagan writers; for Vopiscus reports that the Emperor Hadrian wrote among other things these words to Severianus the Consul concerning the Christian Prelates, namely: [Those who call themselves bishops of Christ:] and shortly after the same writer: [When the Patriarch came into Egypt. In Saturnin. Imp.] Although in that letter Hadrian tells not a few falsehoods from the calumnies of the Egyptian pagans against Christians, still from this report it is clear that neighboring Bishops under the Alexandrian Patriarch then existed. Therefore the Bishops had their dioceses abstractly, not consisting in territory, but in the conversion and direction of souls, just as now missionary Bishops of the propagation of the faith in the lands of unbelievers. Nor does it first object that the name Bishop signifies an overseer; for that would be a question only about the name, since with Ambrose and Augustine I shall call this very oversight true episcopacy and diocese, because it has been seen above from Gelasius that diocese is not named from territory, and
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DI superintendere, ac superimponere, ex Hieronymo supra laudato synonyma sunt. Nec obstat secundò dioceses à Lino Papa divisa esse, ut ex ejus verbis colligitur, in can. Episcopi non in castellis, dist. 8. Nam ante Linum Clemens idem dixerat, seu clariùs in D. Petri persona, nempè: [In illis verò Civitatibus, in quibus olim apud Ethnicos primi Flamines eorum, atque primi legis Doctores erant: Episcoporum primates, vel Patriarchas B. Petrus poni præcepit, qui reliquorum causas Episcoporum, & majora negotia in fide agitarent: ] & post pauca: [In singulis verò reliquis Civitatibus singulos, & non plures constitui præcepit, qui Episcoporum tantùm vocabula fortirentur; quoniam neque inter ipsos par fuit institutio, sed unus præfuit omnibus. Eadem dist. 80. can. 2.] & Clemens Papa III. inquit: Ex hoc siquidem data B. Petro à Domino potestate, ipse, ac successiores ipsius per diversa mundi loca constituerunt Episcopos, & dignitates per provincias diviserunt. Bullar. Casinen. tom. 2. constit. 209.] Quam S. Clementis authoritatem Lucius Papa hagiographam recognoscit, eadem dist. 80. can. Urbes, & loca, ubi inquit: [In ipsis verò Urbibus post adventum Christi Apostoli, ut eoru[m] successores, Patriarchas, & Primates posuerunt.] Quinimò Glossa de Chorepiscopis, an ab Apostolis illi instituti fuissent, in can. Chorepiscopi, dist. 68. dubitat. Synonyma. Vide Episcopiu[m]. Exarchus. Patriarchium. Præsulatus. Stauropegium. DIOECESANUS. FR. dicitur loci ordinarius. Vide Episcopus. Et pro omnibus, qui in aliquo loco jurisdictionem episcopalem, seu quasi episcopalem jurisdictionem exercent, ut sunt Abbates. Clement. in cap. unico, de foro competenti, & ibi Gloss. Item Diocesis subditus intelligitur, 12. quæst. 2. can. [Statuimus (quod Episcopi omnes jubent) ut Civitatenses, sive Diocesani, Presbyteri, vel Clerici &c. DIOECETA, græca dictio , gubernator, negotiorum administrator, & tributorum exactor in aula imperiali Constantinop. [Glaba magno dioeceta cum cruce, ex pretiosissimis lapillis confecta, quæ verbis fides esset, celeriter ad eam misso, de lethali Imperatoris morbo certiorem fecit. Catacuz. lib. 3. cap. 14.] Fit etiam mentio de hoc officio in legibus, Cod. Episcop. aud. lib. 6. FR. An sit idem, 2c Ducenarius, & corruptè Duganarius, italicè Doganiero: cùm exactor vectigalium tam Dioeceta, quàm Ducenarius à vocabulo græco , id est, agens, & exactor dicatur, de quo in l. ducenarii, Cod. de exaction. tribut. qui in rescripto Zenonis Imp. numerantur quadraginta octo Ducenarii. l. Marcellino. C. de agent. in reb. & Euseb. Cæsar. lib. 7. Hist. Eccles. cap. 4. fecit mentionem Ducenarii, ubi de Paulo Samosateno sic scripserat: [Neque commemorare opus est, quo pacto se insolenter extulerit, ut sæcularium honorum gradus sibi assumpserit, seque arroganter in iisdem gesserit, & ducenarius potiùs, quàm Episcopus nuncupari voluerit, & per forum voluntarit, & modò epistolas legendo, modò quid il- DI li responsi daretur, præscribendo, magna satellitum turba, partim eum antecedentium, partim subsequentium stipatus.] Ubi aliqui Ducenarium cancellarium regium perperam interpretarunt. Vide Baron. An 272 n. 5. & 6. DIOGENIS epitheton. Vide Inerobiùs. DIOMEDIS CUSTODIA. FR. erat carcer in Constantinopolitana Urbe tempore græci Imperii, [Et transposuerunt in eam, quæ dicitur Diomedis custodia in prætorio Præfecti. Exilium S. Martini Papæ in collect. Anastasii Biblioth. à Sirmondo in 8. edit. pag. 94. DIORYX , Scorbs, cavea, à græco verbo , id est, fodio, excavo. [Ego quasi fluviidioryx, & sicut aquæductus exivi de Paradiso. Eccl. cap. 24.] Ubi mendosè in aliquibus exemplaribus Dorlyx legitur. Sic etiam Rupertus Stephanus in ejus vocabulario vocum barbararum Sac. Scripturæ erraverat, scribendo Dorlyx, quod rapidum juxta sui sinistrum sensum significare ait, cùm hujusmodi interpretatio sit sensui Sac. Scripturæ loc. cit. diametraliter contraria, ac contra Hebraicam, Græcam, Syriacam, & Arabicam versionem, quæ omnes aquæ fossam exponunt. DIOSCORIDES. FR. senior & junior, can. sanè, 16. quæst. 7. Dioscoridiani Hæretici. Vide Eutychiani. DIPLOIS, vestis duplex, seu subsuta, à græca dict. . [Operiantur sicut diploide confusione sua, psal. 103. Circumdabit te Deus diploide justitiæ. Baruch. cap. 5. num. 2. DIPLOMA. FR. epistola ex græco verbo , id est, conduplico, & involvo, quia antiquitus literæ convolvebantur. Vide Literæ. DIPONDIUM, & Dipondius, vilis moneta. [Nonne quinque passeres veneunt dipondio? Luc. cap. 12.] Quæ moneta duplicé assem valebat; sed deinde vigore papirianæ legis, pôdus assis ad semilibra[m] reductum fuit, hinc dipondium unicam librâ valuit postea. Putant aliqui æquivalere dipondium duobus quadrantibus romanis, seu duplici hispanico maravedis. FR. legitur etiam Dipondium, & Dipondius ex antiquo ejus duplicis ponderis valore etymon trahens. Quare Justinianus in præfatione pandectarum tyrones in studio legum dipondios appellavit, id est, parvæ æstimationis. DIPSAS, serpentis species, ex græco , id est, afferens sitim; ab effectu, nempè, quia morsus hujus serpentis sitim provocat. [In qua erat serpens flatu adutens, & scorpio, & dipsas. Deuter. cap. 8. num. 15.] Apud Theophrastum, lib. 4. hist. plant. frutex est, fortasse, quæ Serpentaria dicitur, de qua alibi, & apud Celsum, lib. 3. cap. 63. epatis signum denotat. FR. Aliqui putarunt esse morbum Herperem appellatum, qui solet in pectore apparere, ex serpendo à Medicis ita denominatum; nam Herpes græcè serpentem significat; sed isti tales re vera falluntur, quia infectum, & morbum ex ejus ictu descripsit Nazianzenus, inquiens: Est viperarum quodpiam Dipsas genus, Quas solitudo Pharia complures alit, Ac
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DI to superintend and to impose are, according to Jerome cited above, synonymous. Nor does it matter that dioceses were divided by Pope Linus, as is gathered from his words in can. Episcopi non in castellis, dist. 8. For before Linus, Clement had said the same, or more clearly in the person of St. Peter, namely: “In those Cities, however, in which formerly among the Gentiles the first Flamines of them, and the first Doctors of the law were: Blessed Peter ordered primates of the Bishops, or Patriarchs, to be placed, who should handle the causes of the remaining Bishops and the greater affairs in the faith.” And a little later: “In each of the remaining Cities he ordered one, and not more, to be appointed, who should bear only the name of Bishops; because there was not equal institution among them, but one presided over all.” The same dist. 80, can. 2. And Pope Clement III says: “Indeed, from this power given by the Lord to Blessed Peter, he himself and his successors established Bishops in various places of the world, and divided dignities throughout the provinces.” Bullar. Casinen. tom. 2, constit. 209. Pope Lucius recognizes this authority of St. Clement as hagiographic, in the same dist. 80, can. Urbes, et loca, where he says: “In those very Cities, after the coming of Christ, the Apostles, as his successors, placed Patriarchs and Primates.” Indeed, the Gloss on chorebishops, whether they were established by the Apostles, doubts in can. Chorepiscopi, dist. 68. Synonyma. See Episcopium. Exarchus. Patriarchium. Præsulatus. Stauropegium. DIOECESANUS. FR. it is said of the ordinary of a place. See Episcopus. And for all those who exercise episcopal, or quasi-episcopal, jurisdiction in some place, such as Abbots. Clement. in cap. unico, de foro competenti, and there Gloss. Likewise a diocesan subject is understood, 12 q. 2, can. “We establish (what all Bishops command) that the citizens, or diocesan priests or clerics, etc.” DIOECETA, a Greek word: governor, administrator of affairs, and collector of taxes in the imperial court of Constantinople. “Glaba, with a great dioeceta bearing a cross made of very precious gems, which would have been a testimony of truth, quickly sent to him, informed him of the Emperor’s fatal illness.” Catacuz. lib. 3, cap. 14. Mention is also made of this office in the laws, Cod. Episcop. aud. lib. 6. FR. Whether it is the same as Ducenarius, and corruptly Duganarius, in Italian Doganiero: since a collector of revenues is called both Dioeceta and Ducenarius from the Greek word, that is, agent and collector, of which in l. ducenarii, Cod. de exaction. tribut. forty-eight Ducenarii are enumerated in a rescript of Emperor Zeno. l. Marcellino. C. de agent. in reb. And Eusebius of Caesarea, lib. 7 Hist. Eccles. cap. 4, mentioned the Ducenarius, where he had written thus about Paul of Samosata: “Nor is it necessary to recount how insolently he exalted himself, so that he assumed for himself the ranks of secular honors, and conduct himself arrogantly in the same, and rather wished to be called a ducenarius than a bishop, and to move about in the forum, and now by reading letters, now by prescribing what answer should be given to him, accompanied by a great crowd of attendants, some preceding him, others following him.” Here some wrongly interpreted Ducenarius as a royal chancellor. See Baronius, An. 272, no. 5 and 6. DIOGENIS, an epithet. See Inerobius. DIOMEDIS CUSTODIA. FR. was a prison in the city of Constantinople during the time of the Greek Empire: “And they transferred him to what is called the custody of Diomedes in the praetorium of the Prefect.” Exile of St. Martin the Pope in the collection of Anastasius the Librarian, edited by Sirmond in 8vo, p. 94. DIORYX, Scorbs, cavea, from the Greek verb, meaning to dig, to hollow out. “I went forth like a river dioryx, and as an aqueduct from Paradise.” Eccl. cap. 24. In some copies Dorlyx is incorrectly read. Thus also Rupertus Stephanus erred in his vocabulary of the barbarous words of Sacred Scripture, writing Dorlyx, which he says means rapid according to his mistaken sense, whereas such an interpretation is diametrically opposed to the sense of the cited passage of Sacred Scripture, and against the Hebrew, Greek, Syriac, and Arabic versions, all of which explain it as a water trench. DIOSCORIDES. FR. senior and junior, can. sanè, 16 q. 7. Dioscoridian Heretics. See Eutychians. DIPLOIS, a double garment, or one with a lining, from the Greek word. “Let them be covered as with a diplroid of their confusion,” Psalm 103. “God shall surround you with a diplroid of righteousness.” Baruch, cap. 5, num. 2. DIPLOMA. FR. a letter, from the Greek verb, meaning to fold double and to wrap, because formerly letters were rolled up. See Literæ. DIPONDIUM, and Dipondius, a worthless coin. “Do not five sparrows sell for a dipondium?” Luke, cap. 12. This coin was worth two asses; but afterwards, by force of the Papirian law, the weight of the as was reduced to half a pound; hence the dipondium afterward had the value of one pound. Some think the dipondium equivalent to two Roman quadrantes, or to a double Spanish maravedi. FR. It is also read Dipondium and Dipondius, deriving its etymology from its ancient value as having double weight. Therefore Justinian, in the preface to the Pandects, called beginners in the study of laws dipondios, that is, of little value. DIPSAS, a kind of serpent, from the Greek, meaning “bringing thirst,” from the effect, namely, because the bite of this serpent provokes thirst. “In it was a serpent breathing, and a scorpion, and a dipsas.” Deut. cap. 8, num. 15. In Theophrastus, lib. 4 hist. plant., it is a shrub, perhaps what is called Serpentaria, of which elsewhere, and in Celsus, lib. 3, cap. 63, it denotes a sign of liver disease. FR. Some thought it to be the disease called herpes, which usually appears on the chest, so named by physicians because it creeps; for herpes in Greek means a serpent. But such persons are in truth mistaken, because Nazianzen described the infection and disease from its bite, saying: There is a certain kind of viper, Dipsas, Which the Pharian solitude nourishes in great numbers, And
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D I Ac vulnus ejus quale fit, nomen docet, Huic namque morbus, quem perit, nomen dedit: Perit bibendo quisquis hac ictus fuit; Aquis repetitis totus in eas irruens, Quousque nimis turgidus potu crepet. Quem serpentem poetæ mordaci Mart.lib.3.epigr.44. assimilavit, inquiens. Non dipsas medio perusta sole. Cùm in meridiana perustione maximè irritatum hoc insectum reperiatur. DIPTO, colore minio; ex græco δυμλω. [Altare verò Sanctæ Mariæ, & analogium euangelicum ejusdem fratris nostri artificio deaurata Hattonis sui descriuiis vestivit argento, & diptivit, in vita S. Galli, cap. 1. DIPTYCHUM, græcum vocabulum δίπυχον, duplex tabella, quæ in formam libri claudebatur; mendosè tamen Dialecticam habet Glossa in can. sanè. 24. quæst. 2. ubi Diptycha legendum est. Quod duplicis speciei erat; in una, scilicet, tabella describebantur nomina vivorum, præcipuè Episcoporum, & virorum illustrium, quæ deinde in signum communicationis ad Missam recitabantur, quod ideò in Missæ Memento ponuntur litteræ N. N. nam tunc legebantur illorum nomina. In libro Appameæ Cleri ad Concilium Constantinopolitanum sub Menna celebratum inserto, hæc recitatio: [Salutatio Beatissimorum Episcoporum] appellatur. Magnum dedecus, & ingens poena erat illis, qui de hac tabella delebantur, ut in Hæreticos, Schismaticos, & Excommunicatos fieri consueverat. [Abstulerunt de diptycho Ecclesiarum nomina Patriarcharum. Anast. in Agathone. FR. Glossa in d. can. sanè, sic ait: [Dialecticæ (sed in recent. impress. Diptychæ habetur) sunt tabellæ, à dico, dicis. Unde Martialis. Clerice dicticam lateri ne dempseris unquam] Sed Glossatori ex ipso Martiali, Ebrius es: nec enim faceres id sobrius unquam. Lib. 3. epigr. 16. respondebo, quia versus à Glossatore citatus Martialis non est: nec mirum; nam sæpè dormitat Glossator, qui ibidem etiam affert argum. ex can. postulatus. 3. quæst. 7. at ibi non Dialecticæ, vel Diptychæ, sed Typicè habetur. Item absque aspiratione etiam legitur. [Si foras ejecit Synodos quomodo in diptycis recitantur. Collect. S. Maximi Martyr. per Jacobum Sirmondum in 8. edit. pag. 153.]: //: In alia verò tabella ejusdem formæ nomina defunctorum scribebantur. Vide Nomen offerre. Canon Missæ. FR. hæc laudabilis memoria adhuc Romæ retinetur in sodalitatibus, locisque piis, qui in exequendis sacrificiis pro benefactoribus, quotannis per Ecclesias circumeuntes, celebrando; post elevationem calicis unus ex Sacerdotibus cappa indutus, recitat alta voce nomina, & cognomina defunctorum, pro quibus satisfaciunt Missarum legata. Nec equidem est hìc relinquenda hujusmodi sodalitatum commendatio, quæ in nonnullorum Religioso- rum dedecus redundat, dum laici, licèt, ut plu- Hierolexicon Magri. D I 213 rimum, idiotæ, subtilioris tamen conscientiæ se præbent, qui non solùm in tabellis ad eorum sacristiam appensis, nomina, ac alias circumstantias perpetuarum scriptas conservant Missarum; sed etiam manualium (ut ajunt) eleemosinatum pro celebrationibus maxima diligentia ad diem annotant; è converso inter Religiosos pauci sunt, qui introitum Missarum signant, quorum in hoc sileo scandala. //: [Post ergo illa verba, quibus dicitur: In somno pacis, usus fuit antiquorum, sicut etiam usque hodie Romana agit Ecclesia, ut statim recitentur ex diptychis nomina defunctorum. Alcuin. de celeb. Miss.] FR. Idem habetur in can. de nominibus recitandis, de consecrat. dist. 2. : //: Errant qui putant diptychum exinde dici, quia duplicata tabella erat, una, scilicet, pro vivorum, aliaque pro mortuorum annotatione; nam non ex eo, duplex: sed quia duplicabatur, & claudebatur in modum biblici tegumenti, ut supra dictum est, ita appellabatur; quod ex D. Ambrosii verbis evidens fit, cùm Diptycum conchylium marinum denominavit, quia in modum libri aperitur, & clauditur; loquens enim de astutia marini cancri, qui in aperitione conchyliæ calculum immittit in eâ, ne claudi possit, dum interiora comedere nititur, ita eleganter S. Doctor ait: [Explorat, si quando ostream remotis in locis ab omni vento contra solis radios diptychum illud suum aperiat, & refert claustra testarum. lib. 5. Hexam. cap. 5.] Sic etiam D. Augustinus duas tabulas decalogi [Diptychum lapideum. lib. 15. cap. 4. contra Faustum] appellavit. Prodigiosum quidem fuit id, quod in Chronicon Belgico, fol. milii 379. narratur, extitisse, nempè, in Ecclesia Sancti Laurentii Constantinopolitanæ Urbis quandam marmoream columnam laterculis sculptam, in quorum primo ordine Imperatorum, & in secundo ordine Patriarcharum notabantur nomina, ut de eis fieret in Missa commemoratio, quas notationes quidam philosophus nomine Leo contemplans, vaticinatus est, dicens, quòd quando laterculi illi essent completi, tunc fore, ut capiatur ab hostibus Civitas, & Græcorum imperium cessaret: quod ita evenit, nam in ultimo laterculo nominibus Constantini Paleologi Imperatoris, & Gregorii Patriarchæ, qui appellatus est Gennadius II. infaustum vaticinium verificatum fuit, & Urbs illa sub tyrannica Turcarum servitute redacta fuit. [Offero igitur vobis eburneum diptychum. Symmach. epist. 7.] quod aliquando de rebus amatoriis intelligebatur. [Diptychæ tabellæ, quibus corruptores amorem siru[m] inscribunt puellis. Papias.] Vide Ambo; ubi Dicticum pulpitum vocatur, à Diptycho fortasse deductum. Vide Pictaculum in dict. Phylacteria. DIRECTANEUM, Directorium chori, liber erat, in quo continebantur preces in choro canendæ. [In primis dicio directaneum parvulum. In regul. S. Cæsariæ, cap. II. DIRECTO, de recta via aberro, devio. Nec enim potest mens humana directare, id est, extra rectum facere. Chrysoft. hom. 20. in cap. 7. Marth. O 3 DI-
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D I As for the nature of its wound, its name tells it: for it gives the disease its name which it causes; whoever is struck by this dies by drinking; rushing upon it again and again, he fills himself with water until, too swollen with drink, he bursts. It is likened by the poets to the serpent, as Martial, book 3, epigram 44, says: Not a dipsas scorched by the middle of the sun. Because this insect is found most roused in the burning heat of midday. DIPTO, colored with vermilion; from the Greek δυμλω. [The altar of Holy Mary and the gospel lectern of the same brother of ours he adorned with gilding by Hatton’s art, covering it with silver and diptiving it, in the Life of St. Gall, ch. 1.] DIPTYCHUM, a Greek word δίπυχον, a double tablet, which was closed in the form of a book; nevertheless the Gloss on can. sane, 24, question 2, has mistakenly Dialecticam, where Diptycha should be read. It was of two kinds: on one tablet, namely, the names of the living were inscribed, especially bishops and illustrious men, and these were then recited at Mass as a sign of communion; therefore in the Mass Memento the letters N. N. are placed, because then their names were read. In the book of the clergy of Apamea, inserted into the Council of Constantinople celebrated under Menna, this recitation is called the [Salutation of the Most Blessed Bishops]. It was a great disgrace and severe punishment for those who were erased from this tablet, as used to happen in the case of heretics, schismatics, and excommunicated persons. [They removed from the diptych of the Churches the names of the Patriarchs. Anastasius on Agatho.] FR. The Gloss on the said canon sane says: [Dialecticæ (but in recent printings Diptychæ is found) are tablets, from dico, dicis. Whence Martial says: Cleric, never remove the little diction from your side] But to the Glossator, from Martial himself: You are drunk; for surely you would never do that sober. Book 3, epigram 16. I reply, because the verse cited by the Glossator is not Martial’s: nor is this surprising; for the Glossator often nods, since there too he cites an argument from can. postulatus, 3, question 7, where not Dialecticæ or Diptychæ, but Typicè is found. Likewise it is also read without aspiration. [If he drove out synods, how are they recited in the diptychs? Collection of St. Maximus the Martyr, through Jacques Sirmond, in the 8th edition, p. 153.] In the other tablet of the same form the names of the dead were written. See Nomen offerre. Canon Missæ. FR. This praiseworthy custom is still retained in Rome in confraternities and pious places, which, in carrying out sacrifices for benefactors, by going through the churches each year in celebration, after the elevation of the chalice one of the priests, vested in a cope, recites aloud the names and surnames of the deceased for whom they fulfill Mass obligations. Nor indeed should this kind of confraternity be omitted here, since it reflects credit on certain religious orders’ disgrace, while laymen, though for the most part unlearned, nevertheless show themselves to have a more exact conscience, preserving not only the names and other circumstances of perpetual Masses written on tablets hung in their sacristy, but also carefully noting the day for the manual alms, as they say, for celebrations; conversely, among religious men there are few who record the receipt of Masses, concerning whose scandals in this matter I remain silent. [After those words, therefore, in which it is said: In the sleep of peace, the ancients used, as even today the Roman Church acts, that the names of the dead be immediately recited from the diptychs. Alcuin, On the celebration of Mass.] FR. The same is found in the canon de nominibus recitandis, de consecrat. dist. 2. Those are mistaken who think it is called diptych because it was a folded tablet, one for the recording of the living and the other for the dead; for it is not from being double, but because it was doubled and closed in the manner of a book cover, as said above, that it was so called. This is clear from the words of St. Ambrose, when he called a marine shell a diptych, because it opens and closes like a book. For speaking of the cunning of the sea crab, which in the opening of the shell inserts a pebble into it so that it cannot be closed while it tries to eat the interior, the holy Doctor elegantly says: [He examines whether, when the oyster is removed in places far from all wind, against the rays of the sun, it opens that diptych of its own, and he reports the fastenings of the shells. Book 5, Hexaemeron, ch. 5.] Likewise St. Augustine called the two tables of the Decalogue [a stone diptych. Book 15, ch. 4, Against Faustus]. Truly prodigious was what is related in the Belgian Chronicle, fol. 379, namely, that in the Church of St. Lawrence in the city of Constantinople there stood a certain marble column carved with small plaques, on the first row of which the names of the emperors were noted, and on the second row those of the patriarchs, so that commemoration of them might be made at Mass. A certain philosopher named Leo, observing these inscriptions, foretold, saying that when those little plaques were completed, then the city would be taken by enemies and the Greek empire would cease: and so it came to pass, for in the last plaque, with the names of Emperor Constantine Paleologus and Patriarch Gregory, who was called Gennadius II, the ill-omened prophecy was fulfilled, and that city was reduced under the tyrannical servitude of the Turks. [Therefore I offer you an ivory diptych. Symmachus, epist. 7.] This was sometimes understood of amorous matters. [Diptychs, tablets on which corrupters inscribe love for girls. Papias.] See Ambo; where a Dicticum pulpit is mentioned, perhaps derived from Diptych. See Pictaculum in the entry Phylacteria. DIRECTANEUM, the choir directorium, was a book in which were contained the prayers to be sung in choir. [At first, a little directaneum was given. In the Rule of St. Caesaria, ch. II.] DIRECTO, I stray from the straight way, I go astray. For the human mind cannot directare, that is, make something outside the straight path. Chrysostom, homily 20 on chapter 7 of Matthew. O 3 DI-
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DI DISAGMO, sarcinam depono. [Ad perscrutandum, utrum res, & maximè libri perierint, disagmatur. Petr. Damianus, in vita S. Odilonis Abb. cap. 21. ß. 25.] ubi de mulo in aquam delapso agit. Alii tamen Desagmatur legunt. DISCPIA. [Et terras cultas, & incultas, pervia uvida, discapia, prata, pascua &c. In Chron. Eccles. Cameracen. ad An. 885.] Eruditissimus Henricus Spelmanus uniendo ambas dictiones VVaden iscape, intelligentiam præbet ex saxonicis dictionibus significare paludosa loca; nam VVaden escape, id est, vado transire, latinè sonare ait. FR. italicè tamen melius sonaret; nam in theutonicis dictionibus duplici, VV. prolatis primum V. vigorem G. deducunt Itali, sic VVlielmus, Gulielmus: VVido, Guido: VVerra, Guerra, & similia pronunciarunt. Sic etiam VVaden escape, à Guado scappo italicè pronunciatur, id est, evado. Alii tamen Discapia terminos, & confinia exponunt. DISCEDO. FR. sejungor. [Presbyter cùm diocesim tenet, de his, quæ emerit ad Ecclesiæ nomen, scripturam faciat, aut ab ejus, quam tenet, Ecclesiæ ordinatione, discedat, can. Presbyter. 12. quæst. 4.] Ita dicimus ab opinione alicujus discedere, id est, discrepare, & sejungi. DISCENTES, Apostoli. [Ille cui legiones Angelorum, si voluisset, uno dicto de cælo assuissent, ne unius quidem discentis gladium in ultorem probavit. Tertull. lib. de poenit. cap. 3. DISCIPLINA SACRORUM. Vide Missa. DISCERPO, lacero [Et discerpens eum spiritus immundus, Marc. cap. 1.] Ubi græca lectio habet: Kal αγαράξαν αυτον τὸ πνοθμα τὸ αναθαρτον. DISCIDIUM, separatio, schisma, excommunicatio. [Novissimè in perpetuum discidium relegati venena doctrinarum suarum disseminaverunt. Tertull. advers. Hæret. cap. 30.] Idemque mortem appellat [Discidium carnis, atque animæ, de resurrect. carnis, cap. 9. DISCIPLINATUS. FR. Institutum. [Monachorum enim vita subjectionis habet verbum, & disciplinatus, non docendi, vel præsidendi, vel pascendi alios, can. hoc nequaquam, 7. quæst. 1.] Vide Discipulatus. DISCIPLINO, instruo, corrigo. [Disciplinat misericorditer filios suos Pater misericordiarum, dum momentaneæ percussionis igniculo carnem simul, & gehennam extinguit. In vita S. Genovesæ Virg. ß. 38. DISCIPULATUS, permanentia in discendo. [Videtis Centurionem, antequam discipulatus subiret officium, locum magisterii fuisse sortitum. Chrysol. ser. 15.] Vide Disciplinatus. DISCIPULUS, primum Christianorum agnomen. Vide Christianus. DISCONFITURA, conflictus. [Et quod in disconfitura, quæ erat in mari, prisiones multos nobiles à nautis Regis, qui eos justè ceperant. Math. Paris. in hist.] FR. Ubi Vossius erravit Confidentiam interpretando; nam satis clarus est textus. DISCOPHORUS, græca dictio δισκοφόρος, id est, ferens discum; hoc agnomen Habacuco Prophe- DI ta D. Hieronymus indidit, quia dum messoribus discum ferebat, tunc Angelus Domini per capillos illum sustulit, & ad Danielem Prophetam detraxit: [Cùm verò ad Habacuc veniret, & de Iudaëa in Chaldæam raptum Discophorum lectitaret, in Præfat. ad Danielem.] Cæsarius verò Monialem Discophoram appellavit in epist. ad Oratoriam Abbatissam. FR. An Monialem intelligat, quæ curam habet ferendi in mensa fercula: seu potius Discophoram dicat Monialem, quia cõfabulatores ferculis ad crates sustineat, quæ aliàs Discola dici debuisset. Vide hujus Synonym. Dapifer. DISCOLA, FR. Idololatra. [Et discola obstinatus, semper quid Idolo suo immolet, sedulus coacervat. S. Cyprian. in præfatione ad Cornelium Papam. DISCOPULO, copulam separo, ac disjungo. [Quasi venator canes venaticos super electores Prælatorum discopulandos. Matth. Paris. in hist.] Venator enim canes copulatim ligatos in vena-tione solvit. DISCORDIA. Vide Diaphonia. DISCORDIOSUS, Discordans, discrepans.] Statuta regnorum denuò per conditiones discordiosas anticipitia redduntur. Sidon. lib. 9. epist. 3.] FR. Plinius etiam, lib. 37. cap. 10. Discordialem appellavit rem, quæ discordiam provocat, & causat. [Persæ achaten hyenæ pelli similem abominantur, discordialem domibus. ]Gemma si- quidem hæc (air) discordiam in domibus juxta Persarum superstitionem generat, ideò illi eam abominantur. DISCREDO, fidem minimè præbeo. [Adhuc instruebantur exemplo Scribarum, & Pharisæorum discredere Christo. Chrys ho 74. in c. 23. Matth. DISCRETIO, FR. differentia. Vide can. statui-mus, in dict. Quinquagesima. DISCUS, Vide Apalareus. Patena. DISCUSSOR, Vide Logotheta. DISERTITUDO, Elegantia. [Cùmque singulos epistolarum textus recitans pernicibus pupilla-rum obtutibus specularer, atque naturali quædam latentium rerum curiositate contemplarer, uberrimamque verborum facundiam, ac virginalis urbanitatis disertitudinem magnoperè admi-rarer. Aldhelm. lib. de Virg. cap. 1. DISLOQUOR, deliro, vanè obloquor. [At illi disloqui eum, ut ægroti solent, putabant. In vita S. Galli, cap. 4. DISMANO, in judicium voco. [Neque eos, ne-que juniores, atque successores vestri ipsum pro hac iniquitate, nec dismanare præsumatis. Mar-culf. formular. cap. 31. in Addit. DISOMUM, duplicis corporis, ex græco Σκωμον: inscriptio frequens in antiquis monumentis Ro-mæ præcipuè. [P. Aurelius Venetianus hoc disomum sibi, & Felicitati suæ possuit. Apud Gru-ter.] Vide Bisomatos. DISPARAGATIO, disparilitas. [Hæredes mari-tentur sine disparagatione. Matth. Paris. in hist.] FR. id est, dispar astio. Vide Disparago. DISPARAGO, FR. disparilitatem facio. [Puel-las
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DI DISAGMO, I lay down a burden. [For the purpose of searching whether the things, and especially the books, have been lost, let them be disagamatur. Petr. Damianus, in the life of St. Odilo, Abbot, chap. 21, § 25.] There he is speaking of a mule that has fallen into the water. Others, however, read Desagmatur . DISCPIA. [And cultivated and uncultivated lands, open wet ways, discapia, meadows, pastures, etc. In the Chronicle of the Church of Cambrai, year 885.] The very learned Henricus Spelman, by joining both words, Waden iscape , explains from Saxon words that they signify marshy places; for he says that Waden escape , that is, to pass through a ford, sounds in Latin. However, in Italian it would sound better; for in Germanic words with the double VV pronounced, Italians first derive the strength of V from G , thus pronouncing VVlielmus , Gulielmus ; VVido , Guido ; VVerra , Guerra , and the like. Thus also Waden escape , pronounced in Italian from Guado scappo , means to escape. Others, however, explain Discapia as boundaries and limits. DISCEDO, I separate. [When a priest holds a diocese, let him make a written record of those things which he has acquired in the name of the Church, or let him depart from the Church of which he holds the ordination, canon Presbyter , 12, question 4.] So we say to depart from someone’s opinion, that is, to differ and be separated. DISCENTES, the Apostles. [He who could have summoned legions of Angels from heaven at a single word, if he had wished, did not approve even the sword of one disciple as an avenger. Tertull., book On Penitence , chap. 3.] DISCIPLINA SACRORUM. See Missa . DISCERPO, I tear apart, I rend. [And the unclean spirit tearing him. Mark, chap. 1.] Where the Greek text has: Καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον . DISCIDIUM, separation, schism, excommunication. [Most recently, banished forever to separation, they spread the poisons of their teachings. Tertull., Against Heretics, chap. 30.] He likewise calls death [the separation of body and soul], On the Resurrection of the Flesh , chap. 9. DISCIPLINATUS. For: established. [For the life of monks has the word of submission, and is disciplined, not for teaching, or presiding, or feeding others, canon hoc nequaquam , 7, question 1.] See Discipulatus . DISCIPLINO, I instruct, I correct. [The Father of mercies disciplines His sons mercifully, while by the spark of a momentary blow He extinguishes both the flesh and hell. In the life of St. Genevieve, Virgin, § 38.] DISCIPULATUS, permanence in learning. [You see the Centurion, before he undertook the office of discipleship, to have obtained the place of teacher. Chrysol., sermon 15.] See Disciplinatus . DISCIPULUS, first title of Christians. See Christianus . DISCONFITURA, conflict. [And that in the disconfiture, which was at sea, the prisoners were many nobles taken by the sailors of the King, who had lawfully captured them. Matth. Paris, in the history.] For here Vossius erred in interpreting it as confidence; for the text is clear enough. DISCOPHORUS, the Greek word δισκοφόρος , that is, one who carries a dish; St. Jerome gave this nickname to the Prophet Habakkuk, because while he was bringing food to the reapers, then the Angel of the Lord took him by the hair and carried him off to the Prophet Daniel: [But when he came to Habakkuk, and read that the Discophorus had been snatched from Judea into Chaldea, in the Preface to Daniel.] Caesarius, however, called a nun Discophora in a letter to the Abbess of Oratory. For whether he means a nun who has charge of carrying dishes at table; or rather calls a nun Discophora because she supports the banquet dishes for those conversing, which otherwise ought to have been called Discola . See the synonym Dapifer . DISCOLA, for: idolater. [And the obstinate discola always diligently heaps up whatever she may offer to her idol. St. Cyprian, in the Preface to Pope Cornelius.] DISCOPULO, I separate and unyoke. [As a hunter, to unyoke the hunting dogs that are bound together among the electors of prelates. Matth. Paris, in the history.] For the hunter, in the hunt, loosens dogs that have been tied together. DISCORDIA. See Diaphonia . DISCORDIOSUS, discordant, differing.] The statutes of kingdoms are again rendered premature by discordant conditions. Sidonius, book 9, letter 3.] Pliny also, book 37, chap. 10, called a thing discordialis , that which provokes and causes discord. [The Persians abominate agate, which is similar to a hyena’s skin, as discordial to houses.] Indeed, this gem (they say) produces discord in houses according to Persian superstition; therefore they abhor it. DISCREDO, I do not at all believe. [They were still being taught by the example of the Scribes and Pharisees to disbelieve Christ. Chrysostom, homily 74 on Matthew 23.] DISCRETIO, for: difference. See canon statui-mus , in the entry Quinquagesima . DISCUS, See Apalareus , Patena . DISCUSSOR, See Logotheta . DISERTITUDO, elegance. [And while I recited the individual passages of the letters, I would gaze with swift pupils, and, with a certain natural curiosity about hidden things, contemplate them, and greatly admire the richest eloquence of words and the disertitudo of virginal urbanity. Aldhelm, book On Virgins , chap. 1.] DISLOQUOR, I rave, I speak foolishly. [But they thought that he was talking nonsense, as sick people do. In the life of St. Gall, chap. 4.] DISMANO, I summon to judgment. [And you should not presume either to summon them, nor your younger men and successors, for this injustice. Marculf, formulary, chap. 31, in the additions.] DISOMUM, of a double body, from the Greek Σκωμον : a frequent inscription on ancient monuments, especially in Rome. [Publius Aurelius Venetianus placed this disomum for himself and his Felicitas. In Gruter.] See Bisomatos . DISPARAGATIO, inequality. [Let the heirs be married without disparagation. Matth. Paris, in the history.] For it means disparity. See Disparago . DISPARAGO, for: I make unequal. [Girls
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DI las nobiles, & alias mulieres nobiles vuardis, ac maritagiis, quas dant suis, disparagant. Matth. Paris. in anno 1236. sed legendum puto Dispar agant. DISPENSO. FR. id est, districtè penso. Glossa in Extrav. de poeniten. & remiss. cap. I. DISPOSITIO, FR. voluntas, arbitrium: Patet non sua dispositione, sed canonum censura à subditis esse accusatum, & convictum, can. lator. 2. qu. 7. ubi Glossa, dispositione (inquit) id est, voluntate. DISPROFICIO, non proficio, seu degenero [Dum impietatis, atque erroris spiritu plenus sacramentum fidei non intelligis, ex ipso sæculi sensu hæretica habetudine disproficis. S. Hilar. lib. 10. de Trinit. DISPUNGO, numero, seu anno. [Veniebant Paulus, & Macarius, qui pauperes ubique dispungerent. Oprat. Milevit. lib. 3. contra Parmenionem. Vide Dispunctio. Expungo. Expunctus. DISPUNCTIO, numeratio. [Et Tribunal autem nominando, & disputationem boni, & mali operis. Tertull. lib. 5. Advers. Marcion. DISRATIONO, errorem mentis depello, & contraria ratione alicujus deliberationem disluadeo. [Ut quæstio illa per duellum disrationaretur. Matth. Paris. in hist. DISSECRATUS. FR. execratus, consecratione privatus. [Altaria &c. quæ dissecrata dicuntur, tu ipse consecras. Innocent. III. lib. 1. in epist. quæ incipit, Octavianus Ostien. Episc. ] Vide Execratus. DISTINCTIO, in quo differat à separatione. Vide Divortium. DISTRACTIO. FR. confiscatio. [A Regio Iustitiario capti, de ipsius mandato bonorum omnium delinquentis facta distractio &c. in decretal. lib. 3. tit. 21. cap. 5. DISTRIBUTIO CANONICALIS. Vide Beneficium. Victuale. FR. dicitur etiam Manuale beneficium, cap. unico, de Clericis non residentibus, in 6. DISTRICTIO, Criminale judicium, & poenitentiæ rigorositas, severitas, l. de furibus, C de furtis. Quare Hincmarus Sanctum Remigium Episcopum commendans, inquit: [Erga benè agentes Petrus apparebat in vultu, erga delinquentes Paulus in spiritu, ac sic conveniente in uno diversitate gratiarum illius pietatis, hujus erat æmulator distinctionis.] Sic Jo. Diacon. formam, ac delineamenta corporis S. Gregorii Magni adhuc viventis describens, ait: [In qua posset à suis Monachis, non pro elationis gloria, sed pro cognitæ distinctionis cautela frequentiùs intueri.] Vide Dextera, Distringo, Subtilo, Subtilitas. DISTRICTUS, adject. & Districtè adverb. in eadem significatione, rigorosus, rigorosè, & strictè. [ Cùm districtus dies judicii venerit. D. Gregorius in Regist. lib. 1. cap. 1.] sic Districtè mandamus, sæpè in diplomatibus Papæ. FR. Item dicitur Districtum substant. id est, Iudicium criminale, & rigorosum, l. placuit, ut Episcopi, & Comites invicem se adjuvent, & in tom. 2. Bullar. Casin. DI 215 const. 70. 104. & alibi. Vide Distringo. Subtilo, & Subtilitas. Item Districtum significat etiam exactionem. Bullar. Casin. ibid. const. 159. DISTRINGO, FR. rigorosè ago, per judicium compello. Bullar. Casin. tom. 2. const. 79. & l. si quis suas res, de ultimis voluntatibus. Vide Districtus. Subtilo. DITHALASSUS, græca dictio δίθαλαστος, id est, binare, de promontorio tamen dici solet, quòd utrobiq[ue] marinis fluctibus concutitur. [Et cùm incidissemus in locum dithalassum, impugerunt navim. Act. cap. 27.] Ubi de naufragio Apostoli Pauli in Melitæ insula agitur, in quo promotor. fons est, quæ Ainel Rasul adhuc dicitur, nempe, Fons Apostoli; traditur enim, quòd ideo sic appelletur, quia nimirum primiores, & viciniores habitantes, qui D. Paulo, & sociis ejus occurrerant, hac fontis aqua ab ipso baptizati sint, quorum oppidum punicè Nasciar dicitur, hoc est Nazarenorum; nam sic in primitiva Ecclesia Christicolæ vocabantur. Vide Bithalassus. DITTOCHÆUM, ita intitulatum fuit à Prudentio ejus opus de utroque testamento, ex græco διποχαίν, id est, duplicatum alimentum. In aliquibus mendosis codicibus Dirrochæum legitur; opus tamen hoc ab aliquibus ob stylum incompositum, & rudem non creditur esse Prudentii; nam ille eleganter scripserat. DIVÆ MEMORIÆ, titulus Imperatoribus decessis attributus. Vide Bonæ memoriæ. DIVALIS, subauditur Majestas, titulus viventis Imperatoris, quo titulo Imperatores à Sanctis Patribus, Oecumenicis Conciliis, & à Romanis Pontificibus in eorum epistolis honorati sunt. FR. significat etiam regiam epistolam. [Hic suscepit ab illo divalem, id est, regiam epistolam secundùm suam postulationem. can. Agatho. dist. 63. DIVERSORIUM. Vide Albergaria. Caupona. Pandochaum. DIVES. Vide Denarialis. Possessor. DIVESTIO. Vide Devestio. DIVINATIO. Vide Hydromantia. DIVINITAS. Vide Dealitas. Theotetha. DIVITIÆ. Vide Extales. DIVORTIUM. FR. Distinctio. Differt enim secundùm Scholasticos Distinctio à Separatione; nam illa per intellectum formaliter sejuncta concipitur; at hæc est disjuncta à parte rei: sic anima in homine, dum viget, intellectualiter concipitur distincta à corpore; sed in homine mortuo est realiter separata ab eo. Hoc significare voluit Tertullianus, quando cap. 37. advers. Gent. ait: [Potuimus, & inermes, nec rebelles, sed tantummodo discordes, solius divortii invidia adversus vos dimicasse.] Ac si diceret, non eramus, ut rebelles, separati à vobis; sed uniti sub eodem imperii jugo, licèt religione distincti. Item divortium dicitur inter conjugatos; nam non est totallis separatio, sed ad tempus disconvenientia, quia quod Deus conjunxit, homo non separet, & sic non est quodammodo formaliter separatio, sic ut Repudium, quod fuit Mosaicum mandatum ob O 4 H.
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DI the noble women, and likewise noble women wardens, and marriages, which they give to their own, they disparage. Matth. Paris in the year 1236; but I think it should be read Dispar agant. DISPENSO. FR., that is, I weigh carefully. Gloss on Extrav. de poeniten. & remiss. cap. I. DISPOSITIO, FR., will, judgment: it is clear that he has been accused and convicted by the censure of the canons, not by his own disposition, can. lator. 2. qu. 7, where the Gloss says, dispositione (he says) that is, by will. DISPROFICIO, I do not profit, or I degenerate [Since, filled with the spirit of impiety and error, you do not understand the sacrament of faith, by the very sense of the age you are becoming less useful through heretical degeneration. S. Hilar. lib. 10 de Trinit. DISPUNGO, I reckon up by number, or by year. [Paul and Macarius came, who everywhere reckoned up the poor. Oprat. Milevit. lib. 3 contra Parmenionem. See Dispunctio. Expungo. Expunctus. DISPUNCTIO, reckoning. [And moreover, by naming the Tribunal and the disputation of a good and evil work. Tertull. lib. 5 Advers. Marcion. DISRATIONO, I drive away an error of the mind, and by contrary reason I dissuade the deliberation of someone. [So that that question might be disrationated by duel. Matth. Paris in hist. DISSECRATUS. FR., accursed, deprived of consecration. [Altars, etc., which are called dissecrata, you yourself consecrate. Innocent III, lib. 1, in the epistle that begins, Octavianus Ostien. Episc. ] See Execratus. DISTINCTIO, in what it differs from separation. See Divortium. DISTRACTIO. FR., confiscation. [Taken by the Royal Justiciar, by his order a distraint of all the goods of the offender was made, etc. in the decretals, lib. 3, tit. 21, cap. 5. DISTRIBUTIO CANONICALIS. See Beneficium. Victuale. FR., it is also called a Manual benefice, cap. unico, de Clericis non residentibus, in 6. DISTRICTIO, criminal judgment, and the rigor of penance, severity, l. de furibus, C de furtis. Wherefore Hincmar, recommending Saint Remigius the Bishop, says: [Toward those doing well Peter appeared in countenance, toward wrongdoers Paul in spirit, and thus, in a fitting diversity of gifts within one man, he was the imitator of that piety’s distinction.] Thus John the Deacon, describing the form and outline of the body of Saint Gregory the Great while still living, says: [In which he could by his monks, not for the glory of exaltation, but for the caution of recognized distinction, look upon more frequently.] See Dextera, Distringo, Subtilo, Subtilitas. DISTRICTUS, adjective, and Districtè, adverb, with the same meaning, rigorous, rigorously, and strictly. [When the rigorous day of judgment shall come. D. Gregory in Regist. lib. 1, cap. 1.] Thus we often read Districtè mandamus in papal diplomas. FR. Also Districtum is used as a noun, that is, a criminal judgment, and a rigorous one, l. placuit, ut Episcopi, & Comites invicem se adjuvent, and in vol. 2 of the Bullarium Casinense, const. 70, 104, and elsewhere. See Distringo. Subtilo, and Subtilitas. Likewise Districtum also signifies an exaction. Bullar. Casin. ibid. const. 159. DISTRINGO, FR., I act rigorously, I compel by judgment. Bullar. Casin. vol. 2, const. 79, and l. si quis suas res, de ultimis voluntatibus. See Districtus. Subtilo. DITHALASSUS, a Greek word δίθαλαστος, that is, double-sea, though it is usually said of a promontory, because it is beaten on both sides by sea waves. [And when we had fallen into a place dithalassus, they impelled the ship. Acts chap. 27.] Where the shipwreck of the Apostle Paul on the island of Malta is discussed, in which the promontory, the spring is that which is still called Ainel Rasul, namely, the Apostle’s Spring; for it is handed down that it is so called because, namely, the first and nearest inhabitants, who had met Saint Paul and his companions, were baptized by him with the water of this spring, whose town in Punic is called Nasciar, that is, of the Nazarenes; for thus in the primitive Church Christians were called. See Bithalassus. DITTOCHÆUM, thus Prudentius entitled his work on both Testaments, from the Greek διποχαίν, that is, double nourishment. In some corrupt manuscripts it is read Dirrochæum; yet this work is not considered by some to be Prudentius’s, because of its ungainly and rough style; for he had written elegantly. DIVÆ MEMORIÆ, a title attributed to deceased Emperors. See Bonæ memoriæ. DIVALIS, the majesty understood, a title of a living Emperor, with which title Emperors were honored by the Holy Fathers, Ecumenical Councils, and Roman Pontiffs in their letters. FR. it also signifies a royal letter. [He received from him a dival, that is, a royal letter according to his request. can. Agatho. dist. 63. DIVERSORIUM. See Albergaria. Caupona. Pandochaum. DIVES. See Denarialis. Possessor. DIVESTIO. See Devestio. DIVINATIO. See Hydromantia. DIVINITAS. See Dealitas. Theotetha. DIVITIÆ. See Extales. DIVORTIUM. FR., distinction. For according to the Scholastics, Distinctio differs from Separation; for the former is conceived as formally set apart by the intellect; but the latter is separated in fact from the thing itself: thus the soul in man, while he lives, is intellectually conceived as distinct from the body; but in a dead man it is really separated from it. Tertullian wished to signify this when, cap. 37 advers. Gent., he says: [We could, though unarmed and not rebellious, but only estranged, have fought against you with the grievance of mere divorce.] As if he were saying, we were not, like rebels, separated from you; but united under the same yoke of empire, though distinguished by religion. Likewise divorce is said among married persons; for it is not a total separation, but a disagreement for a time, because what God has joined, let not man separate; and thus it is in a certain sense not formally separation, as is Repudium, which was the Mosaic command because of
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DO Hebræorum cordis duritiam; nam à principio non fuit sic. Matth. 19. & Marc. 16. Unde Matri- monium quidem non facit coitus, sed voluntas, & ideò non solvit illud separatio corporis, sed vo- luntatis. can. matrimonium 27. quæst. 2.] hinc etiam inter Mariam, & Joseph dicitur impropriè divortium; nam corpore, & non mente separati sunt. Glossa in can. omne, ibidem. Mulier igitur per divortium appellatur Ejecta, non verò totali- ter expulsa, can. Viduæ, dist. 34. nam [Intervenien- te divortio, non aboletur confæderatio nuptia- lis, can. interveniente 32. quæst. 7.] Dicitur Di- vortium à diversitate mentis, vel quia in diversas partes eunt, qui matrimonium distrahunt. Gloss. ibid. Quod fit dupliciter; vel causa honestatis ad præservandam castitatem, seu virginitatem; vel delicti, nempe, defectu naturæ, seu culpæ: Quam- vis aliquando repudium, & divortium promiscuè accipiantur. Gloss. ibidem. DIURNUS. FR. liber, in quo consuetudines Rom. Ecclesiæ continebantur, quas novus Pontifex ob- servare spondebat. [In libro quoque Pontificum, qui dicitur diurnus, ita continetur de possessio- ne Romani Pontificis. Ivo Carnot. epist. 58. DIUS, Vide Diiticum. Do, das. Vide Reddo. Dare orationem, & data oratione, quid significent. Vide Collecta. FR. Item Do pro Facio. [Dato igitur manè redivit ad propria. Greg. Turon. de glor. confess. cap. 15.] id est, facto manè. DOCEIA, aquæ ductus, seu alterius liquoris excer- pta [Si quoddam canale aquæ velocissimè cur- rentis deorsum, ut doccia molendini, percuteret in murum, manifestum est, quòd undique redundaret, & dispergeretur, sic erit gloria animæ ad corpus. Hugo de Prato. Serm. 68.] Vide Dogus. DOCHE, vox græca , convivium. [Non licer sine Episcopo baptizare, nec offerre, neque sacrificare, neque dochen celebrare. In epist. 10. D. Ignatii Mart.] Ubi agitur de Agapis, de qui- bus suo loco dictum est. DOCIBILIS, FR. aptus ad docendum. [Ad Theo- logiæ professionis studium aliquot docibiles de- tinentur. lib. 5. decretal. tit. 5. cap. ultimo. DOCTILOQUIS, FR. doctè loquens. [Quan- diù vestigia doctiloqui Pauli fideliter tenuissis, Humbert. &c. Card. in Appen. tom. 11. Baronii tit. in marg. confutatio objectionis de azimis. 5. Quandiù. DOCTOR. Vide Baccalaureus. Catigera. Doctor A- postoli quis dicebatur. Vide Apostolus. Doctor audientium. Vide Audientium Doctor. Doctor juris. Vide Nomicus. Doctor Oecumenicus, id est Concionator. Vide Oecumenicus. Doctor divini- tatis. Vide Theologas. Doctor Lybicus. FR. D. Augustinus intelligitur [Doctorem Libycum as- seritis sublata à se pyripoma flevisse. Ennodius Ticinen. Episc. epist. 4. DOCTORIUS, adject. nomen doctoralem rem significans. [Non ergo illi doctorium cupierunt honorem: sed doctorii operis lucrum. D. Chryso- Romus, hom. 44. in cap. 22. Matth. DO DOCTRINA, sub lactis metaphora. Vide Pæno- logia. DOCUMENTUM, FR. Instrumentum, scriptum, attestatio. [Documenta, quibus Ecclesiæ posles- sio firmatur. can. Si quis, de clericis 12. quæst. 2. Quidquid per absentiam documentorum damni Ecclesiæ illatum sit, ibidem. DOGMA . FR. id est regula: Ecclesia enim variis nominibus nobis regulas tradit, aliquando eas canones vocat. Vide Canon, & hæ sunt regulæ à Conciliis sancitæ. Aliquando sunt Decre- tales epistolæ, & sunt ordinationes solius Papæ. Item Mandatum dicitur regula circa mores con- cernens. Interdictum verò dicitur, ubi non est poe- na expressa. Sanctio est regula, cui additur poena. Tandem Dogma, est id, quod spectat ad fidem: ita Gloss. in can. omnes, dist. 3. DOGMATIZO. FR. doctrinas condo. [Contra fratrum regulam prædictorum dogmatizare, scribere, seu determinare, prædicare &c. In Extrav. Jo. XXII. de verbor. signif. cap. 2.] Ubi Glossa malè interpretatur significare hoc ver- bum falsam doctrinam condere; nam si ita esset, frustrà poneretur præpositio Contra. Vide Pe- regrinor. DOGUS, canalis, seu aquæ ductus. [Fossas in circuitu Basilicæ fieri jussit, nè forte dogis occul- tis lymphæ deduxerunt in fontem. Greg. Turon. de gloria Mart. lib. 1. cap. 25. Vide Doceia. Aquagium. DOLICHUS. FR. græca vox , quæ spa- tium duodecim studiorum significat. [Etenim qui in studio postquam decem dolichos cucurrit, si pòst deficiat, totam laudem perdit. Chrysof. hom. 1. in epist. ad Philipen. DOMA, , tectum planum secundùm Orient- talium, & Melitensium usum. [Doma in orienta- libus provinciis ipsum dicitur, quod apud Lati- nos tectum: in Palæstina enim, & Ægypto, vel ubi scripti sunt divini libri, vel interpretati sunt, non habent in tectis culmina, sed domata. S. Hieron. epist. ad Sun. & Fretel.] FR. [Proposuerat enim David in die illa præmium, qui percussisset Iebu- sæum, & terigisset domatum fistulas &c. 2. Reg. cap. 5. nu. 8.] ubi sic Dionys. Cathus. art. 8. Do- ma vocatur tectum; fistula autem canale, per quod stillicida fluunt, seu aquæ ductus] & in Esdr. c. 8. nu. 16. [Feceruntque sibi tabernacula unusquis- que in domate suo.] Ex quo colligitur Domata fuisse plana tecta; ibi enim commodè taberna- cula erigebantur. Glossa tamen in can. satis evi- denter, dist. 96. ineptè facit differentiam inter Dogma, & Doma, inquiens: [Dogma autem per, g, est doctrina in fide; sine, g, est angulus, undè illud, Sedebat in domate domus 25. qu. 2. can. si quis.] Sed canon ille à Glossa citatus hoc tantùm ait, nempe: [Si quis dogmata, mandata, interdicta &c.] & nihil de Domate agit; benè ta- men verba illa sunt Proverb. cap. 21. num. 9 cap. 25. num. 24. & in utroque capite habetur: [Me-
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OF the hardness of the hearts of the Hebrews; for from the beginning it was not so. Matt. 19 and Mark 16. Hence marriage is not made by intercourse, but by will, and therefore it is not dissolved by separation of the body, but of the will. can. matrimonium 27, quæst. 2.] For this reason also, between Mary and Joseph it is improperly called divorce; for they were separated in body, and not in mind. Gloss. in can. omne, ibidem. Therefore a woman is called, by divorce, cast out, but not wholly expelled, can. Viduæ, dist. 34. for [By divorce intervening, the marital bond is not abolished, can. interveniente 32, quæst. 7.] It is called divorce from a diversity of mind, or because those who dissolve a marriage go in different directions. Gloss. ibid. This is done in two ways: either for reasons of decency, to preserve chastity or virginity; or because of wrongdoing, namely, by defect of nature or by fault: although sometimes repudiation and divorce are used interchangeably. Gloss. ibidem. DIURNUS. FR. a book in which the customs of the Roman Church were contained, which the new Pontiff promised to observe. [In the book also of the Pontiffs, which is called Diurnus, this is thus contained concerning the possession of the Roman Pontiff. Ivo of Chartres, epist. 58. DIUS, see Diiticum. Do, das. See Reddo. To give a prayer, and after the prayer has been given, what these signify. See Collecta. FR. Also Do used for Facio. [Therefore, having done so in the morning, he returned to his own affairs. Gregory of Tours, de glor. confess. cap. 15.] that is, having made it in the morning. DOCEIA, a water conduit, or the discharge of some other liquid. [If a certain channel of swiftly running water downward, like the doccia of a mill, struck a wall, it is clear that it would overflow on all sides and be dispersed, thus will it be for the glory of the soul toward the body. Hugo de Prato, Serm. 68.] See Dogus. DOCHE, a Greek word, a banquet. [It is not lawful to baptize without the Bishop, nor to offer, nor to sacrifice, nor to celebrate the doche. In epist. 10 of St. Ignatius Mart.] Here it refers to the Agapæ, of which mention has been made in their place. DOCIBILIS, FR. fit for teaching. [For the study of the profession of Theology, some docibiles are retained. lib. 5. decretal. tit. 5. cap. ult. DOCTILOQUIS, FR. speaking learnedly. [As long as you faithfully held to the footsteps of the learned Paul, Humbert, etc. Card. in Appendix, tom. 11 of Baronius, title in the margin: refutation of the objection concerning azymes. 5. Quandiù. DOCTOR. See Baccalaureus. Catigera. Doctor Apostoli was who was called. See Apostolus. Doctor audientium. See Audientium Doctor. Doctor juris. See Nomicus. Doctor Oecumenicus, that is, Preacher. See Oecumenicus. Doctor divinitatis. See Theologas. Doctor Lybicus. FR. St. Augustine is meant [You say that the Libyan Doctor wept when the pyripoma was taken away from him. Ennodius, Bishop of Ticinum, epist. 4. DOCTORIUS, adjective, meaning something doctoral. [Therefore they desired not the honor of the doctorium, but the profit of the work of doctoring. St. Chrysostom, hom. 44 in cap. 22 Matth. DOCTRINA, under the metaphor of milk. See Pænologia. DOCUMENTUM, FR. instrument, written document, attestation. [Documents by which the possession of the Church is confirmed. can. Si quis, de clericis 12, quæst. 2. Whatever loss has been inflicted on the Church through the absence of documents, ibidem. DOGMA. FR. that is, a rule: for the Church hands down rules to us under various names, sometimes calling them canons. See Canon, and these are rules established by Councils. Sometimes they are decretal letters, and they are ordinances of the Pope alone. Also a mandate is called a rule concerning morals. An interdict is called where there is no expressed penalty. A sanction is a rule to which a penalty is added. Finally, dogma is that which pertains to faith: thus the Gloss. in can. omnes, dist. 3. DOGMATIZO. FR. I establish doctrines. [To dogmatize, write, determine, preach, etc., contrary to the rule of the aforesaid brothers. In Extrav. Jo. XXII. de verbor. signif. cap. 2.] Where the Gloss wrongly interprets this word as meaning to establish false doctrine; for if that were so, the preposition Contra would be inserted in vain. See Peregrinor. DOGUS, a channel, or water conduit. [He ordered ditches to be made around the Basilica, lest perhaps they might lead hidden waters through the dogi into the fountain. Gregory of Tours, de gloria Mart. lib. 1, cap. 25. See Doceia. Aquagium. DOLICHUS. FR. a Greek word, which signifies the distance of twelve stadia. [For indeed, he who in the stadium, after running ten dolichos, should later fail, loses all praise. Chrysostom, hom. 1 in epist. ad Philipen. DOMA, a flat roof according to the usage of the Eastern peoples and the Maltese. [In the eastern provinces it is called the same thing which among the Latins is called a roof: for in Palestine and Egypt, or wherever the divine books were written or translated, the roofs do not have peaks, but domata. St. Jerome, epist. ad Sun. & Fretel.] FR. [For David had proposed a prize on that day for whoever would strike the Jebusite and reach the openings of the domatum, etc. 2 Reg. cap. 5, no. 8.] where Dionys. Cathus. art. 8 explains thus: Doma is called the roof; fistula, however, is the channel through which the rainwater falls, or a water conduit] and in Esdr. c. 8, no. 16. [And they made for themselves booths, each one on his domate.] From this it is gathered that domata were flat roofs; for there booths could be conveniently raised. The Gloss, however, in can. satis evidenter, dist. 96, ineptly makes a difference between Dogma and Doma, saying: [Dogma, with g, is doctrine in the faith; without g, it is a corner, whence that saying, He sat on the domate of the house 25 q. 2. can. si quis.] But the canon cited by the Gloss says only this, namely: [If anyone dogmata, mandates, interdicts, etc.] and says nothing about domate; yet those words are well found in Proverbs, chapter 21, no. 9 and chapter 25, no. 24, and in both chapters there is:
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DO {Melius est sedere in angulo domatis, quàm cum muliere litigiosa,} si enim in sensu Glossatoris Doma angulum significaret, ubi in Proverbiis ait, In angulo domatis, sensus esset in angulo anguli, atque idem (ut ajunt) per idem diceretur. At qualis Mathematicus unquam invenit, aut assignavit hunc anguli angulum? Sensus ergo, & phrasis Sacrae Scripturæ est, quòd melius sit habitare extra domum, quàm cum muliere rixosa: hinc sumit tecti angulum figuratè; nam extra domum est. Videtur tamen aliquando etiam pro non plano tecto usurpari, ut ex sequenti textu liquet: {Plumbeis igitur domatibus illam totam (id est Ecclesiam) cum titulo, & utraque porticu, ac vestibulo decenter operiens. Chron. Casin. lib.3. cap.29.} Quæ loca non omnia tectum planum habuisse credendum est. Ejus Synonymum. Vide Cymatium. DOMESTICUS, latino-græcum vocab. Domesinos: officium in Eccl. Constantinop. qui & Protopsaltes, id est, superior cantorum dicebatur, ad quem spectabat intonare ad officium vigiliarum illa verba, Eulogionos Dialecta, id est, Benedic Domine: idem etiam polycronon inaugurabat, de quo in dict. Polychronon dicetur, qui Domestici erant triplicis speciei. Primus enim clero patriarchali præsidebat. Secundus clero Cappellæ Imperatoris. Tertius clero Imperatricis Cappellæ, qui Despinicus dicebatur à Despinæ Imperatricis titulo. Item, reperiebantur Domestici prætoriani, nèpè, milites, ac Medagomesticus eorum Præfectus dicebatur. {Cùm esset in Imperiali palatio plurimùm honoratus, & Megadomestici dignitate, quem nos majorem senescallum nominare consuevimus, fungeretur. Nicetas in vita Jo. Comneni, cap.11.} Item & Domesticus officium, {Gaudentius pater, Scythiæ Provinciæ primoris loci, à domesticatu exorsus militiam ad magisterii equitum culmen provectus est. Gregor. Turon.lib.2.cap.8. {FR. hoc nomen Domestici est nimis generale, sic in civili textu, Domesticum orientis, Domesticum scholarium, Domesticum mensæ, Domesticum moenium, & similia passim invenio. In primo sensu. Vide Subdiaconus, Syncellus. DOMI, quid hebraicè significet. Vide Silentium. DOMICELLUS, nobilem denotat. Vide Adelingus, Catipanus, Macerius. DOMIDUCUS, domum ducens. Fabulosus Deus, de quo D. August. lib.6. de Civit. Dei, c.9. sic inquit: {Si domum est ducenda quæ nubit, adhibeatur Deus Domiducus; ut in domo sit, adhibeatur Domitius: ut maneat cum viro, adhibeatur Mansurna.} FR. potest etiam limax, & cochlea ita appellari, quas alii Domipartas à portando, seu ducendo dixere. DOMINE LABIA MEA APERIES, &c. Vide Versus aperitionis. DOMINIÆDIUS, Majordomus. {Natalirium de mea solemni ad Domini ædium meum cantilena. Paulin. epist.9.} & alibi idem Auctor cecinit; DO 217 Quam, quid mihi testis Ipse meis, quibus est, idem Dominædius egit. Quare aliqui malè nomen Dei interpretati sunt. Vide Vicedominus. DOMINICA, prima hebdomadæ dies; quæ Dies lucis, & Dies panis à D. Jo: Chrysoft. homil. de Resurrect. dicitur: Regina, & Princeps omnium dierum à D. Ignatio Martyre, in epist. ad Magnesios, ut infrà dicetur: & sæpè Vna Sabbati, quia est prima hebdomadis dies: Dierum Domina, à Sophronio Hierosolym. Episcopo: Dies pacis à Theodoro Studita. Item Avasdosius, id est, Resurrectionis dies, & Kvecanu, id est, Dominica. Meritò Dominica dicitur; nam hæc dies maximis mysteriis insignita fuerat; in ea enim creavit Deus universa, ac pluere coepit manna in deserto, transivit Israeliticus populus Jordanem, D. August. ser. 154. natus est Christus, sexta Synod. can.8. Et Magis apparuit stella; Christus in Jordane à Joanne baptizari voluit; aquam in vinum in Galilææ nuptiis idem convertit; quinque panibus, & duobus piscibus quinque ferè millia hominum satiavit in deserto; mortuos resuscitavit; misit Spiritum Sanctum in terris: omnibus his miraculis à D. Augustino, loc. cit. cumulatis sanctum hunc diem, & memorabilem insigniri dignata est divina clemetia. Imò in hoc die in insula Pathmos appellata D. Jo. Euangelistæ revelata sunt mysteria cœlestia, & futuri Ecclesiæ eventus in Apocalypsi registrati, ut ipsemet Apostolus in principio hujus tractatus fatetur inquiens: {Fui in spiritu in Dominica die &c.} Et aliqui tandem probabiliter existimant, quòd in die Dominica futurus erit universale judicium. Observationem autem hujus sancti diei ab Apostolorum temporibus initiu[m] habuisse D. Augustinus, ser.25. de tempore testatur; atque occasione quorundam Hæreticorum, qui tunc temporis mysterium Resurrectionis negabant, & jejunabant in die Dominico, ut opponerentur Catholicis, qui in hoc die lætantur; inde Apostoli, eorum Hæreticorum perfidiam detestantes, can.55. prohibuerunt, ne inter fideles in die Dominico jejunaretur. Idem successivè confirmatum fuit à D. Ignatio Martyre, epist.8. ubi sic ait: {Si quis Dominicam diem jejunaverit, Christi interfector est,} & idè in epist. ad Magnesios scripserat: {Post Sabbatu omnis Christi amator Dominicum celebrat diem, Resurrectioni co[n]secratu[m] Dominicæ, Reginam, & principem omnium dierum.} Idemque cultus in Nicæna Synodo fuerat sancitus. Imò tunc Magnus Constantinus anno, nempè, 321. ad observationem Dominicæ dici etiam Gentiles coegit, ut ex Codice Theodos. colligitur, ubi Dies solis, juxta eorum superstitionem, appellatur Dominica, ut in dict. Dies solis dictum est. Item Honorius Imperator piè constituerat, quòd in omnibus Dominicis in carceribus detenti, per eorum vigiles conducti, extraherentur, ut à fidelibus eleemosynas exposcerent, & ad balnea conducerentur, atque poenam triginta auri librarum judicibus imposuit, qui transgrederentur hanc legem, quod in Thro-
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DO “It is better to sit in a corner of the housetop, than with a quarrelsome woman.” For if, in the Glossator’s sense, the house-top meant a roof corner, then in Proverbs, when it says “in a corner of the housetop,” the sense would be “in the corner of a corner,” and the same thing would, as they say, be said by the same thing. But what mathematician ever found or assigned this corner of a corner? Therefore the sense, and the phrase, of Holy Scripture is that it is better to dwell outside the house than with a contentious woman: hence it figuratively takes the corner of the roof; for it is outside the house. Yet it seems that sometimes it is used even for a roof that is not flat, as is clear from the following text: “With leaden roofs therefore covering that whole building (that is, the Church), together with the title, and both porticos, and the vestibule, suitably.” Chron. Casin. lib. 3. cap. 29. Those places are not to be believed to have all had a flat roof. Its synonym. See Cymatium. DOMESTICUS, a Latin-Greek word. Domesinos: an office in the Church of Constantinople, who was also called Protopsaltes, that is, the chief of the singers; it was his duty to intone at the vigil office those words, “Eulogionos Dialecta,” that is, “Bless, Lord”: he also introduced the polychronon, of which mention will be made in the entry Polychronon. There were Domestici of three kinds. For the first presided over the patriarchal clergy. The second over the clergy of the Emperor’s chapel. The third over the clergy of the Empress’s chapel, who was called Despinicus from the title Despina of the Empress. Likewise, there were praetorian Domestici, namely soldiers, and their commander was called the Medagomesticus. “Since he was in the imperial palace highly honored, and served with the dignity of Megadomesticus, whom we are accustomed to call the chief seneschal.” Nicetas in the life of John Comnenus, cap. 11. Likewise Domesticus, an office. “Gaudentius the father, first among the people of the province of Scythia, began from the domesticate and was advanced to the summit of the mastership of horse.” Gregor. Turon. lib. 2. cap. 8. FR. this name Domesticus is too general; thus in the civil text I find everywhere Domesticum orientis, Domesticum scholarium, Domesticum mensæ, Domesticum moenium, and similar expressions. In the first sense. See Subdiaconus, Syncellus. DOMI, what it signifies in Hebrew. See Silentium. DOMICELLUS, denotes a nobleman. See Adelingus, Catipanus, Macerius. DOMIDUCUS, leading home. A fabulous god, of whom St. Augustine, book 6 of the City of God, ch. 9, says thus: “If she who is being married is to be led home, let the god Domiducus be invoked; that he may be in the house, let Domitius be invoked; that he may remain with the husband, let Mansurna be invoked.” FR. a limax and a snail may also be so called, which others, from carrying or leading, called Domipartas. DOMINE LABIA MEA APERIES, etc. See Versus aperitionis. DOMINÆDIUS, Major-Domo. “The song of my solemn entrance into the house of my lord.” Paulin. epist. 9. And elsewhere the same author sang; DO 217 How, what a witness to me He himself, with my things, in whom the same Dominædius acted. For which reason some have badly interpreted the name as “of God.” See Vicedominus. DOMINICA, the first day of the week; which is called by St. John Chrysostom in his homily on the Resurrection the Day of Light and the Day of Bread. By St. Ignatius the Martyr, in his letter to the Magnesians, it is called the Queen and Prince of all days, as will be said below: and often the First of the Sabbath, because it is the first day of the week: the Lady of days, by Sophronius, Bishop of Jerusalem: the Day of peace, by Theodore Studita. Likewise Avasdosius, that is, the day of Resurrection, and Kvecanu, that is, Sunday. It is rightly called Dominica; for this day had been marked by the greatest mysteries: on it God created all things, and began to rain manna in the desert, the Israelite people crossed the Jordan, St. Augustine, ser. 154, Christ was born, sixth synod, canon 8. And the star appeared to the Magi; Christ wished to be baptized in the Jordan by John; he likewise turned water into wine at the wedding in Galilee; with five loaves and two fishes he fed about five thousand men in the desert; he raised the dead; he sent the Holy Spirit on earth: with all these miracles, as listed by St. Augustine in the place cited, divine clemency deigned to distinguish this holy and memorable day. Indeed, on this day in the island called Patmos the heavenly mysteries were revealed to St. John the Evangelist, and the future events of the Church were recorded in the Apocalypse, as the Apostle himself confesses at the beginning of this treatise, saying: “I was in the spirit on the Lord’s day, etc.” And some finally think it probable that on the Lord’s day the universal judgment will take place. But St. Augustine testifies, ser. 25 de tempore, that the observance of this holy day had its beginning from the time of the Apostles; and on the occasion of certain heretics, who at that time denied the mystery of the Resurrection and fasted on the Lord’s day so as to oppose the Catholics, who rejoice on this day, the Apostles, detesting the perfidy of those heretics, canon 55, forbade that among the faithful there should be fasting on the Lord’s day. The same was successively confirmed by St. Ignatius the Martyr, epist. 8, where he says: “If anyone fasts on the Lord’s day, he is a slayer of Christ,” and he had written the same in the letter to the Magnesians: “After the Sabbath, every lover of Christ celebrates the Lord’s day, consecrated to the Resurrection of the Lord, the Queen and Prince of all days.” And the same observance had been sanctioned in the Council of Nicaea. Indeed, then the great Constantine, in the year 321, also compelled the Gentiles to observe the Lord’s day, as may be gathered from the Theodosian Code, where the Day of the Sun, according to their superstition, is called Dominica, as was said in the entry Dies solis. Likewise the Emperor Honorius piously decreed that on all Lord’s days those detained in prisons should be brought out, led by their guards, so that they might seek alms from the faithful and be taken to the baths; and he imposed a penalty of thirty pounds of gold on judges who transgressed this law, which in Thro-
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Theodos. codice, lib. 7. de cust. reor. habetur. Item celebrabantur Dominicarum Vigiliæ. Concl. Matisconen. can. 47. & Agathen. Multa de hac die colligi possent ex variis Auctoribus, quæ brevitatis gratia relinquuntur. Diebus Dominicis semper in Missa dicitur Credo. Vide Symbolum. Item Dominica appellatur Ecclesia. Vide Cyriaca, Dominicum. DOMINICA IN ALBIS. Vide Baptismus. In hac hebdomada Papa albo birro induitur. Vide Bir- rus. Vide Diacænifimus, Dominica nova. DOMINICA III. Adventus, Diaconus, & Subdia- conus non induuntur casula. Vide Casula. Sic etiam in Dominica IV. Quadrag. ibid. & Domi- nica lætare. DOMINICA EXCARNALIORUM. Vide Carnispri- vium. DOMINICA INDULGENTIÆ. Vide Palmarum fe- stum. DOMINICA LÆTARE, id est, IV. Quadrag. sic ap- pellata ex introitu ad Missam Lætare Ierusalem &c. quæ denominata etiam fuit Dominica panis, quia legitur Euangelium multiplicationis panis, significaturque in ea populi Christiani liberatio à tyrannica idolorum servitute, Durand. lib. 6. c. 53. Unde in signum læti diei Cardinales in- duuntur vestibus rosaceis, & Pontifex eundo, ac redeundo à Cappella in symbolum lætitiæ fert in manu rosam auream ab eo benedictam, quam deindè alicui Regi, seu Magnati mittere folet: ver enim denunciat, qui post turbines diri hyemis succedens, mundum lætificat, & antiquitus sole- bat hæc cæremonia fieri in Ecclesia S. Crucis in Ierusalem, tanquam cælestis Ierusalem figura, ita Innocent. III. in sermone hujus diei; Romani enim Pontifices solebant in hac die tractatum ad populum habere, quos imitatus est Pius II. nam in hac die etiam sermonem habuit, & rosam ab eo benedictam ad suam Senensem patriam mise- rat. Sixtus verò IV. in signum sui gentilitii stem- matis ann. 1471. quercus aurei ramum Cathedra- li Savonæ ejus patriæ dono miserat. Quæ solem- nitas antiqua est, & ante Leonis IX. tempora, qui regnavit ann. 1050. de qua Cencius Camerarius ait, quòd hic Pontifex pensionem annuam pro expensa hujus rosæ super reditus Monasterii S. Crucis Lotaringiæ imposuerat. FR. Alexander III. Venetiis 1177. celebravit hanc cæremoniam in Ecclesia Sancti Marci, ut testantur Petrus Ble- fensis, ser. 15. qui eodem sæculo scribebat, Baron. ann. 1177. n. 18. & idem ex Cardinali Bessarione, ibid. & Benedicto Zani Venetiarum Duci dono dederat. Flav. Blondus, decad. 2. lib. 6. qui omnes antiquissimam hanc cæremoniam esse testantur. Clemens Papa VI. Ludovico Regi Neapolis miserat. Odoric. Raynal. ad an. 1348. n. 11. Erat etiam antiquiorum Christianorum mos rosam in sepulcris formare in symbolum transitoriæ vi- tæ, ad verba Job alludentium, qui cap. 14. ait: [Homo natus de muliere, brevi vivens tempo- re, repletur multis miseriis, qui quasi flos egredi- tur, & conteritur,] quam vitæ vanitatem etiam Gentiles considerantes, in testamentis jubebant ad eorum sepulcra spargere rosas, ut in antiquis lapidibus inscriptum legitur, sub his formulis, nempè; [Ut quotannis rosas ad monumentum ejus deferant,] seu; [Ut quotannis tempore ro- sæ Julio ternæ eis ponantur, vel] Rosa quotan- nis ornandum. [De quo symbolo antiquus ce- cinit ille Vates: Mirabar celerem fugitiva ætate rapinam, Et dum nascuntur consenuisse rosas. Et inter Christianos Poetas Jo: Jovianus di- xerat: Neque rosa brevius nil est, æquève cadu- cum. Sic citò, sic breviter, & tua forma perit. Item Hieronymus Angerianus: Pulcra brevi duras rosa tempore forma, brevique Tempore, sic formæ par rosa tempus habes. Quare etiam rosæ aureæ cæremonia posset allusi- vè ad Lazari sepulcrum applicari; nam in Do- minica Lazari hæc cæremonia sit, quæ fortassè Dominica, Lætare, non solùm propter introi- tum Missæ illius diei; sed etiam ob lætitiam re- surrectionis quatriduani Lazari, quod miracu- lum inter alia à Christo ostensa ex majoribus fuerat. Introitus Missæ hujus diei. Vide Introi- tus. Error Raynaudi, qui hanc rosam auream perperàm Rosam medianam appellaverat. Vide Dominica mediana. DOMINICA MEDIANA, hanc aliqui crediderunt esse Dominicam IV. Quadragesimæ, quia hæc media respectu quadragesimalis tractus. Glossæ tamen in can. Principalis, dist. 63. asterit eam esse, quæ dicitur Ad sitientes. FR. idem affir- mat ad can. in parochia, 16. qu. 1. ∴: Quæ opinio Glossæ confirmatur, ex epist. 1. Gelasi Papæ, c. 13. & ex Ordine Romano, ubi lectiones Prophetæ Hieremiæ disponuntur in Dominica mediana, quæ reperiuntur in Dominica passionis in primo no- cturno. FR. Idem ex Ivone Carnot. ep. 63. habetur, scilicet: [Apostolica institutio, & paterni canones habent, ut non fiat levitica, vel sacerdotalis or- dinatio, nisi jejunio quarti mensis, septimi, & de- cimi, aut initio quadragesimæ, vel sabbato me- dianæ. ] ∴: Fuit igitur sic appellata, ut aliqui au- tumant, quia in ejusdem lectionibus sit mentio Iunæ quartæ decimæ, & quintæ decimæ, quæ sunt lunariæ periodi medietates, ideò Mediana Domi- nica dicitur. Theophylus ergo Raynaud. absque fundamento cogitavit hanc Dominicâ esse quar- tam quadragesimæ; inde rosam præfatam, ubi de ejus benedictione egit, medianam perperâ voca- vit, dum adductæ authoritates omnes Domini- cam Ad sitientes esse demonstrant. Vide Pascha. DOMINICA NOVA, à Græcis ea ita dicitur, quam nos Dominicam in albis, per errorem vulgi ita appellamus; nam rectè Dominica post albas, ut in Sacramentario, appellari deberet; & Dominica in albis depositis in ritu Ambrosiano vocatur, quia in sabbato præcedenti Neophyti deponunt albas ve-
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Theodosian Code, book 7, de cust. reor. is found. Likewise, the Vigils of Sundays were celebrated. Conc. Matisconen. can. 47. & Agathen. Many things about this day could be gathered from various authors, which are left aside for the sake of brevity. On Sundays the Credo is always said at Mass. See Symbolum. Likewise the church is called Dominica. See Cyriaca, Dominicum. DOMINICA IN ALBIS. See Baptism. In this week the Pope is clothed in a white cope. See Bir- rus. See Diacænifimus, Dominica nova. DOMINICA III. OF ADVENT, the Deacon and Subdia- con are not vested in the chasuble. See Casula. So also on the IV. Sunday in Lent, ibid. & Domi- nica lætare. DOMINICA EXCARNALIORUM. See Carnispri- vium. DOMINICA INDULGENTIÆ. See the feast of Palms. DOMINICA LÆTARE, that is, the IV. Sunday in Lent, so called from the Introit at Mass, Lætare Ierusalem etc., which was also called Dominica panis, because the Gospel of the multiplication of the bread is read, and there is signified the liberation of the Christian people from the tyrannical servitude of idols, Durand. lib. 6. c. 53. Hence, as a sign of the joyful day, the Cardinals are clothed in rose-colored garments, and the Pontiff, going to and returning from the Chapel, as a symbol of joy, carries in his hand a golden rose blessed by him, which he afterward is wont to send to some King or Magnate: for spring announces itself, which, succeeding the storms of cruel winter, makes the world rejoice; and formerly this ceremony used to be performed in the Church of St. Cross in Jerusalem, as a figure of the heavenly Jerusalem, so Innocent III. in a sermon of this day; for the Roman Pontiffs used on this day to give an address to the people, whom Pius II. imitated, for on this day he also preached, and sent the rose blessed by him to his native Sienese country. Sixtus IV, however, in sign of his family coat of arms, in the year 1471 sent as a gift to the Cathedral of Savona, his native place, a golden branch of oak. This solemnity is ancient, and before the time of Leo IX, who reigned in the year 1050; concerning which Cencius the Chamberlain says that this Pontiff had imposed an annual payment for the expense of this rose on the revenues of the Monastery of St. Cross of Lorraine. FR. Alexander III, at Venice in 1177, celebrated this ceremony in the Church of St. Mark, as is testified by Peter Ble- fensis, ser. 15, who wrote in that same century, Baron. ann. 1177. n. 18. & likewise from Cardinal Bessarion, ibid. & had given it as a gift to Benedict Zani, Duke of Venice. Flav. Blondus, decad. 2. lib. 6, all of whom testify that this ceremony is most ancient. Pope Clement VI. had sent one to King Louis of Naples. Odoric. Raynal. ad an. 1348. n. 11. It was also the custom of the ancient Christians to fashion a rose in tombs as a symbol of transitory life, alluding to the words of Job, who in chapter 14 says: [Man born of woman, living for a short time, is filled with many miseries, who comes forth like a flower, and is crushed,] which vanity of life even the Gentiles, considering, in their wills ordered roses to be scattered at their tombs, as is read inscribed on ancient stones under these formulas, namely: [That they yearly bring roses to his monument,] or: [That every year at rose-time three should be placed for them, or] Rose to be adorned yearly. [Concerning this symbol that ancient Poet sang: I marveled at the swift plundering by fleeting age, And while roses are born, they have grown old. And among Christian poets Jo: Jovianus had said: Nor is there anything shorter than the rose, nor equally fleeting. So quickly, so briefly, does your beauty perish. Likewise Hieronymus Angerianus: Fair rose, with brief time you endure your hard form, and for brief time you have, as it were, the time of form equal to the rose. Wherefore the ceremony of the golden rose could also be applied allusively to the sepulcher of Lazarus; for on the Sunday of Lazarus this ceremony takes place, which perhaps is called Dominica Lætare not only because of the Introit of the Mass of that day; but also on account of the joy of the resurrection of Lazarus, who had been four days dead, a miracle among the greater ones shown by Christ. The Introit of the Mass of this day. See Introitus. The error of Raynaud, who wrongly called this golden rose the Median Rose. See Dominica mediana. DOMINICA MEDIANA, some have believed this to be the IV. Sunday of Lent, because it is the middle in relation to the Lenten course. The Gloss however in can. Principalis, dist. 63. asserts that it is that which is called Ad sitientes. FR. the same is affirmed to can. in parochia, 16. q. 1. ∴: Which opinion of the Gloss is confirmed from epist. 1 of Pope Gelasius, c. 13. and from the Roman Order, where the lessons of the prophet Jeremiah are assigned on the Median Sunday, which are found on Passion Sunday in the first nocturn. FR. The same from Ivo of Chartres, ep. 63, is found, namely: [The apostolic institution and the paternal canons have it, that no Levitical or sacerdotal ordination be made, except by the fast of the fourth, seventh, and tenth month, or the beginning of Lent, or on the median Saturday.] ∴: It was therefore so called, as some think, because in its lessons mention is made of the fourteenth and fifteenth lunar days, which are the middle points of the lunar period; therefore it is called the Median Sunday. Thus Theophylus Raynaud. without foundation thought this Sunday was the fourth of Lent; hence the aforesaid rose, where he spoke of its blessing, he wrongly called median, whereas the authorities cited all demonstrate that it is the Sunday Ad sitientes. See Easter. DOMINICA NOVA, among the Greeks it is thus called that Sunday which we, by the error of the common people, call Dominica in albis; for it ought correctly to be called the Sunday after the albs, as in the Sacramentary; and in the Ambrosian rite it is called the Sunday in the albs laid aside, because on the preceding Saturday the Neophytes lay aside their white gar-
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DO vestes: ideò rectè Sabbatum in albis dicitur, quæ Dominica Thomæ propter occurrens Euangelium, seu Octava Paschæ à nonnullis appellatur. FR. in ritu Ambrosiano per toram hanc octavam duæ Missæ celebrantur, una, scilicet, officii occurrentis, & alia, quam vocant pro Baptizatis. Idem observant in festo Pentecostes, & in ejus octava. Item Dominica nova videtur potiùs esse Dominica Resurrectionis; nam D. Augustinus Homil.24. Catechumenos ad discendam orationem Dominicalem exhortans, inquit: [Tenete ergo rationem hanc, quam reddituri in die Sabbati novissimi, quo baptizandi estis.] Dominica in Albis à Græcis , id est, opposita Paschæ dicitur. Vide Dominica in albis. Nihilominus Dominica novam crederem esse Dominica Palmarum ex argumento, quia de consecr. dist.3. in can.6. habentur hæc verba: [Non licet quinta feria fratres novissimæ septimanæ jejunium solve re, & omnem exhonorare quadragesimam &c.] Et in can. sequenti: [Non oportet in quadragesima quinta feria ultimæ hebdomadæ jejunium dissolvi, & totam quadragesimam in honorari.] Item in can. baptizandos, de consecrat. dist.4. habetur, quòd: [Baptizandos oportet symbolum discere, & quinta feria ultimæ septimanæ, vel Episcopo, vel Presbytero reddere.] In can. autem sequenti idem habetur sub his verbis: [Ut symbolum discant, & in quinta feria novissimæ septimanæ Episcopo, vel Presbytero, reddant.] Item in can. quando quis, ead. dist. sancitum est: [Ut sanctum Baptismum in novissima sua expi- ratione suscipiat.] Sic in Euangelio: [Erunt primi novissimi] ubi per novissimos, ultimi intelliguntur. Igitur per novissimam Dominicam, & novissimam hebdomadam ultimas intelligo in ordine quadragesimæ. DOMINICA ORTHODOXIÆ, prima Dominica quadragesimæ à Græcis dicitur, quia in ea celebrant exaltationem sacrarum imaginum, quas post mortem Theophyli Imp. earum persecutoris, Theodora piissima Augusta restituerat, contra Iconomachoru vota, de quibus vide in dict. Iconomachus, & in hac die Iconomachi, unà cum aliis hæreticorum sectis à populo in publica Ecclesia anathematizabantur, & execrabâtur; quæ solemnitas à Methodio Patriarcha instituta fuisse dicitur. FR. Errat Iunius, dum hanc solemnitatem cu[m] alia, quæ Magnus canon à Græcis dicitur, confundit; nam hæc in feria V. primæ quadragesimalis hebdomadæ celebratur, ut ex Triodo, seu quadragesimale rituali Græcorum colligitur: & Magnus canon, ab eis dicitur, quia alii canones triginta troparia continent ad summum; sed hic biscentum, & quinquaginta continet, per quæ efficacissima verba ad compungenda fidelium corda, ab Andrea Archiepiscopo Cretensi composita, habentur: ideò Aliptes, id est ad conflictum exercitatus, seu confortator dicitur. Vide Alipta. DOMINICA PALMARUM. Vide Baja, Dominica nova. In ea competentibus prædicabatur symbolum. Vide Capitilavium, Catechumenus. Defe- DO 219 rebaratur in processione Euangelium. Vide Euangelium, Euangelismus, Palmarum festum. DOMINICA PANIS. Vide Dominica Lætare. DOMINICA PASSIONIS. Vide Icona. DOMINICA QUADRAGESIMÆ. Vide Quadragesima. DOMINICA QUINQUAGESIMÆ. Vide Carnis privium, Quinquagesima. DOMINICA RESURRECTIONIS. Vide Anastasis, Hermes, Pascha. Ubi in hac die posset ante auroram celebrari. Vide Missa. DOMINICA SANCTORUM, MYROPHORUM. Vide Myrophori. DOMINICA SECUNDA EPIPHANIÆ, quare in principio ejus Missæ habeatur, Omnis terra adoret te. Vide Introitus. DOMINICA SEPTUAGESIMÆ. Vide Septuagesima. DOMINICA SEXAGESIMÆ. Vide Sexagesima. DOMINICA VACANS. Vide Adventus, & Sabbatum vacans in dict. Sabbatum. DOMINICALE, Sudariolum, seu quid simile, [Unaquæque mulier quando communicat, dominicale siuum habeat. Concilium Altisiodor. can.39. DOMINICALIS, Dominicata, Indominicata, & Dominica. FR. possessio loci, seu terræ in emphyteusim ad tempus concessa; in qua tamen directus dominus reperitur, qui Dominicatus titulum habere dicitur. [Annonam de Dominicatis terris Collectam. Hincmarus, epist.1.] Vide Dominicata, Dominicatura, Indominicatus. DOMINICALIS ORATIO. Vide Pater noster. DOMINICANI. Regularium Ordo, ad quorum pertinentiam. Vide Altare, Communio, Corbicularius, Corporale, Epiphania, Euangelium, Flabellum, Hodegitria, Ordo, Pedules, Stola. DOMINICATA. FR. res, seu prædium, quod dominus ejus suis manibus, vel sumptibus colit. Bullar. Casin. tom.2. constit.69.107. & alibi. Vide Dominicalis, Donnicata. DOMINICATURA, dominium absolutum, & directum. [Retinemus verò portionem nostram, & dominicaturam. Invita Oldegarii Episc.] Vide Dominicalis, Indominicatus. DOMINICIDA, Hebræus, id est, Domini occisor, sic Antiochus, homil.55. ubi de invidia agens, inquit; [Ab ipso enim (id est, Diabolo) vix dum originem traxerat, & ecce è vestigio in fratricidam Cainum translivit, atque ordine deinceps cursu prono in Dominicidas Iudæos devoluta est. DOMINICUM, ita appellatum fuit templum, quia Domini Domus est: [Non oportet cænas in Dominicis ponere. Concil. Laodicon. can.28.] FR. Dominicum aureum templum illud famosum Antiochenum appellatum est, quod à Constantino Magno incoeptum, & ab ejus filio Constante perfectum fuerat, atque à nonaginta Episcopis consecratum, inter quos triginta sex, pseudopiscopi Ariani erant, qui omnes an.341. pro celebratione Concilii interveniant, cujus decreta in partem reprobata fuere, tùm propter confirmationem depo-
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DO vestments: therefore it is rightly called White Saturday, which is by some called Thomas Sunday, from the Gospel of the day, or the Octave of Easter. FR. In the Ambrosian rite throughout this octave two Masses are celebrated, one, namely, of the office of the day, and the other, which they call for the Baptized. They observe the same at the feast of Pentecost, and in its octave. Likewise the New Sunday seems rather to be the Sunday of the Resurrection; for St. Augustine, Homily 24, exhorting the catechumens to learn the Lord’s Prayer, says: [Hold therefore to this practice, which you will render on the day of the last Sabbath, on which you are to be baptized.] White Sunday is called by the Greeks, that is, opposite to Easter. See White Sunday. Nevertheless, I would believe New Sunday to be Palm Sunday from the argument that in de consecr. dist. 3, in can. 6, these words are found: [It is not permitted on Thursday of the last week to break the fast, and to dishonor the whole Lent, etc.] And in the following canon: [It is not fitting in Lent that on Thursday of the last week the fast be broken, and the whole Lent dishonored.] Likewise in the canon baptizandos, de consecrat. dist. 4, it is found that: [Those to be baptized ought to learn the creed, and on Thursday of the last week, either to give it back to the Bishop or to the Priest.] In the following canon the same is found under these words: [That they may learn the creed, and on Thursday of the very last week, return it to the Bishop or to the Priest.] Likewise in the canon quando quis, in the same dist., it is decreed: [That he receive the holy Baptism in his very last expiation.] So in the Gospel: [The first shall be last], where by the last, the final are understood. Therefore by the last Sunday, and the last week, I understand the last in the order of Lent. DOMINICA ORTHODOXIAE, the first Sunday of Lent, is so called by the Greeks, because on that day they celebrate the exaltation of the holy images, which after the death of Emperor Theophilus, their persecutor, the most pious Augusta Theodora had restored, against the wishes of the Iconomachs; see concerning these in the entry Iconomachus, and on this day the Iconomachs, together with other heretical sects, were anathematized by the people in the public church, and cursed; which solemnity is said to have been instituted by Patriarch Methodius. FR. Junius errs when he confuses this solemnity with the other, which is called by the Greeks the Great Canon; for this is celebrated on Thursday of the first Lenten week, as is gathered from the Triodion, or Lenten ritual of the Greeks: and it is called the Great Canon by them, because the other canons contain at most thirty troparia; but this contains two hundred and fifty, through which most powerful words, composed by Andrew, Archbishop of Crete, for the compunction of the hearts of the faithful, are found: therefore he is called Aliptes, that is, trained for combat, or encourager. See Alipta. DOMINICA PALMARUM. See Baja, New Sunday. On it the creed was preached to those fit to receive it. See Capitilavium, Catechumenus. The Gospel was carried in procession. See Gospel, Evangelism, Feast of Palms. DOMINICA PANIS. See Lætare Sunday. DOMINICA PASSIONIS. See Icona. DOMINICA QUADRAGESIMÆ. See Quadragesima. DOMINICA QUINQUAGESIMÆ. See Carnis privium, Quinquagesima. DOMINICA RESURRECTIONIS. See Anastasis, Hermes, Pascha. On which day it could be celebrated before dawn. See Mass. DOMINICA SANCTORUM, MYROPHORUM. See Myrophori. DOMINICA SECUNDA EPIPHANIÆ, why at the beginning of its Mass is said, Omnis terra adoret te. See Introit. DOMINICA SEPTUAGESIMÆ. See Septuagesima. DOMINICA SEXAGESIMÆ. See Sexagesima. DOMINICA VACANS. See Advent, and Vacant Saturday in the entry Saturday. DOMINICALE, a little cloth for the face, or something similar, [Every woman when she communicates should have a dominicale on her lap. Council of Auxerre, can. 39.] DOMINICALIS, Dominicata, Indominicata, and Dominica. FR. possession of a place, or land, granted for a time in emphyteusis; in which, however, there is found a direct lord, who is said to have the title of dominicatus. [The collection of grain from the lands of the Dominicati. Hincmarus, epist. 1.] See Dominicata, Dominicatura, Indominicatus. DOMINICALIS ORATIO. See Our Father. DOMINICANI. The Order of Regulars, to whose affiliation belong See Altar, Communion, Corbicularius, Corporal, Epiphany, Gospel, Flabellum, Hodegetria, Order, Pedules, Stole. DOMINICATA. FR. a thing, or estate, which its lord cultivates with his own hands, or at his own expense. Bullar. Casin. tom. 2, constit. 69, 107, and elsewhere. See Dominicalis, Donnicata. DOMINICATURA, absolute and direct lordship. [But we retain our portion and our dominicatura. In the life of Bishop Oldegarius.] See Dominicalis, Indominicatus. DOMINICIDA, Hebrew, that is, slayer of the Lord, thus Antiochus, homily 55, where speaking of envy, he says: [For from him (that is, the Devil) it had scarcely taken its origin, and behold it immediately passed into the fratricide Cain, and thereafter in order, by a downward course, it devolved upon the Lord-killing Jews. DOMINICUM, thus was a church called, because it is the Lord’s House: [It is not fitting to set dinners in the Dominica. Council of Laodicea, can. 28.] FR. The Dominicum aureum was that famous Antiochene church, which had been begun by Constantine the Great, and completed by his son Constans, and consecrated by ninety bishops, among whom thirty-six were Arian pseudo-bishops, who all in the year 341 took part in the celebration of the Council, whose decrees were in part rejected, both because of the confirmation of the de-
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220 D O depositionis S. Athanasii; tum etiam propter Ca- nones nonnullos Catholicis dogmatibus dissen- tientes: ∴: Vide Cyriaca. Item aliquando Missæ sacrificium significat. [Nunquid ergo Dominicum post coenam celebrare debemus? S. Cyprian. epist. 63. In Collecta fui, & Dominicum cum fra- tribus celebravi. In Act. S. Saturnini Mart. Do- minicum convivium celebrare. Tertull. de fuga. Dominicum agere. D. Aug. contra Donatistas. DOMINICUS, nomen malè, ac benè de Christo in- tellectum. Vide Dimæritæ. DOMINUS VOBISCUM, salutatio Sacerdotalis, quæ populo datur, ex libro Ruth excerpta, & in pri- mitiva Ecclesia ex traditione Apostolica ordina- ta. Concil. Bracaren. I. c.21. à S. Clemente con- firmata, Gemin. lib.1. c.87. Dionys. Carthus. in c.2. Ruth. & can. hoc quoque, de consecrat. dist.3. seu à D. Anacleto, ut Hugoni, lib.2. c.11. pla- cet. Divina salutatio à S. Dionysio de Eccl. Hie- rarch. appellatur; quæ antequam populo à Sacer- dote communicetur, osculatur ille Altare, quod est Christi typus, à quo omnis salus, & pax no- stra derivat. Semper pronunciatur in plurali, li- cèt unus tantùm, aut nemo aderit, can. hoc quo- que, de consecrat. dist.1. & ratio hujus ritus sic à Petro Damiano affertur. [Sacerdotalis autem sa- lutatio idcircò sit in Ecclesia, ut se Sacerdos pa- cem habere cum tota plebe fidelium doceat.] Et inferiùs: [Si verò venerabilium Sacerdotum consuetudo laudatur, ut solus soli rectè dicat Dominus vobiscum, & neque sit absonum, neque ab Ecclesiastici ordinis censura semotum, quid officit, si & singulariter quis positus idipsum di- cat? Opusc. de Dominus vobiscum, cap.4.] & Na- var. Miscell. 67. de orat. n.5. Quare Sacerdos ex- communicatus non potest id pronunciare, licèt privatim, ac solus officium recitet. Idem Navar. de Orat. c.7. n.16. Diaconus ex Durandi opinio- ne, lib.4. cap.14. non debet hanc salutationem proferre in horarum Canonicarum recitatione, sed solum in Euangelii lectione, & in benedictio- ne Cerei Paschalis, quia ibi ex persona Christi loquitur, & eundem resuscitatum repræsentat; sed alii penès Navarr. loc. cit. putant posse in recita- tione divini officii illud proferre, dummodò secu[m] non adsit Sacerdos, & in ea recitatione, de ejus tamen licentia, id posset licitè pronunciare. In ri- tu autem Ambrosiano Sacerdos in præsata salu- tatione non vertitur ad populum, quod etiam Romana consuetudo observat in illis Altaribus, in quibus Sacerdos celebrat ad populum respici- ens, ut dictum est in dict. Altare, & dict. Ecclesia, S. in Ecclesiis autem. FR. hoc observari vidi in aliquibus Ecclesiis etiam Monialium, ubi post Altare reperiuntur crates, per quas Celebrantem illæ respiciant; sed an sit licitum, dum alii sæcula- res in Ecclesia idem sacrum auscultant; in hoc ad prudentum judicium me remitto. Soter tamen Papa celebrari vetuit, nisi duo saltem auscultan- tes reperiantur, in Missa, can. hoc quoque, de con- secrat. dist.1. & ibi Gloss. Episcopus in Missa pri- ma vice dicit, Pax vobis. Vide suo loco. Qua- D O re non dicatur Dominus vobiscum, quando canis tur Passio. Vide Passio. DOMIPORTA. Vide Domiducus. DOMITIALIS. FR. res, quæ titulo domini posside- tur. [Et verò domitialis res ablata reddita est. Brempert, in Epitom. an. 887. DOMNUS, Vox ab Ecclesiasticis loco Domini usita- ta; nam Dominus est titulus solius Dei, & ideo hominibus syllaba dempta Domni titulus datur. FR. juxta illud: Coelestem Dominum, terrestrem dicit Dom- num. [ Gloriosissimas autem filias meas Domnam Do- minicam, & Domnam Eudochiam mea vice salu- tate. D. Greg. lib.6. epist.27.] & Sulpitius; [Do- mnum Martinum obiisse nuntiant, epist.1.] Eo- dem defectivo titulo utuntur Græci, nempè, uupos; uupex, vel uupu. Igitur Magnatibus titulus Donno etiam tribuebatur. [Ravennæ cum Donno De- cio patritio fuit, ipse possit quæcumque judica- veris, Donno Imperatori suggerere. In epist. Pelagii Papæ II.] qui ad Gregorium tunc apud Constantinopolitanum Imperatorem legationem fungentem scripserat: apud Blondum in Roma inclin. decad.1. lib.8. In sæculo ignorantiæ Dopnus pronuntiabatur. [Sanctæq. Sedis Apostolicæ Do- pno Leoni Summo Pontifici, penes Torrigium, de Cryptis Vatican. secundæ impress. pag.503. Quæ sita est in Civitatem novam, quam Dopnus Leo Papa ædificavit. Ibidem pag.504. & 506.] Item Dompnus. Ibidem pag.507. ∴: In Officio divi- no, & in Missa quando petitur à Celebrante be- neditio, dici debet Jube Domne; sed quando quis solus recitat, debet dicere Jube Domine. Idem ob- servatur à Sacerdote, quando privatim celebrat in postulando benedictionem secretè ante Euan- gelii prolationem. Gavant. sect.5. c.11. FR. [Sole- bant fortè lecturi in pulpito aliquam salutatione[m] nobis ignotam præmittere, vel dicebant Domi- nus vobiscum; ubi modò dicunt Jube Domne be- nedicere. Gloss. in can. placuit, ut antè, dist.77.] Item quando in choro Episcopus caneret lectionem, dicere deberet Jube Domine; nam tam Sa- cerdos privatim recitans, quàm Episcopus le- ctionem canens, à Deo immediatè benedictionem postulant. Gavant. loc. cit. Vide Jube Do- mne &c. Vide Titulus. DONATIO. Vide Dotalitium, Scotatio. Donatio propter nuptias. Vide Antiphatum, Folder- phium, Mephium, Hypobolon. DONATISTÆ, seu Donatiani hæretici. Vide Cir- celliones, Epiphania, Montani. DONATUS, Monachus oblatus, laicus, sive conversus, Monachi duo, & conversi omnes, quos Donatos usitato vocabulo nuncupamus. Trithemius, lib.1. epist.75.] Qui eriam Coadjutores appellantur. DONNICATA, & Donnicatus. FR. Dominicum Bullar. Casin. to.2. const.73.79. Vide Dominicata. DONUM. Vide Behem, Invectum. DOPNUS. Vide Domnus. DORCAS, græca vox dopnæs, capra sylvestris, dama. [Tabitha, quæ interpretata dicitur Dorcas. Actor.
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220 D O deposition of St. Athanasius; then also because of certain Canons disagreeing with Catholic dogmas: ∴: See Cyriaca. Likewise it sometimes signifies the sacrifice of the Mass. [Should we then celebrate the Lord’s Supper after supper? St. Cyprian, epist. 63. I was in the assembly, and celebrated the Lord’s Supper with the brethren. In the acts of St. Saturninus the Martyr, to celebrate the Lord’s banquet. Tertullian, de fuga. To keep the Lord’s Day. St. Augustine against the Donatists.] DOMINICUS, a name badly, and well, understood of Christ. See Dimeritæ. DOMINUS VOBISCUM, a priestly salutation, given to the people, taken from the book of Ruth, and established in the primitive Church by Apostolic tradition. Council of Braga I, c.21, confirmed by St. Clement, Gemin. lib.1, c.87, Dionys. Carthus. on Ruth c.2, and the canon hoc quoque, de consecrat. dist.3, or by St. Anacletus, as Hugo, lib.2, c.11, thinks. The divine salutation is so called by St. Dionysius in De Ecclesiastica Hierarchia; before it is communicated by the priest to the people, he kisses the altar, which is a figure of Christ, from whom all our salvation and peace are derived. It is always pronounced in the plural, although only one person, or none, be present, canon hoc quoque, de consecrat. dist.1; and the reason for this rite is thus given by Peter Damian. [This priestly salutation is therefore in the Church, so that the priest may show that he has peace with the whole people of the faithful.] And below: [But if the custom of venerable priests is praised, that one man rightly says to one man, “The Lord be with you,” and this is neither out of place nor removed from the censure of ecclesiastical order, what harm is there if one who is alone should say the same? Opusc. de Dominus vobiscum, cap.4.] and Navarrus, Miscell. 67, de orat. n.5. Therefore an excommunicated priest cannot pronounce it, even if he recites the office privately and alone. The same Navarrus, de Orat. c.7, n.16. A deacon, according to the opinion of Durandus, lib.4, cap.14, ought not to say this salutation in the recitation of the canonical hours, but only in the reading of the Gospel and in the blessing of the Paschal candle, because there he speaks in the person of Christ and represents Him as risen; but others, according to Navarrus, loc. cit., think he may say it in the recitation of the divine office, provided no priest is present with him, and in that recitation he could lawfully pronounce it by the priest’s permission. In the Ambrosian rite, however, the priest does not turn toward the people at the aforesaid salutation, which the Roman custom also observes at those altars in which the priest celebrates facing the people, as has been said in the entries Altare and Ecclesia, S. In churches, however. FR. I have seen this observed in some convent churches also, where grilles are found behind the altar through which they face the celebrant; but whether it is lawful when other lay persons in the church are hearing the same Mass, I leave this to the judgment of prudent men. Pope Soter, however, forbade celebration unless at least two hearers were present at Mass, canon hoc quoque, de consecrat. dist.1, and there the Gloss. In the first Mass the bishop says, “Peace be with you.” See the proper place. Therefore it is not said Dominus vobiscum when the Passion is sung. See Passion. DOMIPORTA. See Domiducus. DOMITIALIS. FR. a thing possessed under the title of lordship. [And indeed the domitial property was restored when taken away. Brempert, in Epitom. year 887.] DOMNUS, a word used by ecclesiastics in place of Dominus; for Dominus is the title of God alone, and therefore for men, with the syllable removed, the title Domnus is given. FR. according to the saying: “The heavenly Lord calls him earthly lord.” [Moreover, to my most glorious daughters, Domna Dominica and Domna Eudochia, salute in my stead. St. Gregory, lib.6, epist.27.] And Sulpicius: [They announce that Domnus Martin has died, epist.1.] The Greeks use the same shortened title, namely, uupos , uupex , or uupu . Thus the title Donno was also given to nobles. [At Ravenna with Donno Decius the patrician, he himself may suggest to Donno the Emperor whatever you shall have judged. In the letter of Pope Pelagius II.] who had written to Gregory then acting as legate with the Constantinopolitan Emperor: in Blondus, Roma in inclin. decad.1, lib.8. In the age of ignorance it was pronounced Dopnus. [And to the holy Apostolic See, to Pope Leo the Supreme Pontiff, in Torrigius, de Cryptis Vatican. second edition, p.503. It is located in the New City, which Pope Dopnus Leo built. Ibid. pp.504 and 506.] Also Dompnus. Ibid. p.507. ∴: In the Divine Office and in Mass, when a blessing is asked from the celebrant, one should say Jube Domne; but when someone recites alone, he should say Jube Domine. The same is observed by the priest when celebrating privately in asking for the blessing secretly before the Gospel is read. Gavant. sect.5, c.11. FR. [Perhaps those about to read from the pulpit used to precede it with some salutation unknown to us, or they would say Dominus vobiscum; whereas now they say Jube Domne benedicere. Gloss. in canon placuit, ut ante, dist.77.] Likewise, when in choir the bishop was to chant the lesson, he should say Jube Domine; for both the priest reciting privately and the bishop chanting the lesson ask a blessing immediately from God. Gavant. loc. cit. See Jube Domne etc. See Title. DONATIO. See Dotalitium, Scotatio. Donatio propter nuptias. See Antiphatum, Folderphium, Mephium, Hypobolon. DONATISTÆ, or Donatian heretics. See Circelliones, Epiphania, Montani. DONATUS, an oblate monk, a layman, or conversus; two monks and all conversi, whom we commonly call Donati. Trithemius, lib.1, epist.75.] These are also called coadjutors. DONNICATA, and Donnicatus. FR. the dominicum of the Bullary of Monte Cassino, vol.2, const.73,79. See Dominicata. DONUM. See Behem, Invectum. DOPNUS. See Domnus. DORCAS, a Greek word, dopnæs , a wild goat, a doe. [Tabitha, which is interpreted Dorcas. Acts.]
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D O Audor. c.9. ] Quæ Mulier propter ejus oculorum perspicacitatem ita est appellata ex græco verbo Sépneo, id est, circumspicio, seu potiùs ex Hebræo vocabulo, quod netricem significat: Arabicus verò textus Ghazela habet, quod tam sylvestrem capram, quàm netricem significat, cujus postremus significatus magis foeminis adaptatur. DORIX. Vide Dioryx. DORLINDANA. Orlandiensis. Vide Campana. DORMITIUS. FR. ita per ludibrium ab Hæreticis Vigilius Tapsensis Episcopus, & Ecclesiasticus scriptor Africanus appellatus est, de quo Baron. ad ann. 400. DORMITATOR. Vide Interdiarius. DORMITIO, inter Christianos mortem significat, Torrigius de Crypt. Vatican. impr. secundæ, pag. 576. Vide Pausatio. DORSALE, pannus in choro à dorso clericorum pro aeris impedimento pendens, ita appellatus. {Dorsalia sunt panni in choro pendentes à dorso clericorum. Durand. in Rational.} à recentioribus Postergale dicitur. Alii Dossale, & Dossarius dixere, quem cappam esse nonnulli crediderunt, quia supra dorsum imponitur, sed re vera postergale erat. {Pallium magnum cum elephantis, quod dossale cognominant. Leo Ostien. in Chron. Casin. lib.3. c.3.} nimirum, cum elephantum picturis; ut ex hoc alio, quod erat cum figuris passionis S. Albani: {Dossale unum, sive tapetum, in quo passio S. Albani figuratur. Marth. Paris, in vita S. Richardi Abb.} itali Tossellum dixere. FR. {Dorsale centum solidorum, apud Torrigium de Cryptis Vatican. edit. secunda, pag. 322.} ubi Altaris paramentum explicat. Vide Dorsuale. DORSENUS. {Tolluntur ex familiis sibi pertinentibus, de diversisque gregibus dorsi. S. Valerius, S.7.} Isidorus hoc vocabulum parasitum significare putat ex Plauto, qui parasitum quemdam introducit Dorseni nomine; sed in D. Valerii loco adducto pastorem gregis mercenarium denotat. DORSIANI, & Dorsiothitæ. Vide Herodiani. DORSUALE. Jumenti instratum, italicè Gualdrappa dicitur. {Processerunt centum albi boves, dorsualibus fericis discoloribus perfulgentes. Jul. Capitol. in Galieno.} Synonima. Vide Dorsale, Instratum, Mappa. DORSUM REDIMERE, legis salicæ phrasis, tit. 43. significat pecunia se redimere à flagellorum multa. Vide Quadragena. DORYCHNIUM. Vide Ius. DOS NUPTIALIS. Vide Mephium. Phaderphium. DOSITHEI, θωοι θωοι, Samaritanoru[m] secta, quæ ab animatarum rerum esu abstinebant, credebant in resurrectionem mortuorum, & Sabbatum ita & taliter observabant, ut immoti in eo situ, ac posizione remanerent, in quibus præventi eo die reperiebantur. Baron. in Apparatu Annal. n. 13. DOSSALE. Vide Dorsale. DOTALITIUM. FR. donatio propter nuptias. {Falitate expressa &c. castrum illud ad eandem Reginam ratione dotalitii pertinere, cùm ab ini- D O 221 tio, nec durante matrimonio, à viro sibi fuerat in donationem propter nuptias assignatum, in decretal. c.15. de foro competenti} & ibi Glossa. Synonima. Vide Donatio, Hypobolon. DOXA, græca dictio δοξα, gloria, existimatio, splendor, majestas. {Et admirabilem doxam Virginis tam egregiæ. In vita S. Gudilæ Virg. Item opinio celebris, a:que pro axiomate reperitur. DOXOLOGIA. δοξολογία. FR. Sacrificium, glorificatio. {Cùm sacra doxologia perageretur, sæpè interfuisse, & cum Patriarcha locutum esse &c. Nicephor. Gregora. lib 4. hist.} Vide Gloria in Excelsis. DRACHMA. δραχμή. FR. moneta, & pondus, quæ moneta ejusde[m] valoris, ac sici erat, Gloss. in can. denique & puellæ, 36. qu.2. sed erroris convincitur in dict. Siclus. Vide Didrachma. Talentum. DRACONARIUS, de hoc vocabulo passim in M. SS. cæremonialibus antiquis Romanis; Draconarii enim milites erant, qui comitabantur Pontificem in publicis functionibus: sed de ratione hujus nominis variæ sunt opiniones; nam Angelus Rocca eos ita appellatos fuisse putat, quia draconis signum ferebant. Alii tamen solos signiferos nomé hoc habuisse autumant, quia in vexillis signum draconis portabant, ad imitatione[m] antiquorum draconariorum, qui in labari culmine effigiem draconis gestabant: quod ex eo confirmant, quia in Ord. Rom. Draconarii appellantur hi, qui in processionibus crucem ferebant, licèt affirment alii, quòd in litinarum majoru[m], ac rogationum processionibus dracones in hastarum culminibus sub Crucis signo ferebantur, ad denotandum infernalé draconem virtute sanctæ Crucis superatum, ac debellatum fuisse. {Labarum, quem dicunt draconem, in speciem Crucis Dominicæ. Io. de cultu Imag. Posteà sequuntur vexilla, si portâda sunt, deinde portentur serpentes, & dracones super perticâ, & maximè in rogationibus: de hinc Accoliti cu[m] cereis duobus, vel quatuor: postea Crux, deinde Clericis minoribus præcedentibus, &c. In Sacerdotali Alberti Castellani, in tract. secundo tertia partis, c.4. de ritu, & modo processionum faciendarum.} Quinimo in aliquibus Ecclesiis solebant super hastas deferri luporum eriam figuræ in rogationum processione, in memoriam cur primò instituta fuerat hæc processio, pro liberatione, nimirum, à similium animalium infestatione; {In aliquibus Ecclesiis solent portari dracones, & lupi super perticas, ad denotandam causam, quare instituta fuerit hæc processio, ibid. in Rubr. de process. in trib. dieb. rogat.} De militibus Papam comitantibus. Vide Clare signati. FR. Ego tamen existimo idem esse Guelfus, ac draconarius, & hoc signum, seu vexillum draconis principium habuisse circa annum 1265. quo tempore coeperunt Florentini Cruces, & dracones pro vexillis sex regionum illius Civitatis uti, qui Cruces, & dracones secundum varios colores unam ab altera regione distinguebant, ut refert Io. Villanus, cap.4. suæ hist. Sed Villanus, qui vixit circa annum
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D O Audor. c.9. ] This woman was so called on account of the sharpness of her eyesight, from the Greek word Sépneo, that is, to look around, or rather from a Hebrew word, which signifies a spinner. The Arabic text, however, has Ghazela, which signifies both a wild goat and a spinner, the latter meaning being more suitably applied to women. DORIX. See Dioryx. DORLINDANA. Of Orléans. See Campana. DORMITIUS. FR. Thus, by way of mockery, Vigilius, Bishop of Thapsus, and African ecclesiastical writer, was called by the heretics; see Baronius, ad ann. 400. DORMITATOR. See Interdiarius. DORMITIO, among Christians signifies death; Torrigius de Crypt. Vatican. impr. secunda, p. 576. See Pausatio. DORSALE, a cloth in the choir hanging from the backs of the clergy to obstruct drafts, is so called. {Dorsalia are cloths hanging in the choir from the backs of the clergy. Durand. in Rational.} By later writers it is called Postergale. Others said Dossale and Dossarius, which some thought to be a cope, because it is placed over the back, but in reality it was a back-cloth. {A great pall with elephants, which they call dossale. Leo Ostiensis in Chron. Casin. lib. 3. c. 3.} namely, with pictures of elephants; as also in the other example, which was with figures of the Passion of St. Alban: {One dossale, or tapestry, in which the Passion of St. Alban is represented. Marth. Paris, in vita S. Richardi Abb.} the Italians called it Tossello. FR. {A dorsale of one hundred solidi, in Torrigius de Cryptis Vatican. second edition, p. 322,} where he explains altar vestments. See Dorsuale. DORSENUS. {They are taken from families belonging to themselves, and from different flocks of the back. S. Valerius, S.7.} Isidore thought this word signified a parasite, from Plautus, who introduces a certain parasite by the name of Dorsenus; but in the passage of St. Valerius cited above it denotes a hired shepherd of a flock. DORSIANI, and Dorsiothitae. See Herodiani. DORSUALE. The covering of a beast of burden; in Italian it is called Gualdrappa. {A hundred white oxen advanced, shining with vari-colored silken dorsualia. Jul. Capitol. in Galieno.} Synonyms. See Dorsale, Instratum, Mappa. DORSUM REDIMERE, a phrase of the Salic law, title 43, means to ransom oneself with money from a fine of lashes. See Quadragena. DORYCHNIUM. See Ius. DOS NUPTIALIS. See Mephium. Phaderphium. DOSITHEI, θωοι θωοι, a Samaritan sect, which abstained from the eating of living creatures, believed in the resurrection of the dead, and observed the Sabbath in such a way and with such strictness that they remained motionless in the posture and position in which they happened to be found on that day. Baronius in Apparatu Annal. no. 13. DOSSALE. See Dorsale. DOTALITIUM. FR. a donation made on account of marriage. {With the fact being clearly expressed, etc., that that castle belonged to the same queen by reason of the dotalitium, since from the beginning, and during the marriage, it had not been assigned to her by the husband as a donation on account of marriage, in the decretals c.15. de foro competenti} and there the Gloss. Synonyms. See Donatio, Hypobolon. DOXA, the Greek word δόξα, glory, reputation, splendor, majesty. {And the admirable doxa of so distinguished a Virgin. In the life of St. Gudila, Virgin.} It is also found meaning opinion, and as though for an axiom. DOXOLOGIA. δοξολογία. FR. Sacrifice, glorification. {When the sacred doxology was being performed, he was often present and spoke with the Patriarch, etc. Nicephor. Gregora. lib. 4. hist.} See Gloria in Excelsis. DRACHMA. δραχμή. FR. a coin and a weight, which coin was of the same value as the siclus, Gloss. in can. denique & puellæ, 36. q.2, but this is shown to be an error in the entry Siclus. See Didrachma. Talentum. DRACONARIUS, this word occurs frequently in the ancient Roman ceremonial MSS.; for the draconarii were soldiers who accompanied the Pontiff in public functions. But there are various opinions about the origin of this name; for Angelus Rocca thinks they were so called because they carried the emblem of a dragon. Others, however, think that only standard-bearers had this name, because they bore the dragon device on their standards, in imitation of the ancient draconarii, who carried the image of a dragon on the top of the labarum. This is confirmed by the fact that in the Roman Order the men who carried the cross in processions are called Draconarii, although others affirm that in the greater litany and rogation processions dragons were carried on the tops of spears under the sign of the Cross, to signify that the infernal dragon had been overcome and defeated by the power of the Holy Cross. {The labarum, which they call the dragon, in the form of the Lord’s Cross. Io. de cultu Imag. Afterwards follow the banners, if they are to be carried; then let serpents and dragons be carried on poles, especially in rogation processions: then the acolytes with two or four candles; after that the Cross; then the minor clergy going before, etc. In the Sacerdotal of Albertus Castellanus, in the second treatise of the third part, c.4, on the rite and manner of making processions.} Indeed, in some churches figures of wolves were also customarily borne on spears in the rogation procession, in memory of the reason why this procession had first been instituted, namely for deliverance from attacks by such animals; {In some churches dragons and wolves are customarily carried on poles, to indicate the reason why this procession was instituted, ibid. in Rubr. de process. in trib. dieb. rogat.} Concerning the soldiers accompanying the Pope. See Clare signati. FR. Yet I think Guelfus and draconarius are the same, and that this sign or dragon-banner originated around the year 1265, at which time the Florentines began to use crosses and dragons as the banners of the six districts of that city; those crosses and dragons, by their various colors, distinguished one district from another, as John Villani relates, ch. 4 of his history. But Villani, who lived around the year
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DR num 1300. ex Ricordano Malaspina Florentino, & antiquiori historico præcipuam suæ historiæ partem excerpserat, ut evidenter patet, & Thomas Porcacchius in Annotationibus ad Guicciardinum ad annum 1494. demonstrat. Hinc est, quòd ubi de talibus draconum vexillis Villa[n]nus loquitur, ex Malaspina descripserat, qui cap. 176. sic ait loquens de Clemente IV. [Volle, che per suo amore la parte Guelfa portasse sempre la sua arma propria in bandiera, & in sugelli, la qua- le fù un campo bianco con un'Aquila, si partironc da Lombardia in compagnia de' Franceschi del Conte Carlo, quando passarono a Roma.] Quod fuit, ut ipsemet Malaspina, cap. sequenti refert, de an. 1265. nempè, in principio Pontificatus ipsius Clementis. Guelfi enim erant ad favorem Romanæ Ecclesiæ contra Ghibellinos, qui erant Imperiales, ut in dict. Guelfus dicemus: & cùm hi Guelfi in servitium ejusdem Pontificis Romam transivissent, habentes draconis signum; verisimile est, quòd ideo draconarii appellati sint; nam, ut vidimus suprà, usque ad Malaspinæ tempora durabat hoc vexillum inter ecclesiasticos milites Guelfos. Quare error quidem fuit Alphonsi Ciacconi apponendo huic Pontifici pro gentilitio stêmate sex lilia, dùm ex coetaneo ipsius Quarti Clementis Malaspinæ constat, Aquilæ draconem suppositum ejus stemma fuisse. In Ecclesia autem, Graduum appellata, Dominicanorum Viterbii, ubi est depositum præfati Pontificis Clementis IV. appositum fuit pro ejus insigne gentilitio Aquila nigra Coronata, & scutum fascia nigra circumdatum cum octo argenteis globis, quod insigne est nimis recens, ut apparet ex diplomate Caroli V. Imperatoris, Catalano, nempè, Grosso concessum, apud Claudium Clementem in vita Clementis IV. cap. 2. qui Grossi ex familia hujus Pontificis esse se existimant; nam ante Papatum Guido Grossus appellabatur hic Pontifex. Cæterum D. Antoninus Florent. Archiep. par. 3. suæ hist. c. 4. tit. 20. ß. 1. & Abrahamus Bzovius in hist. Eccles. ad ann. 1266. cum Malasphina, & Villano concordant, quòd, nimirum, primum Clementis IV. insigne erat draco Aquilæ suppositus. Sed revera, ut ad propositam cum draconibus in hastis delatis processionem redeamus; ego quidem valdè suspicor, quòd talis usus (sicut, & nonnullæ aliæ cæremoniæ) à Gentilibus provenisset: apud Trebellium enim Pollione in Gallieno Imp. hujusmodi ritum fuisse legimus: ait enim ille: [Omnes viæ ludis, strepituque, & plausibus personabant, ipse medius (id est, Gallienus) cum picta toga, & tunica palmata inter patres (ut diximus) omnibus Sacerdoribus prætextatis Capitolium petiit. Hastæ auratæ altrinsecus quingenæ, vexilla centena, & præter ea, quæ Collegiorum erant, dracones, & signa templorum, omniumque legionum ibant, &c.] Nam dracones inter Romanæ mili- tiæ signa erant, ut Ammianus Marcellinus, cap. 8. similes dracones ad pompam delatos refert; licet tamen Christiani deinde his, ac similibus ethnicorum cæremoniis perfecto, sanctoque sine ad Deum, nempè, directo, usi sint laudabiliter. Itaque penès Romanos milites antiquitùs reperiebantur draconum signa, quorum legionarii draconarii dicebantur. [Templum sanè Solis, quod apud Palmyram aquilifer legionis tertiæ cum vexilliferis, & draconario, & cornicibus, atque liti-cinibus diripuerunt. Fl. Vopiscus in Aureliano Imp. c. 31.] De quibus draconibus, & draconariis passim, cit. Ammian & ejus etatis scriptores; erant tamen antea Persarum signa, Vopisc. ibid. c. 28. DRACUS. FR. monetæ species. Vide Latinium in Josephum Hebr. lib. 3. c. 9. DRAGUMANUS, barbaro græca dictio , linguarum interpres, italicè Forcimano. FR. aliquid putant etymon à Chaldaico vocabulo Targum derivari, quod interpretationem significat, hinc in Oriente peregrinarum linguarum interpres Turgeman dicitur: de Dragumanis incidenter Ecclesiastici scriptores non rarò agunt. Vide Targum. DRAMATIS CANTICUM. Vide Canticum dramatis. DRAPPIUS, textilis pannus, & vestis. [Et sicut quando solemus de istis frequentibus itineribus reverti ad mansiones nostras detonsi, & decalvati cum drappis, & calceamentis deppannatis, & tunc nos reficimus, & reparamus. Sinod. Pistensis, c. 1.] Reperitur etiam Drappalia. Vide Fundatum. DROMICUS, d[octo]p[us] , dicitur Ecclesia, quæ tectum laqueatum non habet; sed tantùm angustum pontem ex asseribus super trabes per longitudinem porrectum, ut adhuc Romæ in Ecclesiis S. Pauli, S. Cæciliæ, aliisque perspicitur: ita à Græca dict. d[octo]p[us] , id est, cursus dicitur, qui pontes italicè Corridorè dicuntur. [Ubi & sacrum illius sepulcrum, & templum dromicum est. Phocas, c. 29. In magna Ecclesia S. Sophiæ, quæ priùs dromica erat. Codinus apud Leonem Allatium de templis Græcorum. DROMON, d[octo]p[us] , navis velocissimè cursus, ex suprà dicta etymologia. [Et cùm fas fuerit revertendi, vestros concedite missos, & tales, qui dromonibus congruis eos Romam, favente Deo, Apostolorum precibus studeant referre. Nicolaus I. epist. 2.] Vide Dromundus. DROMUNDUS. FR. Dromon navis, de qua suprà:] Apparavit ei navis quædam permaxima, quam dromundum vocant: Marth. Paris ad ann. 1191.] Vide Dromon. DRUCTE, sponsa, Saxona vox: [Si quis puellam, quæ dructe dicitur, ad maritum, &c. In lege salica, tit. 14. ß. 10. Alii tamen Dructe legunt. DRUDUS, fidelis, germanicum etymon Dron, id est, fidelis. [Et sine comitatu drudorum, atque vassorum: In Capitulis Episcoporum Rhemensis, & Rhothomagensis Regi Ludovico missis.] Romæ Fideles dicuntur Senatoris famuli. DRUM
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DR num 1300. from Ricordano Malaspina of Florence, and from an earlier historian he had excerpted the chief part of his history, as is clearly evident, and Thomas Porcacchius shows in the Annotations to Guicciardini for the year 1494. Hence, when Villani speaks of such dragon banners, he had copied from Malaspina, who in chap. 176 says this, speaking of Clement IV: [He wished that for love of him the Guelph party should always carry its own arms on banners and seals, which was a white field with an eagle; they departed from Lombardy in company with the French of Count Charles, when they passed to Rome.] This was, as Malaspina himself reports in the following chapter, in the year 1265, namely at the beginning of the pontificate of Clement himself. For the Guelphs were in favor of the Roman Church against the Ghibellines, who were imperialists, as we shall say under the word Guelph; and since these Guelphs had crossed to Rome in the service of the same Pontiff, bearing the dragon emblem, it is likely that they were therefore called dragon-bearers; for, as we saw above, this banner lasted among the ecclesiastical knights Guelphs down to the time of Malaspina. Therefore it was certainly an error of Alfonso Ciacconi to assign to this Pontiff, as his family coat of arms, six lilies, whereas from Malaspina, a contemporary of this same Clement IV, it is clear that the eagle with a dragon beneath it was his coat of arms. But in the church called “Gradus,” of the Dominicans at Viterbo, where the aforesaid Pontiff Clement IV is buried, there was placed as his family device a crowned black eagle, and a shield bordered with a black band and eight silver balls, which device is too recent, as appears from the diploma of Emperor Charles V granted to Catalano, namely, Grosso, in Claude Clement’s life of Clement IV, chap. 2, who believe they are of the family of this Pontiff; for before the papacy this Pontiff was called Guido Grosso. In any case, D. Antoninus, Archbishop of Florence, part 3 of his history, c. 4, title 20, § 1, and Abraham Bzovius in the history of the Church for the year 1266 agree with Malaspina and Villani in that the first device of Clement IV was a dragon placed beneath the eagle. But truly, to return to the procession in question with dragons carried on spears, I strongly suspect that such a custom (as also several other ceremonies) came from the Gentiles: for in Trebellius Pollio, in the reign of Emperor Gallienus, we read of such a rite; for he says: [All the streets resounded with games, noise, and applause; he himself in the middle (that is, Gallienus), with painted toga and palm-broidered tunic, among the senators (as we said), with all the priests in the praetexta, went to the Capitol. Five hundred gilded spears on either side, a hundred banners, and besides these, the dragons, and the signs of the temples and of all the legions went, etc.] For dragons were among the insignia of the Roman army, as Ammianus Marcellinus, book 8, reports similar dragons being carried in procession; although later Christians, after these and similar pagan ceremonies had been perfected and directed in a holy manner to God, made laudable use of them. Thus among Roman soldiers in antiquity there were dragon standards, whose legionaries were called draconarii. [Indeed, the Temple of the Sun, which at Palmyra the eagle-bearer of the third legion plundered together with the standard-bearers, the draconarius, the horn-blowers, and the trumpeters. Fl. Vopiscus in Aurelian, ch. 31.] On these dragons and draconarii, see Ammianus and the writers of that age everywhere; yet they had previously been Persian standards, Vopiscus ibid. c. 28. DRACUS. FR. a kind of coin. See Latinius on Josephus the Hebrew, book 3, ch. 9. DRAGUMANUS, a barbarous Greek word, an interpreter of languages, in Italian Forcimano. FR. some think the etymon is derived from the Chaldean word Targum, which signifies interpretation; hence in the East an interpreter of foreign languages is called Turgeman: ecclesiastical writers often mention dragumani incidentally. See Targum. DRAMATIS CANTICUM. See Canticum dramatis. DRAPPIUS, textile cloth and garment. [And just as when we are accustomed to return from those frequent journeys to our dwellings shaven and bald, with rags and worn-out shoes, and then we refresh and repair ourselves. Synod of Pistoia, c. 1.] Drappalia is also found. See Fundatum. DROMICUS, d[octo]p[us], is said of a church that does not have a coffered ceiling, but only a narrow bridge made of planks laid over beams lengthwise, as may still be seen at Rome in the churches of St. Paul, St. Cecilia, and others: thus from the Greek word d[octo]p[us], that is, “course” or “run,” it is called, the same as corridors are called in Italian. [Where also its sacred tomb and the dromic temple are. Phocas, c. 29. In the great church of St. Sophia, which formerly was dromic. Codinus apud Leo Allatius, On the Temples of the Greeks.] DROMON, d[octo]p[us], a ship of very swift course, from the etymology given above. [And when it is lawful to return, grant your envoys leave, and such men as with suitable dromons may endeavor, by the favor of God and the prayers of the Apostles, to bring them back to Rome. Nicholas I, epist. 2.] See Dromundus. DROMUNDUS. FR. a dromon, a ship, about which see above:] He prepared for him a certain very large ship, which they call a dromundus: Matthew Paris, for the year 1191.] See Dromon. DRUCTE, bride, a Saxon word: [If anyone a girl, who is called dructe, to a husband, etc.] In the Salic Law, title 14, § 10. Others, however, read Dructe. DRUDUS, faithful, a Germanic etymon, from Dron, that is, faithful. [And without the company of drudi and vassals: In the Capitularies of the bishops of Rheims and Rouen sent to King Louis.] At Rome the servants of the senator are called fideles. DRUM
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DU DRUNGARIUS, , Exercituum Dux, in aula Imperiali Constantinop. officialis; sed Drungaris à Luitprando in ejus legatione appellatur, inquiens: [Drungaris enim, sub cujus manu navium est omnis potestas &c.] ubi mendosè in aliquibus codicibus Delongaris legitur. Vide Bigla. DRUSUS, patiens, rigidus, secundùm Isidorum; at gygas, validus, bellator, secundùm Kilianum in suo Belgico Dictionario, ex voce Drou. DUCARIUS, ductor: [Scrofa ducaria. In lege salica, tit. 2. DUCATRIX. FR. Ducissa: [Ego Matilda Marchionisla, & Ducatrix] & passim in ejusdem privilegiis, ac donationibus. DUCENARIUS. Vide Diæceta. DUCICULUS, Dolii epistomium, seu sistula, per quam exhauritur vinum. [Ligamina vasorum gladiis præciderunt, duciculos abstraxerunt. In vita S. Urbani Episcopi, c.1. ß.4.] Alii Ducibulos legunt. FR. Non desunt qui Duciolum scripsere. [Et serraculum, quod duciolum vocant, manu ferens. Theodorus Eremita, in vita S. Magni Confess.] sed primum vocabulum rectiùs proferri videtur, cùm ejus derivatio sit à verbo Duco; nam per hoc instrumentum liquor ex dolio ducitur, & ideò aptiùs fortassè Ducidulus diceretur. DULCORO. Vide Edulcoro. DUELLUM. FR. pugilum lucta, [7. decretal. tit.14. c.2. Est etiam abjurationis genus de aliqua contentione infamiae, seu apice vani honoris, vel possessionis rei, quæ Purgatio vulgaris dicebatur, cujus tit. habetur, 35. in lib.5. Decretal ad distinctionem purgationis canonicæ. Prima est prohibita per ecclesiasticas constitutiones. Secunda est Abjuratio. Vide Purgator, Juramentum, Iudex compurgationis, Duelli Synon. Vide Monomachia. DULIA , id est, servitus, quo vocabulo Ecclesia utitur ad significandum cultum Sanctis debitum. FR. Qui cultus à novatoribus perperàm negatur; nam Dominum in Sanctis suis laudare jubemur, c. unico in Clement. de reliquiis & veneratione Sanctorum:/: Hyperdulia verò, debitus Sanctissimæ Virgini cultus dicitur, quæ cùm præ cæteris puris creaturis meritis, ac dignitate superemineat; ideò singularem cultum, & obsequium ei debetur. Tandem Latria , quæ servitutem denotat, per quam Theologi adorationem soli Deo debitam intelligunt. Vide Theoprepia. Inde Missæ sacrificium, & Ecclesiæ dedicatio, licèt in honorem alicujus Sancti agantur, cultu latriæ dicuntur fieri, quia directè soli Creatori diriguntur. Vide Colideus. FR. Vide can. venerabiles, de consecr. dist.3 & ibi Glossa. Quare in Canone Missæ non fit mentio de Sanctis Cofessoribus, & quomodo in Liturgia Græcorum intelligatur orare pro Sanctis. Vide Canon Missæ. DULIANI, , hæretici ex Arianis, qui Verbum divinum, non filium Æterni Patris consubstantialem, sed servum asserebant esse. Vide Ariani, Christianocatogorus. DUNA, colliculus; vox Belgica Dun, qua appellant arenæ grunos, quos mare ad littora coacer- DU 223 vare solet. Hinc D. Bernardus epistolam suam 337. ad Abbatem de Dunis dirigit, & recentiores Belgici Dunkerken, seu DunkerKa appellant, quæ latinè DuynkerKa dicitur, arcem illam munitissimam Flandriæ, quæ vernacula eorum lingua colliculorum Ecclesiam, seu Parochiam significat. Imò etiam antiquitùs Celtica lingua vocabulum Dunon, ut Plutarchus in tractatu de fluminibus testatur, locum eminentem significabat. DUODECIMA, & Duodena. Vide Completorium. DUPLA, vel Duplicia. FR. ea Monasteria dicuntur, in quibus Monachi & Moniales cohabitant simul, vel contiguè: quod prohibetur in can. Dissimimus, can. in nullo, cum seqq. 18. quæst. 2. Vide Ecetae. DUPLEX, utitur Ecclesia hoc termino ad denotandam qualitatem divini officii in choro recitandi: non enim, ut Jo: Frontonus perperàm credit, duplex, nempè, officium inde dictum fuisse, quia in eo die de duobus Sanctis, seu de feria, & de Sancto recitatur; ideòque Author hic, motus vanis conjecturis, in ejus Calendario posuerat in numero duplicium aliquos Sanctos minùs solemnes, atque solemnissimas festivitates excluderat: malè enim Durandi verba interpretaverat; nam ille officium duplex, rectè illud appellaverat, in quo antiphonæ integrè duplicantur, seu quando duo Cantores in choro, pluvialibus induti canunt versiculos, ita ut majori solemnitate in apparatu, in numero candelarum, in campanarum pulsatione, & similibus ordinetur, ut in c. unico, de reliq. & venerat. Sanctor. in 6. ubi sic habetur: [Nos itaque piis ducti Conciliis, dignisque studiis excitati, nonnullos prædecessores nostros Rom. Pontificum (qui specialis devotionis prosequentes affectum, aliquorum festa Sanctorum sub duplici ordinaverunt officio celebranda) imitari solicitè intendentes: eorumdem Apostolorum, Euangelistarum, & Confessorum festivitates præcipuas (de fratrum nostrorum consilio, & assensu) sub officio duplici per universas orbis Ecclesias volumus &c. solemniter celebrari] & ibi Glossa: [ Dicitur quidem officium duplex, cùm tota antiphona dicitur ante psalmum, & tota post psalmum; aliàs no[n] tota, (nempè, quando non est duplex) sed solùm principium dicatur ante psalmum, alii aliter, clericis hoc relinquo.] Intelligit nimirum Glosiator per illud: alii aliter, quod, ut anteà dixi, aliqui putant dici officium duplex, ratione majoris solemnitatis: duplicantur autem Cantores, & candelæ, & ideò variis nominibus Cantoris scilicet, Officium; Septem candelarum, & Annale Officiu[m] duplex appellatur, ut in dictionibus Annale, Candela, Cantor dictum fuit; & Officiu[m] semiduplex Succentoris, Quinque candelarum, Semianale denominatu[m] est. In cujus explicatione fallitur etiam idem Frötonus, existimans semiduplex exindè dici, quia in recitatione Sancti, & feriæ semireductus sit: sed revera sic dictum fuit ex eo, quia cum semiantiphona psalmodia initiatur. DUPLICITAS. FR. simulatio, hypocrisis, & aliquando peccatum mortale denotat: [Si fortè quid
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DU DRUNGARIUS, commander of armies, an official in the Imperial court of Constantinople; but Drungaris is called by Liutprand in his embassy, saying: [For the Drungaris, under whose hand is all power over ships, etc.] where in some manuscripts Delongaris is read corruptly. See Bigla. DRUSUS, patient, stern, according to Isidore; but a giant, strong, a warrior, according to Kilian in his Belgian Dictionary, from the word Drou. DUCARIUS, leader: [Scrofa ducaria. In the Salic Law, tit. 2. DUCATRIX. FR. Duchess: [I, Matilda, Marchioness, and Duchess] and elsewhere in her privileges and donations. DUCENARIUS. See Diæceta. DUCICULUS, the bung of a cask, or spigot, through which wine is drawn off. [They cut through the bindings of the vessels with swords, and pulled out the duciculi. In the life of St. Urban the Bishop, c.1. §.4.] Others read Ducibulos. FR. There are not lacking those who wrote Duciolum. [And carrying in his hand the serraculum, which they call duciolum. Theodore the Hermit, in the life of St. Magnus the Confessor.] but the first word seems to be pronounced more correctly, since its derivation is from the verb Duco; for by this instrument the liquid is drawn from the cask, and therefore perhaps it would more fitly be called Ducidulus. DULCORO. See Edulcoro. DUELLUM. FR. the contest of fighters, [Decretals, book 7, title 14, c.2. It is also a kind of abjuration in some dispute of infamy, or of the point of empty honor, or of the possession of a thing, which was called Purgatio vulgaris, of which the title is found, 35, in book 5 of the Decretals, in distinction from canonical purgation. The first is forbidden by ecclesiastical constitutions. The second is Abjuration. See Purgator, Juramentum, Judex compurgationis, Duelli Synon. See Monomachia. DULIA, that is, service, a word which the Church uses to signify the worship due to Saints. FR. This worship is wrongly denied by the innovators; for we are commanded to praise the Lord in His saints, c. unico in the Clementines, de reliquiis et veneratione Sanctorum:/: Hyperdulia, however, is the worship due to the Most Holy Virgin, who, since among all pure creatures she surpasses the rest in merits and dignity, is therefore owed singular honor and service. Finally, Latria, which denotes service, is understood by theologians as the adoration due to God alone. See Theoprepia. Hence the sacrifice of the Mass, and the dedication of a church, although performed in honor of some Saint, are said to be done with the worship of latria, because they are directed directly to the Creator alone. See Colideus. FR. See canon venerabiles, de consecr., dist. 3, and the Gloss there. Hence in the Canon of the Mass no mention is made of the Confessor Saints, and how in the Greek liturgy it is understood to pray for the Saints. See Canon Missæ. DULIANI, heretics from among the Arians, who asserted that the divine Word was not the Son of the Eternal Father, consubstantial with Him, but a servant. See Ariani, Christianocatogorus. DUNA, a hillock; a Belgian word, Dun, by which they call the grains of sand which the sea is accustomed to heap up along the shores. Hence St. Bernard directs his letter 337 to the Abbot of Dunis, and more recent Belgians call Dunkerken, or DunkerKa, which in Latin is called DuynkerKa, that very strongly fortified citadel of Flanders, which in their vernacular language signifies the church, or parish, of the hillocks. Indeed, even in ancient Celtic, the word Dunon, as Plutarch testifies in the treatise on rivers, signified an elevated place. DUODECIMA, and Duodena. See Completorium. DUPLA, or Duplicia. FR. monasteries are so called in which monks and nuns dwell together, or in adjoining quarters: this is forbidden in canon Dissimimus, canon in nullo, with the following, 18, question 2. See Ecetae. DUPLEX, the Church uses this term to denote the rank of the divine office to be recited in choir: for it is not, as Jo: Frontonus wrongly believes, called duplex office because on that day one recites of two Saints, or of the feria and of a Saint; and therefore this author, moved by vain conjectures, had placed in his calendar among the doubles some less solemn Saints, while excluding the most solemn feasts: for he had interpreted Durandus’s words badly; since Durandus had rightly called that a duplex office in which the antiphons are fully doubled, or when two chanters in choir, vested in copes, sing the verses, so that it is arranged with greater solemnity in vesture, in the number of candles, in the ringing of bells, and the like, as in c. unico, de reliq. et venerat. Sanctor. in 6, where it is said: [We therefore, guided by pious counsels and stirred by worthy studies, seeking carefully to imitate certain of our predecessors, Roman Pontiffs, who, following the special impulse of devotion, ordered the feasts of some Saints to be celebrated under a double office, intend to do likewise: and with the counsel and assent of our brothers, we wish the principal feasts of the same Apostles, Evangelists, and Confessors to be solemnly celebrated under a double office throughout the Churches of the world, etc.] and there the Gloss: [The office is indeed called duplex when the whole antiphon is said before the psalm, and the whole after the psalm; otherwise not the whole, namely when it is not duplex, but only the beginning is said before the psalm; otherwise in other ways, I leave this to the clerics.] The glossator understands, of course, by that phrase “otherwise in other ways,” what I said above, namely that some think it is called a duplex office because of greater solemnity: the chanters, and the candles, are doubled, and therefore under various names, namely Chanter, Office; of Seven candles, and Annual Office is called duplex, as was said in the entries Annale, Candela, Cantor; and the semiduplex Office of the Succentor, of Five candles, is named Semianale. In explaining this, the same Frötonus also errs, thinking that semiduplex is so called because in the recitation of the Saint and the feria it is semi-reduced: but in truth it was so called because the psalmody begins with the semiantiphon. DUPLICITAS. FR. simulation, hypocrisy, and sometimes denotes mortal sin: [If perhaps anything
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224 E B quid duplicitatis pro humana fragilitate in eodem flagitio incurrerint, 23. quæst.5. can. Excommunicator. ] Ibique Glossa. DUPLOMA, seu Dupplomate uti. FR. die, noctuque iter agere. Glossa in 1. si quis aliquem, de præjudiciariis actionibus. DURICORDIUM, obstinationem, & duritiam cordis significat, Tertulliani phrasis, sicut inobediens jumentum Buccadurus dicitur. Vide Buccadurus. DUROPELLUM, januæ limen, quod pedibus calcatur. In lege salica, tit.61. FR. Alii tamen Durpilum legunt: [Postea intrare debet casam, & stare in durpilo, hoc est, in limitare, lex salica, ibidem, ] vox tamen belgica Dorpel. DUSIUS, dæmon incubus: [Dæmones, quos Dusios Galli nuncupant, hanc assiduam immunditiam & tentare, & affigere plures asseverant. D. Aug. lib. 15. de Civit. Dei.] Flandri enim (Kiliano teste) Dunse concubinam vocant, unde ab Italis Donzella viripotens vocatur. Vide Dæmon. DUX. Vide Bigla, Diasostis, Ducarius, Drungarius, Guido, Herotochius. DYORIX. Vide Dioryx. DYSSENTERIA, , morbus. Vide Besentericus morbus. DYSTRUS, Martii mensis. [Anno decimo Imperii Diocletiani mense dystro, qui Romanis Martius est. Euseb. lib.8. c.3. hist. ecclesiast. DYTIGUS, græcum , id est, occidentalis; legitur enim in tomo 2. Conciliorum, quòd Concil. Constantinop. V. in Mesaulio dytico celebratum fuit, nempè, in aula, seu palatii parte occidentem respiciente: quare corrigi non debet hoc vocabulum, ut arbitrantur aliqui. E E ARINUS, virens, à græco , id est, vernus; [Non placet Deo, quod non ipse produxit, nisi si non potuit purpureas, & earinas oves nasci jubere: si non potuit, ergo noluit. Tertull. de habit. mulier, cap.8.] Quia ver virescere facit, hinc sumitur causa pro effectu. EBIONÆI. FR. hæretici ab Ebione seducti, de quibus Ruffinus, c.27. August. hæres.10. tom.2. lib.1. Epiphan. hæresi, 10. Niceph. lib.3. c.13. & Euseb. lib.3. hist. eccl. c.21. & lib.4. c.7. Ebion autem hebraicè pauperem, & egenum significat, unde Ebionæi mentis, & intelligentiæ inopes interpretantur. Euseb. ubi suprà, lib.3. cap.21. Vide Hebionitæ. EBORATUS, eboreo opere elaboratus. [Hic tellefa frequens eboratis resultatura pyrgorum gradibus. Sidonius, lib. S. epist. 12. EBRIAMEN, liquor, qui ad ebrietatem inducit. [Et vinum, inquit, & ebriamen non bibet. Tertull. de Jejun. c.9. E C EBRIUS. Vide Bria, Debriatus. EBRYMIUM, legitur hæc dictio in Regulis S. Pacomii, quæ locum destinatum in choro significare videtur: fortassè legendum est Epiphymium, quod locum in choro denotat, in quo hymni canebantur. ECBOLA, & , id est, res minima, & parvæ estimationis. [Scripsit autem Secundus, & ad se misios à curatore, & ordine centurionem, & beneficiarium, qui peterent divinos codices exurendos, eisque respondisse, Christianus sum, & Episcopus, non traditor: & cùm ab eo vellent aliqua ecbola, aut quodcumque accipere, neque hoc eis dedisse, apud Baron. ann. 305. ECCLESIA, græca vox, , id est, adunatio, inde usus postea obtinuit, ut pro loco ad cultum divinum destinato acciperetur. FR. [Et cùm hoc dixisset, dimisit Ecclesiam. Actor.19.] Item pro universo etiam catholicismo, unde dicitur, Ecclesia unus thalamus Christi est, can. quamvis: dist.21. ] & ideo catholica dicitur, id est, universalis. Vide Catholicus. Et Apostolica; Apostoli siquidem unam fidem elegerunt, quam tenens Ecclesia, potest ideo Apostolica dici. Glossa in c.1. extrav. comm. de major. & obed. quæ antonomasticè Romana intelligitur, can. nô licet Papæ, 12. qu.2. S. Quòd non solummodo. Item intelligitur potestas ecclesiastica, unde: [Ecclesia nulli claudit gremium redeunti, de hærericis in sexto, c.4.] Ecclesiæ judicium non semper dicitur divinum, quandoque enim differens est; nam: [Iudiciu Dei veritati (quæ non fallit, nec fallitur) semper innititur: judicium autem Ecclesiæ nonnumquam opinionem sequitur, quam & fallere sæpè cõrigit, & falli; propter quod contigit interdum, ut qui ligatus est apud Deum, apud Ecclesiam sit solutus &c. in 5. Decretal. tit.39. c.28.] quod intelligendum est non clavium, sed dispositionis defectu; nam Ecclesia non judicat de internis: secus verò in rebus, quas declarat de fide; nam hæ infallibiles sunt. Quid autem significet Extra Ecclesiam. Vide Extra catholicam Ecclesiam. Igitur quo ad Ecclesiam materialiter sumptam. Vide Basilica, Cælestis, Confessio, Cubiculum, Cyriaca, Dominica, Martyrium, Pastophorum, Plebs. Porphira in dict. Porphyrogenitus, Templum. Quo ad ejus partes. Vide Altare, Androna, Apsis, Aspaticum, Cancelli, Cappella, Capsum, Catechumenum, Chorus, Concha, Confessio, Cosmites, Cromicus, Ebrymium, Fletus, Galilæa, Garzonostasium, Gazophylacium, Ganæcona, Hyemantes, Matronæum, Narthez, Nymphæum, Oratorium, Paradisus, Parvisium. Peribolus in dict. Perivolium, Presbyterium, Propitiatorium, Sancta Sanctorum, Sacrarium, Solea, Sphynx, Suggestus, Transenna, Tribuna, Trichorus. Est navis instar. Vide in Prolusione hujus operis, & in dict. Vector: ∴: Gregorius Thaumaturgus à Balsamone adductus quinque Ecclesiæ divisiones assignavit, cujus hæc sunt verba: [Fletus, seu Luctus est extra portam Oratorii; ubi peccatorem stantem oportet fideles ingredientes orare, ut pro se precentur. Auditio est intra portam in
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224 E B what duplicity, on account of human frailty, they may have incurred in the same crime, 23, question 5, canon Excommunicator.] And there the Gloss. DUPLOMA, or to use Dupploma. FR. to travel by day and by night. Gloss on l. si quis aliquem, on prejudicial actions. DURICORDIUM signifies obstinacy and hardness of heart; it is a phrase of Tertullian, just as an unyielding beast is called Buccadurus. See Buccadurus. DUROPELLUM, the threshold of a door, which is trodden by the feet. In the Salic Law, title 61. FR. Some, however, read Durpilum: [Then he must enter the house and stand on the durpilum, that is, on the threshold, Salic Law, ibid.] yet the Belgian word is Dorpel. DUSIUS, an incubus demon: [The demons, whom the Gauls call Dusii, they affirm to attempt and attach this constant uncleanness.] D. Aug., lib. 15, De Civitate Dei.] For the Flemings, as Kilian testifies, call a concubine Dunse; hence among the Italians Donzella viripotens is used. See Demon. DUX. See Bigla, Diasostis, Ducarius, Drungarius, Guido, Herotochius. DYORIX. See Dioryx. DYSSENTERIA, a disease. See Besenteric disease. DYSTRUS, the month of March. [In the tenth year of the empire of Diocletian, in the month Dystros, which among the Romans is March. Eusebius, lib. 8, c. 3, Ecclesiastical History. DYTIGUS, a Greek word, that is, western; for it is read in volume 2 of the Councils that the Fifth Council of Constantinople was held in the western hall, namely, in the hall, or part of the palace facing the west: therefore this word should not be corrected, as some think. E E ARINUS, green, from the Greek, that is, vernal; [It does not please God not to have produced it himself, unless he could not command purple and earine sheep to be born: if he could not, then he did not will it. Tertullian, De Habitu Mulierum, c. 8.] Since spring causes things to grow green, hence the cause is taken for the effect. EBIONÆI. FR. heretics led astray by Ebion, about whom Rufinus, c. 27; Augustine, heresy 10, vol. 2; lib. 1, Epiphanius, heresy 10; Nicephorus, lib. 3, c. 13; and Eusebius, lib. 3, Ecclesiastical History, c. 21, and lib. 4, c. 7. But Ebion in Hebrew signifies poor and needy, whence the Ebionites are interpreted as poor in mind and understanding. Eusebius, where above, lib. 3, c. 21. See Hebionites. EBORATUS, worked in ivory. [Here the commonplace is frequent, to be borne back on the ivory steps of the towers. Sidonius, lib. 5, epist. 12. EBRIAMEN, a liquor which induces drunkenness. [And wine, he says, he shall not drink, and no intoxicating drink. Tertullian, De Jejunio, c. 9. E C EBRIUS. See Bria, Debriatus. EBRYMIUM, this word is read in the Rules of St. Pachomius, and seems to signify a place designated in the choir; perhaps it should be read Epiphymium, which denotes the place in the choir where hymns were sung. ECBOLA, and , that is, a very small thing and of little value. [But Secundus wrote, and to himself, sent by the curator and the order, a centurion and a beneficiary, who asked that the divine books be burned, and he answered them, I am a Christian and a Bishop, not a traitor: and when they wished to take some ecbola, or anything at all, from him, he gave them nothing of this, in Baronius, year 305. ECCLESIA, a Greek word, , that is, an assembly; hence usage later prevailed so that it was taken for the place designated for divine worship. FR. [And when he had said this, he dismissed the Church. Acts 19.] Likewise, also for the whole Catholic body, whence it is said, the Church is one chamber of Christ, canon quamvis: dist. 21.] and therefore it is called catholic, that is, universal. See Catholic. And Apostolic; for the Apostles chose one faith, which the Church holding, can therefore be called Apostolic. Gloss on c. 1, extrav. comm. de major. & obed., which antonomastically is understood to be Roman, canon non licet Papæ, 12, q. 2, S. Quod non solummodo. It is also understood as ecclesiastical power; hence: [The Church closes her bosom to no one returning, De hereticis in the sixth, c. 4.] The judgment of the Church is not always called divine; for at times it is different. For: [The judgment of God always rests on truth, which neither deceives nor is deceived; but the judgment of the Church sometimes follows opinion, which often both deceives and is deceived; because of which it sometimes happens that one who is bound before God is loosed before the Church, etc. in the 5th Decretals, title 39, c. 28.] This must be understood not by defect of the keys, but by defect of disposition; for the Church does not judge internal matters: otherwise, however, in matters which it declares concerning the faith; for these are infallible. What Extra Ecclesiam means. See Outside the Catholic Church. Therefore, as regards the Church taken materially. See Basilica, Celestial, Confession, Cubiculum, Cyriaca, Dominica, Martyrium, Pastophorum, Plebs. Porphira in the entry Porphyrogenitus, Temple. As to its parts. See Altar, Androna, Apse, Aspaticum, Cancelli, Chapel, Capsum, Catechumenum, Choir, Concha, Confession, Cosmites, Cromicus, Ebrymium, Fletus, Galilee, Garzonostasium, Gazophylacium, Ganæcona, Hyemantes, Matronæum, Narthex, Nymphaeum, Oratory, Paradise, Parvisium. Peribolus in the entry Perivolium, Presbytery, Propitiatorium, Holy of Holies, Sacrarium, Solea, Sphinx, Suggestus, Transenna, Tribune, Trichorus. It is like a ship. See in the Prologue of this work, and in the entry Vector: ∴: Gregory Thaumaturgus, cited by Balsamon, assigned five divisions of the Church, the words of which are these: [Fletus, or Luctus, is outside the door of the Oratory; where the sinner standing, the faithful entering ought to pray that they may pray for him. Hearing is within the door in
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E C 225 primitiva Ecclesia introductum, ut habetur II. dist. can. Ecclesiasticarum. Ubi sic affirmatur: [Alia plura adjicimus magnâ quasi vim commedatitia mysteriis, quę Orientem versus nos literarum orare forma docuit?] Ibique Gloss. alias hujus mysterii rationes affert. Vide Baron. ann. 34. n.232.251.252. an.58. n.106. & 107.::: Et hæc cæremonia observabatur etiam in sacramento Baptismi. [Ad occasum inversus Sathanam abjurabis, rursumque ad Orientem te te convertens, Deum consiteberis. Nazian. orat. 40. de Sacram. Bapt.] atque Baron. an. 58. n.107. In Ecclesiis autem, in quibus presbyterium respiciebat versus Occidentem, situabatur Altare in medio, ita ut celebrans, ex parte posteriori Altaris positus, respiceret versus Oriëtem, ac populum; sicut adhuc in aliquibus Ecclesiis Romæ observatur. [Unde in Ecclesiis ostium ab Occidente habentibus, Mislam celebrans in salutationibus ad populum se vertit, quia quos salutamus, facie ad faciem præsentamus, & deinde oraturus se ad Orientem convertit. In Ecclesiis verò ostia ab Oriente habentibus, ut Romæ, nulla in salutatione est necessaria conversio: Sacerdos in illis celebrans semper ad populum stat conversus. Durand. lib.5. cap.2.] Qui tamen ritus usque ad Leonem Papam I. in Ecclesia rigorosè observatum fuit; sed contrarium postea cautum fuerat. Vide Baron. an.443. num.6. prout dictum est in dict. Dominus vobiscum. In eo verò situ pro Ecclesia ædificanda destinato erigebatur Crux in signum possessionis. Ecclesia Nutrix dicitur Ecclesia parochialis. [Nos ab Ecclesia non recedimus, nec spernimus nutrices Ecclesias. Agobardus Abb. de privil. & jure Sacerd. cap.12. FR. Ecclesia Matrix, seu Nutrix dicitur illa, in qua reperitur fons baptismalis. Glossa in Clement. cap. unico de Baptismo. Ecclesia dicitur etiam secretum coeleste, can. prædia, 12. quæst. 2. & ibi Glossa. Vide Contina. Ecclesia Cath. unica Christi Sponsa. Vide Monogamus. In quo differat Ecclesia Parochialis à Curata, & Baptismali. Vide Parochia. Ad quantam distantiam ejus immunitas extendatur. Vide Passus. Cæremonia in Ecclesiis consecrandis. Vide Stauropegium. ECCLESIARCHA, , Ecclesiæ primarius. ECCLESIASTES, VOX græca , liber Sacræ Scripturæ à Salomone compositus, & Concionator, seu Adunator interpretatur; multitudini enim congregatæ directus est hujus libri discursus. Vide Panæretos. ECCLESIASTICUS, , est item alius Sacræ Bibliæ liber à Sidrach compositus; ita denominatus, quia in eo eruditiones pro concionatore, & in congregata plebe sermonem habenti expediuntur. ECCLESIASTICI ORDINES. Vide Ordines Ecclesiasticis. ECETÆ, sive OEcetæ, ex græco , id est, commorantes: aliqui Monachi heretici fuerunt ita appellati, quia cum monialibus habitare cõsueverant, P & cum
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E C 225 introduced into the primitive Church, as is found in II. dist. can. Ecclesiasticarum. Where it is thus affirmed: [We add several other things, as if by a great kind of weight, from the mysteries, which taught us, toward the East, the form of writing to pray?] And there the Gloss gives other reasons for this mystery. See Baron. ann. 34. n.232.251.252. an.58. n.106. & 107.::: And this ceremony was observed also in the sacrament of Baptism. [Turned toward the west you shall renounce Satan, and again turning yourself toward the East, you shall confess God. Nazian. orat. 40. de Sacram. Bapt.] and Baron. an. 58. n.107. But in churches in which the presbytery faced toward the West, the altar was placed in the middle, so that the celebrant, standing at the rear side of the altar, faced toward the East and the people; as is still observed in some churches of Rome. [Hence in churches having the door on the West side, the priest celebrating Mass turns toward the people in the salutations, because those whom we salute we present face to face, and then, when about to pray, he turns himself toward the East. But in churches having the doors on the East side, as in Rome, no turning is needed in the salutation: the priest celebrating in them always stands turned toward the people. Durand. lib.5. cap.2.] Yet this rite was rigorously observed in the Church until Pope Leo I.; but afterward the contrary was decreed. See Baron. an.443. num.6. as was said in the entry Dominus vobiscum. In that same situation, when the site destined for a church was being prepared, a Cross was erected as a sign of possession. A Nutrix Church is called a parish church. [We do not depart from the Church, nor do we despise the nursing churches. Agobardus Abb. de privil. & jure Sacerd. cap.12. FR. A Matrix, or Nutrix, Church is called that one in which the baptismal font is found. Gloss. in Clement. cap. unico de Baptismo. The Church is also called a heavenly secret, can. prædia, 12. quæst. 2. & there the Gloss. See Contina. The Catholic Church, the one spouse of Christ. See Monogamus. In what the Parish Church differs from the Curate and Baptismal church. See Parochia. To what distance its immunity extends. See Passus. Ceremony in churches to be consecrated. See Stauropegium. ECCLESIARCHA, , the chief of the church. ECCLESIASTES, a Greek word, a book of Holy Scripture composed by Solomon, and it is interpreted Preacher, or Gatherer; for the discourse of this book is directed to the assembled multitude. See Panæretos. ECCLESIASTICUS, , is likewise another book of the Holy Bible composed by Sidrach; so called because in it are set forth teachings for the preacher, and for one speaking before a gathered people. ECCLESIASTICI ORDINES. See Orders Ecclesiasticis. ECETÆ, or OEcetæ, from the Greek, that is, dwellers together: certain heretical monks were so called, because they were accustomed to live with nuns, and with
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E C & cum ipsis saltabant, quo actu imitare asserebant Sororem Moysis Mariam, quæ post transitum maris rubri cecinit, & cum populo saltabat. Vide Dupla. ECHIDNA. FR. ex græco εχιδνα, id est, vipera: [Non est echidnæ venenum malitia illius. Greg. Nazianz. de modest. ECHINA. FR. vocabulum, quod librariorum errore, in epist. 18. lib. 2. B. Petri Damiani malè appositum fuit; cùm corrigi deberet Echeneis, vox quidem græca εχενίς, quæ remoram pisciculum denotat, de quo S. Eustachius in Examer. [Est parvus admodum piscis echeneis appellatus, ingentes naves plenas ventis adhærens moratur, ] à Plinio tamen, lib. 9. c.31. Echinometra vocatur. ECHOICUS, χχοινός, genus carminum: [Faciebat siquidem versus oppidò exactos, tam pedum mira, quàm figurarum varietate, hendecasyllabos, lubricos, & enodes, exametros crepantes, & cothurnatos, elegos verò nunc echoicos, nunc recurrentes, nunc per anadiplosim, principiisque connexos. Sidon. epist. 11. lib. 8.] FR. aliqui codices Esichios habent; sed Echoicos ab echo in fine cujuscumque versus opposita legendum est, de quibus figuris habetur apud Ausonium in Echoicis recurrentibus per anadiplosim, principiisque connexis exemplum, hoc est: Res hominum fragiles alit, & regit, & premit Fors dubia, æternumque labens, quam blanda fover Spesnullæ finita ævo cui terminus est Mors avida, inferna mergit caligine quam Nox obitura vicem, remeaverit aurea cum Lux dono concessa Deum: cui prævius est Sol &c. Apud Ausonium edylio, 5. Alio modo versus recurrentes, qui retro scandentes appellantur, tradit idem Sidonius, lib.9. epist.14. inquiens: [Igitur interrogas, per pugillatorem, quos recurrentes asseram versus, ut celeriter explicem; sed sub exemplo. Li nimirum sunt recurrentes, qui metro stante, neque literis loco motis, ut ab exordio ad terminum sic à fine releguntur ad summum, sic est illud antiquum. Roma tibi subito motibus ibit amor. Et illud Sole medere pede, ede perede melos.] De aliis versuum speciebus. Vide Versus. ECSTASIS, vox græca ἐκυσαίς, stuporem, & mentis alienationem significans, qua utuntur Sancti Patres ad denotandum vigilantem somnum in contemplativis personis, quando sensibus destituti, earum mens à contemplatione profundorum, & coelestium mysteriorum rapiitur. FR. Auctor Vocabul. Eccles. qui nedùm in orthographia vocum non rarò errat; sed etiam E D in derivatione eorum sæpè fallitur, & græca vocabula hebraica censet, & vice versa: sic hoc vocabulum hebraicum facit. ECTESIS, ita appellatus fuit liber quidam hæreticalis à Sergio Patriarcha compositus, ac Heraclio Imp. in hæresim monothelitarum lapso, oblatus. Vox quidem græca εκεβεσις, id est, expositio, ubi assertivè exponere, & declarare veræ fidei professionem ostentabatur; sed tamquam impietatibus refertus, à Severino Papa, & ejus successore Joanne IV. damnatus est. FR. ob quam imposturam S. Martinus Papa, aliique Sancti Doctores exilium passi, ac tandem inter Ecclesiæ Martyres computati sunt, de quibus in Collectaneis Anastasii à Jacobo Sirmondo Societ. Iesu in lucem editis, & apud Baronium, ann.639. & ann. 640. n.1. agitur. ECTROMA, εντρομα, abortivum [Scilicet, de enthymesi, & ectromate. Tertull. advers. hær. cap.7. ECUOLA. Vide Echola. EDAD, quid hebraicè significet. Vide Scenopegia. EDEM, hebraica vox, quid significet. Vide Paradisus. EDICTALIS. FR. Edicti possessivum. [Hac nostra edictali constitutione sancimus, extrav. comm. de crimine falsi. EDICTUM. Vide Leges. EDRA, sive Hedra, ἡδρα, essedum, lecticæ genus. [Ipse edram auream confedens Heracliam venit. In vita S. Gulielm.] FR. & Lecticarii Essedarii dicti fuerunt. EDUCERE SE PER AENEUM, legis Salicæ phrasis, in tit.59. & est, quando reus cogitur suam innocentiam probare, summergendo brachium in aqua ferventi, & ita purgatur à calumnia, abque idoneis testibus ei imposita; alia genera purgationum reperiebantur, de quibus in dict Duelum, Missa judicii, Juramentum, Iudex purgator, Purgatio vulgaris, habetur, quæ omnia in jure can. prohibita sunt. EDUCORO, dulcoro, dulcem reddo. [Fons Mara (id est amarus) per lignum dulcoratus. S. Ambros. de instit. Virg. cap.5.] Reperitur etiam Indulcoro verbum. [Hoc enim lignum tunc in sacramento erat, quo Moyses aquam amaram indulcoravit. Tertull. advers. Iudæos. EDULITAS, caritas, & difficultas escaria. [In argumentum illius filii perditionis generaliter mundus in maligno positus est, desævit morbus pestilens, & edulitas invalescit. Petr. Blesen. epist.43.] qui usus est sententia Euangelica: [Erunt pestilentiæ, & fames] sic loquens: [Certè cùm albescunt regiones ad messem, nec adhuc in hac edulitatis clade unum pauperem refecisti. Idem epist.91.] dicitur edulitas; nam in cibariæ difficultatis tempore, ea privatio magis appetitum edendi generat. EDULI, Edaces. Vide Voratrinus. EFFICACIA. Vide Energetica. EFFOR-
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E C & they danced with them, by which act they claimed to imitate Miriam, sister of Moses, who after the crossing of the Red Sea sang, and danced with the people. See Dupla. ECHIDNA. FR. from the Greek εχιδνα, that is, viper: [The poison of the echidna is not as great as his malice. Greg. Nazianz. de modest.] ECHINA. FR. a word which, through a scribal error, in epistle 18 of book 2 of B. Peter Damian was wrongly inserted; whereas it should be corrected to Echeneis, a Greek word εχενίς, which denotes the remora fish, concerning which St. Eustachius in Examer. [There is a very small fish called echeneis, which, clinging to great ships full of winds, holds them back,] though Pliny, book 9, ch. 31, calls it Echinometra. ECHOICUS, χχοινός, a kind of poem: [For he made verses excellently exact, both in the wonderful variety of feet and of shapes, hendecasyllables, smooth and without knots, hexameters ringing and cothurnated, elegies now echoic, now recurrent, now by anadiplosis, and linked from the beginnings.] Sidon. epist. 11, book 8.] FR. some manuscripts have Esichios; but Echoicos, from echo at the end of each verse opposed, must be read. Concerning these figures there is an example in Ausonius, in Echoic verses recurrent by anadiplosis and linked from the beginnings, namely: Res hominum fragiles alit, & regit, & premit Fors dubia, æternumque labens, quam blanda fover Spesnullæ finita ævo cui terminus est Mors avida, inferna mergit caligine quam Nox obitura vicem, remeaverit aurea cum Lux dono concessa Deum: cui prævius est Sol &c. In Ausonius, eclogue 5. In another way, recurrent verses, which are called retro-scanning, are described by the same Sidonius, book 9, epistle 14, saying: [Therefore you ask me, by the pugilist, which recurrent verses I may assert, so that I may explain quickly; but by way of example. They are recurrent verses, namely those which, while the meter stands and the letters are not moved from their places, are read back from beginning to end and from end back to the beginning, as in the old line: Roma tibi subito motibus ibit amor. And this: Sole medere pede, ede perede melos.] On other kinds of verses. See Versus. ECSTASIS, a Greek word ἐκυσαίς, signifying stupor and alienation of mind, used by the Holy Fathers to denote a waking sleep in contemplative persons, when, deprived of the senses, their mind is carried away from the contemplation of profound and heavenly mysteries. FR. The author of the Ecclesiastical Vocabulary, who not only often errs in the spelling of words, but also frequently mistakes their derivation, and considers Greek words to be Hebrew, and vice versa: thus he makes this word Hebrew. E D ECTESIS, thus was called a certain heretical book composed by Patriarch Sergius and offered to Emperor Heraclius, who had fallen into the heresy of the Monothelites. The word is indeed Greek εκεβεσις, that is, exposition, where the profession of the true faith was shown by an assertive exposition and declaration; but since it was filled with impieties, it was condemned by Pope Severinus and his successor John IV. FR. because of that imposture, Pope St. Martin and other holy doctors suffered exile, and were finally counted among the martyrs of the Church; of whom account is given in the Collectanea of Anastasius, published by Jacques Sirmond of the Society of Jesus, and in Baronius, year 639 and year 640, no. 1. ECTROMA, εντρομα, abortion [Namely, concerning enthymesis and ectroma. Tertull. against heresies, ch. 7. ECUOLA. See Echola. EDAD, what it signifies in Hebrew. See Scenopegia. EDEM, a Hebrew word; what it signifies. See Paradisus. EDICTALIS. FR. possessive of edict. [By this our edictal constitution we decree, extrav. comm. de crimine falsi. EDICTUM. See Leges. EDRA, or Hedra, ἡδρα, a chariot, a kind of litter. [He came to Heraclea seated on a golden edra. In the life of St. Gulielm.] FR. and the porters of litters were called Essedarii. EDUCERE SE PER AENEUM, a phrase of the Salic law, in title 59, and it is when a defendant is compelled to prove his innocence by plunging his arm into boiling water, and thus is purged of a slander laid upon him by unsuitable witnesses; other kinds of purgations were found, concerning which see under Duelum, Missa judicii, Juramentum, Iudex purgator, Purgatio vulgaris, all of which are prohibited in canon law. EDUCORO, dulcoro, I make sweet. [The spring of Mara (that is, bitter) sweetened by the wood. St. Ambrose, de instit. Virg. ch. 5.] The verb Indulcoro is also found. [For that wood was then in sacrament, by which Moses sweetened the bitter water. Tertull. against the Jews.] EDULITAS, scarcity of food and difficulty in obtaining it. [As a sign of that son of perdition, the whole world is generally set in evil, a pestilential disease rages, and scarcity of food grows worse. Petr. Blesen. epist. 43.] He used the Evangelical saying: [There shall be pestilences and famines] speaking thus: [Surely, when the regions whiten for harvest, and you have not yet relieved one poor man in this famine.] Idem epist. 91. It is called edulitas; for in a time of scarcity of food, that deprivation produces a greater appetite for eating. EDULI, gluttons. See Voratrinus. EFFICACIA. See Energetica. EFFOR-
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EL EFFOEMINATIO. FR. actio, & usus foeminilis. [Inter effoeminationis modos &c. Tertull. de spectac. c.25. EFFOEMINATUS. Vide Femellaris, Femellarius, Langus. EFFRICO, scobino: [Spicas decerptas manibus effrixerant. Tertull. lib.4. advers. Marc. cap.22.] de Discipulis Christi, qui manibus confricantes spicas in die Sabbati, cæperant manducare, loquitur; in antiquis Codicibus Effinxerant legebatur, sed Pæmelius restituit Effrixerant. EGRIGORUS, græcum vocabulum εγρήγορος, id est. vigilans; ubi enim in Daniele, c.4. latina lectio habet: [Et ecce Vigil, & Sanctus de Coelo de scendit: ] græca habet εγρήγορος, & Clem. Alexand. lib.2. Pædag. c.7. inquit: [Beati enim, qui ad ipsum vigilarunt, se ipsos assimilantes Angelis, quos nos egrigoros, hoc est, vigilantes, vocamus.] LXX. etiam ex Hieronymi testimonio eundem vocabulum Angelum vertunt. Item liber, qui sub nomine Henochi reperitur, ejus titulus est de Egrigoris, id est, de Angelis. EGUMENARCHIUM. Vide Gegumenus. EGUMENUS. Vide Hegumenus. EJECTA. Vide Divortium. ELECTA. Vide SoreK. ELÆON. ἔλαῶν, Olivetus mons, ex græco vocab. ἐλαῶν, oleu[m] significans. Ideo Tertull. lib.4. advers. Mar. c.39. loquens de Domino nostro, quando in montem Olivetum secedebat, ait: [Ad noctem verò in elæonem secedebat. ELATE, abies, tenerum palmarum germen, sive lanugo, quæ ad instar capillaris formæ fructum obtegit: estque græca dictio ἐλάτη. [Comæ ejus sicut elatæ palmarum. Cantica. cap.5.] ex quo verborum sensu manifestè esse nomen substantivum colligitur, quod in singulari absq[ue] diphthongo scribitur, licèt in plurali Elatæ dicatur. ELECTIO. Vide Chirotonia. Electio Episcopi quomodo fiebat antiquitùs. Vide Suggestio. ELECTOR. Vide Assumptor. Qui debet in singulari schedulam sui voti scribere. Vide Singularis. ELECTUS, in sensu substantivo significat electionem: [Quod cùm boni electum accepissem, malui, quod nocebat, appetere. D. Paulinus, epist.7. ad Sever.] FR. In sensu autem adjectivo nonnumquam voluntarium significat. [Ita sanè, ut si ille, ad quem pertinuisse videbantur, probare potuerit magis illius electam negligentiâ ab hæreticis, ut impunè ibi sint, & suam diligentiam fuisse præventam &c. can. placuit, ut quicumque, 16.4.3. ELEEMOSYNA, ἐλεμοσων. FR. stipes collectitia, ex dictionibus hebraicis Eli, id est, Deus, & Moys, nempè, aqua; nam, ut dixit Sapiens: [Sicut aqua extinguit ignem, ita eleemosyna extinguit peccatum,] & Gloss. in can. qui vult ordinare, de poenit. dist.2. Quomodo autem eleemosyna à peccatorum poenis liberet, haberet in can. miror. de poenit. dist.1. & ibi Gloss. Ut à fidelibus eleemosynam acciperent detenti in carceribus, die Dominica eos extrahi sub custodia, Imp. Honorius sanciverat. Vide Dominica. Eleemosyna dicitur. EL 227 Benedictio beatica, Eulogia, Oblatio, Offertorium. Vide suis locis. Vide etiam Laturarius, Matricula, Paracellarius, Stipes, Viaticum. ELEEMOSYNARIUS. Vide Phagolidorus. ELEGANTIA. Vide Dissertitudo, Sophista. ELEISON. Vide Kyrie eleison. ELELEGMUS. Vide Alalagmus. ELEPHANTINUS MORBUS. FR. lepra, ita dicta, quia cutem scabiosam reddit ad instar elephantum. [Nam quatuor Monachi, qui eundem ursum occiderant, statim elephantino morbo percussi sunt, ut membris purrescentibus, interrirent. D. Gregor. lib.3. dialog. c.15. ELEUSINA. Vide Epopta. ELITIGATUS, ineluctabilis. [Ut ipsam terram Abbas habeat evindicatam, atque eligitam, ne sit postmodum ex hac re, omni que tempore subita causatio. In Marculsi formulario à Bignio correcto. FR. in vetusto autem codice Elidiatam mendosè legebatur. ELOGIUM, testamentum. [Et quoniam scribitis Dulcinum decessorem ipsius nihil de rebus Ecclesiæ suæ fuisse testatum; sed de propriis, ac magis quæ in prædicto Monasterio fidelium oblatione collata sunt, elogium condidisse. D. Greg. in regist. lib.8. cap.33.] In aliquibus codicibus Eulogium mendosè habetur. FR. [Et supremæ voluntatis elogio, in 3. decretal. tit.24. cap.3.] ubi Supremæ, id est, ultimæ intelligendum est. Idem vocabulum habetur in C. de testamentis, l. jubemus. Item reperitur Elogicus, pro testamentario. [Ex ipsius elogica scriptione conjecturam capesso. Aldhel. lib. de Virgin. c.14. ELUDIUM. Vide Colludium. ELUL. FR. sextus Hebræorum mensis. Pereira, disp.1. in c.12. Exod. n.4. Ribera, in c.2. Aggei, n.6. Matthæus Beroaldus, lib.1. chronolog. c.6. Salianus, tom.2. anno mundi 2544. n.94. in quo volumine tabulas expansas exhibet Calendarii Hebræorum. ELUMINATUS, excæcatus. [Nam quis ab hominum tam procul sensu; quis gemino obtutu eluminatus? Sidonius, lib.8. epist.12. ELUSIO DONATIONIS PAPÆ. FR. dicitur quando quis à Sede Apostolica aliquod beneficium obtinuerat, deindè ab Ordinario loci super idem beneficium concessionem impetrat. In decretal. de sententia, & re judicata, cap.12. & ibi Glossa. ELYMAS, ἐλυμας. Magus ab hebraica dictione Eleme sapientem, seu Dei consiliarium significante. [Resistebat autem illis Elymas magus; sic enim interpretatur nomen ejus. Actor. c.13. EMANSOR. FR. miles, qui causa furandi, ab exercitu discedit, & regreditur: hinc Itali domesticum furem, qui frequenter, ac paulatim furatur Ladro manso appellant. [Tempus discernit eman[us]orem à furtivo, & extractorem à fure, vel furem diurnum à nocturno, can. aut facta puniuntur, de poenit. dist.1.] & ibi sic Gloss. [Emansor est ille, qui diu vagatus est, & ad castra revertitur, si de re milit. 1. 3. ß.1. P 2 Em
Transcription: Translated (English)
EL EFFOEMINATIO. FR. actio, and feminine usage. [Among the modes of effeminacy, etc. Tertull. de spectac. c.25. EFFOEMINATUS. See Femellaris, Femellarius, Langus. EFFRICO, to rub off; [The ears of grain plucked off they had rubbed with their hands. Tertull. lib.4. advers. Marc. cap.22.] He is speaking of the Disciples of Christ, who, rubbing the ears of grain with their hands on the Sabbath day, had begun to eat; in ancient Codices Effinxerant was read, but Pæmelius restored Effrixerant. EGRIGORUS, the Greek word εγρήγορος, that is, watchful; for where in Daniel, c.4. the Latin reading has: [And behold, a Watcher and a Holy One came down from Heaven:] the Greek has εγρήγορος, and Clem. Alexand. lib.2. Pædag. c.7. says: [For blessed are they who watched for Him, making themselves like unto the Angels, whom we call egrigori, that is, watchers.] The LXX also, by the testimony of Jerome, render the same word Angel. Likewise, the book found under the name of Enoch has its title as de Egrigoris, that is, concerning the Angels. EGUMENARCHIUM. See Gegumenus. EGUMENUS. See Hegumenus. EJECTA. See Divorce. ELECTA. See SoreK. ELÆON. ἔλαῶν, the Mount of Olives, from the Greek word ἐλαῶν, meaning olive. Therefore Tertull. lib.4. advers. Mar. c.39. speaking of our Lord, when he withdrew to the Mount of Olives, says: [But at night he withdrew to the elæon. ELATE, fir-tree, the tender shoot of palms, or the down which, like hair, covers the fruit: and it is the Greek term ἐλάτη. [His locks are like the elatæ of palms. Canticles. cap.5.] from which sense of the words it is clearly inferred that it is a substantive noun, which in the singular is written without a diphthong, although in the plural it is called Elatæ. ELECTION. See Chirotonia. How the election of a Bishop was made in antiquity. See Suggestio. ELECTOR. See Assumptor. He who must write his ballot in the singular. See Singularis. ELECTUS, in a substantive sense signifies election: [When I had received the good as chosen, I preferred to seek what was harmful. D. Paulinus, epist.7. ad Sever.] FR. But in the adjective sense it sometimes signifies voluntary. [Thus indeed, that if he to whom they seemed to have belonged, could prove that by the negligence of that person it was more chosen by heretics, so that they may remain there unpunished, and that his diligence was forestalled, etc. can. placuit, ut quicumque, 16.4.3. ELEEMOSYNA, ἐλεμοσων. FR. a collected alms, from the Hebrew words Eli, that is, God, and Moys, namely, water; for, as the Wise Man said: [As water extinguishes fire, so alms extinguishes sin,] and Gloss. in can. qui vult ordinare, de poenit. dist.2. How alms frees from the punishments of sins would be found in can. miror. de poenit. dist.1. & there Gloss. That they might receive alms from the faithful detained in prisons, on the Lord’s Day he had ordered them to be taken out under guard, Emperor Honorius sanctioned. See Dominica. Alms is called. EL 227 Benedictio beatica, Eulogia, Oblation, Offertory. See the places under their own headings. See also Laturarius, Matricula, Paracellarius, Stipes, Viaticum. ELEEMOSYNARIUS. See Phagolidorus. ELEGANTIA. See Dissertitudo, Sophista. ELEISON. See Kyrie eleison. ELELEGMUS. See Alalagmus. ELEPHANTINUS MORBUS. FR. leprosy, so called, because it makes the skin scabby, like that of elephants. [For four monks, who had killed the same bear, were immediately struck with elephantine disease, so that, with their limbs putrefying, they perished. D. Gregor. lib.3. dialog. c.15. ELEUSINA. See Epopta. ELITIGATUS, ineluctable. [That the abbot may have the land vindicated and litigated, so that there may not afterward be, on this matter, at any time, a sudden claim. In Marculfus’ formulary corrected by Bignius. FR. but in the ancient code Elidiatam was read corruptly. ELOGIUM, testament. [And since you write that Dulcinus, the predecessor of the same man, had made no testament concerning the goods of his church; but concerning his own goods, and especially those which in the aforesaid monastery were contributed by the faithful’s offering, he had drawn up an elogium. D. Greg. in regist. lib.8. cap.33.] In some codices Eulogium is found corruptly. FR. [And by the elogium of the last will, in the 3rd decretal, title 24, chapter 3.] where Supremæ, that is, final, is to be understood. The same word is found in C. de testamentis, l. jubemus. Likewise Elogicus is found, for testamentary. [From his very elogiacal writing I take a conjecture. Aldhel. lib. de Virgin. c.14. ELUDIUM. See Colludium. ELUL. FR. the sixth month of the Hebrews. Pereira, disp.1. in c.12. Exod. n.4. Ribera, in c.2. Aggei, n.6. Matthæus Beroaldus, lib.1. chronolog. c.6. Salianus, tom.2. anno mundi 2544. n.94. in which volume he presents expanded tables of the Hebrew Calendar. ELUMINATUS, blinded. [For who among men is so far removed in sense; who blinded with a double gaze? Sidonius, lib.8. epist.12. ELUSION OF THE POPE’S DONATION. FR. is said when someone, having obtained some benefice from the Apostolic See, afterwards procures a grant concerning the same benefice from the local Ordinary. In the decretal de sententia, & re judicata, cap.12. & there Gloss. ELYMAS, ἐλυμας. A magician, from the Hebrew term Eleme, meaning wise man, or counselor of God. [But Elymas the magician resisted them; for so is his name interpreted. Acts c.13. EMANSOR. FR. a soldier who, for the sake of stealing, departs from the army and returns; hence the Italians call a domestic thief, who steals frequently and little by little, Ladro manso. [Time distinguishes the emansor from the thief, and the extractor from the thief, or the day-thief from the night-thief, can. aut facta puniuntur, de poenit. dist.1.] and there Gloss. [An emansor is one who has wandered about for a long time and returns to camp, if de re milit. 1. 3. ß.1. P 2 Em
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EM 228 EMBOLA. Vide Embolus. EMBOLISMUS, græcum vocab. , id est, intercalatio, sic appellata fuit oratio illa, quæ post Pater noster dicitur submissè in Missa, nempè, Libera nos quæsumus, Domine &c. & dicitur embolismus, quia interponitur in hoc loco, & repetitur id, quod in Dominicali oratione postulabatur. [In embolismo secretò orat pro pace danda. Petr. Blesen. ser.46. Tertiò dicit embolismum ejusdem orationis, quæ est Libera nos, quæsumus &c. Idem serm.43.] Dicitur submissa voce, ad denotandum silentium tempore Christi sepulturæ, quando tacuere (sicut Innocentius Papa notavit) & quive- runt omnes præter ipsum Redemptorem, cujus tunc anima ad Limbum descenderat, ad Sanctos Patres liberandos; ideòque Sacerdos Christum repræsentans, sub silentio orat: sed die Veneris Sancti alta voce pronuntiatur, ad significandam manifestam Salvatoris victoriam, Cruce mediante, obtentam. In ritu verò Ambrosiano semper alt a voce pronunciatur. EMBOLUS, ambulacrum, seu porticus, græcè, , à verbo , id est, ingredior, dicitur. [Ille jacebat in occidentali embolo ejusdem plateæ. Cyrill. Scyopolit. in vita S. Sabæ. Mauritius porrò Carianum embolum in Blanchernis condidit, in eoque omnem suam à pueritia usque ad imperatoriam dignitatem vitæ historiam suæ depingit. Cedren.] Isidorus tamen Imbolum appellat. Vide suo loco. Item repetitur Embolis nedum in significatione ingressionis, sed etiam egressionis, & in hoc sensu intelligenda sunt verba Gunteri apud Ganisium, in hist. Constantinopolitana, ubi sic ait: [Tempore autem illo missus est ad exercitum nostrum Cardinalis quidam Perrus, videlicet, Capuanus, quem Summus Pontifex ad hoc direxerat, ut præfatam sedaret controversiam, ageretque cum Venetis, ut foelici embole, id est, Christi militiæ, maturum versus Alexandriam præstarent navigium.] Tandem Embola Constantinopolitani ingressum, seu advectionem frumenti in illam Civitatem appellabant. EMBRIMIUM, pulvinaris species, super quod Ægyptiaci Monachi sedebant, & ad dormiendum caput reclinabant, ex fasce stramentorum, seu juncorum: fortasse à verbo græco , derivatur, quod strepitare significat; nam simile stramentum solet conculcatum strepitum reddere, seu, ut alii malunt, à verbo etiam græco , id est, dormitare, propter reclinatoris incommodum, & quiescendi modum, in quo perfectum somnum capi minimè poterat: [His itaque Beatus Moses collationi nostræ dans finem, adhuc nos avidos, & de ore suo pendentes, degustare somnum paulisper hortatus est, iisdem ipsis, quibus insidebamus, phathiis admonens incumbere, embrimiis pariter capiti nostro cervicalium vice suppositis. Cassian. collat.1.cap.ult.Stratum autem quiderat aliud, quàm storea, & quæ solent appellari centonium, & embrimium, in vita S. Euthymii apud Surium 20. Ianuar.] FR. Ergo non pulvinar, sed stocam ex Euthymii vita col- EM ligitur fuisse; quare excitata Cassiani collat. satis colligitur, quòd auditores B. Mosis, avidi illum audiendi; dormire minimè curabant; sed Magistri hortatu, & ne ab ejus præsentia discederent, ea aviditate detenti, conati sunt phiathiis, in quibus sedebant, paulisper dormitare, ut denuò excitati illum audirent, quæ necessitate usi sunt storeis, sive embrimiis involutis pulvinaris loco, non quòd embrimium pulvinar erat ex se, sed per accidens. EMBROCHE, à græco vocabulo ; medicorum terminus, quo denotantur potiones, in quibus per aliquod temporis spatium aliquod ingrediens poni debeat, ut is virtutem suam communicet, quo vocabulo utitur in ejus epist.7. D. Ignatius Martyr. EMBRYORECTES, formatur ex græcis vocibus , id est, chirurgicum instrumentum quo discinditur embrio, ut ex materno utero frustatim extrahatur, quo vocabulo utitur Tertullianus, in libro de anima. EMENDA. FR. taxatio poenæ. [Quod tertia pars emendarum, quas homines quinque parochiarum pro suis excessibus solvere compelluntur. In decretal. de offic. jud. ordin. c.18. EMERIANI. Vide Hemiariani. EMINENTIÆ TITULUS. Vide Titulus. EMOLOGO. Vide Homologium, Omologo. EMPEDOCLES, philosophus, in flammis Ætnæ se projecit. Vide Thamnus. EMPHANISTICA, græca dictio , id est, manifestativa, à verbo , manifesto. Emphanistica igitur erat solutio, quæ ab initiatis fiebat, quando alicui Ecclesiæ ascribebantur; nam sic inter Clericos manifestabatur annumeratos esse: [Si quis in Constantinopolitana Civitate Clericus factus fuerit, si quidem magnæ Ecclesiæ Clericus factus sit, empathistica præstet, quæ ex consuetudine præstari oportet; sin autem alterius Oratorii Clericus factus fuerit, nihil ab eo emphanisticarum nomine exigatur. Julian. Antecessor. const.50. ab aliis tamen Insinuativa dicitur. EMPHYTEUSIS, , . FR. insitus surcularis, seu plantatio, à verbo græco , id est, infero: contractus penes Juristas intelligitur, quo directus dominus alicujus fundi usumstructum ejus concedit, cum pacto meliorandi, & solvendi annuales responsiones; atque hujusmodi fundus, adimpletis conditionibus in contractu appositis, numquam ad directum dominum pro tempore in obligatione apposito revertitur, quod à Zenone Imperatore pro stabilibus sterilibus, & ad infructuosas terras meliorandas introductum fuit; hodiè tamen pro fructiferis etiam conceditur: qui verò hujusmodi obligationibus succumbit Emphyteus appellatur, cujus melioramentum à Justiniano Emponema dicitur à græco , id est, fatigatio, seu labor; melioramenta enim sudoribus fatigantur. Vide Accensator, Dominicata, Gaphans, Precaria. EMPONEMA. Vide Emphyteusis. Ex-
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EM 228 EMBOLA. See Embolus. EMBOLISMUS, a Greek word, that is, intercalation; thus was called that prayer which after the Our Father is said in a low voice in the Mass, namely, “Deliver us, we beseech thee, O Lord,” etc. And it is called embolism because it is inserted in this place, and repeats what was asked in the Lord’s Prayer. [In the embolism he prays secretly for peace to be given. Petr. Blesen. ser. 46. Thirdly, he calls the embolism of the same prayer that which is “Deliver us, we beseech thee,” etc. The same, serm. 43.] It is said in a subdued voice to signify the silence at the time of Christ’s burial, when all were silent (as Pope Innocent noted) and were quiet except the Redeemer himself, whose soul had then descended to Limbo to free the Holy Fathers; and therefore the priest, representing Christ, prays in silence: but on Good Friday it is pronounced aloud, to signify the manifest victory of the Savior, obtained through the Cross. In the Ambrosian rite, however, it is always pronounced aloud. EMBOLUS, a covered walk or portico, in Greek, from a verb meaning “to enter,” so called. [He was lying in the western embolus of the same square. Cyrill. Scyopolit. in the life of St. Sabas. Moreover Mauritius built the Carian embolus in Blachernæ, and in it painted the whole history of his life from childhood up to imperial dignity. Cedren.] Nevertheless Isidore calls it Imbolum. See there. Likewise Embolis is repeated not only in the sense of entry, but also of exit, and in this sense are to be understood the words of Gunther as cited by Ganisius in the History of Constantinople, where he says: [At that time a certain Cardinal Peter, namely of Capua, was sent to our army, whom the Supreme Pontiff had dispatched for this purpose, that he might settle the aforesaid dispute, and deal with the Venetians, so that by a happy embole, that is, of Christ’s soldiery, they might provide a timely voyage toward Alexandria.] Finally, the Constantinopolitans called Embola the entry, or the bringing in, of grain into that City. EMBRIMIUM, a kind of cushion, on which the Egyptian monks sat and rested their heads to sleep, made from a bundle of straw or reeds: perhaps it is derived from the Greek word meaning “to rustle,” for such straw, when trodden on, usually makes a rustling sound; or, as others prefer, from another Greek word meaning “to doze,” because of the discomfort of the reclined position and the way of resting, in which perfect sleep could scarcely be obtained: [So then Blessed Moses, bringing our conference to an end, still finding us eager and hanging on his lips, urged us to taste sleep for a little while, advising us to lie down on the very mats on which we were sitting, with embrimia also placed under our heads in place of pillows. Cassian. collat. 1. cap. ult. But the bedding was nothing other than a mat, and what are commonly called a centon and embrimium, in the life of St. Euthymius in Surius, Jan. 20.] FR. Therefore it appears, from the life of Euthymius, not to have been a pillow but a mat; and so, from the quoted conference of Cassian, it is sufficiently gathered that the hearers of Blessed Moses, eager to hear him, cared little for sleep; but at the Master’s urging, and lest they depart from his presence, held fast by that eagerness, they tried to doze for a little while on the mats on which they sat, so that, roused again, they might hear him; in which necessity they used straw mats, or embrimia, wrapped as a substitute for a cushion, not because the embrimium was by itself a pillow, but only incidentally. EMBROCHE, from a Greek word; a medical term denoting potions in which some ingredient must remain for a certain period of time, so that it may impart its virtue; this word is used in the Epistle 7 of St. Ignatius Martyr. EMBRYORECTES, formed from Greek words meaning a surgical instrument by which the embryo is cut apart, so that it may be extracted piece by piece from the mother’s womb; this word is used by Tertullian in the book On the Soul. EMENDA. FR. a penalty assessment. [That the third part of the emendations which the men of the five parishes are compelled to pay for their excesses. In the Decretals, de offic. jud. ordin. c. 18. EMERIANI. See Hemiariani. EMINENCE TITLE. See Title. EMOLOGO. See Homologium, Omologo. EMPEDOCLES, the philosopher, threw himself into the flames of Etna. See Thamnus. EMPHANISTICA, a Greek term, meaning “manifestative,” from a verb meaning “to make manifest.” Emphanistica, then, was the payment made by initiates when they were enrolled in some church; for by this they were made manifest as numbered among the clergy: [If anyone in the City of Constantinople has become a cleric, if indeed he has become a cleric of the Great Church, let him pay the empathistica which it is customary to pay; but if he has become a cleric of another Oratory, let nothing be demanded of him under the name of emphanistica. Julian, Antecessor, const. 50.] By others, however, it is called Insinuativa. EMPHYTEUSIS, ... FR. a planting by cuttings, or plantation, from the Greek verb meaning “to place in” or “to insert”: among jurists, it is understood as a contract by which the direct lord of a certain estate grants its usufruct, with the agreement that it be improved and that annual dues be paid; and such an estate, once the conditions set out in the contract have been fulfilled, never returns to the direct lord within the period specified in the obligation. This was introduced by Emperor Zeno for barren lands, so that unproductive lands might be improved; today, however, it is also granted for fruitful lands. He who is subject to such obligations is called an Emphyteus, whose improvement Justinian calls Emponema, from the Greek word meaning “fatigue” or “labor”; for improvements are wearied by sweat. See Accensator, Dominicata, Gaphans, Precaria. EMPONEMA. See Emphyteusis. Ex-
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EN EMPORIUM. FR. locus ubi merces concurrunt. Hinc ubi in Deuteron. c. 33. n. 20. habet Vulgata: LXX. legunt , id est, & Theodoretus vertit. EMUNCTORIA. FR. forficulæ, quibus ellychnii fungus emungitur. Torrigius in tract. de Cryptis Vatican. edit. secunda, pag. 514. [Facies lucernas septem, & pones eas super candelabrum, ut luceant ex adverso. Emunctoria quoque, & ubi quæ emuncta sunt, extinguantur, siant de auro purissimo, &c. Exod. c. 25. n. 37.] ac idem habetur, c. 37. n. 23. & Numer. c. 4. n. 9. EMUNITAS, immunitas. Sic in Synodo Papiense, ubi Episcopi à Ludovico Italiæ Rege sub hac forma postulaverunt: [Ut emunitates progenitorum vestrorum ita conservari præcipiatis, sicut à glorioso genitore vestro constitutum est.] Qui- bus respondit Rex: [Statuimus, ut Ecclesiæ Dei per totius Regni nostri fundatæ terminos, sub nostræ emunitatis tutione securæ cum rebus, & familiis permaneant.] FR. [Et dum idem maligni, juxta nostri prædecessoris Bonifaci decreta, pro violata emunitate illud emendare noluerunt, can. cùm devotissimam, 12. quæst. 2.] & ibi Glosa, can. si sæculi. Ibidem. [Pro emunitate nongentos solidos Episcopo componat, can. si quis contumax, 17. qu. 4.] Idem vocab. habetur in Registo Farsen. n. 319. 321. ENACIM, Gygantes. Vide Golgotha. ENCÆNIA, græcum vocab. , id est, innovatio, seu dedicatio, applicatur ad Ecclesiæ anniversariam dedicationem. [Facta sunt encænia apud Constantinopolim, & recondita sunt lipsana Andreæ, & Lucæ Apostolorum. Paul. Diacon. lib. 16.] Quæ solemnitas , Anærium à Balsamone appellatur, id est, novæ Ecclesiæ aperitio. Vide Dedicatio. ENCAUSTUM, color liquidus, & incorporeus ad miniandum, seu scribendum aptatus. [Imputet ergo sibi encausti immunditiam, quæ corio inhæsit agnino. D. August. lib. 13. contra Faustum, c. 18.] Græca , pictura inusta. FR. hujusmodi picturæ, & scripturæ genus Plin. lib. 35. c. 11. sic describit, in principio; [Sed aliquantò vetustiores encausticæ picturæ extitere &c.] & inferiùs. [Encausto pingendi duo fuisse antiquitùs genera constat, cera, & in ebore, cestro, id est, viriculo.] Turnebus Vericulo legit. In cera ait, quia in tabulis ceratis veteres scribebant, Ovid. [Tabulasque coloribus uris, dixit: & Martialis lib. 1. [Encaustus Phaecon tabula tibi pictus est.] Inde italicè Enchiostro, seu Inchiostro ab Encausto atramentum dicitur. Itaque non sine erroris nota Encausto pro Encausto in Theodosiano Codice legitur, ubi sic habetur: [Encauto nomina adnectant, lib. 11. tit. 16.] Et quod antiquitus characteribus coloratis scribebatur. Vide Rubricas, Smaltum, Titulus. [Litera quoque recentior videbatur, quàm charta, & à qua videbatur Hierolexicon Magri. EN 229 encaustum infectum, ut antiquius appareret. In decretal. de fide instrument. c. 6. ENCHIRIDION. , id est, manuale, & dicitur quidquid ad manus promptum est, ut pugiunculus; liber usualis, quo titulo d. Aug. quoddam ejus opusculum appellavit, quod vulgò Manuale dicitur. Vide Procherium. ENCHIRIUM. , manualis res, quo vocabulo usus est D. Hieronymus in denominatione Epigonatii, quod est sacrum Græcorum indumentum, & secundùm ejusdem opinionem, linteum significat, quo Pilatus post lotionem manuum se abstersit in extensione condemnationis Christi, & sic S. Doctor ait: [Enchirium, quod est in zona, linteum est, quo manus extersit suas. In Theor.] Vide Epigonation. ENCLISTUS, Claustralis, & Solitarius, ex græco , id est, absconsus. ENCOLPIUM, , parva Crux pectoralis Episcopi; significat etiam quodlibet pectorale reliquiarum, fortasse à verbo græco , quod continere in sinu significat. [Imposuit super colla nostra encolpium, id est, Crucem cum pretioso ligno, vel reliquiis, suspensam ex collo Imperatoris, & Episcoporum: Synod. VIII. act. 5. Mittimus encolpium aureum, cujus una facies crystallum inclusam, altera picta nigello, & intus habet alterum encolpium, in quo sunt partes honorandi ligni in figura Crucis positæ. In act. Concil. Ephes.] Fuit encolpium hoc donum Nicephori Constantinop. Patriarchæ Leoni Papæ III. missum. Dicitur etiam Phylacterium, Crux pectoralis. Vide suis locis. ENCRAITITÆ, , continentes, ab , continentia, temperantia, moderatio. Ita dicti quidam Hæretici, qui magnam continentiam, & abstinentiam præ se ferebant. Eorum originem Tatiano attribuit Isidorus, dum ait: Tatiani à Tatiano quodam vocati, qui encratitæ dicti sunt, qui abominantur carnes, Orig. lib. 8. c. 5. Hanc hæresim enumerat Epiphanius ordine 47. de quibus ita scribit: Nuptias palam diabolicas esse decernunt; animata verò abominantes interdicunt, non continentiæ gratia &c. Vino verò omninò non utuntur, diabolicum esse dicentes. De iisdem similia habet Augustinus de hær. hær. 25. referens eos nuptias pares fornicationibus facere, aliisque corruptionibus, nec eos in suorum numerum recipere conjugio urentes. Prætereà prolationes quasdam, ait, fabulosas sæculorum etiam ipsi sapiunt: saluti primi hominis contradicunt. Epiphanius Tatianos, & Encratitas ita discernit, ut Encratitas Tatiani schismaticos dicat. Addit Anastasius Sinaita in Hexam. lib. 11. eos non solùm à muliere, tamquam à re mala abstinuisse; sed etiam ab arborum fructibus, ut quia sint peccati efficientes, propter arborem, quæ dicitur inobedientiæ. ENCRYPHIAS, , panis subcinericius dicitur, ab , in, & , occultus. Quia nempè dum coquitur, in cineribus delitescit. Vox hæc ab aliquibus Latinis usur- P 3 para:
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EN EMPORIUM. In Latin, a place where goods come together. Hence in Deuteronomy c. 33, n. 20, the Vulgate has: The Septuagint reads, and Theodoret translates. EMUNCTORIA. In Latin, little shears with which the wick of a lamp is trimmed. Torrigius in the second edition of the treatise on the Vatican Crypts, p. 514: [You shall make seven lamps, and you shall set them upon the candlestick, that they may give light over against it. The snuffers also, and the places where the things that are trimmed are to be extinguished, shall be made of purest gold, etc. Exod. c. 25, n. 37.] and the same is found in c. 37, n. 23, and Numbers c. 4, n. 9. EMUNITAS, immunity. Thus in the Synod of Pavia, where the bishops requested of Louis, King of Italy, in this form: [That you command the immunities of your progenitors to be preserved in the same way as they were established by your glorious father.] To which the king replied: [We decree that the churches of God, founded throughout the boundaries of our whole kingdom, shall remain secure, with their property and families, under the protection of our immunity.] In Latin: [And when the same malicious men, according to the decrees of our predecessor Boniface, would not amend that matter because of violated immunity, can. cùm devotissimam, 12. q. 2.] and there the Gloss, can. si sæculi. Likewise: [For immunity let him pay the bishop nine hundred solidi, can. si quis contumax, 17. q. 4.] The same term is found in the Register of Farfa, nos. 319, 321. ENACIM, giants. See Golgotha. ENCÆNIA, a Greek word, that is, renewal or dedication; it is applied to the annual dedication of a church. [The encænia were celebrated at Constantinople, and the relics of Andrew and Luke the Apostles were deposited there. Paul. Diacon. lib. 16.] This solemnity is called Anærium by Balsamon, that is, the opening of a new church. See Dedication. ENCAUSTUM, a liquid and incorporeal color prepared for miniating or writing. [Let her therefore impute to herself the filth of encaustum, which had stuck to the lambskin. St. Augustine, book 13 against Faustus, c. 18.] In Greek, burned painting. Of this kind of painting and writing, Pliny lib. 35, c. 11 describes as follows at the beginning: [But somewhat older encaustic paintings existed, etc.] and below: [It is certain that there were in antiquity two kinds of encaustic painting, on wax and on ivory, with a cestro, that is, a little stylus.] Turnebus reads vericulo. He says “in wax” because the ancients used to write on waxed tablets; Ovid says, [And you burn the tablets with colors:] and Martial lib. 1: [The encausted Phaecon is painted for you on a tablet.] Hence in Italian Enchiostro, or Inchiostro, ink is so called from encaustum. So, not without a mark of error, Encausto is read for Encausto in the Theodosian Code, where it is thus found: [Let them attach the names in encausto, book 11, tit. 16.] And because in ancient times things were written with colored letters. See Rubrics, Smaltum, Title. [The letter also seemed more recent than the paper, and from it seemed...] Hierolexicon of Magri. EN 229 encaustum was made pale, so that it might appear older. In the decretals on the faith of instruments, c. 6. ENCHIRIDION, that is, manual, and it is said of whatever is at hand, such as a small dagger; also an ordinary book, under which title St. Augustine named one of his little works, which is commonly called the Manual. See Procherium. ENCHIRIUM, a manual thing; this word was used by St. Jerome in naming the Epigonation, which is a sacred Greek vestment, and according to his opinion signifies the linen with which Pilate, after washing his hands, wiped himself in pronouncing the condemnation of Christ; and so the holy doctor says: [The enchirium, which is in the belt, is the linen with which he wiped his hands. In Theor.] See Epigonation. ENCLISTUS, claustral and solitary, from the Greek, meaning hidden. ENCOLPIUM, a small episcopal pectoral cross; it also signifies any pectoral reliquary, perhaps from the Greek word meaning to contain in the bosom. [He placed upon our necks the encolpium, that is, the Cross with precious wood, or relics, hanging from the neck of the Emperor and bishops: Synod. VIII, act. 5. We send an golden encolpium, one side of which contains crystal, the other is painted in black, and inside it has another encolpium, in which are parts of the venerable wood arranged in the form of a cross. In the acts of the Council of Ephesus.] This encolpium was a gift sent by Nicephorus, Patriarch of Constantinople, to Pope Leo III. It is also called phylacterium, pectoral cross. See the proper places. ENCRAITITÆ, continence-keepers, from continence, temperance, moderation. Thus were called certain heretics who displayed great continence and abstinence. Isidore attributes their origin to Tatian when he says: Those of Tatian, called from a certain Tatian, who are called Encratites, who abhor meat, Orig. lib. 8, c. 5. Epiphanius lists this heresy as order 47, and of them he writes: They openly decree marriages to be diabolical; and, abhorring living creatures, they forbid them, not for the sake of continence, etc. They also make no use at all of wine, saying it is diabolical. Augustine says similar things about them in De hæresibus, heresy 25, relating that they make marriage equal to fornication and other corruptions, and do not receive into their number those who burn with marriage. Moreover, he says, they also entertain certain fabulous stories about the ages; they oppose the salvation of the first man. Epiphanius distinguishes between Tatianians and Encratites in such a way that he calls the Encratites schismatics of Tatian. Anastasius Sinaita adds in Hexam. lib. 11 that they abstained not only from woman, as from an evil thing, but also from the fruits of trees, since they are causes of sin, because of the tree called that of disobedience. ENCRYPHIAS, a loaf baked under the ashes, from in and hidden. For while it is being baked, it lies concealed in the ashes. This word is used by some Latin authors...
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230 EN pata: & de pane subcinericio pluries in Scripturis mentio. Panis erat paratu facilis, & apud Hebræos satis usitatus. Quapropter Abraham, tribus Angelishospitio receptis, ut pane suaviori, & recenti eos pasceret, Saræ præcepit: Fac subcinericios panes, Gen. 16. 6. ENCYCLIUS CODEX. FR. ita appellatus fuit liber ille, in quo collectæ sunt omnes epistolæ, quas Patres Concilii Chalced. Leoni Imperatori miserant circa opiniones Timothei Alexandrini, qui codex ab Epiphanio scolastico ex græco idiomate in latinum translatus fuit; Encyclius enim secundùm vim Græcæ dictionis circularem significat; nam circummittebatur ad veritatem catholicam manifestandam. ENDELECHISMUS , id est, assiduitas, sic vertunt LXX. verba illa, Holocaustum juge, quæ in Num. c. 28. & Daniele, c. 11. reperiuntur: hoc vocabulo etiam utitur D. Chrysoft. hom. 2. advers. Iudæos. ENDOTIS, Altaris mappa, cujus Græca etymologia , ex verbo , id est, induo, quod secundùm vim Græcæ dictionis Endytes scribi deberet. [Donavit & endotyn bissinam pretiosissimam, omnem Christi Dei historiam continentem, qua in die Epiphaniæ aram maximam exornari consuevisse testatur. Agnel. in vita S. Maximi Episcopi Raven.] Eodem verbo Euchologium utitur, ubi de cæremonia mentionem facit, quæ in feria V. coenæ Domini à Patriarcha agitur. Vide Mappa. ENDROMIDATUS. Vide Endromis. ENDROMIS, . FR. hirsuta, seu villosa vestis ex , in, & , cursus; ad equitandum enim inserviebat. Legitur etiam Endromidatus: [ Tu endromidatus exterius, interiùs fasceatus. Sidon. Apollinar. lib. 2. epist. 2.] Vid. Amphimalla. ENERGEMA , operatio, efficacia, & accipitur in malum sensum, scilicet, pro operatione diabolica in Energumenis excitata. Hinc Tertullianus de Philomena à Marcione hæresiarcha vitiata, & ab eo tamquam prophetissa propalara, loquens, ait: [Postea verò immane prostribulum, & ipsam, cujus energemate circumventus, quæ ab ea didicit, phaneroséis scripsit. Adversus hæret. c. 30. ENERGUMENUS, , à dæmone agitatus. [ Energumenum, qui ab erratico spiritu agitatur, hujus nomen neque ad Altare cum oblatione esse recitandum, neque permittendum, ut sua manu in Ecclesia ministret. Concil. Eliber. can. 9.] Energumeni ex constitutione Apostolica ab ordinationibus, & communiione fidelium arcentur. [ Si quis dæmonem habeat, ne fiat clericus; sed neque cum fidelibus precetur. Purgatus aute[m] recipiatur, & si sit dignus, fiat, can. 18.] Item dicitur Arreptitus. [Arreptitios se simulantes, & qui morum improbitate, eorum figuram, & habitum simulatè præferunt, visum est omnimodo puniri. Concil. Constantinop. III. can. 6. in Trull.] In Liturgia S. Clementis Papæ Energumeni expellebantur tempore consecra- EN tionis, & Diaconus alta voce dicebat, Ite Energumeni. FR. nam locum habebant in Ecclesia [ Energumeni verò pavimenta domorum Dei intrent, can. omni die, de consecrat. dist. 5.] Ubi Glossa, ex Archidiacono, in can. Exorcista, dist. 23. malè ait, quòd energumenus ab Erge, quod est labor, & Mene, quod est defectus, dicitur. Vide Obsessus. Quare energumeni, & publici pænitentes in Missis defunctorum non excludebantur. Vide Pax. ENEUS, stupesactus, attonitus, mutus. [Et nimio stupore perculsi, quasi enei quidam effecti sunt. In vita Abrabæ, c. 5.] Vox quidem græca , id est, stupidus, seu potiùs ab æneo metallo sic dicitur. ENGARIA. Vide Angaria. ENERVO. Vide Inervo. ENGASTRIMITHUS. FR. Græcum vocabulum , id est, ventriloquus: sic ab Origeni appellatus est quoddam ejus opus, in quo de spiritibus pythonicis egit, qui ex ventre responsiones proferebant; contra quem S. Eustachius Antiochiæ Archiop. scripserat. Vide Pytho, Pythonicus, Pythonissa. ENGITHECA. Vide Entheca. ENIDIOS, marmoris genus, ita frigidissimum, ut in aquam convertat ambientem aerem: [Est certa species lapidis in genere marmorum, quæ enidios appellatur, cujus natura per magistros mineralia conscribentes talis asseritur, quòd ex frigidissima naturali ejus complexione aerem circumstantem ingrossando, transmutat in aquam: Gulielmus, de Terra Sancta, apud Canisium, ] & inferiùs: [Unde Constantinopoli in veteri palatio imperiali sub terra quasdam conchas marmoreas vidi de simili lapide, quæ plenæ existentes aqua, evacuantur aliquoties, & revoluto anno, sine omni humano studio plenæ inveniuntur aqua, ut undique effluant. Ex quibus effectibus potiùs legendum puto , quod significat In aquam, quia in aquam convertere facit ambientem aerem. FR. an potiùs dicendum, qui lapis inter pretiosos à Plinio, lib. 37. c. 11. ponitur, & ita appellatur quia, ut ipse inquit:] Ad motum fluctuat intus in ea; veluti in ovis liquor. ENNEADECÆTERIS. Vide Aureus numerus. ENNEAPHOTIA, Ennafodius, & Enaforus. Vide Enofotius. ENOCH. Vide Sabbatum Enoch. ENODE. FR. absolutè: [Ecce enodè est, quodquod ad laqueum præparastis. Ennodius in apologetico. ENOPHOTIUS, lampas unius luminis, ex græca dictione , id est, unius luminis, sicut Enneaphotius ab , id est, novem luminum: denotat. [Obtulit canistra enophotia ex argento putissimo: Anast. in Benedicto III.] In aliquibus mendosis codicibus Enaforus legitur; alii Ennafodius legunt. Item Canistra, enneafotia. Idè in Leone II. id est, novem luminum. Reperitur etiam Exaforia, id est sex luminum; apud eundem. Vide Exafoei. ENORMIS. Vide Exlex. ENO-
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230 EN pata: and of subcinericius bread mention is made several times in the Scriptures. This bread was easy to prepare and was quite customary among the Hebrews. Wherefore Abraham, when he had received the three Angels into hospitality, in order to feed them with bread more agreeable and fresh, gave this order to Sarah: Make subcinericius breads, Gen. 16. 6. ENCYCLIUS CODEX. FR. a book was so called in which were collected all the letters which the Fathers of the Council of Chalcedon had sent to Emperor Leo concerning the opinions of Timothy of Alexandria; this codex was translated from Greek into Latin by Epiphanius the schoolman. Encyclius, according to the force of the Greek word, signifies circular; for it was sent around to manifest the Catholic truth. ENDELECHISMUS, that is, assiduity; thus the LXX translate the words Holocaustum juge, which are found in Num. c. 28. and Daniel c. 11. This word is also used by St. Chrysostom, hom. 2 against the Jews. ENDOTIS, an altar cloth, whose Greek etymology is from the verb, that is, I put on, which according to the force of the Greek word should be written Endytes. [And he gave a very precious endotyn of white silk, containing the whole history of Christ God, with which, as he testifies, the great altar used to be adorned on the day of Epiphany. Agnel. in the life of St. Maximus, Bishop of Ravenna.] The Euchologium uses the same word, where it makes mention of the ceremony which is performed on Holy Thursday by the Patriarch. See Mappa. ENDROMIDATUS. See Endromis. ENDROMIS. FR. a shaggy, or woolly garment, from in, and course; for it served for riding. The term Endromidatus is also read: [You, outwardly endromidatus, inwardly fasceatus. Sidon. Apollinar. lib. 2. epist. 2.] See Amphimalla. ENERGEMA, operation, efficacy, and it is taken in a bad sense, namely, for a diabolical operation stirred up in Energumens. Hence Tertullian, speaking of Philomena corrupted by the heresiarch Marcion, and by him published as a prophetess, says: [Afterward indeed that monstrous harlot, and she herself, by whose energemate he was surrounded, wrote the things he had learned from her, phaneroseis. Against the heretics, c. 30.] ENERGUMENUS, one possessed by a demon. [A possessed person, who is agitated by an erratic spirit, is neither to have his name recited at the Altar together with the offering, nor is he to be allowed to minister in the Church with his own hand. Council of Elvira, canon 9.] Energumens, by Apostolic constitution, are kept from ordinations and from communion with the faithful. [If anyone have a demon, let him not be made a cleric; nor even let him pray with the faithful. But when he has been purified, let him be received, and if he be worthy, let him be made one, canon 18.] It is also called Arreptitus. [Those who pretend to be possessed, and those who by the depravity of their conduct falsely present their appearance and habit, it seemed right that they be punished in every way. Third Council of Constantinople, canon 6 in Trullo.] In the Liturgy of Pope St. Clement, Energumens were expelled at the time of consecration, and the Deacon said aloud, Go forth, Energumens. FR. for they had a place in the Church. [But let Energumens enter the pavements of the houses of God, canon, on every day, de consecrat. dist. 5.] Where the Gloss, from the Archdeacon, in canon Exorcista, dist. 23, wrongly says that energumenus is said from Erge, which is labor, and Mene, which is defect. See Obsessed. Therefore energumens, and public penitents, were not excluded from Masses for the dead. See Pax. ENEUS, stupefied, astonished, mute. [And struck with excessive stupor, they became as it were some men of bronze. In the life of Abraham, c. 5.] It is indeed a Greek word, meaning stupid, or rather so called from the bronze metal. ENGARIA. See Angaria. ENERVO. See Inervo. ENGASTRIMITHUS. FR. a Greek word, meaning ventriloquist: thus a certain work of Origen was called, in which he dealt with pythonic spirits, who uttered responses from the belly; against which St. Eustachius, Archbishop of Antioch, had written. See Pytho, Pythonicus, Pythonissa. ENGITHECA. See Entheca. ENIDIOS, a kind of marble, so extremely cold that it turns the surrounding air into water: [There is a certain species of stone in the genus of marbles, which is called enidios, whose nature, according to the masters writing on minerals, is such that, by the exceedingly cold constitution of its nature, it thickens the surrounding air and transforms it into water: Gulielmus, de Terra Sancta, apud Canisium.] And below: [Whence at Constantinople, in the old imperial palace underground, I saw certain marble basins of a similar stone, which, when filled with water, are emptied at times, and after the year has turned, are found filled with water without any human effort, so that it flows out on all sides. From these effects I think it should rather be read , which signifies Into water, because it causes the surrounding air to be turned into water. FR. or rather should it be said that this stone is placed among the precious stones by Pliny, lib. 37. c. 11, and is so called because, as he himself says:] At a movement it sways within, as liquid in eggs. ENNEADECÆTERIS. See Aureus numerus. ENNEAPHOTIA, Ennafodius, and Enaforus. See Enofotius. ENOCH. See Sabbatum Enoch. ENODE. FR. absolutely: [Behold, it is enodè, whatever you had prepared for the snare. Ennodius in the apologetic.] ENOPHOTIUS, a lamp of one light, from the Greek word, meaning of one light, just as Enneaphotius denotes from nine lights: [He offered canisters enophotia of the purest silver: Anast. in Benedict III.] In some corrupt manuscripts Enaforus is read; others read Ennafodius. Likewise canistra enneafotia. The same in Leo II., that is, of nine lights. Exaforia is also found, that is, of six lights; in the same author. See Exafoei. ENORMIS. See Exlex. ENO-
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EN ENOTICUS, & benoticum, ex græca dictione ἐνωτισῶς, id est, unitivus, sic appellatus fuit quidam liber à perfido hæretico Zenone Imp. ad instigationem Acacii Patriarchæ Constantinop. compositus; in eo enim de unione differentiarum in dogmatibus fidei inter Catholicos, & Eutychianos agebatur; cujus Auctor callidè sub speciositate formulæ, & nomine reconciliationis catholicos decipere satagebat, ac tacitè Concilii Chalcedonensis decreta abrogare nitebatur. Qui liber à Felice Papa III. in Concilio XL. Episcoporum Italiæ damnatus fuit. FR. & ideò præsatus Pontifex Vitalem, & Misenum Episcopos ad Zenone unà cum Felice defensores miserat, ac citato Patriarcha Româ, is tamen in vindictam temerè à sacris diptychis nomen Pontificis delere conatus est, ac duo legati Pontificis stultè agentes cum perfidia Acacii concurrerunt; secus verò defensor Felix, qui ob id in vinculis jussu Imperatoris positus fuerat, ac ejusdem Imperatoris sequaces Pacifici appellati sunt, ex eo quia hanc opprobriosam concordiam defendebant. Vide Baronium, an. 483. n. 19. ann. 484. num. 27. & seqq. ann. 495. num. 5. & seqq. an. 496. num. 53. & ann. 519. num. 2. & seqq. Ejus etymon. Vide Synodicum. ENSALMUS, incantatio, quæ in certis superstitionis orationibus continetur, cujusmodi est oratio illa Crux Christi salva me, à quodam Archiepiscopo Græco composita; de qua Dian. par. 4. to. 3. resol. 62. Hieronymus Bardus in suo tractatu medicopolitico, Athanas. Kircher, tom. 2. Magiæ Ægypt. ENTATICUS, VOX græca ἔντατισῶς, id est, extensivus; hinc Fulgentius, lib. 3. Mythol. de Peleo, & Thetide: {Emplastrum entaticum dixit} quem locum aliqui Emplastrementaticum perperàm legunt. ENTELMA, præceptum, ex græco verbo ἔντελμων, id est, jubeo; {Entelma fecit prædicto Abbati, lib. 1. Chron. Casinen. c. 49.} Alii tamen Entelma, Entalma, Entolima, seu Entolina legunt. Sed optimè dicitur Entalma à græco ἐνταλμα, mandatum, præceptum. ENTHECA, ἔνθύμι, pecuniam à mensariis sepositam secundùm Libonium significat. {Cùmque totam enthecam coenobii suam credat esse substantiam. Cassiod. lib. 4. c. 14.} Item Enticam aulicam idem Cassiod. alibi dixit. FR. Sed potiùs thesauri reconditorium significare videtur, sicut Argyrotheca capsam denotat, in qua argentum conservatur. {Enthecam habere non licet. Non est Episcoporum servare aurum, & à se revocare mendicantis manum. Quotidie tam multi petunt, tam multi gemunt, tam multi inopes nos interpellant, ut plures tristes relinquamus, quia quod dare omnibus possimus, non habemus. Non habemus ergo enthecam, apud Gratiarum, can. nolo, 12. quæst. 1.} Idem habet Isidor. lib. 15. c. 5. ENTHECATUS. Conservatus. ENTHUSIASTÆ. Vide Precatores, Euchetæ. ENTHYMESIS, ἔνθύμων, animatio. {Scilicet, de enthymesi, & aestomate. Tertull. advers. Hæret. cap. 7.} FR. Calepinus verò cogitationem, EP 231 & commentationem hunc Tertullianicum terminum interpretatur. EPACTA, græcum nomen ἐπαντή, intercalares dies denotat; significat, nempè, dierum anni solaris excessum ultra lunarem annum; hic enim 354. dies habet, solaris verò 365. & aliquid plus: itaq; solaris annus excedit lunarem in undecim diebus, præter horas, & minuta. Hinc epactæ notitia nedum ad invenienda mobilia festa inservit; sed etiam ad internoscendas lunationes. Regula autem ad dignoscendam in quolibet martii mensenovam epactam hæc esset. In quocumque recenti anno undecim dies suprà epactam anni præteriti adjugendi sunt; at quando numerus excedit trigesimum, tunc excessus trigesimi erit numerus recentis Epactæ. Vide Aureus numerus. EPAGNOSTICON, ἐπαγνωσμὸν, scriptura publica cunctis exposita, & patens, quæ vulgò Manifestum dicitur: talis appellatus fuit libellus, qui pro parte Basilii Imperatoris in Concilio Constantinopolitano IV. Bahane Patritio ejus Vicario porrectus fuerat. Verùm Epagnosticon pro Epagnostico suprà positum esse censeo, à græca dictione ἐπαγνωσμὸν, aliquid super legibile, seu suprà omnia, quasi ante omnia legibile sonat. Eò quòd videlicet illa Basilii exhortatio in Synodi principio, ante alia, aut coram omnibus, legi deberet. Baron. anno 869. n. 16. EPANOCLISTUS, ex superiori parte intectus, & coopertus, ex græcis dictionibus ἐπανω, adverb. quod sonat suprà, & , id est, clausus, seu tectus. {Regnum de auro purissimo epanoclistum cum catenulis suis, habens in medio Crucem auream. Anast. Bibl. in Hormisda.} Ubi de corona loquitur, quam Clodoveus Galliæ Rex Apostolorum Principi obtulit, de quo in dict. Mitra etiam agemus. Vide Panoclistus. FR. Antiquissimam hujus chamauri figuram, eadem prorsus forma, qua adhuc in capite S. Petri extantem suprà ciborum Lateranensis Ecclesiæ attulimus delineatam in dict. Bulla, quam tamen coronam, sive chamaurum Joseph Maria Soresinus in tractatu de Capitibus SS. Petri, & Pauli, pag. 7. inquit non esse ampliùs illam, quam Clodoveus miserat; sed aliam à Joanna utriusque Siciliæ Regina dono data. De reliquis hujus Tiaræ synonymis. Vide Calyptra, Camelaurum, Corona, Diadema. EPARCHIA, & Eparchus. FR. officium, & officialis in aula græcorum Imp. ἐπαρχος enim provinciæ præsidem denotat: ex Codini tamen narratione, stabuli præfectum fuisse colligitur, licèt ipse hujus officii genus non satis explicet; nam dum Theophilus Imperator quodam die equitaverat, occurrit ei muliercula, quæ equum, quo ipse Imperator insidebat, suum esse ajebat, quod ille an verum esset perquiri jusserat, cognitaque foeminæ justitia, statim ex equo desiluit, eique restituit; repererat enim, quod Eparchi dolo equus à muliere ablatus fuisset; unde provisum deinde fuit, & mos inolevit, ut semper equos inanes, paratique pro fortuitis occurrentiis in magnat P 4 equi-
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EN ENOTICUS, and benoticum, from the Greek word ἐνωτισῶς, that is, unitive; a certain book was so called, composed by the perfidious heretic, at the instigation of Acacius, Patriarch of Constantinople, under Emperor Zeno; for in it the union of differences in the dogmas of faith between Catholics and Eutychians was treated; whose author, under the guise of a formula and the name of reconciliation, cleverly strove to deceive the Catholics, and secretly sought to abrogate the decrees of the Council of Chalcedon. This book was condemned by Pope Felix III in a Council of 40 bishops of Italy. FR. And therefore the said Pontiff sent Vitalis and Misenus, bishops, as defenders to Zeno, together with Felix, and, the Patriarch having been summoned to Rome, he nevertheless in revenge rashly attempted to erase the Pontiff’s name from the sacred diptychs; and the two legates of the Pontiff, acting foolishly, joined themselves to the perfidy of Acacius; but otherwise the defender Felix, who for that reason had been put in chains by order of the Emperor, and the followers of that same Emperor were called the Pacifici, because they defended this disgraceful concord. See Baronius, year 483, no. 19; year 484, no. 27 and following; year 495, no. 5 and following; year 496, no. 53; and year 519, no. 2 and following. Its etymology. See Synodicon. ENSALMUS, an incantation, which is contained in certain prayers of superstition, such as that prayer: Crux Christi salva me, composed by a certain Greek Archbishop; on which see Dian. part 4, tome 3, resolution 62. Hieronymus Bardus in his medico-political treatise, and Athanasius Kircher, tome 2, Magia Ægypt. ENTATICUS, a Greek word ἔντατισῶς, that is, extensive; hence Fulgentius, book 3 of the Mythologies, on Peleus and Thetis: {He called it emplastrum entaticum} which passage some wrongly read as Emplastrementaticum. ENTELMA, a precept, from the Greek verb ἔντελμων, that is, I command; {He made Entelma to the aforesaid Abbot, book 1, Chron. Casinen. ch. 49.} Others, however, read Entelma, Entalma, Entolima, or Entolina. But it is best said Entalma from the Greek ἐνταλμα, mandate, precept. ENTHECA, ἔνθύμι, according to Libonius, means money set aside by the treasurers. {And since he thinks the whole entheca of the monastery is his substance. Cassiod. book 4, ch. 14.} Likewise Cassiodorus elsewhere called it the aulic entica. FR. But rather it seems to signify a treasury chamber, just as Argyrotheca denotes a chest in which silver is kept. {One may not have an entheca. It is not for Bishops to keep gold and draw back the hand of the beggar from themselves. Every day so many ask, so many groan, so many poor people appeal to us, that we leave more people sad, because what we could give to all we do not have. We therefore have no entheca, in the Gratian decree, canon nolo, 12, question 1.} The same is found in Isidore, book 15, ch. 5. ENTHECATUS. Preserved. ENTHUSIASTÆ. See Precatores, Euchetæ. ENTHYMESIS, ἔνθύμων, animation. {Namely, concerning enthymesis and aestoma. Tertullian against Heretics, ch. 7.} FR. Calepinus, however, interprets this Tertullian term as thought and reflection. EPACTA, a Greek name ἐπαντή, denotes intercalary days; it signifies, namely, the excess of the days of the solar year beyond the lunar year; for the latter has 354 days, but the solar year 365 and somewhat more: thus the solar year exceeds the lunar by eleven days, besides hours and minutes. Hence knowledge of the epacts serves not only to find movable feasts; but also to distinguish lunations. The rule for recognizing in any month of March the new epact would be this. In any recent year, eleven days must be added above the epact of the preceding year; but when the number exceeds thirty, then the excess over thirty will be the number of the recent Epact. See Golden Number. EPAGNOSTICON, ἐπαγνωσμὸν, a public writing exposed to all and open, which is commonly called a Manifesto: such was the title of the libellus which on behalf of Emperor Basil had been handed to Bahane the Patrician, his vicar, in the Fourth Council of Constantinople. But I judge that Epagnosticon stands for Epagnosticum above, from the Greek word ἐπαγνωσμὸν, meaning something more than readable, or above all things, as though readable before all things. And this because that exhortation of Basil in the beginning of the Synod ought to be read before the others, or in the presence of all. Baronius, year 869, no. 16. EPANOCLISTUS, uncovered and covered over from above, from the Greek words ἐπανω, an adverb meaning above, and , that is, closed or covered. {A kingdom of purest gold epanoclistum with its little chains, having in the middle a golden Cross. Anast. Bibl. in Hormisda.} Where he speaks of the crown which Clovis, King of the Gauls, offered to the Prince of the Apostles, concerning whom we shall also speak in the entry Mitra. See Panoclistus. FR. The most ancient figure of this chamaurum, in the very same form in which it still remains on the head of St. Peter above the ciborium of the Lateran Church, we have brought it depicted in the entry Bulla; yet Joseph Maria Soresinus, in his treatise on the Heads of SS. Peter and Paul, page 7, says that that crown, or chamaurum, is no longer the one which Clovis sent, but another given as a gift by Joanna, Queen of the Two Sicilies. On the other synonyms of this Tiara, see Calyptra, Camelaurum, Corona, Diadema. EPARCHIA, and Eparchus. FR. an office and official in the court of the Greek emperors; for ἐπαρχος denotes the governor of a province: however, from Codinus’s account, it is inferred that he was prefect of the stable, although he does not explain this office’s kind sufficiently; for when Emperor Theophilus had ridden out one day, a little woman met him and claimed that the horse on which the Emperor himself was mounted was hers; the Emperor ordered inquiry to be made as to whether this were true, and once the woman’s justice was recognized, he immediately dismounted and restored it to her; for he had discovered that, by the deceit of the Eparch, the horse had been taken from the woman; whence provision was then made, and the custom grew up, that there should always be empty horses, and ready ones for fortuitous occasions in the great
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232 E P equitatum conducerentur. Cæterùm Eparchus, ut Meursio placet in ejus glossa, officium erat inter magnum Pappiam, & magnum Drungarium biglæ. Et ἐπαρχος græcè est nomen nimis genericum, auxiliatorem, idoneum, & sufficientem significans. Lexicon Græco-Lat. Iunii. EPARCHICON. FR. liber in quo notabantur publica Eparchorum, sive Præsidum Edicta. EPENDYTES, tunica, seu scapulare: alii verò Monachi interiorem vestem fuisse credunt, & nonnulli mantum, seu cappam; vis tamen græci vocabuli επερδυτης, quamlibet exteriorem vestem denotat. [Lavit ependytem suum. In vita S. Anton. c. 23. Pelliceum habens ependytem. In vita S. Hilar. c. 3. EPHEMERUTA, ἰκημερδυτη, officium religiosæ Essenorum familiæ, quorum acta Philo Hebræus descripserat, atque nonnulli, ut D. Hieronymus testatur, Christianos eos esse crediderunt. Nomen igitur hoc fortasse ex græco ἰκημεργια, id est, vicissitudo derivatur; nam vicissim ad unumquemque illorum hoc oneris exercitium pertinebat, quod erat signis communitatem commone- re, sicut etiam inter Christianos Religiosos hebdomadarii officium alternatim exercetur. [ Ubi verò convenere candidati, & læti cum summa gravitate ad signum datum à quopiam ephemereuta, priusquam discumbant stantes una serie decenti, sublevatisque in coelum manibus, atque oculis; his quoniam didicerent coelestia; illis utpotè incorruptis à muneribus, & à quæstu illicito; precantur, ut placeat Deo id convivium. Philo de vita contemplat. EPHESINA. Synodus falsificata. Vide Falser. Ephesina grammata. Vide Ephod. EPI, mensura aridorum, quæ decimam cori partem continebat, nempè, quatuor modios circiter, de qua sæpè in Sac. Biblia. EPHOD, vox hebraica, significat superhumerale, quo induebatur Summus Hebræorum Sacerdos, & aliquando additur dictio Bad, id est, lini, quæ sacra vestis erat comunis tam Sacerdotibus, quàm Levitis; nam Ephod summi Sacerdotis erat nobilius, nempè, auro, hyacintho, coccino, & byslo contextum; reperiebatur denique tertium Ephod politicum laicis permissum, sicut fuit illud à Rege Davide ante adductionem Arcæ saltante, & à Samuele adhuc puero delatum, ut D. Hieronymus notavit. FR. erat autem Ephod duobus quadratis partibus formatum, quæ partes inter se super humeros conjungebantur, quarum anterior pectus, & posterior tergum tegebant; at ex lateribus minimè conjungebantur: super anteriorem partem pendebat Essyn, in quo illæ duodecim gemmæ erant cum duodecim filiorum Israel nominibus, & à Iosepho Hebræo, lib. 3. Antiq. c. 8. sic describitur: [Super hanc tertiam (nempè vestem) etiamnum induit vocatam Ephodem, græcanicæ epomidi similem, ea fit hoc modo ex variis coloribus auro intermixto, ita cōtexitur, ut circa medium pectus lacuna quædam relinquatur, maniculis quoque ita extantibus, ut planè tunica ap- E P pareat. Lacunæ verò inseritur frustum amplitudo dine palmi, auro eisdem coloribus, quibus ephodes, variegatum, id vocatur Essen, ac si dicas rationale: quod ita quadrat, ut adamussim spatium illud circa pectus à texente relictum expleat, id committitur cum tunica annulis aureis per singulos angulos ex oris tunicæ, ac essenis extantibus intercurrente tænia hyacinthina, & ne quid inter circulos hiet filo hyacinthino futuram explente; in utroque autem humero singuli sardonyches auro inclusi fibularum vice epomidem adnectunt: his insculpta sunt Iacobi filiorum nomina literis vernaculis linguæ nostratis, in utroque lapide sena, ita ut seniores dextrum humerum obtineant; quin & Essenem ipsum duodecim gemmæ distinguunt, eximia vel magnitudine, vel pulcritudine, ornatus hominibus propter enorme pretium incomparabilis, cui ternæ per ordines quatuor inerant, consertæ coronulis aureis, ita ut excedere non possint: in primo ordine sardonyx, topazius, smaragdus: in secundo carbunculus, jaspis, saphirus: in tertio lyncurius, amethystus, achates: in quarto crysolithus, onyx, beryllus. His erant insculpta filiorum Iacobi nomina, quos tribuu[m] authores habemus, ordine, quo olim singuli nati fuerant. Cùm autem per se illi, quos diximus, annuli sint infirmi, nec possint pondus gemmarum sustinere; alios duos majores in extremitate rationalis, quæ respicit ad collum, eminentes à textura fecerunt, qui suscipiant catenas aureas, opere plexili, venientes per fistulas quasdam ad extremitates humerorum; quarum catenarum summitas ascendens reducitur post tergum, & circulo, qui est à tergo in epomidis simbria connectitur: id quod præcipuè sustinet ephodem, ne quo pacto defluere possit. Esseni autem assuta erat zona jam dictis coloribus, & auro distincta, quæ totum complexa, rursumque supra futuram nodata, deorsum propendere sinebatur. Omnes autem simbriæ, quibusdam oris fistulosis utrimque includebantur. ] In his autem gemmis divina Oracula recipiebant Hebræi, quod loc. cit. c. 9. Iosephus prædictus insinuavit his verbis: (Quòd mirabilius dicam, per duodecim enim lapides, quos supra pectus Pontifex sutos in Essyn, id est, rationale portat, victoriam pugnaturis Deus prænuntiabat; tantus enim splendor fulgebat in eis, cùm nondum exercitus moveretur, ut omni fieret multitudini manifestum eorum auxiliis adesse Deum. Cessavit itaque, & essyn, & sardonyx splendescere annis ducentis ante hæc ego scriberem. ] Unde credendum est, quòd antiqua Græcorum superstitio, quæ sæpè ex sacra Scriptura, & ex hebraicis cæremoniis surabatur, etia[m] id, quod de ephodinis literis insculptis miraculosè narrabant Hebræi, usurpaverit; Græci siquidem eodem pacto de eorum ephesinis characteribus mendaciter commentati sunt, nimirum, quòd ἐφισια γράμμα fuissent magicæ virtutis, per quos quicquid optarent. assequerentur, & in omni negotio victores evaderent, ut Suidas, Eustachius in Homeri Odyssea 19. Diogenianus, & Eras-
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232 E P they were led out for cavalry service. However, Eparchus, as Meursius prefers in his gloss, was an office between the magnum Pappiam and the magnum Drungarius of the bigla. And ἐπαρχος in Greek is a very general name, signifying an assistant, fit, and sufficient. Junii, Lexicon Graeco-Latinum. EPARCHICON. FR. a book in which the public edicts of the Eparchs, or prefects, were recorded. EPENDYTES, a tunic, or scapular: others, however, believe it was the inner garment of monks, and some a mantle, or cowl; yet the force of the Greek word επερδυτης denotes any outer garment. [He washed his ependytes. In the life of St. Anthony, c. 23. Having a woolen ependytes. In the life of St. Hilarion, c. 3.] EPHEMERUTA, ἰκημερδυτη, the office of the religious household of the Essenes, whose practices Philo the Hebrew had described, and whom some, as St. Jerome testifies, believed to be Christians. This name therefore perhaps derives from the Greek ἰκημεργια, that is, interchange; for by turns this task of service belonged to each of them, whose duty it was to summon the community by signs, just as among Christian religious the weekly office is exercised alternately. [When the candidates had come together, and with great solemnity and joy, at the signal given by one of the ephemeruta, before they sit down, standing all in a proper line, and lifting their hands and eyes to heaven, because they had learned about heavenly things, and because they were untouched by gifts and unlawful gain, they pray that God may be pleased with that banquet. Philo, On the Contemplative Life.] EPHESINA. A forged synod. See Falser. Ephesina grammata. See Ephod. EPI, a measure of dry goods, containing a tenth part of a cori, namely about four modii, often mentioned in Sacred Scripture. EPHOD, a Hebrew word, meaning a superhumeral garment, which the High Priest of the Hebrews wore; and sometimes the term Bad, that is, linen, is added, which was a sacred vestment common to both priests and Levites. For the Ephod of the high priest was more noble, woven with gold, hyacinth, scarlet, and byssus. A third, political Ephod was also found, allowed to laymen, such as that worn by King David when dancing before the Ark was brought in, and by Samuel while still a boy, as St. Jerome noted. FR. The Ephod was formed of two square parts joined together over the shoulders, the front covering the chest and the back the upper back; but they were not joined at the sides. On the front part hung the Essyn, in which were the twelve gems with the names of the twelve sons of Israel, and it is thus described by Josephus the Hebrew, book 3 of Antiquities, c. 8: [Over this third garment he also puts on what is called the Ephod, similar to the Greek epomis; it is made in this way from various colors intermingled with gold, so woven that around the middle of the chest some opening is left, and the armholes project in such a way that it plainly appears as a tunic. Into the opening there is inserted a piece about a span in size, variegated with gold and the same colors as the ephod, called the Essen, as if you were to say the rational; it fits so exactly that it fills the space left by the weaver around the chest. It is attached to the tunic with golden rings at each corner from the edges of the tunic, and to the essenes by a hyacinth-colored band running between them, and lest anything gape between the rings, the opening is filled with hyacinth-colored thread. On each shoulder a sardonyx, set in gold in place of buckles, fastens the epomis; on these are engraved the names of the sons of Jacob in the vernacular letters of our language, six on each stone, so that the elder sons occupy the right shoulder. Indeed the Essen itself is distinguished by twelve gems, remarkable either for size or beauty, an ornament incomparable for men because of its enormous price, of which three were set in each of four rows, joined by golden settings, so that they cannot be moved: in the first row, sardonyx, topaz, emerald; in the second, carbuncle, jasper, sapphire; in the third, lyncurius, amethyst, agate; in the fourth, chrysolith, onyx, beryl. On these were engraved the names of the sons of Jacob, whom we have as the fathers of the tribes, in the order in which they had once been born. But since those rings, as we said, are weak in themselves and cannot bear the weight of the gems, they made two other larger ones at the extremity of the rational, facing the neck and projecting from the fabric, which receive golden chains, of woven work, coming through certain tubes to the extremities of the shoulders; the upper end of these chains, rising up, is brought back behind the back and connected with the circle that is on the back in the fringe of the epomis: this especially supports the ephod, so that it cannot by any means fall. Moreover, the Essene was sewn with a girdle distinguished by the colors just mentioned and by gold, which, enclosing the whole and tied again above the seam, was allowed to hang down below. All the fringes were enclosed on both sides by certain tubular borders.] In these gems the Hebrews received divine oracles, as Josephus just cited in c. 9 hinted in these words: [What is more wonderful to say, for by the twelve stones which the High Priest carries sewn above the chest in the Essen, that is, the rational, God foretold victory to those going to battle; for so great a brightness shone in them, while the army had not yet moved, that it was made manifest to all the multitude that God was present with their aid. Therefore the essyn and the sardonyx ceased to shine two hundred years before I wrote these things.] Hence it must be believed that the ancient superstition of the Greeks, which was often drawn from Sacred Scripture and from Hebrew ceremonies, also appropriated what the Hebrews told as a miracle about the inscribed letters of the ephod; for the Greeks in the same way falsely fabricated stories about their Ephesian characters, namely, that the ἐφισια γράμμα were of magical power, by which they obtained whatever they desired and became victorious in every undertaking, as Suidas, Eustathius on Homer’s Odyssey 19, Diogenianus, and Eras-
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E P Erasmus referunt. Summus Pontifex Christiani Orbis loco Ephod Fanone utitur. Vide Fanon. Aliquando in Sac. Scriptura per Ephod Sacerdotium intelligitur. Vide Theraphim. Ephodion. Fr. , viaticum. [Videturque Græcos secutus, qui , sumptum viæ ad aliarum quoque rerum apparatus traducunt, ac sæpè pro eo dicunt, quod est institue, & instrue. Aulus Gellius, lib. 17. cap. 2.] vide Viaticum. Ephonotrophium. Vide Aeponotrophium. Ephron, Fr. quare in Ephran mutatus fuerit, D. Hieronymus in Genes. sic explicat: [Postquam pretio victus fuit Ephron, ut sepulcrum venderet, & accipere argentum, licèt cogente Abrahâ, Vau, litera, quæ apud illos pro, O, legitur, ablata de ejus nomine est, & pro Ephron appellatus est Ephran, significante scriptura non eum fuisse consummata, perfectæque virtutis, qui potuerit vendere memoriâ mortuorum, apud Grat. can. postquam 13. qu. 2.] ubi Glossa sic explicat: [O, est ultima litera Græcorum, & A, prima, & designat, O consummationem, & perfectionem A, initiu[m] & imperfectione[m] &c.] Ad quod etia[m] facit illud Hieremiæ c. 6. & 14. Ezech. cap. 4. & 20. atque Joel cap. 1. quando dixerant A. A. A. nescio loqui &c. eorum, scilicet, imperfectionem indicantes. Sequitur itaque in d. can. Gloss. inquiens. [Ephron, id est, perfectus, Ephran, id est, imperfectus. Epibates, . Fr. pirata, seu maritimus miles [Epibatis autem totius fraternitatis multitudo sit similis, ipsum quoque mare hic mundus habeatur: S. Clemens, epist. 1. Epicaea, seu verius, Epicia, græcè , æquitas, benignitas, moderatio; Theologorum & Canonistarum terminus, quo significatur id, quod absque superioris oraculo æquè interprærari posset. Fr. Interpretatio triplicis generis est. Glossa in can. sicut enim 11. quæst. 1. Interpres autem Proxeneta dicitur. Vide Proxeneta. Epicedium. Vide Fletobotomia. Epicitharisma, , citharæ epilogum, quo consueverant Antiqui in fine com[m]ediarum uti, ut ea dulcedine lenitos auditors dimitterent. Hinc natum adagium, quo Tertullianus adversus Valent. cap. 33. usus est, nempè: [Veluti epicitharisma post fabulam:] Fr. pro vitæ active symbolo. Vide Cithara. Epicombia, græcè , quæ à Cantacuzeno, lib. 1. cap. 41. sic declarantur: [Die, quo Imperator unctus erat, exit è templo, ab aliquo ejus optimatum, quem ad hoc delegerit, in populum jaciuntur epicombia: sunt autem fasciculi segmentis linteis, illigata habentes numismata aurea tria, totidem argentea, aut plura, & obolos æreos totidem; sparguntur hujusmodi fasciculi circa decies mille in vestibulo præcipuè.] Idem refert Curopalata de off. Aul. Vide Strena. Roga. Epidaphne. Vide Theopolis. Epigonation, indumentum sacrum Græcorum ad modum calicis bursæ formatum, quod ab E P 233 Episcopis, & aliquibus dignitatibus illius ritus in celebratione usque ad genua pendens, & ad lævæ latus gestatur; ideò , seu , id est, super genuale dicitur; significat autem, juxta Balsamonis sensum, linteum, quo Salvator noster in ultima coena ad lavandos Discipulorum pedes se præcinxerat; seu, juxta mentem Simeonis Thessalonicensis, gladium divinæ prædicationis denotat, quod est proprium Episcopi munus. Fr. eundem significatum affert in suo Glossario Cabasila, inquiens: [Figura romphæ circundat illum, genuale appellatum, quod in forma gladii efformatum est]: sed hujusmodi significatus potiùs situi, in quo desertur, quàm figuræ materiali bursæ adaptatur, & quando eum celebrans alli[us] , inquit: [Accingere gladio tuo super femur tuum:] ideoque in ea depingunt effigiem Seraphim, quem Deus flammeo gladio, atque versatili ante paradisum voluptatis in custodiam collocaverat. Genes. cap. 3. & quia Seraphim sapientiæ symbolum est, quæ veriùs Prælati gladius esse debet. A Sancto Germano Patriarcha Constantinopotitano , enchirium (id est, linteum, quod ad manus adhibetur) appellatum fuit, ac linteum, quo Pilatus manus coram populo post lotionem absterferat, significat. Hodie tamen in Ecclesia latina solus Papa in solemni celebratione utitur, quod informa exigui manipuli, & in cæremontiali Romano Subcinctorum, & Subcingulum appellatur, de quo in dict. Cingulum egimus. Anno 1570. Græci epigonarium eadem, qua Latinorum forma ferebant, ut in quadam epistola Archidiaconi Soliti Majorano Molpheæ Episcopo missa legeram; ubi de sacerdotalibus Græcorum orientalium habitibus distinctè agit, & inter alia de epigonatio hæc ait; [Dopò si cinge un altra sorte di cingolo pendente fino al ginocchio come stola picciola, la quale solo quelli, che sono in dignità, l'usano, come distributori de' beni.] Quæ epistola inter m. ss. Latini Latinii in Bibliotheca Cathedralis Viterbiensis asservatur. Fr. Balsamon in ejus primo tomo de Jure Græco Romano hunc habitum tantùm Episcopis fuisse concessum astringit, atq; abusum recentiorum Græcorum damnat, quòd illud Abbatibus, aliisque dignitatibus permittant, inquiens: [Sacratissimus epimaniciorum, & epigonatiorum amictus solis Episcopis concessus est, tanquam figuram Domini, & Servatoris nostri Dei Jesu Christi gerentibus.] Cachinni censuram profectò meretur etymologia, quam huic vocabulo affert Salomon Suveigerus Pseudoprædicans, lib. 2. sui Hodoporici, cap. 62. ubi hoc sacrum indumentum vocat, quod barbarum significat. In dict. Cherubim scribitur Epigonathium. Cætera. Vide Enchirium. Epimanicion. Epiographus, titulus. Vide Pseudepigraphus. Epilepsia. Vide Eunuchizo. Epilepticus, morbus, id est, comitialis, vocabulum . [Phronimus igitur Agathensis Episcopi famulus epileptici morbi accessu fatigabatur, ita ut plerumque cadens, 26
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E P Erasmus relate it. The Supreme Pontiff uses a fanon in place of the Christian world’s ephod. See Fanon. Sometimes in Sacred Scripture by ephod is meant the priesthood. See Theraphim. Ephodion. Fr., viaticum. [And it seems he followed the Greeks, who transfer what is taken for a journey to the equipment of other things also, and often say instead of it what means, establish and equip. Aulus Gellius, book 17, ch. 2.] See Viaticum. Ephonotrophium. See Aeponotrophium. Ephron, Fr. why he was changed into Ephran, St. Jerome explains thus in Genesis: [After Ephron was defeated in price, so that he sold the sepulchre and accepted the silver, although compelled by Abraham, the letter V, which among them is read as O, was removed from his name, and instead of Ephron he was called Ephran, the Scripture signifying that he was not of consummated, perfect virtue, who could sell for the sake of the memory of the dead, apud Grat. can. postquam 13. qu. 2.] where the Gloss explains thus: [O is the last letter of the Greeks, and A the first, and O signifies consummation and perfection, A beginning and imperfection, etc.] To this also belongs that passage of Jeremiah ch. 6 and 14, Ezek. ch. 4 and 20, and Joel ch. 1, when they said A. A. A., I know not how to speak, etc., indicating, namely, their imperfection. Therefore in the said canon the Gloss continues, saying: [Ephron, that is, perfect, Ephran, that is, imperfect. Epibates, Fr., pirate, or maritime soldier [For the multitude of the whole brotherhood may be like an epibates; let the sea itself here be considered the world: St. Clement, epist. 1. Epicaea, or more correctly Epicia, in Greek, equity, kindness, moderation; a term of theologians and canonists, by which is signified what could be interpreted equally without the oracle of a superior. Fr. Interpretation is of three kinds. The Gloss in canon sicut enim 11. quest. 1. An interpreter is also called a proxeneta. See Proxeneta. Epicedium. See Fletobotomia. Epicitharisma, the epilogue of the cithara, which the ancients were accustomed to use at the end of comedies, so as to dismiss the listeners soothed by such sweetness. Hence arose the proverb used by Tertullian against Valentinian, ch. 33, namely: [Like an epicitharisma after the play:] Fr. for the symbol of active life. See Cithara. Epicombia, in Greek, which are thus explained by Cantacuzenus, book 1, ch. 41: [On the day on which the Emperor was anointed, as he comes out of the temple, epicombia are thrown among the people by one of his nobles whom he has chosen for this purpose: these are bundles tied with linen strips, having attached to them three gold coins, as many silver ones, or more, and the same number of bronze obols; such bundles are scattered, about ten thousand of them especially in the vestibule.] The same is related by Curopalata, de off. Aul. See Strena. Roga. Epidaphne. See Theopolis. Epigonation, a sacred vestment of the Greeks, shaped like a purse or chalice, which, by Bishops and certain dignitaries of that rite, is worn in celebration hanging down to the knees and carried on the left side; therefore it is called , or , that is, super-genual. According to Balsamon’s sense it signifies the linen with which our Savior girded Himself at the Last Supper to wash the feet of the disciples; or, according to Simeon of Thessalonica, it denotes the sword of divine preaching, which is the proper duty of a Bishop. Fr. Cabasilas gives the same meaning in his Glossary, saying: [The figure of the romphaia surrounds him, called the genual, which is fashioned in the form of a sword]: but such meanings fit better the position in which it is worn than the material shape of the purse, and when the celebrant bears it, he says: [Gird thy sword upon thy thigh:] and therefore they depict on it the image of the Seraphim, whom God had set with a flaming and revolving sword before the paradise of delight for its guard. Genesis ch. 3. And because the Seraphim is a symbol of wisdom, which more truly ought to be the bishop’s sword. By Saint Germanus, Patriarch of Constantinople, it was called enchirium (that is, the linen cloth used for the hands), and it signifies the cloth with which Pilate wiped his hands before the people after washing. Today, however, in the Latin Church only the Pope uses it in solemn celebration, in the form of a small maniple, and in the Roman ceremonial it is called Subcinctorium and Subcingulum, about which we have spoken under Cingulum. In the year 1570 the Greeks wore the epigonarion in much the same form as the Latins, as I had read in a certain letter sent by the archdeacon Solitus Majoranus to Bishop Molphæ; there he treats distinctly of the vestments of the eastern Greeks, and among other things says this about the epigonation: [Afterwards he girds himself with another sort of belt hanging down to the knee like a small stole, which only those who are in dignity use, as dispensers of goods.] This letter is preserved among the Latin manuscripts of Latinius in the library of the Cathedral of Viterbo. Fr. Balsamon in the first volume of his work on Greek-Roman Law insists that this vestment was granted only to Bishops, and condemns the abuse of the recent Greeks, because they allow it to abbots and other dignitaries, saying: [The most sacred vesture of the epimanikia and epigonatia has been granted only to Bishops, as to those who bear the figure of our Lord and Savior God Jesus Christ.] Certainly the etymology which Salomon Suveigerus, the pseudopreacher, gives to this word in book 2 of his Hodoporicon, ch. 62, deserves laughter, where he calls this sacred vestment something barbarous. In the entry Cherubim it is written Epigonathium. The rest. See Enchirium. Epimanicion. Epiographus, title. See Pseudepigraphus. Epilepsia. See Eunuchizo. Epilepticus, disease, that is, falling sickness, the word . [Thus Phronimus, servant of the Bishop of Agath, was wearied by an access of epileptic disease, so that often falling,
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Ecclesia eorum, matutinum celebrare, in quo genealogiam Christi secundùm Lucam ad tertium nocturnum canunt. FR. De Theophania hæc apud Sacros Scriptores habentur, nimirum; [Ab apparendo quidem nomen Theophaniæ dictum est. Greg. Nazian. Orat. in Christi nativitatem.] Suidas autem sic ait: [Theopania est cùm Deus se manifestum facit, & est nomen generis muliebris. In genere autem neutro multitudinis dicitur hæc theophania; numero singularis hoc theophanion.] Inde dies natalis Domini à Sanctis Patribus appellata est. [Nunc autem theophania, sive Natalis dies præsens est solemnitas: utroque enim appellatur modo, duobus nominibus uni, eidemq; rei impositis. Greg. Nazian. Orat. suprà cit.] Rationemque nuncupationis infert ibidem: [Apparuit enim Deus hominibus per generationem.] Cui adstipulantur Basil. Cæsar. inquiens: [Appellemus nostrum hoc festum theophania. Celebremus quæ salutis sunt mundi, natalem, scilicet, humanitatis diem. Orat. de Christi generat.] Item Asterius, hom. in Kalend. At non modò Natalem Domini; sed etiam ejusdem baptismi diem theophania festa appellarunt S. Jo: Chrysoft. homil. de B. Philogonio, tom. 3. inquiens; [Nisi enim secundùm carnem natus esset Christus, nequaquam baptizatus esset: nam id est festum Theophaniorum.] Item in Horolog. græco die 6. Ianuarii hæc habentur: [Sancta Theophania Domini, & Dei Salvatoris nostri Iesu Christi. Troparion, Tonus primus. In Jordane baptizato te, ò Domine, Trinitatis declarata fuit adoratio.] Gregorius Alexandr. in vita S. Jo: Chrysoft. græcè cap. 3. [Die festo Theophaniorum appropinquante, qui dicitur dies luminum.] At τὰ ἀγια φῶτα, nullus est, qui inficiatur festum diem esse baptismi Iesu Christi, ut ex Gregor. Nazianz. aliisque innumeris liquet. Ipsa autem græca vox communi usu in latinam apud Latinos etiam trâsset. Vigilius enim Papa, qui tempore Justiniani Imperatoris floruit, in suo constituto de tribus capitulis, hæc habet: [Exemplar professionis, quam residui Episcopi Theophanioru[m] die nobis fecerunt] Martyrol. Notkeri, qui vixit circa annum Dom. 912. apud Canisium, tom. 6. antiq. lect. sic habet: [Octavo Idus Ianuarii Epiphania Domini, quod interpretatur Manifestatio. Apud Romanos autem eadem festivitas Theophania nominatur, ut ex compositione nominis, quòd Dei sit apparitio, manifestetur; quo die Magi &c.] Et ex Concil. Lugdun. habetur in c. pronunciandum, de consecrat. dist. 3. apud Gratian. [Feriandi verò per annu[m] isti sunt dies: Natale Dom. Sancti Stephani, S. Jo: Euang. Innocentium, S. Silvestri, Octava Dom. Theophania.] Quare ab eventu nomen hoc Epiphaniæ diei indiderunt SS. PP. quia per plura miracula in tali die Domini gloria manifestata fuerat, de quibus Ecclesia canit: [Tribus miraculis hunc sanctum diem ornatum colimus &c.] ac alia prodigia, de quibus supra: unde factum est postea, ut per Theophaniam Epiphania intelligeretur, ac Theophaniorum dies,
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Their Church celebrates matins, in which they sing the genealogy of Christ according to Luke up to the third nocturn. FR. Concerning Theophany, the holy writers have the following, namely: [The name Theophany is indeed derived from appearing. Greg. Nazian. Orat. in Christi nativitatem.] Suidas, moreover, says thus: [Theophania is when God makes Himself manifest, and it is a feminine noun. In the neuter, however, in the plural it is called ta theophania; in the singular number, to theophanion.] Hence the birthday of the Lord was called by the holy Fathers [Now, however, theophany, or the Nativity day, is the present solemnity: for it is called by both names, two names being imposed on one and the same thing. Greg. Nazian. Orat. supra cit.] And he gives the reason for the name there: [For God appeared to men by generation.] To this Basil of Caesarea agrees, saying: [Let us call this feast of ours Theophany. Let us celebrate the birth, namely, the day of humanity, which belongs to the salvation of the world. Orat. de Christi generat.] Likewise Asterius, hom. in Kalend. But not only the Lord’s Nativity, but also the day of His baptism, the saints called the feast of Theophany, as St. John Chrysostom says, homil. de B. Philogonio, tom. 3. [For unless Christ had been born according to the flesh, He would not have been baptized; for this is the feast of the Theophanies.] Likewise in the Greek Horologion, on January 6, the following is found: [Holy Theophany of the Lord and God our Savior Jesus Christ. Troparion, first tone. When You were baptized in the Jordan, O Lord, the worship of the Trinity was made manifest.] Gregory of Alexandria, in the life of St. John Chrysostom, in Greek, chap. 3. [As the feast of Theophanies approached, the day which is called the day of lights.] But no one denies that ta hagia phōta is the feast day of the baptism of Jesus Christ, as is clear from Gregory Nazianzen and countless others. The Greek word itself, by common usage, passed into Latin even among the Latins. For Pope Vigilius, who flourished in the time of the Emperor Justinian, in his decree concerning the three chapters, has this: [The example of the profession which the remaining bishops made to us on the day of Theophany.] The Martyrology of Notker, who lived around the year of the Lord 912, as found in Canisius, tom. 6, Antiquae Lectiones, says thus: [On the eighth day before the Ides of January, the Epiphany of the Lord, which is interpreted Manifestation. Among the Romans, however, the same feast is called Theophany, because, from the composition of the word, it is made clear that it is the appearing of God; on which day the Magi, etc.] And from the Council of Lyon it is found in c. pronunciandum, de consecrat., dist. 3, in Gratian: [The days to be kept as feasts throughout the year are these: the Nativity of the Lord, St. Stephen, St. John the Evangelist, the Innocents, St. Sylvester, the Octave of the Lord, Theophany.] Therefore the holy Fathers gave this name of Epiphany to the day from the event, because by many miracles on such a day the glory of the Lord had been made manifest, concerning which the Church sings: [We honor this holy day, adorned with three miracles, etc.] and other wonders, of which mention has been made above: whence it later came about that by Theophany Epiphany was understood, and the day of Theophanies,
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E P 235 dies, id est, plurimarum manifestationum dice- retur; in quo sensu S. Nilus Abbas ait, quod Pau- lus, Joannes, & Theodolus [Mortui autem sunt, consummati septimo die post theophaniam, qui est quartus decimus mensis Ianuarii. De Inte- rempt. Sanctor. Patrum in Sina, & Rhaiti.] In Bi- blioth. S. Andreæ de Valle Romæ reperitur m. s. græcus Codex verustissimus, in quo notantur E. uangelia totius anni, ubi die 6. Ian. habentur hæc, quæ latinè sonant: [Sancta Theophania. Evan- gelium ad matutinum secundùm Marcum: Venit Jesus &c. Ad Missam, ex Evangelio secundùm Matthæum: Venit Iesus à Galilæa in Jordanem &c.] & Marcus in vita S. Porphyrii, cujus ipse fa- miliaris minister extiterat, hæc ibi habet: [Pluit Dominus noster Iesus Christus assiduè ab octa- va Lydenæi usque ad decimam. Est autem apud eos (id est Gazæos) Lydenæus, apud Romanos Ianuarius. Præcedunt autem quinque diebus eorum menses Romanos. Undecimo verò die pe- regimus diem Theophaniorum Domini nostri Iesu Christi cum gaudio laudantes. ] Quòd si ab undecim diebus quinque demas, sexta Ianuarii dies utique erit dies Theopaniorum. Cùm enim Gaza sit Civitas Palæstinæ in confinio Ægypti, ægyptiorum more gazæos menses computare fa- cile credendum est; & hoc est, quod S. Epiphanius Hæres. 51. dixerat: [Invenimus enim ab hoc Consulatu antè Pisonem, usque ad undecimam mensis Tybi, & ad diem antè octavam Iduum Ja- nuarii, quando re vera Theophania contigit.] Et fortassè hic modus conciliandi ritus Ægyptio- rum cum cæteris; nam eadem die ac nos, illi Theophaniorum solemnitatem celebrant. Cæte- rum etiam apud Gentiles hoc vocabulum in usu erat: diem enim Theophaniæ appellabant, quan- do eorum falsa numinum simulacra, tam in ipso- rum templis, quàm extra populo ostendebant. Herodot. in Clio. lib. 1. de donis, quoru[m] & memi- nit Strabo, lib. 9. in Phocis) à Cræso Pythiæ exhi- bitis [Argentea patera &c. sexcentoru[m] amphora- rum capax, in qua miscebatur vinum à Delphis Theophanioru[m] festo.] Et Pollux, lib. 1. Onomast. De temporibus festorum. [Tempora porrò sacra sunt, Panegyres, Feriæ, Calendæ, Theophania, Theoxenia. [Hæc tamen Christianorum solem- nitas, quæ ab alienigenis fidei celebrata erat, ut suprà dictu[m] est, minimè Donatistæ in hoc conve- nire passi sunt, quos sic D. Aug. ser. 32. de tempore increpans, inquit: [Meritò istum diem nunquam nobiscu[m] heretici Donatistæ celebrare voluerunt, quia nec unitatem amant, nec orientali Ecclesiæ, ubi apparuit illa stella, communicant.] Et fusiùs idem S. Doctor contra Priscillianistas, & Mani- chæos, epist. 86. :. : Ecclesia tamen latina principa- liter Magorum adorationem celebrat in hac die; ideo non canit invitatorium ad Matutinum, quia, ut inquit Microl. de Eccles. observ. cap. 40. [In E- piphania ad nocturnas juxta Romanum Ordinem invitatorium reticemus, ut à dolosa invita- tione Herodis discrepemus] Vel quia Magi non fuerant ad adorationem filii Dei invitati manife- E P 235 stè, sicut fuere pastores per patentem Angelorum annunciationem; sed nutu tantùm stellæ. Du- rand. lib. 6. cap. 16. Alcuin. de divin. off. Item reti- cetur matutinus hymnus, qui cùm sit perfecto- rum symbolum, non pronunciatur, quia tunc haud perfecta, sed inchoata tantùm Gentilium conversio erat. In hoc die Sacerdos pluviali in- dutus (juxta ordinationes Concil. Aurelian. IV. can. 1. Concil. Tolet. IV. cap. 4. & Pontificalis Ro- mani) abbonem ascendens, mobilia totius anni festa annunciat. Antiquitus circulari Patriarchæ Alexandrini epistola per Ecclesias in die Paschæ publicabatur; nam cùm in Ægypto floreret A- strologia, ideo ex ea Ecclesia vera mobilium festorum computatio expectabatur. Græci igi- tur in memoriam Christi baptismi multis cære- moniis benedicunt aquam, in qua trina demer- sione Crucem infundunt, & ex hac aqua benedi- cuntur domus, & pro infirmitatibus utuntur, ac de ejus incorruptibilitate D. Chrysostomus ho- mil. de baptismo Christi sic testatur: [Fitque mi- raculum evidens, dum nihil temporis longinqui- tate aquarum illarum natura vitiatur; sed integro anno, atque adeo biennio, & triennio, quæ hodie fuit hausta, incorrupta, & recens permaneat.] Ex hoc facto occasionem arripiunt Græci schismati- ci Latinos impugnandi, quòd qualibet hebdoma- da aquam benedictam renovent: unde argumentantur nos esse hæreticos, & consequenter tali in- corruptibilitate indignos; sed similibus objectio- nibus Emanuel Caleca Græcus scriptor, lib. 4. cap. 13. sufficienter respondet, & inter alia demo- strat, quod etiam penes occidentalem Ecclesiam aqua baptisimalis fontis incorrupta asservatur, & bis tantùm in anno renovatur. Quæ miraculi gra- tia aquis Jordani etiam attribuitur; nam exhau- stæ per multos annos incorruptæ servâtur; fortas- sè ex privilegio contactus incarnati Verbi. Lube etiam hîc addere, quæ de duobus fontibus S. Epi- phanius loquens de aqua ad Galileæ nuptias in vinu[m] mutata, hæresi 51. refert, nempè; [Qua pro- pter etiam in multis usque in hanc diem sit, quod tunc factum est in testimonium incredulitatis, ve- lut testantur in multis locis fontes, ac fluvii in vi- num conversi. Cibyres quidem Cariæ fons, qua hora hauserunt ministri, & ipse dixit, date Archi- triclino, testatur, & in Gersa Arabiæ fons simili- ter. Nos bibimus de Cibyres fonte; fratres nostri verò de eo, qui est in Gersa in Martyrum templo, & multi in Ægypto de Nilo hoc testantur.] Simi- le prodigium in Andro, una ex Cycladum insulis nedum à recentioribus scriptoribus narratur, præ- sertim à Mutiano in ejus Geographia, & mihi as- severanter à Dominico Gràmatica ejusdem insu- læ Episcopo confirmatum fuit, quòd, scilicet, sit ibi fons, qui in hac die Epiphaniæ vini saporem acquirit; sed & Plinius etiam de hac re fidem fa- cit, inquiens: [In Andro insula templo Liberi pa- tris fonte nonis Ianuarii semper vini sapore flu- re &c. lib. 2. cap. 103.] Quare Dominica, in qua occurrit octava Epiphaniæ, anticipatur ejus offi- cium. Vide Octava. Dicitur Festum stellæ, & ab hac
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E P 235 day, that is, it should be called the manifestation of many things; in which sense St. Nilus the Abbot says that Paul, John, and Theodolus [But they died, having been completed on the seventh day after the Theophany, which is the fourteenth of the month of January. De Interempt. Sanctor. Patrum in Sina, & Rhaiti.] In the Library of St. Andrew of the Valley at Rome there is found a very ancient Greek manuscript codex, in which are noted the Gospels for the whole year, where on Jan. 6 are found these words, which in Latin read: [Holy Theophany. The Gospel at Matins according to Mark: Jesus came, etc. At Mass, from the Gospel according to Matthew: Jesus came from Galilee into the Jordan, etc.] And Mark in the life of St. Porphyry, whose familiar servant he had been, says this there: [Our Lord Jesus Christ rained continually from the eighth of Lydenæus until the tenth. Among them (that is, the Gazans) Lydenæus is, among the Romans, January. But their months go five days ahead of the Roman months. On the eleventh day we celebrate with joy the day of the Theophanies of our Lord Jesus Christ, praising Him.] If, then, from eleven days you subtract five, the sixth day of January will certainly be the day of the Theophanies. Since Gaza is a city of Palestine on the border of Egypt, it is easy to believe that, according to Egyptian custom, the Gazans reckoned the months; and this is what St. Epiphanius said, Heres. 51: [For we have found that from this consulship before Piso, up to the eleventh day of the month Tybi, and to the day before the eighth of the Ides of January, when in fact the Theophany occurred.] And perhaps this is the way of reconciling the rite of the Egyptians with the others; for on the same day as we do, they celebrate the solemnity of the Theophanies. Moreover, even among the Gentiles this term was in use: for they called the day Theophania, when their false images of the gods were displayed, both in their temples themselves and outside to the people. Herodotus in Clio, book 1, on the gifts, which Strabo also mentions, book 9, in Phocis, presented by Croesus to Delphi [A silver bowl, etc., capable of holding six hundred amphorae, in which wine was mixed at Delphi at the feast of the Theophania.] And Pollux, book 1, Onomast. On the times of feasts. [Moreover, sacred times are Panegyries, Holidays, Kalends, Theophania, Theoxenia.] [Yet this solemnity of Christians, which had been celebrated by foreigners of the faith, as said above, the Donatists by no means allowed themselves to agree with, whom St. Augustine thus rebukes in sermon 32 De tempore, saying: [With good reason those heretics, the Donatists, never wished to celebrate this day with us, because they neither love unity nor communicate with the Eastern Church, where that star appeared.]] And more fully the same holy Doctor against the Priscillianists and Manichees, epist. 86. The Latin Church, however, chiefly celebrates the adoration of the Magi on this day; therefore it does not sing the invitatory at Matins, because, as Microl. de Eccles. observ. cap. 40 says, [At Epiphany, at the night office according to the Roman Order, we omit the invitatory, so as to differ from Herod’s deceitful invitation.] Or because the Magi were not plainly invited to the adoration of the Son of God, as the shepherds were through the open announcement of the angels, but only by the nod of the star. Durand, book 6, cap. 16. Alcuin. de divin. off. Likewise the matins hymn is omitted, since, being a symbol of the perfect, it is not pronounced, because then the conversion of the Gentiles was not yet complete, but only begun. On this day the priest, vested in a cope (according to the ordinances of the Fourth Council of Orléans, canon 1, the Fourth Council of Toledo, chapter 4, and the Roman Pontifical), ascending the ambo, announces the movable feasts of the whole year. Formerly a circular letter of the Alexandrian Patriarch was published through the churches on Easter Day; for since astrology flourished in Egypt, from that church therefore the true computation of the movable feasts was expected. The Greeks, therefore, in memory of Christ’s baptism, bless water with many ceremonies, into which they immerse the Cross three times, and from this water houses are blessed and it is used for infirmities; and concerning its incorruptibility St. John Chrysostom testifies thus in a homily on the baptism of Christ: [And a clear miracle occurs, since by the long passage of time nothing in the nature of that water is corrupted; but for a whole year, and indeed two or three years, what was drawn today remains uncorrupted and fresh.] From this fact the Greek schismatics seize occasion to attack the Latins, because each week they renew blessed water: hence they argue that we are heretics, and consequently unworthy of such incorruptibility; but Emanuel Caleca, a Greek writer, in book 4, chapter 13, adequately responds to similar objections, and among other things demonstrates that even in the Western Church the baptismal water of the font is kept incorrupt and is renewed only twice a year. This grace of miracle is also attributed to the waters of the Jordan; for when drawn off they are preserved incorrupt for many years, perhaps by privilege of contact with the incarnate Word. Here also it is pleasing to add what St. Epiphanius, speaking of the water changed into wine at the wedding in Galilee, relates in heresy 51, namely: [Wherefore also in many places to this day there is still what was then done as a testimony of unbelief, as fountains and rivers in many places changed into wine bear witness. The fountain of Cibyra in Caria indeed testifies, at the very hour when the servants drew it and he himself said, Give it to the chief steward; and likewise the fountain in Gersa of Arabia. We drink from the fountain of Cibyra, but our brothers from that which is in Gersa in the temple of the Martyrs, and many in Egypt testify to this from the Nile.] A similar marvel in Andros, one of the Cyclades islands, is narrated not only by more recent writers, especially by Mutianus in his Geography, and was also confirmed to me emphatically by Dominic Grammatica, bishop of that same island, namely that there is there a spring which on this day of Epiphany acquires the taste of wine; but Pliny also gives testimony to this matter, saying: [On the island of Andros, at the temple of Father Liber, on the ninth of January the fountain always flows with the taste of wine, etc., book 2, chapter 103.] Therefore the Sunday on which the octave of Epiphany occurs has its office anticipated. See Octava. It is called the Feast of the Star, and from this
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236 E P hac die Septuagesimæ Dominica computatur. Vide Septuagesima. Mysterium munerum trium Magorum. Vide Stacke. EPIRHEDIUM, parva rheda. [Quem etiam opprobrio Christianorum in die processionis suæ ante epirhedia sua protrahi fecit nudum, & ligatum. In Vita S. Marcelli Papæ & mart. EPIRHUS, & Epirus. Vide Epiurus. EPISCOPA, erat fortassè Episcopi uxor, antequam ille in ea dignitate constitutus fuisset; sed factus deindè Episcopus, ab illius consortio sejungebatur. In Ecclesia S. Praxedis Romæ in quodam lapide, ubi de reliquiis à S. Paschale Papa I. ibi translatis fit mentio, leguntur infrascripta verba à me descripta: [Quo circa & in ipso ingressu Basilicæ manu dextera, ubi utiq; benignissimæ genetricis, scilicet, Dominæ Theodoræ Episcopæ corpus quiescit, &c.] Erat enim Theodora ejusdem Papæ Mater, forsan Abatissa, quæ Antista etiam dicebatur. Vide Antisto; nam sicut Episcopus, & Antistes Synonyma sunt, sic Episcopa, & Antista. Cæterum in Concil. Turonen. de Episcopi uxore, can. 13. & 14 fit mentio his verbis: [Episcopus Episcopam non habentem nulla sequatur mulierum turba.] Ubi cavetur, quòd tanquam fororem illam tractare Episcopus debuisset. EPISCOPIUM, , & Antistatum dicitur. Vide Antisto. Aliquando pro Episcopali palatio accipitur, sic Anastasius Bibliot. de Ecclesia Lateranensi agens, ait: [Quæ prima in toto mundo constructa est, & stabilita à beatæ memoriæ Costantino Imperatore, & est juxta Episcopium.] Aliquando pro Diocesi usurpatur: [Carolus Rex Rigobertum episcopatu deturbavit, & cuidam Miloni sola tonsura clerico, quòd secum processerat ad bellum, dedit hoc episcopium. Flodoar. lib. 2. cap. 12. Post Ægidium Rhemense rexit episcopium. Idem, lib. 2. cap. 4.] FR. [Ut jam dilectus Suffredus Episcopus proprio restituatur episcopio, can. deniq; Suffredus, 6. quæst. 3. Cùm à Normannis de episcopio depellaris, can. sciscitaris 7. quæst. 1.] Nonnunquam ipsa Cathedralis Ecclesia intelligitur: Vide Diæcesis. Parochia. Præsulatus. EPISCOPO, verbum, creo, seu eligo aliquem in Episcopum. [Intendit episcopare fratrem Comitis. Petrus Blesen. epist. 10.] FR. [Miramur quod L. Apanien. electum in Tripolitanam Ecclesiam transtulisti, & novo quodam mutationis genere parvificasti majorem, & magnum quodammodo minorasti, episcopare Archiepiscopu[m], imò potiùs dearchieipiscopare præsumens. Innocent. III. ad Antiochenum Patriarcham in tit. de translat. episcopi, cap. 1.] ubi Parvificasti, id est, parvum reddidisti, & Dearchieipiscopare, id est Archiepiscopatu privare intelligit: Reperitur in sensu passivo Episcopor in eadem significatione. [Lex divina nullum præcisa aure episcopari permittit. Petrus Blesen. epist. 23.] eodem modo usus est D. Bernard. in vita S. Malachiæ. Quando est jam in actu episcopus, utitur verbo Antisto. Vide suo loco, & in dict. Præsulo. E P EPISCOPUS, ; [Græcum est enim, æque inde deductum vocabulu[m], quòd ille, qui præficitur, superintendit, curam, scilicet, eorum gerens, sibi , quippè super; verò intentio est. Ergo , si velimus, latinè superintendere possumus dicere, ut intelligat non se Episcopum esse, qui præesse dilexerit, non prodesse. Aug. lib. 19. de Civit. cap. 19. Quid aliud interpretatur Episcopus, nisi superinspector, maximè cùm solio in Ecclesia editiore resideat, & ita cunctos respiciat, ut cunctorum oculi in ipsum respiciant? D. Ambros. de Sacerd. dignit. cap. 6.] Atque in hoc sensu Eusebius in vita Constantini Magni, lib. 1. cap 37. illum [Communem orbis Episcopum] appellavit, id est, totius orbis universalem superintendentem; nam antiquitùs Episcopus erat magistratus officium, & annonæ præfectura. Arcadius in, l. final. ß. de muner. & hom. S. Irenarchę, & S. Item Episcopi, & apud Gentiles Episcopi dicebantur Visitatores provincialum. FR. apud Gentiles etiam speculatorem significabat. [Vult enim Pompejus me esse, quem tota hæc Campania, & maritima ora habeat Episcopum, ad quem delectus, & negotii summa referatur. Cic. lib. 7. Epist. ad Atticum.] Præsidet ergo Sacer Episcopus in loco eminenti ex S. Clementis decreto, ut tanquam vigilantissimus Pastor, ejus oves respiciat. In Apocalypsi Angelus etiam dicitur; nam Episcopus Angeli Custodis officium adimplere debet. Sic Procurator. Vide Procurator. Sic Archiater, id est Pro:omedicus. Vide Archiater. Sic Antistes. Vide Antistes. Item Presbyter. Vide Presbyter. Item Presul, & Diocesanus. Item Episcopi dicuntur Communicatores. can. de Iudiciis 3. quæst. 3. & ibi Glossa. Dicitur etiam Hierarcha, id est, Sacer Princeps. Item Summus Sacerdos ad differentiam inferiorum Sacerdotum. Vide Protomystes. Vide etiam Archiepiscopus. Collega. Comprovincialis. Ordinarius. Pontifex. Primas. Sacerdos primi ordinis. Vide etiam Conculcare Episcopum, ubi de munere Episcopi agitur. Quid D. Paulus intellexerat, quando dixerat, [Episcopu[m] non debere esse Neophytum.] Vide Neophytus: Antiquitus erat Episcopus à Populo postulatus, & forma electionis ex epistola 22. Nazianzeni nomine sui patris ad favoré D. Basilii Cæsariensibus scripta colligitur, & Tertullianus in Apocalip. de modo eligendi Episcopum inquit: [Præsunt probati quippè Seniores, honorem istum non pretio, sed testimonio probati [Quamvis rigorosè loquendo, plebs non dabat suffragia; sed tantùm testificabat, applaudebat, & acclamabat virtutes, & merita Electi, sicut optimè probat Cardinalis Bellarminus, quòd dictio illa vota sæpè apud Auctores mentionata, non intelligatur fuisse suffragia, sed desideria: itaque cocludit fuisse semper in clero facultatem eligendi Episcopum, sic Christi Vicario permittente ad majorem Ecclesiaru[m] utilitatem. Solebât omnes Episcopi diem eoru[m] ordinationum celebrare, quem græci id est, festum appellât, & Natalis Pont. Natalis dies, seu Annuæ festa Pastoris dixere Latini. Sanctus tamen Leo, prop-
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236 E P this day is counted as Septuagesima Sunday. See Septuagesima. Mystery of the three gifts of the Magi. See Stacke. EPIRHEDIUM, a small carriage. [He also caused, to the disgrace of the Christians on the day of his procession, that he should be dragged naked and bound before his epirhedia. In the Life of St. Marcellus, Pope and martyr.] EPIRHUS, and Epirus. See Epiurus. EPISCOPA, was perhaps the wife of a Bishop before he had been established in that dignity; but when he had afterwards become a Bishop, she was separated from his company. In the Church of St. Praxedes at Rome, on a certain stone, where mention is made of the relics transferred there by St. Paschal Pope I, the following words are read, copied by me: [Wherefore also at the very entrance of the Basilica on the right hand, where indeed the body of the most benign mother, namely, Lady Theodora the Bishopess, rests, &c.] For Theodora was the mother of the same Pope, perhaps an Abbess, who was also called Antista. See Antisto; for just as Episcopus and Antistes are synonyms, so Episcopa and Antista. Moreover, in the Council of Tours, concerning the wife of a Bishop, can. 13 and 14, mention is made in these words: [A Bishop who does not have an Episcopa should be followed by no crowd of women.] Where it is provided that the Bishop ought to have treated her as a sister. EPISCOPIUM, and Antistatum is said. See Antisto. Sometimes it is taken for the episcopal palace, thus Anastasius the Librarian, speaking of the Lateran Church, says: [Which was first built in the whole world and established by the Emperor Constantine of blessed memory, and is next to the Episcopium.] Sometimes it is used for a diocese: [King Charles deprived Rigobert of the bishopric, and gave this episcopium to a certain Milo, a cleric with only the tonsure, because he had gone with him to war. Flodoard, book 2, ch. 12. After Ægidius he ruled the Rheims bishopric. The same, book 2, ch. 4.] FR. [So that now the beloved Bishop Suffredus may be restored to his own episcopium, can. deniq; Suffredus, 6, q. 3. Since you are driven from the episcopium by the Normans, can. sciscitaris 7, q. 1.] Sometimes the Cathedral Church itself is meant: See Diocese. Parish. Prelacy. EPISCOPO, a verb, to create or choose someone as Bishop. [He intends to make his brother a bishop. Peter of Blois, epist. 10.] FR. [We wonder that you have transferred L. Apanien. elected to the Church of Tripoli, and by a certain new kind of change have made the greater small, and in some way have made the great less, presuming to bishop an Archbishop, nay rather to de-archbishop him. Innocent III to the Patriarch of Antioch in the title de translat. episcopi, ch. 1.] where by Parvificasti, that is, you made small, and by Dearchieipiscopare, that is, to deprive of the archbishopric, he understands: Episcopor is found in the passive sense with the same meaning. [Divine law allows no one with the right ear cut off to be made bishop. Peter of Blois, epist. 23.] In the same way St. Bernard used it in the life of St. Malachy. When one is already actually a bishop, the verb Antisto is used. See its place, and in the word Præsulo. E P EPISCOPUS; [For it is a Greek word, and from there derived, because he who is set over others superintends, namely taking care of them, sibi , that is, over; but the sense is of intention. Therefore, if we wish, we may say in Latin superintendere, so that he may understand that he is not a bishop who has loved to be over others, not to be useful. Augustine, book 19, De Civitate, ch. 19. What else does Bishop mean, except overseer, especially since he sits in a higher seat in the Church, and so looks upon all, that the eyes of all look upon him? St. Ambrose, De Sacerdot. dignit. ch. 6.] And in this sense Eusebius in the life of Constantine the Great, book 1, ch. 37, called him [the Bishop of the world in common], that is, the universal superintendent of the whole world; for in ancient times a bishop was a magistrate’s office, and a prefecture of provisions. Arcadius in l. final. § de muner. & hom. S. Irenarchæ, and S. Item Episcopi, and among the Gentiles bishops were called inspectors of provinces. FR. among the Gentiles it also signified a watchman. [For Pompey wants me to be the one whom all this Campania, and the seacoast, may have as bishop, to whom the selection and the whole business is to be referred. Cicero, book 7, Epist. ad Atticum.] Therefore the sacred bishop presides in an elevated place by the decree of St. Clement, so that like a most watchful shepherd he may keep watch over his sheep. In the Apocalypse the angel is also so called; for the bishop ought to fulfill the office of guardian angel. Thus Procurator. See Procurator. Thus Archiater, that is, chief physician. See Archiater. Thus Antistes. See Antistes. Also Presbyter. See Presbyter. Also Presul, and Diocesan. Also bishops are called Communicatores. can. de Iudiciis 3. q. 3, and there the Gloss. He is also called Hierarcha, that is, sacred prince. Also Supreme Priest, in distinction from lower priests. See Protomystes. See also Archbishop. Colleague. Comprovincial. Ordinary. Pontiff. Primate. Priest of the first order. See also Conculcare Episcopum, where the office of bishop is discussed. What St. Paul had understood, when he had said that a bishop ought not to be a novice. See Neophytus: In ancient times the Bishop was asked for by the people, and the form of election is gathered from letter 22 of Nazianzen under the name of his father, written in favor of St. Basil to the Caesareans, and Tertullian in the Apocalypse, concerning the manner of electing a bishop, says: [Approved seniors indeed preside, not with a price, but with testimony of approval [Although, speaking rigorously, the people did not give votes; but only testified, applauded, and acclaimed the virtues and merits of the Elect, as Cardinal Bellarmine proves most excellently, that the word votes, often mentioned by authors, is not to be understood as suffrages, but as desires: thus he concludes that there was always in the clergy the faculty of electing a bishop, with Christ’s Vicar permitting it for the greater benefit of the Churches. All bishops were accustomed to celebrate the day of their ordinations, which the Greeks called, that is, feast day, and the Latins called the birthday of the pontiff, the birthday, or annual festivals of the shepherd. Yet Saint Leo, prop-
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EP propter suam humiliationem [Servituris nostræ natalitium diem] vocavit. [Natalis Sacerdotis, D. Ambrosius, Dies solemnis Episcopatus, & Dies an- niversarius ordinationis, S. August. Dies dedicatio- nis, Ennodius. Solemnitas [Natalitii, Greg. Tu- ronen. Festa [Natalitia, Petrus Chrysologus. Na- talis Pontificis, Anastas. Bibliot. inquiens: [Con- stituit, ut quatuor vicibus in anno ipsum pharum accenderent, id est, in Nativitate Domini, in Pas- cha, in Natali Apostolorum, & in Natali Pontifi- cis. In Adrian. I.] Atque circumvicini Episcopi invitabantur simul, & viri doctrina, seu nobilita- te conspicui, qua occasione de negotiis ad curam spectantibus consultabant. FR. Ecclesia græca in ordinatione Episcopi solet in pavimento templi ex gypso efformare tria flumina, civitatem, & aquilam, super quas progreditur ordinandus; tria enim flumina doctrinam denotant, de qua loquu- tus est Dominus inquiens: [Flumina de ventre ejus fluent.] Aquila puritatem, & sacrae Theo- logiæ eminentia significat: sistit deinde aliquantu- lum supra Civitatis effigiem ordinandus, ut con- templet Diocesim suam, cujus curam habiturus erit, pro qua vigilantissima cura hæc D. Aug. apud Gratianum admonet: [Qui enim nec regiminis in se rationem habuit, nec sua delicta detorsit, nec filiorum crimen correxit; canis impudicus dicen- dus est potius, quam Episcopus, 2. quæst. 7. can. 3. & can. nemo, dist. 83.] Vide [Pax vobis. Episcopus in expensis taxatur, cap. 9. lib. 3. tit. 24. decretal. Vide hîc [Procuratio. Mensa. ]Item taxatur in nu- mero equorum, & aliis expensis in actu visitatio- nis, cap. 6. lib. 3. tit. 39. decretal. Quid autem in- quirere debet in actu visitationis. Vide can. Re- lata. can. Decrevimus. can. Episcopum. can. Pla- cuit. 10. quæst. 1. Item quomodo se gerere debeat in eadem visitatione, habes can. cavendura. can. inter cætera. can. illud. 10. quæst. 3. & quo ad reliqua circa visitationem, de censibus in sexto. Vide hîc in dict. [Frischinga. ]Quo ad jura, & mu- nera Episcoporum, in dict. [Baptisterium] diximus ad Episcopum antiquitus baptizare spectasse, ac Christmatis collationem ad eundem pertinere. Vide [Chrisma. ]Tenetur in die Dominica suam Ec- clesiam adire, can. Episcopus, de consecrat. dist. 3. Item episcopalia jura notantur in cap. 16. & 18. de offic. judic. ordinarii, & ibi Glossa. Item [Di- latatas defunctorum voluntates episcopali de- cens est studio adimpleri, c. 3. lib. 3. tit. 26. decret. & C. de episcopis, & cler. 1. nulli. Item applica- re tenetur quartam funeralem pro cæmeteriis reparandis. Vide [Cæmeterium. ]Utrum Episco- pus possit dispensare in pluralitate beneficiorum. Vide Glossam in can. si quis jam 21. quæst. 2. Non potest res Ecclesiarum in proprium irum retinere. Vide [Plebs: ]:: Episcopus regularis de- bet se conformare in recitatione officii divini non juxta regulam sui instituti, sed ad ritum suæ Dio- cesis, & cum ipso commensales ejus etiam re- gulares. Sac. Congreg. Rit. 11. Iulii 1605. Epis- copi Sac. Congregationi de Propaganda Fide subordinati extra limites Diocesium ab eadem EP 237 Sac. Congreg. assignatarum non possunt episco- pales functiones exercere sub poena suspensionis, non obstante, quòd à locorum Ordinariis sint in- vitati, ex decreto ejusdem Sac. Congreg. Propa- gandæ Fidei coram Innocentio X. habitæ die 28. Martii 1651. ac ordinati contra formam prædi- ctam declarantur suspensi. Sac. Congreg. Episc. & Regul. 23. April. 1655. in regist. fol. 35. Quan- do debeat Episcopus celebrare in faldistorio. Vi- de [Faldistorium. ]Quomodo manus lavet. Vide [Manutergium. ]Pontificaliter celebrans, quo ordi- ne ante communionem debeat dare pacem. Vi- de [Pax. ]Quare [Pax vobis] dicat prima vice popu- lum salutans in Missa. Vide [Pax vobis], quod tempore Adventus, & in Sabbato Sancto non di- citur. Ibidem. Episcopi Sedi Apostolicæ imme- diatè subjecti antiquitus erant LXXII. ad nume- rum Discipulorum Christi. Ugel. tom. 1. Ital. Sac: Indumenta episcopalia. Vide [Baculum. Bir- rum. Bugia. Caligæ. Colobium Encolpium. Germiale. Mandyas. Pectorale. Rochetum. Vestis. Quo non utuntur Episcopi Regulares. Vide [Rochetum. ]An- tiqua Pontificalia indumenta, & eorum forma. Vide [Rochetum, ]& ibi quando deferri debet. Quo- modo ferat stolam. Vide [Stola. ]Non debent Epis- copo complicari Tunicellæ, & Dalmaticæ mani- cæ. Vide [Tunicella. ]Quando consecratur. Vide [Evangelium. ]In Pontificali quomodo à Clero honoretur. Vide [Genus flexio. ]Quando illi debet imponi manipulus. Vide [Manipulus. ]Absente E- piscopo, in ejus Capella celebrari non potest. Vi- de [Oraculum. ]Utrum in Missis privatis ante bene- dictionem populi debeat uti illa forma: [Sit no- men Domini benedictum.] Vide [Benedictio so- lemnis. ]Solus Episcopus in die palmarum sustine- re debet in manu ramum palmæ tempore eleva- tionis. Vide [Palmarum festum. ]Gravis ejus culpa de indignè promotis. Vide [Ordo. ]Quando Dio- cesum jurisdictionem coeperint Episcopi obt- nere. Vide [Dioecesis. ] [EPISCOPUS VAGANS, ]seu [Ignotus. ]FR. sic ap- pellatus fuit Episcopus absque Dioecesi in Con- cil. Ravennaten. atque similium Episcoporum consecratio fuit validè recognita in Concil. Vien- nen. can. 13. & Innocent. III. cap. inter alia, de translat. Episc. ubi de Episcopis renunciantibus cum retentione tituli hæc habentur: [Episcopali præditus dignitate, nullius tamen Ecclesiæ possit esse Episcopus, quemadmodum de illo contigit, qui oneri episcopali renuntiat, non honori. [EPISCOPUS VILLANUS. ]Vide [Chorepiscopus. ] [EPISCYNIUM, ]ex græco vocabulo [πιπηνων], quod supercilium significat, & eo sensu usus est Tertul- 1. [Enim verò jam dubium censoriæ intentionis episcynio dispenso, de pallio cap. 4.] FR. vide Turnebum, lib. 7. Adversar. cap. 26. [EPISEMUM, ]ita, lib. 1. cap. 13. S. Irenæus vocat literam græcam 5, ex duabus literis composi- tam, quæ numerum senarium denotat; [πιπηνων] enim nota, seu signum latinè dicitur. [EPISTATES, & Epistata, Πιπηατις. ]Director, præ- fætus, præses, custos, pastor, seu superintendens arie.
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EP because of his humiliation [He called the day of our birth] for those who serve him. [The Priest’s Nativity, St. Ambrose; the Solemn Day of the Episcopate, and the Annual Day of Ordination, St. Augustine; the Day of Dedication, Ennodius; the Solemnity of the Nativity, Gregory of Tours; the Feasts of the Nativity, Peter Chrysologus; the Nativity of the Pontiff, Anastasius the Librarian, saying: [He established that four times a year they should light that lighthouse, namely, at the Nativity of the Lord, at Easter, at the Nativity of the Apostles, and at the Nativity of the Pontiff. In Adrian I.] And the neighboring bishops were invited together, as well as men distinguished for learning or nobility, on which occasion they consulted about matters pertaining to their charge. FR. In the ordination of a bishop, the Greek Church is accustomed to form with chalk on the floor of the temple three rivers, a city, and an eagle, over which the one to be ordained proceeds; for the three rivers signify the doctrine of which the Lord spoke, saying: [Rivers shall flow from his belly.] The eagle signifies purity and the excellence of sacred theology. Then the one to be ordained stands somewhat above the image of the City, so that he may contemplate his Diocese, of which he will have care; concerning this most vigilant care St. Augustine, in Gratian, admonishes: [For he who has neither had any sense of government in himself, nor turned aside his own faults, nor corrected the crime of his children, ought rather to be called an impudent dog than a bishop, 2 q. 7, c. 3, and c. Nemo, dist. 83.] See [Peace be with you. The bishop is regulated in expenses, cap. 9, lib. 3, tit. 24 of the Decretals. See here [Procuration. Table.] He is also regulated in the number of horses and in other expenses in the act of visitation, cap. 6, lib. 3, tit. 39 of the Decretals. What he must inquire into in the act of visitation: see can. Relata, can. Decrevimus, can. Episcopum, can. Placuit, 10 q. 1. Likewise how he should behave in the same visitation you have in can. Cavendum, can. Inter cætera, can. Illud, 10 q. 3, and as to the rest concerning visitation, of tithes in the Sext. See here in the said [Frischinga.] As to the rights and duties of bishops, in the said [Baptisterium] we said that from ancient times it belonged to the bishop to baptize, and that the conferral of Chrism also pertained to him. See [Chrism.] He is bound to go to his church on the Lord’s day, can. Episcopus, de consecrat. dist. 3. Likewise the episcopal rights are noted in cap. 16 and 18, de officio iudicis ordinarii, and there the Gloss. Likewise [The wills of the dead, if extended, it is fitting to fulfill with episcopal diligence, c. 3, lib. 3, tit. 26 of the Decretals, and C. de episcopis et clericis, 1. Nulli.] Likewise he is bound to apply the fourth part of funeral dues for repairing cemeteries. See [Cemetery.] Whether a bishop can dispense in the plurality of benefices. See the Gloss on can. Si quis iam, 21 q. 2. He cannot retain the goods of churches for his own use. See [People:] :: A regular bishop ought to conform himself in the recitation of the divine office not according to the rule of his own institute, but to the rite of his diocese, and his table companions likewise, if they are regulars. Sacred Congregation of Rites, 11 July 1605. Bishops subject to the Sacred Congregation of Propaganda Fide, outside the limits of the dioceses assigned by the same Sacred Congregation, cannot exercise episcopal functions under penalty of suspension, notwithstanding that they are invited by the local ordinaries, by decree of the same Sacred Congregation of Propaganda Fide held before Innocent X on 28 March 1651; and those ordained against the aforesaid form are declared suspended. Sacred Congregation of Bishops and Regulars, 23 April 1655, in the register fol. 35. When a bishop should celebrate on a faldstool. See [Faldstool.] How he should wash his hands. See [Towel.] When celebrating pontifically, in what order he should give the peace before Communion. See [Peace.] Why he says [Peace be with you] the first time when greeting the people at Mass. See [Peace be with you], which is not said during Advent and on Holy Saturday. Ibidem. The bishops immediately subject to the Apostolic See were formerly seventy-two in number, corresponding to the number of Christ’s disciples. Ugel., tom. 1, Ital. Sac. Episcopal vestments. See [Crozier. Mitre. Bugia. Stockings. Tunic. Encolpion. Chimere. Mantle. Breastplate. Rochet. Vestment.] Which are not used by Regular Bishops. See [Rochet.] Ancient pontifical vestments and their form. See [Rochet], and there when it should be worn. How he wears the stole. See [Stole.] The sleeves of the tunicle and dalmatic ought not to be folded for the bishop. See [Tunic.] When he is consecrated. See [Gospel.] In the Pontifical how he should be honored by the clergy. See [Genuflection.] When the maniple should be imposed on him. See [Maniple.] In the bishop’s absence, it cannot be celebrated in his chapel. See [Oracle.] Whether in private Masses before the blessing of the people he ought to use the formula: [Blessed be the name of the Lord.] See [Solemn Blessing.] The bishop alone on Palm Sunday should hold in his hand a palm branch at the time of the elevation. See [Feast of Palms.] His serious fault concerning those promoted unworthily. See [Order.] When bishops began to acquire jurisdiction over a diocese. See [Diocese.] [WANDERING BISHOP,] or [Unknown.] FR. Thus was called a bishop without a diocese in the Council of Ravenna, and the consecration of similar bishops was validly recognized in the Council of Vienne, canon 13; and Innocent III, cap. Inter alia, de translatione episcoporum, where concerning bishops resigning while retaining the title, these words are found: [Endowed with episcopal dignity, yet he may be bishop of no church, just as happened in the case of one who renounces the burden of the episcopate, not the honor.] [COUNTRY BISHOP.] See [Chorepiscopus.] [EPISCYNIUM,] from the Greek word [πιπηνων], which signifies the eyebrow, and in that sense Tertullian used it: [For indeed I now dispense with the episcynium of censorious intent, concerning the pallium, cap. 4.] FR. See Turnebus, lib. 7, Adversaria, cap. 26. [EPISEMUM,] thus, in lib. 1, cap. 13, St. Irenaeus calls the Greek letter 5, composed of two letters, which denotes the number six; for [πιπηνων] is called in Latin a mark or sign. [EPISTATES, and Epistata, Πιπηατις.] Director, prefect, president, custodian, pastor, or superintendent of the flock.
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238 E P arietum, seu palæstræ. [Itaque Epistates vester Christus Iesus, Tertull. ad Martyres, cap. 3. EPISTOLA, græcè ὑδισολη, significat propriè mandatum, seu commissionem. Epistola in Missa dicitur ex traditione Apostolica, quem ritum Alexander Papa decreto confirmavit, & omnes lectiones, quæ ante Evangelium in Missa leguntur epistolæ vocantur, quamvis rigorosè solùm Apostolorum Epistolæ essent appellandæ; ideò in Concil. Tolet. IV. missæ epistola Apostolum dicitur: [In quibusdam quoque Hispaniarum Ecclesiis laudes post Apostolum decantantur.] Laudes, id est, Præfatium. Vide Laudes. D. Hieronymus distribuit omnes Epistolas, & Evangelia per annum in Missa recitanda, quæ confirmata sunt à S. Damaso. Non erat munus Subdiaconi antiquitus canere epistolam; sed Lectoris. Vide Subdiaconus, qui ideò exuitur casula, quando illam canit: [Ministri casula se exuunt, quando Lectoris officium assumunt. Amalar. lib. 3. cap. 15.] Quem ritum adhuc observant Græci; semper enim Lector canit epistolam, quæ nunquam veteris testamenti est; sed tantùm novi. Latini tamen id observant in omnibus anni Dominicis, quæ sunt memoriale Dominicæ Resurrectionis, quia epistolæ novi testamenti significant statum gratiæ. Durand. lib. 2. cap. 18. Carthusiani verò per Lectorem in choro recitant epistolam; nam cum Celebrante apud eos nunquam assistit Subdiaconus, sed solus Diaconus. Epistola imperialis. Vide Sacra. EPISTOLARITER, id est, per epistolam. [Supra- scripto autem lateri, quem nobis epistolariter commendasti. D. Gregor. in Regist. lib. 5. c. 136. EPISTOLARIUM, liber, in quo totius anni epistolæ legendæ in Missa seorsim continentur, quem solent Græci habere. Vide Lectionarium. EPISTOLELLA, in ritu Ambrosiano dicitur capitulum, quod in horis canonicis antè responsoria legitur. Vide Capitulum. EPISTOMIUM, ὑδισομισον . ER. à græco verbo δησισομιζο, id est, suffræno, contineo, significat operculum, quod in aquarum conductis, seu fistulis fit ad sistendam aquam, italicè Grilletto appellatur. [Et castella plumbea, puta opercula puteorum, epistomia, fistula applumbata &c. Uipian. in, l. fundi. f. de act. empt. S. ult.] In aliquibus codicibus legitur mendosè Epitonea. Vide Catel. Cottæ memorabilia in dict. Epistiomion. EPISTOMONARCHA, ἔπισομονάρχης, doctrinæ Ecclesiasticæ præfectus, & rerum fidei pertinentium rector, officium in aula imperiali Constantinopiliana, quod correspondebat oneri Magistri Sacri Apostolici Palatii. EPITAPHISTA, qui epitaphia componit. [Meritò enim collata vestris mea carmina, non heri- corum phaleris, sed epitaphistarum næniis com- parabuntur. Sidon. lib. 1. epist. 9. EPITHEMA, ὑδημα, quod operimentum significat; sed pro decocto aromatico, quod Itali Pittima vocant, accipitur.] Infundens oleum consolationis cum vino mordaci epithematis. In vita S. Gulielmi. E P EPITIMIUM, poena, seu poenitentia, terminus Canonistarum, ex greco nomine ὑδισιμιον, multa, & ὑδισιμιον, multo, castigo; in aliquibus Codicibus mendosè Epitone legitur: [Quia antequâ exiret de hac vita, non solvit eum ab excommunicationis epitimio. Io. Diac. in vita S. Greg.] FR. Catelianus Cotta in ejus Memorabilibus errat in orthographia, ac in significatione hujus nominis; nam ex Modestino in 1. scire oportet, S. I. ff. detur. & curat. dat. ab his, Epithymiam scribit, quod vocabulum, conscientiam, & desiderium ait significare; sed corrigendus est ex canonum textu 21. quæst. 4. can. omnis jactantia, ubi evidenter Epitimum scribitur, per quod poenitentia, seu poena denotatur, & sic habetur: [Eos ergo Episcopos, vel Clericos, qui se fulgidis, & claris vestibus ornant, emendari oportet, quòd si in hoc permanserint, epitimio contradantur,] & in fine ejusdem canonis habetur etiam: [Igitur si in venti suerint deridentes eos, qui vilibus, & religiosis vestibus amicti sunt, per epitimum corrigantur] Ubi Glossa [Epitimio contradantur, id est, suspensioni unius septimanæ, ut infra canone proximo, vel epitimum dicitur increpatio, vel genus poenæ,] Epitimum, id est; mulctare, Postillator in eod. can. significare etiam ait. EPITOGIUM, vox Græco latina, ἐπιτόγιον, supratogam significans, erat vestis suprema Clericorum loco palli. Vide Tabardum. EPITOME, vel Epitomes, Græcè ἐπιπομή. FR. opus concisum dicitur, vel compendium, quod Breviarium à nostris vocatur: quæstionem super hoc vocabulo. Vide apud Catelianum Cottam in suo memoriali sub hac dictione. EPITRACHELION, græcum ἐπιπαχύλιον, quod torquem, vel collare significat; sed recentiores Græci ecclesiastici stolam intelligunt, & est symbolum funis, qua Christus in passione ligatus fuit. [Significat locum illum, quo vita ad mortem tracta est. Balsamon.] Simeon Thessalonicensis ait significare Spiritus Sancti gratiam, quod concordat cum oratione Græcorum, quæ in tali indumento dicitur, nempè; [Benedictus Deus, qui effudit gratiam super Sacerdotes suos.] Sanctus verò Germanus ait, quòd pars stolæ dextera arundinem significet, quæ illusoriè posita fuit in Salvatoris manu; sinistra autem denotat Crucem, quam idem bajulans super humerum portavit. Ex hoc græco vocabulo Maronitæ, & cæteri Arabes Christiani corruptè Battirscin vocant stolam Sacerdotalem. EPIURUS, clavus ligneus, assula, lignorum ramentum, ex græca dictione ὑδισμος. [Si poma decurrant oleastro epiturum terebratæ insige radici. Pallad. lib. 11. cap. 8.] Quare puto per errorem libratorum in textu D. Aug. scriptum fuit Epiros, ubi sic habetur: [Lignum ligno per subsudines, epiros, clavos, & gluten bituminis non potest adhærere, lib. 15. de Civit. Dei, cap. 19.] Idem error in Isidoro, lib. 19. reperitur his verbis: [Epigni clavi sunt, quibus lignum ligno adhæret.] Sic etiam in Seneca, lib. 3. de beneficiis, cap. 13. ubi
Transcription: Translated (English)
238 E P arietum, or of the palestra. [So your Episcopus is Christ Jesus, Tertull. ad Martyres, ch. 3. EPISTOLA, in Greek ὑδισολη, properly signifies a command, or commission. The Epistle in the Mass is so called by Apostolic tradition, a rite which Pope Alexander confirmed by decree; and all the lessons read in the Mass before the Gospel are called epistles, although strictly only the Epistles of the Apostles should be so named; therefore in the Fourth Council of Toledo the Epistle of the Mass is called the Apostle: [In certain Churches of Spain also the praises are sung after the Apostle.] Praises, that is, the Preface. See Laudes. St. Jerome distributed all the Epistles and Gospels to be recited throughout the year in the Mass, and these were confirmed by St. Damasus. It was not originally the office of the Subdeacon to sing the Epistle, but of the Reader. See Subdeacon, who therefore is stripped of the chasuble when he sings it: [The ministers strip themselves of the chasuble when they take up the office of Reader. Amalar. lib. 3. ch. 15.] The Greeks still observe this rite; for always the Reader sings the Epistle, which is never from the Old Testament, but only from the New. The Latins, however, observe this on all Sundays of the year, which are a memorial of the Lord’s Resurrection, because the Epistles of the New Testament signify the state of grace. Durand. lib. 2. ch. 18. But the Carthusians recite the Epistle in choir through the Reader; for among them the Subdeacon never assists the Celebrant, but only the Deacon. Imperial Epistle. See Sacra. EPISTOLARITER, that is, by letter. [Moreover, to the above-mentioned side, whom you commended to us by letter. St. Gregory in the Register, lib. 5. ch. 136.] EPISTOLARIUM, a book in which the Epistles for the whole year to be read in the Mass are separately contained, which the Greeks usually have. See Lectionarium. EPISTOLELLA, in the Ambrosian rite, is called the chapter which in the canonical hours is read before the responsories. See Capitulum. EPISTOMIUM, ὑδισομισον. ER. from the Greek verb δησισομιζο, that is, to bridle, to restrain, signifies a cover which is made in water conduits, or pipes, to stop the water, called in Italian Grilletto. [And leaden castella, that is, covers of wells, epistomia, leaded pipes, etc. Uipian. in l. fundi. f. de act. empt. S. ult.] In some codices it is wrongly read Epitonea. See Catel. Cotta’s memorabilia in the entry Epistiomion. EPISTOMONARCHA, ἔπισομονάρχης, prefect of ecclesiastical doctrine and ruler of matters pertaining to the faith, an office in the imperial court of Constantinople corresponding to the burden of the Master of the Sacred Apostolic Palace. EPITAPHISTA, one who composes epitaphs. [For my poems, compared with yours, will deservedly be matched not with heroic ornaments, but with the laments of epitaphists. Sidon. lib. 1. epist. 9.] EPITHEMA, ὑδημα, which signifies a covering; but it is taken for an aromatic decoction, which the Italians call Pittima.] Pouring in the oil of consolation with the mordant wine of the epithematis. In the life of St. William. E P EPITIMIUM, punishment, or penance, a term of the Canonists, from the Greek word ὑδισιμιον, multa, and ὑδισιμιον, much, I punish; in some codices it is wrongly written Epitone: [Because before he departed from this life, he did not absolve him from the epitimium of excommunication. Io. Diac. in the life of St. Gregory.] FR. Catelianus Cotta errs in spelling and in the meaning of this word; for from Modestinus in 1. scire oportet, S. I. ff. detur. & curat. dat. ab his, he writes Epithymiam, which word, he says, signifies conscience and desire; but he must be corrected from the canonical text 21 q. 4 can. omnis jactantia, where Epitimum is clearly written, by which penance, or punishment, is denoted, and thus it is found: [Therefore those Bishops or Clerics who adorn themselves with bright and shining garments ought to be corrected; but if they persist in this, let them be subjected to epitimium,] and at the end of the same canon it also says: [Therefore if they are found mocking those who are clothed in coarse and religious garments, let them be corrected by epitimum.] Where the Gloss says: [Epitimio contradantur, that is, to suspension for one week, as in the next canon below, or epitimum is said to be rebuke, or a kind of punishment;] Epitimum, that is, to fine, the Postillator also says it signifies in the same canon. EPITOGIUM, a Greco-Latin word, ἐπιτόγιον, meaning an over-gown; it was the outer garment of clerics in place of the pallium. See Tabardum. EPITOME, or Epitomes, in Greek ἐπιπομή. FR. a concise work is called, or a compendium, which by our writers is called a Breviary: question concerning this word. See Catelianus Cotta in his memorial under this term. EPITRACHELION, the Greek ἐπιπαχύλιον, which signifies a neckcloth, or collar; but the later ecclesiastical Greeks understand by it the stole, and it is a symbol of the rope with which Christ was bound in His Passion. [It signifies that place where life was drawn to death. Balsamon.] Simeon of Thessalonica says that it signifies the grace of the Holy Spirit, which agrees with the prayer of the Greeks that is said concerning such a garment, namely: [Blessed is God, who poured out grace upon His priests.] But Saint Germanus says that the right side of the stole signifies the reed, which was placed in mockery in the Savior’s hand; the left, however, denotes the Cross, which He, bearing it, carried upon His shoulder. From this Greek word the Maronites and other Christian Arabs corruptly call the priestly stole Battirscin. EPIURUS, a wooden nail, a splinter, wood shavings, from the Greek word ὑδισμος. [If apples run down to the terebinth, the bored root is pierced with an epiturum. Pallad. lib. 11. ch. 8.] Therefore I think that through the error of copyists it was written Epiros in the text of St. Augustine, where it is found thus: [Wood cannot adhere to wood by tenons, epiros, nails, and bituminous glue, lib. 15 de Civit. Dei, ch. 19.] The same error is found in Isidore, lib. 19, in these words: [Epigni are nails by which wood adheres to wood.] So also in Seneca, lib. 3 de beneficiis, ch. 13, where
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EQ aliqui malè Pigros pro Epiuros interpungere cogitant, ac etiam in aliis scriptoribus. EPOPSIA. FR. græca vox εποψία, visio, ex verbo ἐποπομαί, inspicio; sic appellatur Apocalypsis liber à D. Dionysio Areopagita, qui sic ait: [ Arcanam, & mysticam dilecti Discipuli epopsiam. De cæl. hierar. cap. 13. EPOPTA. FR. græca vox εποπτια, id est, censor, inspector, & rerum sacrarum arbiter, sic appellabatur ille, qui ad majora, superstitiosaque De[us] Eleusinæ sacrificia admittebatur, nam qui ad Eleusina minora priùs admissi erant, Mystæ vocabantur. [Nam illa eleusina hæresis, & ipsæ atticæ superstitionis, quod tacent, pudor est. Idcirco aditus priùs cruciant, diutiùs consignant, quàm instituant, cum epoptas ante quinquennium instituunt, ut opinionem suspendio cognitionis ædificent. Tertull. adversus Valent. EQUARITIUM, equorum stabulum. [Qui lasciviens, ex ducentium manibus se excussit, & cursu velocissimo ad equaritium properavit. Cæsarius, lib. 7. cap. 39.] FR. sed equitium rectiùs legendum est, ita apud Ulp. in l. plenum. S. equitii usu. st. de usu, & habit. & in l. 1. ad fin. st. de rei vind. ac alio vocabulo ab eod. Ulpian. Polia appellatur in l. ædiles ajunt S. ult. st. de ædil. edict. Et inde Equitiarius dictus est armenti custos, quasi præfectus equitii, ac Firmicus Maternus refert equitiarium futurum, qui natus est oriente Centauro. EQUES. Vide Sellarius. EQUISONUM primus. Vide Protostrator. EQUITES. Vide Crucigerus. EQUITES AURATI. Vide Majorenses. EQUITES Melitenses. Vide Albergia. Arreragium. Cabimentum. Cabreum. Cancellarius. Carena. Chorus. Clocca. Collecta. Conceptio S. Jo. Bapt. Conclave. Esgardium. Evangelium. Filius Arnaldus. Flabellum. Frerius. Gabbatha. Gramalla. Guba. Icona B. Mariæ Philermi in dict. Altare. Vide Litania. Mareschallus. Missa sicca. Mitra. Mortuarium. Motitio. Passagium. Pillerius. Planta. Recepta. Receptor. Rhodianus. Siclus. Turcopolerius. Xenodochium. Eorum Magno Magistri competit Eminentiæ titulus. Vide Cardinalis. EQUITIUM, & Equitiarius. Vide Equaritium. EQUITO. Vide Asino. Quare inequitando Magnates equos inanes conducant. Vide Eparchia. Equitatio. Vide Evecchio. Redequito. EQUULEUS, genus martyrii in Plebejos. Vide Plumbatæ. EQUUS. Vide Runcinus. ERANISTA, à græca dictione ἐρανις, id est, mendicator; sic Euthychiani hæretici à Theodoreto appellati sunt, ad quorum similitudinem Belgici hæreticos Gueux vocant, quod Gallicè mendicum sonat. ERCISCUNDUS. FR. id est, dividendus, à verb. antiquo Ercisco, quod dividere significabat.] An habeant postea, defuncto patre, cum cæteris hærediratis familiæ eriscundæ consortiu[m]. can. Nunquid 28. quæst. 1.] Ubi quæritur de filiis ex consortio infidelis susceptis, utrum participent in hæreditate cum aliis, qui ex fideli, ac legitimo matrimonio procreati sunt, quæ familia Erciscunda dicitur, nempè, ad quam de jure hæreditatis divisio spectat. [Si una, eademque sit uxor ejus, qui antè catechumenus, postea sit fidelis, filiosque ex ea, cùm esset catechumenus, lusceperit, & postea alios filios, cùm sit fidelis; utrum sine fratres appellandi: an non habeant postea defuncto patrefamiliæ eriscundæ hæreditatis consortium &c. can. deinde, dist. 26. ERECTUS. Vide Rebusus. EREMITA, vox græca ἐρμητινος, id est solitarius. In quo aute disserat Eremita ab Anachoreta, dictum fuit in dict. Anachoreta. FR. de hoc antiquissimo, ac venerabili Anachoretarum statu egit D. Hieronymus in vita S. Pauli primi Eremitæ, qui inter alia, cap. 5. sic ait: [Vidisse me monachos, de quibus unus triginta jam per annos clausus hordeaceo pane, & lutulenta aqua vixit.] Hæc autem eremitica abdication non sine licentia Ordinarii, vel Abbatis cum eorum benedictione permittebatur, quam Balsamon Consueta canticæ vocat. Varia eremitarum genera in Palæstina. Vide Laura. EREMODICIUM. FR. ἐπιμοδινιον, causa deserta. Onomast. Cistercien. ἐπιμερος, enim desertum græcè significat, , causa, seu lis: Dica enim reperitur in hoc sensu etiam apud Latinos. Vide Dica. Apud Ulpianum mendosè Hermodoticum in l. & si sine S. ult. & in l.ait Prætor. ad fin. st. de minor. Sed clarè habet Imperator de Eremodicio in l. properandum, S. sin autem reus, & ibi Accursius. Vide Alexandr. Genial. cap. 15. lib. 4. EREMUS. FR. desertum. [Israelitarum cadavera profligavit (id est Deus) in eremo, nempè, in deserto. can. quid ergo 23. quæst. 5.] Vide Eremita. Heremia. ERGASTERIUM, græcum vocabulum ἐργασμεντον, officina fabrilis; metaphoricè tamen pro Monasterio sumitur, in quo exercitia spiritualia, & manualia aguntur: [Siquidem plura Monachorum ergasteria in celeberrimo municipio Alexandrię, quæ est Metropolis Ægypti, opitulante Christo construxere. Aldelmus de Virg. cap. 19.] Item denotat tributum, sed datium super officinas impositum. Item tabernam meritoriam, seu prostribulum. FR. Notatur errore Glossa in can. Nulli clerico licet tabernam, aut ergasterium habere, dist. 44. ubi Ergasterium stationem significare exponit. Item Ant. Augustinus, qui in emendat. Gratian. dial. 8. in addit. num. 6. Ergasterium d. can. nulli clerico, tabernam, cauponam, exponit; sed si hoc esset, frustrà in eo canone ergasterium poneretur; nam tabernam jam dixerat. Vide Argasteria. Ergodocium. ERGASTULUM. FR. carcer. can. his à quibus 23. quæst. 8. ERGODIOCTIS, Præfectus operum. [Ubi est ille ergodioctis? D. Hieronym. epist. 3.] græcum vocabulum ἐργοδιόκτινος, quo usi sunt LXX. in cap. ult. Exodi, ubi prædictus S. Doctor vertit, Præfectus operum. ERGO-
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EQ some mistakenly think that Pigros should be read instead of Epiuros, and also in other writers. EPOPSIA. FR. a Greek word εποψία, vision, from the verb ἐποπομαί, I inspect; thus the book of the Apocalypse is called by St. Dionysius the Areopagite, who says: [The secret and mystical epopsia of the beloved Disciple. De cæl. hierar. cap. 13. EPOPTA. FR. a Greek word εποπτια, that is, censor, inspector, and arbiter of sacred things; thus was called the one who was admitted to the greater, and superstitious, sacrifices of the Eleusinians; for those who had first been admitted to the lesser Eleusinian rites were called Mystæ. [For that Eleusinian heresy, and the very Attic superstition, because they are silent, is a shame. Therefore they first torment the approach, then seal it longer than they instruct, since they initiate epoptæ before five years, so that by the suspense of knowledge they build up opinion. Tertull. adversus Valent. EQUARITIUM, a stable for horses. [While sporting, he shook himself free from the hands of those leading him, and with very swift running hastened to the equaritium. Cæsarius, book 7, chap. 39.] FR. but equitium should be read more correctly, thus in Ulp. in l. plenum. S. equitii usu. st. de usu, & habit. & in l. 1. ad fin. st. de rei vind. and by another word from the same Ulpian. Polia is named in l. ædiles ajunt S. ult. st. de ædil. edict. And from this the Equitiarius was called the keeper of the herd, as it were the prefect of the equitium, and Firmicus Maternus says that there will be an equitiarius for one who is born with the Centaur rising. EQUES. See Sellarius. EQUISONUM primus. See Protostrator. EQUITES. See Crucigerus. EQUITES AURATI. See Majorenses. EQUITES Melitenses. See Albergia. Arreragium. Cabimentum. Cabreum. Cancellarius. Carena. Chorus. Clocca. Collecta. Conceptio S. Jo. Bapt. Conclave. Esgardium. Evangelium. Filius Arnaldus. Flabellum. Frerius. Gabbatha. Gramalla. Guba. Icona B. Mariæ Philermi in dict. Altare. See Litania. Mareschallus. Missa sicca. Mitra. Mortuarium. Motitio. Passagium. Pillerius. Planta. Recepta. Receptor. Rhodianus. Siclus. Turcopolerius. Xenodochium. The title of Eminence belongs to their Grand Master. See Cardinal. EQUITIUM, & Equitiarius. See Equaritium. EQUITO. See Asino. Why magnates, when riding, hire empty horses. See Eparchia. Equitatio. See Evecchio. Redequito. EQUULEUS, a kind of martyrdom among the common people. See Plumbatæ. EQUUS. See Runcinus. ERANISTA, from the Greek word ἐρανις, that is, beggar; thus the heretics of the Eutychians were called by Theodoret, and by a similar comparison the Belgian heretics are called Gueux, which in French means beggar. ERCISCUNDUS. FR. that is, to be divided, from the ancient verb Ercisco, which meant to divide.] Whether they then, after the death of the father, together with the other heirs of the family to be divided, have a share [in the inheritance]. can. Nunquid 28. quæst. 1.] Where the question is asked concerning children born of the union of an unbeliever, whether they share in the inheritance with the others who were begotten from a faithful and lawful marriage, that family being called Erciscunda, namely, that to which by right the division of the inheritance pertains. [If one and the same be the wife of him who was first a catechumen and later became a believer, and if he had children by her while he was a catechumen, and later other children while he is a believer; whether they are to be called brothers; or whether, after the father’s death, they do not have the fellowship of the inheritance of the family to be divided, &c. can. deinde, dist. 26. ERECTUS. See Rebusus. EREMITA, a Greek word ἐρμητινος, that is, solitary. In what, however, an Eremite differs from an Anachoret, has been said in the entry Anachoreta. FR. on this most ancient and venerable state of the Anachorets St. Jerome treated in the life of St. Paul the first Hermit, who among other things, chap. 5, says thus: [I have seen monks, one of whom lived shut up for thirty years on barley bread and muddy water.] This eremitical withdrawal, however, was permitted not without the license of the Ordinary, or the Abbot, with their blessing, which Balsamon calls the customary song. Various kinds of hermits in Palestine. See Laura. EREMODICIUM. FR. ἐπιμοδινιον, a deserted cause. Onomast. Cistercien. ἐπιμερος, for in Greek means desert, , cause, or lawsuit: for Dica is also found in this sense among the Latins. See Dica. In Ulpian, Hermodoticum is erroneously written in l. & si sine S. ult. & in l. ait Prætor. ad fin. st. de minor. But the Emperor clearly has Eremodicium in l. properandum, S. sin autem reus, & there Accursius. See Alexandr. Genial. chap. 15. book 4. EREMUS. FR. desert. [He (that is, God) destroyed the corpses of the Israelites in the eremus, namely, in the desert. can. quid ergo 23. quæst. 5.] See Eremita. Heremia. ERGASTERIUM, a Greek word ἐργασμεντον, a workshop for smiths; however, metaphorically it is taken for a monastery, in which spiritual and manual exercises are carried on: [Since they built several monastic ergasteria in the celebrated municipality of Alexandria, which is the metropolis of Egypt, with Christ’s help. Aldelmus de Virg. chap. 19.] It also denotes a tax, that is, a levy imposed on workshops. Also a mercenary tavern, or brothel. FR. The Gloss is noted as mistaken in can. Nulli clerico licet tabernam, aut ergasterium habere, dist. 44. where it explains ergasterium as meaning a station. Also Ant. Augustinus, who in emendat. Gratian. dial. 8. in addit. num. 6. explains ergasterium in the said canon, nulli clerico, as tavern, inn; but if that were so, ergasterium would have been put there in vain, since he had already said tavern. See Argasteria. Ergodocium. ERGASTULUM. FR. prison. can. his à quibus 23. quæst. 8. ERGODIOCTIS, Prefect of works. [Where is that ergodioctis? St. Jerome, epist. 3.] a Greek word ἐργοδιόκτινος, used by the LXX in the final chapter of Exodus, where the aforesaid holy Doctor renders it, Prefect of works. ERGO-
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ER ERGODOCIUM, officina, & taberna fabrilis, ex græco ἐργοδοξειον. [Qualiter illum Deus de la- nificii ergodocio sustulit. Petr. Dam. Serm. de S. Severo. ERGOLABUS, alicujus manualis operis conductor, græca vox ἐργολάβος; operatio autem Ergolabia dicitur. ERIBANNUS. Vide Heribanus. ERIOPHORON. FR. junci genus. Plin. lib. 19. cap. 2. ERODIUS. Vide Herodion. ERONES. Vide Hero. ERELIM FACERE. FR. deserere exercitum, & arma projicere tempore belli, l. si quis contumax, de exercitalibus, l. finali, &, si postquam Co- mes, eod. tit. EROGATOR. FR. exequutor testamentarius. Blad. in, l. nulli in secunda col. de Episcop. & Clericis. Cujus etymon à dict. Rogus derivatur. Vide Erogo. ERGO, hoc verbum communiter distribuere si- gnificat, sed apud ecclesiasticos scriptores non- nunquam combure, seu calore consumere in- telligitur. Itaque Erogo quasi in rogum do, seu trado. [Non enim absumit, quod exurit; sed dum erogat, reparat. Tertull. Apolog. cap. 49.] ubi de infernali igne agit. Errat siquidem Jacobus Pamelius, dum Tertulliani textum corrigere fal- sò nititur in cap. 2. adver. hæret. de præscr. ubi de febri Tertullianus scribens, inquit: [Febrem de- nique inter mortiferos, & cruciarios exitus ero- gando homini deputatam.] Glossator Erodendo malè apposuit, cujus error ex eodem Tertulliano evidens fit; nam alibi dixit: [Apud tumulos ero- gabant, de spectac. cap. 13.] & Minut. de flammis infernalibus agens, eodem verbo in significatione tamen passiva usus est, inquiens: [Ætnæ, & Ve- suvii, & ardentium ubique terrarum flagrant, nec erogantur; ita poenale illud incendium non dam- nis ardentium, sed inexesa corporum lauratione nutritur. ERRATICUS. Vide Gyrovagus. ERUCA. FR. Verbis ab erodendo dicitur; ita Co- lumella, lib. II. De quo vocabulo fit mentio in Joel cap. 1. num. 4. & cap. 22. num. 25. in Amos. cap. 4. n. 9. can. Revertimini 16. quæst. 1. & in si. locati ex conduct. ERUGO. FR. Ros, seu potiùs gelici dium. [Sed fie- ri potest, ut agros irrigantibus pluviis sit quidem fertilitas; verùm aut locusta veniat, aut brucus, aut erugo, aut eruca: & labores hominum vasta- bunt. can. Revertimini 16. quæst. 1. ERITHROTAON. Vide Tetrao. ERZA. FR. Lampadarium in Bibliotheca Clu- niacen. in statutis Ordinis. Stat. 52. pag. 1368. sed Melitenses Erzam, seu Herzan vocant tabu- lam lapideam in muro affixam ad imponenda utensilia. ERYTRHRÆUM VINUM. Vide Colatum. ESCARLATUM, purpureus, vel coccineus ex la- na perfecta pannus, italicè Scarlatto. [Telas de escarlato. Matth. Paris. in hist. ES ESCATILIS PLUVIA, eleganter de manna, quæ ad manducandum Israelitis pluit in deserto. Ter- tull. lib. de pall. cap. 5. dixit; sic virgam Moysis, quæ silicem percutiens, aquam provocabat, Aquatilem sequelam idem appellavit; nam hujus virgæ beneficio populus ille secum hoc elementu[m] circumvehere non indigebat, ad hujus enim vir- ge virtutem aqua in omni loco obsequens erat. ESCUPLANUS, seu Esculensis. FR. Asculanus, 5. decretal. tit. 3. cap. 44. ESGARDIUM. In statutis equitum Melitensium tribunal appellationis in rebus criminalibus eo- rundem Religiosorum significat, vocabulum gal- licum Esgard. ESOPHORIUM, græcum ἰσωφοριον, vestis interior, seu indusium. [Ille ergo putans, quòd egenus esset, expoliavit se esophorium suum. Anast. in vita S. Jo. Eleemos. cap. 21.] & ab eodem Au- ctore Hypocamisum alibi appellatur. [Dicebat tempor, quòd posset intentione dandi pauperibus expoliare divites, & ipsum etiam hypocamisum ab eis benevolè auferre.] Vide Hypocamisum. Po- liris. Esox, piscis genus ab Italis Salamone appellatum. [Ad primum jactum reti permodico immanem esocem Diaconus extraxit. Sulpit. Sever. lib. 3. Dial. cap. 13. Tunc in Dei, & ipsius nomine laxan- tes rete, gemino ditati gaudent esoce. Flodoard. lib. 2. hist. cap. 8.] In mendoris codicibus Isoce[m] legendum. FR. Exosem nempè, putant proferendu[m] aliqui, id est, sine ossibus; sed hic piscis ossibus, seu spinis non caret, & à Plinio, lib. 9. cap. 15. Esox etiam dicitur. Sciendum autem hos & similes pisces in Thraciæ mari gigni, & ideo vocatum fuit Mare Carpatium à Kapnæθion, id est, fructuosus. Mare ergo Carpathium, id est, fertile, quod etiam piscatoribus nostratibus est notum; nam vo- cant pisces primi transitus, quando prima vice ex eo mari ad nos perveniunt; & redeuntes ibi, se- cundi transitus appellantur; quia pisces sunt, sic- ut aves, quæ stationem calidam secundùm anni tempora quærunt; sed mare per antiperistasis in qualitate frigoris, & caloris aeri est contrarium; virescit enim mare, quando terra in æstate are- cit; & est calidum, quando aer frigescit, & è con- tra. Igitur pisces semper migrant oppositè respe- ctu avium, ratione antiperistasis. Quare multæ piscium species nomen habent ex aliquo Thracie loco, ubi gignuntur, sic Thynnis piscis denom- nationem sumit à Thynnis Thraciæ litoribus, & populis, de quibus Strabo, libro 7. quæ litora non longè ab antiqua Troja distant, ac Martialis Thynnum Civitatem appellat, dum, lib. 4. epigr. 43. inquit: Antipolitani nec quæ de sanguine Tynni. Et alibi: Antipolitani fateor sum filia Thynni. Antipolitani, id est, transtyberini; sic Solinus, & Plin. lib. 3. c. 5. [Antipolis, quod nunc Janicu- lum] græcè, nempe, sonat ante, vel contra Civi- tatem saturniam, seu latialem, quæ nunc Roma. Di-
Transcription: Translated (English)
ER ERGODOCIUM, a workshop and manufacturing shop, from the Greek ἐργοδοξεῖον. [How God took him away from the wool-working ergodocium. Petr. Dam. Serm. de S. Severo.] ERGOLABUS, the contractor for some manual labor, a Greek word ἐργολάβος; the work itself is called Ergolabia. ERIBANNUS. See Heribanus. ERIOPHORON. Fr. a kind of rush. Pliny, book 19, chap. 2. ERODIUS. See Herodion. ERONES. See Hero. ERELIM FACERE. Fr. to desert the army and throw away arms in time of war, l. si quis contumax, de exercitalibus, l. finali, &, si postquam Comes, eod. tit. EROGATOR. Fr. testamentary executor. Blad. in l. nulli in secunda col. de Episcop. & Clericis. Its etymon is derived from the word Rogus. See Erogo. ERGO, this word commonly means “to distribute,” but among ecclesiastical writers it is sometimes understood to mean to burn or consume by heat. Thus Erogo is as it were “to give to the pyre,” or “to hand over to the fire.” [For it does not consume what it burns, but while it gives out, it restores. Tertull. Apolog. cap. 49.] where he speaks of infernal fire. Indeed Jacobus Pamelius is mistaken when he wrongly attempts to correct Tertullian’s text in cap. 2. adver. hæret. de præscr., where Tertullian, speaking of fever, says: [Finally, he assigns fever, among death-bearing and torturing ends, to be given over to man.] The glossator wrongly inserted Erodendo, whose error becomes evident from the same Tertullian; for elsewhere he said: [They dispensed it at the tombs, de spectac. cap. 13.] And Minucius, speaking of infernal flames, used the same verb in a passive sense, saying: [The flames of Etna and Vesuvius and of burning places everywhere on earth blaze, nor are they dispensed; thus that penal fire is nourished not by the loss of the things that burn, but by the untiring torment of bodies. ERRATICUS. See Gyrovagus. ERUCA. Fr. It is said from erodendo; thus Columella, book II. Of this word mention is made in Joel chap. 1, no. 4, and chap. 22, no. 25, in Amos chap. 4, no. 9, can. Revertimini 16. quest. 1, and in si. locati ex conduct. ERUGO. Fr. dew, or rather icy cold. [But it may happen that, while rains irrigate the fields there is indeed fertility; yet either locust, or bruchus, or erugo, or eruca may come, and they will devastate human labor. can. Revertimini 16. quest. 1. ERITHROTAON. See Tetrao. ERZA. Fr. a lampstand in the Cluniac Library, in the statutes of the Order. Stat. 52, p. 1368. But the Maltese call Erza, or Herzan, a stone slab fixed in a wall for placing utensils. ERYTHRHRÆUM VINUM. See Colatum. ESCARLATUM, a purple or scarlet cloth made of perfectly finished wool, Italian Scarlatto. [Telas de escarlato. Matth. Paris. in hist.] ESCATILIS PLUVIA, elegantly said of the manna that rained down for the Israelites to eat in the desert. Tertull. lib. de pall. cap. 5 says; similarly he called the rod of Moses, which, striking the rock, brought forth water, the “watery sequel”; for by the benefit of this rod that people did not need to carry this element with them, since by the power of that rod water was obedient in every place. ESCUPLANUS, or Esculensis. Fr. Asculanus, 5 decretal. tit. 3, cap. 44. ESGARDIUM. In the statutes of the Knights of Malta, it signifies the court of appeal in criminal matters of those Religious, from the French word Esgard. ESOPHORIUM, the Greek ἰσωφόριον, an inner garment or undershirt. [So he, thinking that he was poor, stripped off his esophorium. Anast. in vita S. Jo. Eleemos. cap. 21.] And by the same author it is elsewhere called hypocamisum. [He used to say that, by intending to give to the poor, he could strip the rich, and even kindly take away their hypocamisum.] See Hypocamisum. Poliris. Esox, a kind of fish called by the Italians Salamone. [At the first cast of the net, Diaconus drew out an enormous esox with great difficulty. Sulpit. Sever. lib. 3. Dial. cap. 13. Then, in the name of God and of him, casting the net again, they rejoiced, enriched with a double esox. Flodoard. lib. 2. hist. cap. 8.] In faulty manuscripts Isoce[m] should be read. Fr. Some think it should indeed be pronounced Exosem, that is, “without bones”; but this fish is not lacking in bones or spines, and by Pliny, book 9, chap. 15, it is also called Esox. It should be known, moreover, that these and similar fish are produced in the sea of Thrace, and therefore the Carpathian Sea was so called from Kapnæθion, that is, fruitful. Therefore the Carpathian Sea, that is, fertile, is also known to our local fishermen; for they call them “fish of the first passage” when they reach us from that sea for the first time; and when they return there, they are called “second passage” fish; because fish are like birds, which seek a warm station according to the seasons of the year; but the sea, by antiperistasis, is contrary to the air in the quality of cold and heat; for the sea grows green when the earth dries out in summer, and it is warm when the air grows cold, and vice versa. Therefore fish always migrate in an opposite manner with respect to birds, by reason of antiperistasis. Hence many species of fish have names from some place in Thrace where they are born; thus the fish Thynnis takes its name from the Thynnis of the Thracian shores and peoples, concerning whom Strabo, book 7, speaks, whose shores are not far from ancient Troy; and Martial calls Thynnis a city when, book 4, epigram 43, he says: Antipolitani nec quæ de sanguine Tynni. And elsewhere: Antipolitani fateor sum filia Thynni. Antipolitani, that is, beyond the Tiber; thus Solinus, and Pliny, book 3, ch. 5, [Antipolis, which is now the Janiculum] in Greek, namely, sounds like “before,” or “opposite,” the Satunian, or Latin, city, which is now Rome. Di-
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ES Dicuntur enim transtyberini de sanguine, seu filii Thynni: nam Thynnus ex Strabone supra cit. non longè ab antiqua Troja distat, & adhuc adagium Romæ viget vulgariter prolatum, Trasteverini sæque trojano. Igitur thynnus piscis à Thynno Thraciæ urbe provenit: unde Plinius, lib. 9. cap. 15. inquit de thynnis: [Intrant è magno mari Pontum verno tempore gregatim, nec alibi foetificant.] Pelamides verò pisces à Pelamedio Thraciæ oppido, de quo Plinius, lib. 5. cap. 30. & licèt hic auctor, lib. 9. cap. 15. dicat, quod pelamides post annum incipiant vocari thynni; verùm de hac repiscatores Melitenses rident, qui illos quoque Palamid vocant, & optimè callent thynniculos à pelamidibus esse diversos; ideo puto hanc sententiam ab aliquo fuisse additam in Plini textu, cùm ipsemet, lib. 32. cap. ult. multas pelamidum species recenseat. Cordyla piscis; idem lib. 6. cap. 15. & Martial. lib. 11. Cordylus enim est Thraciæ urbs. Stephanus. Est item alia pelamidu[m] species, quam Melitenses Cobrytes vocant, scilicet, à Cobrys Thraciæ urbe, à qua fit gentile Cobrytes Stephanus. Item Silurus piscis, quem Melitenses Sallur appellant, anguillarum species à Sillura insula in mari Britannico, de qua Solinus: unde falsò existimat Paulus Iovius silurum esse sturionem in libello, de piscibus romanis. Item Oxyrinchus Piscis, & Civitas, vide suo loco. Sic ergo Esox, ab Eso Locridis urbe, de qua etiam Stephanus; quem piscem Itali Salamonem appellant à Salamis etiam in Thracia; & sic de reliquis piscium nominibus ex Thraciæ locis, ubi gignuntur, denominationem sumpsere, licèt etiam Esox piscis in Rheno reperibilis sit, & magnitudine thynni, ut Plin. lib. 9. cap. 15. refert. ESSENI, una ex hebræorum sectis, quæ nimia austeritate, & à reliquis segregatè vivebat, & ideo à cæteris Hebræis tanquam Schismatici habebantur Esseni, tum ex hoc, tum etiam quia nolebant sacrificare in Templo, afferentes sanctioribus cæremoniis eos uti, ac teste S. Epiphanio, tantùm Pentateuchon ex sacra Scriptura admittebant, reliquos verò ejusdem sacrae paginæ libros rejciebant, non credebant in mortuoru[m] resurrectionem; nihilominus, quo ad mores ab omnibus laudantur. Illi tamen, de quibus egit Philo, à prædictis, ut D. Hieronymus sensit, differentes erant: nam ait Sanctus Doctor, quòd Philo de Christianis S. Marci in Ægypto discipulis sub nomine Essenorum loquebatur, cogitans hebræus ille auctor extollere ejus nationem, dum ibi adhuc Ecclesiam aliquo modo judaizare inspiciebat: erant enim Christiani tunc Esseni, id est, Essei, sive Iessei à Iesu sic vocati. Vide Ephemeræta. ESSENTIA. FR. pro substantia, & natura, Glossa in cap. 1. Clement. de summa Trinit. ESSYN. Vide Ephod. ESTOVERIUM, assignatio, seu provisio pro victu, & vestitu: [Et viduæ maneant in domo mariti sui, & habeant rationabile estoverium, Matth. Paris. in hist.] De ivatur à gallico vocabulo Esto- ver, fovere, & sustentare significante, & ab An- Hierolexicon Magri. EV 241 glis animalium alimentum Stover dicitur. ETÆRIARCHA. Vide Mega hetæriarcha. ETHANIM. FR. sive Thisri, septimus Hebræorum mensis: Auctores in dict. Elul citati. ETHNICUS s[an]tus. FR. ab s[an]tus, id est, gens; inde Ethnicus, id est, gentilis. Glossa in cap. quemadmodum, de jurejurando. Vide Paganus. Nudi- pedalia. In numerando ethnica superstitio. Vide de Kyrie eleison. ETHNOPHRONES, hæreticorum secta, ex græco s[an]tus, quia ritus, & cæremoniis Gentilium imitabantur. ETIAM CUM. FR. pro quamvis, seu etiamsi; Glossa in can. Nos consuetudinem, dist. 12. EVACUARIUM, seu Apoca evacuatoria. FR. apoca in qua apparabatur debitoris solutio. Marculph. in ejus formulario. Itaque D. August. de cura pro mortuis, inquit, [Ubi esset recautum, quo illa cautio vacuata fuerat, indicavit. EVAGOR. FR. de clerico dicitur, qui absque sui Episcopi licentia à Diocesi discedit. can. si fortè, 21. quæst. 1. EUANGELISMUS, festum Annunciationis Virginis Deiparæ, ex voce græca . [Quinto mensis Ianuarii vespere festum Evangelismi celebrant (id est Armeni) Nicon. de relig. Armen.] Nullum enim festum in quadragesima celebrare solent Armeni, ideo hoc festu[m] anticipant; quod tamen festum, & quadraginta Martyrum tantùm intra quadragesimale tenpus à Græcis celebratur, reliqua alia excludentes. FR. Sed Balsamon Evangelismi Palmarum festum, Dominicam Palmarum intelligit. Vide Palmarum festum. EUANGELIUM, , id est, fausta annunciationio. Aliqui tamen ab hebraica voce Eban, nempe, petra, & Ghelion, id est, manifesta, etymologiam deduxerunt, quia in Evangelio generi humano propalatur verus Messia, qui fuit angularis lapis à persida synagoga reprobatus, sic Joannes Baptista Jona in procemio Evangeliorum, quæ in hebraicam linguam traduxerat, significare ostendit: contra quendam improbum Rabbinum, qui Evanghelion, id est, manifestam offensam dolosè interpretaverat. FR. Item hoc vocabulum non quatuor Evangelia significat aliquando; sed missionem, nuntium & prædicationem. [Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen. Ei autem, qui potens est vos confirmare juxta evangelium meum, & prædicationem &c. ad Romanos, cap. 16.] Sic etiam idem Apostolus; [Et contuli cum illis evangelium, quod prædico in gentibus. Et inferiùs: [Sed contrà cùm vidissent, quod creditum est mihi evangelium præputii, sicut & Petro circumcisionis:] nam Paulus præputium evangelizabat, sive prædicabat; Petrus verò circumcisionem; unde Paulus inquit, Petrum: [Ad veritatem evangelii non rectè ambulasse. Galar. cap. 2.] Quare perperam Tostatus qu. 10. in Præfat. Evangelii Matth. per Evangelium intelligit concilium: ∴: Cæremoniæ, quæ observari solent circa prolationem Evangelii in Milla sunt, quòd quando legitur, audientes erigunt se; Q nara
Transcription: Translated (English)
ES For they are called Transtiberini from “blood,” or sons of Thynnus: for Thynnus, according to Strabo cited above, is not far from ancient Troy, and there is still current at Rome the proverb commonly uttered, “Trasteverini are likewise Trojan.” Therefore the fish thynnus comes from Thynnus, a city of Thrace; whence Pliny, book 9, chapter 15, says of tunny-fish: [They enter from the great sea into the Pontus in shoals in springtime, and breed nowhere else.] Pelamides, however, are fish from Pelamedium, a town of Thrace, of which Pliny, book 5, chapter 30, speaks; and although this author, book 9, chapter 15, says that pelamides begin after a year to be called tunny-fish, yet the Melitese fishermen laugh at this, who also call them Palamid, and know very well that little tunny are different from pelamides; therefore I think that this opinion was added by someone in Pliny’s text, since he himself, book 32, final chapter, lists many kinds of pelamides. Cordyla, a fish; the same book 6, chapter 15, and Martial, book 11. For Cordylus is a city of Thrace. Stephanus. There is likewise another species of pelamides, which the Melitese call Cobrytes, namely from Cobrys, a city of Thrace, from which the gentile name Cobrytes is formed. Stephanus. Likewise the fish Silurus, which the Melitese call Sallur, a species of eel from the island of Sillura in the British Sea, of which Solinus speaks; whence Paulus Jovius wrongly thinks that the silurus is the sturgeon in the little book On the Roman Fish. Likewise Oxyrinchus, a fish and a city; see in its place. So too Esox, from Eso, a city of Locris, of which Stephanus also speaks; the Italians call this fish Salamon from Salamis also in Thrace; and thus, with the remaining fish names, they have taken their designation from Thracian places where they are produced, although the fish Esox is also found in the Rhine, and in size like a thynnus, as Pliny, book 9, chapter 15, relates. ESSENI, one of the sects of the Hebrews, who lived with excessive austerity and apart from the rest, and therefore were held by the other Hebrews to be schismatics. The Essenes were so regarded, both for this reason and also because they did not wish to sacrifice in the Temple, claiming that they used holier ceremonies; and, according to St. Epiphanius, they accepted only the Pentateuch from Sacred Scripture, rejecting the other books of the same sacred page; they did not believe in the resurrection of the dead; nevertheless, as to morals they are praised by all. Those, however, about whom Philo wrote, differed, as St. Jerome thought, from the aforesaid: for the holy Doctor says that Philo was speaking under the name of the Essenes about Christians, the disciples of St. Mark in Egypt, thinking, that Hebrew author, to exalt his nation, while there he still saw the Church somewhat Judaizing: for Christians were then Essenes, that is, Essei, or Iessei, so called from Jesus. See Ephemerata. ESSENTIA. FR. for substance and nature, the Gloss on cap. 1, Clement. de summa Trinit. ESSYN. See Ephod. ESTOVERIUM, an assignment or provision for food and clothing: [And widows shall remain in the house of their husband and shall have reasonable estover, Matth. Paris in his history.] It is derived from the French word Esto- ver, meaning to foster and sustain, and from the An- Hierolexicon Magri. EV 241 English word for the feeding of animals, Stover. ETÆRIARCHA. See Mega hetæriarcha. ETHANIM. FR. or Thisri, the seventh month of the Hebrews: the authors cited under the entry Elul. ETHNICUS s[an]tus. FR. from s[an]tus, that is, “nation”; hence Ethnicus, that is, gentile. Gloss on cap. quemadmodum, de jurejurando. See Paganus. Nudi- pedalia. In counting, a gentile superstition. See de Kyrie eleison. ETHNOPHRONES, a sect of heretics, from the Greek s[an]tus, because they imitated the rites and ceremonies of the Gentiles. ETIAM CUM. FR. for although, or even if; Gloss on can. Nos consuetudinem, dist. 12. EVACUARIUM, or Apoca evacuatoria. FR. an apoca in which the debtor’s payment was entered. Marculph. in his formulary. Hence St. Augustine, de cura pro mortuis, says: [Where the document was annulled, by which that obligation had been discharged, he indicated. EVAGOR. FR. said of a cleric who departs from his diocese without the permission of his bishop. can. si fortè, 21, question 1. EUANGELISMUS, the feast of the Annunciation of the Virgin Mother of God, from the Greek word. [On the evening of the fifth day of January they celebrate the feast of Evangelism (that is, the Armenians), Nicon. de relig. Armen.] For the Armenians are accustomed to celebrate no feast during Lent, and therefore they anticipate this feast; which feast, however, together with that of the Forty Martyrs, is celebrated by the Greeks only within the Lenten time, excluding the rest. FR. But Balsamon understands Evangelism as the feast of Palm Sunday. See the feast of Palm Sunday. EUANGELIUM, that is, a glad announcement. Some, however, derived the etymology from the Hebrew word Eban, namely, stone, and Ghelion, that is, manifest, because in the Gospel the true Messiah is proclaimed to the human race, who was the cornerstone rejected by the perverse synagogue; thus John the Baptist Jona shows in the proem of the Gospels, which he had translated into the Hebrew language: in opposition to a certain wicked Rabbi, who had deceitfully interpreted Evanghelion, that is, manifest offense. FR. Likewise this word does not always signify the four Gospels; but a mission, message, and preaching. [The grace of our Lord Jesus Christ be with you all. Amen. Now to him who is able to establish you according to my gospel, and preaching, etc., to the Romans, chapter 16.] Thus also the same Apostle: [And I conferred with them the gospel which I preach among the Gentiles. And below: [But when they saw that the gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter:] for Paul preached, or evangelized, the uncircumcision; Peter the circumcision. Whence Paul says that Peter [did not walk rightly according to the truth of the gospel. Gal. chapter 2.] Therefore Tostatus is wrongly understanding by “Gospel” the council, qu. 10 in the Preface of Matthew’s Gospel: ∴: The ceremonies which are observed concerning the proclamation of the Gospel in the Mass are these: that when it is read, the hearers rise; Q nara
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E V legitur Evangelium, ut aquilo surgat, & auster adveniat, id est, ut Diabolus fugiat, & Spiritus Sanctus adveniat. Nos autem quia prædicamus Christum, & hunc crucifixu[m], ideò Diacono Evangelium canituro, præcedebat Crux. Durand lib. 4. cap. 24. Quod adhuc Dominicani observant. Ponebatur Evangeliorum liber, dum Diaconus id canebat, super dorum aquilæ lapideæ, quæ adhuc in multis Romæ Ecclesiis perdurant. In Ecclesia tamen conventuali Melitæ ritus hic observatur; canitur enim Evangelium super eneâ aquilam mira pulchritudine sabrefactam. Præcedunt etiam in hac functione lumina per ceroferarios delata, non ad expellendas tenebras, quia tunc no[n] reperiuntur; sed ad denotandum Evangeli splendorem, ut D. Hieronymus ait: Ac aliud morale significatum mediratur in hoc Innocent. III. nimirum: De trino autem signo Crucis, quo simul cum Diacono circumstantes in principio Evangelii sese signant, sic præsatus Innocentius ait: In ecclesia hierosolymirana S. Sepulcri Diaconus in die Paschæ quando illa verba: pronunciabat; tunc digito Sanctum Sepulcrum indicabat, quod ab oculato teste Rolando Episcopo in sua m. s. hist. de anno 1349. refertur, quòd opus apud q. Michaelem Joannem Bellaguer Milivet. Episc. conservabatur. In Nazareno templo Deiparæ dicato, ac sito in eodem loco, ex quo Sacra Lauretana Domus per Angelorum manus mirabiliter in Picenum translata fuit, Philippus à Sanctissima Trinitate Carmelita discalceatus, in suo itinerario narrat, quòd inter alia illius Ecclesiæ privilegia per totum annum celebrari licet Missam Annunciationis, & quando legitur Evangelium in hac forma dicitur, nempè: Et in finali Missæ Evangelio dicitur: In fine Evangelii osculatur liber, ut recipiatur pax à Christo, sicut supra dictum est; sed si adeò aliqua dignitas superior, ut in rubricis Missalis disponitur, celebrans tunc non osculatur librum; sed solus superior, & nullus alius: si verò plures æqualis dignitatis ibi adessent, nullus tunc eorum osculatur, quia unus solus est Christus, & non divisus in partes. Gavant. part. 2. tit. 6. & Romæ observatur, quòd quando plures intersunt Cardinales tunc
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E V the Gospel is read, that the north wind may rise, and the south wind may come, that is, that the Devil may flee, and the Holy Spirit may come. But since we preach Christ, and Him crucified, therefore, when the Deacon was about to sing the Gospel, the Cross went before him. Durand, lib. 4, cap. 24. This is still observed by the Dominicans. The book of the Gospels was placed, while the Deacon was chanting it, upon the back of a stone eagle, which still survives in many churches of Rome. In the conventual church of Malta, however, this rite is observed; for the Gospel is sung over an eagle of bronze, beautifully fashioned. Lights are also borne in this function by candle-bearers, not to dispel darkness, because then there is none present, but to signify the splendor of the Gospel, as St. Jerome says. And Innocent III considers another moral meaning in this: namely, regarding the triple sign of the Cross, with which those standing around sign themselves together with the Deacon at the beginning of the Gospel, the aforesaid Innocent says thus: In the church of the Holy Sepulcher at Jerusalem, on Easter Day, the Deacon, when he pronounced those words, would then point with his finger to the Holy Sepulcher, which is reported from an eyewitness, Bishop Roland, in his manuscript history of the year 1349, as an work preserved with one Michael John Bellaguer, Bishop of Milivet. In the temple of Nazareth, dedicated to the Mother of God and situated in the same place from which the Holy House of Loreto was miraculously transferred to Picenum by the hands of angels, Philip of the Most Holy Trinity, a Discalced Carmelite, relates in his itinerary that, among other privileges of that church, it is permitted to celebrate the Mass of the Annunciation throughout the whole year, and when the Gospel is read in this form it is said, namely: And at the end of Mass the Gospel is said: at the end of the Gospel the book is kissed, so that peace may be received from Christ, as was said above; but if there should be some higher dignity present, as is provided in the rubrics of the Missal, then the celebrant does not kiss the book; but only the superior, and no one else: but if several of equal dignity were present there, then none of them kisses it, because there is only one Christ, and not divided into parts. Gavant., part 2, tit. 6. And at Rome it is observed that when several Cardinals are present, then
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E V tunc Evangelium nulli præbetur ad osculandum. FR. At hæc cæremionialis regula in matrimonio recentis Christianissimi Regis fæsellerat, quando ad pyreneos limites Infantam Hispaniarum Regis filiam in uxorem duxerat, qua occasione ambo Reges foedus inierant; tunc enim uterq[ue] Rex ad propria confinia accesserat in simultaneo instanti, ac Gallus Hispanum cum titulo Patris salutavit, & vice versa hic illi titulum Filii dederat, & genuflexi intra eorum limites audierant Sacrû in Altari in collimitanea linea erecto; in osculo autem Evangelii, & pacis iconis, duo Cappellani seorsim, ac eodem tempore has cæremonias præbuerunt ambobus: ∴: Honorius III. sub poena excommunicationis anno 1221. in epist. decretali, quæ incipit, Ad audientiam, cui cumque Sæculari Principi Evangelii osculum præberi vetuit, nisi essent Reges oleo sancto uncti. Antiquitus tamen etiam populus ad hujusmodi osculum admitterebatur. Gem. lib. 1. cap. 119. FR. Quo ad Reges quando uncti sunt, nedum Evangelium osculari possunt, sed etiam illud canere in Missa, sicut de facto anno 1347. in ejus chronica Albertus Argentoratensis narrat, quòd Basileæ in nocte Nativitatis Domini Carolus IV. Romanorum Rex post refectionem sacræ communionis alta voce in Missa legisset Evangelium, quod incipit; [Exiit edictum à Cæsare Augusto &c.] tenens in manu denudatum gladium. Quo ad gladium, & pugionem denudatos tempore Evangelii, in Missa Nativitatis B. V. M etiam M. Melitensis Magister solet idem facere: ∴: In quadam Collegiata Castri cujusdam territorii Foriliviensis Diaconus die Epiphaniæ canit Evangelium, habens in manu evaginatum ensem, & capite galea tecto in signum mixti, & meri Ecclesiæ imperii. Cæterum quo ad obsequium, & reverentiam Evangelii, dicendum, quòd in Rhemensi Ecclesia Subdiaconus in principio Missæ exhibet Evangeliorum librum Archiepiscopo celebranti, ut osculetur, dicens illi: [Hæc est lex Sancte Pater,] & Archiepiscopus responder: [Credo, & confiteor.] Moserat deferre librum Evangeliorum in processionibus, & præsertim in ea, quæ sit in Dominica palmarum; tunc enim super humeros bajulabant Diacones ornatam machinam, in qua deferebatur Evangeliorem liber, qui Christum triumphantem denotabat. Alcin. de div. off. cap. 24. Romæ ad præsens Papa celebrans Pontificaliter, dum ex Throno processionaliter ad Altare pro incipienda Missa dirigitur, latinus Subdiaconus Evangelium argento contectum ante pectus defert, quod etiam sit dum celebrat Episcopus, Cærem. Episcop. lib. 1. cap. 10. & in ea processione, dum Pontifex ad Altare dirigitur, ei obviàm veniunt ultimi tres Cardinales ex ordine presbyterorum, osculantes eum in facie, & in pectore, & hi tres Magos orientales deuotant, qui Christum infantem adorare venerant; duplex osculum significat duplicem Christi naturam. [Tres Sacerdotes, qui Pontifici venienti coram Altari reverenter occurrunt, & inclinantes os ejus osculantur, E V 243 & pectus, tres illos Magos signant. Innocent. III. lib. 2. de Myst. Missæ, cap. 11.] & inferius: [Per geminum osculum geminam in Christo naturam confitentur, divinam, scilicet, & humanam, divinam quasi latentem in pectore, humanam quasi patentem in ore.] Græci autem nedum ferunt dictum librum, quando Sacerdos accedit ad Altare, sed in quacumque processione, & qui illu[m] deferre solebat, Præfectus Evangelii à Constantinopolitanis appellabatur, atque in solemnitatibus majoribus hoc ad Archidiacorum Patriarchalem spectabat, qui etiam Doctor Evangeli dicebatur, eique incumbebat super Evangelia currentia sermonem ad populum habere. In Andegavensi Ecclesia semper quando fit processio, fertur Crux, & Evangeliorum liber, illa, nempe, uti ductrix, & hic tanquam lumen. Fuit etiam laudabilis semper consuetudo Oecumenicorum Conciliorum, in primario, & venerabiliori confessorii loco erigere thronum speciale pro dicti Sacræ Codicis deposito, pro cujus eximia reverentia, inquit Chrysost. homil. 7. ad popul. [Evangelii quidem dum capere oportet, manibus lotis, & cum multa reverentia, & religione tremens, ac timens sumis.] Quod Moschi adeo observant, ut antequam illud tangant, profundissima reverentia signent se signo Crucis, & caput deregant. Inter veteres Christianos vigebat pia devotio ferendi in pectore Evangelium, non secus, ac si eis esset pretiosissima reliquia: quare Chrysostomus, homil. 19. ad populum ajebat: [Non cernis, ut mulieres, & parvi pueri præ magna custodia collo Evangelia suspendunt?] Et de Gloriosa Virgine, ac Martyre Cæcilia ejus acta testantur, quòd semper Evangelium Christi gerebat in pectore. Item D. Gregorius in ejus Regist. lib. 12. epist. 7. hæc scribit: [Excellentissimo filio nostro Adulovaldo Regi transmittere phylacteria curavimus, id est, Crucem cum ligno Sanctæ Crucis Domini, & lectionem Sancti Evangelii theca persica inclusam.] In quadam. epist. S. Ioannis Damasceni ad Theophilum Imperatorem ex græco in latinum idioma à Frâcisco Combesis traducta, & Parisis de anno 1664. impressa, hæc sequentia verba leguntur: [Evangelium S. Matthæi post annos octo à Christo in coelum recepto scriptum est; Marci verò post annos decem; Lucæ post annos quindecim, Ioannis post annos triginta duos.] FR. In catalogo librorum Chaldæorum Auctore Hebediesu Metropolita Sobensi, quem ex chaldaico idiomate in latinum Abraham Eccellensis transtulit, Romæ impress. Typis S. C. de Propag. Fide 1653. fol. 7. ß. Absoluta, hæc habentur: [Marthæus, qui hebraicè in Palestina conscripsit. Post illum autem Marchus romanè loquutus est in celeberrima Urbe Roma. Lucas verò Alexandriæ græcè loquurus est. Ioannes autem Ephesi græcè conscripsit Evangelium.] De quare. Vide fusiùs in dict. [Camelus]. Cæremonia ponendi librum Evangeliorum super humeros novello Episcopo in actu consecrationis ejusdem, à Græcis San- Q 2 ßi
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E V then the Gospel is offered to no one to kiss. FR. But this ceremonial rule failed at the marriage of the recent Most Christian King, when he had taken as wife the Infanta, daughter of the King of Spain, at the Pyrenean boundaries, on which occasion the two Kings had made a treaty; for then each King had approached his own frontier at the same instant, and the Frenchman saluted the Spaniard with the title of Father, and in turn the latter had given him the title of Son, and kneeling within their boundaries they had heard Mass at an altar erected on the dividing line; but in the kiss of the Gospel, and of the emblem of peace, two chaplains separately, and at the same time, presented these ceremonies to both: ∴: Honorius III, under penalty of excommunication, in the year 1221, in a decretal letter beginning, Ad audientiam, forbade the kiss of the Gospel to be given to any secular prince, unless they were kings anointed with holy oil. In earlier times, however, the people were also admitted to this kind of kiss. Gem. lib. 1. cap. 119. FR. With regard to kings, when they are anointed, not only may they kiss the Gospel, but they may even sing it in Mass, as, in fact, Albert of Strasbourg relates in his chronicle concerning the year 1347, that at Basel on the night of the Nativity of the Lord, Charles IV, King of the Romans, after receiving Holy Communion, read aloud in Mass the Gospel which begins, [Exiit edictum à Cæsare Augusto &c.] holding in his hand an unsheathed sword. With regard to the sword and dagger unsheathed at the time of the Gospel, in the Mass of the Nativity of the Blessed Virgin Mary, the Master of Malta also usually does the same: ∴: In a certain collegiate church of a place in the territory of Forlì, the deacon, on the day of Epiphany, sings the Gospel, having in his hand a drawn sword, and his head covered with a helmet, as a sign of the mixed and the pure power of the Church. Furthermore, with regard to the reverence and honor due to the Gospel, it should be said that in the Church of Rheims the subdeacon at the beginning of Mass presents the book of the Gospels to the celebrating archbishop so that he may kiss it, saying to him: [This is the law, Holy Father,] and the archbishop replies: [I believe and confess.] It was customary to carry the book of the Gospels in processions, and especially in that of Palm Sunday; for then the deacons bore on their shoulders the ornamented structure in which the book of the Gospels was carried, which signified Christ triumphant. Alcin. de div. off. cap. 24. At Rome at present, when the Pope celebrates pontifically, while he proceeds in procession from the throne to the altar to begin Mass, the Latin subdeacon carries before his chest the Gospel covered with silver, which also is done when a bishop celebrates, Cerem. Episcop. lib. 1. cap. 10. And in that procession, while the Pontiff is making his way to the altar, the last three cardinals of the order of priests come to meet him, kissing him on the face, and on the breast, and these three denote the eastern Magi, who came to adore Christ the child; the double kiss signifies the double nature of Christ. [The three priests, who reverently meet the Pontiff coming before the altar, and bowing kiss his mouth, E V 243 and breast, signify those three Magi. Innocent III, lib. 2. de Myst. Missæ, cap. 11.] and below: [By the twofold kiss they confess the twofold nature in Christ, namely divine and human, the divine as if hidden in the breast, the human as if manifest in the mouth.] The Greeks, however, not only carry the said book when the priest approaches the altar, but in any procession whatever, and he who used to carry it was called by the Byzantines the Prefect of the Gospel; and in greater solemnities this belonged to the Patriarchal Archdeacon, who was also called Doctor Evangelii, and it was incumbent upon him to preach to the people on the Gospels read aloud. In the Church of Angers, whenever a procession is made, the Cross and the book of the Gospels are carried, the former, namely, as guide, and the latter as light. It has also always been a praiseworthy custom of Ecumenical Councils, in the principal and most venerable place of the confessional, to erect a special throne for the deposit of the said sacred codex; for its extraordinary reverence, Chrysostom says, homil. 7. ad popul.: [When one must take the Gospel, with hands washed, and with great reverence and religion trembling and fearing, one takes it.] This the Muscovites observe so carefully that before they touch it, they make the sign of the Cross with deepest reverence, and uncover their heads. Among the ancient Christians there was a pious devotion of carrying the Gospel on the breast, no otherwise than if it were to them the most precious relic; wherefore Chrysostom, homil. 19. ad popul., said: [Do you not see how women and little children, because of great devotion, hang the Gospels around the neck?] And the acts of the glorious Virgin and Martyr Cecilia testify of her that she always bore the Gospel of Christ in her breast. Likewise St. Gregory in his Register, lib. 12. epist. 7, writes thus: [We have taken care to send phylacteries to our most excellent son Adulovald, that is, a Cross with the wood of the Lord's Holy Cross, and a lesson of the Holy Gospel enclosed in a Persian case.] In a certain epistle of St. John Damascene to Emperor Theophilus, translated from Greek into Latin by Franciscus Combesis and printed at Paris in the year 1664, the following words are read: [The Gospel of St. Matthew was written eight years after Christ had been received into heaven; Mark's indeed after ten years; Luke's after fifteen years; John's after thirty-two years.] FR. In the catalog of Chaldean books by Hebediesu, Metropolitan of Sob, which Abraham Eccellensis translated from the Chaldean idiom into Latin, printed at Rome by the presses of the Sacred Congregation for the Propagation of the Faith in 1653, fol. 7. ß. Absoluta, the following are found: [Matthew, who wrote in Hebrew in Palestine. After him Mark spoke in Latin in the most famous city of Rome. Luke, however, spoke in Greek in Alexandria. John, moreover, wrote the Gospel in Greek at Ephesus.] For which matter, see more fully in the entry [Camelus]. The ceremony of placing the book of the Gospels upon the shoulders of the newly ordained bishop in the act of his consecration, by the Greeks San- Q 2 ßi
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244 E V Æti Evangelii jugum dicitur, & tunc tam à Græcis, quàm à Latin's in aperitione libri observabantur prima texti verba, ex quibus faustum, vel infaustum omen suscipiebant; hinc in ordinatione Athanasi Constantinopolitani Patriarchæ verba illa evangelica in oculos objecta fuerant, nempe, [Qui paratus est diabolo, & Angelis ejus.] quod ex indignis ejusdem Patriarchæ actionibus verificatum fuit, quare sede illa privatus est. Pachimera, lib. 2. cap. 15. E contra verò in consecratione Lanfranchi Cantuariensis Archiepiscopi occurrerunt evangelica verba: [Date eleemosynam, & ecce omnia munda sunt vobis.] Qui Præful in largiendo eleemosynas fuit valdè insignis & in ejus successore S. Anselmo, qui reformationis causa passus est multas Coepiscoporum contrarietates, in ejus consecratione apparuerant verba: [Vocavit multos &c.] At quando hic Radulphum Rufensem Episcopum ordinaverat, visa sunt verba: [Erunt similes angelis Dei; ] & è contra consecrans Harfastum pessimum Episcopum, lectus occurrerat hic textus: [Non hunc, sed Barabbam.] Narratur ulteriùs in actis S. Aupulii Diaconi, & Martyris Catanensis, quòd, quando à satellitibus captus fuit, Evangelium meditabatur, & à Præfecto interrogatus, aperuit Sanctus Evangelia, & reperta sunt verba, [Beati qui persecutionem patiuntur &c.] ac cupiens denuò Præfectus tale prodigium experiri, iterum illum interrogavit, & interrogatus iterum aperiens eundem librum, oblata sunt mysteriosa verba, [Qui vult venire post me &c.] Item Evangelium dicitur canticum. Vide Canticum. Vide Gospel. Monasterium. Passio. Evangelium Domini cæ in fine Missæ non dicitur, si in ea die celebratur de Vigilia Nativitatis Dom. V. Vigilia. EUANGELIUM ÆTERNUM. FR. parvus, at pravus liber ita appellatus; de quo Odoricus Raynaldus ad An. 1256. n. 20. EUBOICUM TALENTUM. Vide Talentum. EUCHARIS, græcum vocab. Æχαρι, facetus, docilis. [Verbum dulce multiplicat amicos, & mitigat inimicos, & lingua eucharis in bono homine abundat. Eccl. cap. 6. EUCHARISTIA, nomen græcum Æχαρια, id est, gratiarum actio, seu grata memoria. FR. dicitur ab Eu, quod est bonum, & Charis, quasi bona gratia. Glossa in Clemen. de privil. cap. 1. Eucharistia dicitur Perennis victima, can. quia corpus, de consecrat. dist. 2. ||: Item Communio, quia in ea communicatur Christianis Corpus, & Sanguis Redemptoris. Dicitur Hostia, quia Patri Æterno Unigeniti ejus Filii hostia viva offertur. Dicitur Sacramentum, ex profunditate mysteriorum. Item Sacrificium, quia in ea habetur verum, & incruentum Agni immaculati sacrificium. Item appellabatur Reliquia. Dicitur Viaticum, quia pro demigrantibus de hac vita est provida alimonia. Item appellatur Antitypon. Dicitur tandem Synaxis, quod significat adunationem, quia ubi est hoc Sacratissimum Corpus, ibi Christiani tanquam aquilæ congregantur, quod antiquatus E V sub utraque specie etiam Laicis concedebatur, de qua re dictum est in dict. Communio. At quamvis tenerentur in Missa Christiani illius sæculi sub utraque specie hoc sacramentum suscipere; extra tamen eam sub sola specie panis reficiebantur, quia persequutionum tempore concedebatur Christianis deferre secum Eucharistiam, ut ad martyrium prompti statim illam potuissent suscipere, cujus usus multas Sanctorum Patrum attestationes invenies. De Monachis in eremo D. Basilius refert, quòd propter Sacerdotis carentiam, secum illi hunc consecratu[m] panem conservabant, & propriis manibus suscipiebant, quod in occidentali Ecclesia usq; ad Hormisdæ tempora perduravit, & propter devotionis relaxationem in Cæsaragustano Concilio can. 3. ablatum fuit. FR. eadem prohibitio etiam in Rhemensi Concilio cap. 2. ordinata fuerat, apud Gratian. can. pervenit. de consecrat. dist. 2. Sed in Ecclesia orientali diutiùs remansit. Solebant præterea Christiani in itineribus hostiam consecratam secum deferre; ac de Satyro ejus fratre D. Ambrosius, & de S. Maximo Syracusarum Episcopo D. Gregorius testantur. Eucharistia in mari delata. Vide Baron. An. 635. num. 10. Ejus synonyma suprà relata. Vide Antitypon. Communio Corporale. Corporale festum. Corban. Dominicale. Confirmo. Hostia. Synaxis. Viaticum. Non est danda mortuis. Vide Communio laica. Conferebatur adultis, & infantibus. Vide Baptismus. Ubi est palam exposita Eucharistia, in eo Altari non aspergitur. Vide Aquabenedicta. Non debet cum Eucharistia populus benedici in illis verbis: Sit et benedictio. Vide Benedictio. In die Annuntiationis Deiparæ non debet administrari Fidelibus nisi in casu necessitatis, si in feria VI. Parasceve occurrerit. Vide Parasceve. Item Eucharistia hierarchica appellatur Symbolum Fidei à B. Dionysio. Item Eucharistiam quodlibet Sacramentum D. Cyprianus vocat in Concilio ab eo celebrato, ubi de Baptismo ab Hæreticis collato agens, inquit: [Ut Antistes diaboli audeat Eucharistiam facere] Sic de Chrismate idem in sermone de ablut. pedum ait: [Quia post Baptismum, & Eucharistiam, quæ sui reverentia non patitur iterari. [Et clariùs de eodem Chrismate in epist. ad Ianuarium, [Porro autem Eucharistia est, unde Baptizati unguntur. ] FR. Papa Joannes XXII. Festum Corporis Christi cum multis Indulgentiis renovavit. Jo: Villanus par. 1. suæ histor. lib. 9. cap. 78. Quomodo antiquitus Eucharistia conservabatur. Vide Ciborium. EUCHARISTICUM, Æχαρινόν. FR. Sic sermonem de ejus vita Ennodius Ticinen. Episcopus appellavit. EUCHETÆ, sive EUCHITÆ, Hæreticorum secta, à vocabulo græco Æχιτα, id est, Oratores, quia locu[m] Sac. Scripturę, ubi ait, [Oportet semper oraret;] malè interpretantes, cõtinuò orabant. Diversos nominibus appellati sunt hi Hæretici, nempè. Adiphiani. Enthusiastæ. Massiliani. Psalliani. Sathæ
Transcription: Translated (English)
244 E V Æti Evangelii jugum dicitur, and then both among the Greeks and among the Latins, at the opening of the book, the first words of the text were observed, from which they drew a fortunate or unfortunate omen; hence, in the ordination of Athanasius, Patriarch of Constantinople, those evangelical words were set before his eyes, namely, [He who is prepared for the devil, and his angels.] which was verified by the unworthy actions of the same Patriarch, wherefore he was deprived of that see. Pachimera, lib. 2. cap. 15. On the contrary, in the consecration of Lanfranc, Archbishop of Canterbury, there occurred the evangelical words: [Give alms, and behold all things are clean to you.] This prelate was remarkably distinguished in giving alms, and in his successor St. Anselm, who for the sake of reform suffered many acts of opposition from his fellow bishops, there had appeared at his consecration the words: [He called many, etc.] But when he had ordained Radulph, Bishop of the Ruffenses, there were seen the words: [They shall be like the angels of God;] and on the other hand, when he consecrated Harfast, a most wicked bishop, the text that came into view was this: [Not this man, but Barabbas.] It is further related in the Acts of St. Aupulius, Deacon and Martyr of Catania, that, when he was seized by the soldiers, he was meditating on the Gospel, and being questioned by the prefect, the Saint opened the Gospels, and there were found the words, [Blessed are they who suffer persecution, etc.] and the prefect, desiring to experience such a prodigy again, questioned him once more, and, being questioned, he again opening the same book, there were presented the mysterious words, [He who wishes to come after me, etc.] Likewise the Gospel is called a canticle. See Canticle. See Gospel. Monastery. Passion. The Gospel of the Lord is not said at the end of Mass, if on that day there is celebration of the Vigil of the Nativity of the Lord. See Vigil. EUANGELIUM ÆTERNUM. FR. a small, but wicked book so called; concerning which Odoricus Raynaldus for the year 1256, no. 20. EUBOICUM TALENTUM. See Talent. EUCHARIS, Greek word Æχαρι, elegant, docile. [Sweet speech multiplies friends, and softens enemies, and a eucharis tongue abounds in a good man. Eccl. chap. 6. EUCHARISTIA, a Greek name Æχαρια, that is, thanksgiving, or grateful remembrance. FR. it is said from Eu, which is good, and Charis, as it were good grace. Gloss on the Clementines, de privil. cap. 1. The Eucharist is called the Perennial victim, can. quia corpus, de consecrat. dist. 2. ||: Also Communion, because in it there is communicated to Christians the Body and Blood of the Redeemer. It is called Host, because to the Eternal Father the living victim of His only-begotten Son is offered. It is called Sacrament, from the depth of the mysteries. Also Sacrifice, because in it is had the true and unbloody sacrifice of the immaculate Lamb. It was also called Relic. It is called Viaticum, because for those departing from this life it is a provident sustenance. It is also called Antitypon. Finally it is called Synaxis, which signifies union, because where this Most Holy Body is, there Christians gather like eagles, which antiquated E V under both kinds was also granted to the laity, concerning which matter it was said in the aforesaid Communion. But although the Christians of that age were bound in Mass to receive this sacrament under both kinds; outside however it they were nourished under the single species of bread, because in times of persecution it was granted to Christians to carry the Eucharist with them, so that being ready for martyrdom they might immediately have been able to receive it, the use of which you will find in many testimonies of the Holy Fathers. Concerning monks in the desert, St. Basil relates that, because of the absence of a priest, they preserved with themselves this consecrated bread, and received it with their own hands, which in the Western Church lasted until the time of Hormisdas, and on account of relaxation of devotion was abolished in the Council of Zaragoza, canon 3. FR. the same prohibition had also been ordered in the Council of Rheims, cap. 2, according to Gratian, can. pervenit. de consecrat. dist. 2. But in the Eastern Church it remained longer. Christians were also accustomed on journeys to carry the consecrated host with them; and St. Ambrose testifies concerning his brother Satyrus, and St. Gregory concerning St. Maximus, Bishop of Syracuse. The Eucharist carried on the sea. See Baron. An. 635. no. 10. Its synonyms are listed above. See Antitypon. Communion. Corporale. Corporale festum. Corban. Dominicale. Confirmo. Hostia. Synaxis. Viaticum. It is not to be given to the dead. See Lay Communion. It was given to adults and to infants. See Baptism. Where the Eucharist is publicly exposed, on that altar holy water is not sprinkled. See Holy Water. A people ought not to be blessed with the Eucharist in those words: Sit et benedictio. See Blessing. On the day of the Annunciation of the Mother of God it ought not to be administered to the Faithful except in case of necessity, if Good Friday should occur. See Parasceve. Likewise the Eucharist is called hierarchical by Blessed Dionysius the Symbol of the Faith. Likewise St. Cyprian calls any Sacrament the Eucharist in the council celebrated by him, where, speaking of Baptism conferred by heretics, he says: [That the minister of the devil should dare to make the Eucharist] Thus concerning Chrism the same writer says in the sermon on the washing of the feet: [Because after Baptism, and the Eucharist, its reverence does not allow it to be repeated.] And more clearly on the same Chrism in the epistle to Januarius, [Moreover, Eucharist is that from which the baptized are anointed.] FR. Pope John XXII renewed the Feast of the Body of Christ with many indulgences. Jo: Villanus par. 1. his history, lib. 9. cap. 78. How in ancient times the Eucharist was preserved. See Ciborium. EUCHARISTICUM, Æχαρινόν. FR. Thus Ennodius, Bishop of Ticinum, called a sermon on his life. EUCHETÆ, or EUCHITÆ, a sect of heretics, from the Greek word Æχιτα, that is, Orators, because, misinterpreting the passage of Holy Scripture where it says, [It is necessary always to pray;] they prayed continually. These heretics were called by various names, namely: Adiphiani. Enthusiasts. Massilians. Psallians. Sathæ
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E V Sathaniani. De eorum ineptiis, & erroribus dice- tur in dict. Precatores. EUCHOLOGIUM, , sic vocant Græci eorum Rituale, in quo præter orationes, & pre- ces ad Sacramenta administranda, aliæ etiam functiones Sacerdotalis, & Episcopales conti- nentur. EUCRATES, , benè tenens, benè com- pos, benè potens. Vide Encrætræ. EVECCTIO, inter, seu potiùs eductio, exportatio, à verbo Eveh, id est, extrà vcho. [Datis literis, & pueris destinatis cum evectione publica. Gre- gor. Turon. lib. 9. cap. 9.] FR. sumitur etiam pro equitatione, ut Concil. Tolet. VII. can. 4. ubi in actu Visitationis taxatur numerus equorum pro Episcopi evectione. Item etiam fidei publi- cæ licentia, & charta salviconductus, seu, ut Itali dicunt, Passaporto. EVECCTUS, idem, quod suprà. [Evecctu navali. Gregor. Turon. lib. 3. cap. 3.] Item sublevatio- nem denotat. [Sic te Apostolicæ Sedis evecctu, quasi super candelabrum sublime constituit. Pau- lin. epist. 27. ad Victric. EVERSOR. Vide Intervisor. EVESTIGIO. FR. statim, vel continuò. Glossa in sexto, de statu regular. cap. unico, S. verum. EVGUMENUS. Vide Hegumenus. EVITUDO, evidentia. [Æmulos tuos ingenti evi- tudine vibrat. In vita S. Theodori Ducis. EULOGIA, , significat benedictionem. FR. ab , id est, benè, & , dico.::: sumitur pro oblatione, & eleemosyna. [Ut de benedictioni- bus, quæ offeruntur à populo, & consecrationi supersunt, vel de panibus, quos deferunt fideles ad Ecclesiam, vel certè de suis convenienter par- tes incisas habeat in vase nitido, & convenienti, & post Missarum solemnia, qui communicare non fuerint parati, eulogias omni die Dominico, & in diebus festis exindè accipiant. Ex Decret. Pii Papæ. Apud Baron. ad Ann. 313. num. 51. & seqq.] FR. ex his Papæ Pii verbis nonnulli hanc dictionem significare solùm benedictum panem (de quo in dict. Fermentum) existimarunt: sed fal- luntur; nam Eulogia significat benedictionem in abstracto, eleemosynam, & munus; sic Papæ præ- sati verba De eulogia accipiant, id est, de eleemo- syna, intelliguntur, (quæ & benedictio dicitur) quod idem est ac de munere accipiant; sic Eulo- giæ dicuntur munera, quæ deferunt subditi suis Prælatis, Gloss. in can. de eulogiis, dist. 18. Sic etia[m] intelliguntur verba Sancti Paulini. [Panem cam- panum pro eulogia (id est, pro munere) de cellula nostra misimus, epist. 1.] Hinc Baronius loco cit. non dixit, quòd Eulogia significabat benedictum panem tantùm; sed quòd Eulogia dicebatur panis benedictus ad differentiam Eucharistiae; nam ibi contra Novatores probat, quòd benedictio, & eulogia non intelligatur Eucharistia, sed panis benedictus, qui de eulogia, id est, de eleemosyna, & oblatione fidelium supererat, in quo sensu dixit D. Gregotius: [Ex parva eulogia, quam bonus Monachus accipit, lib. 9. epist. 42.] id est, ex parva Hierolexicon Magri, E V 245 eleemosyna; sic etiam donum, benedictio sæpè apud eundem Gregorium dicitur. [Unum autem caballum, quale invenire potuimus, de benedi- ctione Sancti Petri transmisimus.] In significatu oblationis, seu eleemosynæ etiam ait Gelasius Papa; [Ut quidquid dedicationis, vel natalis Martyris die, quorum in eodem Monasterio reli- quiæ sunt, per fidelium oblationes intraverit, me- dietatem quidem habeat ipsum Monasterium, medietas autem Episcopo offeratur,] & inferiùs: [Sin verò nil tale inter eos constiterit, mediante te quid Episcopo nomine eulogia offerri debeat &c. 18. quæst. 2. can. Eleutherius,] & ibi Glossa. Item [De eulogiis ad sacra Concilia deferendis (id est, de muneribus) nil invenimus à majoribus terminatum, sed sicut unicuique Presbytero pla- cuit; nam si constitutum fuerit aliquod illo tem- pore benedictionis afferri (id est, tempore Concilis) forsitan minus libenter ad synodos occurrerent, & magis venire obtractarent, quæ non sunt (ut arbitror) rationabiliter requirendæ, nec ultrò de- latæ, can. 7. distinct. 18.] Ridiculum enim esset, si Benedictiones, & Eulogias hîc frustilla panis bene- dicti deferenda Patribus Concilii à Sacerdotibus intelligerentur. Vide ergo hujus dictionis syno- nyma. Benedictio beatica. Collecta. Eleemosyna. Fer- mentum. Oblatio:::: In textu verò S. Gregor. lib. 8. epist. 33. legitur Eulogium; sed Elogium corri- gendum est, quod, ut suo loco diximus, testamen- tum significat. EULOGIMENOPOLIS, . Ita appella- ta fuit à S. Germano Civitas, quæ ad radices montis Casinensis per Bertarium Abbatem ædifi- cata fuerat; vocabulum quidem græcum est Bene- dicti Civitatem significans; at cùm deindè ibi cor- pus S. Germani translatum fuerit, S. Germani Ci- vitas appellata est: Chron. Casin. lib. 1. cap. 33. EUNOMIANI, hæretici. V. Aetiani. Anomæi; ab Eun- nomio ita appellati, cujus errores. Vide Trinitas. EUNUCHIZO . FR. castro, virilia amputo. [Qui se propter epilepsiam curandam eunuchi- flavit. Ivo Carnot. epist. 233.] licèt in mendo- sis Codicibus Enuchizavit legatur. Epilepsia verò est morbus, qui comitialis, sacer, & herculeus dicitur. EUNUCHUS, , eviratus. FR. tripliciter à Christo Domino distinguitur, id est, naturalis, ar- tificialis, & spiritualis. De secunda specie Eunu- chorum dubitatum fuit, utrum ad ordines eccle- siasticos illi admitti possint. Glossa in can. precep- ta canonica, dist. 55. stante Juris Civilis prohibi- tione, & inhabilitate ad militiam, f. de re milita- ri, l. qui cum uno; nam Eunuchi infames declaran- tur ab Imp. Domitiano. Baron. Ann. 83. num. 2. Constantino Magno. Idem Baron. An. 314. num. 74. Justinian. Idem Baron. An. 529. num. 18. & 19. & ideo Stephanus Papa ait: [Infames dici- mus quoscumque leges sæculi infames pronun- ciant, apud Gratianum, in S. hinc colligitur. 2. quæst. 3. post can. 7.] Propterea tanquam infa- mes ab ordinibus arcentur, ut Concilia, & Pon- tifices statuerunt. Baron. An. 325. num. 144. Q 3 can.
Transcription: Translated (English)
E V Sathaniani. Their foolishness and errors will be spoken of in the cited entry, Precatores. EUCHOLOGIUM, thus the Greeks call their Ritual, in which, besides the prayers and supplications for administering the Sacraments, other priestly and episcopal functions are also contained. EUCRATES, meaning well-kept, well-composed, well-powerful. See Encratæ. EVECCTIO, between, or rather ejection, exportation, from the verb Eveh, that is, to carry out. [With letters having been given, and the children appointed with public conveyance. Gregory of Tours, book 9, chap. 9.] FR. it is also taken for riding, as in the Council of Toledo VII, canon 4, where in the act of Visitation the number of horses is set for the Bishop’s conveyance. It is also a public guarantee of safe conduct, and a charter of safe-conduct, or, as the Italians say, Passaporto. EVECCTUS, the same as above. [By naval conveyance. Gregory of Tours, book 3, chap. 3.] It also denotes lifting up. [Thus by the conveyance of the Apostolic See, as though set high upon a candlestick. Paulinus, epist. 27 to Victricius.] EVERSOR. See Intervisor. EVESTIGIO. FR. immediately, or at once. Gloss in the Sext, on the state of regulars, chap. unique, S. verum. EVGUMENUS. See Hegumenus. EVITUDO, evidentness. [He shakes your rivals with great evidentness. In the life of St. Theodore the Duke.] EULOGIA, means blessing. FR. from , that is, well, and , I say. It is taken for an offering and an alms. [As for the blessings which are offered by the people and remain after consecration, or for the loaves which the faithful bring to the Church, or certainly that he should have in a clean and suitable vessel the portions cut from his own bread, and after the solemnities of Mass, those who have not been prepared to communicate should receive eulogias every Lord’s Day and on feast days from then on. From the Decree of Pope Pius. Cited by Baronius, year 313, no. 51 and following.] FR. from these words of Pope Pius, some thought that this term signified only blessed bread (of which see the entry Fermentum): but they are mistaken; for Eulogia signifies blessing in the abstract, alms, and a gift. Thus the aforesaid Pope’s words, “let them receive de eulogia,” that is, “from alms,” are understood, which is also called blessing, meaning the same as “let them receive from a gift”; thus eulogiae are called the gifts which subjects bring to their prelates, Gloss. on canon de eulogiis, dist. 18. Thus also are the words of Saint Paulinus to be understood. [We sent from our little cell a campan bread as eulogia (that is, as a gift), epist. 1.] Hence Baronius in the cited place did not say that Eulogia signified only blessed bread, but that bread blessed was called Eulogia by way of distinction from the Eucharist; for there, against the Innovators, he proves that blessing and eulogia are not to be understood as the Eucharist, but as blessed bread, which remained from the eulogia, that is, from the alms and offering of the faithful. In this sense St. Gregory said: [From the small eulogia which the good monk receives, book 9, epist. 42.] that is, from a small alms; likewise gift and blessing are often so called by the same Gregory. [And we sent one horse, such as we were able to find, from the blessing of Saint Peter.] In the meaning of offering, or alms, Pope Gelasius also says: [Whatever, on the day of the dedication or natal day of a martyr whose relics are in the same monastery, comes in through the offerings of the faithful, let the monastery itself have half, and let the other half be offered to the Bishop;] and below: [But if nothing of the sort has been agreed between them, nevertheless let something be offered to the Bishop in the name of eulogia, etc., 18, question 2, canon Eleutherius,] and there the Gloss. Likewise: [As to eulogies to be carried to holy councils (that is, gifts), we have found nothing determined by our elders, but as it pleased each priest; for if at that time it were established that some blessing should be brought (that is, at the time of Council), perhaps they would come less willingly to synods and would more readily delay coming, which things are not, as I judge, reasonably to be required, nor to be brought of one’s own accord, canon 7, dist. 18.] For it would indeed be ridiculous if Blessings and Eulogies here were understood by priests as crumbs of blessed bread to be brought to the Fathers of the Council. See therefore the synonyms of this term: Benedictio beatica, Collecta, Eleemosyna, Fermentum, Oblatio. In the text of St. Gregory, book 8, epist. 33, Eulogium is read; but Elogium should be corrected, which, as we said in its place, signifies a testament. EULOGIMENOPOLIS. Thus was called by Saint Germanus the city which had been built at the foot of Monte Cassino by Abbot Bertharius; the word is indeed Greek and means “City of the Blessed”; but when later the body of St. Germanus was transferred there, it was called the City of St. Germanus: Chron. Casin. book 1, chap. 33. EUNOMIANI, heretics. See Aetiani. Anomæi; so called from Eunomius, whose errors are treated under Trinity. EUNUCHIZO. FR. I castrate, I cut off the male parts. [He who, for the cure of epilepsy, made himself a eunuch. Ivo of Chartres, epist. 233.] although in corrupt manuscripts Enuchizavit is read. Epilepsy, moreover, is the disease called falling-sickness, sacred disease, and herculean disease. EUNUCHUS, meaning emasculated. FR. it is distinguished by Christ the Lord in three ways, namely: natural, artificial, and spiritual. Concerning the second kind of eunuchs, it was debated whether they can be admitted to ecclesiastical orders. Gloss on canon præcepta canonica, dist. 55, in view of the prohibition of Civil Law and the incapacity for military service, f. de re militari, l. qui cum uno; for eunuchs are declared infamous by Emperor Domitian. Baronius, year 83, no. 2; by Constantine the Great, same Baronius, year 314, no. 74; by Justinian, same Baronius, year 529, nos. 18 and 19. And therefore Pope Stephen said: [We call infamous whoever the laws of the world declare infamous, in Gratian, in S. hinc colligitur, 2, question 3, after canon 7.] For that reason they are barred from orders as infamous, as councils and pontiffs have decreed. Baronius, year 325, no. 144. Q 3 can.
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E V can. Apostol. cap. 3. de corpore vitiatis 33. quæst. 2. & 3. can.8. can. te quidem 11. quæst. 1, & alibi; nihilominus canones à susceptione ordinum illos eunuchos tantùm prohibent, qui ad exemplum Origenis propter continentiam castrari passi sint can. si quis, dist. 56. & Baron. ad An. 529. num. 20. &c. Synonyma hujus vocabuli. Vide Carsamatium. Spado. Archigallus. Truncatus. BUOCHIA, publicum convivium, . [In coelis est hoc coeleste convivium, quod evochia græcè dicitur. Clemens Alexand. lib. 2. Pedag. cap. 1. EUPHRATES flumen. Vide Chobar. EUSEBIA, , pietas, religio. D. August. lib. 10. de Civit. Dei, & D. Gregor. Nissen, lib. de homine, cap. 1. EUSEBIUS VERCELLENSIS Episc. S. Athanasii adju- tor fuit in traducendo latinè ejus symbolum. Vide Symbolum. EUTRAPELIA, , urbanitas, & comi- tas; aliàs appellata: hæc ab urbs, formatur; etsi asseismus pro sermone urbano & eleganti sumi soleat. Sed D. Paulus eutrapeliam in malam partem accepit, quando de variis lo- quens vitiis, quæ nec in nobis debent nominari, subjungit: , , id est, eutrapelium, quæ non decentia, seu convenien- tia. Quod noster vertit, aut scurrilitas, quæ ad rem non pertinet: Ephes. 5. 4. Accepit ergo Paulus pro facetia scurrili, & viro Christiano indigna. Deri- vatur autem ista vox ab , benè, & , mutabilis, quasi qui in occasionibus scit benè se vertere ad seria, & faceta. Attamen doctrinæ A- ristotelis, & Theologorum insistendo, eutrape- lia absolutè, est virtus moralis in medio consi- stens, inter scurrilitatem, & rusticitatem, cùm auream mediocritatem observet. EUTYCHIANI, hæretici. FR. à quodam Constan- tinopol. Abbate, qui Eutyches vocabatur, à Theodosia Augusta protecto, & per quem nimis angustiata suit Ecclesia Dei, qui hæretici in Chri- sto naturam solùm divinam admittebant. 24. qu. 3. can. 39. quibus associati sunt Theodosiani à Theodosia Justiniani Imp. conjug, eorum fautri- ce, ut supra diximus, ita appellari, seu potiùs à Theodosiano, qui simul cum Gajano furore po- pulari in eadem die ambo in Dioecesi Alexandri- na pro Episcopis intrusi sunt; hi enim duo Euty- chidis, & Discordis erroribus adhærentes, & Concilii Chalcedonensis decreta negantes, asse- rebant unicam tantùm in Christo naturam, cum hactamen differentia, quòd corruptibilem admit- tebat Theodosianus, Gajanus verò incorruptibi- lem. 24. quæst. 3. can. 39.] Stat apud conscientias vestras, quanta Nestorius, & Eutyches, gemina diabolicæ informationis ostensa, diu castam Ec- clesiam, Orientalium disciplinam, perfidia forni- catione corruperint. Eur. od. Ticinen. Episc. de Hæret. & Synodo dict. 6.] Vide Nestoriani. Eno- ticus. EUTYCHIUS, latinè Bonaventuram significat. Vide Bonaventura. E X EVVA, lex, seu constitutio, ex voce gallica antiqua, adhuc tamen in usu apud Anglos. [Secundùm legem, & evvam ille, cui domus fuerit infracta, & spoliata, in triplum componat. In constitut. Caroli Magni, lib. 2. cap. 65.] Quare in capitulis Marci Vvelseri legendum est: [Correpti secun- dùm evvam Bojoriorum, vel legem. Ex. FR. deformitatis nota est. Glossa in can. puden- da 24. quæst. 1. S. Execratus. EXACTO, exigo. [Et qui ulteriùs in talibus locis, vel de eis, qui ad palatium, seu in hostem pergunt theloneum exactaverit, cum sua lege theloneum reddat, in constit. Caroli Magni, lib. 4. cap. 31.] Idem vocabulum reperitur in Cabylonense Sy- nodo, can. 18. FR. & in 1. si quis alienam, de rap- tu, & 1. de heribannis, eod. tit. EXAFOCI; hoc vocabulum in Anastasio Biblioth. duplicem errorem evidenter continet; primus namque est in separatione literarum, secundus verò in variatione earundem; scribit enim in Be- nediti III. vita: [Simili modo & in Monasterio B. Martini fecit canistra exafoci duo ex argento.] juxta meam censuram scribendum erit Exaphota, quod significat sex luminum, ex græcis dictioni- bus , id est, sex, & , lumina, seu splendo- res. Vide Exafotia in dict. Enofotius. EXAGELLA, lances, statera, seu pondus, apud S. Zenonem, Serm. 6. ad Neoph. & Ennodium in vi- ta S. Epiphanii Papiensis Episcopi, diminutiva fortassè ex græco vocabulo , quod sextam unciæ partem significat. [De ponderibus quo- que, ut fraus omnis amputetur, penitus à nobis aguntur exagia. In Novell. Theodos. & Valent. Imp. tit. 25.] Quamvis ibi Glossa omne ponde- ris genus significare ait. FR. Exagellam puto esse modicam exactionem, & normam victualem, quam Itali Livellum appellant; nam Livellare ita- licè, latinè librare à libra dicitur. Ex Ennodii ver- bis hoc asserere inducor, qui loco supracitato vir- tutes S. Epiphanii exaltans, ac præcipuè de ejus munificentia ait: [Omnibus Sacerdotibus in iti- nere positis munificus, communis, affabilis, & quasi exagellam relinquens se ipso præstantior.] Quod in notis ad eundem Sirmondus normam, & exemplum interpretatur. Ac in Monasticis re- gulis etiam de quodam juvene habetur, qui civi- liter mundo moriens, suam hæreditatem carnali- bus fratribus Exagellario titulo diviserat. EXAMITUS, pannus sex filis contextus. [Aliam quoque planetam examitam, lib. 3. Chron. Casin. cap. 20. EXANCONTE. Vide Tzacon. EXARCHUS, : officialis, Princeps, seu Capitaneus in utroque foro; nam Patriarcha Constantinop. etiam Exarchum habebat tan- quam ipsius delegatum, qui decimas, & alios Ecclesiæ Constantinopolitanæ proventus exige- bat, atque in Conciliis post Patriarcham, & ante Metropolitanos subscribebat. At Exarchus provinciæ metropolitanum, seu Archiepiscopum significabat: [Exarchi provinciæ, dico autem Episcopi metropolitani. Concil. Sardicen. can. 6.] Ubi
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E V canon. Apostol. cap. 3. de corpore vitiatis 33. quæst. 2. & 3. can. 8. can. te quidem 11. quæst. 1, & elsewhere; nevertheless, the canons forbid from receiving orders only those eunuchs who, following the example of Origen, have allowed themselves to be castrated for the sake of continence, can. si quis, dist. 56. & Baron. ad An. 529. num. 20. etc. Synonyms of this word. See Carsamatium. Spado. Archigallus. Truncatus. BUOCHIA, a public banquet, . [In heaven is this heavenly banquet, which in Greek is called evochia. Clement of Alexandria, lib. 2. Pedag. cap. 1. EUPHRATES, a river. See Chobar. EUSEBIA, piety, religion. St. Augustine, lib. 10. de Civitate Dei, & St. Gregory of Nyssa, lib. de homine, cap. 1. EUSEBIUS OF VERCELLI, Bishop, was St. Athanasius’s helper in translating his creed into Latin. See Symbolum. EUTRAPELIA, urbanity, and courtesy; otherwise called: this, from urbs, is formed; although asseismus is usually taken for urbane and elegant speech. But St. Paul took eutrapelia in a bad sense, when, speaking of the various vices which ought not even to be named among us, he adds: , , that is, eutrapelium, things that are not decent or suit- able. Which our translation renders, or jesting, which does not pertain to the matter: Eph. 5. 4. Therefore Paul took it for buffoonery, and as unworthy of a Christian man. This word is derived from , well, and , changeable, as one who in circumstances knows well how to turn himself to serious and to playful things. Yet, following the doctrine of Aristotle and the theologians, eutrapelia, absolutely speaking, is a moral virtue consisting in the middle, between buffoonery and rusticity, when it observes the golden mean. EUTYCHIANI, heretics. FR. from a certain Constanti- nople abbot, who was called Eutyches, protected by Theodosia Augusta, and through whom the Church of God was excessively oppressed; these heretics admitted in Christ only the divine nature. 24. qu. 3. can. 39. To them were associated the Theodosians, from Theodosia the wife of the Emperor Justinian, their patroness, as we said above, so called, or rather from Theodosianus, who, together with Gajanus, by popular frenzy on the same day was intruded as bishop in the Alexandrian diocese; for these two, adhering to the errors of Eutyches and Discord, and denying the decrees of the Council of Chalcedon, maintained that there is only one nature in Christ, with this difference, however, that Theodosianus admitted the corruptible, while Gajanus the incorruptible. 24. quæst. 3. can. 39.] See how much, in your consciences, Nestorius and Eutyches, twin manifestations of diabolical deception, for a long time corrupted the chaste Church, the discipline of the Easterners, by perfidy and fornication. Eur. od. Ticinen. Episc. de Hæret. & Synodo dict. 6.] See Nestoriani. Enoticus. EUTYCHIUS in Latin signifies Bonaventura. See Bonaventura. E X EVVA, a law, or constitution, from an old French word, still in use among the English. [According to the law and evva, he whose house has been broken into and plundered shall make triple compensation, in the constitution of Charlemagne, lib. 2. cap. 65.] Therefore in the capitularies of Marcus Vvelser it should be read: [Punished according to the evva of the Bojarii, or the law. Ex. FR. is a mark of deformity. Gloss in can. puden- da 24. quæst. 1. S. Execratus. EXACTO, I demand. [And whoever, in such places further, or concerning those who go to the palace, or into hostile territory, shall have exacted the toll, let him render the toll with his own law, in the constitution of Charlemagne, lib. 4. cap. 31.] The same word is found in the Council of Cabylon, canon 18. FR. & in 1. si quis alienam, de rap- tu, & 1. de heribannis, same title. EXAFOCI; this word in Anastasius the Bibliothecary clearly contains a double error; the first indeed is in the separation of the letters, the second in their variation; for in the life of Benedict III he writes: [Likewise, in the Monastery of St. Martin he made two silver baskets exafoci.] According to my judgment it should be written Exaphota, which means of six lights, from the Greek words , that is, six, and , lights, or bright- nesses. See Exafotia in the word Enofotius. EXAGELLA, dishes, scales, or weight, among St. Zenon, Serm. 6. ad Neoph., and Ennodius in the life of St. Epiphanius, Bishop of Pavia, perhaps a diminutive from the Greek word , which signifies the sixth part of an ounce. [As for weights also, that all fraud may be cut off, we wholly abolish exagia among us. In the Novels of Theodosius and Valentinian, Imp. title 25.] Although there the Gloss says it means every kind of weight. FR. I think Exagella to be a small assessment, and a food allowance, which the Italians call Livellum; for Livellare in Italian, in Latin is to balance, from libra. I am moved to assert this from the words of Ennodius, who in the place cited above, praising the virtues of St. Epiphanius, and especially speaking of his generosity, says: [Generous, common, affable to all priests journeying, and as though leaving an exagella, better than himself.] Which Sirmondus, in his notes on the same, interprets as a rule and example. And in monastic rules there is also mention of a certain young man, who, dying to the world in a civil manner, had divided his inheritance among his carnal brothers under the title of Exagellarium. EXAMITUS, cloth woven with six threads. [Also another examitous pallium, lib. 3. Chron. Casin. cap. 20. EXANCONTE. See Tzacon. EXARCHUS, an official, prince, or captain in both jurisdictions; for the Patriarch of Constantinople also had an Exarch as his delegate, who collected the tithes and other revenues of the Church of Constantinople, and subscribed in councils after the Patriarch and before the metropolitans. But the Exarch of a province signified the metropolitan, or archbishop: [Exarchs of the province, that is to say the metropolitan bishops. Council of Sardica, canon 6.] Where
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EX Ubi sic Balsamon exponit: [Exarchus Dioce- sis, non uniuscujusque provinciæ Metropolitanus est; sed Metropolitanus totius Dioecesis: Dio- cesis verò dicitur, quæ multas in se provincias continet.] Itaque tres Exarchi, seu Primates sub Patriarcha Constantinopolitano numerabantur, id est, Ephesinus pro universa Asia minori, Cæsareæ Cappadociæ pro universo Ponto, & Heracleus pro tota Thracia. Dicebatur etiam Exarchus Dioceseos, id est, Primas. [Si autem cum ipsius provinciæ metropolitano Episcopus, vel Clericus controversiam habuerit, vel Dio- ceseos exarchum adeat. Concil. Chalced. can. 9.] Reperiebatur, ut supra notavimus, hujusmodi dignitas etiam secularis, & Exarchus Italiæ erat Imperialis Vicarius. FR. Exarchatus autem Italiæ erat etiam ecclesiasticum dominium, licèt Græcorum Imperatorum temporibus à laicis exerceretur, atque Ravennæ residebat; ideo enim à Papino illud dominium recuperatum Ecclesiæ restitutum fuit; sic etiam secunda vice Carolus Magnus fecerat, & Stephanus II. tunc Leoni Ravennati Archiepiscopo illud administrandum commisit, qui ac ejus Successores semper Italiæ exarchatus titulum retinuerunt, ita Sigonius, lib. 3. de Regno Italiæ, Anno 755. sed nomine S. Sedis Romanæ gubernabatur; non verò, quòd Ravennæ Exarchatus fuisset Archiepiscopis Ravennatibus annexus, ut Ughellius, & de Rubeis apud Hieronymum Fabrum in Sac. Memoriis Ravennæ pag. 49. asserunt: quinimo recuperato à Carolo Magno exarchatu Ravennæ, non Stephano II. ut Fabrus ait; sed Adriano I. restituerat Imp. qui Pontifex non solo Leoni Episcopo; sed simul cum aliis Tribunis exarchatum illum commiserat: [Siquidem Leo tunc quadragesimus primus Archiepiscopus, & Julianus, Petrus, ac Vitalinus Ravennates Tribuni Plebis Ravennam, exarchatumque pro Romano Pont. administrabant. Blond. decad. 2. lib. 1.] Ejus titulus. Vide Titulus Exarchi. Vide Hexarchia. Erant Visitatores. Vide Periodentis. Hexarchus dicebatur, quia sextam partem Imperii gubernabat, sicut Tetraarcha, qui quartam regni partem regebat. EXATEUCHUM. Vide Extaticum. EXAUTORATIO, degradatio, de qua dictum est in verbo Degrado. Penes Tertullian. legitur etiam Exautoro verbum. FR. rectiùs Exauctoratio, & Exauctoro, seu Exauctoratio &c. scribendum. Apud Ulpian. in l. 2. S. ignominiæ, ß. de his, qui not. infam. exponitur, insignia militaria detrahere, & infamem efficere, sed contra Ulpianum Laurentius Vaila Elegantiarum, lib. 6. ait, quod Exauctorare est Ducem ab imperio suo dimittere, vel missum facere militem; apud Quintilianum in Milite Mariano, ubi inquit; [Pater huic emeritis bello stipendiis, tum cum tota subnixum Numidia fregimus Jugurtham, exauctoratas armis magus agresti labore subegit.] Et Titus Liviis ab Urbe condita, lib. 35. [Volonum quoque exercitus, qui vivo Graccho summæ fidesti- EX 247 pendia fecerat, velut exauctoratus morte Ducis, ab signis discessit:] & lib. 39. ubi hoc modo: [Ex- auctoratum equitem cum gratia Imperatoris viderunt, se quisque excusare, & vicarium accipere.] Et lib. 6. belli Macedonici de Cornelii Scipionis triumpho loquens, inquit; [Milites exauctoratos dimisit.] Ex quibus datur intelligi Exauctorare in significatione Livii, & Quintiliani diversificari ab Ulpiano supra relato; Exauctorare tamen cum infamia legitur apud Lapridium, qui Alexandrum tumultuantes legiones exauctoraville scribit; & apud Hermolaum Barbaru[m], exauctorati milites dicuntur, qui aliqua de causa militiæ sacramento solvuntur; sicut resignati, quibus ob delictum adimitur stipendium; & ideo hoc modo possunt conciliari Auctores superius allati, cùm videamus verbum Exauctorare in bonam, & malam partem accipi, ut patet in 1. qui cum uno, S. non omnis, & S. exauctoratus, & in 1. proditores. ß. de re militari; ubi proinde Jurisconsultus verbum dubium declaravit. In Iure tamen canonico in malam partem accipitur: [Si quis à proprio Episcopo depositus Presbyter, vel Diaconus, aut etiam à Synodo quilibet Episcopus suerit exauthoratus, molestiam imperialibus auribus inferre non præsumat. 21. qu. 5. can. 2.] Cujus Synoyma. Vide Degrado. Execratus. De origine hujus poenæ exauctorationis apud Ecclesiasticos. Vide Baron. ad An. 57. nu. 22. EXCANONICO, & Excanonicor, à dignitate canonicali deponere, & deponi significat. [Cùm esses literatoriæ artis omninò ignarus, scis, quia amici tui epistolæ, quas depravasti, te fecerunt canonicum, teque per easdem facilè excanonicari posse, si significent Summo Pontificium aliis enormitatibus tuis damnatæ usurpationis officium, quod exerces. Petr. Blesen. epist. 11. & apud eundem Canonico, & Canonico pro canonicum efficere, & fieri reperitur; [Fili vis canonicari. Ser. 13.] de S. Augustino loquens. Vide similes phrases in dict. Canonicus. EXCEPTIO, dicebatur festum S. Martini. Vide Subventio. EXCEPTOR. Notarius, licèt in rigore Abbreviatorum significet: sed quia plerumque solent Notarii abbreviationibus uti scribendo; ideo etiam ipsi Exceptores appellantur, [Brevi exceptorum numero dedicatus enituit. In vita S. Busiridis Confess.] Quorum Collegium Schola exceptorum dicebatur. Vide Protonotarius. EXCEREBROR. FR. cerebro privor, seu cerebrum amitto. [In quacunque obstantia ruendo excerbrantur. Pet. Blesen. Serm. 47. EXCESSUS, ut plurimum apud Tertullianum mortem significat, [Præcipio igitur tibi, quanta continentia potes, post excessum nostrum renunties nuptiis, lib. 1. ad Uxorem, cap. 1. Post excessum omninò non nubitur. Idem adversus Valent. cap. 32.] In eadem significatione Matthæus Evangelista ait: [Loquebantur de excessu, cap. 17.] Nommunquam verò idem Tertull. in significatu relaxationis, vel transgressionis hoc vocabulo usus Q 4 est;
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EX Thus Balsamon explains it: [An Exarch of a Diocese is not the Metropolitan of each individual province, but the Metropolitan of the whole Diocese; and a Diocese is called that which contains many provinces within itself.] Thus there were three Exarchs, or Primates, counted under the Patriarch of Constantinople, namely, the Exarch of Ephesus for all Asia Minor, of Caesarea of Cappadocia for all Pontus, and of Heraclea for all Thrace. He was also called Exarch of the Diocese, that is, Primates. [But if a Bishop or cleric had a controversy with the Metropolitan of his own province, let him appeal to the Exarch of the Diocese. Council of Chalcedon, canon 9.] As we noted above, such dignity was also secular, and the Exarch of Italy was the Imperial Vicar. FR. Moreover, the Exarchate of Italy was also an ecclesiastical dominion, although in the time of the Greek emperors it was exercised by laymen, and had its seat at Ravenna; for this reason that dominion, recovered by Pepin, was restored to the Church; and thus also a second time Charlemagne acted, and Stephen II then entrusted it to Leo, Archbishop of Ravenna, to administer, who and his successors always retained the title of Exarchate of Italy, as Sigonius says, lib. 3 De Regno Italiae, year 755; but it was governed in the name of the Roman See; not, however, because the Exarchate of Ravenna had been annexed to the Archbishops of Ravenna, as Ughellius and de Rubeis, apud Hieronymum Fabrum in Sac. Memoriis Ravennae, p. 49, assert; on the contrary, after the Exarchate of Ravenna was recovered by Charlemagne, not by Stephen II, as Faber says, but by Adrian I, the Emperor had restored it, and that Pontiff had entrusted that Exarchate not only to Leo, Bishop, but together with the other Tribunes: [For Leo, then the forty-first Archbishop, and Julian, Peter, and Vitalinus, Ravenna Tribunes of the Plebs, were administering Ravenna and the Exarchate on behalf of the Roman Pontiff. Blond. decad. 2. lib. 1.] Its title. See Titulus Exarchi. See Hexarchia. They were visitors. See Periodentis. He was called Hexarchus because he governed the sixth part of the Empire, just as a Tetrarch governed a fourth part of the kingdom. EXATEUCHUM. See Extaticum. EXAUTORATIO, degradation, of which see under the word Degrado. In Tertullian the verb Exautoro is also found. FR. It should rather be written Exauctoratio, and Exauctoro, or Exauctoratio, etc. In Ulpian, in l. 2, S. ignominiae, § de his qui not. infam., it is explained as stripping a man of military insignia and making him infamous; but against Ulpian, Laurentius Valla in Elegantiae, book 6, says that Exauctorare means to dismiss a commander from his command, or to discharge a soldier; in Quintilian, in Milite Mariano, where he says: [After having earned his pay in the war, then, when we had crushed Jugurtha, supported by the whole of Numidia, he subdued the men released from arms by harsher labor.] And Titus Livius, Ab Urbe condita, book 35: [The army of the volunteers, which while Gracchus was alive had rendered the highest services, departed from the standards as if released by the death of its leader:] and book 39, where he says thus: [They saw the horseman discharged with the favor of the Emperor; each man sought to excuse himself and take a substitute.] And in book 6 of the Macedonian War, speaking of the triumph of Cornelius Scipio, he says: [He dismissed the soldiers, discharged from service.] From these passages it can be understood that Exauctorare, in the sense of Livy and Quintilian, differs from Ulpian, cited above; nevertheless Exauctorare with the sense of infamy is found in Lapridius, who writes that Alexander exauctorated the mutinous legions; and with Hermolaus Barbarus, exauctorated soldiers are those who, for some cause, are released from the military oath; just as resignati are those from whom pay is taken away because of an offense; and therefore in this way the authors cited above can be reconciled, since we see the verb Exauctorare taken in a good and a bad sense, as is clear in 1. qui cum uno, § non omnis, and § exauctoratus, and in 1. proditores, § de re militari; wherefore the jurist explained the doubtful word. In canon law, however, it is taken in a bad sense: [If anyone, a priest or deacon deposed by his own bishop, or even any bishop exauctorated by a synod, should presume to bring trouble before the imperial ears. 21 q. 5 can. 2.] Its synonym. See Degrado. Execratus. On the origin of this punishment of exauctoration among ecclesiastics, see Baronius, ad ann. 57, no. 22. EXCANONICO, and Excanonicor, means to depose from canonical dignity, and to be deposed. [Although you were wholly ignorant of literary art, you know that the letters of your friends, which you have distorted, made you a canon, and that by the same letters you can easily be made uncannonical, if they inform the Supreme Pontiff of other enormities of your usurped office, which you exercise. Petr. Blesen. epist. 11.] And with the same author Canonico and Canonico are found used for making and becoming canonico; [My son, do you wish to be made canon? Serm. 13.] speaking of St. Augustine. See similar phrases in the entry Canonicus. EXCEPTIO was the feast of St. Martin. See Subventio. EXCEPTOR. Notary, although in strictness it means shorthand writers; but since notaries usually employ abbreviations in writing, they are also called Exceptores: [He shone forth, dedicated among the small number of exceptors. In the life of St. Busiridis Confess.] Their college was called the School of Exceptors. See Protonotarius. EXCEREBOR. FR. I am deprived of the brain, or I lose my brain. [In any obstruction, by rushing headlong they are excerebrated. Pet. Blesen. Serm. 47.] EXCESSUS, for the most part in Tertullian signifies death: [I therefore command you, as much as you can with continence, after our excess depart from marriage, book 1 to his Wife, chap. 1. After excess, one must not marry at all. The same, against Valentinian, chap. 32.] In the same sense the Evangelist Matthew says: [They were speaking of the excess, chap. 17.] Yet sometimes the same Tertullian used this word in the sense of relaxation, or transgression.
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248 E X est; quemadmodum quando dixit: [Adde, quòd & hæc ipsa hujus consilii interjectio, quasi interrogationem excessus sui| passa, statim se refrænat, & revocat. Exhortat. ad Cast. cap.4.] Vide Delictum. EXCETRA, Exus rex, hydra, serpens in aquis degens, & translativè pro impatientia accipitur à Tertulliano. [Talis igitur excetra delictorum cur non Dominum offendat? de patientia, cap.5.] Aliqui tamen Exhedram legere mallent, quia impatientiæ defectus est omnium delictorum sedes; sed melius videtur excetram legendum; hydra enim aptiùs impatientiæ est typus, ex qua cætera vitia pullulant. FR. De hac serpentis specie mentionem facit D. Hieronymus in epist. ad Julianum Diacon. inquiens: [Hibera Excetra ore dilanier.] Alii hunc locum legunt Hydra Excetra. EXCIONITA. Vide Stylita. EXCÆCATUS. Vide Eluminatus. EXCOMMUNICATIO, ecclesiastica censura, per quam Christianus nedum à fidelium consortio sejungi cogitur; sed omni spirituali adjumento privatur: hinc Excommunicatio dicitur, id est, Extra communicationem, quæ poena usque ab Apostolorum temporibus fuit in usu; invenitur enim in epist. prima Corinth. c.5. quòd Apostolus quendam excommunicasset, de quo dicitur ibi: [Tradidi eum Satanæ in interitum carnis, ut spiritus salvus sit in die Domini nostri Iesu Christi.] Quem locum expositores de excommunicatione intelligunt; nam qui à mystico Ecclesiæ corpore separatus reperitur, in manu Satanæ remanet, quo loquendi modo usi sunt etiam Sancti Patres. [Qui ab Ecclesiæ corpore respuuntur, quæ Christi est corpus, tanquam alieni à Dei corpore, dominatui diaboli traduntur. S. Hilar. in psal.118.] Quæ excommunicatio ne contemptibilis apud fideles efficiatur; Sac. Trident. Synodus Prælatos admonet, ut cum moderamine adhibeatur: quod D. Gregor. etiam adverterat, inquiens: [Sub magno moderamine Pastores Ecclesiæ, vel solvere studiant, vel ligare, hom.29. in Evang.] Antiquitus omnes excommunicati exosi, & abominati erant à fidelibus, tum in spirituali, tum etiam in temporali participatione; sed postea Martinus V. vigore ejus bullæ publicos Clericorum percussores, & excommunicatos denunciatos tantùm vitandos esse declaravit. Hujusmodi damnationis species apud Druidas Gallorum gentiles Sacerdotes antiquitus reperiebatur, de qua Cæsar. lib.6. de bello Gallico ait: [Si quis aut privatus, aut publicus eorum decreto non iterit, sacrificiis interdicunt. Hæc poena apud eos est gravissima, quibus ita est interdictum, ii numero impiorum, ac sceleratorum habentur, ab iis omnes decedunt, aditum eorum, sermonemque defugiunt, ne quis ex contagione incommodi accipiat, neque iis petentibus jus redditur, neque honos ullus communicatur.] FR. quòd excommunicatio pro re levi non sit infligenda, habetur in can. nemo Episcoporum, & can. nullus Sacerdos I I. quæst.3. De differentia autem inter majorem, & minorem excommuni- E X cationem. Vide Glossam in can. si quem, de sentent. excom. Ulteriùs in regulis monasticis hæc vox Excommunicatio non semper accipitur rigorosè pro ecclesiastica censura; sed pro quadam corporali mortificatione, ac segregatione à cæteris Monachis; sic etiam D. August. verbo Excommunicor pro absentari, & abstineri usus est, qui sic ait: [Qui enim, sicut dixi, cognoscens reatum suum, ipse se humiliter ab Altari Ecclesiæ pro emendatione vitæ removere voluerit, ab æterno illo, & cælesti convivio excommunicari penitus non timebit. Serm.253. de tempore.] Vide Acrimonia. Anathema. Clausura. Note. Presura. Excommunicatio in bulla Coenæ. Vide Processus. EXCOMMUNICO. Vide Anathematizo. Note. EXCONDICO. FR. promissionem, seu dictum retracto, revoco. [Quod Hadulphio missaticum tuum commiseras, de quo missatico se non excondixit. Hinc mar. EXCULTORES FONTIUM. Vide Facularum accensores. EXCUSATIO. Vide Sunnis. EXCUSO, pro excludo: in regula S. Benedicti. cap.65. ß.1. Ita etiam Pontius in Cypriani vita inquit: [Magis enim dignus efficitur, qui, quod meretur, excusat. EXECRATUS. FR. degradatus. [In divisione est non consecratus, sed execratus Episcopus can. pudendæ 28. quæst.1.] dicitur etiam dignitate exutus, can. ait Celestinus 24. qu.1. Ejus Synonyma. Vide Dissecratus. Degradatus. Exautoratio. EXEDRA e[ss]e sex. Vide Gazophylacium, & in dict. Absida. Perivolium. FR. Exedra est absida quædam separata modicum quidem à templo, vel palatio, & inde dicta, quòd extrà hæreat, græcè autem Cyclon vocatur. Vvalfrid. de rebus Eccl. cap.6. EXEGESIS. FR. expositio sacra; vocabulum Ægyptiacum existimat Budæus; nam ait, Exegates appellant illi rerum sacrarum interpretes. Latini verò Exegetica libros Pontificales denominarunt, & à Floro Caroli Calvi coætaneo Exegesis appellatus est ejus tractatus de expositione Missis sacrificii, in Biblioth. Patrum editionis secundæ, tom.6. pag.262. EXEMPLO, transcribo. [Nocturno sub tempore, famulante lumine, celeriter exemplavit. Gregor. Turonen. lib.1. miracul. cap.64.] FR. de hoc verbo, sæpè in instrumentorum, & privilegiorum transscriptionibus. [Ita diligenter exemplavi, & scripsi. In privilegio Caroli Magni, apud Torrigium de Cryptis Vatican. edit. 2. pag.510. EXENIUM. Vide Xenicum. EXEQUIÆ, funerale officium, ita dicitur, quia defuncti voluntas exequitur, ut Mutio Capucci no, de off. mort. cap.6. placet; vel juxta Durandi opinionem, quia officium defunctorum extra horas canonicas recitatur; vel ex eo quia, ut asse rit Donatus, ad aliam vitam defunctos sequuntur viventes. S. Zeno Episc. & Martyr. Serm.3. de Abrahamo, Vivas exequis sacrificium Isaach ejus filii argutè appellavit. FR. An liceat pro VIV. 11-
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248 E X est; just as when he said: [Add also that this very interruption of his plan, as if the question of his excess | having been suffered, he immediately restrains himself and calls himself back. Exhort. ad Cast. cap. 4.] See Delictum. EXCETRA, the king of the Exus, a hydra, a serpent living in the waters, and figuratively taken by Tertullian for impatience. [Why then should such an excetra of sins not offend the Lord? de patientia, cap. 5.] Some, however, would prefer to read Exhedram, because the seat of all sins is the defect of impatience; but it seems better to read excetram, for the hydra is more suitably a symbol of impatience, from which the other vices spring up. FR. On this kind of serpent St. Jerome makes mention in the epistle to Julian the Deacon, saying: [Hibera Excetra ore dilanier.] Others read this passage Hydra Excetra. EXCIONITA. See Stylita. EXCÆCATUS. See Eluminatus. EXCOMMUNICATIO, an ecclesiastical censure by which a Christian is not only compelled to be separated from the fellowship of the faithful, but is also deprived of every spiritual aid: hence it is called Excommunicatio, that is, Extra communicationem; this penalty was already in use from the time of the Apostles, for it is found in the first epistle to the Corinthians, ch. 5, that the Apostle had excommunicated a certain man, of whom it is said there: [I have delivered him to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.] Expositors understand this place as referring to excommunication; for he who is found separated from the mystical body of the Church remains in the hand of Satan, a manner of speaking also used by the Holy Fathers. [Those who are cast out from the body of the Church, which is the body of Christ, as if alien from the body of God, are delivered over to the dominion of the devil. S. Hilar. in psal. 118.] In order that such excommunication may not become contemptible among the faithful, the Sacred Council of Trent admonishes prelates that it be used with moderation; which St. Gregory also noted, saying: [With great moderation let the pastors of the Church strive either to loose or to bind, hom. 29. in Evang.] In ancient times all excommunicated persons were hated and abhorred by the faithful, both in spiritual matters and also in temporal participation; but later Martin V, by the force of his bull, declared that only public assailants of clerics and those excommunicated and denounced were to be avoided. A similar kind of condemnation was anciently found among the Druids, the pagan priests of the Gauls, concerning which Caesar, book 6 of the Gallic War, says: [If anyone, either private or public, does not obey their decree, they exclude him from sacrifices. This penalty among them is very severe; those to whom it has thus been forbidden are reckoned among the number of the impious and wicked; all withdraw from them, avoid their approach and speech, lest anyone suffer some harm from contagion, and neither is justice rendered to them when they ask, nor is any honor shared with them.] FR. that excommunication for a trivial matter is not to be inflicted is found in can. nemo Episcoporum, and can. nullus Sacerdos II, quest. 3. As for the difference between major and minor excommunication, see the Gloss on can. si quem, de sentent. excom. Further, in monastic rules this word Excommunicatio is not always taken rigorously for ecclesiastical censure, but for a certain bodily mortification and separation from the other monks; thus also St. Augustine used the word Excommunicor for being absent and abstaining, who says thus: [For he who, as I said, knowing his own guilt, should humbly wish to remove himself from the altar of the Church for the correction of his life, will not be afraid at all of being excommunicated from that eternal and heavenly banquet. Serm. 253 de tempore.] See Acrimonia. Anathema. Clausura. Note. Presura. Excommunicatio in the bull Coenae. See Processus. EXCOMMUNICO. See Anathematizo. Note. EXCONDICO. FR. I retract, revoke a promise or statement. [What you had entrusted to Hadulphius as your missaticum, from which missaticum he did not retract himself. Hence mar. EXCULTORES FONTIUM. See Facularum accensores. EXCUSATIO. See Sunnis. EXCUSO, for excludo: in the rule of St. Benedict, ch. 65, §1. Thus also Pontius in the life of Cyprian says: [For he becomes more worthy who excuses what he deserves. EXECRATUS. FR. degraded. [In a division, it is a bishop not consecrated but execrated, can. pudendæ 28. quest. 1.] It is also said of one stripped of dignity, can. ait Celestinus 24. qu. 1. Its synonyms. See Dissecratus. Degradatus. Exautoratio. EXEDRA e[ss]e sex. See Gazophylacium, and in the word Absida. Perivolium. FR. An exedra is a certain apse separated a little from the temple or palace, and from this it is so called because it “sticks outside”; in Greek, however, it is called Cyclon. Wvalfrid. de rebus Eccl. cap. 6. EXEGESIS. FR. a sacred exposition; Budæus thinks it is an Egyptian word, for he says that they call the interpreters of sacred things Exegates. The Latins, however, named the pontifical books Exegetica, and a treatise by Florus, a contemporary of Charles the Bald, was called Exegesis, concerning the exposition of the sacrifice of the Mass, in the Bibliotheca Patrum, second edition, vol. 6, p. 262. EXEMPLO, I transcribe. [At night-time, with the light assisting, he quickly copied it. Gregor. Turonen. lib. 1. miracul. cap. 64.] FR. this verb is often found in the transcription of instruments and privileges. [Thus I diligently copied and wrote. In a privilege of Charlemagne, apud Torrigium de Cryptis Vatican. edit. 2. p. 510. EXENIUM. See Xenicum. EXEQUIÆ, a funeral office, so called because the will of the deceased is carried out, as Mutio Capucci no, de off. mort. cap. 6, explains; or according to the opinion of Durandus, because the office for the dead is recited outside the canonical hours; or because, as Donatus states, the living follow the dead into another life. St. Zeno, Bishop and Martyr, Serm. 3 de Abrahamo, aptly called the sacrifice of Isaac his son Vivas exequis. FR. Whether it is lawful for
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EX viventibus exequias celebrare, disputant Theologi; sed pro affirmativa varia hujus rei exempla afteruntur, ut de Carolo V. Imperatore ex Famiani Stradæ historia, qui, dum viveret, ex Joannis Regulæ Ordinis S. Hieronymi consilio, sibi exequias celebrari jusserat, imitando in hoc Albertum Magnum, sicut Ferdinandus de Castillo, lib.3. in S. Dominici historia, c.43. refert. Idem fecerat Petrus Vellius, de quo in vita S. Francisci Xaverii legitur. Nihilominus hoc non licere alii docent, quos citat, & sequitur Layman.lib.5. moral. tract.5. cap.2. n.15.:: In exequiis sit aspersio acquæ benedictæ super cadaver, vel tumulum, incensoque benedicto thurificatur, in symbolum fidei, quòd corpora, nempè, illa incorrupta resurrectura sint in die Iudicii. Prudent. in hymne de exequiis mortuorum. Solebant Antiqui sub cadavera spargere arborum folia, ad denotandam futuræ resurrectionis spem; de hedera, & lauro mentionem facit Durandus,lib.7.c.35. his verbis: [Hedera quoque, vel laurus, & hujusmodi, quæ semper servant virorem, in sarcophago corpori substernuntur, ad significandum, quòd, qui moruntur in Christo, vivere non desinunt. [De hac consuetudine Gregor. Turonen. de gloria Confessorum, cap.84. agens de S. Valerio Episc. inquit: [Lauri etiam folia sub se habebat strata, de quibus assumens Episcopus, multis infirmis præbuit medicinam.] Ac nostris temporibus quando remota fuerunt corpora Sanctoru[m] Apostolorum Simonis, & Iudæ in Vaticana Basilica, sub ea sacra deposita inventa sunt aliqua lauri folia, quod in actis pub. ejusdem translationis testatur. FR. sub corpore incorrupto per XIV. fermè sæcula S. Ceciliæ V. & M. de ann.1599. invento, adhuc extabant viridia cedri folia, ut mihi testata fuit quondam Donna Theodora Jacubilli oculata testis ejusdem Monasterii Sanctæ Cæciliæ Transyberinæ monialis.:: In Melita sub mortuorum capita pulvinar cedri, vel chrysomali foliis refertum solent imponere. In eadem insula à defunctorum hæredibus, ac consanguineis etiam pauperibus pro anima defuncti, præter panis quantitatem, distribui solent fabæ coctæ, quas Beghillam vocant, ex turcico vocabulo Begala, id est, fabæ; quod in multis Italiæ locis pro animabus defunctorum erogari vidi; ritus quidem gentilis, ut ex Festo colligitur; nam propter languidam, & decoratam fabæ speciem, mortis figuram repræsentabat. Debent autem superfluæ expensæ in exequiis evitari; nam, ut benè Chrysologus, Serm.9. advertit, inquiens: [Sunt enim ostentationis nundinatio, non autem commercium charitatis.] Vide Defunctus, Missa defunctorum. EXEQUIALIS, quod ad exequias pertinet. EXEQUUTOR TESTAMENTARIUS. Vide Erogator. EXERCITALIS. FR. miles, qui in exercitu militat ad differentiam præsidiariorum militum, & similium. [Si quisque exercitalium in eandem bellicam expeditionem proficiens, minimè Ducem suum secutus fuerit &c. In constit. Visigothorum, EX 249 lib.6. tit.2. l.9. & l. si quis, de exercitalibus.] Item operarius etiam intelligitur, l. recolimus, de homicidio liberi hominis. EXERCITIUM. Vide Asceticon, Exercitivum. EXERCITIVUM, exercitium; ita Luitprandus, lib. 2. c.3. de Theodora Augustæ duabus filiis agens inquit; [Sibi non solùm æquales, verùm etiam Veneris exercitivo promptiores. EXERCITO. FR. verbum, quod exercitum ducere significat: [Et hoc promittimus, ut ibi volueritis exercitare in alio Ducatu &c. In capitulare Sicardi, c.19. apud Camillum Peregrinum in hist. Longobard. Princ. EXERTE, manifestè. [De nubendo verò in Domino cum dicit, Tantùm in Domino, jam non suadet; sed exertè jubet. Tertull.lib.2. ad Uxor.c.1. EXERTUS, clarus, & manifestus. [Si enim & hostes exertos non tantùm vindices occultos agere vellemus; deest nobis vis numerorum, atque copiarum. Tertull. advers. gentes, c.37. EXFESTUCO, à possessione demoveo, & è contrà Infestuco, in possessionem mitto; antiquitùs enim virga, seu festuca signum possessionis tradebatur, & quando possesso cedebatur, seu quid simile, tunc possessor antiquus removebat à se, seu projiciebat virgam, vel festucam. [Tandem miser juvenis à villico persuasus Creatorem suum ore suo negavit, manu exfestucavit, diabolo [homagium faciens. Cæsar.lib.2. c.13.] Vide Erymon in dict. Fistucus nodatus. EXFIBULO, fabulam exsolvo. Apud Prudentium. EXHÆREDEM FACERE. FR. hæreditate privare, l. de eo præcipimus, de necessariò relinquendis. EXHEDRA. Vide Asida, Excetra. EXIGO. Vide Exacto. EXINUATUS, involutus, implicatus. [Ut vix rudentem attigerit, cùm velum videret jam exinuatum in contos suos. Paulin. epist.34.] qua phrasi modum nauticum in colligendis velis, & circumantennam illa involuta significare voluit. Usitatiùs tamen Exsinuatus diceretur. EXLEX, sicut enormis, id est, extra normam; sic exlex extra leges dicitur, qua dictione Simeon junior Pater Græcus usus est orat.9. EXMERO, purgo: [Ipsum argentum ex neren, & sine fraude. In constit. Caroli Calvi, tit.31. cap.13. EXOCATACOBI, , sic aliqui Constantinopolitanæ Ecclesiæ officiales appellabantur; nam extra patriarchium pernoctabant, erant enim in civitate Parochi; ideò in eorum parochiis pernoctare renebantur. Hi sex erant, nimirum, Magnus Oeconomus, Magnus Sacellarius, Magnus Scevophylax, Magnus Chartophylax, Præpositus parvo Sacello, seu Sacellion, & Protecdicus: Balsamon autem quinque tantùm numerat, quia sextus, & ultimus à Patriarcha Gregorio Xiphilino sub imperio Alexii Comneni addirus fuerat; quorum officia in corum propriis locis explicaban-
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EX Theologians debate whether funeral rites may be celebrated for the living; but in favor of the affirmative various examples of this matter are produced, such as that of Emperor Charles V, from Famiano Strada’s history, who, while he was still alive, by the advice of John Regla of the Order of St. Jerome, had funeral rites celebrated for himself, imitating in this Albertus Magnus, as Ferdinand de Castillo relates in book 3 of the history of St. Dominic, ch. 43. The same had been done by Peter Vellius, of whom it is read in the life of St. Francis Xavier. Nevertheless, others teach that this is not permitted, whom Layman cites and follows, lib. 5, moral. tract. 5, cap. 2, n. 15. In funeral rites there is sprinkling of holy water over the corpse or tomb, and it is incensed with blessed incense, as a symbol of the faith, namely, that those bodies shall rise incorrupt on the day of Judgment. Prudentius, in the hymn on the funeral rites of the dead. The ancients used to scatter tree leaves beneath the corpses, to signify the hope of the future resurrection; Durandus mentions ivy and laurel, lib. 7, c. 35, in these words: [Ivy also, or laurel, and things of this kind, which always retain their greenness, are placed beneath the body in the coffin, to signify that those who die in Christ do not cease to live. [Gregory of Tours speaks of this custom in De gloria Confessorum, cap. 84, when discussing St. Valerius, bishop, and says: [He also had laurel leaves spread beneath him, from which the bishop took some and gave medicine to many sick people.] And in our time, when the bodies of the holy Apostles Simon and Jude were removed in the Vatican Basilica, some laurel leaves were found deposited beneath that sacred place, which is testified in the public acts of the same translation. Further, beneath the incorrupt body of St. Cecilia, Virgin and Martyr, found after nearly fourteen centuries in the year 1599, there still remained green cedar leaves, as once testifying to me Donna Theodora Jacubilli, an eyewitness, a nun of the same Monastery of St. Cecilia in Trastevere. In Malta, beneath the heads of the dead they are accustomed to place a pillow stuffed with cedar or chrysomali leaves. In the same island, to the heirs and relatives of the deceased, and also to the poor, for the soul of the deceased, besides a quantity of bread, boiled beans are usually distributed, which they call Beghilla, from the Turkish word Begala, that is, beans; I have seen this in many places in Italy, offered for the souls of the dead; indeed a gentile rite, as may be gathered from Festus; for because of the soft and graceful appearance of the bean, it represented the figure of death. Excessive expenses in funeral rites ought to be avoided; for, as Chrysologus rightly observes, Serm. 9, saying: [For these are a market of display, not a trade of charity.] See Defunctus, Missa defunctorum. EXEQUIALIS, pertaining to funerals. EXEQUUTOR TESTAMENTARIUS. See Erogator. EXERCITALIS. Further, a soldier who serves in the army, as distinguished from garrison soldiers and the like. [If any one of the exercitales, setting out for the same military expedition, had by no means followed his duke, etc. In the Constitutions of the Visigoths, lib. 6, tit. 2, l. 9, and l. si quis, de exercitalibus.] It also means a laborer, in l. recolimus, de homicidio liberi hominis. EXERCITIUM. See Asceticon, Exercitivum. EXERCITIVUM, exercise; so Luitprand, lib. 2, c. 3, speaking of Theodora the Augusta and her two daughters, says: [Not only their equals, but even more prompt in Venus’ exercise. EXERCITO. Further, a verb meaning to lead an army: [And this we promise, that there you may wish to exercise in another dukedom, etc. In the capitulary of Sicard, c. 19, apud Camillus Peregrinus in the history of the Lombard princes. EXERTE, manifestly. [But when he says about marrying in the Lord, “Only in the Lord,” he no longer advises; rather he expressly commands. Tertullian, lib. 2, ad Uxorem, c. 1. EXERTUS, clear and manifest. [For if we wished not only to oppose manifest enemies but also hidden avengers; the force of our numbers and resources is lacking to us. Tertullian, Against the Nations, c. 37. EXFESTUCO, I remove from possession; and conversely INFESTUCO, I place into possession; for in ancient times a rod, or festuca, was handed over as a sign of possession, and when possession was to be yielded, or something similar, then the former possessor removed from himself or cast away the rod or festuca. [At last the unfortunate young man, persuaded by the steward, denied his Creator with his mouth, and with his hand exfestucated him, doing homage to the devil. Caesar, lib. 2, c. 13.] See Erymon in the entry Fistucus nodatus. EXFIBULO, I unbuckle a clasp. In Prudentius. EXHÆREDEM FACERE. To deprive of inheritance, l. de eo præcipimus, de necessariò relinquendis. EXHEDRA. See Asida, Excetra. EXIGO. See Exacto. EXINUATUS, wrapped, entangled. [So that he scarcely touched the rope, when he saw the sail already exinuated on its poles. Paulinus, epist. 34.] By this phrase he wished to signify a nautical method in gathering up sails, and their wrapping around the yard. More commonly, however, it would be said Exsinuatus. EXLEX, just as enormis means outside the norm, so exlex is said to mean outside the laws, a word used by Simeon the Younger, the Greek Father, in orat. 9. EXMERO, I cleanse: [The silver itself ex neren, and without fraud. In the constitution of Charles the Bald, tit. 31, cap. 13. EXOCATACOBI, were thus some officials of the Church of Constantinople called; for they spent the night outside the patriarchate, since they were parish clergy in the city; therefore they were forbidden to spend the night in their parishes. There were six of these, namely, the Great Oeconomus, the Great Sacellarius, the Great Scevophylax, the Great Chartophylax, the Prepositus of the small chapel, or Sacellion, and the Protecdicus; but Balsamon counts only five, because the sixth and last had been added by Patriarch Gregory Xiphilinus under the rule of Alexius Comnenus; whose offices were explained in their proper places.
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E X buntur. Erant itaque hæ dignitates maximæ authoritatis, & præeminentiæ; ita ut in publicis confessionibus Episcopos præcederent, cùm illius Ecclesiæ veluti Cardinales essent, & uti tales in Florentino Concilio habiti sunt, in cujus actis hæc habentur: [Patriarcha Papam stantem osculatus est in gena; nos verò cum Exocataeolis sedentes dexteram, & genam osculati sumus.] In patriarchatu Diaconorum officium exercebant, ut in dict. Archidiaconus diximus: in qua functione planeta utebantur. Hinc recentiorum Græcorum error convincitur, dum Latinos calumniantur, quia in officio Diaconi aliquando Sacerdores succumbere permittunt, adversus quos calumniatores Emmanuel Caleca, lib.4.c.21. inter alia affert hoc eorumdem exemplum supra- dictarum dignitatum, quibus cùm præditi essent Presbyteri, in Missa tamen Patriarchali Officium Diaconi exercebant. Quæ dignitates, licèt sex numerentur; tamen re vera erant septem; nam dignitas Archidiaconalis, cùm sit ad nutum Patriarchæ amovibilis, non connumeratur. FR. Adrianus verò Iunius primam syllabâ divisim legit, nempè, id est, sex Cataeoli, quia (ut ait) erant eorum parochiales Ecclesiæ in vallibus situatæ: at præterquam hoc sine fundamento commentatur; inversimile quoque videtur, quòd in illa tam magnifica Civitate Constantinopolitana non ampliùs, quàm sex parochiæ reperirentur, & omnes in vallibus sitæ; & à fortiori, quod tempore Balsamonis, quando, nimiru[m], non sex, sed quinque tantùm erant hujusmodi Parochi, tunc etiam Exocataeali appellarentur. In Novellis Alexii Comneni Imp. à Leuclavio collectis legitur motam suisse litem inter Episcopos ex una parte, & Chartophylacam ex altera, unam, scilicet, ex supradictis dignitatibus super præcedentia, in cujus favorem scripsit his verbis Imperator: [Quòd sederet ante Episcopos, quoties illos convenire ob aliquam necessitatem oportebat.] Et Silvester Sguropolis Exocataeolus, quòd in Florentino Concilio ante Episcopos ejus æquales non sedissent, conqueritur, & talia in eorum favorem ibi sect.4.c.10. adducit: [Nam ut illi quinque sensus numquam ab homine vivo removentur; ita nec illi à latere Patriarchæ discedunt. Semper supra Archiepiscopos capiebant loca, ac ut præsides Patriarchici Senatus celebrabantur.] De Constantinopolitanis Cardinalibus mentionem facit Ioannes Papa VIII. ad Augustum Basilicu[m] Leonem scribens, & Adrianus Papa, quando in sede Patriarchali restituerat Photium, qui à Summis Pótificibus ejus prædecessoribus ea sede privatus fuerat, hanc conditionem Adrianus adjecit, nempè: [Ut post mortem Photii fratris nostri, nullus ex dignitate mundana ad Pontificalem honorem ascendat; sed ex Presbyteris Cardinalibus ejusde[m] Ecclesiæ, vel Diaconibus, aut ex aliis Sacerdotibus, qui sub Ecclesia Constantinopolitana consistunt, apud Baron.] Vide Protonotarius. EXOCHE, , eminentia, excellentia, & tumor, sumitur etiam pro hæmoroide. [Nec ambulare, E X nec sedere possum rhagadis, & exochadis dolore, & tumore. D. Aug. epist. 148. ad Fratr.] De significatione hujus vocabuli à Clemente VIII. ejus Medicus interrogatus respondere nescivit. Vide Rhagas. EXOCHIONIUM, & Exocionitæ. Vide Stylita. EXODIUS, , cantus. Adriani Junii lexicon Græco-Lat. de quo D. Hieronym. lib.2. contra Ruff. licèt aliqui commentum in Exodum significare putent. EXODUS, unus ex Pentateuchi libris; enim græcè exitum significat; nam in hoc libro de liberatione Israelitici populi ex Ægypto agitur. EXOMOLOGESIS, , confessionem denotat; aliquando tamen non significat sacramentalem confessionem. [Ut qui libellos à Martyribus acceperunt, si incommodo aliquo, aut infirmitatis periculo occupati fuerint, non expectent præsentiam nostram, quin apud Presbyterum quemcumque præsentem, vel si Presbyter reperitus non fuerit, & urgere exitus cœperit, apud Diaconum quoque exomologesim facere delicti sui possint. D. Cyprian. epist.17. lib.3.] Ac propriè ultimum actum publici poenitentis significat, quando, scilicet, post satisfactionis complementum, ab Episcopo in Ecclesiam conducebatur; ubi ad terram prostratus, & coram Clero, ac populo commissa crimina detestabat, cu[m] proposito emendationis. [Tanto operosior probatio, ut non sola conscientia, sed etiam aliquo actu administretur, is actus, qui magis græco vocabulo exprimitur, & frequentatur, exomologesis est. Tertull. de Poenit.cap.9. Si de exomologesi retractas, gehennam in corde considera, quam tibi exomologesis extinguet &c. Ibidem, cap.12.] Et clarius S. Cyprian. lib.1. epist.11. ait: ] Æstimato justo tempore, postea exomologesi facta, ad Ecclesiam redeat.] Aliquando etiam hoc vocabulum processionem in signum poenitentiæ ad implorandam divinam misericordiam denotat, quando, scilicet, Deus per turbines, & ærumnas contra humanum genus iratum se ostendit. [Pro incolumitate Principis nostri, atque salvatione populi, & indulgentia totius peccati, & à cunctorum fidelium cordibus expulsione diaboli, exomologeses votis gliscentibus celebrentur. Concil. Tolet. XVII. can.6.] In eodem sensu, eodemque vocabulo Concilium Lugdunen. III. can.32. utitur. FR. Gloss. in can. quod si poenitentiam, 27. qu.1. exomologesim, poenitentiam, vel satisfactionem intelligit. Vide Baron. an.56. n.16.17. & 18. De confessione verò sacramentalis. Vide Confessio sacramentalis, Humilifico. EXONIA. Vide Sunnia. EXORBITATIO, deviatio, distractio. [Ideòque & à primordio exorbitationis capacem. Tertull. de anim. c.4.] Ubi de homine loquitur, qui, nimirum, quatenus corporalis sit, ab ejus creationis primordio ad vitium, & ad malum devius est, ac distractus. In eodem sensu D. Aug. [Exorbitare ab itinere sapientiæ, lib.9. de Civit. Dei] dixit. EXORCISMUS, , adjuratio, à ve ho græ-
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EX ended. These dignities were therefore of the greatest authority and preeminence, so that in public confessions they preceded the bishops, since they were, as it were, the cardinals of that Church, and as such were regarded in the Florentine Council, in whose acts the following is found: [The Patriarch, kissing the Pope as he stood, kissed him on the cheek; but we, with the Exocataeoli sitting, kissed his right hand and cheek.] In the patriarchate they exercised the office of deacons, as we said in the passage on the archdeacon; in which function they wore the planeta. Hence the error of the more recent Greeks is refuted when they calumniate the Latins, because in the office of deacon they sometimes allow priests to take precedence, against whom the calumniator Emmanuel Caleca, book 4, ch. 21, among other things, adduces this example of those above-mentioned dignities, by which, although priests were endowed, yet in the patriarchal Mass they exercised the office of deacon. These dignities, although six in number, were in reality seven; for the archidiaconal dignity, since it is removable at the patriarch’s pleasure, is not counted. But Fr. Adrian Junius reads the first syllable separately, namely, id est, six Cataeoli, because, as he says, their parish churches were situated in valleys; but besides the fact that he makes this up without foundation, it also seems unlikely that in that so magnificent city of Constantinople there should be no more than six parishes, and all situated in valleys; and a fortiori, that in the time of Balsamon, when, indeed, there were not six but only five such parishes, they should also then have been called Exocataeoli. In the Novels of Emperor Alexius Comnenus, collected by Leclavius, it is read that a dispute arose between the bishops on the one hand and the Chartophylax on the other, over one of the above-mentioned dignities, namely concerning precedence, in whose favor the Emperor wrote in these words: [That he should sit before the bishops, whenever it was necessary to consult them for some need.] And Sylvester Sguropoulos, an Exocataeolus, complains that in the Florentine Council he and his peers had not sat before the bishops, and in their favor he adduces such things there, sect. 4, ch. 10: [For just as those five senses are never removed from a living man; so neither do they depart from the side of the Patriarch. They always took places above the archbishops, and were celebrated as presidents of the Patriarchal Senate.] John Pope VIII makes mention of the Constantinopolitan cardinals when writing to Augustus Basilicus Leo, and Pope Adrian, when he had restored Photius to the patriarchal see, from which he had been deprived by his predecessor the Supreme Pontiffs, Adrian added this condition, namely: [That after the death of Photius, our brother, no one should ascend to pontifical honor from a worldly dignity; but from the cardinal priests of that same Church, or from deacons, or from other priests, who belong under the Church of Constantinople, as in Baronius.] See Protonotary. EXOCHE, eminence, excellence, and swelling; it is also taken for hemorrhoids. [Neither can I walk, nor sit, because of the pain and swelling of rhagades and exochades. St. Aug., epist. 148, to the Brethren.] When Clement VIII’s physician was asked about the meaning of this word, he did not know how to answer. See Rhagas. EXOCHIONIUM, and Exocionitae. See Stylita. EXODIUS, song. Adrian Junius’s Greek-Latin lexicon; of which St. Jerome speaks, book 2 against Rufinus, although some think it means a commentary on Exodus. EXODUS, one of the books of the Pentateuch; for in Greek it signifies departure; for in this book the liberation of the Israelite people from Egypt is treated. EXOMOLOGESIS, denotes confession; however, it does not always mean sacramental confession. [Those who have received letters from the Martyrs, if they are occupied by some inconvenience or danger of illness, should not wait for our presence, but may make confession of their sin to any priest present, or if no priest is found, and the end begins to press, even to a deacon. St. Cyprian, epist. 17, book 3.] And properly it signifies the last act of a public penitent, when, namely, after the completion of satisfaction, he was brought into the Church by the bishop; there, prostrate on the ground, and before the clergy and the people, he detested the crimes committed, with a purpose of amendment. [So much more laborious a proof, that it is administered not by conscience alone, but also by some act, that act which is more commonly expressed and used by the Greek term, is exomologesis. Tertullian, On Repentance, ch. 9. If you hesitate about exomologesis, consider in your heart the hell that exomologesis will extinguish for you, etc. Ibidem, ch. 12.] And more clearly St. Cyprian, book 1, epist. 11, says: [After a suitable time has been considered, then, after exomologesis has been done, let him return to the Church.] Sometimes also this word denotes a procession as a sign of penance to implore divine mercy, when, namely, God shows himself angry against the human race through storms and calamities. [For the safety of our Prince, and the salvation of the people, and the forgiveness of all sin, and the expulsion of the devil from the hearts of all the faithful, let exomologeses be celebrated with growing vows. Council of Toledo XVII, canon 6.] In the same sense, and with the same word, the Third Council of Lyons uses it, canon 32. Fr. The Gloss on canon “Quod si poenitentiam,” 27, q.1, understands exomologesis as penance or satisfaction. See Baronius, year 56, nos. 16, 17, and 18. On sacramental confession, see Confessio sacramentalis, Humilifico. EXONIA. See Sunnia. EXORBITATIO, deviation, distraction. [And therefore, even from the beginning, capable of deviation. Tertullian, On the Soul, ch. 4.] Where he speaks of man, who, namely, insofar as he is bodily, is from the beginning of his creation inclined away from virtue and toward evil, and distracted. In the same sense St. Augustine said, [To deviate from the path of wisdom, book 9 of the City of God]. EXORCISMUS, adjuration, from the Greek ve ho græ-
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EX græco , adjuro, religione obstringo. EXORCISTA, , adjurator: unus ex quatuor minoribus ordinibus, cujus officium est Energumenos adjurare. Refert Beda Salomonem exorcistas constituisse, ac eos in modo exorcizandi instruxisse, authorem asserens Iosephum hebræum, lib.8.c.2. Amalar. de Eccles. off. lib.2.cap.9. Et Origenes, c.35 in Matth. testatur Salomonis exorcismorum librum ad sui usque tempora conservatum fuisse. Prudentius in Apoth. contra Iudæos exorcizandi hujusmodi carmina composuit. Intonat Antistes Domini: fuge callide serpens. Exue te membris, & spiras solve latentes. Mancipium Christi fur corruptissime vexas. Desine, Christus adest humani corporis ultor. Non licet, ut spolium rapias, cui Christus inhæsit. Pulsus abi, ventose liquor, Christus jubet, exi. Erat etiam Exorcistæ officium Cathecumenos ante Baptismum exorcizare. Cyprian. epist. 76. Optat. Milevit. Catechum. myst.2. Nazianz. lib. 4.Basil. orat. de baptismo. Ambros. ad Amphiloc. Chrysost. de Sacram. lib.1.c.5. Exorcistæ, de quibus Ulpianus Christianoru[m] inimicissimus loquitur, erant idololatræ, qui superstitiosis incantationibus à Dæmonibus vexatos curare ostentabant; sic enim inquit ille: [Non tamen si incantavit, si imprecatus est, si (ut vulgari verbo impostorum utar) exorcizavit, in l.1.ff. de var. & extraord. cognit.] per impostores tamen Christicolas intelligit, quorum vulgari vocabulo Exorcizare utitur, ut Hieronymus, epist.16. senserat. Item exorcistæ Actores templi appellantur. Isid. lib.2.cap.13. de Eccles. offic. FR. Iosephus hebræus suprà allegatus addit ibid. se vidisse Eleazarum hebræum quendam in conspectu Vespesiani Imperatoris annulo, in cujus lapillo insculpta erat quædam radix à Salomone tamquam dæmonum expulsatrix indicata, qua energumenum liberaverat, applicando, scilicet, ad patientis nares hujusmodi sigillum: fortassè erat Radix Baras, quæ in officinis Herba paris, seu Radix paris communiter vocatur, quam exorcistæ ad hunc effectum valdè commendant. Quod suprà dicitur Cathecumenos ante baptismum exorcizare &c. id bis fieri solebat, nèpè viginti dies ante baptismum, can. Ante viginti, de consecrat dist.4. ubi Gloss. Exorcizare in hoc loco adjuvare interpretatur; secunda verò vice exorcizabantur ante baptismum, can. dehinc iterùm exorcizantur, eadem dist.4. id est, per tres dies ante baptismum. Glossa ibid. Cæterùm Exorcista dicitur Defensor, quia corpus à dæmonibus defendit. Glossa in can. Monachus, dist.77. De Exorcistis mentionem facit Valent. Imp. in l. Presbyteros, 6. Cod. de Episc. & Cler. Vide Anagnosta, Probabilis. EXORNO, pro deorno, spolio. [Nam Ecclesias B. Petti & Pauli exornare fecit ejus sanctitas, & cuncta eorum cimelia, & ornatus in hanc Civitatem Romanam introduxit. Anastasius Biblio. h. in EX 251 Adriano I.] ubi refert, quòd propter metum hostilis Desiderii Longobardorum Regis adventus in Urbem, Pontifex omnia pretiosa ornamenta prædictarum Ecclesiarum abstulerat, & in tuto reposuerat. EXORS. Extra sortem positus. [Primitiæ ergo quiescentium Christus. Sed utrum suorum quiescentium, qui quasi mortis exorres, dulci quodam sopore tenentur, an omnium mortuorum? D. Ambros. de fide Resur. EXOS. Vide Esox. EXOTERICUS, , externus, trivialis, pervagator, ab , exterior. Exotericæ quædam scripta vocaverunt acroamatica, de quibus Cicero dicit: [De summo autem bono, quia duo genera librorum sunt, unum populariter scriptu[m], quod exotericon appellabant, alterum limatius, quod in commentariis reliquerunt. lib.5. de Finibus.] Exotericæ bona sunt bona externa, & fortuita, apud Aristotelem 7. Politic. & exotericus principatus, id est externus. EXOTICUS, , peregrinus, extraneus. Vox formata ab , extra, foris: & ab ea exoticæ unguenta, quæ à Cicerone, in lib. de Oratore, adventitia dicuntur. Eam haber Tertullianus, luxus peregrinos improbans: Quid tibi Europæ cum exoticis munditiis? lib. de Pallio, c.4. EXPALMATUS, alapis percussus. [Vidi eum in horto ligatum, in atrio Pontificis expalmatum. Petrus Blesen. Serm. 18. [Eodem sensu reperitur vocabulum Palmatus. [Attendamus filium Virginis illitum sputis, palmatum colaphis. Idem Serm. 24.] Vide Palmata. EXPECTO. Vide Observo. EXPERIOR. FR. pro defendo. Item pro ago. Glossa, in c.1. de Iudiciis. EXPILO. FR. res jacentis hæreditatis substraho. Glossa, in can. aut facta, de poenit. dist.1. EXPLORATOR. FR. Agens, procurator. [Si quando in causa capituli, vel causa status interpellatum fuerit, non per exploratores, sed per se ipsos est agendum, can. si quando, 2. qu.6.] ibi Glossa. Item explorator sumitur in malam partem. Vide Scamera, Speculator, Sculta. EXPONO. Vide Intimo. EXPUDORATUS. FR. sine pudore, & verecundia: aliqui tamen corruptè Expuderatum scribunt; à pudore enim componitur hoc vocabulum, & non à pudere. EXPULSOR. Vide Pellax. EXPUNGO. FR. pro solvo, & debiti notam cancello. [Cùmque ego vos pro me vicarios miserim, & expungeretis necessitates fratrum sumptibus. S. Cyprian. epist. 38.] Item Expungor pro absolvor à creditore: [Ille intercesserit, ne quis possit expungi. Ibidem.] Quod tamen Intercesserit cum aliqua interpositione impedire in hoc loco significat. Vide Intercedo. Synonymum. Vide Dispungo. EXPUNCTUS. FR. liber absolutus. [Expuncta morte. Cyprian. de bono patientiæ. Expunctos contumelia Martyres. Tertull. lib. ad Martyr.] qui
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EX from Greek, I adjure, I bind by religion. EXORCISTA, adjurer: one of the four minor orders, whose office is to adjure the possessed. Bede reports that Solomon established exorcists, and instructed them in the manner of exorcizing, asserting as author Joseph the Hebrew, lib. 8. c. 2. Amalar. de Eccles. off. lib. 2. cap. 9. And Origen, c. 35 in Matth., testifies that the book of Solomon's exorcisms had been preserved down to his own times. Prudentius in Apoth. against the Jews composed such verses for exorcizing. The Bishop of the Lord thunders: flee, crafty serpent. Cast yourself out from the limbs, and loosen the hidden breath. O servant of Christ, most corrupt thief, you vex. Desist, Christ is present, avenger of the human body. It is not lawful that you should seize the spoil of one to whom Christ has clung. Driven out, begone, windy liquid, Christ commands it, go out. It was also the office of the Exorcist to exorcize the Catechumens before Baptism. Cyprian. epist. 76. Optat. Milevit. Catech. myst. 2. Nazianz. lib. 4. Basil. orat. de baptismo. Ambros. ad Amphiloc. Chrysost. de Sacram. lib. 1. c. 5. The exorcists of whom Ulpian, most hostile to Christians, speaks, were idolaters who pretended to cure those tormented by demons by superstitious incantations; for thus he says: [Yet not if he has sung charms, if he has uttered imprecations, if (to use the common word of impostors) he has exorcized, in l. 1. ff. de var. & extraord. cognit.] by impostors however he means Christians, for whom he uses the common word Exorcize, as Jerome had thought, epist. 16. Likewise exorcists are called Actors of the temple. Isid. lib. 2. cap. 13. de Eccles. offic. FR. The above-cited Hebrew Josephus adds there that he had seen a certain Hebrew Eleazar in the presence of Emperor Vespasian, using a ring, on whose little stone was engraved a certain root indicated by Solomon as an expeller of demons, by which he had freed a possessed man, applying, namely, such a seal to the patient's nostrils: perhaps it was the Root Baras, which in apothecaries' shops is commonly called Herb paris, or Root paris, which exorcists strongly recommend for this purpose. What is said above, that catechumens before baptism are exorcized, etc., used to be done twice, namely twenty days before baptism, can. Ante viginti, de consecrat. dist. 4, where the Gloss interprets exorcize in this place as help; the second time however they were exorcized before baptism, can. dehinc iterum exorcizantur, same dist. 4, that is, for three days before baptism. Gloss there. Moreover, Exorcist is called Defender, because he defends the body from demons. Gloss in can. Monachus, dist. 77. Mention of Exorcists is made by Valent. Imp. in l. Presbyteros, 6. Cod. de Episc. & Cler. See Anagnosta, Probabilis. EXORNO, for deorno, I strip. [For his holiness caused the churches of B. Petti and Paul to be adorned, and all their jewels and ornaments he brought into this City of Rome. Anastasius Biblio. h. in EX 251 Adrian I.] where he relates that, because of fear of the hostile arrival of Desiderius, king of the Lombards, in the City, the Pontiff had taken away all the precious ornaments of the aforesaid churches and had put them in safety. EXORS. Placed outside the lot. [Therefore Christ is the firstfruits of those who sleep. But whether of his own sleeping ones, who as it were outside death, are held by a sweet slumber, or of all the dead? St. Ambrose, de fide Resur. EXOS. See Esox. EXOTERICUS, external, trivial, commonplace, from , external. They called some writings acroamatic, of which Cicero says: [But concerning the highest good, because there are two kinds of books, one written for the common people, which they called exotericon, the other more polished, which they left in commentaries. lib. 5. de Finibus.] Exoteric goods are external and chance goods, in Aristotle 7. Politic. and an exoteric principate, that is, external. EXOTICUS, foreign, strange. A word formed from , outside, abroad; and from it exotic perfumes, which Cicero, in the book de Oratore, calls imported. Tertullian uses it, disapproving foreign luxuries: What has Europe to do with exotic refinements? lib. de Pallio, c. 4. EXPALMATUS, struck with the palm of the hand. [I saw him in the garden bound, in the atrium of the Pope, expalmed. Petrus Blesen. Serm. 18. [In the same sense the word Palmatus is found. [Let us attend to the son of the Virgin smeared with spittle, palmed with blows. The same Serm. 24.] See Palmata. EXPECTO. See Observo. EXPERIOR. FR. for I defend. Also for I act. Gloss, in c. 1. de Iudiciis. EXPILO. FR. I remove property from a lying inheritance. Gloss, in can. aut facta, de poenit. dist. 1. EXPLORATOR. FR. Actor, procurator. [If at any time in a chapter case, or in a case concerning status, a summons is made, the matter is to be handled not by procurators, but by themselves, can. si quando, 2. qu. 6.] there the Gloss. Likewise explorer is taken in a bad sense. See Scamera, Speculator, Sculta. EXPONO. See Intimo. EXPUDORATUS. FR. without shame and modesty: some nevertheless corruptly write Expuderatum; for this word is compounded from pudor, and not from pudere. EXPULSOR. See Pellax. EXPUNGO. FR. for I pay off, and I cancel the mark of debt. [And since I have sent you as my substitutes on my behalf, so that you might meet the needs of the brethren with your expenses. St. Cyprian, epist. 38.] Likewise Expungor for I am freed from a creditor: [He will have intervened, so that no one can be expunged. Ibid.] Yet Intercesserit in this place signifies to prevent with some interposition. See Intercedo. Synonymum. See Dispungo. EXPUNCTUS. FR. a book fully completed. [Death expunged. Cyprian. de bono patientiæ. Martyres expunged by insult. Tertull. lib. ad Martyr.] who
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qui etiam verbo Dispungo pro eodem significatu utitur; ita & Optatus Milev. contra Parmenianum. Vide Dispungo. EXSINUATUS. Vide Exinuatus. EXSUFFELO, & Exsusto, dissipo, disperdo, [Conciditur unitas Christi, blasphematur hæreditas Christi, exsufflatur baptisma Christi. August. epist. 162. contra Donatistas. [Item Exsusto unico f, pro detestor, maledico,] Quis rogo fidelium non statim cum ipsa magia primò detestetur, & exsuslet? Beda lib.5. hist. Anglic. c.22.] & de quodam Christiano, qui ob timorem Idolis incensum obtulerat, Tertullian. lib. de Idolatria inquit: [Quo ore Christianus thurarius, si per templa transibit, aras expuet, & exsustabit, quibus ille prospexerit?] Erat enim mos antiquorum in signum detestationis in expulsione malignorum spirituum insufflare: [Latebis ne tecum lectulum tuum, cùm corpusculum tuum signas, cùm aliquid immundum flatu expuis? Tertull. lib.2. ad Uxor.] sic etiam in exorcismis fieri solet. Hinc etiam Monacho excommunicato porrigebatur maledictum vinum, & cum detestatione. [Et hoc ab Abbate exsufflatum, & non sanctificatum. In Regula S. Fructuosi, c.14. ß.2.] FR. In can. si propterea, 23. qu.5. de injuria sacramentorum Christi à Regibus vindicanda inquit ibi Aug. [Quomodo vident Christum, à quo liberati sunt, exsufflari in Christianis, can. Quando vult Deus, 23. qu.4. EXTA. Vide Thyas. EXTALES, viscera, ab extra. Vide Thyas. Hinc Petrus Belvacen. de divitiis, epist. 102. scribens, pro doloribus colicis vocabulum hoc usurpavit. [ Hæ sunt muscæ, quæ exterminant suavitatem unguenti; aves, quas abigebat Abraham; mures, qui de terra, id est, affectione terrena ebulliunt, qui extales, id est, interiora corrodunt. EXTASIS, , percussio, stupor, mentis alienatio ex pavore aliquo repentino. Apud Theologos, ex Dionysio, est abstractio mentis à corpore ad coelestia contemplanda, quæ etiam anagoge, seu sursum ductio, dicitur. Vox autem hæc oritur à verbo , extraho, mente emoveo &c. EXTATIEUM. [Habemus adhuc in extatico sub simplici, & pari signo sacre redemptionis insignia. Euseb. Emissenus, hom.14.] Qui per dictum vocabulum primos sex sacræ Scripturæ libros intelligit, sed mendosè; enim, id est, Exateuchum legendum est: at scripta, quæ sub nomine Eusebii Emisseni, partim apocrypha, partim ab Abbate quodam, qui multum post prædictum Eusebium vixerat, addita sunt; ita Bellarminùs, & Labbè de Scriptoribus Ecclesiasticis in Eusebio Emisseno. F A EXTERA POTESTAS. FR. forum sæculare. EXTIPICES. FR. qui superstitiosè ex animalium extis vaticinabantur. [Mexentius intra muros inclusus Diis victimas offerebat, & Extipices de belli eventu consulebat. Zosimus Comes in hist. nova, lib.2.] Vide Hydromantia. EXTOLLO. FR. deturbo, suscito, distraho, [Qui vacat otio, aut fabulis, & non est intentus lectioni: non solùm sibi inutilis est, sed etiam alios extollit. In Regula S. Benedicti, c.48. EXTORRIS. Vide Confessor. EXTRA CATHOLICAM ECCLESIA, non est locus veri sacrificii, 1. qu.1. can.70. FR. id est, extraformam Ecclesiæ Catholicæ, Glossa ibi. Item extra Ecclesiam esse dicitur, qui cum Episcopo non est. Glossa in can. qui cathedram, dist.93. EXTRALEGALIS. FR. Gentilis, infidelis. [Numquid Pagani extralegales possunt cantare Deo? Optat. Milevit. lib.2. EXTRAMURANEUS. Vide Intramuraneus. EXTUMULOR. FR. exhumari significat, 3. decret. tit.28. c.12. EXULATICIUS. FR. profugus, dictio barbara in Cyrilli glossa, quæ etiam habet Fugitivosus in eodem sensu. EXULOR, in exilium mittor. [Rogabat enim Sanctus ille, ut sineretur in eadem custodia, quo- usque exularetur, & ad horam auferretur de custodia. Collect. Anastasi de exilio S. Martini Papæ per Jacobum Sirmondum edita. EXULTET JAM &c. Vide Cereus Paschalis. Verba ibi ex D. Hieron. corrigenda. Vide Pascha. EXUNNIA. Excusatio. Vide Sunnis. EXUTUS DIGNITATE. Vide Execratus. EXUVIÆ. Vide Baptismus. F F. quid significabat apud antiquos. Vide Pandectæ. FABALIA. FR. locus ubi fabæ satæ sunt. [Pythagoras verò, ne per fabalia quidem transeundo, discipulis suis tradidit. Tertull. de anima, c.31. FABANA, faba fracta, seu fabarum polenta. [Tantam fabanam coxit, ut per totam hebdomadam satis haberet. In vita S. Carulephi.] In aliquibus mendosis Codicibus Fabianam reperitur. FABARIUS, perantiquum Cantorum vocamen. [Antiqui pridie, quàm cantandum erat, cibis abstinebant, psallentes tamen legumine in causa vocis assiduè utebantur. Unde & Cantores apud Gentiles Fabarii dicti sunt. Isidor. de Eccles. off. lib.2. c.12. [FR. Plinius hoc leguminis genus ait esse pectorale medicamentum. [Allium tussim sanat fractæ incocum fabæ, atque ita in cibum sumptum, lib.20. c.6. FABER LIGNARIUS. Vide Dendrophorus. FABRICENSIS. FR. qui publica arma fabricat. Glossa
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who also uses the word Dispungo with the same meaning; thus also Optatus of Milevis, against Parmenianus. See Dispungo. EXSINUATUS. See Exinuatus. EXSUFFELO, and Exsusto, to scatter, disperse, [The unity of Christ is shattered, the inheritance of Christ is blasphemed, the baptism of Christ is exsufflated. Augustine, epist. 162, against the Donatists. [Likewise Exsusto, used by unique f, for I detest, I curse.] Who, I ask, of the faithful would not at once, together with the magic itself, first detest it, and exsuffle it? Bede, book 5, Hist. Angl., ch. 22.] And about a certain Christian who, because of fear, had offered incense to idols, Tertullian, book De Idolatria, says: [With what face would a Christian incense-bearer, if he should pass through the temples, spit upon the altars, and exsufflate them, for which he had once provided?] For it was the custom of the ancients, as a sign of detestation in the expulsion of evil spirits, to breathe upon them: [Will you not hide with yourself your little bed, when you make the sign over your little body, when you spit out something unclean with your breath? Tertullian, book 2, ad Uxor.] Thus also it is customary to do in exorcisms. Hence too a cursed cup was offered to an excommunicated monk, with detestation. [And this, blown upon by the Abbot, and not sanctified. In the Rule of St. Fructuosus, ch. 14, §2.] FR. In can. si propterea, 23 q.5, concerning injury to the sacraments of Christ to be avenged by kings, Augustine says there: [How do they see Christ, from whom they were freed, exsufflated in Christians, can. Quando vult Deus, 23 q.4. EXTA. See Thyas. EXTALES, the viscera, from outside. See Thyas. Hence Peter of Beauvais, on riches, epist. 102, writing, used this term for colic pains. [These are the flies that destroy the sweetness of the ointment; the birds, which Abraham drove away; the mice, which spring from the earth, that is, from earthly affection, which are extales, that is, gnawing the inward parts. EXTASIS, a blow, stupor, a disordering of the mind from some sudden fear. Among the theologians, from Dionysius, it is the abstraction of the mind from the body for the contemplation of heavenly things, which is also called anagoge, or upward leading. This word, however, comes from the verb, to draw out, to remove the mind, etc. EXTATIEUM. [We still have in the extatic, under a simple and equal sign, the marks of sacred redemption. Eusebius of Emesa, hom. 14.] He who understands by this term the first six books of Sacred Scripture, but wrongly; for it should be read Exateuchum; but the writings that go under the name of Eusebius of Emesa were partly apocryphal, partly added by a certain abbot who had lived long after the said Eusebius; so Bellarmine, and Labbé on Ecclesiastical Writers, in Eusebius of Emesa. F A EXTERA POTESTAS. FR. secular court. EXTIPICES. FR. those who superstitiously foretold from animals’ entrails. [Mecentius, shut up within the walls, was offering victims to the gods, and consulted Extipices about the outcome of the war. Zosimus Comes, Hist. Nov., book 2.] See Hydromantia. EXTOLLO. FR. to disturb, to raise up, to distract, [He who is idle, or occupied with tales, and is not intent on reading: is not only useless to himself, but also disrupts others. In the Rule of St. Benedict, ch. 48. EXTORRIS. See Confessor. EXTRA CATHOLICAM ECCLESIA, there is no place for the true sacrifice, 1 q.1, canon 70. FR. that is, outside the form of the Catholic Church, the Gloss there. Likewise he is said to be outside the Church who is not with the Bishop. Gloss on can. qui cathedram, dist. 93. EXTRALEGALIS. FR. pagan, unbeliever. [Can Pagans, extralegales, sing to God? Optatus of Milevis, book 2. EXTRAMURANEUS. See Intramuraneus. EXTUMULOR. FR. means to be exhumed, 3rd decret., title 28, ch. 12. EXULATICIUS. FR. fugitive, a barbarous word in Cyril’s gloss, which also has Fugitivosus in the same sense. EXULOR, I am sent into exile. [For that holy man asked that he be allowed to remain in the same custody, until he should be exiled, and be taken away from custody for a time. Collection of Anastasius on the exile of St. Martin, Pope, published by Jacques Sirmond. EXULTET JAM etc. See Paschal Candle. The words there should be corrected from St. Jerome. See Easter. EXUNNIA. Excuse. See Sunnis. EXUTUS DIGNITATE. See Execratus. EXUVIÆ. See Baptism. F F. what it meant among the ancients. See Pandects. FABALIA. FR. a place where beans are sown. [Pythagoras, indeed, instructed his disciples not even to pass through bean-fields. Tertullian, De anima, ch. 31. FABANA, broken bean, or bean meal. [He cooked so much fabanum that he had enough for the whole week. In the life of St. Carulephus.] In some corrupt manuscripts Fabianam is found. FABARIUS, a very ancient name for singers. [The ancients, on the day before they were to sing, abstained from food, yet in chanting they continually used legumes because of the voice. Hence singers among the Gentiles were called Fabarii. Isidore, De ecclesiasticis officiis, book 2, ch. 12. [FR. Pliny says that this kind of legume is a remedy for the chest. Garlic cures coughs; a broken bean, soaked, and then taken as food, book 20, ch. 6. FABER LIGNARIUS. See Dendrophorus. FABRICENSIS. FR. one who manufactures public weapons. Gloss
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FA Glossa in cap. 12. lib. 5. de sent. excommun. in texto. Vide Signatus mann. FABULA, sumitur aliquando pro historica narratione; verbum enim hoc à For, faris, id est, loquor, narro, originatur, & in hoc sensu D. Hieronymus c.13. Commentariorum, Susannæ historiam fabulam appellavit, unde aliqui hæretici sumpto prætextu, eam historiam fabulosam fuisse asseruere, sed idem Sanctus Doctor sufficiet[ur] sese declarat in Apologia ad Ruffinu[m], inquiens: [Quod autem refero, quid adversum Susannæ, & hymnum triu[m] puerorum, & Belis draconis fabulas, quæ in volumine hebraico non habentur.] Sic fabulas appellavit[ur] res, quæ verè eidem acciderant, inquiens: {Et ne veteres replicando historias longum faciam, brevem tibi fabulam referam, quæ infantiæ meæ temporibus accidit. Idem epist.24.} Fabulas vocavit sermones spirituales etiam D. Cyprianus: {Hic jucundum sermonibus diem ducere, & studentibus fabulis in divina præcepta conscientiam pectoris erudire, epist.1.} In eodem sensu, epist.1. lib.1. ad Iustum D. Ambrosius ita scripserat:} Pulchrè admonest frater, ut epistolares fabulas &c.} id est, narrationes. Et D. Lucas Evangelista, c.24. inquit: {Et factum est du[m] fabularentur,} id est, dùm discurrerent, & tractarent de Christi passione. Et verbum Adfabulor contractare significat. FR. sic etiam apud Veteres. {Stabant fortè una in vestibulo palatii fabulantes Fronto Cornelius, & Festus Posthumius. Gell. lib.19.c.13.} & Seneca: {Sic servata nobilis fabula, & exemplum duarum urbium, lib.3. de beneficiis, c.23.} ubi fabula pro historia intellexit; atque inter sylvam Deorum Fabulinum Numen infantium habebant Gentiles, quod ita superstitiosè appellabant, ex eo quia credebant ab eo infantiu[m] linguas ad fabulandum, seu loquendum disponi. Fabula etiam significat pactum, conversio, co[n]tractus, l. si quis sponsaverit, de sponsalibus, l. si dixerit, eod. tit. & l. si quis peculiu[m], de eo, qui peculiùm. Ridicula quidem est Glossæ expositio in can. cùm multa, dist.86. ubi sic textus habet: {Sed post hoc pervenit ad nos (quod sine verecundia memore re non possumus) fraternitatem vestram grammaticam quibusdam exponere &c.} Ibi autem duas ineptias committit Glossator; prima enim, quòd pro Grammatica fabulam intelligit: secunda, quòd Exponere, prædicare in Ecclesia vertit; sed textus clarè loquitur, dum ait Quibusdam, ergo non publicè in Ecclesia, sed privatim docebat grammaticam ille, de quo agitur, & exsequentibus texti verbis meliùs intelligitur; nam idem Episcopus, qui in hoc textu, reprehenditur, nedum quia grammaticam quibusdam exponebat; sed etiam quia canebat, sic inquiens: {Et quàm grave sit Episcopis canere quod nec religioso conveniat, considera.} Sed canere in Ecclesia nec Episcopo, nec Religioso dedecus esset; ergo de canto profano, quod quidem haud in Ecclesia, sed in domo privata, quibusdam audientibus, intelligitur illum exprobratum fuisse. Anilis fabula. Vide Dicibulum. FA 253 FACELLA, facula. {Et mox tres facellæ veluti stellæ apparuerunt suprà ipsorum corpora, quæ furtim subtraximus, & abivimus, præcedentibus nos coelestibus illis lucernis. In Actis S. Tharacii Martyris. FACIALIS, sudarium; facialis dicitur à facie, à qua sudores &c. extergit. {Hic Sanctus usque ad horam obitus sui nil lineum gustavit extra facialem. Pallad. in Lausiaca, c.1.} Ideo Facitergium etiam dicitur: {Acupicta nunquam, nisi in mappulis, ac facitergiis, in quibus jusserit, fiant; in regulis S. Cæsariæ Virginis.} FR. Mappula autem, & Facitergium, stolam, seu manipulum non rarò significant. Vide Mappula. Orarium. FACIO, pro sacrisico. {Placuit inter eos, qui post fidem baptismi salutaris adulta ætare ad templu[m] idolatricus accesserit, & fecerit, quod est crimé principale, & summum scelus, p'acuit in sine eum communionem accipere. Concil. Eliberitan.} In eadem significatione reperitur in c.22. Lucæ, {Hæc quotiescumque feceritis:} id est, sacrifica- veritis. In græca Liturgia S. Jo. Chrysostomi legitur, quòd Diaconus antequam incipiatur Missæ sacrificium, coram celebrante se inclinet, & perens ab eo benedictionem dicat: {Tempus faciendi Domine, benedic Domine.} Eodemque modo apud Varronem, {Agnam Iovi facere,} pro sacrificar, habetur. Hoc idem verbum cum Dativo, seu Ablativo apud Tertull. concurrere, seu consentire significat, ut {Facere cum Sanctis.} Item ponere denotat, ut facere in tutum. {Et ea diligenter inquirere, & cum omni cautela in tutum facere. D. Gregor. lib.7. epist.45. ad Sergium Defensorem. FACITERGIIUM. Vide Facialis. FACULARUM ACCENSORES. FR. dicebantur Christiani, qui Gentilium superstitiones retinentes, lucernas ad fontes, quæ tamquam numina ab Ethnicis habebantur, accendebant, quæ superstitio à Conciliis Toletano, Antisodorensi, & Nannatensi aliisque condemnata fuit; & Excultores fontium etiam dicebantur, de quibus Burcardus sic inquit; {Vel si aliquis vota ad arbores, vel ad fontes, vel ad lapides faciat, vel ibi candelam, seu quodlibet munus deferat, veluti ibi quoddam numen sit, lib.8. cap.94.} Eademque stultitia à Carolo Magno in ejus capitulari, lib.1.c.64. damnata sub his verbis fuit: {De arboribus, vel petris, vel fontibus, ubi stulti luminaria, vel alias observationes faciunt, omnino mandamus, ut iste pessimus usus, & Deo execrabilis, ubicumque sit, tollatur, & destruatur,} de petris terminis agrorum intelligit, apud antiquos pro Numinibus habitis, ut author est Festus, & cit. Liv.1. ab urbe Cond. Vide Acervus Mercurii. FACUNDIA. FR. facultas, vel jus ad aliquid agendum, l. si quis alium, de culpis servorum. FADERFIIUM. FR. Hæreditas paterna à Longobardicis vocibus, Fader, id est, Pater, & Erfe hæreditas, de quo vocabulo sæpè in Longobardorum legibus fit mentio. FELICIS RECORDATIONIS. Vide Bonæ memoriæ. FAG
Transcription: Translated (English)
FA Gloss on cap. 12, book 5, de sent. excommun. in the text. See Signatus mann. FABULA is sometimes taken for a historical narrative; for this word, from For, faris , that is, “I speak,” “I narrate,” is derived, and in this sense St. Jerome, in chapter 13 of the Commentary, called the history of Susanna a fabula ; whence certain heretics, taking this as a pretext, asserted that that history was fabulous. But the same holy Doctor sufficiently declares himself in the Apology to Rufinus, saying: “But as to what I report concerning the fabulae of Susanna, and of the hymn of the three children, and of Bel and the dragon, which are not found in the Hebrew volume...” Thus he called fabulae things which had truly happened to the same person, saying: “And lest I should make a long matter by repeating ancient histories, I will relate to you a brief fabula , which happened in the days of my childhood.” The same, Epistle 24. St. Cyprian also called spiritual discourses fabulae : “To spend the day pleasantly in conversation, and by means of fabulae to instruct the conscience of the heart in divine precepts,” Epistle 1. In the same sense, in Epistle 1, book 1, to Iustus, St. Ambrose wrote thus: “Beautifully does you admonish, brother, that the epistolary fabulae ,” etc., that is, narratives. And St. Luke the Evangelist, chapter 24, says: “And it came to pass, while they were talking,” that is, while they were conversing and discussing the Passion of Christ. And the verb adfabulor means to talk over, to converse. FR. Thus also among the ancients. “There happened to be standing together in the vestibule of the palace, conversing, Cornelius Fronto and Festus Posthumius.” Gellius, book 19, chapter 13. And Seneca: “Thus is preserved the famous narrative, and the example of two cities,” book 3, De beneficiis , chapter 23. There fabula is understood as history; and among the sylvan gods the Gentiles had the deity Fabulinus for infants, whom they superstitiously so called, because they believed that by him infants’ tongues were disposed for fabulandum , that is, for speaking. Fabula also signifies a pact, agreement, contract, l. si quis sponsaverit , de sponsalibus ; l. si dixerit , same title; and l. si quis peculium , de eo qui peculium . The gloss’s explanation in can. cùm multa , dist. 86, is indeed ridiculous, where the text reads thus: “But after this there came to us (which we cannot remember without shame) that your fraternity was expounding grammar to certain persons, etc.” There the glossator commits two absurdities: first, because he understands fabula as grammar; second, because he translates exponere as to preach in church. But the text speaks clearly when it says “to certain persons”; therefore he was not teaching grammar publicly in church, but privately, he of whom the passage speaks, and this is better understood from the following words of the text; for the same bishop, who is reproved in this text, is blamed not only because he was expounding grammar to some, but also because he was singing, thus saying: “And how grave it is for bishops to sing what would not even be fitting for a religious, consider.” But to sing in church would be no disgrace either for a bishop or for a religious; therefore he is understood to have been reproached for profane singing, which indeed was not in church, but in a private house, before certain hearers. Anilis fabula. See Dicibulum. FA 253 FACELLA, a little torch. “And soon three facellae, like stars, appeared above their bodies, which we secretly removed, and departed, the heavenly lights preceding us.” In the Acts of St. Tharacius the Martyr. FACIALIS, a napkin; facialis is said from the face, from which it wipes off sweat, etc. “This holy man, until the hour of his death, tasted nothing linen outside the facialis.” Palladius, in the Lausiac History, chapter 1. Therefore it is also called facitergium : “Let embroidered work never be made except for little cloths and facitergia, in which she has ordered it to be done; in the rules of St. Caesaria the Virgin.” FR. Mappula and facitergium often also mean a stole or maniple. See Mappula . Orarium . FACIO, used for sacrificing. “It pleased those who, after the faith of baptism unto salvation, in adult age had approached the idolater’s temple and had done what is the principal crime and the greatest wickedness, that in the end communion should be given to him.” Council of Elvira. In the same meaning it is found in Luke 22: “This do, as often as ye do it”; that is, as often as ye sacrifice. In the Greek liturgy of St. John Chrysostom it is read that the deacon, before the sacrifice of the Mass begins, bows before the celebrant, and having received a blessing from him says: “It is time to do, O Lord, bless, O Lord.” In the same way, in Varro, “to make a lamb to Jupiter” means to sacrifice. This same verb, with a dative or ablative, in Tertullian signifies to agree or correspond, as “to do with the saints.” It also denotes to place, as facere in tutum . “And to investigate these carefully, and with all caution to put them in safety.” St. Gregory, book 7, epistle 45, to Sergius the Defender. FACITERGIIUM. See Facialis. FACULARUM ACCENSORES. FR. Christians were so called who, retaining Gentile superstitions, lit lamps at fountains, which were held by the heathens as though they were deities; this superstition was condemned by the Councils of Toledo, Antisidorense, and Nannetense, and others. They were also called cultores fontium , concerning whom Burcardus says thus: “Or if anyone make vows to trees, or to fountains, or to stones, or carry there a candle or any gift, as though there were some deity there,” book 8, chapter 94. The same foolishness was condemned by Charlemagne in his capitulary, book 1, chapter 64, in these words: “Concerning trees, or stones, or fountains, where fools make lights or other observances, we absolutely command that this most wicked and detestable use, wherever it be, be removed and destroyed.” He understands stones as boundary stones of fields, which among the ancients were regarded as deities, as Festus authoritatively states, and Livy cited in book 1 ab urbe condita . See Acervus Mercurii. FACUNDIA. FR. faculty or right to do something, l. si quis alium , de culpis servorum . FADERFIIUM. FR. paternal inheritance, from Lombardic words: Fader , that is, father, and Erfe , inheritance; this word is often mentioned in the laws of the Lombards. FELICIS RECORDATIONIS. See Bonæ memoriæ . FAG
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FA FAGOLIDORUS, & Phagolidorus. FR. ex græco φαγολοιδορος, irrisiones degustantem significat. [Si autem amici mei & hanc subsannaverint; & dicit eis, quòd nemo eos compellat, ut scribant. Sed vereor, ne illud in eis eveniat, quod græcè significantius dicitur, ut vocentur fagolidori, quod est manducantes sannas. D. Hieronymus in præfat. ad Ezechielem] φηγω enim græcè manducare significat; at Vocabularii Ecclesiastici Author Fagoldori mendosè scribit. FAJA. FR. Glans, seu arbor ferens glandes, l. si quis roborem, de damno, & injuria. FAIDA, gravis, & manifesta inimicitia ex aliqua occisione oborta; alii tamen vindictam intelligunt ex inimicitia genitam, quam Germani Feid dicunt. [Si quis propter saidam fugiunt in aliam patriam, & dimittunt uxores suas, nec illi viri, nec illæ foeminæ accipiant alterum conjugium. In Synodo sub Pipino Rege celebrata, c.118. [FR. & l. si quis pro faida, de faidosis. Sæpè G. in F. in multis dictionibus mutatum legimus, sic fortasse à dictione Ghaida, quæ Arabicè odium significat, in Faidam mutatum est. Item faida pro poena solvenda ad inimicitiarum compositionem, l. si quis Longobar. de homicidio hominis liberi. FAIDOSUS, odiosus, seu qui inimicitiam nutrit in se, aut animum vindicandi habet; [Si faidosus sit quis, discutiatur, quis ex duobus contrarius sit, ut pacati fiant, & stringantur ad pacem, etiam si noluerint. In capitular. Caroli Magni c.6. [FR. Faidosus, inimicus, rixosus, l. si quis pro faida, de faidosis. FALCASTRUM, seu Falcaster, sparum, runca, runcina, seu aliud instrumentum ferreum ad modum falcis formatum, quo spinæ, cespites, & similia extirpantur. [Quadam verò die ei dare ferramentum jussit, quod ad falcis similitudinem falcastrum vocatur, ut de loco quodam vepres abscinderet, quatenus illic hortus fieri deberet. D. Gregor. lib.2. dialog. c.6.] FR. Apud Fulbertum Carnotensem mendosè legitur Falcastis, pro falcastris, sic: [Et lanceis falcastis, & gladiis in ipso atrio principalis Ecclesiæ trucidaverunt, epist. 45. FALCONISTA. FR. qui falconibus ad venationem utitur. [Quem soporantem Giselbertus de Æmestel à somno suscitans, indertinenter monuit, ut cum falconistis urbem exiret; quoniam inaudita copia volatilium in campestribus resideret. In Vita Ioan.11. Episc. ] Sed Falconarius ab Hincmaro, ep.3.c.16. appellatur. Vide Fulcarius. Usus falconum pro venatione Constantini Magni temporibus inventus fuit, & primus, qui de hac venatione scripserat, Iulius Firmicus extitit. FALDISTORIUM, Episcopi, seu Abbatis mitrati sedes humilis, cujus forma ad instar antiquæ sellæ curulis est; ejus verò etymologia est juxta Pari-dis de Grassis opinioné quasi Fandistorium, id est, tandi, & perorandi locus. Cencius Camerarius Fatestorium appellat; alii tamen à Falda Saonica voce, quæ clausum locum significat, originem trahunt. Gregor. Turon. Faldeonem vocavit sel- FA lam stercorariam: [Ad ventrem purgandum in faldeone sedebat. In supplemento Gallicarum, hist. c.34.] FR. Atque alii In faldone, prædicti Gregorii locum legunt, quare existimo Faldistorium à faldae strato dici; sic italice Faldes montium, id est simbriæ, & pedes montium dicuntur; sic sella ista, quia in extremitate strati, quod à throno, & sublimitate cathedræ dependet, solet collocari, ideò ita appelletur. ∴: Nam in cornu epistolæ ponitur ob reverentiam cathedræ, quæ digniorem in Euangelii parte locum obtinet; sic etiam Celebrans in faldistorio sedens, ac versus populum respiciens, ejus dexteram respectivè ad cathedram honoris causa præbet. In hoc ergo faldistorio solemniter celebrant Episcopi, ubi jurisdictione carent, seu in propriis Diocesibus, quando nempè, aliqua major ecclesiastica dignitas præsens sit, seu quando in collatione ordinum seder ante Altare, seu in memoriam passionis Domini Feria VI. parasceve celebrans, tunc sedens vergere debet faciem ad cornu Euangelii. Cærem. Episc. lib.2. c.29. Maximum præjudicium episcopali dignitati committunt Episcopi, qui in propria Diocesi apud Regularium Ecclesias, seu alibi solemniter celebrantes faldistorio hujusmodi utuntur, exemplum Romanæ Urbis arripientes, ubi Episcopi, & Cardinales in Ecclesiis Regularium faldistoriis utuntur: equivocant enim, quia ibi non ex eo, quòd Ecclesia Regularium sit; sed ob reverentiam Pontificis hoc sit, sicut etiam Concionatores Sacerdores Romæ stolis ob eandem reverentiam non utuntur: & licèt Cardinales in his locis, & coram Pontifice solemniter celebrantes in Faldistorio sedeant; quando tamen in eorum titulis solemniter celebrant, habent ibi cathedram, & baldachinum. Celebrans igitur in faldistorio, eo etiam pro genuale utitur. FALLARIS MONETA. Vide Folleralis. FALSARIUS. Vide Paracharacta. FALSATUS. FR. adulteratus. [Privilegia &c. vel falsa reperta sunt, vel falsata. In decretal. de side instrum. c.4. FALSIFICO, nedum alterare, seu falsum aliquid efficere; sed & falsitatem evidenter demonstrare significat: [Omnes istas depulssiones veridicis assertionibus locis suis, & temporibus falsificare. Ivo Carnot. epist. 137. FALSO, as, altero. [Benè hæc omnia poterunt ad solo hæreticos pertinere, quia falsaverunt symbolum. Optat. Milevit. lib.1. FALSOR. FR. falsificor. [Quia sicut Chalcedonensis Synodus in uno loco ab Ecclesia Constantinopolitana falsata est, sic in Ephesina Synodo factum est. D. Gregor. in Regist. lib.5. epist.14. FAMELLARIS. FR. effoeminatus, mulierosus. Isidorus. Vide Famellarius, Mulierarius. FAMEN, à for, faris; nomen, fama, prolatio, divulgatio, sæpè apud Paulum Diaconum, in hist. Longobard. & in hymno Præcursoris Christi, ante Urbani tamen VIII. correctionem; Ne levi saltem maculare vitam Famine posse. FAMI-
Transcription: Translated (English)
FA FAGOLIDORUS, & Phagolidorus. FR. from the Greek φαγολοιδορος, it signifies one who tastes ridicule. [If my friends too should mock at this, and he says to them that no one compels them to write. But I fear lest there happen in them what is more expressively said in Greek, that they be called fagolidori, which means “those who eat jeers.” St. Jerome in the preface to Ezekiel] for φηγω in Greek signifies to eat; but the Author of the Ecclesiastical Vocabulary writes Fagoldori incorrectly. FAJA. FR. An acorn, or a tree bearing acorns, l. si quis roborem, de damno, & injuria. FAIDA, a grave and manifest enmity arising from some killing; others, however, understand vengeance born of enmity, which the Germans call Feid. [If anyone flee on account of saida into another country, and leave their wives, neither those men nor those women shall take another spouse. In a Synod held under King Pepin, c.118. [FR. & l. si quis pro faida, de faidosis. We often read G. changed into F. in many words; thus perhaps from the word Ghaida, which in Arabic means hatred, it was changed into Faida. Also faida is used for the penalty to be paid in settlement of enmities, l. si quis Longobar. de homicidio hominis liberi. FAIDOSUS, hateful, or one who nourishes enmity in himself, or has a mind for revenge; [If someone be faidosus, let it be examined which of the two is the aggressor, so that they may be pacified, and bound to peace, even if they do not wish it. In the capitularies of Charlemagne c.6. [FR. Faidosus, enemy, quarrelsome, l. si quis pro faida, de faidosis. FALCASTRUM, or Falcaster, a sparum, runca, runcina, or another iron tool shaped like a scythe, with which thorns, sods, and the like are uprooted. [Indeed on a certain day he ordered a tool to be given to him, which by reason of its likeness to a scythe is called falcastrum, so that he might cut away brambles from a certain place, in order that a garden might be made there. St. Greg. lib.2. dialog. c.6.] FR. In Fulbert of Chartres it is wrongly written Falcastis for falcastris, thus: [And with falcastis spears, and swords they slaughtered them in the very courtyard of the principal church, epist. 45. FALCONISTA. FR. one who uses falcons for hunting. [While he was asleep, Giselbert of Æmestel, waking him from sleep, immediately urged him to go out of the city with the falconists; because an unheard-of abundance of birds was resting in the fields. In the Life of John, bishop 11.] But Falconarius is the term used by Hincmar, ep.3.c.16. See Fulcarius. The use of falcons for hunting was invented in the time of Constantine the Great, and the first who wrote about this hunt was Julius Firmicus. FALDISTORIUM, the Bishop’s, or an abbot’s with a mitre, low seat, whose form is like that of the ancient curule chair; but its etymology is, according to the opinion of Pari-dis de Grassis, as if Fandistorium, that is, a place for standing and speaking. Cencius the Chamberlain calls it Fatestorium; others, however, derive it from the Sabine word Falda, which signifies an enclosed place. Gregory of Tours called the seat a Faldeonem: [For the purging of the bowels he sat in a faldeone. In the supplement to the Gallic histories, c.34.] FR. And others read In faldone, in the aforesaid place of Gregory, wherefore I think Faldistorium is so called from the spread of the falda; thus in Italian Faldes montium, that is fringes, and feet of mountains, are called; thus this seat, because it is placed at the edge of the spread, which hangs down from the throne and the height of the chair, is usually set there, therefore it is so called. ∴: For it is placed in the Gospel side because of reverence for the chair, which occupies the more dignified place on the Epistle side; likewise the celebrant sitting in the faldstool, and facing the people, offers his right hand relatively toward the chair out of honor. In this faldstool therefore bishops solemnly celebrate where they lack jurisdiction, or in their own dioceses, when, namely, some greater ecclesiastical dignity is present, or when at the conferral of orders they sit before the altar, or when celebrating on Good Friday in memory of the passion of the Lord, then while seated they ought to turn their face toward the Gospel side. Cærem. Episc. lib.2. c.29. Bishops who, in their own diocese, in churches of the Regulars, or elsewhere, solemnly celebrate using a faldstool of this kind, do great prejudice to episcopal dignity, taking as their example the City of Rome, where bishops and cardinals use faldstools in the churches of the Regulars: for they are in error, because there it is not on account of the church being a church of the Regulars; but out of reverence for the Pontiff that this is done, just as preachers, priests in Rome, do not use stoles for the same reverence: and although Cardinals celebrating solemnly in these places, and before the Pontiff, sit in the faldstool; yet when they celebrate solemnly in their titles, they have there a cathedra and baldachin. The celebrant, therefore, uses it also as a kneeler. FALLARIS MONETA. See Folleralis. FALSARIUS. See Paracharacta. FALSATUS. FR. adulterated. [Privileges, etc., were found either false or falsated. In the decretals, de fide instrum. c.4. FALSIFICO, not only to alter, or make something false; but also to demonstrate falsity clearly means: [To falsify all these removals with truthful assertions in their proper places and times. Ivo of Chartres epist. 137. FALSO, as, to falsify. [These things will well be able to belong to heretics alone, because they falsified the symbol. Optatus of Milevis lib.1. FALSOR. FR. falsifier. [Because just as the Council of Chalcedon in one place was falsified by the Church of Constantinople, so the same thing was done in the Council of Ephesus. St. Greg. in Regist. lib.5. epist.14. FAMELLARIS. FR. effeminate, womanish. Isidore. See Famellarius, Mulierarius. FAMEN, from for, faris; a noun, fame, utterance, proclamation, divulgation, often in Paul the Deacon, in the history of the Lombards, and in the hymn of the Forerunner of Christ, before Pope Urban VIII’s correction; That he may not be able even to stain his life with the slightest blemish by fame. FAMI-
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F A FAMILIA. FR. terræ spatium, ad familiam sustinendam sufficiens; alii putant esse terræ spatium, quod in unica die arari posset, quod Hida dicitur, & à plerisque Carruata appellatur. [Dona-vit terram quinquaginta familiarum, ad con-struendum monasterium. Beda lib. 4. c. 3.] ubi Interpres pro familiarum dictione Hidarum tran-stulit. Vide Carruata. FAMULA. Vide Lida. FAMULARIS. Famulus; [Et populum vectigalem, & famulatem sibi ad fidem revocare. Tertull. advers. Gent. c. 21. FAMULO, nedum in sensu activo communiter intel- lecto, nempè, pro actu servitutis, & famula-tus; sed in passivo pro famulatu, & servitute al- terius jussu præstita intelligitur. [Elementa ipsa famularet compescens procellas. Tertull. advers. Gent. cap. 21.] ubi de Christo loquitur, qui in- crepuit ventum, & tempestas aquæ cessavit. Matth. 8. 23. Marc. 4c. 30. & Lucæ 8. 24. FR. in eo-dem sensu idem Tertull. [Famulabat elementa Christus. Apolog. c. 21.] idest, jubebat Chri-stus ab elementis obtemperari. FANATICUS, & Phanaticus, , Ethnicus, à Fano Deorum, ubi advertendum, quòd Chri-stiani, licèt synonymicè Gentilium vocabulis usi sint ad Ecclesiam significandam, utpotè Tem-plum, Cappella, & similibus; numquam tamen Ecclesiam Fanum appellare voluerunt. [Eo tem-pore multæ Ecclesiæ à Clodovei exercitu depræ-datæ sunt, quia erat ille adhuc fanaticis errori-bus involutus. Gregor. Turon. lib. 2. c. 27.] Sic etiam dicitur Phanaticus morbus, ab Idolis, seu veriùs à dæmonibus inflictus. Item Phanatici furiosi dicti. FR. D. Hieronymus Phanaticos Ido-lorum ministros appellavit, inquiens [Et pro Le-vitis Fanaticos habebant, c. 6. in Isai.] Et in eode[m] sensu D. August.; [Sedent Pagani, & computant sibi annos, audiunt Phanaticos suos, in Psal. 40. FANON, significat velum, sive pendens in hasta ve-luti brandeum, & vexillum, quod Confanon, & italicè Confalone dicitur: quod vocabulum vide-tur germanicum; nam hoc modo vexillum Ger-mani vocant: sive velum in manica pendens, nem-pè, manipulus, qui apud veteres nil aliud erat, quàm lineum velum ad abstergendas lacrymas, & sudores, ut suo loco dicetur. [Ad extremum Sacerdos fanonem in sinistrum brachium ponit, qui & mappula, & sudarium vocatur. Gem. lib. 1. c. 46. & c. 208.] Sed in cæremoniiali Romano sub-tilissimum sericum velum variegatum significat, eoque utitur Papa, quando Pontificaliter cele-brat, quod post albam induitur, & circa collum ligatur ad modum capucii, ac suprà caput ejus imponitur, usquequò planeta induitur, suprà quam deinde ad modum mozzettæ adaptatur, & pallium superimponitur: itaque pars fanonis in-ferior sub planetam concluditur. Varia gatio au-tem quatuor colorum est, qui in Ephod Mosaicæ legis comprehendebantur, ut in dictione Ephod dictum fuit, erantque quatuor elementorum symbolum; ideò Innocent. III. inquit [Romanus F A 255 Pontifex, post albam, & cingulum assumit orale, quod circa caput involvit, & replicat super hu-meros, legalis Pontificis ordinem sequens, qui post lineâ strictam, & zonam induebatur Ephod, lib. 1. de myst. Missæ, cap. 53.] Et Durandus iisdem prorsus verbis utitur, inquiens: ] Sanè Ro-manus Pontifex post albam, & cingulum assumit orale, quandam, videlicet, sindonem, quod capi-ti quasi in modum veli imponit, & replicat super humeros, & ante pectus, lib. 3. Rational. c. 9.] Aliquando verò in præfato Episcop. Cærem. ha-betur Favon, & hoc ejus usitatius vocabulum est: [Et mitram habens in capite suprà favo-nem.] Ex quibus verbis evidens sit, quod anti-quitus super humeros non plicabatur, sed susti-nebatur in capite, quod in aliquibus musivis pi-cturis vidisse, ac in pervetusto Davantriæ cære-moniali legisse memini. Crediderunt verò non-nulli hujusmodi habitum fuisse & sacerdotibus communem, ex eo quia in Ordine Romano quan-do Episcopus novellos Sacerdotes consecrabat inter alias admonitiones illis pronunciabat: [Nullus canter sine amictu, alba, stola, favone, & casula.] Sed revera ex partium enumeratione clarè apparet, per Favonem manipulum ibi non mentionatum intelligi. FR. etiam in auctorita-tibus Innocentii III. & Durandi suprà allatis de stola non sit mentio, ergo per Orarium ibi stola intelligitur; Orarium enim communiter stolam denotat, ut suo loco dicetur; at credibile est, quòd favon, stola, manipulus, orarium, & bran-deum promiscuè antiqui unum pro alio capie-bant. ∴: Quando igitur Papa in feria quinta coe-næ duodecim Subdiaconorum pedes lavabat (ad quod lavacrum nunc jussu Alexandri VII. non-nisi Sacerdotes admittuntur) in mysterium duo-decim Apostolorum; tunc caput ejus favone te-gebat: legitur enim in quodam vetusto Missali Ecclesiæ S. Damiani Assisi Civitatis, nempè; [Exuit se planeta, & assumit mantum in scapulis, imposito super caput favone sine mitra.] In die Veneris Sancti favone non utitur Papa. [Para-tur consuetis paramentis, exceptis sandaliis, sub-cinctorio, favone, & chirothecis. Cærem. Rom.] Vide Cingulum, Orale. FANTASMATICI, hæretici. Vide Manichæus. FARA, Longobardicum vocab. [Faras, idest, ge-nerationes. Paulus Diacon. lib. 2. hist. cap. 2. & 9. ] FR. item pro substantiis, & bonis familiari-bus aliquando ponitur, l. si quis liber. qualiter cum fara sua &c. FARINARIUM, molendinum tritici. [Quapropter præsentem auctoritatem nostram, quam perpe-tualiter mansuram esse jubemus, ut farinariis, adjacentiis, appendiciis &c. Marculf. lib. 1. formul. c. 14.] Et de eodem fit mentio in Bulla Caroli Regis ad favorem S. Martini Monasterii, [Cum vineis, culturis, sylvis, pratis, farinariis &c.] FR. Bigonius in notis ad ejusdem Marculsi for-mularium, hoc vocabulum autumat furnum si-gnificare: sed quo fundamento astruat, nescitur. FARSURA, adimplementum, affluentia. [Ferrem pa-
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F A FAMILIA. In French, a tract of land sufficient to support a family; others think it is a tract of land that could be ploughed in a single day, which is called a Hida, and by most a Carruata. [He gave fifty families’ worth of land, for the construction of a monastery. Bede, lib. 4, c. 3.] where the translator rendered the word familiarum as Hidarum. See Carruata. FAMULA. See Lida. FAMULARIS. Servant; [And the tribute-paying people, and the household attendants, to recall to himself by fidelity. Tertull. adv. Gent. c. 21.] FAMULO, not only in the commonly understood active sense, namely, the act of service and servitude, but also in the passive sense, it is understood as service and servitude performed at another’s command. [The elements themselves serving him, he restrained the storms. Tertull. adv. Gent. c. 21.] where he speaks of Christ, who rebuked the wind, and the storm of water ceased. Matt. 8. 23. Mark 4c. 30. and Luke 8. 24. FR. in the same sense the same Tertullian says: [Christ made the elements serve. Apolog. c. 21.] that is, Christ commanded obedience from the elements. FANATICUS, and Phanaticus, a heathen, from the shrine of the gods, where it must be noted that Christians, although they used Gentile words synonymously to signify the Church, such as Temple, Chapel, and the like, nevertheless never wished to call the Church Fanum. [At that time many churches were plundered by Clovis’s army, because he was still involved in fanatical errors. Gregory of Tours, lib. 2, c. 27.] In this way the phanatic disease is also said to be inflicted by idols, or rather by demons. Likewise phanatici are called the mad. FR. St. Jerome called the ministers of idols phanatici, saying [And in place of Levites they had Fanatics, c. 6 on Isaiah.] And in the same sense St. Augustine: [The pagans sit and count their years for themselves, they listen to their Fanatics, in Psalm 40. FANON signifies a veil, or something hanging on a staff like a brandeum and banner, which is called Confanon, and in Italian Confalone: this word seems to be Germanic; for in this way the Germans call a banner: or a veil hanging from a sleeve, namely, the manipulus, which among the ancients was nothing other than a linen cloth for wiping away tears and sweat, as will be said in its place. [At last the priest places the fanon on the left arm, which is also called mappula and sudarium. Gem. lib. 1, c. 46 & c. 208.] But in the Roman ceremonial it signifies a very fine variegated silk veil, which the Pope uses when he celebrates pontifically; it is put on after the alb and tied around the neck like a hood, and placed over his head until the chasuble is put on, over which it is then arranged like a mozzetta, and the pallium is placed on top: thus the lower part of the fanon is enclosed beneath the chasuble. The variation is of four colors, which were included in the Ephod of the Mosaic law, as was said in the word Ephod, and they were a symbol of the four elements; therefore Innocent III says [The Roman Pontiff, after the alb and girdle, assumes the oral, which he wraps around his head and folds back over the shoulders, following the order of the legal Pontiff, who, after the linen garment and belt, was clothed with the Ephod, lib. 1 de myst. Missæ, c. 53.] And Durandus uses the very same words, saying: [Indeed the Roman Pontiff, after the alb and girdle, assumes the orale, namely, a kind of sindon, which he places upon the head, as it were in the manner of a veil, and folds back over the shoulders and in front of the chest, lib. 3 Rational. c. 9.] Sometimes, however, in the aforesaid Episcopal Ceremonial one finds Favon, and this is its more usual name: [And having the mitre on his head above the favon.] From these words it is evident that in former times it was not folded over the shoulders, but was supported on the head, which I remember having seen in some mosaic paintings and read in a very old ceremonial of Daventry. Some believed, however, that such a vestment was common to priests as well, because in the Roman Order when the Bishop ordained new priests, among other admonitions he pronounced to them: [No singer without amice, alb, stole, favon, and chasuble.] But in truth, from the enumeration of the parts, it clearly appears that by Favon the maniple, not mentioned there, is meant. FR. also in the authorities of Innocent III and Durandus cited above there is no mention of the stole, so there the Orarium is meant by it; for Orarium commonly denotes the stole, as will be said in its place; but it is credible that favon, stole, maniple, orarium, and brandeum were used interchangeably by the ancients, one for another. Therefore, when the Pope on Maundy Thursday washed the feet of twelve subdeacons (to which washing now, by command of Alexander VII, only priests are admitted), in the mystery of the twelve Apostles, then his head was covered with the favon: for it is read in a certain very old missal of the Church of St. Damian in Assisi, namely: [He removed the chasuble and assumed the mantle on his shoulders, with the favon without the mitre placed over his head.] On Good Friday the Pope does not use the favon. [He is vested in the usual vestments, except for the sandals, cincture, favon, and gloves. Cerem. Rom.] See Cingulum, Orale. FANTASMATICI, heretics. See Manichaeus. FARA, a Lombardic word. [Faras, that is, generations. Paul the Deacon, lib. 2 hist. c. 2 & 9.] FR. it is also sometimes used for property and household goods, l. si quis liber. qualiter cum fara sua &c. FARINARIUM, a wheat mill. [Wherefore we command that this our present authority, which we order to remain forever, for the flour mills, adjoining parts, appendages, etc. Marculf. lib. 1 formul. c. 14.] And mention of the same is made in the Bull of King Charles in favor of the Monastery of St. Martin, [With vineyards, cultivated lands, woods, meadows, flour mills, etc.] FR. Bigonius, in the notes to Marculf’s formulary, thinks that this word means an oven; but on what basis he asserts this is unknown. FARSURA, completion, abundance. [I would bear pa-
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256 F A patientius, si ad Cisterciensis Ordinis observantiam te transferres. Si enim in proposito religionem habes, probatissima religionis schola est, summus ibi modestiæ usus, morum regularitas, fraternitatis affectio, pax animi, omnium communicatio, mutua obsequia, disciplinæ vigore, amor obedientiæ, vinenum charitatis, carnis servitus, hospitalitatis exhibitio, legendi libertas, vigiliarum excubiæ, quies meditationis, devotio psalmodiæ. Quid quæso dulcedinis, aut devotionis invenies apud eos, quibus versa est in nauseam numerosa, atque confusa iteratio, & farfura psalmorum? Petr. Blesen. epist. 86. ad Magistrum Alexandrum Monachum. ] Optima quidem pro Ecclesiasticis admonitio, dum in adimplemento quantitatis psalmodiæ putant obligationem recitationis consistere, quasi nil aliud exigat Deus, quàm externam, ac frivolam recitationem. FR. adverterdum tamen est, quòd Petrus Blesensis de postremis in allata authoritate verbis se retractaverat, seu meliùs suam intentionem explicaverat, in quiens: [Propter hoc adversus Magistrum Alexandrum in epistola quadam nuper excandui; & verba, quæ ipsum specialiter contingebant, passus sum in quorumdam offensam licentiùs, quàm oportuit, evagari: fateor, quòd psalmodiæ prolixitas, si ex devotione procedit, saluberrima est, si acediam non habet sociam: occupatio tamen est honesta, & si vagos excursus mentis omninò non reprimit, per eam saltem studiis honestioribus assuescit, epist. 97. circa finem. FARTUS. FR. monetæ species in Sicilia. [Quòd mille quidem fartorum annuam pensionem (in qua pro eodem Regno ipsi Ecclesia Romanæ tenebatur) per novem annos, & ampliùs solvere prætermisit. De sententia, & re judicata, in sexto, c.2. FASCINATOR. Vide Caragus, Hydromantia, Obligator. FASTELLA, fascia, ligamen. [Fecit coopertorium super Altare cum clavis, & fastellis. Anastas. Biblioth. in Benedicto II.] In aliquibus codicibus Fastellis legitur. FR. fortasse Fastella encarpus, & columnæ capitellum est, quod etiam fastigium à sublimiori columnæ parte dicitur, hinc Virg. Æneid. 1. Et fastigia suscipit Urbis. Itali Festone appellant. FASTI, ethnicum vocabulum; sed à Christianis Callendarium intelligitur, in quo totius anni solemnitates morabantur, & ab his fastis deinde, uti ait Baronius, originem habuit Martyrologii. [Habes tuos census, tuos fastos; nil tibi cum gaudiis sæculi. Tertull. lib. 1. de coron. milit. c.13. FASTIGIUM, Baldachinum. [Fecit argenteum fastigium battutile, quod habet in fronte Salvatorem sedentem. Anastasius in Silvestro.] Argenteum battutile, id est, ex lamina argentea. Vide Battutilis. Vide Baldachinum. FASTIGIATISSIMUS, superbissimus. [Sed servata pace reliquorum, duo fastigiatissimi consulares A F E Gennadius Avienus, & Cecinna Basilius præcæteris conspiciebantur. Sidon. lib. 1. epist. 9. Ad arcem fastigiatissimæ foelicitatis evectus. Idem lib. 2. epist. 4. FASTOSUS. Vide Philocompicus. FATALITAS. Apud Scriptores Ecclesiæ pro necessitate naturali usurpatur; sed non absque concursum divinæ providentiæ. [Gratias ago Deo, qui adversus necessariæ fatalitatis urgentias benignè pro afflictis excipiens, suscitat, juxta verbum Amos, de filiis Prophetas, & de juvenibus Nazaræos. Petr. Blesen. epist. 127. Ut sicut turbato fatalitatis ordine filius vos præcessit ad mortem; sic ordinato hujus mortalitatis excursu cæteros præcedatis ad vitam. Idem epist. 2. FATESTORIUM. Vide Faldistorium. FATIBILIS, & Fatitius. FR. Advena, seu adventitius, Bullar. Casin. tom. 2. constitur. 46. 79. & 117. FATIGIUM, labor: hinc Fatiga italicè. [Numquam fatigii montis hujus ascensus, nimis tunc erat clivosus, arctus, & horridus. In Chron. Casin. lib. 3 c.28. FAVON. Vide Fanon. FEBRICITAS, febris. [At nunc & febricitates, è Marcionita, & cæteros tribulos, & spinas dolor carnis tuæ tibi edit, Tertull. lib. 1. advers. Marcion. cap. 24.] sic corrigit hunc locum eruditissimus Latinius contra Pamelium, qui felicitas, ac si esset verbum, exponit, scilicet; Et febricitas è Marcion. FEBRIENS, febricitans. [Quis febriens ægrotanti tactu pulsum distinguat incolumem. Sidon. lib. 6. epist. 1.] Vide Frigoriticus. FEBRIS. Vide Inæqualitas, Typus. FEGUM. FR. territorium, vocabulum adhuc in Sicilia, & Melita retentum. [Concedimus &c. exceptis oblationibus &c. & exceptis equitum sedis, sive beneficiis, ex quibus, videlicet, de beneficiis equitum, & manualis conventus, si poterimus, alibi eis concambium dabimus, & ipsa omnia fega, & manualia] & infrà [Præfata Castella ad hoc persiciendum opus constituemus. Et Regist. Farsen. Abbatiæ, n. 1156. FELLITO, exsugo, mulgeo, verbum frequentativum. [Exugerent fellitantes mammæ. Arnob. lib. 2. advers. Gentes. FELONIA, rebellio. [Felonia, culpa, sive injuria, propter quam vassallus amittit feudum. Hostien.] Ex verbo germanico Felen derivatur, quod errare significat. FEMELLA, ferrea ansula, ex qua januæ pulsatile pendet. [Regia monasterii circellum habeat ferreum in femella, quo ab adveniente concusso &c. In Reg. Magist. c.95. ß.3. FEMELLARIUS, effoeminatus. Gloss. Isidor. Vide Famellaris. FENDICA, lucanica. [Non fendicas, quæ & ipsæ sunt hiræ. Arnob. lib. 1. contra Gent. FENOLIUM, Planeta. Vide Hieronymum Fabrum in sac. memor. Ravenn. part. 1. pag. mihi 10. FER-
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256 F A patientius, if you were to transfer yourself to the observance of the Cistercian Order. For if you have religion in your purpose, it is the most approved school of religion: there is the highest practice of modesty, regularity of conduct, affection of brotherhood, peace of mind, communion of all, mutual services, rigor of discipline, love of obedience, the vine of charity, servitude of the flesh, the exercise of hospitality, freedom of reading, the watches of vigils, the rest of meditation, devotion of psalmody. What sweetness, I ask, or devotion will you find among those for whom has become nauseating the numerous and confused repetition, and the thronging of psalms? Petr. Blesen. epist. 86. to Master Alexander the Monk. ] A very good admonition indeed for churchmen, when in the completion of the quantity of psalmody they think the obligation of recitation consists, as if God demanded nothing else than an external and frivolous recitation. FR. however it is to be noted that Peter of Blois had withdrawn himself in the last words of the authority cited above, or rather had explained his intention better, saying: [For this reason I recently burned against Master Alexander in a certain letter; and the words that specially concerned him I allowed, to the offense of some, to stray more freely than was fitting: I confess that the prolixity of psalmody, if it proceeds from devotion, is most salutary, if it has no companion in acedia: yet it is an honorable occupation, and even if it does not wholly restrain the wandering excursions of the mind, by it at least one grows accustomed to more honorable studies, epist. 97. near the end. FARTUS. FR. a kind of coin in Sicily. [For he omitted to pay for nine years and more a yearly pension of a thousand farti (in which for the same kingdom he was bound to the Roman Church). De sententia, & re judicata, in sexto, c.2. FASCINATOR. See Caragus, Hydromantia, Obligator. FASTELLA, a band, a tie. [He made a covering over the altar with nails and fastelli. Anast. Biblioth. in Benedict II.] In some manuscripts Fastellis is read. FR. perhaps Fastella is encarpus, and the capital of a column, which is also called fastigium from the higher part of a column; hence Virgil, Aeneid. 1: And it receives the summit of the City. The Italians call them Festone. FASTI, a pagan word; but among Christians it is understood as a Calendar, in which the solemnities of the whole year were set down, and from these fasti afterward, as Baronius says, the origin of the Martyrology arose. [You have your revenues, your fasti; you have nothing to do with the joys of the age. Tertull. lib. 1. de coron. milit. c.13. FASTIGIUM, a baldachin. [He made a silver battutile fastigium, which has in front the seated Savior. Anastasius in Sylvester.] Battutile of silver, that is, of silver plate. See Battutilis. See Baldachinum. FASTIGIATISSIMUS, most proud. [But with the peace of the others preserved, two most fastigiated consuls, Gennadius Avienus and Cecina Basilius, were conspicuous above the rest. Sidon. lib. 1. epist. 9. Raised to the citadel of the most fastigiated felicity. Idem lib. 2. epist. 4. FASTOSUS. See Philocompicus. FATALITAS. Among ecclesiastical writers it is used for natural necessity; but not without the concurrence of divine providence. [I give thanks to God, who, against the urgencies of necessary fatality, kindly taking in the afflicted, raises up, according to the word of Amos, from among the sons of the Prophets and from among the young men the Nazarites. Petr. Blesen. epist. 127. As, with the order of fatality disturbed, your son went before you to death, so with the course of this mortality set in order, may you go before the rest to life. Idem epist. 2. FATESTORIUM. See Faldistorium. FATIBILIS, and Fatitius. FR. a stranger, or adventitious; Bullar. Casin. tom. 2. constitur. 46. 79. & 117. FATIGIUM, labor; hence Fatiga in Italian. [Never had there been the ascent of this mountain with fatigue; at that time it was too steep, narrow, and rugged. In Chron. Casin. lib. 3 c.28. FAVON. See Fanon. FEBRICITAS, fever. [But now too, from the Marcionites and the other thistles and thorns, the pain of your flesh brings forth febricities for you, Tertull. lib. 1. advers. Marcion. cap. 24.] Thus the most learned Latinius corrects this passage against Pamelio, who explains it as felicitas, as if it were a verb, namely: And febricitas from Marcion. FEBRIENS, feverish. [Who, when feverish, could distinguish by touch the pulse of the sick man from the healthy? Sidon. lib. 6. epist. 1.] See Frigoriticus. FEBRIS. See Inaequalitas, Typus. FEGUM. FR. territory, a word still retained in Sicily and Malta. [We grant, etc., except for offerings, etc., and except for the knightly seats, or benefices, from which, namely, from the benefices of the knights and the manual convent, if we can, we shall elsewhere give them an exchange, and all those fega and manualia] and below [We shall appoint the aforesaid castles for the completion of this work. And the Register of Farsen. of the Abbey, no. 1156. FELLITO, I suck out, I milk; a frequentative verb. [The breasts, fallitus, would have drawn out milk. Arnob. lib. 2. advers. Gentes. FELONIA, rebellion. [Felonia, fault, or injury, because of which a vassal loses his fief. Hostien.] It is derived from the German word Felen, which means to err. FEMELLA, an iron ring from which a door-knocker hangs. [Let the gate of the monastery have an iron ring in the femella, by which, when struck by a visitor, etc. In Reg. Magist. c.95. §.3. FEMELLARIUS, effeminate. Gloss. Isidor. See Famellaris. FENDICA, a lucanica sausage. [Not fendicas, which are themselves also goats. Arnob. lib. 1. contra Gent. FENOLIUM, a chasuble. See Hieronymus Faber in sac. memor. Ravenn. part. 1. pag. mihi 10. FER-
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F E FERDINANDUS. FR. est nomen Arabicum à Ferdinhandu, idest, Gaudium fidei habet ipse, sive Gaudium fidei apud eum; ideò hoc nomine appellatus fuit primus B. Ferdinandus Rex Hispaniæ, eò quia hoc Regnum à Saracenorum tyrannide ipse liberaverat. FERDONI. FR. monetæ species. [Habebat enim mille sexcentas piscatorias naves, quarum quælibet per totum annum ad quatuordecim dies fisco regio persolvebat nummum aureum, qui perperàm vocari solet ferdoni, id est, quarta parte marcæ unius æquivalens. Guntherus in hist. Constantinop. apud Canisum, tom.5. Antiquar. Lection. FERETRUM, sandapila, quo mortui ad sepeliendum feruntur. Vide Libitinia, Loculus. Item pro triumphali curru. [Quale in illo viro fere- trum Deus de diabolo extraxit? Tertull. lib. de patient. c.4.] de Job loquitur. FERIA, Ethnicum vocab. ad Christianos translatum; sed in diverso significationis usu, scilicet, ad feriandum in solemnitatibus Sanctorum Martyrum. Baron. an.44. n.86. Item, ut tolleretur superstitiosa Deorum majorum Gentilium in hebdomadæ diebus tutelaris denominatio. Baron. ibid. n.88. & an.58. n.87. Falluntur siquidem, qui asseruere hanc inter Christianos denominationem tempore Silvestri Papæ coepisse; nam Tertullianus, qui ante Silvestri tempora floruerat, sæpè de hoc feriæ vocabulo inter fideles usitato mentionem facit; quin S. Ignatius Martyr. in epist. ad Philippen. & Justinus Martyr. quæst. 65. hujusmodi Christianorum ferias commemorant, qui ætatem D. Silvestri præcesserant. In Ecclesia Ambrosiana omnes currentes dies ab ultima Dominica Adventus, usque ad Christi Nativitatem, Feriæ de excepto dicuntur; majori enim solemnitate celebrantur. Vide Festus, Profestus. FERIÆ AUGUSTI. Vide Gula Augusti. FERIÆ LEGITIMÆ, in sacris canonibus dicuntur secunda, quarta, & sexta feria, quia hi dies pro poenitentium jejunio erant assignati, can. presbyter. dist.82. Ideò Monachi græci in præsenti, præter jejunium quartæ, & sextæ feriæ, quæ Laicis sunt communes, jejunant etiam in feria secunda, ob memoriam Christi jejunii, quod ab hoc die incæperat. Vide Baron. an.57. n.99. & 10c. FERIA II. Dicebatur prima Sabbati. Vide Sabbatum. FERIA IV. CINERUM. Vide Cinerum dies. In hac die si occurrerit festum XL. Mart. Vide Collecta. Fer. IV. post Domin. IV. Quadr. Vid. Introitus. FERIA V. IN COENA DOMINI. In hac feria Sacerdotes omnes, ac Clerus ex decreto Soteris Papæ comunionem recipere debent, can. in Coena Domini, de consecrat. dist.2. Quod renovatum fuit à Sac. Rit. Congreg.27. Septemb.1608. In quo actu Sacerdotes, & quandocunque communicari debent, cum stola in collo faciant. Conc. Bracar. III. can.3. Communio autem cleri facienda est intra presbyterium; laicorum verò extrà. Conc. Tolet. III. cap.17. Antiquitùs tamen hæc communio Hierolexicon Magri. F E 257 post coenam celebrabatur, in quo tempore etiam consecrabatur. Sinod.3. Carth. de quo usu D. Aug. epist. 118. ad Januar. ita ait: [Non ideò putari debet institutum esse multis locis, ut illa die post refectionem offeratur.] Et in Concil. Matisconen. II. habetur: [Sacramenta altaris nonnisi à jejunis hominibus celebrentur, excepto uno die anniversario, quo Coena Domini celebratur. [Vide Capitilavium, Chrisma, Natalis calicis. Quare pax in hac die non datur in Missa. Vide Pax. In hac die Papa communicabatur absque sistula. Vide Siphon. Quare in hac die legitur publicè excommunicatio. Vide Processus. Utrum Sacerdotes non celebrantes in hac die peccent mortaliter, si absque stola se communicaverint. Vide Stola. Lotio pedum in hac die. Vide Mandatum. Quare non dicatur Credo. Vide Symbolum. Feria V. totius anni erat celebris in primitiva Ecclesia. Vide Jejunium. Feria V. Quadragesimæ dicebatur Vacans: Microl. de Eccles. observat. c.50. Vide Panetaria. FERIA VI. Parasceve, quomodo in ea dicenda est oratio pro Imperatore, si jam obierit. Vide Cereus Paschalis. Episcopus in hac die non utitur chirothecis. Vide Chirothecae. Vide Cæna pura, Concionator. Quid significet Confessoribus in oratione hujus diei. Vide Confessor. Papæ Indumenta in hac die. Vide Cingulum, Croceæ, Fanon. Crucem adorat Sacerdos. Vide Crux. In Missa profert alta voce, Liberanos, quæsumus, Domine. Vide Embolismus. Reliqua ad hanc diem spectantia. Vide Cingulum, Cæna pura, Faldistorium, Genus flexio, Hostia, Laus tibi, Christe, Lectio, Parasceve, Passio. FERIA PROPTER MESSEM, & propter vindemias. FR. in quibus non compellitur quis in judicio respondere. Gloss. in cap.21. de judiciis. Vide Messivus. FERIA SCRUTINI. Vide Scrutinium. FERIALE, dicebatur Kalendarium, in quo festa notabantur, quæ Ferias divinas Asterius appellavit. FERITA. FR. vulnus, plaga, 1. si quis in curte, de homine in curte aliena. Paulus Diac. Hist. Longobard. lib.3. c.31. FERMENTARII. Vide Azymitæ. FERMENTUM, panis benedictus, qui in Ecclesia distribuebatur, ita quidem ad distinctionem azymi panis pro Eucharistia destinati, appellatus. [De fermento verò, quod ore Dominico per titulos (idest, Ecclesias) mittimus per Acoluthos. Anast. Biblioth. in vita Melchiadis.] Aliqui putant Eulogiam appellari; sed pro specifico nomen genericum intelligunt; nam Eulogia benedictionem, munus, eleemosynam, & oblationem significat, de qua suo loco diximus. [Ut de oblationibus, quæ offeruntur à populo, & consecrationi supersunt, vel de panibus, quos deferunt fideles ad Ecclesia, vel certè de suis convenienter partes incisas habeat, in vase nitido, & convenienti, & post Missarum solemnia, qui communicare non fuerint parati, eulogias omni die Dominico, & in diebus festis exinde accipiant, ex decreto Pii R Papæ
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F E FERDINANDUS. FR. is an Arabic name from Ferdinhandu, that is, he has the joy of faith, or the joy of faith with him; therefore this name was given to the first Blessed Ferdinand, King of Spain, because he had freed that kingdom from Saracen tyranny. FERDONI. FR. a kind of coin. [For he had sixteen hundred fishing vessels, each of which throughout the whole year, every fourteen days, paid to the royal treasury a gold coin, which is commonly but wrongly called ferdoni, that is, equal to one quarter of a mark. Gunther in the history of Constantinople, in Canisius, tom. 5, Antiquar. Lection. FERETRUM, a bier, on which the dead are carried for burial. See Libitinia, Loculus. Also for a triumphal chariot. [What sort of bier did God draw out of that man from the devil? Tertull., lib. de patient., c. 4.] he is speaking of Job. FERIA, a pagan word transferred to Christians; but in a different usage of meaning, namely, for resting on the solemnities of the Holy Martyrs. Baron. an. 44. n. 86. Also, so that the superstitious designation of the tutelary gods of the Gentiles on the days of the week might be removed. Baron. ibid. n. 88. & an. 58. n. 87. Those are mistaken, indeed, who asserted that this designation among Christians began in the time of Pope Sylvester; for Tertullian, who had flourished before the times of Sylvester, often makes mention of this word feria as used among the faithful; and St. Ignatius the Martyr, in his epistle to the Philippians, and Justin the Martyr, q. 65, commemorate such Christian feriae, who preceded the age of St. Sylvester. In the Ambrosian Church all the current days from the last Sunday of Advent up to the Nativity of Christ are called Feriae de excepto; for they are celebrated with greater solemnity. See Festus, Profestus. FERIÆ AUGUSTI. See Gula Augusti. FERIÆ LEGITIMÆ, in the sacred canons, are called Monday, Wednesday, and Friday, because these days were assigned for the fasting of penitents, can. presbyter. dist. 82. Therefore the Greek monks at present, besides the fast of Wednesday and Friday, which are common also to lay people, fast on Monday too, in memory of Christ’s fast, which had begun from that day. See Baron. an. 57. n. 99. & 10c. FERIA II. Was called the first of the Sabbath. See Sabbath. FERIA IV. CINERUM. See Ash Wednesday. On this day, if the feast of the Forty Martyrs occurs, see Collecta. Fer. IV. after the Fourth Sunday of Lent. See Introitus. FERIA V. IN COENA DOMINI. On this feria all Priests, and the Clergy, by decree of Pope Soter, ought to receive communion, can. in Coena Domini, de consecrat. dist. 2. This was renewed by the Sacred Congregation of Rites, 27 Sept. 1608. In this act Priests, and whenever they ought to communicate, should do so with the stole around the neck. Conc. Bracar. III. can. 3. But the communion of the clergy is to be made within the presbytery; that of the laity outside. Conc. Tolet. III. cap. 17. Anciently, however, this communion was Hierolexicon Magri. F E 257 celebrated after supper, at which time the consecration was also made. Synod 3. Carth. of which usage St. Augustine, epist. 118. to Januar., says thus: [It is not therefore to be thought that it was instituted in many places, that on that day the offering should be made after refreshment.] And in the Second Council of Mâcon it is stated: [The sacraments of the altar are to be celebrated only by fasting men, except for one annual day, on which the Lord’s Supper is celebrated. [See Capitilavium, Chrisma, Natalis calicis. Therefore the kiss of peace is not given in the Mass on this day. See Pax. On this day the Pope communicated without a siphon. See Siphon. Therefore on this day the excommunication is publicly read. See Processus. Whether priests who do not celebrate on this day sin mortally if they have communicated without the stole. See Stola. The washing of feet on this day. See Mandatum. Why the Credo is not said. See Symbolum. Feria V. throughout the year was celebrated in the primitive Church. See Jejunium. Feria V. in Lent was called Vacans: Microl. de Eccles. observat. c. 50. See Panetaria. FERIA VI. Parasceve: how on it the prayer for the Emperor is to be said, if he has already died. See Paschal Candle. The bishop on this day does not use gloves. See Chirothecae. See Cæna pura, Concionator. What it signifies for confessors in the prayer of this day. See Confessor. The Pope’s vestments on this day. See Cingulum, Croceæ, Fanon. The priest adorns the cross. See Crux. In Mass he says aloud, Deliver us, we beseech thee, O Lord. See Embolismus. The rest pertaining to this day. See Cingulum, Cæna pura, Faldistorium, Genus flexio, Hostia, Laus tibi, Christe, Lectio, Parasceve, Passio. FERIA PROPTER MESSEM, and for the vintage. FR. on which one is not compelled in court to answer. Gloss. in cap. 21. de judiciis. See Messivus. FERIA SCRUTINI. See Scrutinium. FERIALE, was called the calendar in which feasts were noted, which Asterius called divine feriae. FERITA. FR. a wound, a blow, if someone in a courtyard, from a man in another’s courtyard. Paulus Diaconus, Hist. Longobard. lib. 3. c. 31. FERMENTARII. See Azymitae. FERMENTUM, blessed bread, which was distributed in the Church, so called in distinction from the unleavened bread intended for the Eucharist. [Concerning the fermentum, indeed, which through the titles (that is, the churches) we send by the acolytes. Anast. Biblioth. in the life of Miltiades.] Some think it is called eulogia; but they understand the generic term as a specific name; for eulogia signifies blessing, gift, alms, and offering, of which we have spoken in its place. [So that from the offerings, which are offered by the people and remain over after consecration, or from the breads which the faithful bring to the Church, or certainly that he may have fittingly cut portions of his own in a clean and suitable vessel, and after the solemnities of Mass, those who have not been prepared to communicate may receive eulogiae every Sunday and on feast days therefrom, by decree of Pope Pius R]
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F E Papæ, c.4.] Eulogias, id est, eleemosynas, vel munera, quæ & benedictiones dicebantur. Sic & Oblata genericè etiam dicebantur. [Deinde distribuit fidelibus oblata non consecrata; sed signo tantùm Sanctæ Crucis benedicta, & in memoriâ Cananeæ, quæ micas solas optabat mensæ Domini. In Liturgia Armenia. ]Et hæc cæremonia erat unionis signum. Baron. an. 645. Idem affirmavit D. Augustinus inquiens: [Panem unum, quem unanimitatis indicio misimus charitati tuæ, rogamus accipiendo benedicas, epist. 31.] Atque Paulinus: [Panem, quem misimus, uberior benedictio fiet dilectione accipientis, epist. 34.] Itaque per oblationum, & eulogiarum residua, nedum panis, sed etiam vinum intelligebatur; nam utraque species, quæ non consecrata supererat, simplici benedictione adhibita, populo in Ecclesia congregato distribuebatur, quæ in sacrificii rationem offeruntur, postea, [Quæ in Sanctorum usum consumuntur, Clerici dividunt, & nec Cathecumenus ex iis bibat, aut comedat; sed solùm Clerici, & qui cum eis sunt fideles fratres. Theophil. Alexand.] Concil. Laodicense, can. 4. sancivit, ut hæc distributio fieret post Missam: sed in die Paschæ fieri vetuit; tunc enim omnes fideles Eucharistiam sumere tenentur. Tépore j. junioru[m] Diaconus in Missa cantata, & in privata Sacerdos ante orationem super populum dicunt Humiliate capita vestra Deo. Quod erat signum propter jejunium, fermentum, & cæteras oblationes, seu eulogias non distribui; de qua cæremonia jejuniorum tempore. Vide Collecta. Inter eruditissimas Latini Latinii epistolas, quas Romæ nuper typis mandari curavimus, in to. 2. pag. 167. & seqq. invenies Lector satis longam, doctamq; illius Authoris de hoc fermento opinionem, & ibid. pag. 171. habes super eandem quæstionem Antonii Augustini responsionem. Quibus addendum, quod in parisensi S. Genovesæ conventu reperitur quoddam per vetustum calendarium de ann. 720. in quo notatur hæc cæremonia in Sabbato ante Domini cam palmarum, nempè: [Sabbato datur fermentum in Consistorio Lateranensi.] Vide Baron. an. 313. n. 48. usque ad 54. Nicolaum Card. Cusanum, epist. 7. ad Boemos, Theophilum Raynaud. contra Iustellum. Petrus Damianus Fermentum vocavit Adamum, quia transfudit in nobis originale peccatum. Tertullianus hærericos Valentinianos irridens, quia quandam generationem spiritualem asserebant per modum contemplatronis, ut ajebant, sic inquit: [Simulque contemplatione ipsa Angelicorum luminum, ut ita dixerim, sub fermentata pudet, c. 11.] FR. Fermentum Ap[osto]r[um] Græci appellant: [Vos quidem panem, nos Arton dicimus. Artos autem interpretatur elevatus, & sursum portatus; à fermento, & sale calorem, & elevationem habens. In Dialogo Humberti, tit. S. Priscæ Cardinalis in Append. II. tom. Baronii asserit Constantinopolitanus.] Quam tamen etymologiam ibi idem Cardinalis negat. Vide Antidoron, Zyma. FERONYMOS, , id est, secum ferens no- F E men: sic D. Hieronymus ad Desiderium de Serenilla, quæ secum serenitatem attulerat, scribens ait: [Gratulor tibi, & sanctæ, atque venerabili sorori tuæ Serenillæ, quæ feronymos, calcatis fluctibus sæculi, ad Christi tranquilla pervenit, epist. 154. FERQUIDIUM, & Ferquidum. FR. traditio rei similis, seu equivalentis. Glossa in l. de eo præcipimus. De eo, quod pater filiis necesse habet relinquere. Ferquidum autem simile quid alterius rei, l. si quis facussit. De damno, & injuria. Item compositionem, restitutionem, seu compensationem in rem similem significat, l. si quis, res. 4. De damno, & injuria, & l. de poenis. De eo, qui peculium. Restituere ferquidum, id est, simile, vel consimile, in Regist. Farfen. n. 223. & 770. FERRATACALCE. FR. violenter ab equino ferrato, calce translativè desumptum pro violenti, & convincenti argumento. [Sed foetidum opus vestigiis insequar, & ferrata, si valeo, calce contundam. Enmod. Ticinen. Episc. in Apolog. FERRUGO, aliquando non pro rubigine, sed pro eodem ferro sumitur. [Gladios ferruginis perfectæ. Tertull. de refur. carnis. FERTUM, offertorium, seu oblatio, quæ in Sac. Altari sit. [Offertorium tali ex causa sumpsit vocabulum. Fertum enim dicitur oblatio, quæ Altari offertur. Isid. lib. 6. cap. 19.] à verbo fero, quia à Sacerdote ad Altare fertur. Ferta Melitenses vocant eleemosynam, quæ tempore offertorii in Ecclesia colligitur. FERULA. Vide Baculus Episcopalis, Narthex. FESTINANTIA, festinatio, properatio. D. Bernardus in vita S. Malachiæ Hyberniæ Episc. FESTUS, & festum, dies solemnis pro aliquo Sancto. De festivitatum antiquitate, ac ritu Baronius, an. 58. n. 81. & seqq. quæ in honorem SS. Martyru[m] tantùm celebrabantur, ut dictum est in dict Feria. Sed deinde an. 813. ex decreto Moguntini Concilii etiam ad honorem Sanctorum Confessorum festa celebrari coeperunt. Bellarm. lib. 2. de Missa, cap. 20. Itaque Bonifacius IV. in honorem omnium illorum Sanctorum Martyrum, quorum festa in diurno anni circulo celebrari nequeunt, ad primam diem Novembris celebrari Romæ statuit, in qua die Christiani jejunare solebant, ut Isidorus refert. Gregorius verò IV. (ut in Chronica Sigiberti ad an. 835. habetur) eandem festivitatem per universam occidentalem Ecclesiam celebrari ordinavit, quam Græci in Dominica post Pentecosten solemnizare solent, quando Latini Sanctissimæ Trinitatis festum agunt. Ambrosiana, & Græca Ecclesia nullum festum celebrant in quadragesimali tempore; sed Græci excipiunt Annunciationis, & Quadraginta Martyrum festa, ut alibi diximus. Imò Toletanum Concilium ordinaverat, quòd festum Annunciationis Virginis celebrari deberet ad diem 18. Decembr. de quo usu adhuc aliqua memoriæ rema[n]net in Ecclesia; nam in feria quarta quatuor temporum Decembris Missa tota ad mysterium Incarnationis directa legitur. Ambrosianum Pre- via-
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F E Papæ, c.4.] Eulogias, that is, alms, or gifts, which were called blessings. Thus oblations were also called generically. [Then he distributed to the faithful the unconsecrated oblations; but blessed only with the sign of the Holy Cross, and in memory of the Canaanite woman, who desired only the crumbs from the Lord’s table. In the Armenian Liturgy.] And this ceremony was a sign of union. Baron. year 645. The same was affirmed by St. Augustine, saying: [We ask that you receive, and by receiving bless, the one loaf which we have sent to your charity as a token of unanimity, epist. 31.] And also Paulinus: [The loaf which we sent shall become an even richer blessing through the affection of the receiver, epist. 34.] Therefore, by the remnants of the oblations and eulogies, not only bread but also wine was understood; for both species, when any unconsecrated portion remained, were distributed by means of a simple blessing to the people gathered in the church, which are offered as part of the sacrifice, afterwards [Those consumed for the use of the saints are divided by the clergy, and no catechumen may drink or eat of them; only the clergy, and the faithful brothers who are with them. Theophil. Alex.] The Council of Laodicea, can. 4, decreed that this distribution should be made after Mass; but on Easter Day it forbade it, for then all the faithful are bound to receive the Eucharist. In the time of the junior deacon at a sung Mass, and in private by the priest before the prayer over the people, they say, Humiliate capita vestra Deo, “Bow down your heads to God.” This was a sign that, because of fasting, fermentum, and the other oblations or eulogies, they were not to be distributed; see the ceremony in the time of fasting. See Collecta. Among the most learned letters of Latinus Latinius, which we recently had printed at Rome, in vol. 2, p. 167 and following, you will find a rather long and learned opinion of that author concerning this fermentum, and there, p. 171, you have Antonio Augustino’s response to the same question. To this must be added that in the Paris convent of St. Genevieve there is found, in an ancient calendar of the year 720, the note of this ceremony on the Saturday before Palm Sunday, namely: [On Saturday the fermentum is given in the Lateran Consistory.] See Baron. year 313, no. 48 to 54; Nicholas Cardinal Cusanus, epist. 7 to the Bohemians; Theophilus Raynaud, against Justellus. Peter Damian called fermentum Adam, because he transmitted original sin to us. Tertullian, mocking the heretics, the Valentinians, because they claimed a kind of spiritual generation by way of contemplation, as they said, writes thus: [And at the same time, as I may so put it, under fermented contemplation itself of angelic lights, one is ashamed, c. 11.] FR. The Greeks call it Fermentum Ap[osto]r[um]: [You indeed call it bread, we call it Arton. But artos means raised and carried upward; it has heat and elevation from ferment and salt. In Humbert’s Dialogue, title of St. Prisca Cardinal in Appendix II, vol. of Baronius, the Constantinopolitan asserts.] Yet that etymology is denied there by the same Cardinal. See Antidoron, Zyma. FERONYMOS, that is, bearing the name with him: thus St. Jerome, writing to Desiderius about Serenilla, who had brought serenity with her, says: [I congratulate you and your holy and venerable sister Serenilla, who, feronymos, having trampled the waves of the world, has reached the tranquility of Christ, epist. 154. FERQUIDIUM, and Ferquidum. FR. delivery of a similar or equivalent thing. Gloss on the law de eo præcipimus. On that which a father is bound to leave to his sons. Ferquidum, moreover, means something similar to another thing, law si quis facussit. De damno, & injuria. Also it signifies composition, restitution, or compensation in a similar thing, law si quis, res 4. De damno, & injuria, and law de poenis. De eo, qui peculium. To restore ferquidum, that is, something similar or of like kind, in the Farfa Register no. 223 and 770. FERRATACALCE. FR. taken metaphorically from a horse’s iron-shod hoof, for a violent and convincing argument. [But I shall follow the foul work by its tracks, and, if I can, crush it with an iron-shod heel. Enmod. Bishop of Ticinum in Apolog.] FERRUGO, sometimes is not taken for rust, but for iron itself. [Swords of perfect ferruginis. Tertull. de resurr. carnis.] FERTUM, the offertory, or offering, which is made on the sacred altar. [The offertory took its name from this cause. For fertum is called the offering which is offered to the altar. Isid. lib. 6, cap. 19.] from the verb fero, because it is borne by the priest to the altar. The Maltese call ferta the alms collected in church at the time of the offertory. FERULA. See Episcopal Staff, Narthex. FESTINANTIA, haste, speed. St. Bernard in the life of St. Malachy, Bishop of Ireland. FESTUS, and festum, a solemn day for some Saint. On the antiquity and rite of feast days, see Baronius, year 58, no. 81 and following, which were celebrated only in honor of the holy martyrs, as said under the word Feria. But afterwards, in the year 813, by decree of the Council of Mainz, feasts began also to be celebrated in honor of holy confessors. Bellarmine, lib. 2 de Missa, cap. 20. Therefore Boniface IV, in honor of all those holy martyrs whose feasts cannot be celebrated in the annual cycle, established that they be celebrated on the first day of November at Rome, on which day Christians used to fast, as Isidore relates. Gregory IV, however, as is found in the Chronicle of Sigebert for the year 835, ordered that the same feast be celebrated throughout the whole Western Church, which the Greeks are accustomed to solemnize on the Sunday after Pentecost, when the Latins celebrate the feast of the Most Holy Trinity. The Ambrosian and Greek Church celebrate no feast in Lent; but the Greeks except the feasts of the Annunciation and of the Forty Martyrs, as we have said elsewhere. Indeed the Council of Toledo had ordered that the feast of the Annunciation of the Virgin should be celebrated on December 18, of which usage some memory still remains in the Church; for on Wednesday in the Ember Days of December the whole Mass is read directed to the mystery of the Incarnation. Ambrosian Pre-
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FE viarium hoc festum Annunciationis in Domini- ca ultima Adventus notat. Cæterùm festum di- citur Natalis, & Natalitium, quia in hac die Sancti moriendo ad gloriam nascuntur. Ac alia synonyma. Vide Annale, Duplex, Feria, Pro- festus. Absque Sedis Apostolicæ licentia non possunt ampliùs Episcopi festa Sanctorum super- addere in Calendario Sac. Congreg. Rit. 8. April. 1628. Imo nec festa de præcepto stabilire, nisi unius Sancti tantùm in qualibet Civitate, seu pa- go sub titulo Protectoris; & aliud festum universale totius Provinciæ, sive Regni; ex prohibitione Urban. VIII. vigore ejus Bullæ, quæ incipit, emanata de anno 1642. in qua etiam jubetur, ne tam faciliter concedant Episcopi laborandi licentias, & in casu necessi- tatis concedatur gratis, sine ulla solutione. De festivitatibus in primitiva Ecclesia. Vide Feria, Jejunium, Profestus. FESTUM CANTORIS, & Succentoris. Vide Can- tor. FESTUM EPULARUM, festum Cathedræ S. Petri, in quo die Christiani præcipuè in Africa epulari solebant, de quibus D. August. lib. 6. Confess. c.2. inquit: [Cùm ad memoriæ Sanctorum, sicut in Africa solet, pultes, & panem, & merum attu- lisset.] Mos ex Gentilium superstitione introdu- ctus, qui in eodem prorsùs die super mortuorum sepulcra cibos collocare solebant, contra quem abusum invehitur idem Sanctus Doctor, Ser. 15. de Sanctis, ubi de S. Petri Cathedræ festo agens, inquit: [Cùm solemnitatem hanc Ecclesiis me- ritò religiosa observatio introduxerit; miror cur apud quosdam infideles, hodie tam perniciosus error increverit, ut super tumulos defunctorum cibos, & vina conferant, quasi egressæ de cor- pore animæ carnales cibos requirant. FESTA FUGALIA. Vide Fugalia. FESTUM HEBDOMADUM, messis, primitiarum. Vide Pentecostes. FESTUM LUMINUM. Vide Epiphania. FESTA MOBILIA totius anni in die Epiphaniæ an- nuncianda. Vide Epiphania. Et à Septuagesima regulanda. Vide Septuagesima. Et in quo Missæ tempore. Vide Breviculum. FESTA PAGANALIA. Vide Septimontium. FESTUM QUINQUE CANDELRUM, & Septem can- delarum. Vide Candelæ. FESTUM STELLÆ, dicitur Epiphania. Vide Se- ptuagesima. FEUDUM. FR. est jus à Rege, vel Imperatore con- cessum cum dignitate, & statu, vel prædio, bene- ficii nomine. Sigon. de regno Ital. lib. 7. Bullar. Casin. tom. 2. constit. 32. 42. 187. n. 4. & II. Vide Beneficium. Sed postea feudum etiam dictum fuit concessio hæreditaria fundi à privatis, & directis dominis cum recognitione aliqua, vel solutione concessum. [Constat possessiones tenere in feu- dum, cap. cæterùm quia, de Iudiciis.] Feudum autem à foedere dicitur; quamvis aliter teneant alii. Dicitur etiam Fodrum. Vide suo loco. Vi- de Hauberticum, Paradoxum. FI 259 FEUDATARIUM. FR. qui feudum fruendi usum ha- ber, & ad ejus obligationes respondere tenetur. Sigon. de Regno Ital. lib. 7. Vide Relevium. FEUDANGUS. FR. sur manifestus, latro, l. si quis jugum, de furtis, l. 1. si quis togas. Glossa in l. si liber homo, de furtis. Vide Fingardus. FLALA, Organum musicale. [Cùm vice quadam jocularem introduxisset, & ille dulcedine fialæ dormientem excitasset. Cæsarius, lib. 6. mirac. c. 7.] Quod ex ejus sequentibus verbis declarat, in- quiens, [Monachi Tuitienses in organis cantant. FIALARIUS, minister in Palatio Apostolico, cui incumbebat pro lucernis ellychnia adaptare, & præparare. Cencius Camerar. in ejus Cæremonial. M. S. In aliquibus ejusdem codicibus corru- ptè Folianus legitur. FIBRAMEN, lucis radium. [Plus licèt ex centro Titan fibramina fundat. Aldhel. de Virg.] de- sumpta metaphora ab extremitatibus rerum, quæ fibræ dicuntur, quamvis alii Vibramina le- gant in hoc loco. FIBRINUS. Vide Castorinatus, Vibrinus. FIBULA. Vide Annulus, Axungia, Fibulatorium, Firmaculum, Morsus, Sentis; item Fibula in ho- mine unio animæ, & corporis translativè intelli- gitur. [Substantiarum duarum, quemadmo- dum fibula. Tertullianus de resurrect. carnis. FIBULAM CARNI SUPREMA IMPONERE, in lib. de monog. castitatem intellexit Tertullianus, & vice versa de immoderata licentia: [Uc etiam voluntarii delicti fibulam laxant. Idem de coron. milit. FIBULA RHETORICA. FR. idest, ratio costringens. [Rhetorica fibulam momorditis. Ennod. Ticin. Episc. in Apologet. ad Schismaticos. [& ibidem pro unione: [Quos fibula Religionis pio mor- dens dente conjungit.] De duobus Patribus lo- quitur, qui zelo religionis ad piè schismaticos mordendos concordantur. FIBULATORIUM, fibula. [Fibulatoria majora, & minora quinque. Anast. in Leone IV. Amulas superauratas paria duo pendentes, fibulatoria numero quinque. Idem in Greg. III. FICONES, calceamentorum genus, seu calones po- tiùs ex materia lignea confecti. [Tunc invenit à Deo bonum consilium, & implevit duos ficones suos carbonibus ignis, & infixit pedes suos in eis. In vita S. Brigidæ ad primam diem Februarii.] Vide Cuspus, Scoculus. FICTA, dolor in homine, quasi clavi cuspis infixa, quæ punctio, seu punctura dicitur, & aliquando frigidum humorem in nervis constipatum signi- ficat, qui arteticus morbus appellatur. [Matri verò meæ hoc ordine Sanctus subvenit. Tempo- re, quo transactis parturitionis doloribus me edi- dit, dolorem in uno ribiæ musculo incurrit; erat autem subitaneus tamquam clavus affigens, at- que ita fictam gravissimam dabat, ut plerumque eclysum generaret, neque erat, quod eum miriga- re posset. Gregor. Turon. lib. 3. miraculor. S. Mar- tini, c.16. FR. sic intelligenda sunt illa verba Po- tificis: [Tanta nequitia ad aures nostras de sene- R. 2 satute
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FE This feast notes the Annunciation on the last Sunday of Advent. Moreover, the feast is called Natalis and Natalitium, because on this day the Saints, by dying, are born unto glory. And there are other synonyms. See Annale, Duplex, Feria, Profestus. Without the permission of the Apostolic See, Bishops may no longer add feasts of Saints to the Calendar, Sac. Congreg. Rit. 8 April 1628. Indeed, they may not even establish feast days of obligation, except for one Saint only in each City or village, under the title of Protector; and another universal feast for the whole Province or Kingdom; by the prohibition of Urban VIII, by virtue of his Bull, which begins, emanata, from the year 1642. In it it is also ordered that Bishops should not so readily grant licenses for labor, and that in case of necessity it be granted free of charge, without any payment whatsoever. On festivals in the primitive Church. See Feria, Jejunium, Profestus. FESTUM CANTORIS, and of the Succentor. See Cantor. FESTUM EPULARUM, the feast of the Chair of St. Peter, on which day Christians, especially in Africa, were accustomed to feast, concerning whom St. Augustine, book 6 of the Confessions, c. 2, says: [When he had brought to the memorial of the Saints, as is the custom in Africa, pottage, and bread, and wine.] This custom was introduced from Gentile superstition, who on the very same day used to place food upon the tombs of the dead, against which abuse the same holy Doctor inveighs, Serm. 15 de Sanctis, where, speaking of the feast of St. Peter's Chair, he says: [Since a devout observance rightly introduced this solemnity into the Churches, I wonder why, among certain unbelievers, there has today grown up so pernicious an error that they place food and wine upon the tombs of the departed, as though souls gone from the body require bodily food. FESTA FUGALIA. See Fugalia. FESTUM HEBDOMADUM, of harvest, of first fruits. See Pentecostes. FESTUM LUMINUM. See Epiphania. FESTA MOBILIA of the whole year to be announced on the day of Epiphany. See Epiphania. And to be regulated from Septuagesima. See Septuagesima. And at what time for Mass. See Breviculum. FESTA PAGANALIA. See Septimontium. FESTUM QUINQUE CANDELRUM, and of the Seven Candles. See Candelae. FESTUM STELLÆ, is called Epiphany. See Septuagesima. FEUDUM. FR. is a right granted by a King or Emperor, together with dignity and status, or with a landed estate, under the name of a benefice. Sigon. de regno Ital. lib. 7. Bullar. Casin. tom. 2. constit. 32, 42, 187, n. 4 & II. See Beneficium. But later feodum was also called a hereditary grant of land from private and direct lords, granted with some acknowledgment or payment. [It is established that possessions are held in fee, cap. cæterùm quia, de Iudiciis.] Feudum is said to be from foedus; although others hold otherwise. It is also called Fodrum. See in its place. See Hauberticum, Paradoxum. FI 259 FEUDATARIUM. FR. one who has the use and enjoyment of a fief, and is bound to answer for its obligations. Sigon. de Regno Ital. lib. 7. See Relevium. FEUDANGUS. FR. for sur, manifest, thief, l. si quis jugum, de furtis, l. 1. si quis togas. Gloss in l. si liber homo, de furtis. See Fingardus. FLALA, a musical instrument. [For on one occasion he had introduced a jester, and he had awakened the sleeping man by the sweetness of the fiala. Caesarius, lib. 6 mirac. c. 7.] Which he makes clear by his following words, saying, [The monks of Tuit sing with organs.] FIALARIUS, a minister in the Apostolic Palace, whose duty it was to fit and prepare the lamps for the lights. Cencius Camerar. in his Ceremonial, MS. In some copies of the same codex he is corruptly read Folianus. FIBRAMEN, a ray of light. [Though from the center Titan pours forth many fibramina.] Aldhel. de Virg. A metaphor taken from the extremities of things, which are called fibres, although others read vibramina in this passage. FIBRINUS. See Castorinatus, Vibrinus. FIBULA. See Annulus, Axungia, Fibulatorium, Firmaculum, Morsus, Sentis; likewise fibula in man is understood figuratively as the union of soul and body. [Of two substances, as it were a fibula. Tertullian, On the Resurrection of the Flesh.] TO PUT THE FIBULA OF THE FLESH ON THE SUPREME, Tertullian in the book On Monogamy understood chastity, and conversely immoderate license: [Even so they loosen the fibula of voluntary offense.] Idem, On the Crown of the Soldier. RHETORICAL FIBULA. FR. that is, a constraining reason. [You bit the rhetorical fibula. Ennod. Ticin. Episc. in Apologet. ad Schismaticos.] And there, for union: [Those whom the fibula of Religion joins by a pious biting tooth.] He speaks of two Fathers, who, through zeal for religion, are united to bite the schismatics piously. FIBULATORIUM, a fibula. [Greater and lesser fibulæ, five in number. Anast. in Leo IV. Two pairs of gilded amulets hanging down, five in number as fibulæ. Idem in Greg. III.] FICONES, a kind of footwear, or rather caligae made of wooden material. [Then he found by God a good counsel, and filled his two ficones with coals of fire, and set his feet in them. In the life of St. Brigid for the first day of February.] See Cuspus, Scoculus. FICTA, pain in a person, as it were a point fixed by the tip of a nail, which is called a puncture or puncturing, and sometimes signifies a chilled humor congealed in the nerves, which is called the arthritic disease. [But to my mother the Saint came to help in this order. At the time when, after the pains of childbirth had passed, she gave birth to me, she fell into pain in one muscle of a rib; it was sudden as though a nail were driving in, and thus it gave the most severe ficta, so that it generally produced faintness, nor was there anything that could relieve it. Gregory of Tours, book 3 of the Miracles of St. Martin, c. 16. FR. thus are to be understood those words of the Pontiff: [So much wickedness has come to our ears concerning the aged ...
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260 F I cute tua pervenit; ut eam, nisi humanitùs pensaremus, dicta jam maledictione feriremus, cantanta, dist. 86. ] id est, cuspidata maledictione. FICTIO. Vide Fucus. FICUS. FR. morbi species. Erat vir quidam, qui sicus ægritudine vehementer virente &c. in vita S. Anselmi Lucensis Episcopi à Luca Uvadingo edita, cap. 74. ] Arbor, & fructus. Vide Sycamen, & Sycomorus. FIDAGIUM. FR. Vectigal pro pascuis. Bullar. Casin. tom. 2. Constit. 177. Et dicitur etiam Fidentia, de quo vocabulo Falco Benevent. [Imperator ipse Beneventanos liberaret, videlicet, de vinearum fidentiis, & angariis, & terratico &c. in Chron. ad an. 1137. ] Ibidem etiam in juramento Rogerii habetur idem vocabulum. FIDAMEN, confidentia. Corrige delictum fidamine. Tertull. in carm. ad Senat. FIDELIS. Vide Christianus, Catholicus, Drudus. FR. Utrùm fidelis dicatur infans post baptismum, & ante usum rationis? affirmativè resolvitur in can. parvuli fideles, de consecrat. dist. 4. FIDENTIA. Vide Fidagium. FIDES ATHANASII, id est, ejus Symbolum. [Die Dominica, dum ad Primam staret, & chorus psalleret fidem Athanasii, illa de mysterio summè Trinitatis cogitans &c. Cæsarius, lib. 9. c. 39. FIDEI DOCTORES. Vide Patrini in dict. Baptismus. FIDEJUSSOR, id est, patrinos, in dict. Baptismus, Item pro sponsore. Vide Plegiaria. FIDICULÆ. FR. [Nullus omninò, cui inconsultis, ac nescientibus nobis fidicularum tormenta offeruntur, militiæ, vel generis, aut dignitatis defensione uti prohibeatur: excepta tamen majestatis causa, in qua sola omnibus æqua conditio est, lib. 9. eod. tit. ad 1. Iuliam majest. & can. nullus, 6. quæst. 1. ] Ubi Glossa [Fidicularum, id est, chordarum, quæ ligantur circa frontem hominis, & stringitur caput per eas, & est fides eadem ac chorda. ] Sed Baronius in Notis ad Martyrol. 22. Ianuarii, lit. 8. sic invenitur, inquiens: [Increbuit hactenùs complurium error, ut ridiculas, à fidibus derivatas putarent, nihilque aliud esse ridiculas, quàm vincula nervea, quibus ad equuleum manus, pedesque hominis ligarentur; sicque torquere fidiculis reum, idem esse, quod ligatum in equuleo fidiculis hominem intendendo, ossium commissuras cum immenso dolore distrahere: sensit hæc Sigonius, lib. 3. de Iudic. cap. 18. Sic etiam erravit in his & Valla, lib. 1. cap. 5. dum ait, fidiculas esse instrumentum ex duobus obliquatis lignis compactum; ita dictum, vel ab extorquenda fide, vel à nerveis funibus, quibus torquendi alligantur. Omittimus alias hìc referre complurium Iure-consultorum de fidiculis à veritate prorsus remotas sententias. Miratus sum vehementer, cùm Sanctus Isidorus, lib. 3. Origin. exactè monstrarit, quid sint fidiculæ, eruditos viros, eo prætermissio, in perquirendo de illis adeò laborasse, ac à rei veritate tantoperè aberrasse. Fidiculas enim idem esse, quod ungulas testatur, F I cùm ait: Ungulæ dictæ, quòd effodiant: hæ & fidiculæ, quia iis rei in equuleo tormentur, ut fides inveniatur. Hæc Isidorus. Cùm itaque fidiculis æquè, ac ungulis funderentur latera hominis in equuleo distensi, easdem ungulas ea de causa dictas esse puto ridiculas, quòd reorum latera funderent, sicque à findendo dictas ridiculas esse, quasi findiculas, vel à fodicando, quòd illis latera reorum fodicarentur, dictasque esse ridiculas, quasi fodiculas; fodicare latera fidiculis, usurpatum apparet ab Ammiano, ut dicemus paulò inferiùs. His in primis adstipulatur Prudentius, hym. 10. Peristeph. in Romano, cùm quas vocat ridiculas, easdem ungulas dicat. Sunt hæc verba Asclepiadis Iudicis: Vertat ictum carnifex In os loquentis, inque maxillas manum, Sulcosque acutos, & ridiculas transferar, Verbositatis ut rumpatur locus. Et paulò pòst, per ridiculas Asclepiadem intellexisse ungulas, quæ mox Auctor subdit, declarat his versibus: Implet jubentis dicta lictor improbus, Charaxat ambas, ungulis scribentibus, Genas, cruentis & secat faciem rotis. Hirsuta barbis solvitur carptim cutis, Et mentum ad usque vultus omnis scinditur. Hæc Prudentius. Eodem sensu fidiculæ accipiuntur, 1. Decuriones. Cod. de quæst. nam fidiculis torqueri Imperator appellat cruentam conditionem. Sic apud Ammianum, lib. 29. qui hæc genera cruciamentorum recensens, ait: Intercluduntur equulei, expediuntur pondera plumbea, cum fidiculis, & verberibus. Cùmque paulò inferiùs reorum majestatis latera dictis tormentis fodicata dicat, fidiculis id factum apparet. In hac eadem sententia ridiculas accipere tam apud Senec. lib. 3. de ira, quàm apud Valerium de patientia, lib. 3. c. 3. 4. 5. vel alios, nihil vetat. Tantùm apud Svetonium in Tiberio aliud genus cruciamenti invenies dictas esse ridiculas, dum ait: Ex cogitaverat inter genera cruciatus etiam, ut larga meri potione per fallaciam oneratos repentè veretris deligatis, fidicularu simul, urinæque tormento distenderet. Hæc Sveton. Sed remotissimum est ejusmodi genus tormenti ab eo, quod in actis Sanctorum Martyrum, aliisque citatis locis per ridiculas testatu apparet. Invenies frequenter equuleo junctas esse ridiculas, vel ungulas; ea nimiru ex causa, quòd extento corpore in equuleo, fidiculis, vel ungulis à tortoribus membra sulcarentur, quibus aliquando succederet ignis torme[n]tû. Hæc cùm habeas in nonnullis actis Sanctorum Martyrum, Sanctus Cyprianus demonstrat, dum ait, lib. de Lapsis: Nunc equuleus extenderet, nunc ungula effoderet, nunc flamma torreret. Et August. epist. 59. ad Marcellin. Non extendente equuleo, non sulcantibus ungulis, non urentibus flammis &c. Eadem Hieronymus, epist. 49. Prudentius sæpè, & alii. Ante hos omnes, Seneca, lib. 3. controverf. 14. pluribus. ] Huc usque Baronius; sed Latinus Latinius, qui priorem opi-
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260 F I cute tua pervenit; so that unless we were to weigh it humanely, we would now strike it with the said curse, cantanta, dist. 86. ] that is, with a pointed curse. FICTIO. See Fucus. FICUS. FR. a species of disease. There was a certain man, who was grievously afflicted with sicus &c. in the life of St. Anselm, Bishop of Lucca, published by Luca Uvadingo, chapter 74. ] A tree, and its fruit. See Sycamen, and Sycomorus. FIDAGIUM. FR. A tax for pasturage. Bullar. Casin. tom. 2. Constit. 177. And it is also called Fidentia, of which word Falco Benevent. [The Emperor himself would free the people of Benevento, namely, from the vine fidentiae, and services, and land-tax &c. in the Chronicle under the year 1137. ] The same word is also found there in the oath of Roger. FIDAMEN, confidence. Correct the fault fidamine. Tertull. in the poem ad Senat. FIDELIS. See Christianus, Catholicus, Drudus. FR. Whether an infant is called a faithful one after baptism, and before the use of reason? This is answered affirmatively in the canon parvuli fideles, de consecrat. dist. 4. FIDENTIA. See Fidagium. FIDES ATHANASII, that is, his Symbol. [On Sunday, while he was standing at Prime, and the choir was chanting the faith of Athanasius, she, thinking then of the mystery of the most Holy Trinity &c. Cæsarius, lib. 9. c. 39. FIDEI DOCTORES. See Patrini in the word Baptismus. FIDEJUSSOR, that is, sponsors, in the word Baptismus, also for guarantor. See Plegiaria. FIDICULÆ. FR. [No one at all, against whose wishes and without our knowledge the torments of the fidiculæ are inflicted, shall be forbidden to use the defense of military service, or of family, or of rank: except however in a case of majesty, in which alone all are under an equal condition, lib. 9. eod. tit. ad 1. Iuliam majest. & can. nullus, 6. quæst. 1. ] Where the Gloss says: [Fidiculæ, that is, cords, which are bound around a man's forehead, and the head is tightened by them, and fides is the same as a cord. ] But Baronius in the Notes to the Martyrology, 22 January, lit. 8. is found thus, saying: [Up to now an error has spread among many, that they thought ridiculæ were derived from strings, and that ridiculæ were nothing else than sinewy bonds, by which the hands and feet of a man were tied to the rack; and thus to torture a man with fidiculæ would be the same as, with a man bound on the rack, to stretch the joints of the bones with fidiculæ with immense pain: Sigonius felt this, lib. 3. de Iudic. cap. 18. Likewise Valla also erred in these matters, lib. 1. cap. 5. when he says that fidiculæ are an instrument made of two slanted pieces of wood joined together; so called either from wringing out confession, or from the sinewy ropes with which those to be tortured are bound. We omit here to set down the other opinions of many legal scholars on fidiculæ, opinions wholly removed from the truth. I was greatly amazed that, when Saint Isidore, lib. 3. Origin., had exactly shown what fidiculæ are, learned men should, by failing to notice this, have labored so much in investigating them and should have strayed so far from the truth of the matter. For Isidore testifies that fidiculæ are the same as ungulæ, when he says: Ungulæ are so called because they dig out; these and the fidiculæ, because by them the accused are tortured on the rack, so that the truth may be discovered. Thus Isidore. Since, therefore, with fidiculæ just as with ungulæ the sides of a man stretched on the rack were lacerated, I think these same ungulæ were for that reason called ridiculæ, because they tore apart the sides of the accused; and thus they were called from splitting, as if findiculæ, or from pricking, because with them the sides of the accused were pricked, and were said to be ridiculæ, as if fodiculæ; to prick the sides with fidiculæ is plainly used by Ammianus, as we shall say a little below. Above all, Prudentius agrees with this, hymn 10, Peristeph. in Romano, when he calls them ridiculæ, and at the same time calls them ungulæ. These are the words of the judge Asclepiades: Let the executioner turn the blow Upon the mouth of the speaker, and upon the jaws his hand, And let the sharp furrows, and the ridiculæ, be applied, So that the place of loquacity may be broken. And shortly afterward, that Asclepiades understood by ridiculæ the ungulæ, which the author immediately adds, he makes clear in these verses: The wicked lictor fulfills the commands of the one who orders, He has scratched both cheeks with writing claws, And cuts the face with bloody wheels. The rough skin is torn away in patches by the beard, And the whole face is split up to the chin. Thus Prudentius. In the same sense fidiculæ are taken, 1. Decuriones. Cod. de quæst. for the Emperor calls being tortured with fidiculæ a cruel condition. So in Ammianus, lib. 29, who, listing these kinds of torments, says: The racks are brought forth, leaden weights are prepared, together with fidiculæ and scourges. And a little below, when he says that the sides of those accused of treason were pricked by these torments, it is clear that this was done by fidiculæ. In this same opinion, to understand ridiculæ both in Seneca, lib. 3. de ira, and in Valerius de patientia, lib. 3. c. 3. 4. 5. or others, nothing forbids. Only in Suetonius, in Tiberius, you will find another kind of torment called ridiculæ, when he says: He had also devised among the kinds of torture that, after they had been loaded by guile with large draughts of wine, he would suddenly, with their genitals bound, stretch them on the rack with the torment of the fidiculæ and of urine. Thus Suetonius. But this kind of torment is far removed from that which is shown by the acts of the Holy Martyrs and the other cited places under the name ridiculæ. You will frequently find ridiculæ or ungulæ joined to the rack; namely because, with the body stretched on the rack, the limbs were furrowed by the torturers with fidiculæ or ungulæ, to which at times the fire of torment would succeed. We have this in some acts of the Holy Martyrs, and Saint Cyprian shows it when he says, lib. de Lapsis: Now the rack would stretch, now the claw would dig, now the flame would burn. And Augustine, epist. 59. ad Marcellin. Not with the rack stretching, not with the claws furrowing, not with the flames burning &c. Jerome says the same, epist. 49. Prudentius often, and others. Before all these, Seneca, lib. 3. controvers. 14., at length. ] Up to here Baronius; but Latinus Latinius, who the former opi-
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FI opinionem sequitur, fidiculam nerveam chordam fuisse putat, cum qua super equuleum condemnatorum membra distendebantur, & pro se auctoritatem Quintiliani adducit, qui 19. id est, ultima declamat. ait: [Ideo enim equuleos movebam artifex, senex tendebam ridiculas ratione sævitiæ, ut leviter sedibus suis emota compago per singulos artus membra laxaret.] Alii tamen Codices loco Tendebam, habent Tenebam; sed magis consona est prima lectio. FIERNALDUS. Vide Filius arnaldus. FIGURA, hæc dictio apud Origenem non excludit veram realitatem: quare quamvis scripserit ille in Eucharistia Corpus Christi In figura reperiri; non ideo negavit ibi realem Christi præsentiam adesse: sed ultra divinam existentiam realis Christi Corporis, allusivè complura alia mysteria ibidem contineri; hinc frustrà recentiores Hæretici, ad negandam realem Christi præsentiam in hoc Sacramento, hac Origeniana auctoritate abutuntur: probatur enim ex multis ejusdem Authoris locis, quòd per dictionem In figura realitatem intellexisset Origenes, quemadmodum quando scripserat D. Joannem Euangelistam In figura suprà pectus Domini recubuisse. Eodem modo dixerat, quòd quando Iudas in horto Christum osculatus est, noctem In figura fuisse. Et tamen de fide evidens est tam Joannem realiter supra pectus Domini recubuisse, quàm realiter de nocte fuisse accessum Iudæ in horto. Igitur Origenes significare voluit, quòd actiones illæ mysteriosas figuras, & spirituales allusiones continerent. FR. alio modo huic objectioni Bellarminus contra Petrum Martyrem respondet, lib. 2. controver. de Eucharistia, c. 8. FILA. FR. terræ spatium. [Concedimus etiam novem filas ad salem faciendum &c. in privil. Caroli M. apud Torrigium de Cryptis Vatican. secunda impress. pag. 506.] & inferiùs, Alias tres filas ad salem faciendum. FILAUNECHILD. FR. donatio, seu remuneratio rei singularis propter meritum, 1. si quando de sponsalibus. FILIA IN CAPILLO. FR. filia in domo paterna degens, 1. si quis Longobardus, de succession. FILIASTRA, & Filiastrus. FR. Privigna, & privignus, can. nosse, & can. de his, 30. qu. 1. FILIOPARES. Vide Lithopharius. FILIUS. Vide Tegnon. FILIUS ARNALDUS, eques recentior in tempore respectivè receptus in Sac. Melitensi Relig. ex voce gallica, & communiter Fiernaldus appellatur eques, qui respectu alterius minùs antiquior sit, ac tali vocabulo agnominabantur in Terra Sancta adventitii Christiani occidentales, & recentiores; & econtrà, qui ibi nascebatur, Polanus dicebatur. FILIUS LEGITIMUS. Vide Fulboran. Natus tempore sponsalium. Vide Gamalis. Illegitimus. Vide Manzer. FILTORTUS, & Flitortus, fugitivus, ex Germanico vocab. Flet est, de quo in 1. Salica, tit. 1. Hierolexicon Magi FI 261 FIMBRIA. Vide in dict. Phylasterium. FINAIDA. FR. confinium, terminus, seu linea finalis, 1. si quis propter. de eo, qui terminum &c. Vide Fingualdia. An sit idem ac Fiuvida. Vide suo loco. FINETENUS. FR. adverbium, usque ad finem, seu omninò, significans: [Sed auxiliante Deo, illud, quod prædicamus, finetenus observandum censemus. Zacharias Papa, epist. ad Bonifacium Episc. in tom. 3. Concil. edit. Paris. de ann. 1585. FINGAGIUS. Vide Feugandus, Fingardus. FINGALDIA. FR. idem ac finaida, ibidem. FINGARDUS. FR. publicus latro, 1. si quis jugum, de furtis, qui etiam Feugandus, & Fingagius dicitur. Vide Feugandus. FINGUNDUS. Vide Feugandus, Fingardus. FIRMA. FR. pensio: [Puta ad pensionem, vel firmam annuam. Extrav. comm. c. unico, de decimis,] & infra: [Præceptores pensionis, vel firmæ] Item: [De ipsa pensione, vel firma, ibid.] Vide Burdatio, Firmanus. Sed in Bull. Casin videtur genus locationis fuisse, ubi sic habetur: [Beneficia &c. propter accontumationem, seu ejusdem fructuum locationem, vel ad firmam, dationem &c.] & inferiùs: [Beneficia &c. post cessum, & decessu[m], aut aliter, quomodocumque ad firmam, seu coptimum, vel locationem &c. const. 314. tom. 2. FIRMACULUM, clithrum, sera. [Donrum illam spiritualem, in qua multis obserata firmaculis scripturarum intelligentia clausa est, intrare satagimus. Joach. Abb. in Apocal.] Aliqui tamen Codices mendosè Obsecrata firmaculis habent. Item fibulam etiam denotat. [Ipse Archiepiscopus cappam illam pretiosam, qua superiùs indutus erat, dilaceravit, & firmaculum, quod vulgariter morsus dicitur, avulsit. Matth. Paris. ann. 1250.] Vide Fibula, Formalium. FIRMARIUS. FR. pensionarius, à firma, id est, pensione. Vide Firma. Pro Vicario etiam accipitur. [Sed ecclesiastica persona, quæ in Ecclesia sua, vel beneficio (quod residentiam personalem requirit) non residet; sed facit in eodem per firmarium, vel vicarium deserviri, deputando ipsi vicario, vel firmario certam suorum proventuum portionem, non de vicariatus, seu firmarii portione &c. in Extrav. comm. de decimis. FISCALINUS. FR. de fisci familia, sicut à Curia Curialis dicitur, 1. judices, de officio judicis: sunt tamen de genere servorum fisco addictorum, 1. Aldiones, qua lege Aldiones vivere debent, & 1. de Ecclesiastico, & Fiscalino, de homicidio liberi hominis. Est etiam nomen familiæ in Italia. FISTUCUS NODATUS. FR. palea cum nodo, quam tradebat venditor emptori in signum venditionis, & cessionis bonorum stabilium, quod hodie sit per tactum penne. Hic etiam stylus in donationibus unà cum affis ceremoniis observabatur, de quibus in Bullar. Casmen. tom. 2. constit. 52. 76. 137. & alibi passim ibidem. Ubi etiam Festuchum legitur: unde Exfestuco, & Infestuco. Vide suis locis. Vide etiam Gurpio. Varii enim R 3
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FI He follows the opinion that the fidicula was a rope made of sinew, with which the limbs of condemned men were stretched upon the equuleus; and for himself he cites the authority of Quintilian, who in the 19th, that is, the last declamation, says: [For therefore, skilled artificer, I was moving the equulei; aged man, I was stretching the ridiculous contrivances in accordance with cruelty, so that the frame, slightly removed from its seats, might loosen the limbs through each joint.] However, some codices have Tenebam in place of Tendebam; but the first reading is more fitting. FIERNALDUS. See Filius Arnaldus. FIGURA, this word in Origen does not exclude true reality: wherefore, although he wrote that in the Eucharist the Body of Christ is found In figura; he did not for that reason deny that the real presence of Christ is there: but beyond the divine existence of the real Body of Christ, he meant that many other mysteries were contained there by allusion; hence the recent heretics vainly abuse this Origenian authority in order to deny the real presence of Christ in this Sacrament. For it is proved from many places of the same author that by the expression In figura Origen understood reality, just as when he wrote that Saint John the Evangelist reclined In figura upon the breast of the Lord. In the same way he had said that, when Judas kissed Christ in the garden, the night was In figura. And yet it is evident as a matter of faith that John really reclined upon the breast of the Lord, just as Judas really approached by night in the garden. Therefore Origen wished to signify that those actions contained mysterious figures and spiritual allusions. FR. Bellarmine, in another way, answers this objection against Peter Martyr, book 2, controversy on the Eucharist, ch. 8. FILA. FR. a space of land. [We also grant nine filas for making salt, etc. in the privilege of Charles the Great, in Torrigius, De Cryptis Vaticanis, second edition, p. 506.] and below, [Three other filas for making salt.] FILAUNECHILD. FR. a donation, or reward, of a single thing on account of merit, 1. si quando de sponsalibus. FILIA IN CAPILLO. FR. a daughter dwelling in the paternal house, 1. si quis Longobardus, de succession. FILIASTRA, and Filiastrus. FR. stepdaughter and stepson, can. nosse, and can. de his, 30. q. 1. FILIOPARES. See Lithopharius. FILIUS. See Tegnon. FILIUS ARNALDUS, a younger knight, received in the Sacred Religion of Malta in more recent times, from a French word, and commonly the knight is called Fiernaldus, who, with respect to another, is less ancient, and by such a nickname the incoming western Christians in the Holy Land were called recent ones; and conversely, the one born there was called Polanus. FILIUS LEGITIMUS. See Fulboran. Born at the time of the betrothal. See Gamalis. Illegitimate. See Manzer. FILTORTUS, and Flitortus, a fugitive, from the German word Flet, concerning which in 1. Salica, tit. 1. Hierolexicon Magi FI 261 FIMBRIA. See in the word Phylasterium. FINAIDA. FR. boundary, terminus, or final line, 1. si quis propter. de eo, qui terminum etc. See Fingualdia. Whether it is the same as Fiuvida. See in its place. FINETENUS. FR. an adverb, meaning up to the end, or entirely: [But with God’s help, we judge that what we preach must be observed finetenus. Pope Zacharias, letter to Bishop Boniface, in vol. 3 of the Councils, Paris edition of the year 1585.] FINGAGIUS. See Feugandus, Fingardus. FINGALDIA. FR. the same as finaida, there. FINGARDUS. FR. a public thief, 1. si quis jugum, de furtis; he is also called Feugandus and Fingagius. See Feugandus. FINGUNDUS. See Feugandus, Fingardus. FIRMA. FR. rent: [As for a pension, or annual firma. Extravag. comm. c. unico, de decimis,] and below: [Receivers of the pension, or firma] Also: [Of the same pension, or firma, ibid.] See Burdatio, Firmanus. But in the Bullarium Casinense it seems to have been a kind of lease, where it is thus stated: [Benefices etc. on account of the farming, or leasing of the fruits of the same, or by firma, grant etc.] and below: [Benefices etc. after cession and decease, or otherwise, in whatever manner by firma, or coptimum, or lease etc. const. 314. vol. 2.] FIRMACULUM, clasp, buckle. [We strive to enter that spiritual sanctuary, in which the understanding, shut fast by many clasped firmacula of the Scriptures, is closed. Joach. Abb. in Apocal.] Some codices, however, have the erroneous reading Obsecrata firmaculis. It also denotes a brooch. [The Archbishop himself tore apart that precious cloak with which he was clothed above, and pulled off the firmaculum, which is commonly called a morsus. Matth. Paris, year 1250.] See Fibula, Formalium. FIRMARIUS. FR. a tenant or renter, from firma, that is, rent. See Firma. It is also taken for vicar. [But an ecclesiastical person who does not reside in his church, or benefice (which requires personal residence), but has it served in by a firmarius or vicar, assigning to the same vicar or firmarius a certain portion of his revenues, not from the portion of the vicarate or firmary etc. in the Extravag. comm. de decimis.] FISCALINUS. FR. of the family of the fisc, just as from Curia comes Curialis, 1. judices, de officio judicis: yet they are of the race of servants attached to the fisc, 1. Aldiones, qua lege Aldiones vivere debent, and 1. de Ecclesiastico, & Fiscalino, de homicidio liberi hominis. It is also a family name in Italy. FISTUCUS NODATUS. FR. straw with a knot, which the seller handed to the buyer as a sign of the sale and transfer of immovable goods, which today is done by touching a pen. This custom was also observed in donations together with other ceremonies, about which see Bullar. Casmen. vol. 2, constit. 52, 76, 137, and elsewhere throughout the same work. There also Festuchum is read; hence Exfestuco and Infestuco. See those places. See also Gurpio. For various
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F I terminis, & cæremoniis renunciabant, tradebant, ac vendebant eorum bona. [Tedgarius Castaldius de Furcone cum Odila ejus uxore bona sua tradidit Monasterio Farfensi secundùm legem salicam per festucam, & an dilaginem, & per guasonem, & per leulangon, & per cultellum, & per ramos arboru[m], ex Reg. Farf. n. 352. Helperimus, & Drogo filii Hactonis ex natione Francorum, tradiderunt Ratfredo Abb. Farfen. bona eorum, & investierunt per festucâ, & andilaginem, per guasonem, & andilagon, & per terram, & cultellum, & ramos arborum, & per ostium domorum juxta legem salicam. Actum in Amiterno, ann. Dom. 934. in eodem Registr. n. 375. Ingebaldus filius Ingelberti, & Theudoranda Romana filia Gratiani co[n]juges, lege viventes salica donarunt Monasterio Farfan. Castellum Bucinianum per festucam nodatam, & per cultellum plicatum, seu guasonem, atque guandilaginem, & per ramos arborum, & fustuum de ipsis domibus. Ibid. n. 400. Benedictus, qui pronomine Nitto Sproccus vocor, refutavi per virgulam &c. Ibid. n. 503. & 509. Bucco, & Cava la fosia apprenderunt partem fustis in manibus, & refutaverunt bona Monasterio Farfen. n. 527. Refutare per fustem, n. 499. 804. 1027.] Item dicebatur tradere possessionem per assem portæ, ibid. n. 225. Item dabatur investitura per vexillum: [Honorius Papa III. investivit Marchionem Estensem de Marchia Anconitana, tradendo in ejus manibus vexillum, ann. 1222. Febr. 18. Cencius Camerar. fol. mihi 517.] Item per cuppam argenteam: [Innocentius Papa III. investivit Comitem Idelbrandinum de Castro Montis Alti, & Comitatu de Rosellis per cuppam argenteam, anno 1207. Iuli 31. Cencius, fol. 503. Idem Innocentius investivit Comitem Ricardum de Sora de Comitatu Sorano per traditionem cuppæ argenteæ deauratæ, an. 1208. Octob. 6. Item Camerar. fol. 507.] Dabatur etiam investitura per ostium, & clavem, [Rainerius Vercellensis Episc. investivit Bernardum Abb. Farfen. de Ecclesia S. Valentini in Burgo S. Valentini per ostium, & clavem. Regist. Farfen. num. 1101.] Item per annulum aureum, Cencius Camer. fol. 549. Item per Insulam capitis Episcopi, cui traditur possessio, & à quo recipitur nova posessio. Item Camerar. fol. 581. Item Refutare, id est, cedere bona per cammattum. [Nicolaus quandam Jo. de Gualtalbruno apprehendit cammatum in manu sua, & refutavit &c. In Registr. Farfen. n. 1142. FISTULA. Vide Siphon. FIVVAIDA. FR. pascua communia. In Registr. Farfen. n. 318. Vide Finalda. FIXA. Vide Dicta. FLABARIUS. Suarius, porcarius, porcorum custos. Isidorus in ejus Glossario; qui tamen hujusmodi vocabuli etymon non reddit. FLABELLO. Vide Constabello. FLABELLUM, seu Flabrum, ventulum muscarium, ventilabrum, instrumentum, quo ventilando muscæ, calidumque circumambiens aer expelli- FL tur. Flabellum autem ecclesiasticum ex pavonum pennis efficitur, eoque Diacones tempore sacrificii ab altare muscas repellunt. Duo Diaconi ex utraque parte altaris teneant flabellum ex tenuibus membranis, vel ex pavonum pennis, vel ex velo, quibus leniter abigant prætervolantes bestiolas, ne in pocula incidant, lib. 8. constit. Apostol. c. 19.] Hinc in collatione diaconatus Græci inter alia, quæ Diacono traduntur, consignant in ejus manibus etiam hoc instrumentum, quod ipsi prædior vocant; & ideò in vita S. Nicetæ hæc verba habentur: [Sanctus verò Athanasius assistebat cogitatione, & mente tota intentus, ministerii flabellum tenens; erat enim Diaconus. Apud Surium, 3. April.] Notatur ignorantia Robertus Greygton circa hoc græcum vocabulum hîc in dict. Monobambylum. Allusio autem hujus instrumenti ad seraphicos spiritus ante Divinam Majestatem cum timore, & tremore assistentes dirigitur; propterea ex oculatis pavonum pennis formatur. Græci in medio ejus Seraphim depingunt. [Flabella verò, & Diaconi indicant Seraphim sex aliis prædita, & multi oculoru[m] Cherubim effigiem. S. German. in theor. rer. Ecclesiast.] quod etiam Latini formare consueverant. Vide Cherubim. Aliud significatum S. Hidelbertus affert, inquiens: [Dum igitur destinato tibi flabello, descendentes super sacrificia muscas abigeris, à sacrificantis mente supervenientium incursus tentationum catholicæ fidei verilabro exturbati oportebit, epist. 7.] Maronitæ verò orbiculatis flabellis ex argenteis, seu cupreis laminibus utuntur, ac circumcirca tintinnabula addunt, quæ à duobus clericis hinc inde post Celebrantè tremulo motu agitantur; imò & ipse Sacerdos pronuntiando illa verba Sanctus &c. tremorem Beatorum Spirituum manibus repræsentat, qui tremor tunc in organi pulsatione solet etia[m] penes varias Ecclesias formari. Prior Co[n]ventualis Equitu[m] Melitensium, & Archiepiscopus Messanensis, ut mihi relatum fuit, solent hujusmodi flabellis uri. Episcopus Trojæ in Apulia utitur ejusdem in processione festi Corporis Christi. Etiam Domicanorum cæremoniale, n. 6. hanc cæremoniam in solemni sacrificio fieri præcipit, ubi sic haberet: [Tempore quoque muscarum debet eas Diaconus flabello amovere, ne molestent Sacerdotem, & abigere à sacrificio.] Per has oculatas pennas admonetur Prælatus, quòd in suis actionibus summoperè circumspectus incedere debeat, in quem numerosissimi populorum oculi assiduè collimant; ob eandem enim causam Romanus Pontifex, quando Pontificaliter in sella defertur, ex utroque latere similibus flabellis obumbratur. Tandem hoc instrumentum in D. Epiphanii vita Ventilabrum ministeriorum vocatur his verbis: [Primus observat Diaconum, qui à sinistris tenebat ventilabrum ministeriorum. FLAMINEATUS, Sacerdos habitibus sacris ornatus: [Eo autem rationabiliter flamineato, accedit ordinatè omnis processio. Abbas Rotaldus in ejus cæremoniali MS. FLAM-
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F I in terms and ceremonies they renounced, handed over, and sold their goods. [Tedgarius Castaldius of Furcone, together with Odila his wife, gave over their goods to the Monastery of Farfa according to the Salic law, by the twig, and by the dilaginem, and by the guasonem, and by the leulangon, and by the knife, and by branches of trees, from Reg. Farf. no. 352. Helperimus and Drogo, sons of Hacton, of the nation of the Franks, handed over to Abbot Ratfred of Farfa their goods, and invested by the twig, and andilaginem, by the guasonem, and andilagon, and by earth, and by the knife, and branches of trees, and by the doorway of the houses according to the Salic law. Done in Amiterno, in the year of Our Lord 934, in the same Register no. 375. Ingebaldus, son of Ingelbert, and Theudoranda, Roman daughter of Gratian, spouses, living under Salic law, gave to the Monastery of Farfa the castle of Bucinianum by a knotted twig, and by a folded knife, or guasonem, and guandilaginem, and by branches of trees, and by sticks from those same houses. Ibid. no. 400. Benedictus, who by surname I am called Nitto Sproccus, I renounced by a little rod, etc. Ibid. no. 503 and 509. Bucco and Cava la fosia took hold of part of a stick in their hands, and renounced their goods to the Monastery of Farfa. no. 527. To renounce by a stick, no. 499, 804, 1027.] Likewise it was said to hand over possession by the threshold of the gate, ibid. no. 225. Likewise investiture was given by a banner: [Pope Honorius III invested the Marquis of Este in the March of Ancona, by handing a banner into his hands, in the year 1222, Feb. 18. Cencius Camerar. fol. 517.] Likewise by a silver cup: [Pope Innocent III invested Count Idelbrandinus of Castro Montis Alti, and the County of Rosellis, by a silver cup, in the year 1207, July 31. Cencius, fol. 503. The same Innocent invested Count Richard of Sora with the County of Sora by the handing over of a gilded silver cup, in the year 1208, Oct. 6. Likewise Camerar. fol. 507.] Investiture was also given by the door and key, [Bishop Rainerius of Vercelli invested Abbot Bernard of Farfa in the Church of St. Valentine in the Borough of St. Valentine by the door and key. Regist. Farf. no. 1101.] Likewise by a golden ring, Cencius Camer. fol. 549. Likewise by the island of the bishop's head, to whom possession is handed over, and by whom new possession is received. Likewise Camerar. fol. 581. Likewise to renounce, that is, to cede goods by a cammattum. [Nicolaus seized in his own hand a certain Jo. de Gualtalbruno's cammatum, and renounced, etc. In the Register of Farfa no. 1142. FISTULA. See Siphon. FIVVAIDA. FR. common pastures. In the Register of Farfa no. 318. See Finalda. FIXA. See Dicta. FLABARIUS. Suarius, swineherd, keeper of pigs. Isidore in his Glossary; however, he does not give the etymology of this word. FLABELLO. See Constabello. FLABELLUM, or Flabrum, a fan, a fly-whisk, a ventilabrum, an instrument by which, when fanning, flies and the surrounding hot air are driven away- FL away. But the ecclesiastical flabellum is made of peacock feathers, and with it the deacons repel flies from the altar during the time of sacrifice. “Let two deacons on either side of the altar hold a flabellum made of thin membranes, or of peacock feathers, or of a veil, with which they gently drive away the small creatures flying past, lest they fall into the cups,” book 8 of the Apostolic Constitutions, c. 19.] Hence in the ordination of deacons the Greeks, among the other things handed to the deacon, also consign into his hands this instrument, which they themselves prædior call; and therefore in the life of St. Nicetas these words are found: [But Saint Athanasius was present in thought, and with his whole mind intent, holding the ministerial flabellum; for he was a deacon. In Surius, April 3.] Robertus Greygton is noted for ignorance concerning this Greek word here in the entry Monobambylum. The allusion of this instrument is directed to the seraphic spirits standing before the Divine Majesty with fear and trembling; therefore it is fashioned from the eye-spotted feathers of peacocks. The Greeks paint Seraphim in its middle. [The flabella, and the deacons, indicate the Seraphim endowed with six wings, and the image of many-eyed Cherubim. St. Germanus in the theor. rer. Ecclesiast.] which the Latins were also accustomed to depict. See Cherubim. Saint Hidelbert gives another meaning, saying: [When therefore, with the flabellum assigned to you, you drive away the flies descending upon the sacrifices, from the mind of the sacrificer the assaults of rising temptations must be driven out by the fly-whisk of the catholic faith, epist. 7.] But the Maronites use circular flabella made of silver or copper plates, and add little bells all around, which are moved on either side by two clerics behind the Celebrant with a trembling motion; indeed, when pronouncing those words Holy etc., the priest himself represents with his hands the trembling of the Blessed Spirits, which trembling is then usually also formed in the sounding of the organ in various Churches. The Conventual Prior of the Knights of Malta, and the Archbishop of Messina, as was reported to me, are accustomed to use such flabella. The Bishop of Troja in Apulia uses one of the same kind in the procession of the feast of Corpus Christi. Also the ceremonial of the Dominicans, no. 6, prescribes that this rite be performed at solemn sacrifice, where it would say thus: [At the time of flies too, the deacon ought to remove them with the flabellum, lest they trouble the priest, and drive them away from the sacrifice.] By these eye-spotted feathers the Prelate is admonished that in his actions he ought to walk with the greatest circumspection, toward whom the countless eyes of the people are continually fixed; for the same reason the Roman Pontiff, when he is borne in Pontifical state on the chair, is shaded on either side with similar flabella. Finally this instrument in the life of St. Epiphanius is called a ventilabrum of ministries in these words: [First he observes the deacon, who on the left held the ventilabrum of ministries. FLAMINEATUS, a priest adorned with sacred vestments: [And thus being reasonably flamineated, every procession approaches in order. Abbot Rotaldus in his MS. ceremonial. FLAM-
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F L FLAMMIGERI. FR. sic filii Ranulphi Flammandi ab Ivone Carnotense appellati sunt; intruserat enim ille in Cathedram Dunemensis Ecclesiæ duos ejus filios, quorum major vix duodecimum ætatis annum attigerat, ac pro eo investituram à Normandiæ Comite extorserat, cum conditione, ut unus post alterum ex natis ejus in ea Ecclesia succederet; sed ambo à Gulielmo Rothomagensi Archiepiscopo expulsi sunt, de qua justitiæ vindicatione Gulielmo gratias egit præfatus Ivo epist. 174. inquiens: [Cùm & ipsos flammigeros pueros de prædicta Ecclesia ejici feceris &c. FLAMMULA, & Flammularis. Vide Tufa. FLAMONIUM. [Honor, qui datur Flaminibus. Isidor.] Et Sidonius Episcopus de invidiosis loquens, ait: [Hi sunt, qui invident tunicatis otia, stipendia paludatis, viatica vere dariis, mercatoribus nundinas, munuscula legatis, portoria quadruplatoribus, prædia provincialibus, flamonia municipibus, lib. 5. epist. 7. FLASCO. Oenophorum, lagena. [Flasconemque vino à se benedicto plenum dedit, præcipiens, ut tam longè ad bellum procederet, quamdiu illi, & suis illud vinum non desiceret. Florentius in Chron. Eodem vocabulo D. Gregor. usus est, inquiens: [Quodam quoque tempore Exhilaratus noster, quem ipse conversus nostri, transmissus à Domino suo fuerat, ut Dei viro in monasterium vino plena duo lignea vascula, quæ vulgò flascones vocant, deferret, lib. 1. dialog. c. 18. FLATON, placenta, crustum, panis subcinericius: nomen gallicum Flacon. [Flatones in litaniis unumquodque triginta. In vita S. Aigilberti Abb. FLATURALIS, res, quæ ventum, & flatum spirat. [Idcircò ea spiritu carere, quia naturalibus artubus structa non sint. Tertull. lib. de anima, c. 10. FLECTAMUS GENUA. Vide Genuflexio. FLETOBOTOMIA. FR. Oratio funebris, quæ græcè, & latine epicedium, & nænia dicitur, arabicè Nauhh, hebraicè autem Threni. Vide Threni. Quo vocabulo utitur S. Odilo Abbas in Vita S. Adelestiæ, quæ primò Lorarii Italiæ Regis, deinde Othonis I. Imperatoris fuerat uxor. In Biblioth. Clumiacen. Vide Plangimonium. ELETUS, locus antiquitus extrà Ecclesiam pro publicis poenitentibus assignatus, colligitur ex Synodo Neocælariensi apud Matthæum Blasta rium, ubi sic habetur: [Si quis ex perfectionibus catechumenis peccaverit, peccare cessans, cum audientibus stet: hi ex audientibus est, & à peccando non abstinet, in deflentium locum ab Ecclesia extrudatur,] de quo suprà in dict. Ecclesia dictum fuit. Vide Hyemantes, Narthex. FLEXUMINES, Celeres. Vide Trossulus. FLOCUS, capucium monachale, cujus diminutivum nomen Flocellus, & mozzetæ parvum capucium significat, ut in dict. Capucinus dictum fuit. [Domus Eunaldus, quem Diaconum vestrum dicitis, si sibi secundùm justitiam præcuisset, teste flocello de capite suo, potiùs in nostra, quàm FO 263 in vestra sorte manere debuisset. Goffredus Abb. & Cardinalis S. Priscæ.] Reperitur etiam Frocus in eadem significatione, ut Turrecremata in regulis Sancti Benedicti, tract 221. c. 15. notavit, eratque Canonicale insigne, ut ex decreto Urbani II. colligitur. FR. Froccus, & Frocca ab Henrico Spelman vestem monachalem fuisse affirmatur, quæ subtunicalis erat; nam certè ex Ingulphi Saxonis verbis in hist. Croilandæ distinctam à cuculla, & tunica fuisse colligitur; sic enim ibi ait: [Induit omni anno totum Conventum cum secta sua de tunicis; altero anno de cucullis; omni tertio anno de froccis.] Itaque aliquibus R. in L. commutare placuit. Aimon de Episcopis, & Abbatibus Turonensibus agens, ait: [Et insuper ordinavit, quòd floccum cum cuculla portaremus, sicut modò deferimus. In Abb. 19.] Ita etiam Galli urroque modo vulgariter proferunt Floc de moine, seu potiùs Froc de moine. Sed juxta Romanum stylum Flocus dicendus est. Vide Cuculla. S. FR. FLORIO, floresco, sic legit S. Bonifacius Mogunt. Episc. & Martyr. versiculum illum Ps. 102. [Homo sicut foenum dies ejus, & sicut flos agri sic floriet. In ejus epist. 1.] Verbum quidem aut barbarum, aut nimis obsoletum est. FLORIANI, hæreticorum secta. Vide Collitiani. FLORIDUS. Vide Confessor. FLUCTIVAGUS. FR. qui per fluctus vagatur, vel agitatur. Item ipsius maris epithetum: [Ex ipsius portu fluctivagi maris. Bullar. Casinen. tom. 2. constit. 49. FOCARIA, contectalis, concubina. [De focariis Sacerdotum prohibendis. Matth. Paris. in hist.] Vide Synonyma in dict. Concubina. FOCUMETES, Sabaudiæ populi. Vide Forcalqueris. FODERATUS, vox barbara, subsutus. [Die quadam, Deo permittente, omnium bonorum inimicus diabolus ante ostium Militis (id est Gerardi) pulsans sub forma, & habitu peregrini, in nomine Sancti Thomæ hospitium petivit, quo sub omni festinatione intromisso, cùm esset frigus, & ille se algere simularet, Gerardus suam cappam foderatam bonam fatis, qua se tegeret, jens cubitum, transmisit. Cæsarius, lib. 8. c. 59. FODRUM. FR. frumenti portio, quæ Imperatori, vel Regi in Italiam venienti, populi solvere tenebantur. Sigon. de regno Italæ. Bullar. Casinen. tom. 2. const. 66 num. 2. & constit. 98. ubi sic habetur: [Servitium, quod vulgariter dicitur fodrum:] & can. prætereà, de jur. patron. [In alio, transferre præsumant fodrum, albergaria, regium, & similia.] Ubi Glossa ait esse Longobardorum vocabulum. Vide Albergaria, Collecta, Census. [Ut quoties in Italiam veniret, consuetum munus præstaretur, fodrum germanica voce nominatur, latinè verò aurum coronatum ex sententia Alciati. Gaudentius Merula, lib. 2. de antiqua Gallia Cisalp. c. 9.] Et idem est ac Behem, de quo suo loco diximus. FOEDERE SOLUTUS. Vide Desfæderatus. R 4 Foë-
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F L FLAMMIGERI. FR. Thus the sons of Ranulph Flammandus were called by Ivo of Chartres; for he had intruded two of his sons into the see of the Church of Durham, the elder having barely reached his twelfth year, and had extorted the investiture from the Count of Normandy on condition that one after another of his sons should succeed in that church; but both were expelled by William, Archbishop of Rouen, for which vindication of justice the aforesaid Ivo thanked William, epist. 174, saying: [Since you have caused those fiery boys to be cast out from the aforesaid church, etc.] FLAMMULA, and Flammularis. See Tufa. FLAMONIUM. [The honor given to the Flamines. Isidor.] And Bishop Sidonius, speaking of the envious, says: [These are they who envy tunic-wearers their leisure, men in military cloaks their pay, travelers their provisions, merchants their fairs, envoys their gratuities, tax-gatherers their tolls, provincials their estates, municipal officers their flamonia, lib. 5, epist. 7. FLASCO. A wine vessel, a flask. [And he gave a flask full of wine blessed by himself, commanding that he should proceed to war as far as that wine and his own should not fail him. Florentius in Chron.] By the same word St. Gregory used it, saying: [At one time also our Exhilaratus, whom he himself had converted, was sent by his lord, to bring to the man of God in the monastery two wooden vessels full of wine, which are commonly called flascones, lib. 1, dialog. c. 18. FLATON, a cake, crust, or ash-baked loaf: a French name, Flacon. [Flatones in the litanies, thirty of each. In the life of St. Aigilbert, Abbot.] FLATURALIS, a thing which breathes wind and a blast. [Therefore they are said to be without spirit, because they are not built with natural limbs. Tertull. lib. de anima, c. 10. FLECTAMUS GENUA. See Genuflexio. FLETOBOTOMIA. FR. A funeral oration, which in Greek and Latin is called epicedium and nænia, in Arabic Nauhh, but in Hebrew Threni. See Threni. St. Odilo the Abbot uses this word in the Life of St. Adelestia, who had first been the wife of Lotharius, King of Italy, and then of Otto I, Emperor. In the Biblioth. Cluniac. See Plangimonium. ELETUS, a place anciently assigned outside the church for public penitents, is gathered from the Council of Neocæsarea as cited by Matthew Blastares, where it is thus stated: [If anyone among the perfect catechumens shall have sinned, when he has ceased from sin, let him stand with the hearers; if he is among the hearers and does not abstain from sinning, let him be driven by the Church into the place of the weepers,] concerning which it was said above under the word Ecclesia. See Hyemantes, Narthex. FLEXUMINES, swift men. See Trossulus. FLOCUS, the monastic hood, whose diminutive, Flocellus, signifies a small mozzetta hood, as was said under Capucinus. [Domus Eunaldus, whom you say is your deacon, if he had shaved himself according to justice, as the little hood on his head bears witness, ought rather to have remained in our lot than in yours. Geoffrey, Abbot and Cardinal of St. Prisca.] Frocus is also found in the same meaning, as Turrecremata noted in the rules of St. Benedict, tract. 221, c. 15, and it was a canonical badge, as is gathered from the decree of Urban II. FR. Froccus and Frocca are affirmed by Henry Spelman to have been a monastic garment, worn beneath the tunic; for certainly from the words of Ingulph the Saxon in the history of Croyland it is gathered that it was distinct from the cowl and the tunic; for thus he says there: [He clothed the whole convent every year with his following, one year with tunics, the next with cowls, every third year with froccs.] Therefore some have preferred to change R. into L. Aimon, speaking of the bishops and abbots of Tours, says: [And in addition he ordered that we should wear the floccus with the cowl, as we now bear it, in Abb. 19.] Thus the French also commonly pronounce it in both ways, Floc de moine, or rather Froc de moine. But according to Roman style it should be called Flocus. See Cuculla. S. FR. FLORIO, I flourish, so St. Boniface, Bishop of Mainz and Martyr, reads that verse of Psalm 102: [Man's days are as grass, and as the flower of the field so shall he flourish.] In his epistle 1. The word is indeed either barbarous or too obsolete. FLORIANI, a sect of heretics. See Collitiani. FLORIDUS. See Confessor. FLUCTIVAGUS. FR. one who wanders or is driven about through the waves. Also an epithet of the sea itself: [From the harbor of the wave-wandering sea itself. Bullar. Casinen. tom. 2, constit. 49. FOCARIA, a kept woman, concubine. [On forbidding priests to have focariæ. Matth. Paris in hist.] See Synonyma under Concubina. FOCUMETES, people of Savoy. See Forcalqueris. FODERATUS, a barbarous word, lined with a lining. [One day, by God's permission, the enemy of all good, the devil, knocking at the door of a knight (that is, Gerard), in the form and dress of a pilgrim, asked for lodging in the name of St. Thomas; and, having been let in with all haste, since it was cold and he pretended to be chilled, Gerard sent his good fur-lined cloak to him, to cover himself while he went to bed. Cæsarius, lib. 8, c. 59. FODRUM. FR. a share of grain which the people were bound to pay to the Emperor or King when he came into Italy. Sigon. de regno Italiæ. Bullar. Casinen. tom. 2, const. 66, no. 2, and constit. 98, where it is said: [The service which is commonly called fodrum:] and can. prætereà, de jur. patron. [In another case, let them presume to transfer fodrum, albergaria, regium, and the like.] Where the Gloss says it is a Lombard word. See Albergaria, Collecta, Census. [That whenever he came into Italy, the customary tribute should be rendered, is called fodrum in Germanic speech, but in Latin aureum coronatum, according to the judgment of Alciat. Gaudentius Merula, lib. 2, de antiqua Gallia Cisalp. c. 9.] And it is the same as Behem, of which we spoke in its place. FOEDERE SOLUTUS. See Desfæderatus. R 4 Foë-
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FO FOETOROSUS, foetidus, [Qui foeterosis prandiis cadaveribus sacrificant mortuorum. S. Zeno, Serm. 49.] Vide Cancero. FOETUS, etymon. Vide Neophytus. FOFFINGER. FR. campus, seu pratum, in quo foenum antea, vel herbæ resecatæ sint, 1. nulli fit, de itineribus. FOLDERPHIUM. FR. donum post mephium, seu donatio propter nuptias, 1. si pater filiam, 2. de succession. Vide Mephium. FOLIARIUS. Vide Fialarius. FOLLARIS, moneta. Vide Folleralis. FOLLEO, in flor, à Follius verbum deductum. {Omnis his cura de vestibus, si benè oleant, si pes laxa pelle non folleat. Hieronym. ad Eustoch.} FR. de eadem vanitate in calceis, Sidonius, lib. 8. epist. 9. in contrario, scilicet, sensu, reprehendens: {Laxo pes natet in cothurno eleganter dixit. Quæ pellis distensio à Latinis Tentipellium dicebatur. {Tentipellium Artorius putat esse calciamentum ferratum, quo pelles extenduntur, indeque Afranium dixisse in primo, Pro manibus credo habere ego illos Tentipellium. Titinium, ait Verrius, existimare id medicamentum esse, quo rugæ extendantur, quum dicat, Tentipellium inducitur, rugæ in ore extenduntur:} :/: Apud Tertullianum legitur verbum frequentativum Follico: {Oscitans vescitur, sollicans ruminat, de pallio, c. 3.} ubi de Camaleonte loquitur. Reperitur etiam verbum Follesco, id est, stolidus fio, ac vento plenus. Ejus antithesim. Vide Inflabellatus. FOLLERALIS, vilis monetæ species, valoris unius quadrantis. {Nummis quos Romani Teruntianos, Græci Follerales vocant, Anastasius suo nomine figuratis placabilem plebi commutationem distraxit. Marcellin. in Chron.} Fortassè hæc greccæ monetæ denominatio à dictione φολύς derivatur, quæ piscis squammam significat, à similitudine parvitatis nomine desumpto. Unde Aug. lib. 22. de Civitate Dei, c. 8. ait: {Trecentis phollibus vendidit.} Melitenses Fallari antiqua numismata vocant. FR. diversam tamen de Melitensium Fallari vocabulo opinionem affert Auctor Melitæ Illustratæ, lib. 2. Notitia, 4. pag. mihi 185. ubi de Phalaridis Agrigentini Tyranni cum Melitæsibus amicitia, ac pecuniaru[m] commodatione loquens, ut in epistolis, quæ sub ejus nomine circumferuntur, ibi inter alia hæc citatus Auctor habet: {Anzi che le medaglie,ò antiche monete, che si ritrovano tal' ora per la campagna,ò in altri luoghi, sono da Maltesi communemente chiamati Fallari, memoria forse rimasta da i danari da quello prestatigli; benche il Bosio dica, che i Maltesi altresì prestassero a lui ancora &c.} Quæ tamen Sicula moneta introducta postmodu[m] fuit in Regno Neapolitano à Rogerio Siciliæ Rege, de quo sic Falco Benevent. {Inter cætera enim suaru[m] dispositionum edictum terribile induxit, totius Italiæ partibus abhorrendum, & morti proximu[m], & egestati, scilicet, ut nemo in toto Regno viventium romasinas accipiat, vel in mercatibus distribuat, & mortali consilio accepto, monetam FO suam introduxit; unam verò, cui Ducatus nomen imposuit, octo romasinis valentem, quæ magis, magisque ærea, quàm argentea, probata tenebatur. Induxit etiam tres tollares æreos romasinam unam appretiatos. In ejus Chron. ad ann. 1140.} Vide Romaninsis. FOLLESCO. Vide Folleo. FOLLICO. Vide Folleo. FONS IN ECCLESIA. Vide Aqua benedicta, Nymphæum. FONTIUM EXCULTORES. Vide Facularum accensores. FORALIS. Forensis. {Sicut studii nostri esse condecat à litigiis foralibus monachos submovere, ut divinis monasteriis piè, ac solerter invigilent: ita necesse est nostra provisione quemadmodum negotia eorum disponi debeant ordinare, ne distenta mens per varias causarum curas desluat, & ad celebrandum opus consuetum enervata torpescat. D. Gregor. lib. 4. epist. 67.} Qui etiam epist. 62. sic inquit: {Causas enim prædictæ foeminæ, sive sint, sive fuerint, nostro volumus judicio terminari; ut foralis illi inquietudo submoveri debeat, & tamen à judicii justitia nullatenus excusetur. FR. {Nil de forali strepitu. Idem Gregor. In decretal. de præsumpt. cap. 2.} id est, de contentioso foro. Gloss. ibid. FORAMINATUS. FR. perforatus: {Nauticis cuspidibus foraminato fundi glutino sordidaretur. Sidon. lib. 1. epist. 5.} ubi per verba Glutino sordidaretur, limum fluminis, qui nauticis contis commotus, coenosam reddit aquam, intelligit. FORANEUS, extrinsecus, quod foris expositum est: {Sicut ergo foranei lapides nullum debent habere nodum, aut angulum, nec debet esse alter lapis intus, alter foris; quia si sic fuerint, omne ædificium deturpant; sic & Clerici, senes, & viduæ continentes, & virgines nullam debent habere maculam. Chrysoft. hom. 40. in cap. 21. Matth.} Foraneus Vicarius. Vide Vicarius. FORASTICUS, alienus; accipitur etiam pro infideli, qui foris, & extra Ecclesiam reputatur. {Nam cum talibus, & cum paganis, & cum plebeja multitudine nostri labores, & pugnæ forasticæ videntur esse: intimæ verò, quando de gremio matris Ecclesiæ Presbyter, vel Diaconus, Ecclesiasticus, vel Monachus discedit à fide, & veritate. S. Bonifacius Episc. Moguntinus, & Martyr. epist. 3.} FR. in eodem proposito D. August. hom. de poenit. in Gratiani decret. can. multi corriguntur, 2. qu. 1. ait; {Quid enim mihi de iis, qui foris sunt, judicare?} Ubi Glossa exponit. {Foris, id est, non nostri juris. FORBANNUM, exilii bannum. {Ut Comes latronem in forbannum miserit, vicinis suis, & aliis Comitibus notum faciat eundem latronem à se esse forbannitum, ut illi eum non recipiant. In const. Caroli Magni, lib. 3. c. 50.} & in eodem sensu Forbanno verbum, & Forbannitus nomen, id est, exulo, & exiliatus. FORBORA. FR. filius unicus, 1. si qui s dereliquerit, de succession. For-
Transcription: Translated (English)
FO FOETOROSUS, foetidus, [Who sacrifice dinners to the dead bodies of the deceased. S. Zeno, Serm. 49.] See Cancero. FOETUS, etymon. See Neophytus. FOFFINGER. FR. field, or meadow, in which hay has previously been cut, or the herbs mown down; used in matters of roads, for something that belongs to no one. FOLDERPHIUM. FR. gift after mephium, or donation on account of marriage; if the father gives it to the daughter; concerning succession. See Mephium. FOLIARIUS. See Fialarius. FOLLARIS, coin. See Folleralis. FOLLEO, in flor., a word derived from Follius. {All his care is about garments, whether they smell good, whether the foot does not swell with loose skin. Jerome to Eustochium.} FR. on the same vanity in shoes, Sidonius, book 8, letter 9; in the contrary sense, namely, censuring: {He elegantly said, “Let the foot swim loosely in the cothurnus.” That stretching of the skin was called by the Latins Tentipellium. {Artorius thinks Tentipellium is an iron shoe by which the skins are stretched, and therefore Afranius said in the first, “I believe those men have Tentipellium in place of hands.” Verrius says that Titinius thinks it is a medicine by which wrinkles are stretched out, since he says, “Tentipellium is applied, wrinkles are stretched in the face.”} Apud Tertullianum, the frequentative verb Follico is found: {Yawning, it feeds; chewing, it ruminates, concerning the cloak, c. 3.} where he is speaking of the chameleon. The verb Follesco is also found, that is, “I become foolish and full of wind.” See Inflabellatus for its antithesis. FOLLERALIS, a base kind of coin, worth one quadrant. {With the coins which the Romans called Teruntiani, the Greeks Follerales, Anastasius, under his own name, issued a tolerable exchange to the people. Marcellin. in Chron.} Perhaps this denomination of a Greek coin is derived from the word φολύς, which signifies the scale of a fish, the name being taken from the likeness of smallness. Hence Augustine, book 22 of the City of God, ch. 8, says: {He sold it for three hundred pholls.} The Maltese call ancient coins Fallari. FR. However, the author of Malta Illustrata, book 2, Notitia 4, p. 185, gives a different opinion about the Maltese word Fallari, where, speaking of the friendship and loans of money between Phalaris, tyrant of Agrigentum, and the Maltese, as in the letters circulated under his name, the cited author says, among other things: {Rather, the medals or ancient coins that are sometimes found in the countryside or in other places are commonly called by the Maltese Fallari, perhaps a memory left from the money lent to him; although Bosio says that the Maltese also lent to him &c.} This Sicilian coin, however, was later introduced into the Kingdom of Naples by Roger, King of Sicily, of whom Falco of Benevento says thus: {For among the rest he introduced a terrible edict of his ordinances, abhorrent to the parts of all Italy, and near to death and poverty, namely, that no one living throughout the whole kingdom should receive romasinas, or distribute them in markets; and, after taking mortal counsel, he introduced his own coin; and one, which he named Ducatus, worth eight romasinas, which was considered more and more bronze than silver. He also introduced three bronze tollars valued at one romasina. In his Chronicle, under the year 1140.} See Romaninsis. FOLLESCO. See Folleo. FOLLICO. See Folleo. FONS IN ECCLESIA. See Holy Water, Nymphæum. FONTIUM EXCULTORES. See those who light torches. FORALIS. Forensis. {Just as it is fitting for our study to remove monks from forensic disputes, so that they may piously and diligently watch over divine monasteries, so it is necessary by our provision to arrange how their business should be handled, lest the mind, distracted by the various cares of cases, should slacken and become enfeebled and sluggish for the customary work. D. Gregory, book 4, letter 67.} He also says in letter 62: {For the cases of the aforesaid woman, whether they are, or have been, we wish to be ended by our judgment; so that forensic uneasiness ought to be removed from her, and yet she should by no means be excused from the justice of judgment. FR. {Nothing of forensic uproar. The same Gregory. In the decretals, de præsumpt., cap. 2.} that is, of the contentious forum. Gloss. ibid. FORAMINATUS. FR. perforated: {The muddy slime of the river, stirred up by the sailors’ poles, was to soil the perforated bottom. Sidon. book 1, letter 5.} where by the words “glutino sordidaretur,” he means the mud of the river, which, stirred by sailors’ poles, makes the water muddy. FORANEUS, external, that which is exposed outside: {As therefore external stones ought to have no knot or corner, nor ought one stone to be inside and another outside; because if they are so, they spoil the whole building; so also clerics, old men, widows who remain continent, and virgins ought to have no stain. Chrysoft. hom. 40, on chapter 21 of Matthew.} Foraneus Vicarius. See Vicarius. FORASTICUS, foreign; it is also taken for an infidel, who is regarded as outside and beyond the Church. {For with such persons, and with pagans, and with the common people, our labors and external struggles seem to be; but inward struggles are when a priest, or deacon, ecclesiastic, or monk, departs from the womb of Mother Church, from faith and truth. St. Boniface, Bishop of Mainz and Martyr, letter 3.} FR. on the same subject St. Augustine, homily on penance in Gratian’s decretals, can. multi corriguntur, 2, q. 1, says: {For what have I to do with those who are outside?} Where the Gloss explains: {Outside, that is, not under our jurisdiction.} FORBANNUM, the ban of exile. {When the count has sent a robber into forbannum, he shall make it known to his neighbors and to the other counts that that robber has been forbannitus by him, so that they do not receive him. In the constitution of Charlemagne, book 3, ch. 50.} And in the same sense, Forbanno as a verb, and Forbannitus as a noun, that is, exile, and one who has been exiled. FORBORA. FR. an only son, if someone has left, concerning succession. For-
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FO FORCALQUERII. FR. Comitatus in Gallia cisalpina. [Necnon in Delphinatu, Burgundiæ, Sabaudiæ provinciæ, & Forcalquerii comitatibus. Extrav. comm. de Censibus exact. & procur.] Puto, quòd sint Focunares populi in Sabaudia, de quibus Bigonius, qui vulgariter Focignii appellantur. FORCEPS, quæ in carnificinis Sanctorum Martyrum adhibebatur, & erat triplicis speciei. Vide Baronium in Notis ad Martyrolog. 26. Iunii. Quarum una ex his speciebus in Vaticana Basilia adhuc ostenditur. Græci antiquitas adhibebant aureas forcipes ad tangendam reverentiæ causa Eucharistiam, quas n appellabant, & Divinam forcipem S. Theophanes epist. 3. appellavit; sed vocabulum hoc à Græcis translatum fuit deindè ad cochleare, quo ipsi Græci Eucharistiam sæcularibus conferunt. In cæremoniali Romano sit mentio de aureo cochleare, quo utebatur Papa ad ponendam in calice aquam; sic enim habetur ibi: [Subdiaconus verò Latinus accipit cochlear prædictum, super quod Sacrista imponit aquam ex ampulla, lib. 2. cap. 34.] Vide Emundoria. Tenacula. FOREFACIO, erro, delinquo. [Ut, videlicet, satisfactio unius omnibus imputaretur, sicut omniu[m] peccata unus ille portavit; nec alter jam inveniatur, qui forefacit, alter, qui satisfaciat, quia caput, & corpus unus est Christus. D. Bernardus, epist. 190.] FR. [Cùm deprehenditur in aliquibus forisfactis, 5. decretal. tit. 33. cap. 27.] & ibi Glossa: [Forisfactis, idest, malesiciis, delictis, vel excessibus.] Vide Forfacta. FORESTA. FR. Sylva, saltus, eremus, solitudo, 1. de forestis, eod. tit. Sed Glossa in cap. 6. decretal. lib. 3. tit. 24. ait, quòd foresta sit locus, in quo feræ includuntur, & habet quis usum venandi. Vide Forestes. Garena. FORESTARIUS, sylvæ, ac forestæ custos. [Unde conceperis superbiendi materiam; nisi quia cum Forestariis addictus, ut tyranicas exactiones, quibus opprimuntur, redigas inscripturam. Blesen. epist. 21.] Ac idem epist. 29. cujusdam sylve custodis hospitalitatem exaltans, sic ait: [Prosapia Regis Angliæ, quia unus de antecessoribus ejus cuidam leproso, quem in hospitio receperat, gratiam officiosæ humanitatis exhibuit, ab officio forestarii, in eminentiam regiæ dignitatis ascendit. FORESTES, idem ac Foresta, de quo supra. [Post hæc memoratus Rex Carolus exercitio venationis more deditus, per circum adjacentem foreste turbabat rabidas feras à suis saltibus. In vita S. Gundulæ.] Dicitur etiam Foresteria apud Regulares locus, in quo hospites recipiuntur. FORFACTA RES. FR. bona, seu res ad bannum, vel sub hasta posita, 1. de rebus forfactis, eod. tit. Vide Forefacro. Dicitur etiam Forisfacta. [Comestiones, banna, placita, & forisfacta, de præscriptionibus, cap. ad audientiam.] Ubi Glossa: Forisfacta, id est, pecuniarias poenas delinquentium. Et 5. decretal. tit. 33. cap. 27. [Cùm deprehendamur in aliquibus forisfactis.] Et Glossa ibi. [Foris- FO 265 factis, id est, malesiciis, delictis, vel excessibus. FORFACTUS. FR. Exul, seu exilio mulctatus. In Regist. Farsen. num. 269. FORFICULA. Vide Emundoria. Forceps. FORINSECA POTESTAS. FR. laicalis jurisdictio, can. si quis Episcopus in Conc. II. quæst. 3. Vide Iudex. FORISFACTA. Vide Forfacta. FORJUDICO, mittere in exilium, in Siculis const. 4. lib. 1. tit. 14. significat, & adhuc vulgariter ibi Forgiudicare, & Forgiudicato, id est, exulare, & exul dicitur. FORMA VERBORUM, in numero singulari, & plurali quando adhiberi debeat. Vide Singularis forma verborum. FORMALIUM; Gemma, seu aurea lamina gemmata, posita in fibula pluvialis Episcopi. [Capiat paramenta, videlicet, amictum super rochetum, aut cottam, & super eo pluviale tempori congruu[m], sine tamen formalio. Cæremonial. Episc. lib. 1. cap. 7.] ubi de Sacerdote assistente loquitur. Aliquando tamen Firmale dicitur. Vide Firmaculum. Pectorale. Rationale. Ephod. FORMALIA; Monialium Vicaria. [Primiceriam etiam, vel formariam admoneo. In Regul. S. Cæsariæ.] Ita fortasse dicta, quia ad observantiæ formam invigilare teneatur. FORMATÆ LITTERÆ. Vide Litteræ. FORMATICUM. FR. Caseum. [Bodem die Dominus Papa, & cæteri Romani ova manducant, & formaticum. Ordo Rom. de offic. divino.] ubi de die Sabbati Sancti agitur, in quo ob gaudiu[m] Resurrectionis Christi lacticina comedebantur. FORMIDO. FR. sic quædam curiosa antiquorum venatio appellabatur, cui Propheta Isajas his verbis alludit: [Formido, & fovea, & laqueus super te, qui habitator est terræ, & erit, qui fugerit à voce formidinis, cadet in foveam, & qui se explicaverit de fovea, tenebitur laqueo, cap. 24.] Erat itaque hæc ferarum venatio tali artificio disposita; ex una enim parte extendebatur funis variarum avium pennis referta, quam agitando venatores feras terrebant, quæ in fugam positæ, in preparatis laqueis, vel in foveis incidebant; sic enim illam Seneca describit, ac significatum Formidinis declarat inquiens: [Nec est mirum, cùm maximos ferarum greges linea pennis distincta contineat, & in insidias agat, ab ipso effectu dicta Formido, lib. 2. de ira, cap. 12.] & alibi idem de hac venatione ait: [Si feras lineis, & pinna clusas contineas & c. lib. 2. de Clementia, cap. 12.] Atque eleganter Nemesianus. Linea quin etiam magnos circundare saltus, Quæ possit, volucreaque metu concludere prædas, Digerat innexas non una ex alite pinnas; Namque ursos, magnosque suos, cervosque fugaces Terrificare, linique vetant transcendere septu[m]. FORMULA. FR. sedes, seu stallum in Choro, quod Galli Forme dicunt. [Cum nocte devota vigilat super so mulam. In vita S. Radegundis Regimæ. FOR-
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FO FORCALQUERII. Fr. A county in Gallia Cisalpina. [Likewise in the provinces of Dauphiné, Burgundy, Savoy, and the counties of Forcalquier. Extravag. comm. de Censibus exact. & procur.] I think that there are the Focunares peoples in Savoy, of whom Bigonius writes, who are commonly called Focignii. FORCEPS, which was used in the tortures of Holy Martyrs, and was of three kinds. See Baronius in the Notes on the Martyrology, 26 June. One of these kinds is still shown in the Vatican Basilica. The Greeks in antiquity used golden forceps for touching the Eucharist out of reverence, which they called n , and S. Theophanes in epistle 3 called the divine forceps; but this word was later transferred by the Greeks to the spoon, with which the Greeks themselves administer the Eucharist to the laity. In the Roman ceremonial there is mention of a golden spoon, which the Pope used for putting water into the chalice; for thus it is stated there: [The Latin subdeacon takes the aforesaid spoon, upon which the sacristan pours water from the cruet, book 2, cap. 34.] See Emundoria. Tenacula. FOREFACIO, I err, I do wrong. [That, namely, the satisfaction of one might be imputed to all, just as that one bore the sins of all; nor should another now be found, who forefacit, and another who satisfies, because the head and the body are one Christ. St. Bernard, epist. 190.] Fr. [When someone is caught in certain forisfacta, 5 Decretals, tit. 33, cap. 27.] And there the Gloss: [Forisfactis, that is, evil deeds, offenses, or excesses.] See Forfacta. FORESTA. Fr. A wood, a forest, a wilderness, a solitude, 1 de forestis, the same title. But the Gloss in cap. 6 of the Decretals, book 3, tit. 24, says that a foresta is a place in which wild beasts are enclosed, and where one has the right of hunting. See Forestes. Garena. FORESTARIUS, the keeper of a wood and forest. [What matter for pride have you conceived, except that, being attached to the forestarii, you should check the tyrannical exactions by which they are oppressed? Bles. epist. 21.] And the same in epistle 29, praising the hospitality of a certain forest keeper, says thus: [The lineage of the King of England, because one of his ancestors showed the grace of dutiful humanity to a certain leper whom he had received in lodging, rose from the office of forestarius to the eminence of royal dignity. FORESTES, the same as Foresta, as above. [After this the aforesaid King Charles, devoted to the practice of hunting in the usual manner, disturbed the raging wild beasts from their lairs through the surrounding forest. In the life of St. Gundula.] Among Regulars, Foresteria is also called the place where guests are received. FORFACTA RES. Fr. goods, or property placed under ban or under the hammer, 1 de rebus forfactis, the same title. See Forefacro. It is also called Forisfacta. [Meals, bans, pleas, and forisfacta, de præscriptionibus, cap. ad audientiam.] Where the Gloss says: Forisfacta, that is, the monetary penalties of offenders. And in the 5 Decretals, tit. 33, cap. 27: [When we are detected in certain forisfactis.] And the Gloss there: [Forisfactis, that is, evil deeds, offenses, or excesses. FO 265 FACTIS, that is, evil deeds, offenses, or excesses. FORFACTUS. Fr. An exile, or one punished with exile. In the Farsen register, no. 269. FORFICULA. See Emundoria. Forceps. FORINSECA POTESTAS. Fr. lay jurisdiction, canon si quis Episcopus in Conc. II. quæst. 3. See Judex. FORISFACTA. See Forfacta. FORJUDICO, to send into exile, in the Sicilian constitutions 4, book 1, tit. 14, means, and still in the vulgar speech there Forgiudicare, and Forgiudicato, that is, to exile, and one is called an exile. FORMA VERBORUM, in the singular and plural number, when it should be used. See Singularis forma verborum. FORMALIUM; the gem, or jeweled golden plate, placed on the clasp of a bishop’s cope. [Let him take the vestments, namely, the amice over the rochet or cotta, and over it a cope suitable to the season, but without formalium. Ceremonial of Bishops, book 1, cap. 7.] where he is speaking of the assisting priest. Sometimes, however, it is called Firmale. See Firmaculum. Pectorale. Rationale. Ephod. FORMALIA; the vicar of nuns. [I also warn the prioress, or the formaria. In the Rule of St. Caesaria.] Perhaps so called because she must keep watch over the rule of observance. FORMATÆ LITTERÆ. See Litteræ. FORMATICUM. Fr. Cheese. [On that same day the Lord Pope and the other Romans eat eggs and formaticum. Roman Order of the Divine Office.] where the Holy Saturday is being dealt with, on which dairy foods were eaten in joy for the Resurrection of Christ. FORMIDO. Fr. Thus a certain curious ancient kind of hunting was called, to which the Prophet Isaiah alludes in these words: [Fear, and pit, and snare, upon thee, O inhabitant of the earth; and it shall come to pass that he who flees from the voice of fear shall fall into the pit, and he who escapes from the pit shall be caught in the snare, chapter 24.] This hunting of wild beasts was arranged by such a device: on one side there was stretched a rope adorned with the feathers of various birds, which the hunters shook in order to frighten the beasts; and those driven to flight fell into the prepared snares or pits. Thus Seneca describes it and explains the meaning of Formido, saying: [Nor is it surprising, since a line marked out with feathers holds the largest herds of wild beasts and drives them into the trap; from the effect itself it is called Formido, book 2, de ira, cap. 12.] And elsewhere the same writer says of this hunting: [If you keep wild beasts enclosed by lines and feathers, etc., book 2, de Clementia, cap. 12.] And Nemesianus elegantly: Line too may encircle great forests, And with fear enclose winged prey, Let him arrange feathers fastened not from just one bird; For to terrify bears, great boars, and fleeing deer, And to prevent the line from crossing the barrier. FORMULA. Fr. a seat, or stall, in the choir, which the French call Forme. [When devoted at night she keeps vigil over her mule. In the life of St. Radegund, Queen. FOR-
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FO FORNAX FERREA. FR. captivitas filiorum Israel in Ægypto. Deuteron. cap. 4. num. 20. 3. Reg. cap. 8. num. 51. Jerem. cap. 11. n. 4. & can. porrò. 16. quæst. 3. FORNIX, id est, arcus triumphalis. Vide Manus. In propria significatione. Vide Spiculus. FORRATUS. Subsutus: [Cappa choralis pellibus variis forrata. Matth. Paris. in hist. FORTE FORTUNA. FR. fortuitò. [Forre fortuna Episcopus, qui ipsum à communione segregaverit, defunctus est. D. Clemens in can. apostol. can. 31. FORTIA, vis, fortitudo, barbara vox.] Eo quòd pagensis vester ille eidem terram suam in loco nuncupante illo per fortiam tulisset, & post se retineat injustè. Marculf. lib. 1. formular. cap. 28. FORUM REI SEQUENDUM. Vide Pulso. Dicitur etiam Forus ex Ilidoro in cap. forus, de verbor, signific. FOSSARIUS, antiquum, ac pium Clericorum officium, [Primus igitur in Clericis fossario u[m] ordo, qui in similitudinem Tobiæ sancti sepelire mortuos admonentur. D. Hieron. ep. 13.] & de Mulierere septies icta idem air: [Clerici, quibus id officii erat, cruentum linteo cadaver obvolvunt, & fossam humum lapidibus construentes, ex more tumulum parant.] FR. Vide Baron. An. 34. n. 288. & hic Bordinatus. Decanus in dict. Decania. Laborantes. Lecticarius. Libitinarius. Porticani. FOSSATA. FR. fovea, cavea: [Illæ quoque expensæ, quæ fiunt pro fossatis, & alias pro terris ædificandis, ut uberiores fructus producant. Extrav. comm. de decimis 5. Illæ quoque. FOSSATUM. FR. exactio quædam, cap. 4. lib. 3. tit. 49. Decretal. FOSSORES PUTBORUM. Vide Laccarius. FOSSORIUM, fovea, cavea: [Fossaria habetis, venas aquarum viventium possidetis. Petrus Cellen. lib. 3. epist. 2.] Aliquando Eremitarum lectum denotat, quia ad instar foveæ formabatur. [Sequenti die conventus à labore rediens, & ante portam, facto primo signo nonc, secundum expectans, senior ex eis cùm stans super fossorum suum, se reclinarit, & nonam de Domina nostra diceret, sic stando leviter obdormivit. Cæsarius, lib. 7. cap. 39.] FR. Aliquando verò lignem significat. [Secures, & fossoria accipiunt. In vita S. Godardi, cap. 11. L. Presbyter Canonicus Ecclesiæ regularis præfatum iniquitatis filium, fossorio arrepto, percus sit, lib. 5. decretal. tit. 12. cap. 18. Et inferiùs ibi dem clariùs significatum vocabuli explicatur, sic: [Si verò (quemadmodum perhibetur) Sacerdos iste priùs ab illo percussus, sacrilego mox cum ligone in capite repercussit:] Et post pauca sequitur: [Non videtur idem Sacerdos in poena homicidii penitus excusari, tum ratione instrumenti, cum quo ipse percussit, quod cùm grave sit, non solet levem plagam inferre &c. FOTINIANI FR. hæretici à Photino ex Galatia, seu Gallogræcia Smyrnensi Episcopo ita denominati, qui asserebant Iesum à Maria ex Josepho generatum, ac cum Ebionitis conveniebant. FO 24. quæst. 3. can. 39. Vide Ebionitæ. FOTRUM, armarium, quod vulgò Credentia dicitur, in quo vasa reponuntur, seu capsa, quæ itali cè Forciero dicitur. [Quomodo pertinet ad statum tuum visio fotri hujus. Cæsarius, lib. 9. miracul. cap. 29.] Ubi ex verbis ejusdem Auctoris satis clarè colligitur fuisse capsam pro vasibus ad fercula mensæ necessariis conservandis, ut hodie in Principum servitio credentiæ formari solent. FOVEA. Vide Fossata. Fossorium. FRAGRASCO, fragraniam reddo; hinc Petrus Cellensis de Ecclesia in persecutionibus sublimata loquens, ait: [Sententia dubia quæstionibus ventilata clarescit, species aromatica pistillorum tunsione fragrascit, Ecclesia oppressione malorum crescit, lib. 5. epist. 4. FRAMEA. FR. Hasta, seu lancea. [Inimici defecerunt frameæ in finem, psalm. 9. n 7. Eripe animam meam ab impio, frameam tuam ab inimicis manus tuæ, psal. 13. n. 14.] Idem nomen in psal. 21. & psalm. 34. nu. 3. [Frameam suscitare super pastorem meum Zachar. cap. 13.] Tacitus in multis locis de moribus Germanorum lanceam, seu hastam denorare ostendit; Divus verò Aug. super psalm. ait: [Gladium bis acutum, hoc est framea. FRANCIA. FR. distincta à Gallia: [Sic in honorem duodecim Apostolorum eligimus quatuor planè de Francia, quatuor de Aquitania, quatuor de Gallia,] Et inferiùs. [Vocatur denique Prior hujus scholæ Raino, Ingelbertus, & Ingelerii de Francia. Alii de Aquitania Dosde, Amis, Amat, & Bernardus: de Gallia Frederig, Octone, Mellitus, Stefanus.] Et post pauca: [Pro qua causa annuatim volumus de Regnis nostris Francia, Aquitania, & Gallia remunerari. In Privileg. Caroli Magni apud Torrigium de Crypris Vatican. editione 2. pag. 507. & 508. Volumus atque præcipimus, ut omnes nostræ dictioni subditi tam Romani, quàm Franci, Alemani, Bavari, Burgundiones, Saxones, Turingi, Frisones, Galli, Britones, Longobardi, Guascones &c. Idem Carolus Magnus apud Gratianum in can. volumus. 11. quæst. 1.] Hæc tamen ratio differentiè à variis Auctoribus variè affertur. Robertus Canalis in primis Arboriacen. Episc. in sua gallicana hist. ait, quòd tempore Attilæ Gallo-francia vocari coepit. Gordonius verò in ejus Chronica ad annum 451. inquit: [Ab hac victoria Moroveus dicionem suâ in Galliam dilatavit, occupatasque provincias Galliam nominavit.] Ivo tandem Carnoten. in ejus Chronicon scribit: [Francos lingua attica Valentinianus Imp. à feritate vocari voluit.] Sed quidquid sit; Roberri tamen Canalis relatio non subsistit; nam multis sæculis post Moroveum, nempè, temporibus Caroli Magni, ut supra visum est, adhuc nomina Galliæ, & Franciæ à cæteris Celtiberis provinciis distinguebantur, imò multò post præfatum Carolum Francia à Navarræ provincia, & Delphinatu diversificabatur. In Extrav. comm. de censibus. Vide Borbinatus. Gallia. Porticani. FRANCIGENA. FR. in Francia genitus, [Zacharias,
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FO FORNAX FERREA. FR. the captivity of the children of Israel in Egypt. Deuteronomy, ch. 4, no. 20. 3 Kings, ch. 8, no. 51. Jeremiah, ch. 11, no. 4. & can. porrò. 16. quest. 3. FORNIX, that is, a triumphal arch. See Manus. In its proper meaning. See Spiculus. FORRATUS. Lined: [A choir cope lined with various furs. Matthew Paris, in his history. FORTE FORTUNA. FR. by chance. [By chance the Bishop, who had separated him from communion, died. D. Clemens in the apostolic canons, can. 31. FORTIA, force, strength, a barbarous word.] Because that peasant of yours had taken his land away from him by force in the place called that, and unjustly keeps it after him. Marculf. lib. 1. formular. cap. 28. FORUM REI SEQUENDUM. See Pulso. It is also called Forus by Isidore in cap. forus, de verbor. signific. FOSSARIUS, an ancient and pious office of clerics, [The first order, therefore, among clerics is that of the fossarius, who are admonished, in the likeness of holy Tobias, to bury the dead. D. Jerome, ep. 13.] & concerning the woman struck seven times he says the same: [The clerics, to whom this duty belonged, wrap the bloody corpse in a linen cloth, and, building up the earth with stones in the grave, prepare a tomb according to custom.] FR. See Baron. An. 34, n. 288. & here Bordinatus. The dean in the said Decania. Laborantes. Lecticarius. Libitinarius. Porticani. FOSSATA. FR. a pit, a hollow: [Those expenses also which are made for fossata, and otherwise for building up lands, so that they may produce more abundant fruits. Extrav. comm. de decimis 5. Those also. FOSSATUM. FR. a certain levy, cap. 4, lib. 3, tit. 49. Decretals. FOSSORES PUTBORUM. See Laccarius. FOSSORIUM, a pit, a hollow: [You have fossaria, you possess the springs of living waters. Peter of Celles, lib. 3, epist. 2.] Sometimes it denotes a hermit’s bed, because it was formed like a pit. [The next day, the community returning from work, and in front of the gate, after the first signal had been made, then waiting for the second, one of the elders, standing upon his fossorum, reclined himself, and while saying the ninth office of Our Lady, thus standing he lightly fell asleep. Caesarius, lib. 7, cap. 39.] FR. Sometimes, however, it signifies a wooden tool. [They take up axes and fossoria. In the life of St. Godard, cap. 11. L. Presbyter, Canon of the Regular Church, seized the aforesaid son of iniquity and struck him with a fossorium, lib. 5, decretal. tit. 12, cap. 18. And below there the meaning of the word is explained more clearly, thus: [But if (as it is said) this priest, having first been struck by him, then retaliated with a sacrilegious mattock on the head:] And after a few words it follows: [The same priest does not seem to be entirely excused from the penalty of homicide, both by reason of the instrument with which he struck, which, being heavy, is not usually wont to inflict a light blow, etc. FOTINIANI FR. heretics named after Photinus, bishop of Smyrna, from Galatia, or Gallograecia, who asserted that Jesus was born of Mary by Joseph, and agreed with the Ebionites. FO 24. quest. 3. can. 39. See Ebionitae. FOTRUM, a cupboard, which is commonly called Credentia, in which vessels are placed, or a case, which in Italian is called Forciero. [How does the sight of this fotrum pertain to your station? Caesarius, lib. 9, mirac. cap. 29.] From the words of the same author it is sufficiently clear that it was a case for preserving vessels necessary for the courses of the table, such as today in princes’ service credenzas are usually made. FOVEA. See Fossata. Fossorium. FRAGRASCO, I make fragrant; hence Peter of Celles, speaking of the Church exalted in persecutions, says: [A doubtful sentence, agitated by questions, grows clear; a fragrant species is made sweet by the pounding of pestles; the Church grows through the oppression of the wicked, lib. 5, epist. 4. FRAMEA. FR. a spear, or lance. [The enemies failed before the sword unto the end, psalm 9, n. 7. Deliver my soul from the wicked, thy sword from the enemies of thy hand, psalm 13, n. 14.] The same name in psalm 21 & psalm 34, n. 3. [I will stir up a sword against my shepherd, Zachar. ch. 13.] Tacitus in many places shows that, in speaking of the customs of the Germans, it denotes a lance, or spear; but St. Augustine says on the psalm: [A sword doubly sharp, that is, a framea. FRANCIA. FR. distinct from Gallia: [Thus, in honor of the twelve Apostles, we choose four plainly from Francia, four from Aquitania, four from Gallia,] And below. [The prior of this school is called Raino, Ingelbertus, and Ingelerii de Francia. Others from Aquitania: Dosde, Amis, Amat, and Bernardus; from Gallia: Frederig, Octone, Mellitus, Stephanus.] And a little later: [For which cause we wish to be rewarded annually from our kingdoms Francia, Aquitania, and Gallia. In a privilege of Charles the Great in Torrigius, de Crypris Vatic. 2nd edition, pp. 507 and 508. We wish and command that all subjects of our dominion, both Romans and Franks, Germans, Bavarians, Burgundians, Saxons, Thuringians, Frisians, Gauls, Britons, Lombards, Gascons, etc.] The same Charles the Great in Gratian, in can. volumus. 11. quest. 1.] Yet this reason for the distinction is given variously by various authors. Robertus Canalis, first Bishop of Arbrissel, in his Gallican history says that in the time of Attila it began to be called Gallo-Francia. Gordonius, however, in his Chronicle for the year 451 says: [From this victory Moroveus extended his dominion into Gaul, and called the occupied provinces Gaul.] Ivo of Chartres, finally, in his Chronicle writes: [Valentinian the Emperor wished the Franks to be called thus in the Attic tongue because of their ferocity.] But whatever the case; nevertheless the report of Robertus Canalis does not stand, for many centuries after Moroveus, namely in the times of Charles the Great, as has been seen above, the names of Gallia and Francia were still distinguished from the other Celtic provinces; indeed much later than the aforesaid Charles, Francia was differentiated from the province of Navarre and from the Dauphiné. In Extrav. comm. de censibus. See Borbinatus. Gallia. Porticani. FRANCIGENA. FR. born in Francia, [Zacharias,
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FR rias, scilicet, Regem Francorum, non tam pro fui s iniquitatibus, quàm pro eo, quod tantæ potestati erat inutilis, à Regno deposuit, & Pipinum Caroli Imperatoris patrem in ejus locum substituit, omnesque Francigenas à juramento fidelitatis absolvit. can. alius item 15. quæst. 6. FRANCI. FR. Vassalli sine feudo. Glossa in 1. penult. de maleficiis. FRANCISCA, securis, bipennis, [ Accepit autem Rex franciscam ejus, quæ vocatur bipennis, & projicit in terram. Hincmar. in Remig.] De eadem etiam inquit Flodoardus: [Rex ergo structas circumjens ritè phalanges, ad eum, qui dudu[m] percusserat urceum, pervenit, spretisque ipsius armis ejus franciscâ projecit in terram, lib. 1. hist. Rhemens. cap. 13.] Allii tamen gladium, seu ensem significari exponunt. [Et extensa manu franciscam ejus terræ dejecit, quæ spatha dicitur. Ammon. de Gestis Francorum, lib. epist. 12.] Vide Bisacutum. FRANCISCANI, Regulares, de quibus hìc fit mentio in dictionibus. Breviarium. Cereus Paschalis. Cippus. Cordigeri. Gardianus. Genus flexio. FRASCATÆ AEDES. FR. Oratorium in Vaticana Basilica. [ Quidam de Anglorum gente Romam venerunt, qui in Oratorio B. Gregorii Papæ, & Confessoris Christi, in Principis Apostolorum æ de Frascatæ constructa, unam tabulam argenteâ posuerunt. Anast. Biblioth. in Benedicto III. FRATER. FR. titulus Religiosorum etiam tempore Jo. Chrysostomi solitus, & Monachi. Fratres dicebantur, can. ad mensam 11. quæst. 3. hodiè tamen prænomen Domni usurpant. Fratres vocat Papa Cardinales, & Episcopos. Vide Frerius. Quatuor modis in Scriptura frater dici notat Hieron. advers. Helvidium. FRATICELLI, Hæretici. Vide Beguardi. FREA. FR. fatidica. Apud Septentrionales olim pro Dea habebatur. Hist. Longobar. cap. 8. & ejus Annorat. in lib. 1. Item Frea dicebatur Mulier, quæ sub tutore, vel curatore posita erat, l. si quis fream. De his, qui sine voluntate Mundualdi. FREDA, & Fredda. FR. poena pecuniaria juxta formam bannimenti, seu banni, vel legis, l. si quis alienam, de raptu, l. si quis cum altero, de testibus l. sanguinis, de reverentia Ecclesiæ, & Bullar. Casin. tom. 2. constit. 21. 40. 41. à Germanica voce Frid. Vide Fredum. FREDUM, poena pecuniaria, sive compositio. Gregor. Turon. lib. 4. de miraculis S. Martini, cap. 26. à vocabulo germanico Frid, quod pacem significat; nam mediante poenæ solutione, componitur pax inter eum, & fiscum. FRENDOR, fremitus, & stridor dentium in rabie; [Docuisti calcandos esse frendores diabolicos. S. Athanasius in epist. ad Luciferum Episc.] de comminatione hæreticorum agens ait, de quibus alibi idem inquit: [ Tanquam frendoribus tuis possit servorum Dei vigorem superare. FREQUENTIA. FR. ex duabus vicibus intelligitur. Vide Monialis. Item frequentia malorum actuum. Vide Passivitas. FR 267 FRERIUS. Frater, nomen à Græcis corruptè Religiosis attributam. Greg. Pachim. in hist. lib. 5. cap. 8. Hinc Equites Hierosolymitanos, hodie Melitenses, Freiros Cantacuzenus appellat, Hispani Frailes, & Galli Frere dicunt. FRETA. FR. bona, seu possessiones. Bullar. Casin. tom. 2. constitut. 22. FRIBUSCULUM, indignatio, livor parùm considerabilis, ut solet inter cognatos, & amicos evenire. Alii verò Frivosculum, Friviculum, & Frigusculum legunt, à frivola passione. FRICTRIX. Mulier inhonesta, & libidinosa. [Aspice lupas popularium, libidinum nundinas, ipsas quoque frictrices, & si præstas oculos abducere ab ejusdem propudiis occisæ in publico castitatis. Tertull. de pallio, cap. 4.] Quas mulieres Latrinarum antistites ibidem vocat. FRIG, idem ac Frea in locis ibi cit. FRIGORA. Vide Frigoriticus. FRIGORATIO. Vide in dict. sequenti. FRIGORITICUS, quartana, seu tertiana febricitans. [ Frigoritici quidam cum fide venientes, candelam in votis offerunt, & abrasum sepulcri pulverem sumunt, quem aqua mixtum bibunt, & sanitatem hujus Sancti meritis adipiscuntur. Flo-doard. lib. 2. hist. cap. 14.] Eodem vocabulo usus est Gregor. Turonen. inquiens: [Postquam mihi vir ille retulit, & hanc mihi pallam tradidit, præsumpsi fateor eam abluere, & frigoriticis potum dare: sed mox, opitulante divina virtute, sanabantur. De gloria Mart. lib. 1. cap. 6.] Hinc hujus febris accessio Typus frigoriticus dictus est: [Nam si quis typos frigoriticos incurrens, nocte una ad ejus tumulum deprecans vigilaverit; mox compresso accessu, adipiscitur medicinam. Idem Turonen. lib. de gloria Confessorum, cap. 15.] Eadem febris species à frigore Frigoratio etiam ab eodem ibidem appellatur, ubi sic: [Dato igitur mane, redivit ad propria, nec ultra hoc modo frigorationis, vel confractionis ullius pertulit gravitatem.] FR. talis morbus dicitur etiam Frigora; sic in vita S. Cæsarii Episcopi: ] Si habes, da mihi de drappo S. Cæsarii propter frigoras, quia multum valet. FRISCHINGA, sucula, porcula. [Quando parochias circuitis, nolite graves esse Presbyteris, petentes frischingas. Hincmarus.] Et alibi idem de ordinatione Episcopi Hidenulphi loquens ait: [ Exigendo denarios, vel caballos, aut verres, seu frischingas.] Recentes Rheni colones Frischling, & Tholosani Fretigues hujusmodi tenera animalia vocant. Reperitur etiam in eodem sensu penes scriptores Friscinga. Frincinka, & Frisgunga. FRIXUM. FR. sagitta, jaculum, italicè Frezza, l. de omnibus, l. ut omnis, de quantitate solidorum. FROCCA, Froccus, & Procus. Vide Flocus. FRONTELLUM. Vide Brudatus. FRUMENTARIUS. Vide Cerealis. FRUSTRATORIUS. Vide Dilatorius. FUCUS. FR. Cerussa, & purpura, quæ foeminæ faciem ornant, & colorant; sic Fucatus eadem cerussa coloratus dicitur; metaphoricè tamen pro fictio-
Transcription: Translated (English)
FR The King of the Franks, that is to say, he deposed from the kingdom not so much for his iniquities as because he was unfit for so great a power, and he substituted Pepin, father of the Emperor Charles, in his place, and absolved all the Franks from the oath of fidelity. can. alius item 15. quæst. 6. FRANCI. FR. Vassals without a fief. Gloss in 1. penult. de maleficiis. FRANCISCA, an axe, a two-edged axe. [ But the King took his francisca, which is called a bipennis, and threw it to the ground. Hincmar. in Remig.] Of the same, Flodoard also says: [The king, therefore, having duly moved around the drawn-up battalions, came to him who had long before struck the pitcher, and, despising his arms, cast him to the ground with his francisca, lib. 1. hist. Rhemens. cap. 13.] Yet others explain it as meaning a sword, or blade. [And with outstretched hand he cast to the ground his francisca, which is called a spatha. Ammon. de Gestis Francorum, lib. epist. 12.] See Bisacutum. FRANCISCANI, Religious, concerning whom mention is made here in the words: Breviarium. Cereus Paschalis. Cippus. Cordigeri. Gardianus. Genus flexio. FRASCATÆ AEDES. FR. An oratory in the Vatican Basilica. [ Certain men of the English nation came to Rome, who placed one silver tablet in the Oratory of blessed Pope Gregory and Confessor of Christ, in the basilica of the Prince of the Apostles, built at Frascata. Anast. Biblioth. in Benedicto III. FRATER. FR. A title of religious persons, customary even in the time of John Chrysostom, and of monks. They were called brothers, can. ad mensam 11. quæst. 3. Today, however, they use the name Domnus as a prefix. The Pope calls the cardinals and bishops brothers. See Frerius. Jerome notes that in Scripture brother is used in four ways, against Helvidius. FRATICELLI, heretics. See Beguardi. FREA. FR. a prophetess. Among the northern peoples she was formerly regarded as a goddess. Hist. Longobar. cap. 8. and its annotations in book 1. Also a woman was called Frea who was placed under a guardian or curator, l. si quis fream. De his, qui sine voluntate Mundualdi. FREDA, and Fredda. FR. a pecuniary penalty according to the form of the bannishment, or ban, or law, l. si quis alienam, de raptu, l. si quis cum altero, de testibus l. sanguinis, de reverentia Ecclesiæ, and Bullar. Casin. tom. 2. constit. 21. 40. 41. from the German word Frid. See Fredum. FREDUM, a pecuniary penalty, or composition. Gregor. Turon. lib. 4. de miraculis S. Martini, cap. 26. from the German word Frid, which means peace; for by the payment of the penalty, peace is made between him and the treasury. FRENDOR, a roaring and grinding of the teeth in rage; [You taught that diabolical frendors must be trodden down. St. Athanasius in epist. ad Luciferum Episc.] speaking of the threats of heretics, he says, concerning whom elsewhere the same author says: [As though with your frendors you could overcome the strength of the servants of God. FREQUENTIA. FR. is understood of two times. See Monialis. Also the frequency of evil acts. See Passivitas. FR 267 FRERIUS. Frater, a name corruptly attributed by the Greeks to religious persons. Greg. Pachim. in hist. lib. 5. cap. 8. Hence the Knights of Jerusalem, now the Knights of Malta, are called Freiros by Cantacuzenus; the Spaniards say Frailes, and the French say Frere. FRETA. FR. goods, or possessions. Bullar. Casin. tom. 2. constitut. 22. FRIBUSCULUM, indignation, a slight resentment, such as is accustomed to arise among relatives and friends. Others read Frivosculum, Friviculum, and Frigusculum, from a trivial passion. FRICTRIX. An unchaste and lustful woman. [Behold the harlots of the common people, the marketplaces of lusts, even the frictrices themselves; and if you can, turn your eyes away from her obscene acts, slain in public chastity. Tertull. de pallio, cap. 4.] He there calls such women the priestesses of the latrines. FRIG, the same as Frea in the places cited there. FRIGORA. See Frigoriticus. FRIGORATIO. See in the following word. FRIGORITICUS, one suffering from quartan or tertian fever. [Certain frigoritici, coming with faith, offer a candle in vow, and take dust scraped from the sepulcher, which they drink mixed with water, and they obtain health through the merits of this Saint. Flo-doard. lib. 2. hist. cap. 14.] Gregory of Tours used the same word, saying: [After that man had told me, and handed that cloth to me, I confess I presumed to wash it and give it as a drink to the frigoritici: but soon, with divine power assisting, they were healed. De gloria Mart. lib. 1. cap. 6.] Hence the attack of this fever was called a frigoritic type: [For if anyone, suffering a frigoritic attack, should spend one night praying at his tomb, soon, the attack being checked, he obtains a remedy. The same author, De gloria Confessorum, cap. 15.] The same kind of fever, from the chill, is also called Frigoratio by the same author there, where he says: [Therefore, after daybreak, he returned home, and no longer suffered in this way the severity of any frigoration or fracture.] FR. such an illness is also called Frigora; thus in the life of St. Caesarius the Bishop: ] If you have it, give me some of the cloth of St. Caesarius because of the frigoras, because it is very effective. FRISCHINGA, a sow, a piglet. [When you go around the parishes, do not be burdensome to the priests by asking for frischingas. Hincmarus.] And elsewhere the same author, speaking of the ordination of Bishop Hidenulf, says: [By exacting denarii, or horses, or boars, or frischingas.] Recent cultivators of the Rhine call such tender animals Frischling, and the people of Toulouse call them Fretigues. The word Friscinga, Frincinka, and Frisgunga is also found in the same sense among writers. FRIXUM. FR. a dart, a javelin, in Italian Frezza, l. de omnibus, l. ut omnis, de quantitate solidorum. FROCCA, Froccus, and Procus. See Flocus. FRONTELLUM. See Brudatus. FRUMENTARIUS. See Cerealis. FRUSTRATORIUS. See Dilatorius. FUCUS. FR. ceruse and purple, with which women adorn and color the face; thus a woman colored with the same ceruse is called Fucatus; metaphorically, however, for ficti-
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F U fictione accipitur. [Nunc patenter excusationibus fucatis, & frivolis innitentes. Clementina de sentent. excom. cap. 1. Si vitium frontis alienus fucus inauret, de consecrat. dist. 5. Fucatis tamen coloribus afferentibus, ob fugam melioris vitæ, aut arctioris observantiæ &c. In extrav. comm. de regularibus transeuntibus ad aliam relig. cap. 1. Fuco. FR. infuco, seu fuco illinio; [Fucare figmentis, quò vel rubicundior, vel candidor, vel verecundior appareat, adulterina fallacia est, can. fucare, de consecrat. dist. 5.] Hinc diffichon illud: Si vitium frontis alienus fucus inauret, Gloria frontis obit, cùm color hospes abit. FUGALIA. FR. festa Romanorum in mense Februarii ob memoriam recuperatæ Reipub. libertatis, Regibus deletis, quæ à Censurino Regifugium appellantur, in quibus diebus in honestè, & libidinosè debacchari solebant. [Quare D. Aug. ait: [Et verè fugalia, sed pudoris, & honestatis, lib. 2. de Civit. Dei, cap. 6.] Qua immoderantia in eodem prorsus mense abutuntur etiam nunc Christiani in bacchanalibus, cujus synonyma. Vide in dict. Bacchanalia. FUGITIVUS. Vide Exularitius. FULBORAN, VOX Saxonica Follaberen, id est, bene genitus; sic in legibus Longobardicis filius legitimus intelligitur. [Si quis dereliquerit filium legitimum unum: quod est fulboran. lib. 2. tit. 4. FULCARIUS, qui Principis falconum custodiæ præest: [Raynaldus Joly civis Tolosanus Fulcarius Ducis Andegaviæ. In vita S. Thomæ Aquinatis.] Vide Falconarius. FULCIMENTUM. Vide Destina. Fulmentum. FULCINATORIUM. Scipio, baculus incumbitorius. [Fulcinatorio, quoutebatur, terram paulatim egerens, subitò fideli famulo suo largam fonticuli undam donavit. In vita S. Deicoli, cap. 3. ß. 14.] Alii tamen melius Fulciatorium legunt. Vide Baculus. FULFREA, seu castigatiùs Fulfreal. FR. Ingenuus. [Si mulier libera, seu fulfreal super furtum comprehensa fuerit. In legib. Longobard. lib. 1. tit. 25. leg. 6. FULGETRIDO, splendor. [Columnæ priscorum fulgetridine emergunt. In vita Sancti Boniti Episc. FULINA. Coquina, à fuliginum copia ita denominata. Isidor. in Glossa. FULINARIUS. Coquus. Isidor. ubi suprà. FULLO. Vide Sarculum. FULMENTUM, fulcimentum, pro columna etiam accipitur. [Fulmentis aquitanicis superba. Sidon. lib. 2. epist. 10. FUMAGIUM, solutio pro panis coctione pistoribus debita, quæ etiam Furnaticum denominatur. FUMENTERIA. FR. vectigal pro quocumque camino, seu domo solvendum. Bull. Casin. tom. 2. constit. 303. 304. 313. 314. 315. 316. 329. FUNCTIONES PUBLICAS AGERE, vel habere. FR. collectas, gabellas, impositiones, seu tributa exigere, idem ac redhibere, l. audivimus, Ne liberi homines opprimâtur. Bullar. Casin. to. 2. co[n]stit. 71. F U FUNDA, marsupium. [Invenit in via bursam magnam, quasi plena esset denariis tumescentibus, quâ usitato vocabulo fundam appellant. Sanctus Bonaventura in vita D. Francisci, cap. 7. Reversus est ergo ad fundam cum fratre, & juvene quodam, qui erat in via. Ibidem.] Vide Sacciperium. FUNDATUM, & Fundata, textile ex serico. [Fecit vela holoserica majora sigillata, habēria periclysim, & crucè de blattis, seu fundata. Anastas. Bibl. in Leone III.] Et alibi idem; [Calicem octogoni fundatu[m] in foliis.] FR. Adhuc tamen inexplicabile hoc vocabulum remanet, an Fundatum Calicem dieat, id est, fusum à Fundo verbi supino corrupto an Fundatum, id est, fusum; sic idem Bibliothecarius in eodem Leone inquit: [Calices majores fundatos ex argento, ] ubi rectè fusos, ad differentiam malleati metalli distinguere videtur; de textili siquidem erit facilis intelligentia, id est, attalia peristomata, quæ gallicè A fondidor, & italicè In fondo d'oro, seu d'argento, dici solet. At cum oculatissimo Henrico Spelmano in hujus vocabuli significatione dicere oportet, [Tu tibi Oedipus esto.] Cæterum. Vide Blattum. Drappus. FUNERALE. Vide Baldachinum. Libitina. FUNERARII. Vide Decani. Fossarius. Laborantes. Porticani. FUNIS CONTENTIOSUS. Tertullianica metaphora, de prolixa contentione dicitur. [Sed non decet ultra funem contentiosum alterno ductu in diversa distendere. De pudicit. cap. 2.] Ac alibi idem de longa, & infructuosa Christiani cum Hebræo disputatione loquens, ait: [Alternis vicibus contentioso fune uterque diem in vesperam traxerunt. Adver. Iud. FUR. Vide Derectarius. Emanor. FURBATTO, præter intentionem homicidium per levem vapulationem committo. In, l. Salica, tit. 38. FURNIO. FR. in furnum imponere, id est, panem coquere. [Invenimus eidem conventui domos convenientes, & necessarias ad brasiandum, & furniandum. Matth. Paris. in hist. ad An. 1258. FUROR, verbum. Vide Derobo. FURIOSUS. Vide Fanaticus. FURTUM. FR. est omnis illicita usurpatio rei alienæ, can. poenale 14. quæst. 5. Vide Peculatus. Furtu[m] verborum quid significet. Vide Signum. FUSIO. Vide Indictio. FUSTANUM, tela ex lino, & bombace contexta ad modum (ut vulgò dicitur) spinæ. [Quidquid ex privata pecunia fustani, & purpure coemere poteris, his jumentis in Pomeraniam dirigas. Andreas Abbas in vita Ortonis Bambergensis Episcopi.] Italicè Fustagno dicitur. FUSTIGO, & Fustigor. FR. baculo percutio, & percutior, 5. decretal. tit. 39. cap. 23. FUSTIS, frutex, arbuscula. [Si quis in sylva fustem signaverit, & non capulaverit, in l. Salica, tit. 27. FUXOLIUM. FR. Gabellæ chartula. Italicè Bolletta. Bullar. Casin. tom. 2. const. 308. G FR.
Transcription: Translated (English)
F U is taken in a figurative sense. [Now plainly relying on painted and frivolous excuses. Clementina, on excommunication, cap. 1. If another’s paint gilds the blemish of the brow, de consecrat. dist. 5. Yet with dyed colors, on account of fleeing a better life or a stricter observance, etc., in the Extravagantes communes, de regularibus transeuntibus ad aliam religionem, cap. 1. Fuco. FR. in fuco, or with paint smeared on; [To paint with ornaments, so that one may appear either more ruddy, or more fair, or more modest, is adulterous deceit, can. fucare, de consecrat. dist. 5.] Hence that distich: If another’s paint gilds the blemish of the brow, The glory of the brow is lost when the borrowed color departs. FUGALIA. FR. Roman festivals in the month of February, in memory of the recovered liberty of the Republic, after the kings had been driven out; they are called by Censorinus Regifugium, on which days they were accustomed to riot indecently and licentiously. [Wherefore St. Augustine says: [And truly fugalia, but of modesty and decency, book 2, de Civitate Dei, cap. 6.] With the same excess Christians even now abuse that very month in Bacchanalia, of which see the synonym in the entry Bacchanalia. FUGITIVUS. See Exularitius. FULBORAN, a Saxon word from Follaberen, that is, well-born; thus in the Lombard laws a legitimate son is understood. [If anyone shall have left one legitimate son: that is fulboran. lib. 2. tit. 4. FULCARIUS, he who has charge of the Prince’s falcons: [Raynaldus Joly, citizen of Toulouse, Fulcarius of the Duke of Anjou. In the life of St. Thomas Aquinas.] See Falconarius. FULCIMENTUM. See Destina. Fulmentum. FULCINATORIUM. A staff, a leaning-stick. [Fulcinatorio, which he used, gradually digging out the earth, he suddenly gave a great stream of water from a small spring to his faithful servant. In the life of St. Deicolus, cap. 3. § 14.] Others, however, read Fulciatorium better. See Baculus. FULFREA, or more correctly Fulfreal. FR. free-born. [If a free woman, or fulfreal, is found guilty of theft. In the Lombard laws, lib. 1. tit. 25. leg. 6. FULGETRIDO, brightness. [The columns of old emerge in fulgetrido. In the life of St. Bonitus, Bishop. FULINA. A kitchen, so named from the abundance of soot. Isidor. in Gloss. FULINARIUS. A cook. Isidor. as above. FULLO. See Sarculum. FULMENTUM, support; it is also taken for a column. [Proud with Aquitanian supports. Sidon. lib. 2. epist. 10. FUMAGIUM, payment due to bakers for baking bread, which is also called Furnaticum. FUMENTERIA. FR. a tax payable for any chimney or house. Bull. Casin. tom. 2, constit. 303, 304, 313, 314, 315, 316, 329. FUNCTIONES PUBLICAS AGERE, vel habere. FR. to levy dues, tolls, imposts, or taxes; the same as redhibere, l. audivimus, Ne liberi homines opprimantur. Bullar. Casin. tom. 2. constit. 71. F U FUNDA, a purse. [He found in the road a large bag, as though full of swelling denarii, which in common speech they call a funda. St. Bonaventure in the life of St. Francis, cap. 7. So he returned to the bag with the brother and a certain young man who was on the road. Ibid.] See Sacciperium. FUNDATUM, and Fundata, a textile of silk. [He made larger sealed silk cloths, with a border and a cross of blattae, or fundata. Anastasius Bibliothecarius in Leo III.] And elsewhere the same; [A chalice octogon fundatum in leaves.] FR. Yet this word remains unexplained: whether it means Fundatum Calicem, that is, cast from the supine of the verb fundo, corrupted, or Fundatum, that is, poured/made by casting; thus the same Bibliothecary says in the same life of Leo: [The larger chalices, fundatos, from silver,] where he seems correctly to mean cast, to distinguish them from hammered metal. If it refers to textile, the meaning will be easy, namely attalia peristomata, which in French is usually called a fondidor, and in Italian in fondo d’oro, or d’argento. But with the very sharp-sighted Henry Spelman, one must say concerning the meaning of this word: [Be your own Oedipus.] Moreover. See Blattum. Drappus. FUNERALE. See Baldachinum. Libitina. FUNERARII. See Decani. Fossarius. Laborantes. Porticani. FUNIS CONTENTIOSUS. A Tertullianic metaphor, used of a protracted dispute. [But it is not fitting to stretch a contentious rope back and forth in opposite directions any longer. De pudicit. cap. 2.] And elsewhere, speaking of a long and fruitless disputation between a Christian and a Jew, he says: [By turns, using the contentious rope, each dragged the day into evening. Adver. Iud. FUR. See Derectarius. Emanor. FURBATTO, to commit homicide unintentionally by a light beating. In l. Salica, tit. 38. FURNIO. FR. to put into the oven, that is, to bake bread. [We found suitable and necessary houses for that convent for brewing and baking. Matth. Paris in the history, year 1258. FUROR, as a verb. See Derobo. FURIOSUS. See Fanaticus. FURTUM. FR. is every unlawful appropriation of another’s property, can. poenale, 14 quæst. 5. See Peculatus. What furtum verborum signifies. See Signum. FUSIO. See Indictio. FUSTANUM, cloth woven of linen and cotton in the manner of what is commonly called spinæ. [Whatever you can buy from private funds in fustanum and purple, send by these pack animals into Pomerania. Andrew the Abbot in the life of Ortun, Bishop of Bamberg.] In Italian it is called Fustagno. FUSTIGO, and Fustigor. FR. I strike with a stick, and I am struck, 5 decretal, tit. 39, cap. 23. FUSTIS, a shrub, a small tree. [If anyone in a wood shall have marked a fustem and not cut it down, in l. Salica, tit. 27. FUXOLIUM. FR. a tax slip or toll ticket. In Italian, Bolletta. Bullar. Casin. tom. 2, constit. 308. G FR.
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GA G FR. Ultramontani in sæculis corruptis, quando, nimirum, barbara vocabula, & orthographiam in latinum sermonem immiserunt, hujus literæ vicariam V. apposuerunt, sic VVilielmus pro Gulielmo, Vido pro Guido, VVerra pro Guerra, Vadium pro Gadium. Vide Gadium, & similia, de quibus dictum est in dictione Discapia. GABALUS, in prima impressione hujus tractatus dixi hanc vocem patibulum, seu crucem significare, ab erymologia germanica, in quo idiomate Gabab, patibulum, seu furcam significat; sed deindè meliùs hujus dictionis sensum perquirens, montem significare detexi; sic nomen Heliogabali Imperatoris, qui Gabalus, à vocabulo Gebel Arabicè, id est, mons appellabatur, deinde vocabulo Græco-arabico Heliogabalus, hoc est, solis mons denominatus fuit: sic etiam simile perobscurum vocabulum ex Aldhelmo, cap. 3. de Virg. dilucidatur, ubi sic ait, de Christo loquens: [Verticem Gabali scandens sexta sabbati, hoc est, parasceve] ac benè intelligitur Redemptorem nostrum in hac die montem ascendisse calvarium, ut cruciferetur. FR. Nihilominus adhuc primus sensus sustinetur; nam ut ait Capitolinus in Opilio Macrino, quod hic Imperator duo nomina Pii, & Felicis à Senatu ei oblata primum recusans, secundum acceptavit, ob id in eum græcum epigramma publicatum fuit, cui Imperator sic respondit: Si talem grajum retulissent fata poetam, Qualis latinus Gabalus iste fuit, Nil populus nosset, nil nosset curia, magno Nullus scripsisset carmina tetra mihi. Ubi hæc Cæsaubonus notavit: [Crucem vocabant gabalum, ut est apud Nonium, Hinc gabalus, homo cruce dignus. GABAONITA, seu Gebanita. Vide Staffe. GABARUS. FR. Stultum, & insipidum significat. Isidori glossa. GABASTA, vas ad vinum ferendum. [Iterum in Gabasta bibisti. Paul. Diacon. lib. 17.] Fortassè ex græco idiomate καβος, quod est vas pro vini mensura. GABÆ. Vide Publicanus. GABAIN, FR. hæbraica vox Publicanos, & Gabba Publicanorum Principem significant, unde Gabellæ nomen deductum existimat Baron. An. 31. num. 73. Vide Parisim. Publicanus. GABBARA, Ægyptiaca vox significat cadaver exsiccatum, & aromatibus conservatum, quod vulgariter in officinis Mumia dicitur. [Ægyptii ergo soli credunt resurrectione[m], quia diligenter curant cadavera mortuorum. Morem enim habent siccare corpora, & quasi ænea reddere, Gabbaras ea vocant. D. Aug. tract. 1. de Resurrect. mort. cap. 12.] Et ibidem Plinium irridet, qui puravit hoc GA 269 vocabulum fuisse alicujus personæ nomen. Isidorus tamen Galbares, & Gabares habet. FR. apud Baron. Anno 34. nu. 145. GABATHA, vas rotundum, & concavum, quod pro pensili lychno inservit, ad cujus similitudinem Romæ præsertim in Lateranensi Basilica ad Alta-re majus nonnullæ perspiciuntur, ex dono Ascarii Cardinalis Columnæ. In sacello Pontificio, ubi Eucharistiæ Sacramentum asservatur, noctu, dieque existunt duæ gabathæ, in quibus loco olei arder continuò cera, quarum formam pro curiosa Lectoris erudirione hic delineandam curavi Qui lychni pro luminis alimento olim oleum habebant; sed Paulus IV. deindè (ut Io: Baptista Tufus in illius vita refert) cereo pabulo in eis lumen perenne servari ordinavit. FR. Torrigius verò de Cryptis Vatican. editione secunda, pag. 513. addit insuper, quòd præsatus Pontifex ad curam harum gabatharum duos ministros deputaverit, & quod Gabatha Gavata etiam dicebatur, quæ patinam significat, quarum aliquas vidisse memini ad lagenæ figuram ex Rhodo insula allatas, quando, scilicet, Equites Hierosolymitani ex ea insula expulsi, sacra utensilia secum in Melitam attulerant, ac usq; ad nostra tempora hæ Gavatæ conservabantur. Patina enim planiformis potiùs existit; hinc Ennodius Ticinen. Episc. ad subjecta ejus carmina hic allata hujusmodi titulum super scripserat, nempè: [De compositile habente septem gavatas.] Carmina verò sunt hæc: epigr. 22. Diversis dapibus confinia proxima servat, Dum claudit variis fercula multa viis; Limitibus certis, quod junctus dividit ordo Unus in argento, quam benè ventor habet. Itaque Gavata, vel Gabatha patinariam formam retinebat, quam tamen in sacello pontificio diversificatam fuisse existimo, quando ceram loco olei adhiberi Paulus IV. mandaverat, & in for-
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GA G FR. In corrupt centuries, when, of course, barbarous words and spelling were introduced into the Latin language, the Ultramontanes placed V as a substitute for this letter; thus VVilielmus for Gulielmus, Vido for Guido, VVerra for Guerra, Vadium for Gadium. See Gadium, and similar words, concerning which something has been said under the word Discapia. GABALUS, in the first edition of this treatise I said that this word signified a gallows, or cross, from a German etymology, in which idiom Gabab means a gallows, or fork; but afterwards, investigating more carefully the meaning of this word, I discovered that it signifies a mountain; thus the name of Emperor Heliogabalus, who was called Gabalus from the Arabic word Gebel, that is, mountain, was afterwards given the Greek-Arabic name Heliogabalus, that is, sun-mountain: thus also a similar very obscure word from Aldhelm, chap. 3, de Virg., is made clear, where he says, speaking of Christ: [Climbing the summit of Gabal on the sixth day of the week, that is, Good Friday] and it is well understood that our Redeemer ascended Mount Calvary on that day, in order to be crucified. FR. Nevertheless the first sense is still maintained; for as Capitolinus says in Opilius Macrinus, this Emperor, after first refusing the two names of Pius and Felix offered him by the Senate, accepted the second, and for that reason a Greek epigram was published against him, to which the Emperor replied thus: If fate had produced such a Greek poet, As this Latin Gabalus was, The people would have known nothing, the court would have known nothing, no one would have written black verses against me, though great. Whereupon Casaubon noted: [They called a cross gabalum, as is found in Nonius; hence gabalus, a man worthy of the cross. GABAONITA, or Gebanita. See Staffe. GABARUS. FR. It signifies foolish and insipid. Gloss of Isidore. GABASTA, a vessel for carrying wine. [Once again you drank in a Gabasta. Paul. Diacon. lib. 17.] Perhaps from the Greek idiom καβος, which is a vessel serving as a measure for wine. GABÆ. See Publicanus. GABAIN, FR. the Hebrew word signifies Publicans, and Gabba the chief of the Publicans, whence Baronius thinks the name Gabellæ was derived, Ann. 31, no. 73. See Parisim. Publicanus. GABBARA, an Egyptian word signifies a dried body, preserved with aromatics, which in common speech is called mummy in workshops. [The Egyptians alone therefore believe in the resurrection, because they diligently care for the bodies of the dead. For they have the custom of drying bodies, and, as it were, making them bronze-like, and they call them Gabbara. St. Augustine, tract. 1, de Resurrect. mort., chap. 12.] And there he mocks Pliny, who thought that this GA 269 word was the name of some person. Isidore, however, has Galbares and Gabares. FR. in Baronius, year 34, no. 145. GABATHA, a round and hollow vessel, which serves for a suspended lamp, in the likeness of which, especially at Rome in the Lateran Basilica, by the greater altar, several are seen, from the gift of Cardinal Ascarius Colonna. In the Papal chapel, where the Sacrament of the Eucharist is kept, night and day there are two gabathae, in which, in place of oil, wax continually burns, the form of which I have taken care to set out here for the curious instruction of the reader Those lamps formerly had oil for the nourishment of the light; but afterwards Paul IV (as John Baptist Tufus relates in his life) ordered that the light in them be maintained perpetually by wax fuel. FR. Torrigius, however, in the second edition of De Cryptis Vatican., p. 513, additionally states that the aforesaid Pontiff appointed two attendants to care for these gabathae, and that Gabatha was also called Gavata, which signifies a dish, some of which I remember having seen brought from the island of Rhodes in the shape of a flask, when, namely, the Knights of Jerusalem, expelled from that island, had brought the sacred vessels with them to Malta, and down to our own times these Gavatae were preserved. For a dish is rather flat in shape; hence Ennodius, Bishop of Ticinum, to the poems set below this one, had written such a title over it, namely: [On a composite object having seven gavatae.] The poems are these: epigr. 22. It preserves the nearby borders of various dishes, While it closes many courses by diverse ways; By fixed boundaries, what the joined order divides, One in silver, how well the meaning has it. Therefore Gavata, or Gabatha, retained the form of a dish, which nevertheless I think was diversified in the papal chapel, when Paul IV had ordered wax to be used in place of oil, and in for-
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GA 270 formam phialæ decollatæ ab Artificibus fabricata fuit, ea ratione, quia cera liquescens, & rarefacta crescit, ac diffunditur. Cæterum apud Torrigium loco cit. pag. 505. in privil. Caroli Magni habetur: [Fecimus ibi tres Cruces, unam argenteam cum gravata, auream habentem auri libram unam, & aliæ duæ Cruces, argenteæ cum gavatis suis, habentem duodecim libras argenti unam, & duodecim argenti alteram, & gravatas duo, lib. argenti unam, & similiter & alteram] & inferiùs. Duodecim gravatas duo aureas, & decem de argento cum catenis de oricalco]::: Item Gabatha etiam dicitur. [Obtulit in Basilica S. Petri buttonem de argento purissimo cum gabathis argenteis pendentibus in catenulis septem. Anast. Biblioth. in Leone IV.] Et ibidem. [Gabatham saxicam ex argento purissimo pensantem libras tres.] Dicitur Saxica, quia ad formam conchiliæ marinæ fabricata erat, & Saxica dicitur conchillia, quia in saxis nutritur. Corrigendus igitur est Tertulliani locus, lib. 5. cap. 5. advers. March. ubi ait [Vasculorum, & grabatarum purgatio.] Latinus enim Latinius in ejus Biblioth. Sacra ad d. Tertull. locum Gabatharum corrigit. Item hæc vox ex vi hebraicè vocis locum eminentem significat, ut in dict. Gabalus diximus; sic D. Jo: cap. 19. in significatione tribunalis usus est, inquiens: [Pilatus autem cùm audisset hos sermones, adduxit foras Iesum, & sedit pro tribunali in loco, qui dicitur lithostrotos, hebraicè autem Gabbatha.] Quæ vox hebraica, licèt non sit synonyma græcæ dictioni; in utroque tamen idiomate idem locus significatur; erat enim locus iste, in quo Pilatus resederat, cum pavimento lithostroto, id est, variis coloratis lapidibus strato, atque pavimento elevato, quia [Gabbatha dicitur, quòd pavimento elevatus esset locus. Trimel. in notis. Vide Lithostraos. Hustingus. GABELLUM, nonnulli existimant gabellam, & datium hoc vocabulum significare in Anast. Bibl. qui in Stephano III. sic ait: [Rex reddere promiserat Faventiam, cum Castro Tiberiaco, seu Gabellum.] Itaque castrum, & non datiu[m] erat; nam Tyberiacum terra est, quæ hodie vulgariter Bagnacavallo dicitur, & antiquitus Gabbeum, & Ad caballos; quare Gabellum, & Gabbeum idem est. GABRIEL. FR. hebraica vox, & est nomen Angeli, latinè sonat Vir Dei; nam ut habetur in Isaja, c. 22. n. 17. dictio Gaber homo intelligitur; undè legunt LXX. [Homo, qui non prosperabitur.] & El Deus hebraicè dicitur: quare S. Proclus, orat. 1. in laudem V. M. de ejus Annuntiatione loquens, inquit: [Reverere saltem ô homo, Archangeli appellationem: is namque, qui lætum illum nuntium Mariæ detulit, Gabriel vocabatur. Et quid quæso Gabriel interpretatum sonat? Arrige aures, & disce: Deus & homo. Qui itaque ille, quem annuntiabat, Deus erat, & homo; quo faciliùs dispensationis mysterium persuadeat, rei miraculum notatione nominis anticipat.] Sed aliter D. Hieronymus, qui sic inquit: [Gabriel in lingua nostra vertitur Fortitudo Dei, vel Robustus GA Dei: unde eo tempore, quo erat Dominus nasciturus, & indicturus bellum dæmonibus, & triumphaturus vi de mundo; Gabriel venit ad Zachariam, & Mariam: In Dan. lib. 1. cap. 8. GADIUM, pignus, sive arrha, & specialiter in duellis in signum manifestum obligationis ad duellandum. [Cùmque instare rursum, ei judices præceperunt, ut secundùm morem regionis, illud, quod ipsi vocant gadium, rei, videlicet, ab eo probandæ argumentum, manu propria in ejusdem Gerardi Prioris manu poneret, qui velut ex bona conscientia audacter gadium in manu ejus ponens ait; hujus, ut dixi, rei ego testis sum, aliis quoque testibus, vel duello idipsum probaturus. Petrus Muric. lib. 1. de mirac. cap. 8.] Alii tamen Vadium & nonnulli Gagium à gallica dictione Gage pignus, vel arthabonem significante deducunt. Vide Gageria. GAGERIA. FR. idem ac suprà, & signanter denotat pignus, quod ratione debiti census recipitur. [Gageriæ ulteriùs non recipiantur. Nom. Cisterc. par. 1. cap. 3. Insinuatione præsentium declaramus, quòd gageria, quam de feudo Ecclesiæ tuæ ab M. dignosceris recepisse, à te potest liberè detineri, fructibus non compensatis in sortem. 3. decretal. de feudis, c. 1.] Ubi ineptè Glossa hoc vocabulum explicat his verbis: [Gageria, id est, pignus, sive feudu[m], vulgare Theutonicorum.] Si autem Gageria feudum significaret, quomodo ibi diceretur, Gageria, quam de feudo? ergo sensus esset, feudum, quod de feudo; at qualis ineptia? stultissimi insuper essent Cistercienses præcipientes recipi feudu, quandoquidem dixere suprà, [Gageriæ ulteriùs non recipiantur.] Vide Gadium. GAGIUM, & Gaja, lucus, & densa ac apoca sylva. [Si quis accipitres de sylva tulerit, excepto de gajo Regis, habeat sibi. In legibus Longobar. lib. 1. tit. 25. leg. 28. GAJANITÆ hæretici. Vide Eurychiani. GAJA. Vide Gagium. GALEA, & Galea, navis longa, trieris, vel triremis. [Ubi galeam benè armatam ascendi, & ad prosequendum inter ultramarinum, nautæ remis, & velo sollicitè insistebant. Guliel. de terra Sancta, apud Canisium.] Reperitur etiam vox græca, in eodem significatu. Item latinè abque diphthongo. [Convenire fecimus apud Pisas victoriosum stolium galearum, Chron. August.] Fortasse à Galea, piscis specie, propter figuram sic appellata. FR. seu potiùs à Galea, id est, cassis; hinc versus ille Armo caput galea, pelagus procurro galea. [Et lignamina deferant galearum &c. Sunt etiam qui pro cupiditate sua in galeis, & piraticis Sarracenorum navibus regimen, & curam gubernationis exercent. 5. decretal. tit. 6. cap. 6. Omnium tam Clericorum, quàm laicorum, quos ceperat in galeis, de sentent. & rejudicat. in sexto, cap. 2. Malleam habere pauciores galeas benè armatas, & de bona gente, quàm plures non sic. Sannutus de secretis fidelium, cap. 5. GALATIA. Vide Gamorra. GAL-
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GA 270 was made by artisans in the form of a decollated vial, for this reason, because melted wax, being rarefied, increases and spreads out. Moreover, in Torrigius, cited place, p. 505, in the privilege of Charlemagne, it is found: [We made there three crosses, one silver with a weight, a gold one having one pound of gold, and two other silver crosses with their weights, having one with twelve pounds of silver, and the other with twelve pounds of silver, and two weighted ones, one pound of silver, and likewise the other] and below. [Twelve weighted ones, two gold ones, and ten of silver with chains of orichalcum]::: Item, it is also called Gabatha. [He offered in the Basilica of St. Peter a button of purest silver with silver gabathae hanging in seven little chains. Anast. Bibl. in Leo IV.] And there: [A Saxic gabatha of purest silver weighing three pounds.] It is called Saxica because it was made in the form of a seashell, and conchilia are called Saxica because they are nurtured in rocks. Therefore the passage of Tertullian must be corrected, book 5, chap. 5, against Marcion, where he says: [The cleansing of vessels and beds.] For Latinus Latinius, in his Sacred Library, at the said passage of Tertullian, corrects it to Gabatharum. Likewise this word, from the Hebrew force of the word, signifies an elevated place, as we said under the word Gabalus; thus St. John, chap. 19, used it in the meaning of tribunal, saying: [Pilate, however, when he had heard these words, brought Jesus out, and sat down on the tribunal in the place which is called Lithostrotos, but in Hebrew Gabbatha.] This Hebrew word, although it is not synonymous with the Greek term, nevertheless in both languages the same place is signified; for this place, where Pilate had taken his seat, was with a lithostrotum pavement, that is, paved with various colored stones, and with an elevated pavement, because [it is called Gabbatha, because the place was elevated by the pavement. Trimel. in notes. See Lithostraos. Hustingus. GABELLUM, some think that gabella, and datium, signify this word in Anast. Bibl., who in Stephen III says thus: [The king had promised to restore Faenza, together with the Castle of Tiberiacum, or Gabellum.] Therefore it was a castle, and not a tax; for Tyberiacum is land, which today is commonly called Bagnacavallo, and in ancient times Gabbeum, and Ad caballos; wherefore Gabellum and Gabbeum are the same. GABRIEL. FR. a Hebrew word, and the name of an Angel; in Latin it sounds like Man of God. For as is found in Isaiah, c. 22, n. 17, the word Gaber is understood as man; whence the LXX read: [A man, who shall not prosper.] And El is called God in Hebrew: wherefore St. Proclus, orat. 1 in praise of the Virgin Mary, speaking of her Annunciation, says: [At least, O man, reverence the title of the Archangel: for he who brought that joyful message to Mary was called Gabriel. And what, I ask, does Gabriel mean when interpreted? Listen and learn: God and man. Since he, whom he announced, was God and man, he anticipates the miracle of the event by the very form of the name, in order more easily to persuade the mystery of the dispensation.] But St. Jerome says otherwise, who thus writes: [Gabriel in our language is rendered the Strength of God, or the Mighty One of God: whence, at the time when the Lord was about to be born and to proclaim war against the demons and to triumph over the world by force, Gabriel came to Zechariah and Mary: in Dan. lib. 1, cap. 8. GADIUM, a pledge, or earnest, and especially in duels, as a clear sign of the obligation to duel. [And when it was again necessary to proceed, the judges ordered him, according to the custom of the region, to place with his own hand in the hand of the same Prior Gerard that which they call gadium, namely, the proof of the matter to be established by him; and as if from a good conscience, boldly placing the gadium in his hand, he said: of this matter, as I have said, I am a witness, and I shall prove the same by other witnesses or by duel. Petrus Muric. lib. 1, de mirac. cap. 8.] Others, however, derive Vadium, and some Gagium, from the French word Gage, meaning a pledge or earnest. See Gageria. GAGERIA. FR. the same as above, and especially denotes a pledge which is received on account of a debt of census. [Further gageriae are not to be received. Nom. Cisterc. par. 1, cap. 3. By the insinuation of these presents we declare that the gageria which you are known to have received from the fief of your Church from M. may lawfully be retained by you, the fruits not being compensated in the principal. 3. decretal. de feudis, c. 1.] Where the Gloss foolishly explains this word in these terms: [Gageria, that is, pledge, or fief, the vulgar word of the Germans.] But if Gageria were to signify a fief, how would it be said there, gageria which from the fief? therefore the sense would be, a fief which from a fief; but what nonsense is that? Further, the Cistercians would be most foolish in ordering a fief to be received, since they had said above, [Further gageriae are not to be received.] See Gadium. GAGIUM, and Gaja, a grove, and a dense and shady wood. [If anyone has carried off hawks from the wood, except from the king's gaio, let him have them for himself. In the Lombard laws, lib. 1, tit. 25, law 28. GAJANITÆ, heretics. See Eurychiani. GAJA. See Gagium. GALEA, and Galea, a long ship, a trireme, or a galley. [Where I boarded a well-armed galley, and in order to pursue the voyage beyond the sea, the sailors diligently urged the oars and the sail. Guliel. de terra Sancta, apud Canisium.] The Greek word is also found in the same meaning. Likewise in Latin without a diphthong. [We caused the victorious fleet of galleys to assemble at Pisa, Chron. August.] Perhaps it was so called from the fish called galea, because of its shape. FR. or rather from galea, that is, helmet; hence that verse: I arm my head with a helmet, I rush over the sea with a helmet. [And let them carry timbers for galleys, etc. There are also some who, out of their own greed, exercise command and the care of navigation in galleys and in the piratical ships of the Saracens. 5. decretal. tit. 6. cap. 6. Of all those, both clerics and laymen, whom he had captured in galleys, de sentent. & rejudicat. in the sixth, cap. 2. It is better to have fewer galleys, well armed and of good men, than more that are not so. Sannutus de secretis fidelium, cap. 5. GALATIA. See Gamorra. GAL-
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GA GALDONIA. Vide Geldonia. GALEATUS. Vide Prologus galeatus. GALERIA, locus, seu cubiculum variis curiositatibus ornatum. [In curte alia, quæ galeria dicitur, fecit latam, & spatiofam, ut amplissimè Pontifices cum famulis hospitarentur. Anastas. Bibl. in Gregor. IV.] Vide Curtis. GALERUS, & Galerum. FR. pileus; hodie verò de Cardinalitio pileo ferè intelligitur, quo in solemnibus equitationibus, & festivis processionibus utuntur; at in illis pro tegumento, in istis pro umbraculo adhibetur. Antiquitus autem in Consistorio quoque, & in Conciliis deferebatur, ut in dict. Consistorium, & dict. Calyptra scenographicè demonstravimus. Quod concessum fuerat in Concilio Lugdunensi ab Innocentio IV. [Lugdunique ab eo Pontifice, quod servatur, primum est constitutum, ut Rom. Eccl. Cardinales in publicum adequitaturi, galero rubente insignirentur, non solùm, quo à cæteris sint inferioribus conspicui, sed ut ipsi admoneantur debere, qui illa post Pontificalem majore omnium ormentur dignitate, ad effundendum pro fide catholica, & Christiani populi salute sanguinem paratos esse. Blond. decad. 2. lib. 7.] Circa verò hujus Concilii tempus, sic idem refert: [At Philippus Rex Franciæ ad annum, qui jam inchoaverat, duo de quinquagesimo, & duodecies centenum, ad Pontificem Innocentium Lugduni agentem se contulit:] qui Regis accessus ante celebrationem præfati Concilii intervenisse idem ait. At Odoricus Raynaldus Baronii continuatur ad annum 1245. hoc Concilium ponit. Bernardinus verò Corius in Mediolanensi ejus historia inquit Innocentium anno 1242. galerum rubrum Cardinalibus concessisse ante prædicti Concilii intimationem. Vide Calyptra. Hura. Pileus. GALGULUS, 2vis. Vide Aurugo. GALILEÆ, quo vocabulo totum tempus Paschale usque ad Ascensionem Græci appellare solent, quia Christus in toto hoc temporis spatio in Galilæa regione visus fuerat. Item Galilæa locum in Ecclesia denotabat, ubi in omnibus Dominicis per annum processio terminabatur, in qua præcedebat Episcopus, & sequebatur Clerus, ad denotandum Christum post resurrectionem Discipulos suos in Galilæam præcessisse. Vide Processio. GALILÆUS, agnominatus est Christus, ac etiam Christiani ejus sequaces ex contemptu. [Quando autem me Galilæus ille convenit recalvaster, naso aquilo, qui in tertium usque coelum per ærem ingressus est, Lucianus, ]qui de D. Paulo loquitur, de Christianis verò apud Theodoretum sic habetur: [Ac primùm vetuit, ne Galilæi (sic fidei Servatoris nostri consecratos nuncupabant) poeticam, rhetoricâ, aut philosophiam discerent, lib. 3. hist. eccles. cap. 7.] ubi de Juliano Apostata agit, qui semper Christum, ac Christianos Galilæos appellare ob contemptu delectabatur, quod Chrysostomus etiam testatur inquiens, [ Galilæos nos in edictis suis pro Christianis tum ipse GA 271 appellans, tum Principes, ut idem factitarent, exhortans. Orat. contra Gentes. GALLIA. FR. distincta à Francia. Vide Francia. Ejus provincia. Vide Ambro. Galliæ item sunt tres, Bracata, Togata, & Comata. Glossa in can. In Galliarum 25. quæst. 2. Quo ad ejus res Ecclesiasticas, ac alia. Vide hîc Alleluja. Almutium Anna-le. Baculus. Candela. Cantor. Capitilavium. Cereus paschalis. Charivarium. Chrisma. Ciborium. Concep-tio B.M.V. Corbicularius. Diaconus. Evangeliun. Excommunicatio. Heribanus. Hostia. Hugonottus. In-quistio. Mitra. Noel. Octava. Onocrotalus. Organum. Paraclitense. Pascha. Subventio. Viaticum. Rogationes in Gallia primò institutæ. Vide Livania. Tota Gallia morbo dysenteriæ laborabat. Vide Besen-tericus morbus. Provincia Galliæ comitatus quomodo latinè dicatur. Vide Speculator. Galli pri-mi saponis inventores. Vide Smigma. Item Aucto-ores solearum. Vide Solea. GALLIA COMATA. Vide Tonsuratus. GALLIARUM REX. Ejus filii miraculum in Baptis-mo. Vide Amen. Quando titulum Christianis-simi obtinuerit. Vide Christianissimus. In ejus con-secratione conceditur illi communio sub utraque specie. Vide Communio. Reliqua ad eum spectan-tia. Vide Chorus. Defensor. Epancolistus. Hostia. Mis-sa sicca. Mitra. Numisma. Sacrum. Organu[m]. Umber-tus Princeps renunciavit illi delphinatum de an-no 1350. Vide Ordo. Recens ejus moneta habet si-guram Gammadix. Vide Casula. Post Lotharii Regis mortem quinque Reges divisum inter Fran-cos regnare coeperunt. Vide Pentifarie. Robertus Rex Rhythmum composuit Veni Sancte Spiri-tus. Vide Prosa. Philippo Galliæ Regi decimæ su-per beneficia Eccles. concessæ. Vide Saladinae deci-mæ. Ludovicus XI. signi pulsatilis in meridie pro salutatione Angelica institutor. Vide Salutatio Angelica. Pipinus Rex in Gallia à Zacharia Papa coronatur. Vide Francigena. Scholæ Græcorum. Lu-dovici XIV. cæremoniæ in ejus sponsalitio. Vide Evangelium. GAMALIS, usitatum in Longobardicis legibus no-men, quod in aliquorum sensu silium legitimum significat, trahendo illud ex græca etymologia , id est, nuptialis, quia natus est ex legi-timo matrimonio. [De proximis legitimis, aut naturalibus, aut de gamalibus, id est, confabula-tis, l. 2. ß. 7.] Ex quibus verbis potiùs natum an-tè consummatum matrimonium significare vide-tur, id est, tempore sponsalium, quia hujusmodi lex triplicem filiorum speciem distinguit, nempe, legitimos, naturales, & gamales, quorum ultima species geniti intelliguntur sub promissione futu-ri matrimonii, sicut ibi sequens dictio, id est, Con-fabulatis declarat, à verbo Confabulor, quod ne-gotari, promittere, pacisci, & similia significat. FR. Gamalus etiam dicitur, l. si contigerit. Quali-ter quis se defendere debeat &c. Ubi unum de prosapia, seu familia significare videtur. GAMBUCA. Vide Baculus episcopalis. GAMMADIA, . Vestis sacra cum figuris informa litteræ græcæ Gamma contexta, qua- ute-
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GA GALDONIA. See Geldonia. GALEATUS. See Prologus galeatus. GALERIA, a place, or a chamber adorned with various curiosities. [In another court, which is called a gallery, he made it broad and spacious, so that the Pontiffs with their attendants might be most amply entertained. Anast. Bibl. in Gregor. IV.] See Curtis. GALERUS, and Galerum. FR. a cap; today however it is understood almost always of the Cardinal’s cap, which they use in solemn rides and festive processions; but in the former as a covering for the head, in the latter as a sunshade. But in antiquity it was also worn in the Consistory and in Councils, as we have demonstrated scenographically in the entries Consistorium and Calyptra. This had been granted at the Council of Lyons by Innocent IV. [And at Lyons by that Pontiff there was first established what is preserved: that the Cardinals of the Roman Church, when riding out in public, should be distinguished by a red galero, not only so that they may be conspicuous above the others as inferior to them, but also so that they themselves may be reminded that those who after the Pontifical are adorned with the greatest dignity of all must be ready to shed their blood for the Catholic faith and the salvation of the Christian people. Blond. decad. 2. lib. 7.] About the time of this Council, the same author relates: [But Philip, King of France, in the year which had already begun, that is, the year 1252, came to Pope Innocent then staying at Lyons:] and he says that this royal arrival took place before the celebration of the aforesaid Council. But Odoricus Raynaldus, continued from Baronius, places this Council in the year 1245. Bernardinus Corius, however, in his history of Milan says that Innocent in the year 1242 granted the red galero to the Cardinals before the announcement of the said Council. See Calyptra. Hura. Pileus. GALGULUS, 2vis. See Aurugo. GALILEÆ, by which word the Greeks are accustomed to call the whole Paschal season up to the Ascension, because Christ had been seen in the region of Galilee throughout this whole period of time. Likewise Galilee denoted a place in the Church, where in all Sundays throughout the year the procession ended, in which the Bishop went before and the clergy followed, to signify that Christ after the resurrection had gone before His disciples into Galilee. See Procession. GALILÆUS, Christ was surnamed thus, and also His Christian followers, as a term of contempt. [When that Galilean of mine, the bald-headed fellow with an aquiline nose, who entered through the air as far as the third heaven, met me, Lucian, ] who speaks of St. Paul; but concerning Christians, Theodoret says thus: [And first he forbade that the Galileans (so were called those consecrated to the faith of our Savior) should study poetry, rhetoric, or philosophy, book 3, Ecclesiastical History, chap. 7.] where he is speaking about Julian the Apostate, who always delighted in calling Christ and Christians Galileans out of contempt, which Chrysostom also testifies, saying, [calling us Galileans in his edicts, both GA 271 himself, and exhorting the magistrates to do the same. Orat. contra Gentes. GALLIA. FR. distinct from Francia. See Francia. Its province. See Ambro. The provinces of Gaul are also three: Bracata, Togata, and Comata. Gloss. on can. In Galliarum 25, q. 2. As to its ecclesiastical matters and other things. See here Alleluja. Almutium Anna-le. Baculus. Candela. Cantor. Capitilavium. Cereus paschalis. Charivarium. Chrisma. Ciborium. Concep-tion B.M.V. Corbicularius. Diaconus. Evangeliun. Excommunication. Heribanus. Hostia. Hugonottus. In-quistio. Mitra. Noel. Octava. Onocrotalus. Organum. Paraclitense. Pascha. Subventio. Viaticum. Rogations in Gaul first instituted. See Livania. The whole of Gaul was suffering from the disease of dysentery. See Besen-tericus morbus. How the county of the province of Gaul is said in Latin. See Speculator. The Gauls were the first inventors of soap. See Smigma. Likewise the authors of soles. See Solea. GALLIA COMATA. See Tonsuratus. GALLIARUM REX. The miracle of his sons in Baptism. See Amen. When he obtained the title Most Christian. See Christianissimus. At his consecration communion is granted to him under both species. See Communio. The remaining matters concerning him. See Chorus. Defensor. Epancolistus. Hostia. Missa sicca. Mitra. Numisma. Sacrum. Organum. Humbertus the prince renounced to him the dauphinate in the year 1350. See Ordo. His recent coin bears the figure Gammadix. See Casula. After the death of King Lothair, five kings began to reign divided among the Franks. See Pentifarie. King Robert composed the rhythm Veni Sancte Spiritus. See Prosa. The tithes conceded to Philip King of Gaul on ecclesiastical benefices. See Saladinae decimae. Louis XI, institutor of the striking signal at noon for the Angelus. See Salutatio Angelica. King Pepin in Gaul is crowned by Pope Zacharias. See Francigena. Schools of the Greeks. The ceremonies of Louis XIV at his betrothal. See Evangelium. GAMALIS, a name commonly used in the Lombard laws, which in the sense of some signifies a legitimate son, deriving it from the Greek etymology, that is, nuptial, because he is born from a lawful marriage. [Concerning the nearest legitimate, or natural, or gamales, that is, betrothed, l. 2. § 7.] From which words it seems rather to signify marriage begun but not consummated, that is, at the time of betrothal, because such a law distinguishes a threefold kind of sons, namely, legitimate, natural, and gamal, the last kind being understood as those born under a promise of future marriage, as the following term there declares, namely, confabulatis, from the verb confabulo, which signifies to bargain, to promise, to contract, and the like. FR. Gamalus is also said, l. si contigerit. Where it seems to signify one of a lineage, or family. GAMBUCA. See Baculus episcopalis. GAMMADIA. A sacred vestment woven with figures in the form of the Greek letter Gamma, by which-
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GA utebantur etiam Latini, ut in musivis, & antiquis Romæ picturis conspicitur; ad præsens autem in planetis utuntur Græci Episcopi, ut in dict. Casula ostensum fuit. Vide etiam Polystaurium. Stauracinus. Quæ Figuræ simul unitæ multas Cruces formant hoc pacto: {Fecit vela serica de prasino quatuor, habentia tabulas de chrysoclavo cu[m] effigie Christi, & in medio Cruces, & gammadias de chrysoclavo cum orbiculis, in quibus sunt imagines Apostolorum. Anast. Biblioth. in Leone IV.} Et alibi idem: {Gammadia duo, & columnas argenteas octo.} Igitur hoc vocabulum nedum vestem, sed etia[m] textile hisce characteribus angularibus formatum significat, ad denotandum, ut Balsamon inquit, quòd Christus sit angularis lapis: item in paramentis figuratur etiam litera græca, Ita, hoc pacto H, quæ nomen Jesus denotat. In musivis Latinorum picturis, ut jam diximus, leguntur etiam prima elementa, denotantia principum nominis alicujus Sancti depositi {Item Gammadion, yamuadion, velum, aut simile quidpiam, similibus litteris, quæ gamma dicuntur, ornatum. GANNATURA, subsannatio, quam Itali Sogghigno appellant. {Sed quid mirum, si Apostolorum oracula, & Jurisperitorum scita præfatas frivolorum nænias abominantur? Cùm etiam Gentiles Gentilibus, & Paganis Pagani, quasi ridiculosum subsannantis gannaturæ opprobrium legantur improperasse. Aldhem. de Virg.} Lacerda verò illicitum lucrum hoc vocabulum significare putat; sed ex verborum sensu clarè significatum à nobis expositum elucescit. FR. deceptus est Lacerda fortassè, quia nomen ab ejus patrio, & hispanico verbo Ganar, quod lucrari significat, originem trahere existimaverat. GAPHANS, FR. cohæres proximior debitoris, l. 3. de delitis, & guadimoniis. Vel is qui retinet usumfructum donationis. Glossa ibidem. GARALIS, vasis genus. {Tulit in coronis, ac baziis, atque amulis, garalibus, & cochleariis argenti. Chron. Casin. lib. 1. cap. 28.} ubi Baziis pro vasis barbarè scribitur. GARATINX. FR. legitima hæreditatis, clara, & universalis donatio, l. si quis ancillam, de sponsal. & , l. si quis res 2. de Donat. GARBA. Manipulus spicarum, qui theutonicè Garb dicitur; hinc Anthelmus de coelibatus fructu cecinit: Qui modò disrumpunt connubia nexa thororum, Et demunt proprias devota mente lacebras, Mundanæ licita aspernentes gaudia pompæ, Sic demum decies metens ex æquore garbas, Ternas accipiet, quia vincla jugalia nectit. GARDINGUS, magnæ existimationis in Hispania Visigothorum temporibus dignitas. {De accusatis Sacerdotibus, seu etiam Optimatibus Palatii, atque Gardingis. Concil. Tolet. XIII. can. 2.} Vossius putat fuisse Palatii Custodem, quem Ita- GA li Guardiano vocant. Garzias tamen Loaisa Toletanus Archiepiscopus in Collectione Hispanorum Conciliorum recognoscit in hoc officio eximiam dignitatem, in Visigothorum enim legibus, lib. 2. tit. I. 1. I. interveniebat in condendis statutis simul cum Sacerdotibus, & post Duces, & Comites in eisdem legibus, lib. 9. tit. 2. l. ult. nominatur, ubi sic habetur: {Si majoris loci persona fuerit, id est, Dux, Comes, sive etiam Gardingus,} & passim inter hujusmodi digniorem regii palatii triumviratum connumeratur. GARENNA. FR. hoc vocab. habetur in Clement. de statu Monachorum, sic: {Porrò venationibus, aut aucupationibus omnes semper abstineant, nec eis interesse, aut canes, vel aves venaticos, aut per se, vel per alios tenere præsumant, nec à familiariibus secum morantibus teneri permittant; nisi saltus, vivaria, vel garenas proprias, vel jus venandi in alienis haberent &c.} Ubi Glossa sic explicat: {Garenæ non est nomen vulgare, & fortè dicuntur à Garrio, garris.} Sed hîc Glossator ultra quâ quod nil explicet, quoad subjectam materiâ, nullum etiam cum Garrio verbo connexionem habet Garena; quia si hoc esset, duplici R. scribi deberet. Item si canon strepitosas venationes Monachis hìc prohibet, quomodo garritus illis permittit? Sed animalium, seu ferarum conseptu[m] propriè significat ex Gallico vocab. Garant, id est, securus, seu Garentia, securitas; nam per talia co[n]septa tutò animalia conservantur, ne possint ex inclusione aufugere, quod conseptum, etiam gallicè Garens dicitur. Probatur insuper ex Vincentio Salerna Monacho Lerinensi in descriptione insulæ Lerinensis, quæ hodie S. Honorari, teste Massonio dicitur, ac S. Margaritæ insulę adjacet in Narbonensi pelago: hæc habet in præfat. Chron. Lerinen. {Est ipsa insula oblonga, paru[m] sublimata, in petrosæ rupis portus plaga. Ibi torpens stagnum, in quo olim albidum sal coagulabatur ad usus mortaliu[m]; nunc omnia dirupta, & solo æquata, tum fertilis rei frumentarię, pavidos nutrit cuniculos; eratque antiquitus quasi per dimidiam partem, muris lapideis circumcincta ad diversigenas animalium species includendas, more garenarum &c.} Vide Forestes. Guarenum. Sarajum. Vvarrena. GARGANGUS. FR. Advena, l. omnes gargangi, de Advenis. Vide Allophylus. GARGATANGUS. FR. Silicet secundùm qualitatem personæ, l. in omnibus, de plagis, & compositionibus. GARRENS. FR. Actor laudatus, l. si quis equum, & ibi Glossa. De rebus intertiantis. GARRHARA, Corona, seu clerica Ecclesiasticorum. {Et nos garrharam in capite facimus in honorem omninò Principis Apostolorum, super quem Dei magna Ecclesia exædificata est. Quod enim impii ad Sanctu[m] diffamandu[m] excogitaveru[n]t, id nos piè facientes, in gloriam illius, & honorem agimus. Petrus Antioch. epist. ad Cerularium.} Quod vocabulum à voce Korac Arabica, quæ sphæram significat, corruptum fuisse censeo, seu potius à dictione Kuræ; nam græcè usex, coronam signi-
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GA were also used by the Latins, as is seen in mosaics and ancient paintings at Rome; but at present the Greek bishops use them in the planets, as was shown in the said vestment. See also Polystaurium. Stauracinus. Figures united together form many crosses in this way: {He made four silk curtains of green, having tablets of chrysoclavum with the image of Christ, and in the middle crosses, and gammadiae of chrysoclavum with little circles, in which there are images of the Apostles. Anast. Biblioth. in Leo IV.} And elsewhere the same author: {Two gammadia, and eight silver columns.} Therefore this word signifies not only a vestment, but also a textile formed with these angular characters, to indicate, as Balsamon says, that Christ is the cornerstone: likewise in liturgical vestments there is also figured the Greek letter Eta, in this way H, which denotes the name Jesus. In the Latin painted mosaics, as we have already said, the first elements are also read, indicating the initials of some saint’s deposited name. {Likewise Gammadion, yamuadion, a veil, or something similar, adorned with similar letters, which are called gamma. GANNATURA, sneering, which the Italians call Sogghigno. {But what wonder, if the oracles of the Apostles, and the decisions of jurists, abhor the aforesaid frivolous nonsense? Since even Gentiles to Gentiles, and Pagans to Pagans, are read to have reproached the ridiculous disgrace of sneering gannatura. Aldhem. de Virg.} Lacerda, however, thinks that this word signifies unlawful gain; but from the sense of the words the meaning clearly explained by us shines forth. FR. Lacerda was perhaps deceived, because he had supposed the name to derive from his native and Spanish word Ganar, which signifies to gain. GAPHANS, FR. the nearest coheir of the debtor, l. 3. de delitis, & guadimoniis. Or he who retains the usufruct of a donation. Glossa ibidem. GARALIS, a kind of vessel. {He took in crowns, and basins, and amulets, garales, and silver spoons. Chron. Casin. lib. 1. cap. 28.} where Baziis is barbarously written for vessels. GARATINX. FR. a lawful inheritance, clear and universal donation, l. si quis ancillam, de sponsal. & l. si quis res 2. de Donat. GARBA. A bundle of ears of grain, which in Germanic is called Garb; hence Anthelmus sang of the fruit of celibacy: Those who now break apart the bonds of marriage beds, and, with devoted mind, remove their own delights, despising the lawful joys of worldly pomp, thus at last, reaping ten times from the field, garbas, he shall receive threefold, because he binds the nuptial chains. GARDINGUS, a dignity of great esteem in Spain in the times of the Visigoths. {Concerning accused priests, or even the nobles of the palace, and the Gardings. Council of Toledo XIII, canon 2.} Vossius thinks that it was the keeper of the palace, whom the Italians call Guardiano. But Garzias Loaisa, Archbishop of Toledo, in the Collection of the Councils of Spain, recognizes in this office an eminent dignity; for in the laws of the Visigoths, book 2, title 1, law 1, he took part in making statutes together with the priests, and after the dukes and counts, in the same laws, book 9, title 2, law ult., he is named, where it is thus stated: {If the person were of a higher rank, that is, a duke, count, or even a guardingus,} and everywhere he is counted among this kind of more distinguished triumvirate of the royal palace. GARENNA. FR. this word is found in the Clementines de statu Monachorum, thus: {Moreover, let all always abstain from hunting and bird-catching, nor presume to be present at them, or to keep hunting dogs or birds, either by themselves or through others, nor allow them to be kept by their household members living with them; unless they had their own forests, preserves, or garennæ, or the right of hunting in lands of others, etc.} Where the Gloss explains thus: {Garennæ is not a common name, and perhaps they are called from Garrio, garris.} But here the Glossator, beyond not explaining anything with regard to the matter at hand, has no connection at all with the verb Garrio; for if this were so, it would have to be written with a double R. Likewise, if the canon here forbids noisy hunts to monks, how does it permit their chatter? But it properly signifies an enclosure of animals, or of wild beasts, from the French word Garant, that is, safe, or Garentia, security; for by such enclosures animals are safely preserved, so that they cannot escape from confinement, and this enclosure, also in French, is called Garens. This is further proved from Vincent of Salerno, a monk of Lérins, in the description of the island of Lérins, which today, according to Massonius, is called Saint Honorat, and lies next to the island of Saint Margaret in the Narbonese sea: he has this in the aforesaid Chron. Lerinens. {The island itself is oblong, somewhat raised, on the rocky side of a harbor. There is a stagnant pool there, in which formerly white salt was coagulated for human use; now everything has been broken up and leveled with the ground, and, being fertile in grain, it nourishes timid rabbits; and in ancient times it was, as it were, for about half its extent, surrounded by stone walls for enclosing diverse species of animals, in the manner of garennæ, etc.} See Forestes. Guarenum. Sarajum. Vvarrena. GARGANGUS. FR. a foreigner, l. omnes gargangi, de Advenis. See Allophylus. GARGATANGUS. FR. namely, according to the quality of the person, l. in omnibus, de plagis, & compositionibus. GARRENS. FR. the plaintiff mentioned, l. si quis equum, and there the Gloss. De rebus intertiantis. GARRHARA, a crown, or clerical tonsure, of ecclesiastics. {And we make a garrhara on the head in honor of the most holy Prince of the Apostles, upon whom the great Church of God has been built. For what the impious devised to defame the Saint, we, doing it piously, perform for his glory and honor. Petrus Antioch. epist. ad Cerularium.} I think that this word has been corrupted from the Arabic word Korac, which signifies a sphere, or rather from the term Kuræ; for in Greek usex, a crown, signi-
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GA significat clericalem, ex verbo neipio, nempe, tondeo. FR. Erat enim antiquitus damnatorum poena, & præcipuè Christianorum: quando enim hi ad metalla damnabantur, tondebantur illis capira, ita Paulus Diacon. lib. 24. Ac de eisdem S. Cyprianus inquit; [Semitonsi capitis capillus horrescit, ep. 77.] Vide Corona. Tonsura. GARSIO, famulus, quem etiam Itali Garzone dicunt, ac propriè de ephebo dicitur: [Interim exeunt de domibus hospitum garsiones cibariis onusti, & ebrii, ut de superfluitate illorum pauperibus ingeratur cumulatior doloris, & tormenti materia. Petrus Blesen. epist. 102.] FR. dicitur etiam Garcio. [Et ipsa gartionibus, qui eam rapere nitebantur, lib. 2. decretal. tit. 18. cap. 11. GARTIO. Vide Garsio. GARZONOSTASIUM, vox barbaro-græca ex vocabulo vulgari Garsio, seu Garzo, id est, puer, & sævis, nempè, statio: locus in medio Ecclesiæ situatus, & pro pueris tempore divinorum officiorum destinatus. GASACHIO, Adversarius, collitigans. [Rogo te Iudex, ut hominem illum denominatum gassachionem meum, qui mihi fidem facit de debito tali denominato, secundu[m] legem salicamhihi eum astringas.] Vocabulum compositum ex theutonicis vocibus Ga, nempè, cum, & Sache, id est litem significatè. Reperitur etiam in lege salica Gassachius: sic [Tunc judex dicere debet, ego gassachium tuum illum in hoc malo, quod lex salica habet &c.] Ex hoc forsan vocabulo Gossacchi denominati sunt inter Rutenos armigeri eorum militia strenui, qui sæpè Ottomanicum Imperium exagitant. Quamvis nonnulli à dictione Gosa, que in eorum idiomate capram significat, etymon trahant; sunt enim hujusmodi milites ad similitudinem capræ in cursu agiles, & quasi rupicapre precipitosa loca ad deprædandum adsallientes. GASINDIUM. FR. servitium, l. cognovimus, de seditione, & ibi Glossa. Item pro servitutis tempore, l. si libertas, de succession. GASINDIUS. Vide Gasindus. GASINDUS, servus: [Dum & nos ad præsens Apostolicum virum, aut illustrem pro nostris utilitatibus ibi ambulare præcipimus; ideo jubemus, ut dum illis partibus fuerit demoratus, omnes causæ suæ, suorumque amicorum, aut gassindoru[m], seu undecumque ipsi legitimo redibit mittio, in suspensio debeant residere. Marculph. lib. 1. formular. cap 23.] Ubi dictio Mittio, est posita loco Missio: sic alibi idem: [Si aliquæ causæ adversus cum, vel suo mittio surrexerint.] FR. Item legitur Gasindius, ut [Gasindius Regis] id est Regis famulus, l. si quis causam, de offic. Iud. ://. Vide-tur vocabulum ex Case gallicè, id est, domus, & Hynde saxonicè, nempè, famulus compositum, ac proindè Casbyndus scribi deberet. GASMULICA. FR. gens erat, quæ tempore Baldoini Constantinopoli regnantis, cum Græcis, ac Latinis neutralis vivebat, quæ tandem in factionem se posuerat. [Gasmulica, quæ inter Romanos (id est, Græcos) & Latinos vivebat &c. Ni- Hierolexicon Magri. GA 273 cephor, lib. 4.] à Casma, scilicet, separatio. GASMULUS, qui ex parentibus amborum rituum Latinorum, scilicet, & Græcorum genitus est. Pachimer. lib. 4. histor. cap. 24. GASTALDUS, erat antiquitus Aulæ regiæ officialis, qui hospitum curam gerebat, idemque fuisse ac Comitem, ex variis diplomatibus imperialibus satis liquet: dicebatur etiam Castaldio, & Castaldius. Vide Castaldio. FR. ac etiam Gastaldius vocabatur actor, seu negotiorum gestor. Item terris, vel curtis regiæ, seu alienæ custos, & consequenter idem, ac comes, ut in dictionibus citatis dictum est, & colligitur ex l. si mancipium, de furtis, atque clariùs ex Eremperto, [Adenulfus autem gastaldatum capuanum singulariter suscipiens, continuò se comitem appellari jussit, in ejus Chron. An. 886.] Vide Guastaldus. GASTRIMARGIA, gulæ vitium. Vide Castrimargia. GASTRIMARGUS. FR. gulosus. Vide Ambro. GASTROLOGIA. FR. de crapula loquutio. GASTROLOGUS. FR. qui de crapula loquitur. GASTROMANTES. FR. Divinaculus ex ventre obsessorum. GASTROMANTIA. FR. In amphora, seu ex ventre obsessorum divinatio. GASTRONOMIA. FR. lex de ventre alendo. GASTROPHILUS. FR. ventris amicus. GAVATAS. Vide Gabatha. GAUCIUM. Vide Caucus. GAUDIMONIUM, vanagloria, superbia. [Et amputabitur exultatio multitudinis ejus, & gaudimonium ejus erit in luctum. Baruch. cap. 4.] Græcus enim Codex yawelapa habet, quod superbiæ, & vanam lætitiam significat.] Aliquando tamen in bonum sensum pro vera lætitia usurpatur: [Quibus auditis Imperator immenso profusus gaudimonio. In vita S. Celsi Episc. Trevir. GAVISCOR, gaudeo, [Et si in aliqua re visus fuerit sibi frater multùm gavisci. In reg. Magist. cap. 82. ß. 21.] Plautum imitatus est, qui Fruiisci pro Frui dixerat. GAVISORIUS, lætabundus, seu lætificans: [Resonat tota Ecclesia vocibus gavisoriis. In vita S. Adelardi. GAUSAPINA. Vide Amphibalum. GAZARI. FR. hæretici, qui & Patareni. 5. Decre tal. tit. 7 cap 8. vocantur. Item & Cathrei, Pathanii, Pauperes de Lugduno, Passagini, Tossapini, Arnaldistæ, Septronistæ dicuntur, ibidem cap. 15. Qui etiam Inzapati dicebantur à calceamentis aper- tis, quæ Hispanicè Sapados appellantur. GAZETUM, prælibatum vinum, ex Gaza Syriæ Civitate. [In die, qua Domino pro ejus anima delibasset, semper sextarium gazeti vini præbuit in sacrificium Basilicæ Sanctæ; sed Subdiaconus nequam, reservans gulæ gazetum, acetum vehementissimum offerebat in calice. Gregor. Turon. cap. 65. GAZOPHYLACIUM, γαζοφυλακιον, arca, in qua divitiæ conservantur, à Gaza voce Persica, id est, divitiæ; Gaza enim Civitas erat, in qua Persæ S eo-
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GA signifies clerical, from the word neipio, namely, to shave. FR. For it was in ancient times a punishment of the condemned, and especially of Christians: for when these were condemned to the mines, their heads were shaved, as Paulus Diaconus says, book 24. And of the same S. Cyprian says: [The hair of the half-shorn head bristles, ep. 77.] See Corona. Tonsura. GARSIO, a servant, whom the Italians also call Garzone, and properly it is said of an ephebe: [Meanwhile the garsiones come out from the houses of the hosts, loaded with provisions, and drunk, so that from their excess there may be poured out upon the poor a fuller matter of pain and torment. Peter of Blois, epist. 102.] FR. it is also called Garcio. [And the gartiones themselves, who were trying to seize it, lib. 2. decretal. tit. 18. cap. 11. GARTIO. See Garsio. GARZONOSTASIUM, a barbaro-Greek word from the common term Garsio, or Garzo, that is, boy, and stasis, namely, station: a place situated in the middle of the Church, and assigned for boys during divine offices. GASACHIO, adversary, litigant. [I ask you, Judge, that you bind for me that man called my gassachio, who gives me assurance concerning the debt so designated, according to the Salic law.] A word composed from Germanic terms, Ga, namely, with, and Sache, that is, a suit or dispute. It is also found in the Salic law as Gassachius: thus [Then the judge ought to say, I bind your gassachium in this matter, which the Salic law has, etc.] From this word perhaps the Gossacchi were named, among the Ruthenians, their armed men, brave in warfare, who often harass the Ottoman Empire. Although some derive the etymon from Gosa, which in their idiom means a goat; for soldiers of this kind are agile in running like a goat, and like chamois springing upon precipitous places to plunder. GASINDIUM. FR. service, l. cognovimus, de seditione, and there the Gloss. Also for the time of servitude, l. si libertas, de succession. GASINDIUS. See Gasindus. GASINDUS, servant: [Since we also at present order a holy man, or an illustrious one, to travel there for our needs; therefore we command that, while he has remained in those parts, all causes of his own, and of his friends, or of his gassindi, or from whatever quarter his lawful return mission may come, ought to remain suspended. Marculph. lib. 1. formular. cap. 23.] Where the word Mittio is used in place of Missio: thus elsewhere the same author says: [If any causes arise against him, or his mittio.] FR. It is also read Gasindius, as [Gasindius Regis] that is, the king’s servant, l. si quis causam, de offic. Jud. ://. The word seems to be composed from Case in French, that is, house, and Hynde in Saxon, namely, servant; and therefore it ought to be written Casbyndus. GASMULICA. FR. there was a people which, in the time of Baldwin ruling at Constantinople, lived neutrally with the Greeks and the Latins, and which at last had placed itself in a faction. [Gasmulica, which lived among the Romans (that is, the Greeks) and the Latins, etc. Nicephor, lib. 4.] from Casma, namely, separation. GASMULUS, one born of parents of both rites, namely, Latin and Greek. Pachimer. lib. 4. histor. cap. 24. GASTALDUS, was in ancient times an officer of the royal court, who had charge of guests; and it is sufficiently clear from various imperial diplomas that he was the same as a Count: he was also called Castaldio and Castaldius. See Castaldio. FR. and also Gastaldius was called an agent, or administrator of affairs. Also the guardian of royal, or alien, lands or estates, and consequently the same as a count, as has been said in the cited words, and may be gathered from l. si mancipium, de furtis, and more clearly from Erempertus, [Adenulfus, however, taking upon himself singly the gastaldate of Capua, immediately ordered himself to be called count, in his Chronicle, year 886.] See Guastaldus. GASTRIMARGIA, a vice of gluttony. See Castrimargia. GASTRIMARGUS. FR. glutton. See Ambro. GASTROLOGIA. FR. speech about gluttony. GASTROLOGUS. FR. one who speaks about gluttony. GASTROMANTES. FR. a diviner from the belly of the possessed. GASTROMANTIA. FR. divination in a vessel, or from the belly of the possessed. GASTRONOMIA. FR. a law about feeding the belly. GASTROPHILUS. FR. a friend of the belly. GAVATAS. See Gabatha. GAUCIUM. See Caucus. GAUDIMONIUM, vain glory, pride. [And the exultation of its multitude shall be cut off, and its gaudimonium shall be turned into mourning. Baruch, chapter 4.] For the Greek codex has yawelapa, which signifies pride and empty joy.] Yet sometimes it is used in a good sense for true joy: [When he heard this, the Emperor was poured out with immense gaudimonium. In the life of St. Celsus, Bishop of Trier.] GAVISCOR, I rejoice, [And if in anything the brother should seem to rejoice greatly to himself. In the Rule of the Master, cap. 82. § 21.] He imitated Plautus, who had said Fruiisci for Frui. GAVISORIUS, joyful, or gladdening: [The whole Church resounds with gavisory voices. In the life of St. Adelard.] GAUSAPINA. See Amphibalum. GAZARI. FR. heretics, who are also called Patareni, 5. Decretal. tit. 7 cap. 8. Also called Cathrei, Pathanii, Pauperes de Lugduno, Passagini, Tossapini, Arnaldistæ, Septronistæ, ibid. cap. 15. Those also were called Inzapati, from their open footwear, which in Spanish are called Sapados. GAZETUM, the aforesaid wine, from the city of Gaza in Syria. [On the day on which he had poured out to the Lord for his soul, he always offered a sextary of gazetum wine as a sacrifice at the Holy Basilica; but a wicked subdeacon, reserving the gazetum for his own greed, was offering a very strong vinegar in the chalice. Gregory of Tours, cap. 65. GAZOPHYLACIUM, γαζοφυλακιον, a chest in which riches are kept, from Gaza, a Persian word, that is, riches; for Gaza was a city in which the Persians S eo-
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274 G E eorum thesaurorum condebant, & custodia, conservatorium, seu repositorium denotat. Tria repositoria reperiebantur in Salomonis Templo, in quibus oblationes ponebantur distinctæ. Vide Corbona. FR. [Oblationes dissidentium fratrum, neque in sacrario, neque in gazophylacio recipiantur: similiter dona eorum, qui pauperes opprimunt, à Sacerdotibus refutanda sunt, can. oblationes, dist. 90.] & ibi sic Glossa [Gazophylacium à Gaza, quod est divitiæ, & phylacin, quod est servare] & Póp. Mela ait: [Gazam Perse ærarium vocant.] Item Q. Curtius inquit: [Igitur quasi parum munimentis oppidi fidens, ante solis ortum pecuniam regiam (gazam Persæ vocant) cum pretiosissimis rerum esserri jubet, simulans fugam, lib. 3. in fine.] Et Cic. 2. de offic. ait: [Omni Macedonum gaza, quæ fuit maxima, potitus est Paulus.] Horatius autem arabu vocab. gazas esse dixit: Gaza enim nomen Civisitatis in Perside, ita dicta, eo quòd Cambyses in eam, velut in munitissimam totius Regni arcem, omnes opes, pecuniasque conjecerit. Hero dot. Sed vera Gazophylacia Exedra à LXX. appellantur. Vide in dict. Perivolium. GEBELLINUS. Vide Guelfi. GEHENNA, vallis erat, in qua Idolo Moloch sacrificabantur infantes, hinc ex horroris similitudine sic appellatus est infernus, quare hoc nomen esse græcum malè arguit Theophylactus in cap. 10. Matth. Quæ vallis dicebatur Ben ennom. [Transireque fecit filios suos per ignem in Valle Ben ennom. 2. Paralip. cap. 33.] Eandem esse ac Vallem Gehennæ affirmat Hieronym. in cap. 7. 19. & 32. Jeremiæ, vocarique ait Tophet in Ierem. 7. & Isaj. 30. Iosias verò, ut abominaretur locus hujusmodi idololatriæ, præceperat, quòd cadavera animalium projicerentur ibi, 4. Reg. cap. 32. Itaque antiquissimum fuerat inter Israeliticos à tempore Iosue hoc nomen vallis: [Ascenditque per convallem filii Ennom. Iosue cap. 15. nu. 8.] Origines enim docet in cap. 23. Matth. quòd idem sit in Sacra Scriptura Vallis Ennom, ac Vallis filii Ennom; sed in significatione inferni, inquit Hieronymus in cap. 33. Paralipom. & in cap. 10. Matth. primò usus est Christus. FR. Joannes verò Drusius in libro vocum novi testamenti in dict. Gehenna ait: [Dissentio hìc à Hieronymo, cùm reperiâ in Avoth pro inferno, & in Zochar libro antiquissimo, cap. 16.] Sed in duplicem errorum foveam incidit Drusius: primum, quia Hebræi Authores ab eo citati, licèt Gehennam ignis hanc Vallem nominent; non ideo per hoc infertur, quòd infernum significare illi voluissent, quia ex locis veteris Testamenti suprà allatis satis constat Gehennam ignis vocatam fuisse, ex eo, quòd in igne ibi Moloch Idolo sacrificabatur infantes. Alterum æquivocum Drusii fuit in temporum distinctione; Auftores enim ab eo citati adhuc non fuerant in humanis ante Christum, quia Rabbi Simeon author libri Zohar ex Buxtorphio, & ex Rabbi Davide Ganæ in Chronologia Scriptorum Hebræorum à Joanne Vossio latinitati donata, satis constat G E tempore Adriani Imp. illum vixisse, & Pirchæ Avoth est titulus in decestabili Talmuth, significatque capitula Patrum. Talmuth autem post Christi adventum excogitatum fuisse patet. Appellatur etiam Topheth vallis ista. Jerem. cap. 9. Vide Infernus. Gehenna sulphuratior, id est, ardentior. Vide Sulphuratior. Topheth. GELDA. Vide Geldonia. Suffocatus in fine. GELDONIA, Confraternitas, nomen ex Belgico, Gilda, quod societatem denotat, & Gildo, id est, socius. [Ut de collectis, quas geldonias, vel confratribas vulgò vocant, tantum fiat, quantum ad auctoritatem, & utilitatem, atque rationem pertinet. Hincmar. cap. 6.] Reperitur etiam Geldonia, & Gilda in eodem significatu. GELDUS, monetæ genus. [Si quis liberum de terra effoderit, quidquid ibi tulerit, novem geldos restituet. Lex Aleman. tit. 2.] Vocabulum propriè pretium, & valorem significans, à Geldam Saxonico, ex quo formatur nomen barbaro-græcum , id est, pretium. FR. Locus ab Auftore citatus non est in leg. 2. benè quidem in lege ultima, ubi sic habetur: [Si quis liberum de terra effoderit, quidquid inde tulerit, novem Vveregildis solvat. Vide Virgildus. GELINA, fasciculus, seu manipulus spicarum, ex gallico vocabulo Glain, quod idem significat: [Archonium est acervus gelinarum inculmatus, & in summo acutus. Hugo Card. in postilla ad Ruth cap. 3.] Vide Archonium. Gerba. GELLO. Vide Gillo. GEMELLARIUM. Vide sequens vocabulum. GEMELLIO, urceolus, à fortassè, id est, impletum esse, seu ideo gemiliones, quia gemini ad Missam præparantur, & ratione consimilitudinis, quasi gemelli dicuntur. FR. Reperitur etiam Gemellarum in eodem significatu. Ejus synonyma. Vide in dict. Vrceolus. GENÆ PARS. Vide Suboculare. GENERARCHICUM, hæreditas, quæ ratione primogenituræ præ cæteris fratribus primo distinctè relinquitur, qua foeminæ excludi solent. Vox quidem græca , quæ primogenituram significat. GENERALIS CAPITANEUS. Vide Drungarius. Dux. GENERALIS, superior totius Ordinis alicujus Religionis. Vide Pantocratorenus. GENERAMEN, FR. germen. [Stirpis generamina. Aldelmus in, lib. de Virg. GENERATORIUM, generandi facultas. [Non est dubium, quin rationabile animæ nostræ in quinque sensus dividatur, & vocem, & generatorium. D. Ambros. lib. de Noe, & Arca. GENERIA. FR. generositas: [Ac Regum filiis, qui propter sublimitatem eorum, ac generias claritatem, sunt potioris prærogativa gratiæ attollendi &c. Extrav. Jo. XXII. de præbendis, & dignit. cap. unico. GENESIS, , id est, generatio, primus Sacræ Scripturæ, liber, ita appellatus, quia in eo de antiquorum Patriarcharum genealogiis agitur, Vide Originalia. GENE-
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274 G E eorum thesaurorum condebant, and it denotes custody, a storehouse, or repository. There were three repositories in Solomon’s Temple, in which the offerings were placed separately. See Corbona. FR. [The offerings of dissident brothers are not to be received either in the sanctuary or in the gazophylacium; similarly, the gifts of those who oppress the poor are to be refused by the Priests, canon oblationes, dist. 90.] and there the Gloss says: [Gazophylacium, from Gaza, which means riches, and phylacin, which means to keep] and P. Mela says: [The Persians call a treasury Gaza.] Likewise Q. Curtius says: [Therefore, as if trusting little in the fortifications of the town, before sunrise he orders the royal money (the Persians call it gaza) to be brought out with the most precious things, pretending flight, book 3, at the end.] And Cicero, 2 De Officiis, says: [Paulus took possession of all the Macedonian gaza, which was the greatest.] Horace, however, said that the word gazas is Arabic: for Gaza is the name of a city in Persia, so called because Cambyses had gathered into it, as into the strongest citadel of the whole kingdom, all his wealth and money. Herodotus. But the true Gazophylacia are called Exedra by the Seventy. See in the word Perivolium. GEBELLINUS. See Guelfi. GEHENNA was a valley in which children were sacrificed to the idol Moloch; hence, from a similarity of horror, hell was so called. Therefore Theophylact wrongly argues in chapter 10 of Matthew that this name is Greek. That valley was called Ben Hinnom. [And he made his sons pass through fire in the Valley of Ben Hinnom. 2 Chronicles, chap. 33.] Jerome affirms that it is the same as the Valley of Gehenna in chapters 7, 19, and 32 of Jeremiah, and says it is called Tophet in Jeremiah 7 and Isaiah 30. Now Josiah, in order that he might abhor a place of this kind of idolatry, had ordered that the carcasses of animals be thrown there, 4 Kings, chap. 32. Thus this valley had been known among the Israelites since the time of Joshua by this name: [And he went up by the valley of the son of Hinnom. Joshua, chap. 15, no. 8.] Origen indeed teaches in chapter 23 of Matthew that in Sacred Scripture the Valley of Hinnom and the Valley of the son of Hinnom are the same; but in the sense of hell, says Jerome in chapter 33 of Chronicles and in chapter 10 of Matthew, Christ was the first to use it. FR. However, Joannes Drusius in the book of words of the New Testament, under the word Gehenna, says: [Here I disagree with Jerome, since I find it in Avoth for hell, and in the very ancient book Zohar, chapter 16.] But Drusius fell into a twofold pit of error: first, because the Hebrew authors cited by him, although they call this valley Gehenna of fire, it does not follow from this that they meant it to signify hell, since from the places of the Old Testament cited above it is sufficiently clear that it was called Gehenna of fire because in that place children were sacrificed in the fire to the idol Moloch. The second ambiguity of Drusius was in the distinction of times; for the authors cited by him were not yet among the living before Christ, because it is sufficiently clear from Rabbi Simeon, author of the book Zohar, from Buxtorf, and from Rabbi David Ganæ in the Chronology of Hebrew Writers translated into Latin by Joannes Vossius, that G E he lived in the time of the Emperor Hadrian, and Pirche Avoth is the title in the detestable Talmud, and means the Chapters of the Fathers. But it is clear that the Talmud was devised after the coming of Christ. This valley is also called Topheth. Jeremiah, chap. 9. See Hell. Gehenna sulphuratior, that is, more fiery. See Sulphuratior. Topheth. GELDA. See Geldonia. Suffocated at the end. GELDONIA, confraternity, a name from the Belgian Gilda, which denotes a society, and Gildo, that is, companion. [Thus, concerning the collections, which are commonly called geldonias or confraternities, let as much be done as pertains to authority, utility, and reason. Hincmar, ch. 6.] Geldonia and Gilda are also found in the same sense. GELDUS, a kind of coin. [If anyone shall have dug up a freeman from the land, whatever he shall have taken therefrom, he shall restore nine gelds. Alemannic Law, title 2.] A word properly signifying price and value, from the Saxon Geldam, from which the barbaro-Greek name is formed, meaning price. FR. The passage cited by the author is not in law 2, but indeed in the last law, where it reads thus: [If anyone shall have dug up a freeman from the land, whatever he shall have taken therefrom, let him pay nine Vveregilds. See Virgildus. GELINA, a sheaf, or bundle of ears of grain, from the French word Glain, which means the same: [Archonium is a heap of gelinæ, unthreshed and pointed at the top. Hugh Cardinal in the postil on Ruth, chap. 3.] See Archonium. Gerba. GELLO. See Gillo. GEMELLARIUM. See the following word. GEMELLIO, a cruet, perhaps from fortassè, that is, to have been filled, or because gemiliones are prepared for Mass, and by reason of similarity are called, as it were, twins. FR. Gemellarum is also found in the same sense. Its synonyms. See in the word Vrceolus. GENÆ PARS. See Suboculare. GENERARCHICUM, an inheritance which, by reason of primogeniture, is first distinctly left to the eldest among the other brothers, by which females are usually excluded. It is indeed a Greek word, which signifies primogeniture. GENERALIS CAPITANEUS. See Drungarius. Dux. GENERALIS, the superior of the whole Order of any Religion. See Pantocratorenus. GENERAMEN, FR. germen. [The generamina of the stock. Aldhelm in book On Virgins. GENERATORIUM, the faculty of generating. [There is no doubt that the rational part of our soul is divided into five senses, and into voice, and the generatory. St. Ambrose, book On Noah and the Ark. GENERIA. FR. generosity: [And the sons of kings, who because of the loftiness of their position and the clarity of their generia, are to be raised by the privilege of greater grace, etc. Extravag. of John XXII, On prebends and dignities, ch. unique. GENESIS, that is, generation, the first book of Sacred Scripture, so called because it deals with the genealogies of the ancient Patriarchs. See Originalia. GENE-
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GE GENETHLIACI, Χνεθλιανοι. FR. Astrologi. } Neque illi ab hoc genere superstitionis perniciosè segregandi sunt, qui olim Genethliaci propter natalium considerationes dierum, nunc autem vulgò Mathematici vocantur &c. can. illud 26. quæst. 2. De iisdem habetur in can. illos planetarios, can. sed & illud, & can. licet aliquid, ibidem. Item in can. igitur genus, 25. quæst. 3. hæc referuntur: [Astrologi dicti sunt, eo quòd in astris augurâtur: Genethliaci appellati sunt, propter natalitiorum considerationes dierum; Geneses enim hominum per XII. coeli signa describût, syderumque cursu nascentium mores, actus, & eventus prædicere conantur, id est, quis quali signo fuerit natus, aut quem effectum habeat vitæ, qui nascitur, interpretantur. Hi sunt, qui vulgò Mathematici vocantur: cujus superstitionis genus constellationes Latini vocant, id est, notationes syderum &c.] Vide Astrologia. GENICULUM, & Geniculus. FR. generatio, seu linea, vel gradus generationis. Derivatur enim geniculum à genu diminutivum, hinc pro generationibus sumitur; sic etiam vernacula lingua à Melitensibus computantur generationes, quas Rkub, id est, genus, seu generationis gradus appellant, atque in terminis Canonistarum bina genicula unicum generationis gradum efficiunt, sic usque ad octo genicula inclusivè impedimentum contrahendi canonicè obsistat, & in lege Longobardica habetur, quòd: [Omnis parentela usque ad septimum geniculum numeratur, lib. 2. tit. 14.] Vide Genitus. FR. Item geniculus filium minorem significat, 1. si quis aurum, de furtis. GENITIUS. FR. aliquis ex propria generatione, quem rectè Gentilitium dicimus, vel agnatum, seu cognatum, 1. statuimus, de sanctimonialibus. GENITURA, generatio. [Quoniam genitura perversa est. Tertull. lib. 4. advers. Marc. cap. 31. GENIUM, mos, ritus, cæremonia. [Itaque pallium ad sacra Missarum solemnia utendum ex more transmisimus, cujus vos volumus per omnia genium vindicare. D. Gregor. lib. 7. cap. 126.] Ubi verba Genium vindicare ritum in usu pallii præscriptum observare significat. FR. ego tamen Per omnia genium vindicare intelligerem, per omnia, & in omnibus ad libitum exercere. GINNADES, appellantur foeminæ nobiles, quæ à propria nobilitate degenerantes viris plebeis in matrimonio junguntur, de quibus agitur in, 1. 1. cod. de dign. 1. foemina, de senat. quarum filii conditionem patris sequuntur, 1. cùm legitimæ, 2. de statu homin. 2pud aliquas tamen nationes id non est in usu. GE 275 GENTILIS. Vide Ethnicus. Fanaticus. Forasticus. Paganus. Gentilis Sacerdos. Vide Fanaticus. Lanista. GENTILITAS. Vide Pagania. GENUALE. Vide Cherubim. Cingulum. Epignation. Genuale, id est, scabellum. Vide Pectorale. GENUCULUS. FR. genu, 1. si quis homini libero, de convitiis. GENUFLEXIO, ex veteri Testamento in novum ab Apostolis introducta. [Petrus ponens genua oravit. Act. cap. 9.] Item Paulus: [Et cùm hæc dixisset, positis genibus suis oravit cum omnibus illis. Actor. cap. 20.] Idem ad Ephes. cap. 3. [Flecto genua mea ad Patrem.] Idem. [Et positis genibus in littore oravimus. Actor. 21.] sic de D. Stephano dicitur: [Positis autem genibus, clamavit voce magna, dicens, Domine ne statuas illis hoc peccatum. Ibid. cap. 7.] Optatus Milevitanus Genua figere, lib. 1. dixit. Itaque hic actus poenitentiæ, humilitatisque in nobis signum est, quo Proto- plasti lapsus recordamur. Sed: [Die Dominico jejunium nefas dicimus, vel de geniculis adorare, eadem immunitate à die Paschæ in Pentecostes usque gaudemus. Tertull. de coron. milit. cap. 3.] Idem Justinus Martyr refert, inquiens: [Quòd verò die Dominico genua non flectimus, signum est, & designatio resurrectionis.] FR. Idemque ex Concil. Niceno apud Grat. in can. quonia[m], de consecrat. dist. 3. statutu[m] habemus, sic: [Quonia[m] sunt in die Dominica quidam ad orationem genua flectentes, & in diebus Pentecostes; propterea statutum est à Sancta Synodo (quoniam consona, & conveniens per omnes Ecclesias custodienda consuetudo est) ut stantes ad orationem vota Domino reddamus.] Quæ consuetudo ab Apostolis laudabiliter introducta demonstratur in can. si quis Presbyter, dist. 30. Eadem verò genus flectendi immunitas in præfatis privilegiatis diebus per Alexandrum III. renovata fuit in decretal. lib. 2. tit. 9. cap. 2. de seriis. Ubi sic habetur: [In diebus autem Dominicis, & aliis præcipuis festivitatis bus, sive inter Pascha, & Pentecosten, genuum flexio nequaquam debet fieri: nisi aliquis ex devorione id velit facere in secreto.] Hodie tamen scandalum fratribus præbere videtur, qui in publico etiam in prædictis festivitatibus non flectatur. Quòd autem genus flexionem in signum adorandi Altissimum ex veteri Testamento Apostoli in Ecclesiam introduxerunt; de Salomone 3. Reg. cap. 8. habetur: [Surrexit de conspectu Altaris Domini: utrumque enim genu in terram fixerat, & manus expanderat in Coelum &c.] & sic passim in Sac. Script. de hac genusflexione in signum adorationis Dei: ∴: Quando in Missa dicitur Flectamus genua, omnes id facere debent, celebrante excepto, qui, ut ait Amal. lib. 4. cap. 4. Christi personam gerit: quod in Missa cantata intelligendum est; nam in privata solet etiam Celebrans genusflectere. In Missa verò Sabbati Sancti, & Quatuor temporum non dicitur Flectamus genua post ultimam sectionem, in S 2 qua
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GE GENETHLIACI, Χνεθλιανοι. FR. Astrologers. } Nor are those to be dangerously separated from this kind of superstition, who once were called Genethliaci because of their consideration of natal days, but now are commonly called Mathematici, etc. in the canon illud, 26, q. 2. Of them likewise mention is made in the canons illos planetarios, can. sed & illud, and can. licet aliquid, there. Likewise in can. igitur genus, 25, q. 3, the following is recorded: [Astrologers are so called because they divine from the stars; Genethliaci are named because of their consideration of birth days; for they describe the births of men by the twelve signs of the sky, and by the course of the stars they try to predict the character, actions, and events of those being born, that is, they interpret who was born under which sign, or what effect life may have for the one born. These are the ones commonly called Mathematici: the Latins call this kind of superstition constellations, that is, notations of the stars, etc.] See Astrologia. GENICULUM, and Geniculus. FR. generation, or line, or degree of generation. For geniculum is derived from genu as a diminutive; hence it is taken for generations. Thus also in the vernacular language among the Maltese generations are counted, which they call Rkub, that is, kind, or degree of generation, and in the terms of the canonists two genicula make one degree of generation; thus up to eight genicula inclusive the impediment to marriage canonically stands in the way, and in Lombard law it is held that: [All kinship is reckoned up to the seventh geniculum, lib. 2, tit. 14.] See Genitus. FR. Also geniculus signifies a younger son, 1. si quis aurum, de furtis. GENITIUS. FR. someone from his own generation, whom we rightly call Gentilitium, or agnate, or cognate, 1. statuimus, de sanctimonialibus. GENITURA, generation. [Because generation is perverse. Tertull. lib. 4. advers. Marc. cap. 31. GENIUM, custom, rite, ceremony. [Therefore we have transmitted the pallium for use in the sacred solemnities of Mass according to custom, and we desire that you in every way vindicate its genium. D. Gregor. lib. 7. cap. 126.] Where the words Genium vindicare mean to observe the rite prescribed in the use of the pallium. FR. Yet I would understand Per omnia genium vindicare as: in every way, and in all things, to exercise at will. GINNADES are noble women who, degenerating from their own nobility, are joined in marriage to men of the common people; concerning whom see 1. 1. cod. de dign. 1. foemina, de senat. Their sons follow the condition of the father, 1. cùm legitimæ, 2. de statu homin. In some nations, however, this is not in use. GE 275 GENTILIS. See Ethnicus. Fanaticus. Forasticus. Paganus. Gentile Priest. See Fanaticus. Lanista. GENTILITAS. See Pagania. GENUALE. See Cherubim. Cingulum. Epignation. Genuale, that is, a stool. See Pectorale. GENUCULUS. FR. knee, 1. si quis homini libero, de convitiis. GENUFLEXIO, introduced from the Old Testament into the New by the Apostles. [Peter, placing his knees, prayed. Acts 9.] Likewise Paul: [And when he had said these things, kneeling down with them all, he prayed. Acts 20.] Likewise in Eph. 3: [I bow my knees unto the Father.] Likewise: [And when we had knelt down on the shore, we prayed. Acts 21.] Thus also of St. Stephen it is said: [Then he knelt down and cried out with a loud voice, saying, Lord, do not lay this sin to their charge. Acts 7.] Optatus of Milevis said, “to fix the knees,” lib. 1. Therefore this act is in us a sign of penance and humility, by which we recall the fall of the Protoplasts. But: [On the Lord’s Day we say it is unlawful to fast, or to adore on our knees; and from Easter to Pentecost we enjoy the same immunity from kneeling. Tertull. de coron. milit. cap. 3.] Likewise Justin Martyr relates, saying: [That on the Lord’s Day we do not bend the knees is a sign and indication of the resurrection.] FR. And the same from the Council of Nicaea, as cited by Gratian in can. quoniam, de consecrat. dist. 3, we have established as follows: [Since on the Lord’s Day certain persons bend the knees for prayer, and also on the days of Pentecost, it has therefore been decreed by the Holy Synod (because a uniform and fitting custom is to be observed in all the Churches) that we should render our vows to the Lord while standing in prayer.] This custom is shown to have been laudably introduced by the Apostles in can. si quis Presbyter, dist. 30. The same immunity from kneeling in the aforesaid privileged days was renewed by Alexander III in the decretals, lib. 2, tit. 9, cap. 2, de seriis. There it is stated thus: [But on the Lord’s Days, and on other principal feast days, whether between Easter and Pentecost, kneeling is by no means to be done, unless someone wishes to do it privately out of devotion.] Today, however, it seems to give scandal to the brethren if they do not kneel in public even on the aforesaid feasts. Now that the Apostles introduced into the Church the bending of the knees as a sign of adoring the Most High from the Old Testament, we read of Solomon in 3 Kings 8: [He rose from before the altar of the Lord: for he had fixed both knees on the ground and had stretched out his hands toward heaven, etc.] and so everywhere in Sacred Scripture this bending of the knees is found as a sign of the adoration of God. ∴: When in Mass it is said Flectamus genua, all ought to do this, except the celebrant, who, as Amal. says, lib. 4, cap. 4, represents the person of Christ: this is to be understood in a sung Mass; for in a private Mass even the celebrant is accustomed to bend the knee. But in the Mass of Holy Saturday and of the Four Times, Flectamus genua is not said after the last section, in S 2 qua
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276 G E qua fit mentio trium puerorum, ad denotandam eorum repugnantem constantiam in adoratione statuæ; sic etiam in Feria VI. Parasceve non dicitur Flectamus &c. quando oratur pro perfidis Hebræis, qui in eo die illudentes Iesum, genuflexebant ante eum, quia, ut idem Amalar. de Divin. off. cap. 13. advertit, inquiens: [Nos ad demonstrandum, quòd fugere debeamus opera, quæ simulando fiunt, vitamus genuflexionem in oratione pro Iudæis.] Eandem rationem Cen- cius Camer. in suo M.S. Cærem. assignat sub his verbis: [Cùm ad orationem Iudæorum devenerit, non dicitur, Flectamus genua, quia ipsi hac die Domino genua flectebant: Ecclesia eorum hor- rescens facinus, genua pro ipsis non flectit.] An- tiquitus non respondebat Subdiaconus Levate; sed idem Diaconus post aliquod genuflexionis, & orationis secretæ spatium dicebat Levate; sic enim colligitur ex Rhemensis codicis verbis: [Et nunciat Diaconus, Flectamus genua, & populus filet, & dicit, Levate.] FR. Ego verò puto, quòd verba illa Populus filet intelligantur, interim non cantat, quia in Gallicana Ecclesia in divinis officiis etiam populus canere solet: ∴: Quando Sacerdos profert confessionem, qui sunt in Choro genuflectere debent, exceptis Prælatis, qui habent usum rochetti, & Canonicis sacris vestibus indutis. Cærem. Episc. lib. 2. cap. 8. Quin & Gavantus Canonicos etiam eximit, qui rochetti usum habent, licèt non sint parati sacris vestibus. Qui in Choro sunt, etiam genuflectere debent à Sanctus usque ad Agnus Dei. Osculum enim pacis, ut ait Innocentius, lib. 6. cap. 4. cùm sit resurrectionis symbolum, stando accipitur. In Missis Defunctorum, Vigiliarum, quatuor temporum, Feriarum adventus, & Quadragesimæ, (exceptis vigiliis Nativitatis Domini, Paschæ, & Pentecostes cum ejus quatuor temporibus) dum celebrans Collectas canit, genuflexendum in Choro est; in quo tempore observavi in Cappella Pontificia, quod idemmet Papa de throno descendit, ut genuflexatur. Celebrans verò, si cum Ministris sedet, dum in Choro canitur symbolum, ad illa verba Et incarnatus est non genuflexit; sed tamen detegit caput, illudque inclinat cum Ministris; in die tamen Annunciationis, & Nativitatis Domini unà cum Ministris genuflexit, sicut etiam facit Pontifex descendendo de throno, qua actione humiliatio Incarnati Verbi in his diebus denotatur. Si verò occurrerit festum Annunciationis transferri, tunc transfertur etiam genuflexio, quemadmodum in Cappella papali à me observatum fuit. In illis verbis, in quibus genuflexere oportet, quando canitur Evangelium; tunc Subdiaconus, qui Evangeliorum sustinet librum, & Accoliti tenentes candelabra à genuflexione abstineant. Cærem. Episc. lib. 1. cap. 10. Ad illa matutinalia verba Adoremus, Et procidamus &c. Te ergo quæsumus famulis tuis &c. utrobique genuflexendum est. Cærem. Episc. lib. 2. cap. 6. sic ad strophas hymnorum Ave maris stella &c. Veni Creator Spiritus &c. G E O Crux ave spes unica &c. & quando expositum est Eucharistiæ Sacramentum, eadem cætermonia fit ad stropham, Tantum ergo Sacramentum &c. In cæremoniali Minorum, par. 1. cap. 12. ordinatur genuflexio in hymno Nativitatis Domini ad stropham Nos quoque, qui sancto tuo redempti sanguine sumus. Genuflectendum etiam est in Vigilia ejusdem Nativitatis, quando in Martyrolog. leguntur verba: In Bethlehem Juda &c. sic enim in ultima ejusdem Martyrologii recognita impressione disponitur. Dum in Altari expositum est Sacramentum, utroque genuflexendum est, quod etiam Romæ Cardinales ipsi observant, atque in plano solo hoc faciendum à Celebrante, & non ad gradus, dum accedit ad faciendum Sacrum, vel eo peracto, descendit. Fitque insuper Episcopo genuflexio, sed unico genu, à Clero, in propria Diocesi, dum in Throno reperitur, quoties occurrerit transire ante eum, à quo actu exempti sunt Canonici Cathedralis. Cæremom. Episc. lib. 1. c. 11. Eandemque cæremoniam Cardinalibus fieri observavi, dum ad thronum eorum tituli sedent in solemnibus officiis, sic pariter eisdem in Sede vacante. De aliis genuflexionibus satis expressè habetur in generalibus Rubricis. Græci (excepto die Pentecostes, dum in officio legitur Evangelium) nunquam genua flectunt; sed tantum profundè inclinantur, idemque inter Carthusianos observatur; rarò enim genuflexunt, nec etiam ad Eucharisticum Sacramentum, sed profundè inclinantur, tam in celebratione Missarum, quàm in aliis functionibus. Quando verò debeat in Choro caput inclinari. Vide Gloria Patri. Aliæ inclinationes. Vide. Metanæa. Suffragium. GEOMANTIA. Vide Hydromantia. GEOMETRIA. Vide Lineator. GEORGIANI. Vide Tonsura. S. GEORGIUS Martyr. Vide Trophæophorus. GEPHYREUS. Vide Pontifex. GERBA, spicarum manipulus. [Compulit Gilbertus rusticum illum ex grangia bladum ejicere, & per singulas gerbas coram se numerare. In vita S. Gilberti.] Ex gallico vocabulo Gerbe. Vide Gelina. Item significat maris foecem. Vide. Nagerba. GERBIDA. FR. terra. Bullar. Casin. tom. 2. constit. 73. Vide Zerbolaris. GERGENNA, anulus, seu alicujus vasculi ansula, [Quod illicò valdè concursum est, gergennaque operculi per sua bina foramina retrusa, longiùs projecta est, operculum terra tenus cecidit, lac ex majori mensura in solum defusum est. Sanctus Adamannius in vita Sanctæ Columbæ. S. GERMANI CIVITAS, in radicibus Casini montis posita. Vide Eulogimenopolis. GERMANIÆ, arum, sicut Galliæ, arum, can. Invenimus, de consecrat. dist. 1. Apud Germanos jus hospitandi Sanctissimum. Vide Xenoparochus. Germanus bombardæ inventor. Vide Zarabotana. GERMASCO, pro germinasco, sic Petrus Cel- len-
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since mention is made of the three boys, to indicate their steadfast refusal to adore the statue; so also on Good Friday the words Flectamus etc. are not said when prayer is made for the faithless Hebrews, who on that day, while mocking Jesus, were kneeling before him, because, as the same Amalar. de Divin. off. cap. 13 notes, saying: [We, to show that we ought to flee works that are done by pretending, omit the genuflection in the prayer for the Jews.] Cencius Camer. assigns the same reason in his manuscript Ceremonial, in these words: [When it comes to the prayer for the Jews, Flectamus genua is not said, because on this day they were bending the knee before the Lord: the Church, horrified by their crime, does not bend the knee for them.] In former times the Subdeacon did not respond Levate ; but the same Deacon, after a certain interval of genuflection and silent prayer, said Levate ; this is gathered from the words of the Rheims codex: [And the Deacon announces, Flectamus genua , and the people keep silent, and he says, Levate .] FR. But I think that those words, Populus filet , are to be understood as meaning that meanwhile they do not sing, because in the Gallican Church the people are also accustomed to sing in divine offices: ∴: When the Priest recites the confession, those in the choir ought to kneel, except Prelates, who have the use of the rochet, and Canons clothed in sacred vestments. Cærem. Episc. lib. 2. cap. 8. Gavantus also exempts Canons who have the use of the rochet, even though they are not vested in sacred vestments. Those in the choir must also kneel from the Sanctus until the Agnus Dei . For the kiss of peace, as Innocent says, lib. 6. cap. 4, since it is a symbol of the Resurrection, is received while standing. In Masses for the Dead, Vigils, Ember days, Advent ferias, and Lent, (except the vigils of the Nativity of the Lord, Easter, and Pentecost with its Ember days) while the celebrant sings the Collects, genuflection is to be made in choir; and in this time I observed in the Pontifical Chapel that the Pope himself descends from the throne in order to genuflect. The celebrant, however, if seated with the ministers, when the Creed is sung in choir, does not genuflect at the words Et incarnatus est ; nevertheless he uncovers his head and inclines it together with the ministers; on the day of the Annunciation and of the Nativity of the Lord, however, he genuflects together with the ministers, as the Pontiff also does when descending from the throne, by which action the humility of the Incarnate Word is signified on those days. If, however, the feast of the Annunciation is transferred, then the genuflection is transferred as well, as I observed in the papal chapel. In those words in which genuflection ought to be made when the Gospel is sung, then the Subdeacon, who holds the book of the Gospels, and the acolytes holding the candlesticks, should refrain from genuflecting. Cærem. Episc. lib. 1. cap. 10. At the morning words Adoremus , Et procidamus etc., Te ergo quæsumus famulis tuis etc., in both places genuflection is to be made. Cærem. Episc. lib. 2. cap. 6. likewise at the stanzas of the hymns Ave maris stella etc., Veni Creator Spiritus etc., O Crux ave spes unica etc. and when the Sacrament of the Eucharist is exposed, the same ceremony is performed at the stanza Tantum ergo Sacramentum etc. In the Ceremonial of the Minors, part 1, cap. 12, genuflection is prescribed in the hymn of the Nativity of the Lord at the stanza Nos quoque, qui sancto tuo redempti sanguine sumus . Genuflection is also required on the vigil of the same Nativity, when in the Martyrology the words are read: In Bethlehem Juda etc.; for thus it is laid down in the latest revised edition of the same Martyrology. While the Sacrament is exposed on the altar, one must genuflect with both knees; this even Cardinals themselves observe at Rome, and this is to be done by the celebrant on the flat floor, and not on the steps, either when he approaches to celebrate Mass or after it has been completed, when he descends. Moreover, a genuflection is made to a Bishop, but on one knee, by the clergy in their own diocese while he is on the throne, whenever they happen to pass before him; from this act the Canons of the Cathedral are exempt. Cæremom. Episc. lib. 1. c. 11. I observed the same ceremony to be made for Cardinals, while they sit at the throne of their title churches in solemn offices, and likewise for them during a vacant see. Of other genuflections there is sufficient explicit mention in the general rubrics. The Greeks (except on the day of Pentecost, when in the office the Gospel is read) never bend the knee; but only incline deeply, and the same is observed among the Carthusians; for they rarely genuflect, not even before the Eucharistic Sacrament, but incline deeply, both in the celebration of Masses and in other functions. When, however, the head ought to be inclined in choir, see Gloria Patri . Other inclinations. See Metanæa . Suffragium . GEOMANTIA. See Hydromantia . GEOMETRIA. See Lineator . GEORGIANI. See Tonsura . S. GEORGIUS Martyr. See Trophæophorus . GEPHYREUS. See Pontifex . GERBA, a bundle of ears of grain. [Gilbert compelled that peasant from the grange to throw out the grain, and to count each gerba before him separately. In the life of St. Gilbert.] From the French word gerbe . See Gelina . It also signifies the froth of the sea. See Nagerba . GERBIDA. FR. earth. Bullar. Casin. tom. 2, constit. 73. See Zerbolaris . GERGENNA, a ring, or the handle of some vessel, [Whereupon a great crowd immediately gathered, and the gergenna of the lid, forced back through its two holes, was thrown farther out, the lid fell to the ground, and the milk from the greater measure was poured out onto the floor. Saint Adamannius in the life of Saint Columba.] CITY OF ST. GERMANUS, situated at the foot of Mount Casino. See Eulogimenopolis . GERMANIÆ, -arum, as Galliæ , -arum, can. Invenimus , de consecrat. dist. 1. Among the Germans the right of hospitality is most sacred. See Xenoparochus . Germanus, inventor of the cannon. See Zarabotana . GERMASCO, for germinasco , thus Peter Cel-
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GE lensis, lib. 2. epist. 7. ubi conditiones veræ amicitiæ describens, inquit: [Repentina quoque non omnimodo approbanda est amicitia; sed quæ germinat cognitione, crescit familiaritate, fronde- scit consuetudine, germaecit cordis familiaritate, fructificat perfecta identitate; hæc arbor fici planranda, & circumfodienda est, ut dulcedinis fructum in agro amicorum afferat. GERONTOCOMIUM, γεροποπομεῖον, hospitale pro decrepitis. [Quin etiam suis Monachis, quorum propter senium, & labores longæ exercitationis soluta erat vis membrorum, iis cùm loco separato aptum extruxisset gerontocomium, id eis permisit ad recreationem diuturnæ afflictionis, tanquam bonis viatoribus longa via, & aspera defessis, accomodatum diversorum. Metaphrast. in vita S. Theod. Cænobiarchæ. Vide Archigerontes. Brephotrophium. GEROPREPES. FR. senex venerandus, & pulchri aspectus, ex græcis vocabulis γερον, id est, senex, & γερης, nempè, pulcher. [Retulit se vidisse quendam geroprepem, vultu angelicum, & fulgidam specie gerentem. In Vita S. Remachi Episc. SS. GERVASII, ET PROTASII Missa quare incipiat, Loquetur Dominus pacem &c. Vide Introitus. GERULUS. FR. portatilis, levis, à verbo gero. [Pisciculum Petrus piscatur, cujus in ore invenit staterem gerulum didrachmati auri. Gloss. in can. tributum. 23. quæst. 8.] Ibi Postillator declarat [Gerulum dicitur id, quod est aptum ad portandum fine gravitate ponderis. GESILIS. Vide Gisilis. GESTA. FR. purgatio, & significat purgationem foecis in cerusia, qua utuntur postea pistores ad reddendum panem levirem. [In sale obulum, & in gesta obulum, & in candela quadrantem. Matth. Paris. An. 1203. GAVISTI, Saxones. Baron. An. 635. num. 9. GHET. FR. repudium, vox hebraea, qua utuntur Iudæi ad denotandum repudium in damnatione mulierum, & significat hodie locum separatum, ac septum, in quo, ubi rectum Urbium Christianorum regimen viget, à fidelibus seclusa & repudiata hebraica natio habitat; Italicè Ghetto etiam denominatur, quod vocabulum secundùm Kabalæ regulas numerum duodecim significat, ac quidem rectè duodecim eorum tribuum repudiuma manifestat. GIBELTNUS. Vide Guelfi. GIA. Vide Boja. Taraga. GIBEROSUS. Gibber, in civilibus legibus. GILDA, & Gildo. Vide Geldonia. GILLO, guttum, vas aquarium. [Si quis igitur gillonem fictilem, quem bucalem nuncupant, aut hujusmodi aliud casu aliquo fregerit, aut perdirerit aliquid, non aliter negligentiam suam, quàm publica diluet poenitentia. Cassian. lib. 4. cap. 16.] Reperitur etiam Gello in eodem significatu. [Gello cum aqua, quem ad potum sibi præparaverat, vertebat se. Ruff. lib. 3. nu. 14.] Vide Baucus. Hierolexicon Magri. GL 277 GINGINCUS. FR. regium genus à primo Rege Longobardorum Agelmundo. Paul. Diacon. Hist. Longobar. lib. 1. cap. 14. GISILIS, & Gisilis. FR. testis, 1. si quis res, de donationibus. GITH, μελάνθιον, μελάνθερμα, semen vile secundùm D. Hieronymum, quod à Latinis Nigella dicebatur, & in officinis Niella vocatur [Nonne cùm adæquaverit faciem ejus, seret gith, & cyminum spergat, & ponet triticum per ordinem &c. Non enim in serris titurabitur gith, nec rota plaustri super cyminum circuibit; sed in virga excutietur gith, & cyminum in baculo. Isajas, cap. 28.] Vide Nigella. GLADIATORIUS LUDUS. Vide Ludus. Pancarpium. GLADIUM MITTERE. FR. id est, discordiam, & separationem inferre. Gloss. post can. 5. causa 33. quæst. 2. super illa Matthæi verba: [Non veni pacem mittere in terram, sed gladium, cap. 10. GLADIUS imperialis, à Pontifice benedictus. Vide Lectio. GLAUCOMA, infirmitas, & defectus oculorum, vox quidem græca γλαυκομα. [Contuebatur itaque istorum glaucomina fugatis tenebris. In translat. S. Sebastiani] FR. est coecitas, quæ solet evenire hominibus glaucos oculos habentibus, ad quem defectum semper isti tales subjecti sunt, quos Melitenses Hama Efrach, id est, cæcum cæruleum vocant. GLAREA. Vide Cocytus. GLEBA, apud Ecclesiasticos Scriptores significat compagationem reliquiaru[m] alicujus Sancti, sic ut Terræ gleba, Auri gleba, id est, globus, & involucrum. [Quæ latro secum omnia asportans, diripuit, solo relicto sarcophago cum sacra Virginis gleba. In vita S. Gundulæ.] Sic etiam de corpore S. Martini Gregor. Turonensis, lib. 1. cap. ult. ait: [Igitur ubi Turonici eos conspiciunt obdormisse, apprehensam sanctissimi corporis glebam, alii per fenestram ejiciunt, alii à foris suscipiunt.] Ac Flodoard. lib. 8. cap. 8. de translatione S. Heleneæ Constantini Magni Genitricis loquens, ait: [Denique, ut perlata est ad præfatum Monasterium sacratissima gleba, quibusdam dubitantibus, an ipsa foret Helena Constantini Augusti Genitrix.] Item hoc vocabulum in Cod. Theodosiano significat pensionem, & recognitionem Principi à Senatoribus solvi solitam, & dicebatur Onus glebale, fortasse quia in aliquo globo, seu involucro ei præstabatur. GLOBULI, dicuntur calculi illi, quibus in corona B. Mariæ, seu simili piè utimur, numerando, scilicet, tot Salutationes Angelicas, & tot Dominicales orationes, cujus pius usus jam pridem in Ecclesia ortum habuit ad imitationem Antiquorum in veteri Testamento, qui solebant quinquaginta Davidicos psalmos recitare, sic Christiani centum, & quinquaginta vicibus oratione[m] Dominicalem consueverunt persolvere, quæ recitationis côbinatio Psalterium Christi, sicut Alanus Copus in sua Apologia refert, dicebatur; deinde S 3 cæ-
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GE Lensis, lib. 2, epist. 7, where, describing the conditions of true friendship, he says: [Sudden friendship also ought not to be approved in every respect; but that which sprouts through acquaintance, grows through familiarity, puts forth leaves through custom, matures through the familiarity of hearts, and bears fruit through perfect identity; this fig tree must be planted and dug around, so that it may bring forth the fruit of sweetness in the field of friends. GERONTOCOMIUM, γεροποπομεῖον, a hospital for the very aged. [Indeed, for his Monks, whose bodily strength had been loosened by old age and the labors of long exercise, when he had built for them, in a separate place, a suitable gerontocomium, he permitted it to them for the refreshment of long affliction, as something adapted to weary good travelers on a long and rough road.] Metaphrast. in the life of St. Theod. Coenobiarcha. See Archigerontes. Brephotrophium. GEROPREPES. FR. a venerable old man, and of handsome appearance, from the Greek words γερον, that is, old man, and γερης, namely, handsome. [He reported that he had seen a certain geroprepes, with an angelic face, and bearing a shining appearance. In the Life of St. Remachus, Bishop.] SS. GERVASII, ET PROTASII. Why the Mass begins, Loquetur Dominus pacem, etc. See Introitus. GERULUS. FR. portable, light, from the verb gero. [Peter catches a little fish, in whose mouth he found a gerulus, a gold didrachm. Gloss. in can. tributum. 23. quest. 8.] There the Postillator explains [Gerulus is said of that which is fit for carrying without the weight of heaviness. GESILIS. See Gisilis. GESTA. FR. purification, and it signifies the cleansing of the dregs in ceruse, which bakers afterward use to make the bread lighter. [For salt, an obol; and for gesta, an obol; and for a candle, a quarter.] Matth. Paris, year 1203. GAVISTI, Saxons. Baron. year 635, no. 9. GHET. FR. repudiation, a Hebrew word, which the Jews use to denote repudiation in the condemnation of women, and today it means a separate and enclosed place, in which, where the right governance of Christian cities prevails, the Hebrew nation, excluded and repudiated by the faithful, dwells; in Italian it is also called Ghetto, which word according to the rules of Kabbalah signifies the number twelve, and indeed rightly shows the repudiation of their twelve tribes. GIBELTNUS. See Guelfi. GIA. See Boja. Taraga. GIBEROSUS. Gibber, in civil laws. GILDA, and Gildo. See Geldonia. GILLO, a round vessel, a water vessel. [If, therefore, anyone should break by accident a clay gillonem, which they call a bucal, or some other such thing, or lose it, he shall not otherwise wash away his negligence than by public penance. Cassian, lib. 4, cap. 16.] Gello is also found with the same meaning. [Gello, with water, which he had prepared for drinking, was turning himself. Ruff. lib. 3, no. 14.] See Baucus. Hierolexicon Magri. GL 277 GINGINCUS. FR. a royal lineage from the first King of the Lombards, Agelmund. Paul. Diacon. Hist. Longobar. lib. 1, cap. 14. GISILIS, and Gisilis. FR. witness, 1. si quis res, de donationibus. GITH, μελάνθιον, μελάνθερμα, a vile seed according to St. Jerome, which the Latins called Nigella, and in the workshops is called Niella. [When he has leveled its surface, shall he sow gith, and scatter cumin, and place wheat in order, etc. For gith is not threshed with a threshing sledge, nor does the wheel of a cart go over cumin; but gith is beaten out with a rod, and cumin with a staff. Isaiah, chap. 28.] See Nigella. GLADIATORIUS LUDUS. See Ludus. Pancarpium. GLADIUM MITTERE. FR. that is, to bring discord and separation. Gloss. after can. 5, cause 33, quest. 2, on those words of Matthew: [I came not to send peace upon the earth, but a sword, chap. 10. GLADIUS imperialis, blessed by the Pontiff. See Lectio. GLAUCOMA, an infirmity and defect of the eyes, certainly a Greek word, γλαυκομα. [Thus he beheld the glaucomina of those men, the darkness having been driven away. In the translation of St. Sebastian.] FR. is blindness, which is wont to happen to men who have blue-gray eyes, to which defect such people are always subject, whom the Maltese call Hama Efrach, that is, “blue blind.” GLAREA. See Cocytus. GLEBA, among Ecclesiastical writers signifies the joining together of the relics of some Saint, just as an earthen clod, a clod of gold, that is, a globe and wrapping. [Whatever that robber carried away with him, he plundered, leaving only the sarcophagus with the sacred clod of the Virgin. In the life of St. Gundula.] Thus also concerning the body of St. Martin, Gregory of Tours, lib. 1, cap. ult., says: [Then when the people of Tours see them asleep, grasping the clod of the most holy body, some throw it out through the window, others receive it from outside.] And Flodoard, lib. 8, cap. 8, speaking of the translation of St. Helena, mother of Constantine the Great, says: [Finally, when the most sacred clod had been brought to the aforesaid monastery, some were doubting whether it was indeed Helena, mother of Augustus Constantine.] Likewise this word in the Theodosian Code signifies a payment and acknowledgment customarily paid to the Prince by the senators, and it was called Onus glebale, perhaps because it was rendered in some globe or wrapping. GLOBULI, are those beads by which, in the crown of the Blessed Virgin, or similarly in pious practice, we count, namely, so many Hail Marys and so many Lord’s Prayers; this pious usage long ago arose in the Church in imitation of the ancients in the Old Testament, who used to recite the fifty Davidic psalms, so Christians have customarily fulfilled the Lord’s Prayer one hundred and fifty times, which combination of recitations was called the Psalter of Christ, as Alanus Copus relates in his Apology; afterward S 3 cæ-
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G L coeptum fuit totidem Angelicas salutationes recitari, quod & Psalterium Virginis vocabatur; hinc ad memoriæ adjumentum pro hoc numero præfixo, utebantur hujusmodi globulis, qui, ut idem Alanus refert, tempore Venerabilis Bedæ erant in Angliæ Ecclesiis ad publicum usum appensi. Palladius, qui floruit de anno 429. in ejus Lausiaca, cap. 23. Paulum Abbatem tercentum si miles preces quotidie recitare solitum fuisse his verbis testatur: [Habebat Paulus trecentas preces expressas, & præstitutos totidem habens calculos in sinu, & unaquaque oratione jaciens unum calculum.] Non fuit ergo Petri Eremitæ inventio hæc pro calculandis precibus, ut malè sensit in sua secunda Centuria de Scriptoribus Anglicis Joannes Balæus hæreticus. Numerus proindè piorum globulorum non est superstitiosus, sicut recentiores hæretici latrant; sed quidem ad tot divina mysteria meditanda institutus, & hujusmodi orandi modus: [Cum ipsa penè Ecclesia pullulavit] inquit Iudocus Böysellinus in ejus libro de Corona. GLOMEX, glomus. [Ubi cum duabus vicibus ex glomice, sive trama, quam manu tenebat, in tela fila transponeret. In Vita Sanctæ Valburgis Virg. GLORIA. Vide Dona. GLORIA IN EXCELSIS DEO &c. Hymnus Angelicus, cujus additiones à S. Hilario Pictaviensi Episcopo auctæ fuerunt, à Græcis Patribus Doxologia, id est, glorificatio, seu glorificationis verba, vocatur. Telesphorus Papa, ut in Missa caneretur, sancivit. FR. apud Baron. An. 154. num. 2. ://: Symmachus verò Pontifex, tantùm in Dominicis diebus, & in festivitatibus SS. Martyrum, quæ tunc solemniores erant, cani ordinaverat. Alcuin, de divin. off. cap. de celebrat. Misle, Baron. Ann. 514. n. 12. FR. varios Auctores hujus hymni affert Gavantus in Rubric. Missal. par. 1. tit. 8. nu. 3. ://: Antiquitus solus Episcopus in Dominicis, & festivitatibus prædictis canere poterat hymnû Angelicum; inferiores tamen Sacerdotes in die Paschæ tantùm hanc facultatem habebant; sic enim ex Gregoriano Sacramentario habetur: [Canitur Gloria in Excelsis Deo, si Episcopus fuerit, tantummodo die Dominico, sive diebus festis. A presbyteris autem minimè dicitur, nisi in solo Pascha.] Ideo Episcopis Cardinalibus in Vaticana Ecclesia celebrantibus concedebatur. Vide Ruga. FR. Zacharia proinde ex privilegio Casinensi Abbati sub his verbis singulariter concessit: [Hymnum quoque Angelicum in Dominicis, & festivis diebus concedimus in Missarum solemniis decantandum. Bullar. Casin. to. 2. constit. 7. num. 6.] ://: Item Durandus ait: [Episcopus tamen Bethlemitanus ex abusu omni die, & omni Missa etiam pro defunctis Gloria in Excelsis decantat, pro eo quòd hymnus ille, Luca testante, primò in Bethlemitana regione cantatus est, lib. 4. cap. 13.] Bonifacius ordinavit, ut in feria quinta Cænæ Domini decantaretur ob signum lætitiæ in publicorum poenitentium reconciliatione, G L quæ in hoc die celebrabatur. Idem Durand. lib 6. cap. 75. Secundùm autem regulam generalis Rubricæ, tunc in Missa dicendum est Gloria in Excelsis, quando in officio recitatur Te Deum; sed licèt hoc in feria quinta Cænæ Domini & Sabbato Sancto non dicatur; tamen in Missa ambarum solemnitatum Gloria dicitur, 3. decretal. tit. 41. cap. 2. Ac licèt in Missis votivis B. M. V. (exceptis sabbatis) non dicatur; in sacra tamen Lauretana Domo, in quacunque votiva de B. M. ex privilegio speciali nunquam omittitur, ut ex synodo ab Em. Card. Roma ibidem celebrata, tit. 11. nu. 4. liquet. Item in signum mæstitiæ in Dominicis Adventus, Septuagesimæ usque ad Pascha, & in festo SS. Innocentium relinquitur; sic etiam cessat decantari Alleluja, & Te Deum. Micrologus, & Alcuinus putant, quòd ideo in festivitate Innocentium mæstitiæ signis utatur Ecclesia, quia ad Limbum post eorum necem destinati illi fuerant; sed hæc ratio minimè adæquat; D. enim Jo: Baptista etiam post decollationem ibidem fuerat destinatus, & tamen in ejus decollationis festo dicitur Gloria. Melius ergo Burcardi satisfacit responsio, ajentis, Ecclesiam Rachelis ploratus, & ululatus figuram gerentem, talem proinde mæstitiam propter Innocentium trucidationem demonstrare, quæ opinio ab Amalario, lib. 1. de Eccl. off. cap. 41. approbatur, qui etiam addit propter geneticum dolentium commiserationem, Ecclesiam in hac die cessare ab hujusmodi lætitiæ signis. Imò in Cæremoniali M. S. Benedicti, qui de anno 1140. fuerat Basilicæ Vaticanæ Canonicus, legitur propter doloris signum, quòd [In isto die Romani non comedunt carnem, nisi venerit in Dominica, ]in quo die reassumuntur lætitiæ verba, ut in Missalis Rubrica. Quando in Missis votivis dicatur Gloria. Vide Missa votiva. GLORIA, LAUS, ET HONOR &c. quod canitur ad processionem in Dominica Palmarum, à quo compositum. Vide Palmarum festum. GLORIA PATRI &c. Hunc laudis hymnum ex traditione Apostolica institutum fuisse docet D. Basilius apud Baron. An. 325. nu. 173. & 174. Ac ibidem ostendit Concilium Nicænum addidisse illa verba, Sicut erat in principio &c. ad confutandum Arianorum errorem, asserentium Filium Dei non fuisse ab æterno; nam hi hæretici, sicut formam baptismi depravarunt, sic etiam adulterarunt hujusmodi hymnum, blasphemantes hoc pacto: [Gloria Patri per Filium in Spiritu Sancto. D. Basilius ibidem.] Non tamen verum est præfatum Concilium hunc hymnum decantari statuisse in fine cujuslibet psalmi, quod clarè ibidem demonstrat Baronius. Sed quante virtutis sit hic sacer hymnus, sufficeret referre id, quod de quodam simoniaco Episcopo narrat Baronius, An. 1055. nu. 15. & seqq. nam cùm in Lugdunense Synodo ab Hildebrando (qui postea fuit Papa Greg. VII.) Apostolicæ Sedis Legato simoniacus ille examinaretur, & nullus testis contra illum inventus esset; corruperat enim reus omnes ejus accu-
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G L It was first begun that the same number of Angelic salutations should be recited, which was also called the Virgin’s Psalter; hence, for the aid of memory, to mark off this number, they used beads of this kind, which, as the same Alanus relates, in the time of Venerable Bede were hung up in the churches of England for public use. Palladius, who flourished in the year 429, in his Lausiaca, chap. 23, testifies in these words that the Abbot Paul was accustomed to recite three hundred similar prayers daily: [Paul had three hundred set prayers, and having the same number of little stones laid out beforehand in his bosom, at each prayer he cast away one stone.] Therefore this was not the invention of Peter the Hermit for counting prayers, as John Bale the heretic wrongly thought in his second Century of English Writers. The number of pious beads is therefore not superstitious, as the more recent heretics bark; but rather instituted for meditating upon so many divine mysteries, and such is the manner of praying: [When the Church itself had scarcely sprung up] says Iudocus Böysellinus in his book on the Crown. GLOMEX, glomus. [Where, when twice from the glomice, or woof, which she held in her hand, she transferred the threads to the loom. In the Life of Saint Walburga, Virgin. GLORIA. See Dona. GLORIA IN EXCELSIS DEO, etc. The Angelic Hymn, whose additions were increased by Saint Hilary, Bishop of Poitiers, is called by the Greek Fathers the Doxology, that is, glorification, or words of glorification. Pope Telesphorus ordained that it should be sung at Mass. FR. apud Baron. An. 154. num. 2. :: Symmachus the Pontiff, however, had ordered it to be sung only on Sundays and on the feasts of the Holy Martyrs, which were then more solemn. Alcuin, de divin. off. cap. de celebrat. Missæ, Baron. Ann. 514, n. 12. FR. Gavantus cites various authors of this hymn in Rubric. Missal. part 1, tit. 8, no. 3. :: In former times only the Bishop on Sundays and on the aforesaid feasts was able to sing the Angelic hymn; lower-ranking priests, however, had this faculty only on Easter Day; for thus it is found in the Gregorian Sacramentary: [Gloria in Excelsis Deo is sung, if there be a Bishop, only on Sundays or feast days. By priests, however, it is by no means said, except on Easter alone.] Therefore it was granted to Cardinal Bishops celebrating in the Vatican Church. See Ruga. FR. Zacharia accordingly granted it to the Abbot of Casin by privilege in these words: [We grant that the Angelic Hymn also be sung in the solemn Masses on Sundays and feast days. Bullar. Casin. vol. 2, constit. 7, no. 6.] :: Likewise Durandus says: [The Bishop of Bethlehem, however, through abuse, sings Gloria in Excelsis every day and at every Mass, even for the dead, because, as Luke bears witness, that hymn was first sung in the Bethlehem region, lib. 4, cap. 13.] Boniface ordered that it should be sung on Holy Thursday as a sign of joy in the reconciliation of public penitents, G L which was celebrated on this day. The same Durandus, lib. 6, cap. 75. According to the general rule of the Rubric, Gloria in Excelsis is then said in Mass when Te Deum is recited in the Office; but although this is not said on Holy Thursday and Holy Saturday, nevertheless in the Mass of both solemnities Gloria is said, 3 Decretal, tit. 41, cap. 2. And although it is not said in votive Masses of the Blessed Virgin Mary (except on Saturdays), in the sacred House of Loreto, in any votive Mass of the Blessed Virgin, by special privilege it is never omitted, as appears from the synod held there by the Most Eminent Cardinal Roma, tit. 11, no. 4. Likewise, as a sign of sadness, it is omitted on the Sundays of Advent, from Septuagesima until Easter, and on the feast of the Holy Innocents; thus also Alleluia and Te Deum cease to be sung. Micrologus and Alcuin think that the Church uses signs of sadness on the feast of the Innocents because those infants, after their death, had been destined for Limbo; but this reason is by no means adequate, for Saint John the Baptist also had been destined there after his beheading, and yet Gloria is said on the feast of his beheading. Burcard’s answer therefore better satisfies, namely that the Church, representing the weeping and wailing of Rachel, thereby shows such sadness because of the slaughter of the Innocents; this opinion is approved by Amalarius, lib. 1, de Eccl. off. cap. 41, who also adds that, because of the natural compassion of mourners, the Church on this day ceases from such signs of joy. Indeed, in the Manuscript Ceremonial of Benedict, who in the year 1140 had been a canon of the Vatican Basilica, it is read as a sign of sorrow that [On this day the Romans do not eat meat, unless it falls on a Sunday,] on which day the words of joy are resumed, as in the Rubric of the Missal. When Gloria is said in votive Masses. See Votive Mass. GLORIA, LAUS, ET HONOR, etc., which is sung in the procession on Palm Sunday, from which it is composed. See Feast of Palms. GLORIA PATRI, etc. Saint Basil teaches, as reported by Baronius, An. 325, nos. 173 and 174, that this hymn of praise was instituted by Apostolic tradition. And there he shows that the Council of Nicaea added those words, As it was in the beginning, etc., to refute the error of the Arians, who asserted that the Son of God had not been from eternity; for these heretics, just as they corrupted the form of baptism, so also adulterated this hymn, blaspheming in this way: [Glory be to the Father through the Son in the Holy Spirit. Saint Basil there.] Yet it is not true that the aforesaid Council ordered this hymn to be sung at the end of every psalm, as Baronius clearly shows there. But how great the power of this sacred hymn is would be sufficiently shown by relating what Baronius tells of a certain simoniacal Bishop, An. 1055, no. 15 and following, for when in the Synod of Lyon that simoniac was being examined by Hildebrand (who later became Pope Gregory VII), Legate of the Apostolic See, and no witness was found against him; for the accused had corrupted all his accusers...
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GL accusatores pecunia; tandem Legatus illi jussit, ut prædictum hymnum pronuntiaret, qui nunquam potuit Spiritu Sancto, quem offenderat, proferre. FR. Fuit & Leontius genere Phryx in episcopatu Antiocheno Stephani successor, & Arianus, quem Theodoretus, lib. 2. eccl. histor. cap. 10. animo versutum, & saxis in undis maris latentibus similem appellat; qui ut ejus perfidiam simularet, in psalmodia præfata SS. Trinitatis glorificationem submissè cantabat, ut refert idem Auctor loc. cit. cap. 24. sic inquiens: [Primùm, tametsi sordibus erat arianæ blasphemiæ inquinatus; tamen eas callidè admodum occultare studuit. Etenim cùm Clerum, & laicam etiam multitudinem in duas partes divisam cerneret, & alteram, quo laudes Filii magis celebrarent, hanc conjunctionem (ET) adhibere; alteram autem, hanc propositionem (PER) in eodem ponere, & cùm ad Spiritum Sanctum ventum esset, præpositionem (IN) adjicere; ipse totam glorificationem tacitus secum recitaret, adeò ut qui prope eum erant, solùm hanc particulam IN SÆCULA SÆCULORUM audirent. ] De quo etiam Niecephorus, lib. 9. cap. 23. 24. & 29. Erat etiam laudabilis Sanctorum Patrum stylus conciones terminandi glorificando trinas Dei Personas, & ob diversum declinandi Divinaru[m] Personarum modu[m], ortæ sunt ex scrupulo variè quæstiones, & apologiæ à laudato Baronio, An. 371. nu. 71. & seqq. relatæ. Et quomodo variè proferebatur in Occidentali Ecclesia, & in Orientali. Vide eundem Cardinalem, An. 382. n. 20. Itaque Damasus Papa hunc hymnu[m] in fine psalmorum decantari statuit, Baron. ibidem: ||: Fictitia tamen est sub nomine Hieronymi ad Damasum epistola, in qua Pontificem exhortatur, ut ad exemplum Orientalium in Ecclesia Romana hymnum Gloria Patri introduceret. Vide Baroniu[m] loco proximè citato. Concilium Toletanum IV. cap. 12. statuit sub poena excom. ut in Eccles. Hispaniæ in fine psalmorum pronunciarentur verba Apocalypsis: [Gloria, & honor Patri, & Filio, & Spiritui Sancto in sæcula sæculorum. Amen. ] In prolatione Gloria Patri detegere caput, illudque inclinare, qui in Choro sunt: non verò se erigere debent, ex præscriptione Episcopalis Cæremnialis, lib. 2. cap. 1. Eadem cæremnia adhibenda est ex laudabili consuetudine ad verba inter psallendu[m] occurrentia, nempè, [Sit nomen Domini benedictum &c. Sanctum, & terribile &c. Benedictum nomen Majestatis &c. Benedictus Dominus quotidie &c. Benedicamus Patrem, & Filium, cum Sancto Spiritu. Gavant. sect. 10. cap. 2. n. 9. ] Omittitur Gloria Patri ex decreto præfacti IV. Concilii Toletani in signum mæroris ad responsoria hebdomadæ Passionis, sic etia[m] in introitu Missæ ejusdem temporis, & ad Psalmu[m] Lavabo, sicut & in Missis desu[n]ctorum; sed in aliis psalmis hujusmodi finalis non relinquitur, nisi in triduo majoris hebdomadæ; Psalmi enim operationes significant; ideo Ecclesia non incipit desistere, nisi in dicto triduo, quia Iudæi in hebdomada Passionis, verbis, consiliisq; GN 279 in Christum machinabantur, sed in triduo majoris hebdomadæ ejus divinâ personâ conculcantes, operibus malignati sunt. Durand. lib. 6. cap. 6. GLORIA TIBI DOMINE. quare non dicitur in Evangelio Passionis. Vide Passio. GLOSSA, γλῶσα, linguam significat, sic appellatur textus interpretatio; nam sicut illa explicat sensum mentis, sic glossa mentem textus declarat. Glossa ordinaria utriusque Testamenti à Strabone Fuldensi Monacho Rabani discipulo, ann. 840. composita fuit, quæ postea aucta, & ornata est à posterioribus. Bellar. de Script. Eccles. Anselmus verò Laudensis Scholasticus interlinearem glossam composuit. Idem Bellar. FR. Vel dici potest etiam à verbo latino Glos, quod sororem significat, 1.4. S. gradus, st. de gradibus, & affin. quasi sit soror textus. GLOSSEMATARIUS, Glossator. GLUMULUM, idem ac gluma, grani, nempè, frumenti folliculus. [Licèt quidam certissimi fructus manipulos Evangelicis novalibus ubertim pullulantes, & granigera spicarum glumula germinantes. Aldhelm. lib. 3. de Virg. cap. 9. GLUTO. Gulosus, [Ipse hospes nudus, &, à glutionibus exinanitus, in Reg. Magist. S. 2.] FR. licèt mendosè in originali habeatur Gluttonibus; sed unico, T, scribendum docet Ambrosius, inquiens: [ Sic amat diabolus filios suos, ut perdat, sicut amat gluto porcellam, ut comedat. ] Nomen enim à verbo Glutio, cujus compositum Deglutio proveniens est. GNATHO, gena, maxilla, aut bucca, à vocabulo græco γὰθος idem significat; hinc apud Terentiu[m] Gnatho parasitus introducitur, sed propriè Aloponum significat, qui ad populi oblectamentu[m] propter mercedem genasinflat, alapasque patitur. [ Qui his præsunt musicos, musicas, saltatriculas, tibicines, ridiculos gnathones, parasitos, turbam vanitatis comitem, atque pedissequam. Asterius Episc. homil. de Divite, & Lazaro. ] Unde Ganassa (idest, maxilla) Itali dicunt. GNIDIUM VINUM. Vide Colatum. GNOITÆ hæretici. Vide Agnoetæ. GNOSIMACHI, hæretici, & græco vocabulo τρωσμαξοι, idest, sapientiæ inimici; renuebant enim hi Sacræ Scripturæ peritiam, illam meram curiositatem appellantes, ac solùm opera bona ad salvationem necessaria esse asserebant. FR. Utrum iidem fuerint, ac Gnostici & Gnoitæ. Vide Baronium, An. 68. n. 12. An. 120. n. 21. 25. 26. 37. & 38. An. 145. n. 3. Et Latini Latini, epist. tom. 1. par. 2. pag. 244. & 345. GNOSTICI, hæretici propter excellentiam scientiæ se ita appellare voluerunt. Animam, naturam Dei esse dicunt: bonum, & malum Deum suis dogmatibus singunt: quos propriè Menandri sequaces fuisse, S. Irenæus, lib. 3. cap. 4. docet. Vide Menandriani. Nihilominus multæ aliæ sectæ hunc speciosum titulum usurpatæ sunt, qua de re inter sacros Scriptores orta est deinde opinionum diversitas circa Gnosticorum hæresiarcham, cùm multæ hæreticorum sectæ gloriatae sunt S 4 hoc
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accusers by money; at last the legate ordered him to pronounce the aforesaid hymn, which he could never, by the Holy Spirit whom he had offended, utter. FR. Leontius was a Phrygian by race, a successor of Stephen in the episcopate of Antioch, and an Arian, whom Theodoret, book 2 of ecclesiastical history, chap. 10, calls crafty in mind, and like rocks hidden beneath the waters of the sea; and in order to feign his perfidy, he used to sing softly in the aforesaid psalmody the glorification of the Most Holy Trinity, as the same author relates in the cited place, chap. 24, saying thus: [At first, although he was stained with the filth of Arian blasphemy; nevertheless he strove very cunningly to conceal it. For when he saw the clergy and also the laity divided into two parts, and one party, in order the more to celebrate the praises of the Son, using this conjunction (ET); the other, placing this proposition (PER) in the same place, and when it came to the Holy Spirit, adding the preposition (IN), he himself silently recited the whole glorification to himself, so that those who were near him heard only this phrase: IN SÆCULA SÆCULORUM. ] Of this also Nicephorus, book 9, chap. 23, 24, and 29. It was also a praiseworthy custom of the Holy Fathers to end sermons by glorifying the three Persons of God, and because of the different way of inflecting the Divine Persons, various questions and apologies arose from scruple, which are reported by the aforesaid Baronius, year 371, no. 71, and following. And in what various ways it was pronounced in the Western Church and in the Eastern. See the same Cardinal, year 382, no. 20. Therefore Pope Damasus ordered this hymn to be sung at the end of the psalms, Baron. ibid. ||: Yet the letter under the name of Jerome to Damasus is fictitious, in which he exhorts the Pontiff to introduce the hymn Gloria Patri into the Roman Church after the example of the Eastern Churches. See Baronius in the place just cited. The Fourth Council of Toledo, chap. 12, decreed under penalty of excommunication that in the Church of Spain, at the end of the psalms, the words of the Apocalypse should be pronounced: [Glory, and honor to the Father, and to the Son, and to the Holy Spirit for ever and ever. Amen. ] In pronouncing Gloria Patri, the head should be uncovered and bowed by those who are in the choir; they should not, however, raise themselves, according to the episcopal ceremonial, book 2, chap. 1. The same ceremony is to be used, by laudable custom, for the words occurring while singing the psalms, namely: [Blessed be the name of the Lord, etc. Holy, and terrible, etc. Blessed be the name of the Majesty, etc. Blessed be the Lord day by day, etc. Let us bless the Father, and the Son, with the Holy Spirit. Gavant, sect. 10, chap. 2, no. 9. ] Gloria Patri is omitted by decree of the aforesaid Fourth Council of Toledo as a sign of mourning in the responsories of Passion Week, and likewise in the entrance of Mass in that same season, and at the Psalm Lavabo, as also in Masses for the dead; but in other psalms this final doxology is not omitted, except during the three days of Holy Week; for the psalms signify actions; therefore the Church does not begin to cease except in the said three days, because the Jews in Passion Week, by words and counsels, were plotting against Christ, but in the three days of Holy Week, trampling upon his divine person, they acted wickedly by deeds. Durand, book 6, chap. 6. GLORIA TIBI DOMINE. why it is not said in the Gospel of the Passion. See Passion. GLOSSA, glossa, means “tongue”; thus it is called the interpretation of a text, for just as a tongue explains the sense of the mind, so a gloss declares the mind of the text. The ordinary Gloss of both Testaments was composed by Strabo of Fulda, a monk and disciple of Rabanus, in the year 840, and was afterward enlarged and embellished by later writers. Bellar. on Ecclesiastical Writers. But Anselm of Laon the Scholastic composed the interlinear gloss. The same Bellar. FR. Or it may also be said to come from the Latin word Glos, which signifies sister, 1.4. S. gradus, st. on degrees and affinities, as though it were the sister of the text. GLOSSEMATARIUS, Glossator. GLUMULUM, the same as gluma, the husk of grain, namely, the hull of wheat. [Although certain clusters of very sure fruits sprouting abundantly in Gospel fields and germinating with grain-bearing ears’ husks. Aldhelm, book 3, On Virgins, chap. 9. GLUTO. Gluttonous, [The host himself, naked, and drained by gluttons, in the Rule of the Master, 2.] FR. although in the original it is written erroneously Gluttonibus; but that it should be written with a single T is taught by Ambrose, saying: [Thus the devil loves his sons, in order to destroy them, just as a glutton loves a piglet in order to eat it. ] For the name comes from the verb Glutio, of which Deglutio is a derived compound. GNATHO, the jaw, the cheek, or the mouth, from the Greek word γὰθος means the same; hence in Terence Gnatho the parasite is introduced, but properly it signifies an Aloponus, who for pay inflates his cheeks for the amusement of the crowd and endures slaps. [Those who preside over these things: musicians, female musicians, dancers, flute-players, ridiculous gnathones, parasites, the crowd of vanity as companion and servant. Asterius, Bishop, homily On the Rich Man and Lazarus. ] Hence Ganassa (that is, jaw) is what the Italians say. GNIDIUM VINUM. See Colatum. GNOITÆ, heretics. See Agnoetæ. GNOSIMACHI, heretics, and in the Greek word τρωσμαξοι, that is, enemies of wisdom; for these refused knowledge of Sacred Scripture, calling it mere curiosity, and asserted that only good works are necessary for salvation. FR. Whether they were the same as the Gnostics and Gnoitæ. See Baronius, year 68, no. 12; year 120, no. 21, 25, 26, 37, and 38; year 145, no. 3. And Latinus Latinus, epist., vol. 1, part 2, pp. 244 and 345. GNOSTICI, heretics who, because of the superiority of knowledge, wished to call themselves thus. They say that the soul is the nature of God; they fashion in their doctrines a good and an evil God: and S. Irenaeus, book 3, chap. 4, teaches that they were properly followers of Menander. See Menandriani. Nevertheless many other sects usurped this splendid title, and because of this there later arose among sacred writers a diversity of opinions concerning the arch-heretic of the Gnostics, since many sects of heretics gloried in this
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G O hoc nomine; imò nonnulli Catholici ab hæresis macula immunes, ex superbia, & ambitione no- men hoc affectabant, ita Clemens Alexandrinus, lib. 1. Pædag. cap.6. testatur. Vide Latinium loc. cit. & hîc Scorpiacum. GOG. Vide Mogog. GOLGOTHA, vox hebraica, quæ cranium significat. Vide Cranium. Mons est, in quo Christus cru- cisixus fuerat, quod hebraicè propriè dicitur Gol- golet, ut Origenes Auctor est tract. 35. in Mat- th. quem securi sunt Tertullianus, lib. 2. contra Marcion. cap. 4. Basilius in Lev. cap. 5. Athana- sias Serm. de Passione, & Cruce Domini, Cy- prian. Serm. de Resurrect. Dom. Epiphanius hæ- res. 46 Chrysost. in Joan. hom. 84. Ambros. epist. 5. lib. 9. Atque ingeniosè quidem D. August. ra- tioné affert, quare Christus in calvariæ loco cru- cifigi voluit, ubi Adam sepultum fuisse traditur, sic inquiens: [Et dignu[m] erat, fratres, ut sanguis ille pretiosus etiam corporaliter pulverem antiqui peccatoris, dum dignatur stillando contingere, re- demisse videatur. Serm. 71. de tempore.] Contra- riæ tamen opinionis fuit D. Hieronymus, quia Adam in Hebron sepultus est, ex Iosue c. 14. ubi sic habetur: [Nomen Hebron antè vocabatur Cariath Arbe: Adam maximus ibi inter Enacim situs est.] Ideò existimat Hieronymus Calvarium ita vocari, ex eo quia ibi reorum capita detrunca- bantur, ibique humi eorum crania dispersa repe- riebantur: sed ultra quam quòd hoc nomen Adam hebraicè hominem significat; propterea verba Jo- sue: [Adam maximus inter Enacim] intelligi pos- set, Homo maximus inter Gygantes: Enacim enim hebraicè Gygantes significat, quorum ossa in He- bron Joseph Hebræus usque ad sui ætatem osten- sa fuisse, lib. 5. Antiq. cap. 2. testatur. Baronius au- tem An. 34. nu. 115. Sanctos Patres pro affirmati- va sententia contra Hieronymum defendit. Insu- per Villalpandus in Apparatu Urbis Hierus. lib. 1. cap. 9. & Martinus del Rio in panegyrico 7. de Beata Virgine ex opinione Honorii Augustodu- nensis, Noemu[m], ajunt, in Arcâ corpus Adami con- vexisse, & post catatlysmum illius ossa ad instar pretiosissimi thesauri pro diviso ejus filiis consi- gnasse, unde Semo Noemi primogenito cùm cra- niu[m] habere contigisset, in prefato mõte illud con- diderat. Hac fortasse de causa usus pingendi obti- nuit, ut ad Crucifixi Redemptoris imaginis pedes craniu[m] primi mortalis effigiari soleat; nam æquè à mortis Triumphatore illius cranium calcari de- buisset, per quem mors introducta fuerat; deque eo concinit Ecclesia: [Qui mortem nostram mo- riendo destruxit: ] Fuisse etiam traditionem, in hoc monte Abrahamu[m] suum unigenitum pro di- vina obedientia sacrificio destinasse, SS. Patres apud Baron. loc. cit. affirmant, & usque ad præsens ex relatione peregrinorum locus ad illud sacrifi- cium destinatus ostenditur. S. Basilius Seleuciæ E- pisc. orat. 38. cõtra Iudęos inquit, quòd ante Chri- sti crucifixionem, quædam mulier in hoc monte infantem cum cornibus in capite peperisset, per quod omen, multi tunc prædixerant locum illum G O pro aliquo reali ædificio destinatum fore, ac Christi coelestis Regis crucifixione postea verifi- catum fuit, cui gloriosæ ædes sacratæ sunt. FR. A- drianus autem Imp. idolo Veneris hunc montem profanaverat, indeque Venerarium montem ap- pellatum fuisse, Baron. An. 137. n.6. & 7. refert. GOLIA, de familia Goliæ qui dicuntur. Vide Go- liardus. GOLIARDUS, Joculator, scurra. [Statuimus, quòd Clerici ribaldi, maximè qui goliardi vulgò di- cuntur, & nuncupantur, per Episcopos, & alios Ecclesiæ Prælatos præcipiantur tondi, vel etiam radi; ita, quòd non remaneat in eis clericatus tonsura. In quodam Concil. à Bochelio in decre. lib. 8. tit. 70. c.6. allato.] In quadâ Synodo Parisiê- se hujusmodi Clerici appellantur De familia Go- liæ. FR. [Clerici qui &c. se joculatores, seu go- liardos faciunt, aut bufones; si per annum artem illam ignominiosam exercuerint, ipso jure sint infames, de vita, & honest. Cleric. in sexto cap. 1.] Glossa tamen in additione ibi ait esse gallicum verbum: sed Jo: Andreas ibidem habet Glossam pro suspecta. GOLIARDENSIS, idem ac Goliardus supra. [Rece- dentium autem quidam famuli, vel mancipia, vel illi, quos solemus goliardenses appellare. Matth. Paris. an. 1229. GOMOR. Mensuræ species in Sac. Scriptura, quæ duodecim sextarios continet; licèt secundùm com- muniorem opinionem quinque tantùm sextarios continebat. Gomor namque erat decima Ephæ pars: sextarium continebat mediam Cotylam. In Ezechiele autem, cap. 45. eadem est mensura Bati, & Ephæ; ergo mensura Gomor erat decima pars Bati, centum & viginti libras continentis. FR. Vide Latinium in ejus Biblioth. Sac. in Epipha- nium, tit. de mensuris, & ponder. GOMORRA. FR. Galatiæ regio: [Qui nunc à Græ- cis Galatæ nuncupantur, olim dicti sunt Gomor- ritæ, quos Gomor instituit. Joseph Hebr. lib. 1. Antiq. cap. 11.] De Gomorra, & Gomorritis sæ- pè in Sac. Script. GOMPHUS, clavus. [Cervices ponimus antè plumbum, & glutinum, & gomphos; sine capite sunt dii vestri. Tertull. advers. Gentes.] Vox gre- ca γομφος, quæ non solùm clavum ferreum, sed etiam assulam significat. GOSACCHI, populi. Vide Gasachio. GOSPEL, Evangelium ex antiquis Saxonis dictioni- bus God Spol, idest, Dei expositio, sive hi- storia. GOTHIA. Vide Septimania. Gothicus ritus. Vide Mozarabicus. Gothi. Vide Alani. Magog. GRABATARII, dicebantur illi, qui expectabant suscipere Sacramentum Baptismi, quando infir- mi jam desperabant salutem in lecto jacentes, qui Clinici, & Leeticarii etiam dicebantur. GRABATUS, vox græca κειββαμες, lectus hu- milis. [Tolle grabatum tuum, & ambula. Jo: cap. 5. GLADILIS PANIS. FR. de quo sæpè in Theodo- siano Codice, dicebatur panis, qui pauperibus in
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under this name; indeed some Catholics, free from the stain of heresy, out of pride and ambition, also affected this name, as Clement of Alexandria testifies, lib. 1, Pædag. cap. 6. See Latinus, loc. cit., and here Scorpiacum. GOG. See Mogog. GOLGOTHA, a Hebrew word, which signifies “skull.” See Cranium. It is the mountain on which Christ was crucified, which in Hebrew is properly called Golgolet, as Origen attests, tract. 35 in Matth.; with whom agree Tertullian, lib. 2 contra Marcion. cap. 4, Basil in Lev. cap. 5, Athanasius, Serm. de Passione & Cruce Domini, Cyprian, Serm. de Resurrect. Dom., Epiphanius, hæres. 46, Chrysostom in Joan. hom. 84, Ambrose, epist. 5 lib. 9. And certainly St. Augustine ingeniously gives the reason why Christ wished to be crucified in the place of Calvary, where Adam is said to have been buried, speaking thus: “And it was fitting, brethren, that that precious blood, even bodily, should seem to redeem the dust of the ancient sinner, while deigning to touch it by dropping upon it.” Serm. 71 de tempore. However, St. Jerome held the contrary opinion, because Adam was buried in Hebron, from Joshua c. 14, where it is thus written: “The name Hebron was formerly called Cariath Arbe: there was the great Adam among the Enacim.” Therefore Jerome thinks Calvary is so called because there the heads of the condemned were cut off, and their skulls were found scattered on the ground there; but beyond the fact that this name Adam in Hebrew signifies “man,” the words of Joshua, “Adam the greatest among the Enacim,” could be understood as “the greatest man among the giants”: for Enacim in Hebrew signifies “giants,” whose bones Joseph the Hebrew testifies were shown in Hebron down to his own time, lib. 5 Antiquit. cap. 2. Baronius, however, in An. 34, n. 115, defends the Holy Fathers for the affirmative opinion against Jerome. Moreover, Villalpandus in Apparatu Urbis Hierus. lib. 1 cap. 9, and Martinus del Rio in the 7th panegyric on the Blessed Virgin, following the opinion of Honorius Augustodunensis, say that Noah carried Adam’s body in the Ark, and after the cataclysm entrusted his bones, as if a most precious treasure, to his sons for division among them; whence Shem, having received the skull as the firstborn of Noah, had buried it on the aforesaid mountain. Perhaps for this reason the custom of painting arose, so that at the feet of the image of the crucified Redeemer the skull of the first mortal is usually depicted; for it ought rather to have been trodden underfoot by the Triumphator over death, through whom death was introduced; and the Church sings of Him: “Who by dying destroyed our death.” There was also a tradition that Abraham intended to sacrifice his only-begotten son in this mountain for divine obedience; the Holy Fathers, as Baronius notes in the place cited, affirm this, and up to the present the place assigned for that sacrifice is shown, according to the report of pilgrims. St. Basil, bishop of Seleucia, in oration 38 against the Jews, says that before Christ’s crucifixion a certain woman gave birth on this mountain to an infant with horns on his head; by this omen many then predicted that that place would be destined for some real building, and it was later verified by the crucifixion of Christ, the heavenly King, to whose glorious edifice sacred rites are dedicated. The emperor Adrian, however, had profaned this mountain with the idol of Venus, and it was therefore called Mount Venerian, as Baronius reports, An. 137, n. 6 & 7. GOLIA, of the family of Golius. See Goliardus. GOLIARDUS, a jester, buffoon. “We decree that clerics of ribald life, especially those who are commonly called and named goliards, are to be ordered by bishops and other prelates of the Church to be shorn, or even shaved, so that the clerical tonsure shall not remain in them. In a certain Council cited by Bochel in decre. lib. 8, tit. 70, c. 6.” In a Paris synod of this kind, such clerics are called “of the family of Goliath.” FR. “Clerics who make themselves jesters or goliards, or buffoons; if they exercise that disgraceful art for a year, they are by law infamous, de vita & honest. Cleric. in sexto cap. 1.” Yet the gloss in the addition there says it is a French word; but Jo. Andreas there considers the gloss suspect. GOLIARDENSIS, the same as Goliardus above. “Among the departing were some servants, or dependents, or those whom we usually call goliardenses.” Matth. Paris, an. 1229. GOMOR, a species of measure in Sacred Scripture, which contains twelve sextarii; although according to the more common opinion it contained only five sextarii. For a gomor was the tenth part of an ephah; it contained half a cotyla. In Ezekiel, however, c. 45, the same measure is that of the bath and the ephah; therefore the measure gomor was the tenth part of a bath, containing one hundred and twenty pounds. FR. See Latinius in his Biblioth. Sac. on Epiphanius, title on measures and weights. GOMORRA. FR. Region of Galatia: “Those who are now called Galatians by the Greeks were formerly called Gomorrites, whom Gomor founded.” Joseph the Hebrew, lib. 1 Antiquit. cap. 11. About Gomorra and the Gomorrites, see often in Sacred Scripture. GOMPHUS, a nail. “We place in front the lead, and the glue, and the nails; your gods are without a head.” Tertullian, against the Gentiles. A Greek word, γομφος, which signifies not only an iron nail, but also a splinter. GOSACCHI, peoples. See Gasachio. GOSPEL, Gospel, from the ancient Saxon words God Spol, that is, the exposition, or history, of God. GOTHIA. See Septimania. Gothic rite. See Mozarabic. Goths. See Alani. Magog. GRABATARII were those who waited to receive the sacrament of Baptism when the sick, lying on their beds, were already despaired of recovery; they were also called Clinici and Leeticarii. GRABATUS, a Greek word, κειββαμες, a humble bed. “Take up your bed and walk.” John c. 5. GLADILIS PANIS. FR. about which there is frequent mention in the Theodosian Code; it was called bread which, for the poor, in
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GR in quodam eminenti loco Civitatis Constantinopolitanæ distribuebatur; & Metaphrastes ait, quòd pro tali quotidiana distributione numerus octuaginta millia panum requirebatur. GRADINGUS. FR. persona in gradu dignitatis constituta, sic in vita S. Fructuosi Bracarensis Episcopi, in qua, ut ostendatur Benedictæ nobilitas, dicitur: [Benedicta clara genere, atque gradinga, Regis sponsa. GRADUALE. Antiphona, quæ post Epistolam notatur. Vide Cantatorium. Dicitur etiam Membrana. Vide Conc. Laodic. hîc in dict. Cantus. In ritu Ambrosiano Psalmellus vocatur, quia penès Ambrosianos quoddam responsorium significat, quod in Matutino feriali Quadragesimæ recitatur. Dicitur Graduale, non quia in gradibus Altaris canebatur, ut quidam malè autumant; sed ex eo, quia dum Diaconus ad petendam benedictionem Celebrantis, & dum ascendebat gradus ambonis ad canendum Euangelium, ne in silentio vacet totum illud tempus sine cantu, tunc in Choro canitur graduale, ita Bellarm. lib. 1. c. 16. de Missa. FR. Imò solet Romæ à Cantoribus Graduale celeriùs, seu tardiùs canendo respectivè ad functiones Diaconi commensurari: ∴: Non desunt tamen pro opinione priori insigniti Auctores, qui in verbis Ord. Romani innitantur, ubi sic habetur, [Cantor cum cantatorio ascendit, & dicit responsorium Graduale.] FR. sed verbum Ascendit non intelligitur tantùm de gradibus Altaris, verùm etiam de gradibus ambonis: ∴: Gradualia autem à DD. Gregorio, & Ambrosio, nec non à Gelasio composita fuere, quæ Cælestinus I. in Missa cani jussit, Sigibertus ann. 426. & Rupert. lib. 2. de divin. offic. c. 11. quæ ordinatio in sui initio apud Hispanos non modicam difficultatem passa est, eò quia Conc. Toletanu[m] IV. inter epistolæ, & Euangelii spatium pro eo interim aliquid cani prohibuerat. Symbolum laboris, ac pœnitentiæ esse graduale docet Rupertus, sic inquiens: [Graduale ad pœnitentiæ respicit lamentum, cantus asper, & gravis, adeò ut illud excellentibus effertæ vocibus, nec usus, nec decus sit; significat enim non requiem remuneratorum, sed laborem operantium. De divin. offic. lib. 1. c. 34.] Quare tempore paschali, quod est symbolum beatitudinis, & requiei æternæ, non dicitur graduale; excepta tamen hebdomada prima tatum propter Neophyotos, ut ex graduali intelligant, ac discant, quòd in vocatione, qua vocati sunt, laborare, & continuò se exercere debeant, ut Rupertus insinuat, inquiens: [Graduale, quod est cantus laborantium in hac peregrinatione, jam dictum est, ad hos dies Resurrectionis usque ad Pentecosten non pertinere; sed propter baptizatos per hanc hebdomadam in officiis additum esse; ita tamen, ut sicut his, propter quos additum est, militiæ laborem, quem arripuerunt, præsens sublevet gaudium de recenti remissione peccatorum, de divin. offic. lib. 8. c. 1.] In Octava tamen Pentecostes, licèt Neophyti præsentes fuissent, nihilominus Graduale non canebatur, cùm gloriæ ea hebdomada GR 281 sit symbolum: [Propter quod diebus post Pentecosten de officio tollitur, quia, videlicet, dies illi futurum in regno Dei felicem sanctæ Ecclesiæ statum significant. Idem Ruper. lib. 1. de divin. offic. cap. 34.] Item graduale dicitur etiam liber, in quo gradualia continentur, sicut Cantatorium quoque dicebatur; à Joanne tamen Beleth, c. 59. de divin. offic. Graduarius vocatur. GRADUALES PSALMI. Vide Psalmus. GRÆCATIM, & Græcatus, græco more significat. Vide Depallo. GRÆCITAS. FR. græca facundia, l. unica, Cod. de stat. lib. Urb. Rom. ubi aliqua exemplaria Gravitas mendosè habent. GRÆCOLONUS, qui Græcam linguam callet: [Græcolonum meum, id est, grecæ linguæ gnarum, qui non signorum signis, sed digitorum, seu capitis nutibus cum venditore emptor loquebatur: tantique nummis emebat quatuor, quanti græcolonus obsonium uno. Luitprand. in legat.] Sed dubito, an inscitia Librariorum scribendum sic potiùs Græcosonus, seu meliùs Græcologus. GRÆCORUM RITUS, & alia. Vide Acolutus, Aquæ benedicta, Aquæmanile, Archidiaconus, Archiepiscopus, Asteriscus, Baptismus, Brachialia, Breviarium, Calix, Camelaucium, Camilabo, Camisatus, Campana, Casula, Candela. Psaltes in dict. Cantor, Canon, Cantus, Cartophylax, Cherubim, Chasma, Cingulum, Cinerum dies, Communio, Completorium, Conceptio B. M. V. Concha, Concionator, Corporale, Crucigerus, Dalmatica, Deo gratias, Diacenismus, Diaconicum, Diaconissa, Dominica, Dominica nova, Dominica orthodoxiæ, Domnus, Epigenation, Epimancion, Epiphania, Episcopus, Epistola, Epitrachelion, Euangelismus, Euangelium, Euchologium, Exocatacæli, Facio, Festus, Flabellum, Forceps, Galilæa, Gammadia, Genus flexio, Hostia, Hymnus, Jejunium, Immersor, Lectio, Legatus à latere, Linostima, Mandyas, Manipulus, Margarita, Melchitæ, Menæum, Menologium, Metanæa, Missa, Missa sicca, Mitra, Monobambylum, Myrophori, Myrum, Mystagogia, Mystagogus, Mystes, Mystarchus, Neocorus, Neophylax, Nimbus, Nobilissimus, Nomen, Nomicus, Octava, Offertorium in significatione tobaaliæ. Officium B. M. V. Officium Defunctorum, Oleum Sanctu[m], Orarium, Ordo, Osius, Pallium, Panhypersebastus, Papa, Papa lethra, Pappias, Parasceve, Pascha, Patena, Patriarcha, Pax, Pentecostarium, Pentecostes, Periodeutis, Perizoma, Piscina, Præsentatio B. M. V. Processio, Procerus, Protedicus, Prothesis, Protonotarius, Protopapas, Protoplastus, Protopostulator, Protopsaltes, Protopsebastes, Protopsecretarius, Protopstator, Protopvestiarius, Psachnion, Psalmista, Pyxis, Referendarius, Sabbatum, Saccus, Saccellarius, Saccularius, Sacrarium, Sanctificatus, Scevophylax, Scola Græcorum, Scriniarius, Sebastocrat, Secretarium, Semanterium, Septimum, Sequester, Stauracinus, Btauropegium, Staurophylæ, Sticarium, Subdiaconus, Suppedanea, Symandrum, Synapta, Syncellus, Tonsura, Transfiguratio, Triedium, Troparium in dict. Tropus, Tufa, Viaticum, Visitatio B. M. V. GRA-
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GR was distributed in a certain prominent place of the City of Constantinople; and Metaphrastes says that for such a daily distribution a number of eighty thousand loaves was required. GRADINGUS. FR. a person established in a rank of dignity, thus in the life of St. Fructuosus, Bishop of Braga, in which, to show Benedicta’s nobility, it is said: [Benedicta, noble by birth, and gradinga, the king’s bride. GRADUALE. The antiphon which is noted after the Epistle. See Cantatorium. It is also called Membrana. See the Council of Laodicea here in the entry Cantus. In the Ambrosian rite it is called Psalmellus, because among the Ambrosians it signifies a certain responsory, which is recited in the ferial Matins of Lent. It is called Graduale, not because it was sung on the steps of the altar, as some wrongly suppose; but because, while the deacon goes to ask the blessing of the celebrant, and while he ascends the steps of the ambo to sing the Gospel, so that the whole of that time may not be idle in silence without chant, then the Gradual is sung in the choir, so Bellarmine, book 1, ch. 16, De Missa. FR. Indeed, in Rome the Gradual is customarily measured by the singers, whether sung more quickly or more slowly, according to the functions of the deacon. ∴ Yet there are not lacking distinguished authors in favor of the former opinion, who rely on the words of the Roman Order, where it is thus stated: [The singer with the cantorium ascends, and says the responsory Gradual.] FR. but the word Ascendit is not understood only of the steps of the altar, but also of the steps of the ambo. ∴ Moreover, the Graduals were composed by the venerable Gregory and Ambrose, as well as by Gelasius, and Celestine I ordered them to be sung at Mass, as Sigibert, year 426, and Rupert, book 2, De divinis officiis, ch. 11, say; this ordinance at its beginning suffered no small difficulty among the Spaniards, because the Fourth Council of Toledo had forbidden that anything be sung for the time being between the Epistle and the Gospel. The Gradual is taught by Rupert to be a symbol of labor and penitence, thus saying: [The Gradual has regard to the lament of penance; a harsh and solemn chant, so that it is neither fitting nor seemly for it to be uttered with exalted voices; for it signifies not the rest of those rewarded, but the labor of those who work. De divin. offic. lib. 1. c. 34.] Wherefore in Paschal time, which is the symbol of blessedness, and of eternal rest, the Gradual is not said; except, however, for the first week only on account of the Neophytes, so that from the Gradual they may understand and learn that in the vocation to which they have been called they ought to labor, and continually exercise themselves, as Rupert suggests, saying: [The Gradual, which is the chant of those who labor in this pilgrimage, has already been said not to pertain to these days from the Resurrection until Pentecost; but that it was added to the offices on account of those baptized during this week; however, in such a way that, for those on whose account it was added, the labor of soldiery, which they have undertaken, is now relieved by the present joy for the recent remission of sins, De divin. offic. lib. 8. c. 1.] In the Octave of Pentecost, however, even though the Neophytes were present, the Gradual nevertheless was not sung, since that week is a symbol of glory: [For which reason on the days after Pentecost it is removed from the office, because, namely, those days signify the happy state of the holy Church in the future kingdom of God. The same Rupert, lib. 1, De divin. offic. cap. 34.] Likewise the Gradual also means the book in which graduals are contained, just as it was also called the Cantatorium; however, by John Beleth, ch. 59, De divin. offic., it is called Graduarius. GRADUALES PSALMI. See Psalmus. GRÆCATIM and Græcatus mean in the Greek manner. See Depallo. GRÆCITAS. FR. Greek eloquence, l. unica, Cod. de stat. lib. Urb. Rom., where some editions have Gravitas corruptly. GRÆCOLONUS, one who knows the Greek language: [My græcolonus, that is, one skilled in the Greek language, who spoke with the seller not by signs of signs, but by gestures of fingers or of the head: and he bought with four coins what the græcolonus bought as a dish with one. Luitprand in the embassy.] But I doubt whether, through the ignorance of the scribes, it should rather be written thus, Græcosonus, or better Græcologus. GRÆCORUM RITUS, and other matters. See Acolutus, holy water, Aquæmanile, Archdeacon, Archbishop, Asteriscus, Baptism, Brachialia, Breviary, Chalice, Camelaucium, Camilabo, Camisatus, Bell, Casula, Candle. Psaltes under Cantor, Canon, Cantus, Cartophylax, Cherubim, Chasma, Cingulum, Cinerum dies, Communion, Compline, Conception of the Blessed Virgin Mary, Concha, Preacher, Corporale, Crucigerus, Dalmatica, Deo gratias, Diacenismus, Diaconicum, Deaconess, Sunday, new Sunday, Sunday of Orthodoxy, Domnus, Epigenation, Epimanchion, Epiphany, Bishop, Epistle, Epitrachelion, Evangelismus, Gospel, Euchologium, Exocatacæli, I do, Feast, Flabellum, Forceps, Galilee, Gammadia, Genus flexio, Host, Hymn, Fast, Immersor, Lesson, Legate a latere, Linostima, Mandyas, Maniple, Margarita, Melchites, Menæum, Menologium, Metanæa, Mass, dry Mass, Mitre, Monobambylum, Myrophori, Myrum, Mystagogia, Mystagogus, Mystes, Mystarchus, Neocorus, Neophylax, Nimbus, Nobilissimus, Name, Nomicus, Octave, Offertory in the sense of tobaalia. Office of the Blessed Virgin Mary, Office of the Dead, Holy Oil, Orarium, Order, Osius, Pallium, Panhypersebastus, Pope, Papa lethra, Pappias, Parasceve, Pascha, Paten, Patriarch, Pax, Pentecostarion, Pentecost, Periodeutis, Perizoma, Piscina, Presentation of the Blessed Virgin Mary, Procession, Procerus, Protedicus, Prothesis, Protonotary, Protopapas, Protoplastus, Protopostulator, Protopsaltes, Protopsebastes, Protopsecretarius, Protopstator, Protopvestiarius, Psachnion, Psalmist, Pyxis, Referendary, Sabbath, Sack, Saccellarius, Saccularius, Sacrarium, Sanctificatus, Scevophylax, School of the Greeks, Scriniarius, Sebastocrat, Secretarium, Semanterium, Septimum, Sequester, Stauracinus, Btauropegium, Staurophylæ, Sticarium, Subdeacon, Suppedanea, Symandrum, Synapta, Syncellus, Tonsure, Transfiguration, Triedium, Troparium in the entry Tropus, Tufa, Viaticum, Visitation of the Blessed Virgin Mary. GRA-
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G R GRAMALLA, vestis longa, & lugubris. Errat tamen Jo. Garzias in Annotationib. Concil. Bracar. can. 1. existimans hanc vestem appellatam etiam fuisse Granum, quia, ut suo loco dicetur Granus potiùs comam significat. FR. Ego tamen puto esse eandem gramallam, ac Amphimallam; nam particula græca αμφι nonnumquam latitudinem, & magnitudinem significat, ut αμφιβρόν, id est, latus clipeus, qui totum corpus tegit; quo antiquorum mos erat uti, quorum unum in Armaria, quam vulgò vocant, Equitum Melitensium vidi adhuc asservatum: sic αμφιλαφις, nempè, abundans, magnus, copiosus, ingens, & similia græca vocabula: hinc Amphimalla dictio est composita ex Amphi, scilicet, ampla, longa, grandis, & Malla, hoc est, villosa: eodem modo Gramalla significat Grandis malla; nam solet fieri lata, & longa ex laneo & lugubri panno villoso, italicè Bajetta sive Saja à riverse appellata, & adhuc in Sicilia, ac Melita similis lugubris vestris Gramaglia dicitur. Vide Amphimalla, Granus. GRAMMATICA. FR. pro fabula. Glossa in can. cum multa, dist. 86. Hic obiter notandum, quòd ad Honorii III. usque tempora nulla alia Grammatica extabat nisi Donati, argum. ex c. 15. de ætat. & qualit. ordin. Itaq; antiquitùs Poetaru[m] interpretes (teste Svetonio de Illustribus Grammaticis) Grammatici dicebantur; imò idem Sveton. in præfat. ejusdem opusculi inquit, quòd tales Grammatici, Poetæ, & Oratores semigræci erant. In præallegato canone Grammaticam, id est, poeticam fabulæ expositionem denotat. GRAMMATOPHORUS; γεαμιατοφόρος, literas ferens, tabellarius. D. Basilius, epist. 1. GRANARIUM. FR. horreum. In extravag. Jo. XXII. de verborum signif. Vide Granicum. GRANATARIUS. FR. qui custodiam granarii habet. In Constitut. Cluniacen. can. 64. GRANATICUM, pensio, seu canon, qui in frumento solvebatur. [Abjectis siliquis, oneribus, vel granaticis. S. Gregor. in Regist. lib. 1. c. 42. GRANDITER, ingenter, magnoperè. [Quamquam mirandum granditer non sit. Sidon. lib. 3. c. 3. GRANGIA, territorium ad Monasterium spectans. [Ibique Abbas grangiam instruxit, & ædificavit, in vita S. Rogerii. GRANGIARIUS. FR. Monachus exactor proventuum ex grangiis. [In Cellerarios, & Magistrum Novitiorum, Sacristanos, & Grangiarum, & omnes alios Officiales nominatim ordinavimus, ut decet. Bullar. Casinen. tom. 3. Constit. 371. GRANICUM, horreum. GRANUS, hæc vox reperitur in decreto Concil. primi Bracar. can. 29. ubi sic habetur: [Item placuit, ut lectores in Ecclesia habitu seculari ornati non psallant, neq[ue] granos gentili ritu dimittant.] Sic etiam ubi nos in vulgata Sacræ Scripturæ lectione legitimus: [Discriminavit crinem capitis fui, Judith. c. 10.] quidam antiquus interpres sic legit, Granos fecit &c. Itaque errat Jo. Garzias, qui putavit hoc nomen apud Isidorum vestem laicalem Clericis veritam significare, ut in dict. Gramalla assertum fuit. FR. Sed in correctis Codicibus præfati Concilii Gradus, & non Granos legitur: sic habetur in tomo Conciliorum Coloniæ Agrippinæ per Jo. Quentel. 1551. edito. Item in editione Veneta sub auspiciis Sixti V. per Dominicum Nicolinum 1585. & in aliis subsequentibus impressionibus semper legitur Gradus. Dictus igitur canon de indumento in Choro, ac de modo psallendi agit, sicut & sequens can. 30. ubi inquit, [Placuit, ut veteris testamenti nil poeticè compositum in Ecclesia psallatur; sicut & Sancti præcipiunt canones.] Seu si de vestium ornamentis sermo est, fortasse Granus idem ac Guarnachim erit. Vide suo loco. Seu potiùs ubi antiquus ille, ac innominatus Auctor de Judith dixerat, quod granos fecerat, intelligendum est illam capillos suos cincinnatos, ac crispos discriminasse, & quodammodo crisposam villositatem in panno laneo resultantem (Italicè Bajetta, ut in dict. Gramalla dictum est) imitasse. GRAPHIA, græca dictio, id est, scriptura, à verbo græco γεαδω. [De graphia pro latore, ut eam affirmet. In capit. Ludov. Imp. Addit. 3. c. 73. GRAPHIO, scriba, notarius; apud Anast. Biblioth. in Hadriano Graphones, & Graphiones legitur. Apud Baron. ann. 774. GRATIA, id est, collusio. Vide Colludium, Insufferibilis. GRATIANUS Decreti collector. Vide Canon, Palea. GRAVIO, Comes, à dictione theutonica Graf, inde Langravius, id est, Provinciæ Comes. Leges Salicæ, & hist. Longobard. lib. 5. cap. 36. Vide Catipanus. GREGORIUS MAGNUS. Vide Dialogus, Nimbus, Schola cantorum, Suboculare. GREGORIUS NAZIANZENUS, dicitur Theologus junior. Vide Theologus. GREGORIUS NEOCESARIENSIS. Vide Thaumaturgus. GREMIALE, pannus pretiosus, qui ponitur in gremio Episcopi, quando in cathedra, seu faldistorio Pontificaliter celebrando sedet; solet in medio ejus poni Crux. GREMIUM. Vide Cætus. GRISEUS MONACHUS, id est, Cisterciensis, quia in primordio illius instituti grisei coloris habebant cucullum, ut Scriptores illius sæculi referunt. FR. potiùs laicum, seu conversum Cisterciensem significat; nam laici istius ordinis griseo colore vestiuntur. Generaliter autem Cistercienses S. Bernardi tempore Albi dicebantur, ut ex ejus, & Petri Cluniacensis epistolis liquet. GROSSA. FR. dicitur portio, seu præbenda canonicalis, quatenus à distributione sit divisa; aliàs mensa communis dicitur. Quaranta in summa Bullar. de residentia. Vide Victuale. GROSSESCO. FR. Crassesco, ] Sicque fit, ut quotidie deteriores fiant, dum in eis culpa grossefecit. D. Gregor. in Regist. lib. 7. epist. 53. GRUMUS. Vide Chomatum. GRUNNA, locus coenosus, in quo grunniendo fues
Transcription: Translated (English)
G R GRAMALLA, a long, and somber garment. Yet Jo. Garzias errs in his Notes on the Council of Braga, canon 1, thinking that this garment was also called Granum, because, as will be said in its place, Granus rather signifies hair. FR. Yet I think it is the same as gramalla, as well as Amphimalla; for the Greek particle αμφι sometimes signifies breadth and size, as in αμφιβρόν, that is, a broad shield, which covers the whole body; such was the custom of the ancients, one of whose shields I saw still preserved in the Armoury commonly called that of the Knights of Malta: thus αμφιλαφις, namely, abundant, great, copious, immense, and similar Greek words. Hence Amphimalla is a term composed of Amphi, that is, broad, long, great, and Malla, that is, hairy: in the same way Gramalla signifies Grandis malla; for it is usually made broad and long, from a woollen and mournful shaggy cloth, called in Italian Bajetta or Saja à riverse, and even now in Sicily and Malta a similar mourning garment is called Gramaglia. See Amphimalla, Granus. GRAMMATICA. FR. for fable. Gloss on canon cum multa, dist. 86. Here it should be noted in passing that, up to the time of Honorius III, there existed no other Grammar than Donatus; argument from c. 15, de ætat. & qualit. ordin. Therefore in ancient times the interpreters of poets (as Suetonius testifies in On Illustrious Grammarians) were called Grammatici; indeed the same Suetonius says in the preface of that little work that such grammarians, poets, and orators were semi-Greek. In the aforementioned canon, Grammatica denotes, that is, the poetic exposition of a fable. GRAMMATOPHORUS; γεαμιατοφόρος, letter-bearer, messenger. St. Basil, epist. 1. GRANARIUM. FR. granary, storehouse. In the extravag. of John XXII, de verborum signif. See Granicum. GRANATARIUS. FR. one who has charge of the granary. In the Constitutions of Cluny, canon 64. GRANATICUM, a rent or canon paid in grain. [Abjectis siliquis, oneribus, vel granaticis. St. Gregory, Register, lib. 1, c. 42. GRANDITER, greatly, exceedingly. [Although it is not greatly surprising. Sidonius, lib. 3, c. 3.] GRANGIA, territory belonging to a monastery. [And there the abbot built and equipped a grangia, in the life of St. Roger.] GRANGIARIUS. FR. a monk who collects the revenues from the granges. [We appointed by name the cellarers, and the master of novices, sacristans, and those of the granges, and all the other officials, as is fitting. Bullar. Casin. tom. 3, Constit. 371.] GRANICUM, a granary. GRANUS, this word is found in the decree of the First Council of Braga, canon 29, where it says: [Item it pleased us that readers, adorned in secular dress in the church, should not sing, nor dismiss granos in pagan fashion.] Likewise where we read in the Vulgate passage of Holy Scripture: [She divided the hair of my head, Judith, c. 10.] some ancient interpreter read thus: She made grannos, etc. Therefore Jo. Garzias errs, who thought that this name in Isidore signified a lay garment worn by clerics, as was asserted in the entry Gramalla. FR. But in the corrected codices of the said Council, Gradus is read, not Granos: thus it appears in the volume of the Councils printed at Cologne by Jo. Quentel in 1551. Likewise in the Venetian edition under the auspices of Sixtus V, printed by Dominico Nicolino in 1585, and in other later impressions, Gradus is always read. Therefore the said canon deals with dress in choir and the manner of singing, as does the following canon 30, where it says: [It pleased us that nothing poetically composed from the Old Testament be sung in the Church; as the holy canons also prescribe.] Or if the subject is ornaments of clothing, perhaps Granus will be the same as Guarnachim. See there. Or rather, where that ancient and unnamed author concerning Judith said that she had made grannos, it is to be understood that she had parted her hair in curls and waves, and in some way had imitated the curly shag appearing in woollen cloth (in Italian Bajetta, as was said under Gramalla). GRAPHIA, a Greek word, that is, writing, from the Greek verb γεαδω. [Of graphia for bearer, as he affirms it. In the capitularies of Emperor Louis, Addit. 3, c. 73.] GRAPHIO, scribe, notary; in Anastasius the Librarian under Hadrian, Graphones and Graphiones is read. In Baronius, year 774. GRATIA, that is, collusion. See Colludium, Insufferibilis. GRATIANUS, compiler of the Decretum. See Canon, Palea. GRAVIO, Count, from the German word Graf, hence Langravius, that is, Count of a province. Salic Laws, and Hist. of the Lombards, lib. 5, cap. 36. See Catipanus. GREGORIUS MAGNUS. See Dialogus, Nimbus, Schola cantorum, Suboculare. GREGORIUS NAZIANZENUS is called the younger Theologian. See Theologus. GREGORIUS NEOCESARIENSIS. See Thaumaturgus. GREMIALE, a precious cloth placed on the bishop’s lap when he sits on the cathedra or faldstool to celebrate pontifically; a Cross is usually placed in the middle of it. GREMIUM. See Cætus. GRISEUS MONACHUS, that is, a Cistercian, because in the beginning of that institute they had a gray-colored cowl, as writers of that age relate. FR. rather it signifies a lay brother, or Cistercian conversus; for the lay brothers of that order are clothed in gray. More generally, however, in St. Bernard’s time the Cistercians were called White, as is clear from his letters and those of Peter of Cluny. GROSSA. FR. a portion or canonical prebend, insofar as it is separated from the distribution; otherwise it is called the common table. Quaranta in the Summa Bullar. on residence. See Victuale. GROSSESCO. FR. Crassesco, ] And so it happens that they become worse day by day, while in them guilt has grown gross. St. Gregory, Register, lib. 7, epist. 53. GRUMUS. See Chomatum. GRUNNA, a muddy place, in which by grunting
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GU sues se resolvere solent. [In grunna profunda: [ In vita S. Brigittæ] ubi perperàm Gronna Cani- sius legit. GRUTARIB. [Qui vendebat grutaria. Palladius in S. Macario] ubi malè ejus Interpres vertit, Ven- debat bellaria; nam græca dictio, , rem frivolam, & levis momenti significat. GYMPA, sic à Catanensibus prodigiosum D. A- gathæ velum appellatur; fortassè à verbo græco , quod involvere significat: solet enim ad hastam hoc sacrum velum involutum popu- lo ostendi, vel quia involutum conservatur, vel tandem quia ad caput martyris obvolvebatur: est quidem satis longum, colorisque castanei, & in extremitatibus auro ornatum, quod vidi, & veneratus sum; alii tamen Grymphia, vel Grypa scribunt. GUADIA. FR. obligatio, vadimonium, vel fide- jussio solvendi, aut aliud faciendi. Glossa in l. si quis alii guadiam, de debitis, & vadimoniis. Bullar. Casin. tom. 2. constit. 207. n. 2. [Si non habuerit unde summam persolvat, semetipsum per guadiam in servitio Principis tradat. In iisdem legibus, lib. 1. tit. 15. Unde verbum Inguadio derivatur, id est, pignoro, seu oblige, l. si quis li- ber homo, de exercitalibus, & in Bullar. Casinen. passim; eodemque sensu vulgariter in aliquibus locis Inguadiare, id est, matrimonium contra- here dicitur ratione mutuæ obligationis. Vide Guadianus, Guadigio, Invadio, Pignera, Ple- giaria, Replegio, Vador. GUADIANUS. FR. fidejussor, l. final. ut de debito scandalis, & compositionibus. GUADIGIO. FR. fidejubeo, vadimonium præsto, l. ut omnia, de debitis, & quadimoniis. Ex tali contractu italicum verbum Guadagnare, nem- pè, lucrari derivatum censetur. GUALAPUR. FR. furtivis, vel alienis vestibus uti, seu alienis vestibus quis se transformari, ne co- gnoscatur ob malum finem, significat, l. final. de eo, qui aliis antesteterit. GUALDIMONIA. FR. adunatio, l. de Sacramentis, de aggression in vico, quæ etiam Guildonia dicitur ibidem. GUALDUM, nemus, ex theutonico vocab. V[er]vald. [Cellam de Gentiana, cum gualdo, terris, & sylvis. Leo Ostien. in Chron. Casin. lib. 1. c. 39. 53. & 55. & Vide V[er]valdora. GUANILO. FR. proditor, insidiator: ortum habuit hoc vocabulum à quodam Guanilo, seu V[er]vanilo nomine, qui communiter Episcopus Sennonen- sis appellabatur; is enim à devotione Caroli Calvi, in contrariam factionem Ludovici Ca- roli fratris transiverat, hinc rebelles postea Gua- nili, seu Guanilones appellati sunt. Matth. Paris. Sic etiam antiquitùs violator fidei Bara diceba- tur, à quodam Barcinonensi Comite Bara nomi- ne, qui à side Imp. Ludovici Pii discesserat. GUANTO. Vide Chirothecæ, Gula, Manitia, V[er]uanto. GUARDIANUS. FR. in Franciscanorum regula supe- rior. Extrav. Jo. XXII. de verbor. signif. c. 1. GU 283 GUARNACHIUM. FR. vestis ornamentum. Gloss. in clement. de statu Monachor. c. 1. Vide an idem sit ac Granus supra. GUARENUM. FR. conseptum beluarum. [De pi- scibus stagnorum, vel beluis guarenorum, quos pro usu, vel esu suo consumi, vel sine fraude donari contigerit, decima non solvitur. Extrav. comm. de decimis.] Vide Garena. GUARENTO. FR. defendo alterius causam ex evi- ctionis obligatione. In lege Longobar. Alii ta- men Guarentiso legunt. GUASTALDUS, idem ac Gastaldus supra. GUBA, sive Cuba. [In cisterna veteri, quam gentili sermone Syri cubam vocant, quinque caricis per singulos dies sustentabatur. D. Hie- ronymus in vita S. Pauli Brem.] Ex hoc Syriaco vocabulo, quando ibi morabatur equitum Hie- rosolymitanorum Religio, originem habuit de- nominatio Gurae, quæ est penes ipsos carcer profundus, & obscurus. FR. Hispani tamen Algoa perangustum cubiculum, & Catalauni Al-gorfa cameram superiorem denominant à syriaco, seu potiùs arabico vocabulo Gorfa in eodem significatu, quo etiam Melitenses utuntur. Latini etiam Cubam teste Festo lecti- cam appellabant, unde postea Cubiculum di- ctum est, ubi cubatur. GUELFI, & Gibellini. FR. diuturnæ, & pernicio- sæ factiones in Italia, & in reliquis deinde Euro- pæ partibus, de quibus inter sæcularis historiæ scriptores agunt Jo. Villanus, Scipio Ammiratus, tom. 1. hist. Florent. Flav. Blondus decad. 2. lib. 7. Cherubinus Ghirardaccius, in hist. Bonon. par. 1. pag. mihi 146. ac alii. Et inter Ecclesiasticos Scriptores, Odoricus Raynaldus, ann. 1304. Auctor vitæ Gregor. Papæ IX. in calce ejusdem Decretalium. Inter Juristas verò Bald. in l. 1. ad fin. 44. quod cujusque, Marian. consil. 22. colum. 2. lib. 1. post Nellum, in tract. ban. in 1. part. 2. temp. quæst. 16. Barr. in l. si quis à filio, S. ult. de legat. 1. Martinus autem Crusius de etymologia horum nominum hæc habet [Initium Gibelinæ (Vvaibelinæ à patria Conradi Regis) & Vvelsi- cæ concertationis. In Annal. Svevicor. part. 2. lib. 10. cap. 3.] Vide quæ diximus in dict. Draco- narius. GUERRA, bellum, quod licèt barbarum vocabu- lum sit; usitatissimum tamen penès Juristas, qui- bus barbarizatio familiaris est, quod & apud Ec- clesiasticos Scriptores non rarò reperitur, præ- sertim apud D. Bernardum, serm. 3. de Resur. ubi ait: [Hæc enim adversùs Deum inimicitias exercens est, & guerram crudelissimam &c. Vo- lumus igitur vobis significare, quanta mala, & quantæ hominum strages in terra nostra ex guer- ris quorundam nobiliorum hominum acciderunt. Petr. Cellen. lib. 6. epist. 16.] FR. [Quamdiù inter nos, & illos guerra duraverit, 5. decret. tit. 6. c. 12. Armis acceptis, seditionem fecit, & guerram. Ibid. tit. 19. c. 22. GUEUX. Vide Eranista. GUIDAGIUM. Vide Pædagium. GUI-
Transcription: Translated (English)
GU are often used to resolve such matters. [In grunna profunda: [ In the Life of St. Bridget] where Canisius has wrongly read Gronna. GRUTARIB. [He who sold grutaria. Palladius in St. Macarius] where his interpreter has badly translated it, “He sold sweets”; for the Greek word signifies a frivolous thing, and one of little moment. GYMPA, thus the wondrous veil of St. Agatha is called by the people of Catania; perhaps from the Greek verb, which signifies “to wrap up”: for this sacred veil is usually shown to the people wound around a spear, either because it is kept wrapped up, or because it was once wound about the martyr’s head. It is indeed quite long, chestnut-colored, and ornamented with gold at the ends; I saw it and venerated it. Others, however, write Grymphia or Grypa. GUADIA. FR. obligation, suretyship, or a pledge to pay, or to do something else. Gloss on the law “si quis alii guadiam,” concerning debts and sureties. Bullar. Casin. tom. 2, constit. 207, n. 2. [If he has nothing from which to pay the sum, let him surrender himself by guadia into the service of the Prince. In the same laws, book 1, title 15.] Hence the word Inguadio is derived, that is, to pawn, or to bind, l. “si quis liber homo,” de exercitalibus, and in the Bullarium Casinense often; and in the same sense, in some places, Inguadiare commonly means to contract marriage, by reason of mutual obligation. See Guadianus, Guadigio, Invadio, Pignera, Plegiaria, Replegio, Vador. GUADIANUS. FR. surety, l. final. ut de debito scandalis, & compositionibus. GUADIGIO. FR. I guarantee, I provide surety, l. “ut omnia,” de debitis, & quadimoniis. From such a contract the Italian word Guadagnare, namely, to gain, is thought to be derived. GUALAPUR. FR. it signifies to use stolen or another’s clothes, or for someone to disguise himself in another’s clothes so that he may not be recognized, for an evil purpose, l. final. de eo, qui aliis antesteterit. GUALDIMONIA. FR. assembly, l. de Sacramentis, de aggression in vico, which there is also called Guildonia. GUALDUM, a wood, from the Teutonic word V[er]vald. [The cell of Gentiana, with a gualdum, lands, and woods. Leo of Ostia in the Chronicon Casinense, book 1, ch. 39, 53, and 55. See V[er]valdora. GUANILO. FR. traitor, plotter: this word took its origin from a certain Guanilo, or V[er]vanilo by name, who was commonly called Archbishop of Sens; for he had turned from the devotion of Charles the Bald to the opposite faction of Louis, Charles’s brother. Hence rebels were afterwards called Guanili, or Guanilones. Matthew Paris. In like manner, in ancient times a violator of faith was called Bara, from a certain count of Barcelona named Bara, who had departed from the allegiance of Emperor Louis the Pious. GUANTO. See Chirothecæ, Gula, Manitia, V[er]uanto. GUARDIANUS. FR. in the Franciscan rule, the superior. Extrav. Jo. XXII. de verbor. signif. c. 1. GU 283 GUARNACHIUM. FR. a garment’s ornament. Gloss. in Clement. de statu Monachor. c. 1. See whether it is the same as Granus above. GUARENUM. FR. an enclosure of wild beasts. [Of fish in ponds, or of the beasts of guareni, which, if they happen to be consumed for use or eaten, or given without fraud, no tithe is paid. Extrav. comm. de decimis.] See Garena. GUARENTO. FR. I defend another’s cause under the obligation of warranty against eviction. In the Lombard law. Others, however, read Guarentiso. GUASTALDUS, the same as Gastaldus above. GUBA, or Cuba. [In an old cistern, which in the common tongue the Syrians call a cuba, she was sustained with five dates each day. St. Jerome in the life of St. Paul the Hermit.] From this Syriac word, when the Order of the Knights of Jerusalem was dwelling there, came the name Gura, which among them is a deep and dark prison. FR. The Spaniards, however, call a very narrow room Algoa, and the Catalans call an upper chamber Al-gorfa, from the Syriac, or rather Arabic, word Gorfa in the same sense, which the Maltese also use. The Latins likewise, according to Festus, called a litter a cuba, whence later cubiculum was said, where one lies down. GUELFI, and Gibellini. FR. long-lasting and ruinous factions in Italy, and afterward in the rest of Europe, concerning which among secular historians write Jo. Villanus, Scipio Ammiratus, tom. 1 of the Florentine history, Flav. Blondus, decad. 2, book 7, Cherubinus Ghirardaccius in the history of Bologna, part 1, p. about 146, and others. Among ecclesiastical writers, Odoricus Raynaldus, year 1304; the author of the life of Pope Gregory IX at the end of the same Decretals. Among jurists, Bald. in l. 1 ad fin. 44, quod cujusque, Marian. consil. 22, col. 2, book 1, after Nellus, in tract. ban. in 1 part. 2 temp. quaest. 16, Barr. in l. si quis à filio, S. ult. de legat. 1. Martinus Crusius, however, says this about the etymology of these names: [The beginning of the Ghibelline (Waibeline, from the native place of King Conrad) and Welfish contest. In Annals of the Swabians, part 2, book 10, ch. 3.] See what we said in the entry Draconarius. GUERRA, war, which although it is a barbarous word, is nevertheless very common among jurists, to whom barbarizing is familiar, and it is also not rarely found among ecclesiastical writers, especially in St. Bernard, sermon 3 on the Resurrection, where he says: [For this, acting as an enemy against God, wages a most cruel war, &c. Therefore we wish to make known to you what great evils, and what slaughter of men, have occurred in our land from the wars of certain noble men. Petr. Cellen. book 6, epist. 16.] FR. [As long as war shall endure between us and them, 5 decret. tit. 6, c. 12. He took up arms, made sedition, and war. Ibid. tit. 19, c. 22. GUEUX. See Eranista. GUIDAGIUM. See Pædagium. GUI-
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GU 284 GUIDELBORA. FR. res libera, l. si quis Ancillam de sponsalibus, seu libertate donata. Vossius. GUIDO. FR. idem ac Dux, à ducendo. Vide Ducarius, & Ducatric: Luitprandus in ejus hist. ait, quod idem sit Guido ac Vgo, seu Hugo: similiter Luido: unde [Luidonem, sive ut aliqui habent, Guidonem Spoletanum Ducem. Blondus decad. 2. lib. 2. [Idem, Guidones dicebantur Clerici à Carolo Magno Romæ instituti ad ducendos Peregrinos in visitatione sacrorum ejusdem Urbis locorum, eosque mortuos ad sepeliendum obligaverat, quæ Clericorum Congregatio dicebatur Schola Guidonum. De qua satis dictum est in dictionibus Brodinatus, Diasostis, Francia, & in dict. Porticani dicetur. GUIDONÆ PORTA. FR. erat una ex quinque portis Vaticanæ Basilicæ, ubi nunc est porta sancta. Auctores apud Torrigium de Cryptis Vatican. secundæ editionis, pag. 582. ita appellata, quia ibi Guidones (de quibus suprà diximus) residebant. Secunda porta dicebatur Romana, ex qua cives utriusque sexus ingrediebantur, Tertia, quæ est in medio, vocabatur Argentea, quia ab Hono- rio Papa I. argento contecta fuerat, & à Leone IV. restaurata; tandem ab Eugenio IV. ex ære co- operta eo modo, quo nunc videtur, (additione tamen excepta, quæ à Paulo V. pro conformatione ejusdem portæ amplioris redditæ facta fuerat) Quarta dicebatur Ravenniana; nam ad Raven- nates, id est, Translyberinos proximior respi- ciebat. Quinta vocabatur Porta Iudicii, quo- niam per eam tantùm mortui inferebantur. Tor- rigius ibidem. Vide Porticani. GUIDRIGILD. FR. poena pecuniaria, l. si portuna- rius 17. de furtis. Vide Geldus, Virgildus. GUIFFA. FR. ablatio rei alienæ, l. de decimis. Eod. tit. Vide Hinfo. GUIFFARE. FR. aliquid alteriùs sibi appropriare, l. si quis sua, de invasionibus, l. de decimis, tit. de decimis. Vossius tamen signum apponere explicat, quod in diem significatum incidit: nam si- gnum in titulum dominii apponitur in re aliena sibi appropriata. Italicè verò Graffiare pro usur- pare dicitur. GUILDONIA. Adunatio. Vide Gualdimonia. GUILISARIUS. FR. idem ac Belisarius, dux, nem- pè, ille, cujus fortuna nimis tragica fuerat. Vide Velum. GULA, chirotheca: [Chirothecas ex pellibus arietum rubricatis, quas gulas vocant. S. Bern- nard. in epist. ad Henericum Senonen. Archiep. GULA AUGUSTI. Durandus, lib. 7. cap. 19. ait, quod ita appellatum fuerat festum S. Petri ad Vincula, quia Tribuni filia sacras illas catenas osculans, à vexatu gulæ liberata fuit, ac ob tale miraculum illud festum institutum est; sed Bre- viarii Romani lectiones in hoc festo aliter nar- rant, quibus major est fides præstanda. FR. Mom- britius tamen altiùs originem trahit, ubi de S. Pe- tro in Vincula agit; quod, scilicet, hoc festum ab Octavio Aug. institutum fuisset ob victoriæ con- secutionem contra Antonium, quæ festiva me- GU moria usque ad Theodosii Imp. tempora durave- rat; sed deindè ob filiæ ejus Valentiniani uxo- ris salutem applicatione vinculorum S. Petri re- cuperatam, prohibuit, ne imposterum in memo- riam augustalis triumphi ampliùs hæc dies cele- braretur, cujus loco festum S. Petri ad vincula solemnizari jusserat. Hæc, nempè, est una ex tri- bus causis, propter quas hoc festum Sancti Petri ad Vincula institutum fuisse refert idem Mom- britius in historia hujus solemnitatis. Romæ ta- men exorbitantes comessationes ab Augusto Im- peratore institutæ adhuc tolerantur, quæ vulgò Feragosto dicitur. Vide Strena. GULIELMUS DURANTES, sive Durandus. Vide Speculator. GULOSUS. Vide Lecator. GUNA, & Gunna, tunica: [Orarium, & cocu- lam, & gunnam brevem nostro more consutam. S. Bonif. Epist. 74. GUNNATUS, qui gunna indutus est. [Nec ipsa ca- piet eum, in quo ortus est pauper, & gunnata &c. Luitprand. in legat. GURCEBOLDUS, textrinum instrumentum, quod ex verbali contextu radium textoris, quo subteg- men stamini inseritur, significare videtur. Itaque in vita S. Valburgis Virg. sic habetur: [Eam for- tè despiciens zetas hyemales, & operosas ingre- diens, gurceboldum, quem priùs ad texendum erexerat, flexis digitulis texere coepit, ubi cum duabus vicibus ex glomice, sive trama, quam manu tenebat, in tela fila transponeret, &c. FR. de quo fortasse instrumento. Virgil. 6. Æneid. Excussi manibus radii, revolutaque pensa. GURDONICUS. FR. stultus, ineptus. [Audietis me tamen ut gurdonicum hominem. Sulpit. dialogo 1. cap. 20.] Idem est ac Gurdus, de quo vocabulo Quintilianus ait: [Gurdos, quos pro stolidis accepit vulgus, ex Hispania traxisse ori- ginem audivi, lib. 7. cap. 9.] Sed ad Hispaniam ex Africa transmissum fuisse hoc vocabulum, ex Liberio testatur Gellius, lib. 16. c. 7. sic affirmans: Se gurdum ex Africa venientem accepisse.] Ho- die tamen Hominum gordum, id est, pinguem in- telligunt Hispani. GURDUS. Vide Gurdonicus. GURPIO, relinquo, relaxo. [Galerenus sæpè mitrit ad me licentiam ineundi connubii petens, illam se gurpisse, suamque pecuniam recepisse, licèt verè protestans. Fulbert. Carnoten. epist. 51.] Et clarius ex Ademaro in vita Caroli Ma- gni, ubi ait: [Ibique multitudo Saxonum ba- ptizata est, & secundùm morem, omnem inge- nuitatem illorum, & allodem gurpierunt.] Alii tamen Scriptores Vverpio in eodem significatu scribunt. [Nobis voluntario ordine vifus est læ- so vverpisse, vel códonasse. Marculsi formular. lib. 1. c. 13.] Et in Chron. S. Benigni, ubi de Ruperto Vicecomite agitur, sic habetur: [In ipso placito in præsentia Principum eosdem servos uverpi- vit, & Sancto Benigno reddidit.] Verbum hoc à vocabulo germanico Vverpen, quod significat ejicere, derivatur. Vide Fistucus nodatus. Gu.
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GU 284 GUIDELBORA. FR. a free woman, l. si quis Ancillam de sponsalibus, seu libertate donata. Vossius. GUIDO. FR. the same as Dux, from ducendo. See Ducarius and Ducatric: Luitprandus in his history says that Guido is the same as Vgo, or Hugo: likewise Luido: hence [Luidonem, sive ut aliqui habent, Guidonem Spoletanum Ducem. Blondus decad. 2. lib. 2. [Likewise, Guidones were called the clerics instituted at Rome by Charlemagne to conduct pilgrims in visiting the sacred places of that city, and he had bound them to bury the dead; this clerical congregation was called the Schola Guidonum. Enough has been said of this in the entries Brodinatus, Diasostis, Francia, and it will be said in the entry Porticani. GUIDONÆ PORTA. FR. was one of the five gates of the Vatican Basilica, where now is the holy door. The authors cited by Torrigius, de Cryptis Vatican. second edition, p. 582, say that it was so called because the Guidones (of whom we spoke above) lived there. The second gate was called Romana, through which citizens of both sexes entered. The third, which is in the middle, was called Argentea, because it had been covered with silver by Pope Honorius I, and restored by Leo IV; finally, by Eugenius IV it was covered with bronze in the manner in which it now appears, (except for the addition, however, which had been made by Paul V for the shaping of the same gate, made larger). The fourth was called Ravenniana; for it faced the Ravennates, that is, the people beyond the Tiber, more closely. The fifth was called Porta Iudicii, because only through it were the dead carried in. Torrigius ibidem. See Porticani. GUIDRIGILD. FR. a monetary penalty, l. si portunarius 17. de furtis. See Geldus, Virgildus. GUIFFA. FR. the taking away of another's property, l. de decimis. Same title. See Hinfo. GUIFFARE. FR. to appropriate something belonging to another to oneself, l. si quis sua, de invasionibus, l. de decimis, title de decimis. Vossius, however, explains it as to place a mark, which falls upon the signified day: for a sign is placed on a title of ownership in another's property appropriated to oneself. In Italian, however, it is said Graffiare, meaning to seize or usurp. GUILDONIA. Gathering. See Gualdimonia. GUILISARIUS. FR. the same as Belisarius, namely a duke, that unfortunate man whose fate was too tragic. See Velum. GULA, a glove: [Gloves made from dyed sheepskins, which they call gulas. S. Bernard in his epistle to Henry, Archbishop of Sens. GULA AUGUSTI. Durandus, lib. 7. cap. 19, says that the feast of St. Peter in Chains was so called because the daughter of the Tribune, kissing those sacred chains, was freed from the torment of the throat, and for such a miracle that feast was instituted; but the readings of the Roman Breviary for this feast relate the matter otherwise, and they are to be given greater credit. FR. Mombritius, however, traces the origin further back, when speaking of St. Peter in Chains; namely, that this feast had been instituted by Octavius Augustus on account of the victory gained against Antony, which festive memory had lasted until the time of Emperor Theodosius; but afterward, because the health of his daughter, the wife of Valentinian, had been recovered by the application of the chains of St. Peter, he forbade that in future this day should be celebrated any more in memory of the Augustan triumph, and instead ordered the feast of St. Peter in Chains to be solemnized. This, namely, is one of the three reasons for which the same Mombritius relates that this feast of St. Peter in Chains was instituted in the history of this solemnity. At Rome, however, the extravagant feasts instituted by Emperor Augustus are still observed, which are commonly called Feragosto. See Strena. GULIELMUS DURANTES, sive Durandus. See Speculator. GULOSUS. See Lecator. GUNA, and Gunna, a tunic: [An orarium, and a cowl, and a short gunna sewn in our manner. S. Bonif. Epist. 74. GUNNATUS, one who is clothed in a gunna. [Nor would poverty itself receive him, in whom he was born poor, and gunnata etc. Luitprand. in legat. GURCEBOLDUS, a weaving instrument, which from the verbal context seems to mean the weaver's rod, by which the woof is inserted into the warp. Thus it is found in the life of St. Walburgis, virgin: [Despising the winter season by chance, and entering upon laborious tasks, she began to weave with her bent fingers the gurceboldum, which she had previously set up for weaving; when twice from the skein, or rather the weft, which she held in her hand, she passed the threads across the loom, etc. FR. perhaps concerning this instrument. Virgil, Aeneid 6: The rods were knocked from the hands, and the distaffs were unwound. GURDONICUS. FR. foolish, inept. [Yet you will hear me as a gurdonic man. Sulpit. dialogue 1. cap. 20.] It is the same as Gurdus, concerning which word Quintilian says: [I have heard that Gurdos, whom the common people take for stupid men, drew their origin from Spain, lib. 7. cap. 9.] But Gellius testifies from Liberius that this word was transferred to Spain from Africa, affirming thus, lib. 16. c. 7: [I received a gurdus coming from Africa.] Today, however, the Spaniards understand hombre gordo, that is, fat man. GURDUS. See Gurdonicus. GURPIO, I relinquish, I release. [Galerenus often sends to me requesting permission to enter into marriage, saying that she had gurped herself and received her own money, though protesting truly. Fulbert of Chartres, epist. 51.] And more clearly from Ademarus in the life of Charlemagne, where he says: [And there a multitude of Saxons was baptized, and according to custom they gurpied all their freedom and their allodial land.] Other writers, however, write Vverpio with the same meaning. [In our voluntary order it seemed that he had vverped the injured person, or codonasse. Marculfus formular. lib. 1. c. 13.] And in the Chronicle of St. Benignus, where Count Rupert is discussed, it is written thus: [In that very assembly, in the presence of the princes, he vverpied those same serfs and returned them to Saint Benignus.] This verb derives from the German word Vverpen, which means to cast out. See Fistucus nodatus. Gu.
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GU GUTTRUM, vasis genus [Gutrum perniciter ad- fore præcipit. In actis SS. Tyrsi, &c. Soc.] FR. Gutturnium vocat Festus. GUTTERIA, dolor arteticus, seu articularis mor- bus; [Nulla enim hujus generationis persona extitit, quin clauda, vel aliqua pedum debilitate detenta, vel etiam dira affecta gutteria præteri- tum luat facinus. In vita S. Gundulæ.] FR. Hæc autem expositio est ex opinione Jo. Ludovici de la Cerda, qui tamen fallitur; Gutteria enim est in jugulis tumor ex humore pituitoso, frigido, nempè, & humido, in foeminis præcipuè exu- berante: hinc Gutteria non à vocabulo Italico Gotta; sed à Gutture denominata est; de qua sic Vitruv. lib.8. c.3. [Equicolis autem in Italia, & in Alpibus, natione Medullorum est genus aquæ, quam qui bibunt, efficiuntur turgidis gutturi- bus.] De Alpinis incolis audivi, quòd ii tur- pem, & deformem utriusque sexus personam hac gutteria carentem existimant; imò quando alie- nigenæ hinc transeunt, non habentes jugulum sine hoc ampullaceo tumor, illuduntur à pueris illius regionis, & tunc eorum genitrices filios red- arguunt, ne illos irrideant, ajentes, quòd sic- ut eos; illuos Deus cum tali defectu creaverat, sic etiam illudentes potuerat efficere. Itaque Gutteria nedum ex supradictis tumorem jugula- rem denotare manifestatur; sed & ex Actis S. Ursmani apud Surium 19. Aprilis clarè probatur: ibi enim sic habetur, [Orta est quædam in ejus collo sæva nimis infirmitas, quæ gutteria dicitur sermone gallico.] Atque Hubertus in vita S. Gundulæ, c.6. ß.23. inquit, ] Foemineum ge- nus gutteria obscenat.] Vide infra Gutturinosus, quare gutteria in foeminis ex Hevæ peccato per- venisse Hincmarus credidit. GUTTEROSUS. Vide Gutturinosus. GUTTERNOSUS, qui jugulari tumor aggravatur. Quare Hincmarus in S. Remigio refert omnes il- los, qui collectas segetes S. Remigii combusse- rant, tum eos, cumque descendentes eorum utriusque sexus à Deo mulctatos esse hac, nempè, poena; ut viri ponderositate, hoc est, calculis la- borarent, & foeminæ gutturali tumore, sic scri- bens: [Verumtamen omnes, qui hoc egerunt, & qui de eorum germine nati fuerint, viri ponde- rosifiant, & foeminæ guttunosæ sint] Fortasse melius Gutterosus dicendum esset. FR. Gutte- rosum appellat hunc tumor gutturali laboran- tem Ulpianus, inquiens: [Si quis natura gut- terosus sit, aut oculos eminentes habeat, de ædile edict.] Dictio verò Ponderosus non calculi mor- bum, sed herniæ potiùs denotat, quod D. Gre- gorius prima parte Curæ pastoralis, c.6. & ult. satis declarat, inquiens: [Vitium, quippè, est ponderis, cùm humor viscerum ad virilia labitur, quæ profectò cum molestia dedecoris intume- scunt.] Præfatus Hincmarus ibidem moraliter docet ambos hos tumores ex primorum paren- tum peccato nobis provenire, nempè, hernia, seu ponderositas in viris ex Adamo, qui nos cum originali peccato generavit, & in foeminis gut- GU 285 teria ab Heva, quæ pomum vetitum prægustave- rat. Synonimum. Vide Ramex. GYNECONA, , locus pro mulieribus in Ecclesia destinatus, de quo alibi satis diximus. Refert Joseph Hebræus, lib.6. de bello Jud. c.6. quòd in Ierosolymitano Templo murus diviso- rius inter mares, & foeminas extabat. Dicitur etiam Gynæceum, . Item significat locum, ubi foeminæ Constantinopoli pro Impe- ratore vestes texebant. Vide Transenna. GYNÆCIARIUS, qui Gynæceo incumbebat, vel præsidebat. GYPSA, vocabulum penitùs ignorum, apud Ald- helmum. O superi talem terris avertite gypsam. Aliquid ærumnosum profectò significare vide- tur, fortasse à dictione græca , quæ vulturem significat, & allegoricè rem pestiferam Aldhel- mus intellexerat; nam hoc volatile campos ca- daveribus plenos frequentare solet. FR. seu po- tiùs idem malum augurium à mortalibus aver- tere superos rogavit hic Auctor, ad Antiquorum sententias alludens, qui vulturis apparitionem infælix pestilentiæ nuncium reputabant: quan- doquidem Plinius, lib.10. cap.6. sic scripserat: [Umbricius aruspicum nostro ævo peritissimus tradit vultures triduo antè, aut biduo volare ubi cadavera futura sunt.] Ac Plautus in Truc. cla- riùs expressit, cùm de quibusdam divinatoribus lepidè dixerat: [Jam quasi vulturii triduo priùs prædivinabant.] Quod tamen posset naturaliter succedere, cùm ex aeris infectione vultures assue- facti animalium morticinia frequentare, eis fune- rum fercula abundare prævideant: sicut & hal- cedines aves in rigido hyemis tempore præno- scunt halcyoniadum quindecim serenitatis dies, in quibus ad littora earum ova pariant, soveant, ac pullos illico educant: sic etiam cæteræ mari- næ volucres ante tempestatem, ejus adventum naturaliter prænoscunt. GYROVAGUS, erraticus, apud Patres usitatissi- mum. [Quartum genus est Monachorum, quod nominatur gyrovagum, qui tota vita sua per di- versas provincias ternis diebus per diversorum cellas hospitantur, semper vagi, & numquam stabiles, & propriis voluptatibus, & gulæ ille- cebris servientes, in Regula S. Benedicti, reg.1. Venerunt ad nos duo Sacerdotes gyrovagi, in- gressum petentes; de quorum perseverantia cùm penè nulla esset nobis spes, negatum est eis quod postulabant, Cæsar. lib.1.c.1c. GYRUM. FR. circuitus, & translativè capitis ver- tiginem significat. [Et sicut, qui corporaliter saltat; volubilitate membrorum se exercens, gyrum sibi salcationis acquirit. D. Ambros. Serm.80.] quem locum perperàm Antonius Da- dinus Syrum legit. HARA
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GU GUTTRUM, a kind of vessel. [Gutrum perniciter ad- fore præcipit. In the Acts of SS. Tyrsi, etc., Soc.] FR. Festus calls it Gutturnium. GUTTERIA, arthritic pain, or disease of the joints; [For there was no person of this kind who did not, being lame, or held by some weakness of the feet, or even afflicted by grievous gutteria, pay the penalty for a past crime. In the life of St. Gundula.] FR. This explanation, however, is from the opinion of Jo. Ludovicus de la Cerda, who is nevertheless mistaken; for gutteria is a swelling in the throat from a phlegmatic, cold, and moist humor, especially abundant in women. Hence gutteria is not derived from the Italian word Gotta, but from Guttur, the throat; concerning which Vitruvius writes thus, lib. 8, c. 3: [Among the Equicolians in Italy, and in the Alps, there is a kind of water belonging to the people of the Medulli; those who drink it become thick-throated.] I have heard of the Alpine inhabitants that they consider a person of either sex ugly and deformed if he or she lacks this gutteria; indeed, when foreigners pass through there without a throat swollen by this kind of bulbous tumor, the boys of that region mock them, and then their mothers rebuke the children for laughing at them, saying that just as God created those people with such a defect, so He could also have made the mockers so afflicted. Thus it is made clear that gutteria denotes not only, from the aforesaid, a swelling of the throat; but this is also clearly proved from the Acts of St. Ursman in Surius, April 19: for there it is said, [A certain very cruel illness arose in his neck, which in the French tongue is called gutteria.] And Hubert, in the life of St. Gundula, c. 6, § 23, says, [The female sex is made unseemly by gutteria.] See below Gutturinosus, where Hincmar believed that gutteria in women came from Eve’s sin. GUTTEROSUS. See Gutturinosus. GUTTERNOSUS, one who is burdened by a swelling in the throat. For this reason Hincmar, in St. Remigius, relates that all those who had burned the gathered crops of St. Remigius, and also their descendants of both sexes, were punished by God with this penalty: namely, that the men should suffer from ponderosity, that is, be afflicted with calculi, and the women with swelling of the throat; writing thus: [Nevertheless, all who did this, and who were born of their stock, let the men be ponderous, and the women guttunose.] Perhaps it would be better to say Gutterosus. FR. Ulpian calls a man suffering from this throat-swelling gutterosus, saying: [If anyone be naturally gutterosus, or have protruding eyes, from the aedile’s edict.] But the word Ponderosus denotes not the disease of calculi, but rather hernia, as St. Gregory clearly explains in the first part of the Pastoral Care, c. 6 and the last chapter, saying: [It is, indeed, a defect of weight, when the humor of the viscera descends to the virile parts, which certainly swell with the disgrace of discomfort.] The aforesaid Hincmar teaches there morally that both these swellings come to us from the sin of our first parents: namely, hernia, or ponderosity, in men from Adam, who begot us with original sin, and in women gutteria from Eve, who had first tasted the forbidden apple. Synonym. See Ramex. GYNECONA, a place set apart for women in the Church, concerning which we have spoken sufficiently elsewhere. Joseph the Hebrew, lib. 6 of the Jewish War, c. 6, reports that in the Jerusalem Temple there stood a dividing wall between males and females. It is also called Gynæceum. It also signifies the place where women in Constantinople wove garments for the Emperor. See Transenna. GYNÆCIARIUS, one who attended to, or presided over, the Gynæceum. GYPSA, a wholly unknown word in Aldhelm. O gods, turn away such a gypsa from the earth. It seems to signify something wretched, perhaps from the Greek word which means a vulture, and Aldhelm understood it figuratively as something pestilential; for that bird is wont to frequent fields full of corpses. FR. Or rather the author here asked the gods to avert the same evil omen from mortals, alluding to the beliefs of the ancients, who considered the appearance of a vulture an ill-omened harbinger of pestilence. For Pliny had written, lib. 10, c. 6: [Umbricius, the most skilled of the haruspices of our age, reports that vultures fly three days, or two days, before there are going to be corpses.] And Plautus expressed it more clearly, when he jokingly said of certain diviners: [Now like vultures they were foretelling three days ahead.] Yet this could happen naturally, since vultures, accustomed by the corruption of the air to frequent carrion, foresee that funeral provisions will be abundant for them; just as halcyon birds, in the cold season of winter, foreknow the fifteen calm days of the halcyonides, in which they lay their eggs on the shore, brood them, and immediately rear their young: thus also other sea birds, before a storm, naturally foreknow its coming. GYROVAGUS, wandering; a term very commonly used by the Fathers. [The fourth kind is that of monks called gyrovagus, who spend their whole life through various provinces, lodging for three days in different cells, always wandering and never stable, serving their own pleasures and the enticements of the belly, in the Rule of St. Benedict, rule 1.] [Two gyrovagous priests came to us, asking for admission; and since we had almost no hope of their perseverance, what they requested was denied them.] Cæsar, lib. 1, c. 1c. GYRUM. FR. a circuit, and figuratively the turning of the head in dizziness. [And as one who dances bodily, exercising himself with the movement of the limbs, acquires for himself a gyrum of dancing. St. Ambrose, Sermon 80.] Antonius Dadinus incorrectly read this passage as “Syrum.” HARA
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HA H ABACUCH PROPHETA. Vide Discophorus. HABEO, pro debeo: [Subrogato in loco meo Episcopo, quod nondum factum est, & spero, quod nec aliquando fieri habet. Anast. in Exil. S. Martini Papæ. Habebat induere hominem. Victorinus, lib.1. adversus Arium.] Phrasis quidem Græcorum, qui verbum ex, pro habeo, & debeo promiscuè usurpant, hinc Nazianzenus inquit: [Habeo breviùs loqui. Orat. 20.] ubi Habeo stat loco debeo. FR. verbum Habeo sub prædicta significatione passim in Sacra Scriptura reperitur, ut: [Quid ergo habeo justæ querelæ, aut quid possum &c.2.Reg.c.19.] idest, quid debeo, aut quid possum. [Simon habeo aliquid tibi dicere.Lucæ c.7.] nempè, debeo tibi aliquid dicere [Quotidiè morior per vestram gloriam fratres, quam habeo in Christo Domino nostro, 1. Corinth. c.15.] hoc est, quam debeo in Christo &c. {Nihil habens dicere de vobis, ad Titum c.2. Dabo autem operam, & frequenter habere vos post obitum meum, ut horum memoriam faciatis, 2.Petri,c.1.Plura habens vobis scribere, epist. 2. D. Jo. Multa habui tibi scribere, ejusdem Jo. epist. 3.} Sed re vera in hujusmodi phrasibus intelligenda est dictio Necesse, ut in epist. Iudæ ponitur explicitè, hoc pacto: [Necessè habui scribere vobis.] De qua expressione sæpè in novo testamento. [Jesus autem dixit eis, non habent necessè ire, Matth. c.14. Primus dixit, villam emi, & necesse habeo exire, Luc. c.14. Necesse autem habebat dimittere eis per diem festum unum, ibid. c.23. de charitate autem fraternitatis non necesse habemus scribere vobis, 1. Thessal. c.4. Et non necesse habetis, ut aliquis doceat vos, epist. prima Jo. c.2.} licèt è converso, ut dixi in dict. Debitum, quod aliquando dicitur, non solùm respectu illius, qui habet solvere; sed etiam intelligitur respectu illius, qui jus habet exigendi; unde Habeo, & Debeo promiscuè, sed inusitatè unum pro alio usurpatur. HABIATICUS. Vide Abiaticus. HABITUS PRÆLATITIUS. Vide Vestes prælatiæ, Religiosus. HACELDAMA, vox Chaldæa KaKeldam, idest, ager sanguinis, Matth. 27. Acta Apost. 1. FR. Andricomius in descriptione Hierosolymitanæ Urbis, n.216. Haceldama ait esse ad latum Australem Montis Sion, cujus longitudo est septuaginta duorum pedum, & latitudo quinquaginta, à Sancta Helena muro circumdatum, arcuatumque cum septem spiraculis, per quæ sepeliuntur defunctorum Christianorum cadavera. HÆC DIES, QUAM FECIT DOMINUS &c. versus, qui recitatur in officio Paschali. Vide Versus. HÆMORRHOLIDES, Vide Exoche, Rhagas, Viscus. HÆ HÆMORRHHOISSA. Mulier, quæ sanguinis fluxum patiebatur, & à Christo Domino sanata est, de qua Matth. c.9. & Luc. c.8. & de eadem Eusebius, lib.7. hist. c.14. refert, quòd cùm esset ditissima, & nobilissima foemina, ex Cæsarea Philippi oriunda; duas statuas æreas ejus sumptibus ob memoriam accepti beneficii erexerat, unam, scilicet, quæ suam effigiem genus flexam, manibusq; extensis in actu implorandi repræsentabat, & alteram Iesu Christi stantis, talari veste induti, atq; ejus dexteram ad eandem foeminam porrigentis; ad basem autem Christi statuæ herba quæda[n] nascebatur, quæ ad simbria[n] vestimenti succrescens, ac pertingens, virtutem acquirebat prædictum morbum sanandi, hanc narrationem idem Auctor ut oculatus testis refert apud Baronium, an.31.n. 75. Qua statua à Juliano Apostata demolata, in ejus loco suam posuit. Baron. an.362. n.158. Attamen in quadam M. S. græca historia in Bibliotheca Regis Christianissimi asservata, & à Francisco Combesis latinitate donata, ac Parisiis, ann. 1664. impressa habetur, quòd Julianus non suam effigiem, sed duas statuas, Iovis, scilicet, & Veneris erexerat, cum inscriptione: [Jovi omnium inspectori. Iulianus &c.] Narratur insuper ibidem, quòd Hæmorrhossa illa à Christo sanata Berensces vocabatur. FR. Berensces eadem est, ac Veronica, Baron. an.34.n.138. An autem Berenices nomen ex Civitate, quæ multæ sic appellatæ sunt, vel nomen proprium erat, ambigitur; hoc tamen verum est, quòd Berenices sive civile, sive proprium, idem est ac Beronica; quare Josephus Hebræus, lib.8.Antiq. Jud. c.8. inquit: [Beronica Civitas, quæ in sinu ægyptiaco à Salomone ædificata ob commoditatem fabricæ navium Asion-gabar appellata fuit, non procul à Civitate Hel- lena.] Unde satis constat Veronicam, Beronicam, & Berenicem esse idem nomen, & consequenter dubitari licet, an Hæmorrhossa à Redemptore liberata ipsamet fuerit, quæ eidem crucem bajulanti sudorem, ut fertur, absterserat. HÆREDIPETA, adiens hæreditatem, sicut Romipeta adiens Romam. D. Hieron. de evit. suspect. contub. Vide Cretio. HÆREDITAS. Vide Diatheca. HÆRESIS, error cum pertinacia, aliquando tamen usurpatur in bonu[m] sensum, sic Synesius per Hæresim Philosophiam intellexerat, & Constantinus Imper. ut Euseb. lib.5. hist. refert, hoc vocabulo Christianâ religione appellavit, quam etia[n] Divinam sectam Tertull. de pallio, c.ult. vocavit; sed cômuniter in malâ partem accipi solet. Vide Ca- codoxia, in dict. Orthodoxia. FR. quid sit Hæresis. Vid. can. inter hæresim, & can. Hæreticus, 24. q.3. HÆRESIARCA, Auctor alicujus sectæ falsæ, can. Hæresis, 24. qu. 3. HÆRETICUS. FR. quem D. August. lib. 2. contra Cresconium, c.3. & seqq. sic definit: [Hæreticus est, qui nô sequitur Catholicam unitatem. Schismaticus est, qui non amplectitur Catholicam pacem.] Hæreticus dicitur Titubans. Gloss. in can. apertè, S. titubabat, 24. qu. 1. & c. in nostra, de pro-
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HA H ABACUCH PROPHETA. See Discophorus. HABEO, for debeo: [A bishop having been substituted in my place, which has not yet been done, and I hope will never be done. Anast. in Exil. of St. Martin the Pope. He had to put on the man. Victorinus, lib. 1. adversus Arium.] It is indeed a phrase of the Greeks, who use the verb ex, for habeo, and debeo indifferently; hence Nazianzen says: [I have to speak briefly. Orat. 20.] where Habeo stands in the place of debeo. FR. the verb Habeo in the aforesaid signification is found everywhere in Sacred Scripture, as: [What then do I have of just complaint, or what can I &c. 2 Reg. c. 19.] that is, what do I owe, or what can I. [Simon, I have something to say to you. Luke c. 7.] namely, I owe you something to say. [I die daily for your glory, brethren, which I have in Christ our Lord, 1 Cor. c. 15.] that is, which I owe in Christ &c. {Having nothing to say about you, to Titus c. 2. But I will take care, and I will frequently have you after my death, so that you may make remembrance of these things, 2 Pet. c. 1. Having many things to write to you, epist. 2 of St. John. I had many things to write to you, 3rd epist. of the same John.} But in truth in such phrases the word Necesse is to be understood, as is explicitly placed in the epistle of Jude, in this manner: [I had to write to you necessarily.] Of this expression often in the New Testament. [But Jesus said to them, they do not need to go, Matt. c. 14. The first said, I bought a field, and I must go out, Luke c. 14. But it was necessary for him to release one to them on the feast day, ibid. c. 23. But concerning brotherly charity we do not need to write to you, 1 Thess. c. 4. And you do not need that anyone teach you, first epistle of John c. 2.] although conversely, as I said in the entry Debitum, that which is said at times is understood not only with respect to him who has to pay, but also with respect to him who has the right to demand; hence Habeo and Debeo are used indifferently, though unusually, one for the other. HABIATICUS. See Abiaticus. HABITUS PRÆLATITIUS. See Vestes prælatiæ, Religiosus. HACELDAMA, a Chaldean word KaKeldam, that is, field of blood, Matt. 27. Acts of the Apostles 1. FR. Andricomius in the description of the City of Jerusalem, no. 216, says that Haceldama is on the southern side of Mount Sion, whose length is seventy-two feet and its width fifty, enclosed by a wall by Saint Helena, and arched with seven openings, through which the bodies of deceased Christians are buried. HÆC DIES, QUAM FECIT DOMINUS &c. a verse recited in the Paschal office. See Versus. HÆMORRHOLIDES. See Exoche, Rhagas, Viscus. HÆ HÆMORRHHOISSA. The woman who suffered a flow of blood, and was healed by Christ the Lord, concerning whom Matthew c. 9 and Luke c. 8 speak; and about her Eusebius, lib. 7. hist. c. 14, relates that, since she was a very rich and noble woman, originating from Cæsarea Philippi, she erected at her own expense two bronze statues in memory of the benefit received: one, namely, which represented her own image bent on its knees with hands extended in the act of imploring, and the other of Jesus Christ standing, clothed in a long robe, and extending his right hand toward that woman; and at the base of the statue of Christ there was growing some herb, which, growing and reaching to the hem of the garment, acquired the power of healing the aforesaid disease. The same author reports this narration as an eyewitness, apud Baronius, year 31, no. 75. This statue was demolished by Julian the Apostate, and in its place he set up his own. Baronius, year 362, no. 158. However, in a certain Greek manuscript history preserved in the Library of the Most Christian King, and rendered into Latin by Francisco Combesis, and printed at Paris in 1664, it is stated that Julian had erected not his own image, but two statues, namely of Jupiter and Venus, with the inscription: [To Jupiter, overseer of all. Julian &c.] It is further narrated there that that Hæmorrhossa healed by Christ was called Berensces. FR. Berensces is the same as Veronica, Baronius, year 34, no. 138. But whether the name Berenices was from the city, of which there were many so called, or was a proper name, is uncertain; yet this is true, that Berenices, whether civic or proper, is the same as Beronica; wherefore Josephus the Hebrew, lib. 8 Antiq. Jud. c. 8, says: [The city of Beronica, which was built by Solomon in the Egyptian gulf for the convenience of the shipyard of Asion-gabar, was called not far from the city of Hellen.] Hence it is sufficiently clear that Veronica, Beronica, and Berenices are the same name, and consequently it may be doubted whether the Hæmorrhossa freed by the Redeemer was the very one who, as is said, had wiped the sweat from Him as He carried the cross. HÆREDIPETA, one approaching an inheritance, like Romipeta, one approaching Rome. St. Jerome, de evit. suspect. contub. See Cretio. HÆREDITAS. See Diatheca. HÆRESIS, error with pertinacity, though sometimes it is used in a good sense; thus Synesius understood Philosophy by Hæresis, and Emperor Constantine, as Eusebius relates, lib. 5 hist., called Christian religion by this term, which Tertullian also called the Divine sect, de pallio, c. ult.; but commonly it is taken in a bad sense. See Cacodoxia, in the entry Orthodoxia. FR. what Hæresis is. See can. inter hæresim, and can. Hæreticus, 24 q. 3. HÆRESIARCA, the author of some false sect, can. Hæresis, 24 qu. 3. HÆRETICUS. FR. whom St. Augustine, lib. 2 contra Cresconium, c. 3 and following, defines thus: [A heretic is one who does not follow Catholic unity. A schismatic is one who does not embrace Catholic peace.] Heretic is called Titubans. Gloss. in can. apertè, S. titubabat, 24 q. 1. and c. in nostra, de pro-
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HA procuratoribus. Item appellatur Alienigena. Vide suo loco. Vide Conscotinus. Item dicitur Heterodoxus. Vide Orthodoxus. Qui in Spiritum Sanctum hæreticalia asserit, Pneumatomachus dicitur. Vide suo loco. HÆSITANTES, hæretici. Vide Acephalus. HAGA, locus conseptus, ex germanico vocab. Kag. de quo EKardus in vita S. Galli. Itaque æquivocantur, qui originem hujus dictionis à greca, à viæ, id est, Sancta, trahunt. FR. Ego tamen aliter sensi in ea Apologia, quam in Hieronymum Brusonem Italico idiomate scripsi, cujus titulus est: [Il valor Maltese difeso da Carlo Magri contro le calunnie di Girolamo Brusoni, Romæ edita. MDCLXVIII.] Ubi ad propositionem IV. ß. I. Turchi, dixeram, quòd Turcæ Scythiæ populi antea Agathyrsi vocabantur, & quod hinc Aga penè ipsos adhuc manet, titulus, nempè, præfecti in consepto foeminarum libidini Turcarum Tyranni inservientium; indeque Thyrsi mutata, Y, in, V, lene Tursi, & corruptè postea Turcæ dicti sint. Vide Nicephor. hist. lib. 2. cap. de Scythis. Potest tamen esse, quòd tam conseptum, quàm ejus custos idem nomen habeat, sicut in dictione Bidellus dixi tam atrium, quàm ejus custodem Bidellum appellari; sicut etiam in dict. Boja suprà vidimus, instrumentum esse ad collum reorum positum; hinc tortorem, seu licitorem Italicè Bojam etiam appellari. HAGIOGRAPHUS, αγιογεάφος, (cujus antithesis est Apocryphus) significat rectum, sanctumque Scripturæ textum. HAGIOMACHUS. Vide Iconomachus. HALABARCHES, seu Alabarches. αλαβαρχης, apud Ruffinum, quam dictionem Eusebius Principem salis interpretatur; sed si hoc esset, αλιαρχης, deberet scribi. Alii tamen Harabarches legunt, id est, Arabum Princeps. Cujacius verò, lib. 1. obser. c. 37. putat esse datii præpositum, etymologiam à dictione αλαβα trahens, scripturam significante, in qua rationes notabantur; hanc tamen opinioné rejicit Fullerius, lib. 1. miscel. Theolog. c. 16. Nam dictio hæc atramenti Principem denotat; imò nullibi legitur, Hebræos cum Ægyptiis habuisse commerciu[m] pecudum, ut Cujacius asserit, & cōtinuæ Nili inundationes talem commercium impediebant. FR. Differt Halabarches ab Arabarche. Halabarches enim Alexandriæ magistratus erat, si Josepho Judæo, lib. 20. Antiquit. c. 3. credendum est: ubi sic ait: [Fado autem successit Tiberius Alexander, ejus Alexandri filius, qui Alabarchiæ magistratum gessit,] quem Tacitus, lib. 15. & 17. Equitè Romanum, sed natione Ægyptium appellat. Item idem Josephus, eod. lib. c. 5. inquit: [Eodemque tempore etiam Marianna dedignata Archelaum, migravit in thalamu[m] Demeetri primi inter Alexa[n]drinos Iudæos, tam opibus, quàm genere, & tum Alabarchiæ Magistratu[m] gerētis, ex quo filium Agrippinum genuit.] Ex quo liquet, magnu[m], & estimabile fuisse hoc officiu[m]. Arabarchen, seu, ut alii legunt Anabarches, Summus Sacerdos Templi dicebatur, ut idem Josephus te- HA 287 statur, inquiens: [Nunc restat dicendum de vestitu tam reliquorum Sacerdotum, quos illi Chaneas vocant, quam Pontificis, quem Arabarchem nominant, sic summum Sacerdotem significantes, & primum de vulgo Sacerdotem &c. lib. 3. Antiq. c. 8.] Item Arabaneth apud Hebræos anti- quos tunicam Sacerdotalem denorabat: [Arabane[n]th appellavit Moyses, nos autem à Babyloniis discentes, Hemsaneum vocamus; sic enim hæc apud eos tunica nuncupatur. Ibidem. HALIÆTUS, αλιαίτης, aquila marina, vel volatile ex specie accipitrum. [Hæc sunt, quæ de avibus comedere non debetis, & vitanda sunt vobis: aquilam, & gryphem, & haliæetum, & milvum, ac vulturem juxta genus suum &c. Levit. c. 11.] FR. Idem habetur in Deuter. nempè: [Omnes aves mundas comedite; immundas ne comedatis: aquilam, scilicet, & gryphem, & haliæetum, ixiom, & vulturem, ac milvum juxta genus suum, c. 14.] & est idem volucris, ac Nisus, de quo Virg. 1. Georg. Apparet liquidò sublimis in aere Nisus. Hinc solet aliquando proponi hoc ænigma: [Regulares Teresiani non comedunt carnem nisi die veneris.] Ubi apparerent sensus esset, quòd hi Religiosi numquam comedunt carnem, die veneris excepta; sed revera sensus est, quòd non comedant carnem Nisi avis in die veneris. Nomen igitur hujus Nisi à Niso Megarensium Rege in hoc volatile fabulosè mutato inditum fuisse: Ovid. lib. 8. Metamorph. ait: Et modò factus avis, fulvis haliæetus aliis Et Thuanus in haliæeti descriptione, lib. 1. de re accipitraria inquit: Forma eadem huic, lanioque eadem est, atque inter utrumque. Obscurum discrimen habet, quo quisque marinus. Vel lanius dici possit. Quin sæpè periti Ambiguo peccant decepti lumina vultu; Et nisi diverso pastu gauderet uterque, Sæpè repertores artis turpissimus error Argueret Sed Thuanus frustrà in dubium revocat hujus volucris qualitatem, & nomen, dum Ovidius suprà adductus ait, fuisse nisum, sicut idem Naso, lib. 13. Metamor. ait Diomedem Ætoliæ Regem, & ejus socios in Diomedeas aves, quas alio nomine herodias vocant, mutatos fuisse; sic à Niso Rege Nisu[m] accipitrem dixit, quem etiam Haliæetum vocavit. HALSBERGA, thorax, lorica, ex Saxonica dictione Hals, id est, collu[m], & Bergen, nempè, corpus, quia à collo usque ad præcipuam corporis parté descendit, invenitur hoc vocab. in Caroli Magni constitutionibus. Itali Vsbergo appellant. Vid. Clibanum. HAMA. Vide Ama. HAMARTIGENIA; sic appellavit ejus Apologiam in Marcionem Prudentius: vocabulum quidem græcù[m] est αμαρτικοεα, id est, peccatorum origo; nam Marcionistæ duos Deos, bonum, scilicet, unum, & malum alterum, actiones rectas illum, & hunc malas causanté asserebant; ideò Prudentius hunc fal-
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HA to procurators. It is also called Alienigena. See in its place. See Conscotinus. It is also called Heterodoxus. See Orthodoxus. He who asserts heretical things concerning the Holy Spirit is called Pneumatomachus. See in its place. HÆSITANTES, heretics. See Acephalus. HAGA, a fenced place, from the German word Kag, of which Ecardus in the life of St. Gall speaks. Therefore those are mistaken who derive the origin of this word from the Greek, from viæ, that is, Holy. FR. Yet I thought otherwise in that Apologia which I wrote in Italian against Hieronymus Brusoni, the title of which is: [Il valor Maltese difeso da Carlo Magri contro le calunnie di Girolamo Brusoni, published in Rome. MDCLXVIII.] Where, in proposition IV. ß. I. Turchi, I had said that the Turkish people of Scythia were formerly called Agathyrsi, and that hence Aga still almost remains among them, as a title, namely, of the prefect in the enclosure of the women serving the lust of the Turkish tyrants; and thence, with the Y changed into V, they were called Tursi, and afterward corruptly Turcæ. See Nicephor. hist. book 2, chapter on the Scythians. Nevertheless it may be that both the enclosure and its guardian have the same name, just as in the word Bidellus I said that both the hall and its guardian are called Bidellus; just as also in the term Boja above we saw that the instrument placed on the neck of the accused is called; hence the torturer, or executioner, is also called in Italian Boja. HAGIOGRAPHUS, αγιογεάφος, whose opposite is Apocryphus, signifies the correct and holy text of Scripture. HAGIOMACHUS. See Iconomachus. HALABARCHES, or Alabarches. αλαβαρχης, in Rufinus, which word Eusebius interprets as Prince of salt; but if that were so, it ought to be written αλιαρχης. Others, however, read Harabarches, that is, Prince of the Arabs. Cujacius, however, in book 1, observ. c. 37, thinks it means the chief of taxes, deriving the etymology from the word αλαβα, signifying writing, in which accounts were noted; but this opinion Fullerius rejects, book 1, Misc. Theolog. c. 16. For this word denotes the prince of ink; indeed nowhere is it read that the Jews had commerce with the Egyptians of cattle, as Cujacius asserts, and the continual inundations of the Nile prevented such commerce. FR. Halabarches differs from Arabarche. For Halabarches was a magistrate of Alexandria, if Josephus the Jew, book 20, Antiquities c. 3, is to be believed: where he says thus: [And to Fado succeeded Tiberius Alexander, his son, who held the magistracy of the Alabarchia,] whom Tacitus, book 15 and 17, calls a Roman knight, but by nation an Egyptian. Likewise the same Josephus, in the same book c. 5, says: [And at that same time Marianna, scorning Archelaus, moved into the bedchamber of Demetrius, the first among the Alexandrian Jews both in wealth and in birth, and then holding the magistracy of the Alabarchia, from whom she bore the son Agrippinus.] From this it is clear that this office was great and esteemed. Arabarchen, or, as others read, Anabarches, was the title of the High Priest of the Temple, as the same Josephus tes- HA 287 tifies, saying: [Now it remains to speak of the dress both of the other Priests, whom they call Chaneas, and of the Pontiff, whom they call Arabarche, thus meaning the High Priest, and first among the common priests etc. book 3, Antiq. c. 8.] Likewise Arabaneth among the ancient Hebrews denoted the priestly tunic: [Moses called it Arabane[n]th, but we, learning from the Babylonians, call it Hemsaneum; for thus this tunic is named among them. Ibid. HALIÆTUS, αλιαίτης, the sea eagle, or a bird of the hawk species. [These are the birds you shall not eat, and they must be avoided by you: the eagle, and the gryphon, and the haliæetus, and the kite, and the vulture according to its kind, etc. Lev. ch. 11.] FR. The same is found in Deuteronomy, namely: [Eat all clean birds; do not eat unclean ones: the eagle, namely, and the gryphon, and the haliæetus, ixiom, and the vulture, and the kite according to its kind, ch. 14.] and it is the same bird as the Nisus, of which Virgil, Georgics 1, says: He appears plainly, the Nisus, soaring in the air. Hence this riddle is sometimes proposed: [Teresian Regulars do not eat meat except on Friday.] Where the apparent meaning would be that these Religious never eat meat, Friday excepted; but in fact the meaning is that they do not eat meat unless it is a bird on Friday. Therefore the name of this Nisus was given from Nisus, king of the Megarians, fabulously transformed into this bird: Ovid, book 8 of the Metamorphoses, says: And now made a bird, among the tawny haliæeti And Thuanus, in the description of the haliæetus, book 1, on falconry says: Its form is the same as this, and the same as the butcher-bird, and between the two. The distinction is obscure, by which one may be called sea-bird. Or butcher-bird. Nay, often the skilled Err, deceived by the ambiguous look of the eyes; And unless each rejoiced in a different food, A most shameful error would often accuse the inventors of the art. But Thuanus vainly calls into doubt the nature and name of this bird, when Ovid cited above says that it was the nisus, just as the same Naso, book 13 of the Metamorphoses, says that Diomedes, king of Aetolia, and his companions were changed into the Diomedean birds, which by another name they call herodias; thus from King Niso he called the hawk Nisus, which he also called Haliæetus. HALSBERGA, a breastplate, cuirass, from the Saxon word Hals, that is, neck, and Bergen, namely, body, because from the neck down to the chief part of the body it extends; this word is found in the constitutions of Charlemagne. The Italians call it Usbergo. See Clibanum. HAMA. See Ama. HAMARTIGENIA; thus Prudentius titled his Apology against Marcion: the word is indeed Greek, meaning the origin of sins; for the Marcionists asserted that there were two Gods, namely one good and another evil, the former causing right actions, and the latter evil ones; therefore Prudentius this fal-
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288 H A falsum malorum Deum inveniri negans, ejus proinde impugnationem Hamartigeniam intitulavit. HAMULA. Vide Ama. HANC IGITUR OBLATIONEM &c. Vide Canon Missæ. HANNAPUS, incensin navicula. [Incensaria argentea auro parata quatuor, hannapi argentei superaurati tredecim. In vita Sancti Gilberti Abb.18. Feb.] Ejus Synonyma. Vide in dict. Navicula. HANNIPA, vas. [Vas, quod hannipa nominatur. In vita S. Valburgis Virg. 25. Febr. HARACIUM, grex, seu stabulum equorum sobolis causa detentorum, ex gallico vocabulo Haras, quod Itali Razzza appellant. [Sciatis me regia largitione concessisse Poncio Abbati Cluniacensi, ejusdemque successoribus Abbatibus, & Monachis Cluniacensibus totam decimam haracii. Privileg. Henrici I. in Biblioth. Cluniacen. HARMISCARA, in legibus Longobardorum obscurum vocabulum: denotat tamen coercionem, qua reus infamishabebatur: fortassè ex theutonico vocabulo Har, idest, honor, & Schade, nempè, damnum, vel ærumna. FR. Melitenses Har vocant dedecus; forsan ex Arabico vocabulo ad Italos translato Mashbara, quo illi scurram, & hi ludibrium bacchanale intelligunt. ::: Alii tamen Harniscaram legunt. HARMONIA. Vide Tonus. HARNASCA, armatura, germanicum Harnasch. In Diplomatibus Caroli Magni. HARUSPEX. Vide Hydromantia. HASTA. Vide Siromastes. HASTARIUM, locus, ubi bona subhastabantur. Hinc de Idolis, quæ sub asta vendebantur Paganis, Tertullianus scribit: [Quos in hastario vestigales habetis. Apolog. c. 13. HASTILLA, hastula, diminutivum ab hasta: [Quando enim venit ad eam Elias, illa colligebat hastillas. Chrysoft. hom. 40. in cap. 23. Marth.] ramunculos, assulas, stirpes, & frutices intelligit. HASTILUDIUM. Vide Torneamentum. HASTULA, extensorum mensura. [Hastulas vinearum numero quatuor. D. Gregor. in Regist. lib. 8. epist. 63.] In aliquibus tamen ejus Codicibus Jastulas legitur. HAUBERTICUM, feudi genus, quod vassallis concedebatur cum oblatione militandi loricatè, quæ lorica à Gallis Haubert dicitur. HAVERI. FR. possessiones. Item officiales in Civitate Bononiensi. Bullar. Casinen. tom. 2. constit. 320. & 330. HEBDOMAS, & Hebdomada. Græcè hebdomas. FR. per hanc tamen dictionem nedum spatium septem dierum; sed septem annorum in Sacra Scriptura, & in jure canonico intelligitur; ita in Genes. c.29. postquam Jacob pro Rachelis desiderio Labano ejus patri septem annis ex pacto inservierat, quibus transactis instante Jacob, ut Laban: [Imple hebdomadam dierum hujus copulæ, & H A hanc quoque dabo tibi pro opere, quo serviturus es mihi septem annis aliis. Acquievit placito, & hebdomada transacta, Rachel duxit uxorem, ] & Levit. c.25. [Numerabis quoque tibi septem hebdomadas annorum, id est, septies septem, quæ simul faciunt annos quadraginta novem &c.] Sic etiam Euangelicus Propheta Daniel tempus veri Messiæ commôstravit, dicens: [Scito ergo, & animadverte; ab exitu sermonis, ut iterùm ædificetur Jerusalem usque ad Christum Ducem hebdomadas septem, & hebdomadæ sexaginta duæ erunt &c.] Canones quoque pro hebdomada aliquando septem annos intelligunt: [Ad imitationem namque illius Dominicæ sententiæ David de adulterio, & homicidio reprehensus, unius hebdomadæ jejunium in satisfactionem admissi sceleris Deo legitur obtulisse. Hinc etiam ecclesiastica consuetudine est usurpatum, ut majorum criminum poenitentia septem annorum spatio concludatur. Gratian. post can. Hoc ipsum 33. qu. 2.] septem hebdomadæ plenæ spatium est à septuagesima usque ad Pascha, can. statuimus, dist.4.::: Aliquando hæc dictio Hebdomada Dominicâ significat, ut in Kalendario M.S. apud S. Genovææ Parisiense Monasterium servato habetur. HEBDOMADA CRUCIS. Vide Crucis hebdomada. HEBDOMADA DE EXCEPTO. FR. sic in ritu Ambrosiano appellatur ultima hebdomada Adventus, quia in ea excluditur omne aliud officium. HEBDOMADA MAJOR, id est, ultima quadragesimæ. Constit. Apostol. lib.8. constit.39. Chrysoft. homil.30. in c.10. Genes. Major dicitur ex pluribus causis; in ea enim magis specialiter Passio Domini nostri memoratur; majus, seu longius officium in hac hebdomada celebrabatur, & arctiùs jejunabatur. [Per sex dies ipsius Paschatis omnes populi in siccorum esu perseverant, pane, inquam, & aqua, & sale tunc utentes ad vespers. Epihan. lib.1. contra Hæreses.] Ideò Hebdomadam sanctam, & pænosam appellat Durandus, lib. 6. cap.67. quæ maximè colitur ab Orientalibus Christianis; imò Æthiopes, & præcipuè nobiles per totam hanc hebdomadam lugubres vestes deferre, parùm loqui, ac rarò è domo exire solent. Godign. lib.1.c.19. Dicitur etiam Hebdomada indulgentiæ. Gemin. lib.3. c 71. quia in ea reconciliabantur publici poenitentes. Item Hebdomadam ultimam eam appellavit Ambrosius, epist. 33. in cujus ritu dicitur quoque Authentica. Vide Lamentationis dies. Item in ejus triduo relinquitur capitulum ad horas. Vide Capitulum. HEBDOMADARIUS, dicitur ille, ad quem spectat in Choro officium in ea hebdomada ordinare. Antiquitus Cardinales Episcopi Hebdomadarii dicebantur. Vide Cardinalis. HEBIONITÆ, seu Ebionitæ. FR. Hæretici. [Ebionitæ ab Ebione dicti, sive à paupertate: Christum enim per provectum solùm virum justum putant effectum. Unde competenter Ebionitæ pro paupertate intelligentiæ appellati sunt. Hi enim Iudæi sunt, & ita tenent Euangelium, ut legem carnaliter servent, adversùs quos Aposto- lus
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288 H A falsum malorum Deum inveniri negans, therefore titled his attack on it Hamartigenia. HAMULA. See Ama. HANC IGITUR OBLATIONEM, etc. See Canon Missæ. HANNAPUS, incense boat. [Four silver incense-boat holders set with gold; thirteen silver hannapi gilded over. In the life of Saint Gilbert, Abbot, 18 Feb.] Its synonyms. See in the dictionary Navicula. HANNIPA, vessel. [A vessel which is called hannipa. In the life of Saint Valburgis, Virgin, 25 Feb.] HARACIUM, a herd, or stable, of horses kept for breeding purposes, from the French word Haras, which the Italians call Razzza. [Know that by royal grant I have conceded to Pons, Abbot of Cluny, and to his successors the Abbots and Monks of Cluny, the whole tithe of the haracium. Privilege of Henry I. in the Cluniac Library.] HARMISCARA, in the laws of the Lombards, an obscure term: yet it denotes a coercion by which the accused was held infamous; perhaps from the German words Har, that is, honor, and Schade, namely damage or trouble. FR. The people of Malta call Har dishonor; perhaps from the Arabic word transferred to the Italians, Mashbara, by which they understand a buffoon, and by these a Bacchic mockery. ::: However, some read Harniscara. HARMONIA. See Tonus. HARNASCA, armor, the German Harnasch. In the diplomas of Charlemagne. HARUSPEX. See Hydromantia. HASTA. See Siromastes. HASTARIUM, a place where goods were auctioned. Hence, speaking of idols, which were sold under the spear to the pagans, Tertullian writes: [You have them as taxable items in the hastarium. Apol. c. 13.] HASTILLA, little spear, diminutive of hasta: [For when Elijah came to her, she was gathering hastillas. Chrysost. hom. 40 on chap. 23. Marth.] he understands twigs, chips, stalks, and brushwood. HASTILUDIUM. See Torneamentum. HASTULA, a measure used for spans. [Four hastulæ of vines. St. Gregory in Register, book 8, epist. 63.] In some of his codices, however, it is read Jastulæ. HAUBERTICUM, a kind of fief granted to vassals with the obligation of serving in armor, which coat of mail is called Haubert by the French. HAVERI. FR. possessions. Also officials in the city of Bologna. Bullar. Casinen. vol. 2, constit. 320 & 330. HEBDOMAS, and Hebdomada. Greek: hebdomas. FR. by this term is understood not only the span of seven days, but also seven years in Sacred Scripture and in canon law; thus in Genesis c. 29, after Jacob had served Laban his father for seven years according to the pact for the sake of Rachel, when these had passed, Jacob pressing him said to Laban: [Fulfill the week of this marriage, and I will give you this one also for the work by which you shall serve me another seven years. He agreed to the pact, and when the week had passed, he took Rachel as wife,] and in Lev. c. 25: [You shall also count for yourself seven weeks of years, that is, seven times seven, which together make forty-nine years, etc.] So also the Evangelic Prophet Daniel showed the time of the true Messiah, saying: [Know therefore and understand; from the going forth of the word, that Jerusalem may again be built, until Christ the Leader there shall be seven weeks and sixty-two weeks, etc.] The canons too sometimes understand by a hebdomad seven years: [For in imitation of that Lord's sentence, David, reproved for adultery and homicide, is read to have offered to God a fast of one week in satisfaction for the committed crime. Hence too it has been adopted by ecclesiastical custom that penance for major crimes be concluded within a span of seven years. Gratian, after can. Hoc ipsum 33, qu. 2.] Seven complete weeks is the span from Septuagesima to Easter, can. statuimus, dist. 4. ::: Sometimes this term Hebdomada signifies Sunday, as is found in a manuscript calendar preserved in the Paris monastery of Saint Genoveva. HEBDOMADA CRUCIS. See Crucis hebdomada. HEBDOMADA DE EXCEPTO. FR. thus in the Ambrosian rite is called the last week of Advent, because in it every other office is excluded. HEBDOMADA MAJOR, that is, the last week of Lent. Apostol. Constit. book 8, constit. 39. Chrysost. homily 30 on c. 10 of Genesis. It is called Greater for several reasons; for in it the Passion of our Lord is more specially commemorated; a greater, or longer, office was celebrated in this week, and a stricter fast was kept. [For the six days of that Pasch all the people continue in the eating of dry food, using, I mean, bread, water, and salt until vespers. Epiphan. book 1 against Heresies.] Therefore Durandus calls it the holy and painful week, book 6, ch. 67, which is especially observed by Eastern Christians; indeed the Ethiopians, and especially the nobles, are accustomed throughout this whole week to wear mournful clothing, speak little, and go out of the house rarely. Godign. book 1, ch. 19. It is also called the week of indulgence. Gemin. book 3, ch. 71, because public penitents were reconciled in it. Ambrose also called it the last week, epist. 33; in whose rite it is also called Authentica. See Lamentationis dies. Also during its triduum the chapter is omitted at the hours. See Capitulum. HEBDOMADARIUS, one to whom belongs the office in choir of arranging the service for that week. In former times the Cardinal Bishops were called Hebdomadarii. See Cardinalis. HEBIONITÆ, or Ebionitæ. FR. Heretics. [Ebionites are called from Ebion, or from poverty: for they think that Christ became so only as a grown man just. Whence they were fittingly called Ebionites for poverty of understanding. For these are Jews, and so hold the Gospel that they keep the law carnally, against whom the Apostle...]
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HE Ius ad Galatas scribens invehitur. Photino Gallogræciæ Smyrnæ Episcopo nuncupati, qui Ebionitarum hæresim suscitans, asseruit Christum ex Maria per Ioseph nuptiali coitu fuisse conceptum, 24. qu. 3. can. quidam. Ebiones Hæretici dicti pauperes propter paupertatis intelligentiam, putantes Christum solùm hominem. Otho Episcop. Frising. in Chron. lib. 3. c. 21. Vide Ebjonæi. HEBRÆUS. Vide Cidaris, in dict. Mitra, Cælicolæ, Colentes, Dominicida, Dositei, Ephemereuta, Ephod, Esseni, Genitei, Gheth, Hebionitæ, Hemerobatistæ, Herodiani, In capillo, Lautia, Macabæi, Manus, Metempsychi. Nathinei, in dict. Subdiaconus, Nazareus, Neomenia, Nobestan, Nudipedalia, Palæstini, Pharisaus, Philistæ, Phylacterium, Rechabiti, Recutiti, Sabbatum, Sabbatum recutitum, Sabbatarii, Sabbatum Enoch, Sabbati iter, Sadducæus, Samareus, Sanhedrim, Scenopegia, Scriba, Selah, Sictus, Solemnitas, Spathister, Synedrus, Talentum, Talmud, Targum. Quare includi jubentur Hebræi in hebdomada majori. Vide Lamentationis dies. HEBRÆUS SACERDOS. Vide Lanista. Hebræorum menses. Vide Menses Hebræorum. HECATONTARCHUS, , centurio, quo vocabulo usus est Balsamon, in can. 6. in Trull. ad exprimendos senes quosdam, qui in arte diabolica cæteros instruebant, quosque Primicerios, & Pseudotheos appellat, id est, Deos mendaces. HEDERA, planta. Vide Helix. Habet virtutem præservandi à vertiginis capitis morbo. Vide Helucus, Vitem dare. HEGIRA, sic fugam Mahometi pseudoprophetæ appellant ejus sequaces, quando, scilicet, ex Civitate Mecchæ expulsus fuerat, ubi ejus perfidam sectam coeperat seminare, ex qua Hegira, sive fuga Mahometani suam Æram numerant, sicut nos à Nativitate Christi calculamus. Fuga autem hæc successerat 16. Iulii anno nostræ redemptio- nis 622. die Veneris, quem ipsi solemnizant, sicut nos Dominicam diem feriamus. HEGUMENUS, , id est conductor; sed inter ecclesiasticos Scriptores Abbatem Monasterii denotat. [Theodorus Hegumenus Studii. Paul. Diacon.] ubi dictio Studii significat quoddam Monasterium, ita appellatum, quorum Monachi Studitæ dicebantur, ut suo loco dice- mus. [Scilicet, Pardum hegumenum Beati Sabæ. Anast. Biblioth. in Adriano. HEGUMENARCHIUM, , Abbatia primaria, apud eundem Anast. Biblioth. HELENA MATER CONSTANTINI IMPERATORIS. Vide Stabularia. Quomodo invenerit Crucem Domini. Vide Aqua benedicta. HELEPOLIS, bellicum instrumentum ad expugnanda inimicorum mœnia: etymon græcum , quo vocabulo metaphoricè utitur Philo Hebræus in tractu, cujus titulus est; Quid vir bonus &c, ad exprimendam eloquentiæ vim animorum debellatricem; sic inquiens: [Sunt enim ista helepoles quædam animorum imbecillium, Hierolexicon Magri. HE E 289 nec benè recta ratione confirmatorum. HELIOCAMINUS, vox græco-latina, caminus, per quem sol ingreditur. FR. Plinius, epist. 17. lib. 2. ad Gallum de sua Laurentina Villa scribens, ait: [Amores mei reverà amores ipse posui. In hac heliocaminus quidem, alia xystum, alia mare, utraque solem &c.] Quo vocabulo usus est Ulpianus, in l. si arborem, f. de servit. urban. præd. Solaris fornax à Budæo in prioribus annot. in Pandect. interpretatur. HELIX, pampinum vitis ex græco . [Deligans ad vineam pullum suum, & ad helicem pullum asinæ suæ. Genes. c. 49.] juxta versionem græcam, ubi nonnulli hujus linguæ imperiti perperàm licem verterunt. FR. Plinius tamen, lib. 16. c. 34. ait esse hederæ genus, sed ita appellatum ex similitudine pampini vitis; sic etiam Theophrastus, lib. 1. hist. plantarum, c. 16. de variis hæderæ speciebus loquens, ait: [Folia verò pluribus ipsa quoque differentiis inter se distare videntur: quippè, cùm arborum aliis ampla sint, ut viti, fico, platano &c.] Ubi manifestè viderur, quòd species hæc hederæ folia similia pampinis vitis obtineat. HELUCUS, capitis obtusio, seu vertigo. [Liberu[m] eumdem apud Ægyptios Osirim, Harpocration industria hederatu[m] argumetatur, quòd hederæ natura sit cerebrum ab heluco defensare. Tertull. de corona milit. c. 7.] Vide Scotoma, Scotomaticus. HELVIDIANI. FR. Hæretici, ab Helvidio hæresearcha, qui blasphemabat alios filios Mariam Virginem ex Iosepho ejus sponso suscepisse, 24. qu. 3. can. 3. Et D. Hieron. adv. Helvid. HEMEROBAPTISTÆ, secta judaica, ita appellata, quia tales sequaces quotidie se lavabant ad sanctitate[m] acquirendam, (qui error penès Mahometanos viget. [Imò hominem vivere no[n] posse asserebant absq; quotidiano lavacro, ut de eisdem refert Sanctus Epiphanius; hi namque fuere, qui Christi Discipulos inlotis manibus panem manducare exprobrabant. Vide Baronium in Appar. n. 14. & ann. 33. n. 14. Nomen verò hoc græcum est , id est, qui quotidie lavatur. HEMEROBIUS. Vide Imerobius. HEMERODROMUS, quotidianus cursor, græcum vocabulum . [Et ad eum quidam mittunt ex iis, qui apud ipsos hemerodromi vocantur. In vita S. Nili Abb. HEMIARIANI, , Semiariani, ab , in compositione semi significat. Ita dicti nonnulli hæretici, eò quòd partim Arianis viderentur consistere, & Spiritum sanctum asserebant creaturam. Ideò D. Hieronymus ait: Credis quòd universitatis Trinitas sit creatrix? istud Ariani, & Emeriani negant, Spiritu[m] sanctum non conditorem, sed conditum blasphemantes, ad Param. Epist. 61. HEMICYCLUS, semicirculus. Vide Tribuna. HEMSANEUM. Vide Halabarches. HEMIOLIA. FR. exactio sesclupa ratione usuræ, can. quoniam multi, dist. 47. HEMITRITÆUS, qui febri tertiana laborat; græca tamen dictio , propriè semiternarium significat; nam tertiana in quolibet triduo acce- T dit,
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HE He inveighs in writing against the Galatians. Photinus, surnamed of Gallogræcia, bishop of Smyrna, who, reviving the heresy of the Ebionites, asserted that Christ was conceived of Mary through the nuptial intercourse of Joseph, 24, q. 3, can. quidam. Ebionites are called heretics, as if from poverty, because of their understanding of poverty, thinking Christ to be only a man. Otho, Bishop of Freising, in Chron., lib. 3, c. 21. See Ebionæi. HEBRÆUS. See Cidaris, in the entry Mitra, Cælicolæ, Colentes, Dominicida, Dositei, Ephemereuta, Ephod, Esseni, Genitei, Gheth, Hebionitæ, Hemerobatistæ, Herodiani, In capillo, Lautia, Macabæi, Manus, Metempsychi. Nathinei, in the entry Subdiaconus, Nazareus, Neomenia, Nobestan, Nudipedalia, Palæstini, Pharisaus, Philistæ, Phylacterium, Rechabiti, Recutiti, Sabbatum, Sabbatum recutitum, Sabbatarii, Sabbatum Enoch, Sabbati iter, Sadducæus, Samareus, Sanhedrim, Scenopegia, Scriba, Selah, Sictus, Solemnitas, Spathister, Synedrus, Talentum, Talmud, Targum. Wherefore the Hebrews are ordered to be included in the greater week. See Lamentationis dies. HEBRÆUS SACERDOS. See Lanista. Menses Hebræorum. See Months of the Hebrews. HECATONTARCHUS, centurion, a word used by Balsamon, in can. 6 in Trullo, to designate certain old men who instructed others in the art of magic, whom he calls Primicerii and Pseudothei, that is, false gods. HEDERA, the plant. See Helix. It has the power of preserving against the disease of dizziness of the head. See Helucus, Vitem dare. HEGIRA, thus do the followers of the pseudoprophet Mahomet call his flight, namely, when he had been driven out of the City of Mecca, where he had begun to sow his perfidious sect; from this Hegira, or flight, the Mahometans reckon their Era, just as we calculate ours from the Nativity of Christ. This flight had occurred on 16 July in the year of our redemption 622, on a Friday, which they solemnize, as we keep the Lord’s Day as a holy day. HEGUMENUS, that is, leader; but among ecclesiastical writers it denotes the Abbot of a Monastery. [Theodorus Hegumenus Studii. Paul. Diacon.] where the word Studii signifies a certain Monastery so called, whose monks were called Studitæ, as we shall say in its place. [Namely, Pardus the hegumenus of Blessed Saba. Anast. Biblioth. in Hadrian.] HEGUMENARCHIUM, primary abbacy, according to the same Anast. Biblioth. HELENA, MOTHER OF EMPEROR CONSTANTINE. See Stabularia. How she found the Lord’s Cross. See Holy Water. HELEPOLIS, a military instrument for storming the walls of enemies: Greek etymon, a word which Philo the Hebrew uses metaphorically in a tract entitled, What the good man is, etc., to express the force of eloquence in subduing souls, thus saying: [For these are certain helepoles of weak souls, Hierolexicon Magri. HE 289 not well confirmed by sound reasoning. HELIOCAMINUS, a Greco-Latin word, a furnace through which the sun enters. FR. Pliny, in letter 17 of book 2, writing to Gallus about his Laurentine Villa, says: [My beloveds I indeed placed myself. In this there is a heliocaminus, another part a xystus, another the sea, both the sun, etc.] Ulpian used this word in the law si arborem, f. de servit. urban. præd.; Budaeus interprets it as a solar furnace in his earlier annotations on the Pandects. HELIX, the shoot of the vine, from Greek . [Binding his foal to the vine, and his ass’s colt to the helix. Gen. c. 49.] according to the Greek version, where some ignorant of that language have wrongly translated it licem. FR. Yet Pliny, book 16, c. 34, says it is a kind of ivy, but so called from its resemblance to the vine shoot; thus also Theophrastus, book 1 of the History of Plants, c. 16, speaking of various kinds of ivy, says: [But the leaves themselves also seem to differ among themselves in many ways: for in some trees they are broad, as in the vine, fig, plane tree, etc.] Where it plainly appears that this species of ivy has leaves similar to vine shoots. HELUCUS, a dullness of the head, or vertigo. [The same as Liber among the Egyptians, as Harpocration shows by the ivy with which he is adorned, because it is the nature of ivy to protect the brain from helucus. Tertull. de corona milit. c. 7.] See Scotoma, Scotomaticus. HELVIDIANI. FR. Heretics, from Helvidius the heresiarch, who blasphemously maintained that other sons were born to the Virgin Mary from Joseph her spouse, 24, q. 3, can. 3. And St. Jerome, against Helvidius. HEMEROBAPTISTÆ, a Jewish sect so called, because such followers washed themselves daily to acquire sanctity, (which error prevails among the Mahometans. [Nay, they affirmed that a man could not live without daily washing, as Saint Epiphanius relates of them; for they were the ones who reproached Christ’s disciples for eating bread with unwashed hands. See Baronius in Appar. n. 14, and ann. 33, n. 14. The name however is Greek, that is, one who is washed daily. HEMEROBIUS. See Imerobius. HEMERODROMUS, a daily runner, a Greek term. [And to him certain persons are sent from among those who among them are called hemerodromi. In the life of St. Nilus the Abbot. HEMIARIANI, Semiariani, from, in composition, meaning semi. Thus were certain heretics called, because they seemed partly to agree with the Arians, and they asserted the Holy Spirit to be a creature. Therefore St. Jerome says: Do you believe that the Trinity of the whole universe is creator? this the Arians and Emerians deny, blaspheming the Holy Spirit as not made, but made created, in his commentary on Epistle 61. HEMICYCLUS, a semicircle. See Tribuna. HEMSANEUM. See Halabarches. HEMIOLIA. FR. a levy at a rate of one and a half, by way of usury, can. quoniam multi, dist. 47. HEMITRITÆUS, one who suffers from a tertian fever; yet the Greek term properly signifies “half-third”; for a tertian comes on in every three-day period,
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HE 290 HE dit, id est, ex tribus diebus duæ extremæ sunt liberæ, secus verò intermediatrix dies. [Nemo suprà unam febrem cupit adhibere pejorem, ne incipiat hemitritæo insanabili labore. S. Cypr. de Sing. Cler. c.6. HENERGUMENUS. Vide Energumenus. HENERICIANI, & Henriciani. FR. Hæretici symoniaci Henrici Imp. sequaces, illius, nempè, qui Sanctum Gregorium Papam VII. persequutus est, & Vvibertum, seu Gubertum Antipapam, de quo Baron. an. 1080. n. 21. intrudere in Papatum conatus est. [Henricianos verò penitùs, penitùsque, nisi post magnam demum conversionem, & poenitentiam reprobavit. In vita S. Anselmi Lucensis Episc. à Luca Vvadingo in lucem edita, & comentariis illustrata, §.38.] Inter alios Henrici errores, asserebat, quòd quando dixerat Petro Christus Dominus, Pasce oves meas: tunc Reges exceperit. Blond. decad.2. lib.3. HEPTALISMUS, sic legitur apud Petrum Chrysol. in serm. 134. de S. Felicitate inquiens: [Beata, quæ non solùm pro lege patitur; sed ipsius legis heptalismum meruit Mater Sancta generare:] sed Heptalychnum legendum ex græco vocabulo ἐπίδαυχνος: sic enim septem lucernarum candelabrum, de quo Exod. cap.25. appellavit Nazianzenus, ad quod alludens Chrysologus, ei septem Felicitatis filios comparat. Sanctus verò Irenæus idem antiqui testamenti candelabrum ἐπίδαμεν denominavit, id est, septem myxis: sicut enim dicimus Dimyxos, Diomyxos, Trimyxos, Polymyxos; sic etiam Heptamyxos dicendum. [Ubique enim Ecclesia prædicat veritatem, & hoc est heptamyxis lucerna Christi bajulans lumen. S. Irenæus, lib.5. HEPTALYCHNUM, & } HEPTAMYXIS } Vide Heptalismus. HEPTATEUCHUM. Vide sequentem dictionem. HEPTATICUM. [In septuagesima Paschæ ponunt heptaticum usque in quintam decimam diem ante Pascha. Ord. Rom. Idem vocabulum reperitur in vita S. Gregorii Magni, id est, [Scripsit prætereà super Proverbia, super Cantica, de Prophetis, de libris Regum, de Heptatico.] Sed rectiùs Heptateuchum dicendum est ex græco vocab. ἐπίδαμεν, quod septem volumina significat; nam Pentateuchum dicuntur quinque Mosis libri, quibus additis Iosue, & Iudicum, tunc Heptateuchum, id est, septem libri appellantur. Quare de eodem ritu, quo Romanus Ordo suprà, Micrologus agens correctiùs, sic inquit: [In Septuagesima heptateuchum incipiunt. De Eccles. Observ c.47. [Vide Glossam in can. qualiter, 7. qu. 1. §. Heptateuchi. FR. Probatur insuper, quòd textus Ioannis Diaconi in vita S. Gregorii fuisset à Librariis depravatus; quia non de Heptatico, sed de Heptateuco composuerat Gregorius; nam tractatum ab ejus successore Stephano II. Cantorum Scholæ donatu fuisse habetur. [Reverentiam B. Gregorii prædecessoris sui præoculis cordis habens, tribuit idem Summus Pontifex in hospitali ipsius B. Gregorii in porticu B. Petri HE Apost. sermonum librum unum, & in schola Cantorum, quæ pridem Orphanotrophiu[m] vocabatur, Heptateuchum. Gulielm. Biblioth. apud Torrig. de Cryp. Vatican. secunda impress. pag. 189. HERACLITÆ. FR. Hæretici ab Heraclio seducti, qui nimis superstitiosè coelibatum colebant, nam conjugium esse malum allerebant; negabant insuper infantes posse cum baptismo regnum æternum consequi, 24. qu. 3. can. 39. HERA DIANA. Vide Noctiluca. HERBILIA, pisum, legumen. [Pisum, quod rustici Herbiliam vocant, ex adventus sui tempore per singulos annos spontè nascitur. In Vita S. Columbani Abb. HERCEA, seu hercia, famula domestica, & Græcè. ἰπνεια. Aliqui tamen Stercejam legunt. Vide Sterceja. Tertullian. adversùs Valentinian. inquit: [Quare enim non & quinquaginta, & centum procreantur? Quarenon & Herciæ, & Syntrophi nominantur. HERCULIS COGNOMENTUM. Vide Scytalesagitti pelliger. HEREMIA, eremus, solitudo, desertum, græca vox ἐπνεια. [Lassati sumus iniquitatis in via, & perditionis, & ambulavimus heremias difficiles; viam autem Domini ignoravimus. Lucifer Caralitan. lib.1. ad Constant. Imp.] Verba enim sunt Sapientiæ, c.5. nempè: [Lassati sumus in via iniquitatis, & perditionis, & ambulavimus vias difficiles; viam autem Domini ignoravimus.] Vide Eremus. HERIBANNUS, ex theutonicis dictionibus Here, nempè, exercitus, & Bannus, id est, acclamatio, sæpè de hoc vocabulo in canonibus. [Ideò non videtur mihi justum esse, ut heribannum solvere debeant, qui non alibi fuerunt, nisi ubi ipse Imperator præcepit, Einhard. epist.32.] FR. Heribannus potiùs ex Hers, id est, Domini, & Bannus, seu Bandus signum, & vexillum significat; nam Heribannus impositionem Domini, seu Principis quotannis illi à vassallis solvendam denotat, quæ vulgariter Caput solidum dicitur, l. Heribannus, eod. tit. Sed pro poena sumitur, in l. Quicumque liber homo, de exercitalibus. Vide Heribergo. Galli tamen adhuc ex antiquis Franconibus hoc vocabulum retinent, aliquando variant Arriereban pronunciando, apud quos significat, quòd universi ad bellum incedere debent. HERIBERGIUM. FR. castrense tabernaculum, seu tentorium, ex theutonicis vocibus Heir, quæ aciem, & Bergen diversorum significant. Ubi enim legimus in Cantica, c.1. [Sicut tabernacula Cedar] Gulielmus Abbas in ejusdem Canticæ præfatione, [Sicut heriberga Cedar] vertit. HEBIBERGO. FR. Verbum, hospitor, diversor; [Nec pro heribergare, nec pro alio banno heribannum Comes exactare præsumat. In capitulis Caroli Magni, lib.3. c.68. HERISILITIUM, genus poenæ in profugos milites, exercitum relinquentes. Vox quidem germanica Herisiliez armorum depositionem significans, de qua fit sæpè mentio in legibus Longobar. HERI-
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HE 290 HE that is, of three days, the two extremes are free, but the middle day is not. [No one desires to apply more than one fever, lest he begin the incurable toil of a hemitriteus. S. Cypr. de Sing. Cler. c. 6.] HENERGUMENUS. See Energumenus. HENERICIANI, & Henriciani. Note: Heretics, simoniacs, followers of Emperor Henry, namely of the one who persecuted Pope Saint Gregory VII, and tried to thrust Vvibert, or Gubert, into the papacy as antipope, of whom Baron. year 1080, no. 21. [He altogether, and most utterly, except after great conversion and penance, rejected the Henricians. In the life of St. Anselm, Bishop of Lucca, published by Luca Vvadingo, and illustrated with commentaries, §. 38.] Among other errors of Henry, he asserted that when Christ the Lord said to Peter, Feed my sheep: then He excepted kings. Blond. decad. 2. lib. 3. HEPTALISMUS, so it is read in Peter Chrysologus in sermon 134 on St. Felicity, saying: [Blessed is she who not only suffers for the law; but even merited the Holy Mother to bring forth the heptalism of the law:] but it should be read Heptalychnum, from the Greek word ἐπίδαυχνος: for so Nazianzen called the seven-lamped candlestick, of which Exod. ch. 25; and alluding to this, Chrysologus compares to it the seven sons of Felicity. Saint Irenaeus, however, named the same candlestick of the Old Testament ἐπίδαμεν, that is, seven myxides: for as we say Dimyxos, Diomyxos, Trimyxos, Polymyxos; so too Heptamyxos should be said. [For everywhere the Church proclaims the truth, and this is the heptamyxis carrying the light of Christ's lamp. S. Irenaeus, lib. 5.] HEPTALYCHNUM, & } HEPTAMYXIS } See Heptalismus. HEPTATEUCHUM. See the following word. HEPTATICUM. [In Septuagesima they place the heptaticum up to the fifteenth day before Easter. Ord. Rom. The same word is found in the life of St. Gregory the Great, that is, [He also wrote on Proverbs, on Canticles, on the Prophets, on the books of Kings, on the Heptaticum.] But more correctly it should be called Heptateuchum, from the Greek word ἐπίδαμεν, which signifies seven volumes; for as the five books of Moses are called the Pentateuch, to which, with Joshua and Judges added, they are then called the Heptateuch, that is, seven books. Therefore, on the same rite as the Roman Order above, the Micrologus speaking more correctly says thus: [In Septuagesima they begin the heptateuchum. De Eccles. Observ. c. 47. [See the Gloss on can. qualiter, 7. qu. 1. § Heptateuchi. Note: Moreover it is proved that the text of John the Deacon in the life of St. Gregory had been corrupted by scribes; because Gregory had composed not on the Heptaticum, but on the Heptateuch; for the treatise is said to have been donated by his successor Stephen II to the Choir School. [Keeping before the eyes of his heart the reverence of his predecessor blessed Gregory, the same Supreme Pontiff granted one book of sermons in the hospital of blessed Gregory himself in the portico of blessed Peter HE the Apostle, and in the school of singers, which long before was called the Orphanotrophium, the Heptateuchum. Gulielm. Biblioth. apud Torrig. de Cryp. Vatican. second edition, p. 189. HERACLITÆ. Note: Heretics seduced by Heraclius, who observed celibacy too superstitiously, for they maintained that marriage is evil; they further denied that infants could obtain the eternal kingdom with baptism, 24. qu. 3. can. 39. HERA DIANA. See Noctiluca. HERBILIA, pea, legume. [The pea, which peasants call Herbilia, springs up of itself each year at the time of its arrival. In the Life of St. Columbanus, Abbot.] HERCEA, or hercia, a domestic servant, and in Greek ἰπνεια. Some, however, read Sterceja. See Sterceja. Tertullian against Valentinian says: [Why then are there not also fifty and a hundred begotten? Why are not Herciæ and Syntrophi also named? HERCULIS COGNOMENTUM. See Scytalesagitti pelliger. HEREMIA, eremus, solitude, desert, a Greek word ἐπνεια. [We were wearied by wickedness on the way, and of perdition, and we walked difficult heremias; but we knew not the way of the Lord. Lucifer Caralitan. lib. 1 ad Constant. Imp.] For these are the words of Wisdom, c. 5, namely: [We were wearied in the way of wickedness and perdition, and we walked difficult ways; but we knew not the way of the Lord.] See Eremus. HERIBANNUS, from the Germanic words Here, namely army, and Bannus, that is, proclamation, often used of this word in the canons. [Therefore it does not seem just to me that those should have to pay the heribannum who were nowhere else except where the Emperor himself ordered, Einhard. epist. 32.] Note: Heribannus rather comes from Hers, that is, of the Lord, and Bannus, or Bandus, meaning sign and standard; for Heribannus denotes the annual imposition of the Lord, or Prince, to be paid to him by vassals, which is commonly called Caput solidum, l. Heribannus, eod. tit. But it is taken as a penalty in l. Quicumque liber homo, de exercitalibus. See Heribergo. The Gauls, however, still retain this word from the ancient Franks, sometimes varying it by pronouncing Arriereban, among whom it means that all must set out for war. HERIBERGIUM. Note: a camp tent, or pavilion, from the Germanic words Heir, which mean battle line, and Bergen, meaning various things. For where we read in the Song of Songs, ch. 1, [Like the tents of Kedar] William the Abbot in the preface to the same Song translated, [Like the heriberga of Kedar]. HEBIBERGO. Note: A verb, to lodge, to stay; [Nor may the Count presume to exact heribannum for heribergare, nor for another bannum. In the capitula of Charlemagne, lib. 3. c. 68.] HERISILITIUM, a kind of punishment among fugitive soldiers, those leaving the army. A German word meaning the laying down of arms, of which frequent mention is made in the Lombard laws. HERI-
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HE HERISTALLUS. FR. locus, in quo castrametatur exercitus, ex Heir, id est, exercitus, & Stal mansio, germanicæ voces. Hinc Perdebonensis ille Monachus in Vita Caroli Magni cecinit, lib. 1. Nomen Heristalli dederat, cui barbara lingua &c. HERLININUS MILES, hoc vocabulo ex contemptu Aulicos appellavit Petrus Blesensis, quia magis cum poculo in manu, quàm cum gladio dimicant, sic inquiens: [Nunc autem sunt Martyres sæculi, mundi professores, discipuli curiæ, herlinini milites; per multas si quidem tribulationes intrant justi in regnum coelorum; hi autem per multas tribulationes promerentur infernum, epist. 14.] seu potiùs ita denominati ad cujusdam Herlinini nomine Angli similitudinem, qui ævo ejusdem Blesensis extitit, & cùm esset exercitus in Sarracenos Ductor, sed parùm in arte militari peritus, in ea acie unà cum ejus sequacibus trucidatus succubuit, quòd ita incautis Aulicis post longos, & laboriosos servitutis conflictus evenire inquit Blesensis. HERMA, Herman, seu Hermes epru[n]s. FR. latinè Mars. Est inter duos purpura & eruditione Eminentissimos ingens quæstio, Baronium, scilicet, & Bellarminum; hic enim de Scriptoribus Ecclesiasticis in primo Christiano sæculo florentibus, tit. de Autore libri, qui Pastor inscribitur, ait: [Quis autem istæ Hermâ fuerit, non parva quæstio est.] Arque eundem fuisse Baronius, ad an. 159. num. 6. quem Paulus, in epist. ad Romanos salutasse ex authoritate Origenis, Eusebii, Hieronymi, & aliorum contendit. Contrà verò Bellarminus, cui non videtur fieri posse, ut Hermes frater Pii Pontificis ille sit, quem Apostolus ad Rom. scribens salutari jusserat; nam inter illam salutationem, & Pontificatum Pii intercedunt ad minus anni centum: insuper quando Hermes ab Apostolo salutatus fuerat, non erat infans, sed prove[n]tæ ætatis. Ergo diversus est Hermes ab Apostolo nominatus, ab Hermete Pii fratre aserto libri Pastoris auctore. Sed reverentia amborum Præstantissimorum contendentium, dicere audeam, quòd uterque sibi contradicat. Baronius enim affirmans eundem esse Hermetem, quem salutaverat Paulus, eodem loco ex libro gestorum Pontificum fratrem Pii Papæ fuisse asserit; hinc manifestè ex oppositione Bellarmini suprà adducta duos, & non unum Hermetem fuisse convincitur. E contra Bellarminus qui authoritate Damasi de Gestis Pontificum utitur ad affirmandum Hermetem juniorem fuisse Pii fratrem; in eodem deinde ejus de Scriptoribus Ecclesiasticis libro ad an. 367. in Damaso Papa negat illum librum de vitis Pontificum à Damaso fuisse compositum, sic inquiens: [Tribuitur S. Damaso liber de vitis Pontificum, qui extat in tomo primo Conciliorum; sed liber ille est Anastasi Bibliothecarii, non Damasi, ut notum est.] Igitur liber de vitis Pontificum, dum non est illius Papæ, non esset proinde tantæ auctoritatis, ac multò magis, HE 291 quia non constat ex ejusdem Pontificis Pii confessione Hermetem ejus fratrem fuisse. Pro quâ re sciendum est, quòd tempore ejusdem Pontificis Pii inter Romanam Ecclesiam, & nonnullas alias vertebat quæstio; An in Dominica celebrandum esset Resurrectionis Pascha. Pontifex autem Pius pro Apostolica traditione instabat, quòd, nempè, à D. Petro celebrari Pascha in Dominica stabilitum fuerat, ut ex eodem Baronio, an. 58. num. 82. & seqq. & an. 159. num. 1. & seqq. & lib. 7. Constit. Apost. cap. 37. apparet. Scripsit igitur his verbis Pius apud Gratian. De consecr. dist. 3. can. 20. ubi talis titulus haberet, [Pius Papa IX. à Petro Apost. in primo capitulo suarum decretalium, ] (quod juxta seriem Pontificum à Baronio traditam legendum est Pius Papa X. à Petro &c.) cujus rescriptum talis est, [Noste volumus, quòd Pascha Domini tantùm die Dominico annuis temporibus sit celebrandum. Istis enim temporibus Hermes Doctor fidei, & Scripturæ effulsit inter nos. Et licèt nos idem Pascha prædicto die celebremus; quia tamen inde quidam dubitabant, ad corroborandas animas eorum, eidem Hermeri Angelus Domini apparuit in habitu Pastoris, & præcepit ei, ut Pascha Domini die Dominico ab omnibus celebraretur: unde & nos Apostolica authoritate instituimus, omnes eade[m] servare debere, nec debetis à capite, quoquo modo discedere.] Quæ epistola registra ta etiam reperitur, in 1. tom. Conciliorum. Igitur si Hermes fuisset frater Pii, idem Pontifex de hac ejus consanguinitate in ea decretali epistola mentionem fecisset. De hoc Hermete Pastore plura, & erudite congerit Labbè de Scriptoribus Ecclesiasticis, pag. mihi 429. & seqq. Item in Addenda, pag. 791. Sed bona venia omnium tam Eminentissimorum Auctorum, quisnam fuerit iste Hermes, (cui agnomen ut Baronius, ann. 159. num. 8. Pastoris fuisse putat) unusquisque eorum anceps defectu veræ historiæ redditur. At si illum rectè internoscere quis desideret, legat in 2. tomo Mombritii, ubi agit de Sancto Petro ad Vincula, & ibi inveniet istum Hermetem virum insignem ex idololatra ab Alexandro Papa ad fidem conversum, & quomodo illi prima vice Angelus Domini apparuit, ac alia de eo lectu digna ibidem. Ceterùm aliqua etiam de hoc Pastore adjecimus in nostro Transtyberi illustrato ad noritiam sextam Italicè exarato. HERMAPHRODITUS, epræphroδινος. FR. an testis esse possit. Vide Glossam in can. si testes, 4. qu. 2. & 3. S. Hermaphroditus. HERMINIUM. FR. mustellina pellis, quæ vulgò Armellino appellatur. [Mille verò nobilissimis juvenibus comitatus est, qui omnes herminio induti, fercula cum ipso ministrabant. Guelfridus, lib. 9. c. 13. HERMODITIUM. Vide Eremodicium. HERMOGENIANI. FR. Hæretici, quorum seductor fuerat Hermogenes: [Hermogeniani ab Hermogene quodam vocari, qui materiam, non naturam introducens, Deo, non naturæ eam T 2 com-
Transcription: Translated (English)
HE HERISTALLUS. Fr. A place where an army is encamped, from Heir, that is, army, and Stal, lodging; German words. Hence that monk of Perbonensis sang in the Life of Charlemagne, book 1: He had given the name Heristal, which in the barbarous tongue, etc. HERLININUS MILES, Peter of Blois used this expression in contempt to call courtiers, because they fight more with a cup in the hand than with a sword, saying thus: [But now they are the martyrs of the age, the professors of the world, the disciples of the court, the herlinini milites; for through many tribulations the righteous enter into the kingdom of heaven; but these through many tribulations earn hell, epist. 14.] or rather so called by resemblance to a certain Englishman named Herlininus, who lived in the same age as Blois, and, although he was leader of the army against the Saracens, yet being little skilled in the art of war, he perished in that battle together with his followers; for, says Blois, so it befalls careless courtiers after long and laborious struggles of servitude. HERMA, Herman, or Hermes epru[n]s. Fr. in Latin, Mars. There is a great question between two men most eminent in purple and learning, namely Baronius and Bellarmine; for the latter, in his work On Ecclesiastical Writers flourishing in the first Christian century, under the title On the Author of the book entitled Pastor, says: [But who this Herma was, is no small question.] And Baronius contends that he was the same man whom Paul greeted in the Epistle to the Romans, on the authority of Origen, Eusebius, Jerome, and others, ad ann. 159, no. 6. Against this, Bellarmine says that it does not seem possible that Hermes, brother of Pope Pius, should be the same as the one whom the Apostle, writing to the Romans, ordered to be greeted; for between that greeting and the pontificate of Pius there are at least one hundred years. Moreover, when Hermes was greeted by the Apostle, he was not an infant but of mature age. Therefore the Hermes named by the Apostle is different from Hermes, brother of Pius and alleged author of the book Pastor. But with due respect to both most distinguished disputants, I dare say that each contradicts himself. For Baronius, while affirming that the Hermes greeted by Paul was the same, in the same place, from the book of the acts of the Pontiffs, states that he was brother of Pope Pius; hence, from the opposition cited above from Bellarmine, it is clearly proved that there were two Hermes, and not one. On the other hand, Bellarmine, who uses the authority of Damasus on the Acts of the Pontiffs to affirm that Hermes was younger and brother of Pius, in the same book On Ecclesiastical Writers, under the year 367, in speaking of Pope Damasus, denies that the book on the Lives of the Pontiffs was composed by Damasus, saying: [The book De vitis Pontificum, which appears in the first volume of the Councils, is attributed to St. Damasus; but that book is by Anastasius the Librarian, not by Damasus, as is well known.] Therefore, since the book De vitis Pontificum is not by that pope, it would not have so great authority, and much less so, HE 291 because it is not established from the confession of the same Pope Pius that Hermes was his brother. For this matter it must be known that in the time of the same Pope Pius a question arose between the Roman Church and several others: whether the Paschal Resurrection should be celebrated on Sunday. Pope Pius, however, insisted on the Apostolic tradition, namely that Easter had been established by St. Peter to be celebrated on Sunday, as appears from the same Baronius, ad ann. 58, no. 82 and following, and ad ann. 159, no. 1 and following, and book 7, Const. Apost. chap. 37. Thus Pius wrote in these words, apud Gratian, De consecr. dist. 3, can. 20, where the title would read thus: [Pope Pius IX, from the Apostle Peter in the first chapter of his decretals,] (which, according to the series of pontiffs transmitted by Baronius, should be read Pope Pius X, from Peter, etc.), and the rescript is as follows: [We wish that the Pasch of the Lord be celebrated only on the Lord’s Day in the annual seasons. For in these times Hermes, Doctor of faith and of Scripture, shone among us. And although we celebrate the same Pasch on the aforesaid day, yet because some doubted about it, to strengthen their souls the Angel of the Lord appeared to that Hermes in the form of a Shepherd and ordered him that the Pasch of the Lord should be celebrated by all on the Lord’s Day; wherefore we also, by Apostolic authority, establish that all ought to observe the same, nor should you in any way depart from the head.] This letter is also found recorded in the first volume of the Councils. Therefore, if Hermes had been the brother of Pius, that same pontiff would have made mention of this kinship in that decretal letter. About this Hermes the Shepherd, Labbé in Ecclesiastical Writers, p. 429 and following, gathers many things learnedly; likewise in the Addenda, p. 791. But with the good leave of all those most eminent authors, who this Hermes was (whose surname, as Baronius thinks, ad ann. 159, no. 8, was Shepherd) each of them is left uncertain through lack of true history. But if anyone wishes to know him rightly, let him read in the second volume of Mombritius, where he treats of St. Peter ad Vincula, and there he will find that this Hermes was an illustrious man, converted from idolatry to the faith by Pope Alexander, and how the Angel of the Lord first appeared to him, and other things concerning him worthy of reading there. Moreover, we have also added some things about this Shepherd in our Transtyberi illustrated, written in Italian, for the sixth notice. HERMAPHRODITUS, epræphroδινος. Fr. whether he can be a witness. See the Gloss on canon si testes, 4 q. 2, and 3, St. Hermaphroditus. HERMINIUM. Fr. the skin of a weasel, commonly called ermine. [And he was accompanied by a thousand most noble youths, all of whom, clothed in ermine, served the dishes with him. Guelfridus, book 9, chap. 13.] HERMODITIUM. See Eremodicium. HERMOGENIANI. Fr. Heretics, whose seducer was Hermogenes: [The Hermogenians are so called from a certain Hermogenes, who, introducing matter, not nature, to God, not to nature, it ...]
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HE comparavit, matremque elementorum Ideam asseruit, quos Apostolus improbat elementis servientes, 24. quæst. 3. can. quoniam autem. ] Sed si D. Paulus contra eos scripsit, non est intelligendus Hermogenes ille, quem Baron. extitisse ait anno 170. Verùm potiùs illum Hermogenem Magum fuisse credendum est, de quo idem Baron. an. 44. n. 2. HERNESIUM, germanica vox Harnisch, seu potiùs Italica Arnese, armaturam in utroque idiomaticè significans. [Monachus non habeat hernesium. Marth. Paris. in vitis Abb.] Sed Italicè Arnese denotat tam armaturam, quàm aliud corporis indumentum, & metaphoricè pro domi supellectilibus etiam accipitur; unde de eo, qui comptè instructam habet domum, dicere solent Itali: [La casa di colui stà bene in arnese.] Ex gallico vocab. Harnois. HERNIÆ MORBUS. Vide Gutturnosus, Ramex. HERO, heronis, FR. in hoc vocabulo errore lapsi sunt Calepinus in dict. Pero, Joseph Laurentius in ejus Amalthea Onomast. in ead. dict. & alii, Budæum sequentes, per quem etiam varii Antiquorum Codices alterati sunt in hac dictione, ut inferiùs ostendemus; ita ut contra hanc dictionem alterantes jure his verbis insurgat Adrianus Turnebus, lib. 24. Advers. c. 2. inquiens: [Hic me assertorem veterum librorum auctoritatis, & vindicè contra primarios homines, ipsaque literarum culmina præstare non vereor &c.] Hoc itaque vocabulum, nedum apud Profanos, sed etiam penès Sacros Scriptoris reperitur, quod defectu intelligentiæ diversimodè corruptum fuit. Apud Pli-nium in primis, lib. 36. hist. natural. cap. 14. ubi de magnifico Dianæ Ephesinæ Templo agens, inter alia, hæc ait: [Summa miracula epistylia tantæ molis attolli potuisse, id consecutus est beronibus hærena plenis, molli pulvino, super capita columnarum exaggerato paulatim exinaniens ab imo &c.] Sed librariorum incuria litteram b. pro, b. transcripserunt. Budæus tamen in ejus Annotat. in pandect. mendosè B, in P, mutavit, & Peronibus malè correxerat, ea ratione motus, quia Pera saccum significat, unde Perones saccos intelligi putat; nam de saccis harena plenis vide- tur loqui Plinius in textu præallegato: unde recentiores Pliniani Codices ex consilio Budæi Peronibus mendosè retinent; sed in antiquis Codici-bus ex testimonio Turnebi, Cujacii, Jacobi Dalecampii, & ipsius, Budæi loc. cit. ac aliorum Eronibus, & Heronibus reperiebatur. Item in M. Vitruvii textu, lib. 5. c. 12. etiam Amanuensium negligentia Meronibus pro Heronibus reperitur, ita in Codice Venetiis per Joannem de Tridino, aliàs Tacuino de ann. 1551. impresso habetur, nempè, [In quibus aurem locis pulvis non nascitur, his rationibus erit faciendum, uti arcæ duplices relatis tabulis, & cathenis colligatæ in loco, qui finitus erit, constituantur; & inter destinata secreta, & meronibus ex vulva palustri factis calcetur. Cùm ita benè calcatum, & quàm densissimè fuerit, tunc coeleis &c.] Sic etiam habet Italicus HE Codex Venetiis per Franciscum Lutium Durantinum, de ann. 1535. impressus, nempè: [E trà le ordinate tavole la creta con li meroni di herba palustre fatti sia calcata &c.] Item in editione latina Argentoratensi, de ann. 1550. eodem modo: [Et inter destinatas creta meronibus &c.] Eodemque pacto in textu latino Veneto per Franciscum Senensem, & Crugher Germanum anno 1567. impresso Meronibus habetur. At Veneta Italica editio per Gotardum de Ponte, ann. 1521. ex opinione Budæana Peronibus habet; ubi Glossator omnes rationes Budæi pro hac versione asserit. Item in l. in navem, f[und]i locati, habentur hæc verba. [Quod si separatim tabulis, aut heronibus, aut in alia cuppa clausum uniuscujusque triticum fuisset.] Sic in impressione Parisiensi primò per Sebastianu[m] Nivellum, & postmodùm Venetiis 1584. sub signo Aquilæ renovantis; sed ibid. in textu Veneto apud Junctas 1598. excuso ex opinione Budæi Peronibus mēdosè habetur. Pero auté non saccum, sed calceum rusticum significat, in quo sensu usus est Iuvenalis, Satyr. 14. inquiens. Nil vetitum fecisse volet, quem non pudet alto Per glaciem perone tegi, qui summovet Euros Pellibus inventis, peregrina, ignorataque nobis. Et pro tibialibus usus est Virgilius Æneid. 7. sic canens: ------------------------Crurum tegit altera pero. Peronatus arator. Persius. Item Pero genus navigii apud Festum; unde Myoparo piraticu[m]. Concludendum ergo est cum Turnebo, loc. cit. quod in Plinii, Vitruvii, atq; Pandectarum suprà allegatis textibus, non Beronibus, sive Meronibus, aut Peronibus, sed Heronibus restituendum sit; ait enim Turnebus: [Herones autem accipio texta quædam stiorarum, & tegetum more, in quibus interdum pauperes dormiebant, & fruges reponebantur; sed & vasa sic viminea vocabantur, tegetibus similia, & cophinis; φόπως à Græcis dicuntur. Hæc obsignabimus testimonio interpretis Terentiani in Prologo Phormion; cujus hæc verba sunt: Phormio non à formula, sed à phormione dicitur sparteo, quem nos Heronem dicimus trivialiter, & pro consuetudine.] De quo vocabuli usu etiam penès Sacros Scriptoris reperitur. Mombritius enim in passione S. Theodosiæ Virg. & Mart. sic haber: [Post hæc ait Præses; rebellem Virginem in angustiam heronem coarctate, & ejus collo gravissimum saxum alligate, eamque in mari projicite: [Sed Vincentius Bellovacensis in Speculo histor. lib. 12. cap. 48. corrigit: In angustam heronem. Ac tandem uterque corrigitur ex antiquissimo M. S. in Bibliotheca Vallicellana asservato, tom. 9. pag. 66. à tergo: nam hoc vocabulum non in foeminino, sed in masculino genere ponit, hoc pacto: [Et rebellem Virginem, quia nobis contumax fuit, in angusto herone coarctate, & saxum ei gravissimum ligate &c. HERO-
Transcription: Translated (English)
He compared it, and asserted the Idea as the mother of the elements, those elements to which the Apostle reproves men as serving, 24, question 3, canon quoniam autem.] But if St. Paul wrote against them, it is not to be understood of that Hermogenes whom Baronius says existed in the year 170. Rather, it must be believed that he was that Hermogenes the Magician, of whom the same Baronius speaks, year 44, no. 2. HERNESIUM, a German word Harnisch, or rather the Italian Arnese, signifying armor in both idiomatic senses. [A monk should not have hernesium. Marth. Paris. in the Lives of the Abbots.] But in Italian Arnese denotes not only armor, but also another garment of the body, and metaphorically it is even taken for household furnishings; hence of one who has a neatly furnished house, Italians are accustomed to say: [La casa di colui stà bene in arnese.] From the French word Harnois. HERNIÆ MORBUS. See Gutturnosus, Ramex. HERO, heronis, FR. In this word Calepinus in the dictionary under Pero, Joseph Laurentius in his Amalthea Onomasticon under the same entry, and others, following Budæus, have fallen into error; and by him also various ancient codices have been altered in this word, as we shall show below. So much so that Adrian Turnebus justly attacks those who alter this word with these words, lib. 24. Advers. c. 2.: [I do not fear to stand forth as defender of the authority of the ancient books, and as their avenger against eminent men and the very heights of letters, etc.] This word therefore is found not only among profane authors, but also among sacred writers, though through lack of understanding it was corrupted in various ways. In Pliny especially, lib. 36, Nat. Hist. ch. 14, where speaking of the magnificent Temple of Diana at Ephesus, among other things he says: [The greatest marvel was that the architraves of so huge a structure could be raised; he accomplished this by means of berones filled with sand, with a soft cushion heaped up gradually beneath the tops of the columns, emptying them from below, etc.] But the carelessness of copyists transcribed the letter b for b. Budæus, however, in his Notes on the Pandects, wrongly changed B into P, and corrected it to Peronibus, being moved by the reason that Pera signifies a sack, and therefore he thinks Perones means sacks; for Pliny in the passage cited seems to be speaking of sacks filled with sand. Hence later Plinian codices, following Budæus, incorrectly retain Peronibus; but in ancient codices, according to the testimony of Turnebus, Cujas, Jacques Dalecamp, and Budæus himself in the cited passage, as well as others, Eronibus and Heronibus were found. Likewise in the text of M. Vitruvius, lib. 5, ch. 12, through the negligence of scribes, Meronibus is found instead of Heronibus; thus it appears in the Venetian edition printed by Giovanni de Tridino, otherwise Tacuino, in the year 1551, namely: [In places where dust does not arise, it shall be done in this way: double chests joined with joined boards and chains shall be placed in the enclosed spot; and between the designated spaces, and with meroni made from swamp reeds, it shall be trampled down. When it has thus been well trodden and as densely packed as possible, then the coelei, etc.] So too reads the Italian Venetian codex printed in Venice by Francesco Lutio Durantino in 1535, namely: [And among the arranged boards, the clay with the meroni made from swamp grass shall be trampled, etc.] Likewise in the Latin edition of Strasbourg, 1550, in the same way: [And among the designated places clay with meroni, etc.] And in the same manner in the Latin Venetian text printed by Francesco Senese and Cruger the German in 1567, Meronibus is found. But the Venetian Italian edition printed by Gotardo da Ponte in 1521, following Budæus, has Peronibus; where the glossator asserts all of Budæus’s reasons for this reading. Likewise in the passage in navem, fundi locati, these words are found: [But if it had been separately sealed in boards, or in herones, or in another cask, the wheat of each one would have been.] So in the Parisian printing first by Sebastian Nivelle, and later in Venice in 1584 under the sign of the Renewing Eagle; but there in the Venetian text printed by the Giuntas in 1598, following Budæus, Peronibus is incorrectly found. But Pero does not signify a sack, but a rustic shoe, in which sense Juvenal used it, Satire 14, saying: Nil vetitum fecisse volet, quem non pudet alto Per glaciem perone tegi, qui summovet Euros Pellibus inventis, peregrina, ignorataque nobis. And Virgil used it for stockings in Aeneid 7, thus singing: ------------------------Crurum tegit altera pero. Peronatus arator. Persius. Likewise Pero is a kind of ship, according to Festus; hence myoparo piraticum. We must therefore conclude with Turnebus, in the cited passage, that in the above-mentioned texts of Pliny, Vitruvius, and the Pandects, it is not Beronibus, nor Meronibus, nor Peronibus, but Heronibus that must be restored; for Turnebus says: [But I take herones to mean certain woven mats of rushes and reeds, in which sometimes the poor slept and grain was stored; but vessels made of wickerwork, similar to mats and baskets, were also so called, by the Greeks called φόπως. We shall confirm this by the testimony of the interpreter of Terence in the Prologue to Phormio, whose words are these: Phormio is said not from formula, but from phormio, a spartum mat, whom we commonly and by custom call Heronem.] This usage of the word is also found among sacred writers. For Mombritius, in the Passion of St. Theodosia, Virgin and Martyr, thus has it: [After this the Prefect said: bind the rebellious Virgin in a narrow heron, and fasten a very heavy rock to her neck, and throw her into the sea.] But Vincent of Beauvais in the Speculum historiale, lib. 12, ch. 48, corrects it to: In angustam heronem. And at last both are corrected from a very ancient manuscript preserved in the Vallicellian Library, tome 9, page 66 verso; for this word is put not in the feminine, but in the masculine gender, in this form: [And the rebellious Virgin, because she was stubborn toward us, bind in the narrow herone, and fasten a very heavy rock to her, etc.] HERO-
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HE HERODIADES, pro Hera Diana. Vide Noctiluca. HERODIANI, una ex Hebræorum sectis, qui Herodem Messiam existimabant, ex eo quia tunc tempori ablatum est sceptrum de Juda &c. juxta Iacobi prophetiam, Genes.c.49. Nam Herodes, qui intrusus fuerat in Judaicum regnum, alienigena erat; sed D. Hieronymus hanc assertionem refellit, inquiens: [Quidam Latinorum ridiculè Herodianos putant, qui Herodem Christum esse credebant, quod nusquam omninò legimus. In cap.2. Matth.] Aliqui tamen putant Herodianos appellatos fuisse, quia de Herodis familia erant. Alii dixere ita esse denominatos, quia celebrabant annualem Herodis diem; sed magis consona Damasceni opinio videtur, qui existimat Herodianos exinde dici, quia ad Herodis complacentiam Romanis solvebant tributum: quod verisimilius apparet, dum hi cum Pharisæis ad Christum accesserant, interrogantes, an liceat dare tributum Cæsari; hæc ergo habet Damascenus de hæresib. [Herodis milites, seu quos illudentes Pharisei, quia Romanis tributa solvebant, Herodianos vocabant, & non divino cultu deditos. [Hinc refellitur Philastrii opinio, qui putavit Herodianos illos fuisse, qui alium Herodem ab Angelo percussum, ut in Act. Apost. cap.12. dicitur, pro Messia habuerunt. FR. In quodam Hebræorum libro Ghemarà appellato, in capite Silluah Haken, legitur Herodianos græcos fuisse, & ab Herode ex deserto conductos, cujus verba latinè sic sonant: [Herodes Rex adduxit secum Græcos ex deserto, & educavit eos in terra habitata, & fecerunt sectam, vocatique sunt Herodiani.] Qui etiam à loco, ubi amori fuerant, Dossothæi, & Dorsiani dicebantur, de quibus suo loco dictum fuit. HERODION, & Herodius, ἐπωδιος, avis quædam apud Hebræos immunda: [Hæc sunt, quæ de avibus comedere non debetis &c. herodionem &c. Levit. c.11. Aves immundas ne comedatis &c. herodium &c. Deuter. c.14. Penna struthionis similis est, pennis herodii, & accipitris. Job 39. Herodii domus dux est eorum &c. Psal.103.] Græca vox ἐπωδιος, ubi Suidas Ciconiam exponit, aut aliquid simile; ait enim, Herodium quasi ἐλαδιον, id est, palustrem dictum fuisse. D. Augustinus fulicam esse credidit, Theodoretus ardeolam, Ambrosius sturnum, Hieron. milvum. FR. Ubi in Vulgata Psal.103. legitur Herodii domus, Hieronymus vertit, Milvo ab jetes. Paraphrasis Chaldaica, Ciconiæ candidæ abjetes habet. At in sensu Hieronymi adhuc difficultatis nodus indisolubilis est, quia c.11. Levitici, & c.14. Deuter. suprà adductis, ubi ad vescendum Herodion prohibetur, etiam specialiter Milvus interdicitur, quare frustraneum videretur bis in quolibet supradicto capite eandem avem specificare. Contra tamen Divum Augustinum, Augustinus alter Steuchus Egubinus in interpretatione dicti Psalm.103. ait: [Hebræi magis ciconiam sentiunt: D. Augustinus pro herodio vertit fulicam, Hierolexicon Magri, HE 293 cùm fulica sit, ut idem ait, avis marina, non amans arbores; sed abjeres arbores sunt altissimæ &c.] de hac volucre mentionem facit Homerus, Iliad.10. inquiens, ex versione Budæi. His autem prosperum misit Erodium prope viam Pallas Minerva. Spondanus verò legit: His autem faustam misit Ardeolam prope viam Pallas Minerva. Et in ejus Commento subjungit: [Cùm hanc avem mittat Minerva, potest facilè colligi eam sacram Minervæ existimatam à Poeta, quod & Claudium philosophum existimasse refert Etymologus; cùm alii contrà dicant avem esse Veneram, unde etiam ἐποδιον, quasi ἐπωτιδιον appellatum volunt, quod Etymologus ita reconciliari putat, cùm multa Ardearum genera sint secundùm Arist. lib.9. hist. cap.1. possint quædam Minervæ, quædam Veneri esse sacra.] Ardeolum etiam Scapulæ Lexicon habet. HERODES, pro Hera Diana. Vide Noctiluca. HEROTOCHIUS. FR. Exercitus Dux, ex Saxonis dictionibus, Heir, de qua sæpè diximus significari exercitum, & Tog conductor. In Anglicis legibus post Vicecomites collocatur: sic [Comites, Vicecomites, Herotochii. HESYCASTA, ἑνοῦχασμε, Monachus dicebatur, à communi vita segregatus, & ab aliorum consortio separatus, ut cœlesti contemplationi vacaret, ex græco verbo ἑνοῦχαξω, quiescere, & silere significante. [Hesycastæ, id est, quiescentes. Justin. Novel.5. tit.3. HETÆRIARCHA, Romanorum, id est, Græcorum Ductor: [In hostem lento passu, & ordine Exotrocho Magno Hetæriarcha ducente producebat. Cantacuz. lib.1. c.6.] Idemque Capitaneus à Gulielmo Tyrio Megætæriarcha appellatus fuit: [Erant per id tépus Hierosolymis Domini Imperatoris Nûcii Andronicus, Angelus Joannes vir magnificus Megaetæriarcha, hist. sac. lib. 1.c.16.] Derivatur hoc vocabulum à græco ἐνοῦχαειδρχω, id est, confidentium, & amicorum caput. HETERODOXUS, ἔπεροδοξος. FR. alterius opinionis (cujus antithesis Orthodoxus) sumitur pro Hæretico, sive schismatico. [Quàm inepti sunt plerique heterodoxi recentiores. Philippus Labbè de Scriptorib. Ecclesiasticis in S. Irenæo.] Vide Cacodoxus in dict. Orthodoxus. HETEROUSIOS, ἔπεροδοξιος, qui est alterius essentiæ. Fit enim ab ἔτέρα, altera, & ἀυτια, essentia, Ariani qui Verbum faciebant alterius essentiæ à Patre, utpote ejus creaturam, ipsum quoque heterousion dicebant. Quem terminum, cum suo significato, ingentibus animis repellunt, & explodunt orthodoxæ Fidei hyperaspistæ, Filium Dei homousion, id est ejusdem essentiæ, magna cum victoria propugnantes. Inter quos, etiam ex adversariorum confessione, eminuerunt Basilius, Gregorius Nazianzenus, & Apollinarius, prout teste Suida T 3
Transcription: Translated (English)
HE HERODIADES, for Hera Diana. See Noctiluca. HERODIANI, one of the sects of the Hebrews, who considered Herod to be the Messiah, because at that time the scepter was taken away from Judah, etc., according to the prophecy of Jacob, Gen. c. 49. For Herod, who had intruded himself into the Jewish kingdom, was a foreigner; but St. Jerome refutes this assertion, saying: [Some of the Latins think, rather amusingly, that the Herodians were those who believed Herod to be Christ, which we read nowhere at all. In cap. 2. Matth.] Some, however, think that they were called Herodians because they were of Herod's family. Others said they were so named because they celebrated Herod's annual day; but the opinion of Damascenus seems more fitting, who thinks the Herodians were so called because, to please Herod, they paid tribute to the Romans: which appears more likely, since these men had come to Christ with the Pharisees, asking whether it was lawful to give tribute to Caesar; thus Damascenus has this in De hæresib. [Herod's soldiers, or those whom the Pharisees, mocking them because they paid tribute to the Romans and were not devoted to divine worship, called Herodians.] Hence the opinion of Philastrius is refuted, who thought that these Herodians were those who considered another Herod, struck by an Angel, as is said in Acts of the Apostles, c. 12, to be the Messiah. FR. In a certain Hebrew book called Ghemarà, in the chapter Silluah Haken, it is read that the Herodians were Greeks, and were brought out of the desert by Herod, whose words in Latin sound thus: [King Herod brought Greeks with him from the desert, and brought them into inhabited land, and they formed a sect, and were called Herodians.] They were also called, from the place where they had been, Dossothæi and Dorsiani, of whom mention was made in their place. HERODION, and Herodius, ἐπωδιος, a certain unclean bird among the Hebrews: [These are the things which you shall not eat among the birds, etc. the herodion, etc. Lev. c. 11. You shall not eat unclean birds, etc. the herodium, etc. Deut. c. 14. The feather of the ostrich is like the feathers of the herodius and of the hawk. Job 39. The herodius' house is their leader, etc. Ps. 103.] The Greek word ἐπωδιος, where Suidas explains it as a stork, or something like it; for he says the Herodium was so called as if ἐλαδιον, that is, marsh-dwelling. St. Augustine believed it to be the coot, Theodoret the little heron, Ambrose the starling, Jerome the kite. FR. Where in the Vulgate Ps. 103 reads Herodii domus, Jerome translates, Milvo ab jetes. The Chaldaic paraphrase has, White storks from abjetes. But even in Jerome's sense there remains an insoluble knot of difficulty, because in Leviticus c. 11 and Deuteronomy c. 14, cited above, where the Herodion is forbidden as food, the kite is also expressly prohibited; so it would seem unnecessary to specify the same bird twice in each of the aforesaid chapters. Against St. Augustine, however, another Augustine, Steuchus of Eugubium, in the interpretation of the said Psalm 103, says: [The Hebrews understand rather the stork: St. Augustine translated herodium as the coot; but the coot, as he himself says, is a sea bird, not fond of trees; whereas abjeres are very tall trees, etc.] Homer makes mention of this bird, Iliad 10, according to Budæus' version. His autem prosperum misit Erodium prope viam Pallas Minerva. But Spondanus reads: His autem faustam misit Ardeolam prope viam Pallas Minerva. And in his commentary he adds: [Since Minerva sends this bird, it can easily be gathered that the poet thought it sacred to Minerva, which Claudius the philosopher is also reported by the Etymologist to have thought; whereas others say the bird belongs to Venus, whence they also wish it to be called ἐποδιον, as if ἐπωτιδιον, which the Etymologist thinks may be reconciled in this way, since there are many kinds of herons according to Aristotle, lib. 9, hist. cap. 1; some may be sacred to Minerva, others to Venus.] Scapula's Lexicon also has Ardeolum. HERODES, for Hera Diana. See Noctiluca. HEROTOCHIUS. FR. Army commander, from Saxon terms, Heir, which, as we have often said, signifies army, and Tog conductor. In English law he is placed after the sheriffs: thus [Counts, Sheriffs, Herotochii.] HESYCASTA, ἑνοῦχασμε, was the name given to a monk, separated from common life and cut off from the company of others, so that he might devote himself to heavenly contemplation, from the Greek verb ἑνοῦχαξω, meaning to rest and to be silent. [Hesychastæ, that is, the quiet ones. Justin. Novel. 5. tit. 3.] HETÆRIARCHA, of the Romans, that is, commander of the Greeks: [With slow step against the enemy, and in order, the Great Hetæriarch leading, he advanced. Cantacuz. lib. 1. c. 6.] The same captain was called Megætæriarcha by William of Tyre: [At that time in Jerusalem there were the envoys of the Lord Emperor, Andronicus, the noble man Angelus Joannes, Megætæriarcha, hist. sac. lib. 1. c. 16.] This word is derived from the Greek ἐνοῦχαειδρχω, that is, head of the confidants and friends. HETERODOXUS, ἔπεροδοξος. FR. of another opinion (whose opposite is Orthodox) is taken for heretic, or schismatic. [How foolish most of the newer heterodox are. Philippus Labbè on Ecclesiastical Writers in St. Irenæus.] See Cacodoxus in the entry Orthodoxus. HETEROUSIOS, ἔπεροδοξιος, who is of another essence. For it is formed from ἔτέρα, other, and ἀυτια, essence; the Arians, who made the Word of another essence from the Father, as being his creature, also called him heterousion. This term, along with its meaning, the champions of orthodox Faith vehemently repel and reject, defending with great vigor the Son of God as homousion, that is, of the same essence. Among them, even by the confession of their adversaries, were distinguished Basil, Gregory Nazianzen, and Apollinarius, as Suidas testifies T 3
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294 H I retulit ipse Arianus Philostorgius, Basilius, inquit, in Cæsarea Cappadociæ per eam florebat ætatem, qua & Gregorius Episcopus præfuit Nazianzenis: est autem statio, sive portus Cappadociæ. Apollinarius verò in Laodicea Syriæ. Sanè viri istis tres tunc propugnatores homousi fuere adversùs he verousion, multò cæteros antegressi, tam qui præ se fuerunt, quàm qui ad meam usque ætatem pervenerunt istius hæresis patronos: adeò ut Athanasius istis collatus censeri possit puer. In Hist. adv. Bas. & Greg. Nazianz. Vide Homousius. Homæusius. HEXAMERON, , id est, sex dierum opus, sic appellata sunt opera D. Basilii, & D. Ambrosii, in quibus de operibus sex dierum mundi Creatoris agitur. HEXAPLA, græca dictio , id est, sextuplicata, sic appellat Eusebius, lib. 6. hist. editionem Sacræ Scripturæ, opus Origenianum ingens, pro quo longo labore Tyrum Author se abdicaverat, atque sex columnaribus divisionibus distinxit pro sex ejusdem variis versionibus, id est, duobus hebraicis, & quatuor græcis, Symmachi, nempè, Aquilæ, LXX. atque Theodotionis. Composuerat namque priùs idem Origines aliam Bibliam quatuor versiones continentem, quam Tetraplam nominaverat; sicut tandem aliud ejusdem opus exegerat octo biblicarum versionum, quòd Octopla intitulavit. Vide Baron. an. 231. n. 9. HEXARCHUS. Vide Exarchus. Ejus tituli. Vide Titulus. HIDA. FR. Prædium cum casa, in qua unica familia habitare possit. [Semperque ad finem sæculi in omnis suæ hæreditatis decima hida pauperum vestiri, & cibari præcipit. Guliel. lib. 1. de gest. Reg.] Itaque malè existimavit Polydorus Virgilius, quòd territorium viginti jugerum solùm intelligatur. Vide Familia. HIBEO. FR. Obsoletum verbum, ex quo Cohibeo componitur, ac idem valet: [Horruit, & erubuit Tribunus; & ita jussit illos manibus hiberi. In pass. SS. Perpetuæ, & Felicitatis per Lucam Holstenium typis mandata, pag. 28. HIERA. Vide Jera. HIERARCHIA, sacer principatus, græcè ; sic ejus opus de Angelorum principatu, & Militantis Ecclesiæ appellavit Dionylius Areopagita, qui ob eandem rationem Episcopum Hierarcham vocat, id est, sacrum Principem. HIEROMARTYR, , Sacerdos, Episcopus, seu Diaconus Martyr. HIEROMNEMON, , rerum sacrarum præfectus, diaconale officium magnæ æstimationis erat in Constantinop. Civitate, ad quod pertinebat Patriarcham Pontificaliter induere, preces in libro indicare, in throno locum electis, ac consecratis assignare, contacium ordinationis consuetum intonare; itaque officio Cæremonia-rum Magistri correspondebat. HIEROMONACHUS, , Sacer monachus. Alii tamen melius nomen hoc à vocibus græcis iapès, & , id est, Sacerdos Monachus com- H I positum esse docent. [Viris, & foeminis illustribus, & probatis hieromonachis, & Deo consecratis Virginibus veniam annuebat. Pharanz. in Chron. lib. 2. c. 5. HIEROPHANTA, , Sacerdotistitulus apud Athenienses, qui, (ut D. Hieronymus contra Jovinianum scribit) ad extinguendos venereos ardores, cicutæ succum absorbebant; & alibi idem: [Hierophanta apud Athenas eviratur, & æterna debilitate sit castus, epist. II.] FR. quod minimè tamen consulendum est; nam cicuta hominibus venenum est, quamvis pecudibus sit causa pinguedinis; hinc Lucretius, lib. 5. cecinit. Quippè, videre licet, pinguescere sæpè cicuta Barbigeras pecudes, hominique est acre venenum. HIEROPHYLAX, Sacrista, græca dictio , id est, sacrarum rerum custos. HIEROSOLYMITANI EQUITES. Vide Equites Melitenses. HIEROTHECA , sacrum repositorium, seu tegumentum; accipitur propyxide, vel aliosacrovase, in quo sacræ Reliquiæ conservantur. Item sacrum sepulcrum, sacræ vestes, & similia. HIN, liquidorum mensura, quæ juxta D. Hieronymi sententiam, in c. 4. Ezech. binos italos sex-tarios capiebat, cui alii Sacri Expositores adstipulantur. [Quod habeat mensuram quartam partem, hin. Exod. c. 29.] Vide Sextarium. HINNULA, genus ludi. Vide Cervula. HIPAGIUS, , equorum conductor ex græco , id est, equus, , conduco, accipitur etiam pro servo, vel ephebo, pedisequo, unde vocabulum italum Paggio provenit, id est ephebus, qui dominum suum pedester famulatur; sic etiam Equipaggio italicè, id est, sarcinæ, aliaque impedimenta intelliguntur, quæ in itinerario Principum sequuntur. FR. hinc, Hippoperæ, Festo authore, dicebantur fæcculi, seu aulgæ, quæ equis imponuntur. HIPPOPERÆ. Vide Hippagius. HIERNARCHUS. Vide Jerenarcha. HIERRIO. Ringo, seu ringor, quod proprium est canis rabiosi [Veluti est canibus innatum, ut & si non latrent, tamen hirriant. Sidon. Episcop. lib. 7. epist. 3. HIRRITUS, actus caninus ringendi. [Prodat hirritu rabiem canino. Sidon. Episc. lib. 8. epist. 16. HIRRUNDINEUS ADVENTUS, id est, ver. unde adagium, [Una hirundo non facit ver.] & Sidon. Episc. [Usque ad adventum hirundineum, & ciconium, lib. 2. epist. 14. HISPANIÆ ECCLESIAE RITUS, & alia ad eandem pertinentia. Vide Aera, Altare, Amagabari, Aspergillum, Baptismus, Barbacanum, Bethilica, Boja, Bursa, Calix, Chias, Confessio, Ferdinandus, Graduale, Hostia, Hydria, Icona, Litaniæ, Malachinus, Marabotinus, Maran Atha, Missa pro morte inimicorum, Mi-
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294 H I retulit ipse Arianus Philostorgius, Basilius, inquit, in Cæsarea Cappadociæ per eam florebat ætatem, qua & Gregorius Episcopus præfuit Nazianzenis: est autem statio, sive portus Cappadociæ. Apollinarius verò in Laodicea Syriæ. Indeed the three men then were defenders of homoousia against he- nousion, far ahead of the others, both those who pre- ceded them and those who came down to my own age as patrons of that heresy: so much so that Athanasius compared with these may be reckoned a boy. In Hist. adv. Bas. & Greg. Nazianz. Vide Homousius. Homæusius. HEXAMERON, that is, the work of six days, the works of St. Basil and St. Ambrose are so called, in which the works of the six days of the world and of the Creator are treated. HEXAPLA, a Greek term, that is, sixfold, thus Eusebius, book 6 of hist., calls the edition of Holy Scripture, the immense Origenian work, for which, after long labor, the author had withdrawn to Tyre, and he divided it by six columnar sections for six different versions of the same, that is, two Hebrew and four Greek, namely, those of Symmachus, Aquila, the LXX., and Theodotion. For before this the same Origen had composed another Bible containing four versions, which he had named Tetrapla; and likewise at last he had prepared another work of the same kind containing eight biblical versions, which he entitled Octopla. Vide Baron. an. 231. n. 9. HEXARCHUS. Vide Exarchus. Ejus tituli. Vide Titulus. HIDA. FR. A farm with a house, in which a single family can dwell. [And always at the end of the century, he commands that one tenth of all his inheritance be given to clothe and feed the poor hida. Guliel. lib. 1. de gest. Reg.] Therefore Polydore Virgil thought wrongly that only a territory of twenty iugera was meant. Vide Familia. HIBEO. FR. An obsolete word, from which Cohibeo is composed, and it has the same meaning: [The tribune shuddered and blushed; and so he ordered them to be hiberi with their hands. In the Passion of SS. Perpetua and Felicitas printed by Luca Holstenius, p. 28. HIERA. Vide Jera. HIERARCHIA, sacred principality, in Greek; thus Dionysius the Areopagite named his work on the principality of Angels and of the Militant Church, who for the same reason calls the Bishop a Hierarch, that is, a sacred Prince. HIEROMARTYR, a Priest, Bishop, or Deacon Martyr. HIEROMNEMON, overseer of sacred things, was a diaconal office of great esteem in the City of Constantinople, to which belonged to vest the Patriarch in pontifical attire, to indicate the prayers in the book, to assign a place in the throne to those elected and consecrated, to intone the customary chant of ordination; thus it corresponded to the office of Master of Ceremonies. HIEROMONACHUS, sacred monk. Others, however, more rightly teach that this name is composed from the Greek words iapès, & , that is, Priest Monk. H I He granted pardon to illustrious and approved men and women, hieromonks, and virgins consecrated to God. Pharanz. in Chron. lib. 2. c. 5. HIEROPHANTA, the title of a priest among the Athenians, who, as St. Jerome writes against Jovinian, to extinguish sexual passions, swallowed the juice of hemlock; and elsewhere the same: [The hierophant among Athens is emasculated, and may he be chaste by eternal weakness, epist. II.] FR. which, however, is by no means advisable; for hemlock is poison to men, although to cattle it is a cause of fatness; hence Lucretius, book 5, sang: Indeed, one may often see hemlock make fat the bearded cattle, and it is a sharp poison to man. HIEROPHYLAX, sacristan, a Greek term, that is, guardian of sacred things. HIEROSOLYMITANI EQUITES. Vide Equites Melitenses. HIEROTHECA, a sacred repository, or covering; it is taken for a pyxis, or some other sacred vessel, in which holy relics are preserved. Also a sacred sepulchre, sacred vestments, and the like. HIN, a measure for liquids, which according to St. Jerome's opinion, in c. 4 of Ezekiel, contained two Italian sextarii, to which other sacred expositors agree. [Which has the fourth measure, hin. Exod. c. 29.] Vide Sextarium. HINNULA, a kind of game. Vide Cervula. HIPAGIUS, a horse-driver, from the Greek, that is, horse, and I drive; it is also taken for a servant, or page, a footman, whence the Italian word Paggio comes, that is, a page who serves his master on foot; thus also Equipaggio in Italian means baggage, and other impedimenta, which follow in the itinerary of princes. FR. hence Hippoperæ, according to Festus, were called the saddlebags or packs that are placed on horses. HIPPOPERÆ. Vide Hippagius. HIERNARCHUS. Vide Jerenarcha. HIERRIO. To snarl, or growl, which is proper to a rabid dog [Just as it is innate in dogs that even if they do not bark, yet they growl. Sidon. Episcop. lib. 7. epist. 3. HIRRITUS, the canine act of snarling. [Let him proclaim the rage of the dog in snarling. Sidon. Episc. lib. 8. epist. 16. HIRRUNDINEUS ADVENTUS, that is, spring; whence the proverb, [One swallow does not make spring.] & Sidon. Episc. [Up to the swallow-like and stork-like arrival, lib. 2. epist. 14. HISPANIÆ ECCLESIÆ RITUS, & other matters pertaining to the same. Vide Aera, Altare, Amagabari, Aspergillum, Baptismus, Barbacanum, Bethilica, Boja, Bursa, Calix, Chias, Confessio, Ferdinandus, Graduale, Hostia, Hydria, Icona, Litaniæ, Malachinus, Marabotinus, Maran Atha, Missa pro morte inimicorum, Mi-
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HI H I 295 HISTRIX, animal. Vide Chærogryllus. HIUFO, verbum, pro fisco signare, vel sequestra- re. Casæ eorum hiufentur, quousque pro ipsa decima, sicut suprà dictum est, satisfaciant. In Capitul. Caroli Magni, à germanico vocab. Hufar, id est, possessio, vel à Guiffa, id est, abla- tio rei alienæ. Vide Guiffa. HOEA. FR. prædium, seu fundus, quantum Co- lonus colere possit. [Duas hobas serviles. In traditionibus Fuldensibus. Dorem Ecclesiæ, id est, duas hobas possellas, & beneficium Pres- byteri in eodem loco deservientis, id est, unam hobam. In quadam Bulla Othonis I. Imper. apud Torrig. de Cryptis Vatican.] Legitur etiam Hobunna, & canis possessionis custos Hobavasth ex germanico Hoube, dicitur. HODEGITRIA, sic appellatur imago illa Con- stantinopolitana miraculosa Beatissimæ Mariæ Virginis, quam Divum Lucam depinxisse cre- ditur, ex græco , id est, viæ ductrix, eò quia in expulsione Latinorum, quando Imp. Michael Palæologus Constantinopolim trium- phans ingressus est, hanc sacram imaginem sibi præcedere ordinaverat, quam pedester Impera- tor sequebatur, ut refert Gregoras, lib.4. qui sic subdit ibidem: [Post dies complures Imperator Constantinopolim intrat; non priùs tamen, quàm sacrosanctæ Deiparæ, quam quasi viæ monstratricem Hodegitriam vocant, imago per portam quam Auream dicunt, ingressa est.] Hæc prodigiosa imago Constantinopolitanam Ur- bem sæpè à Barbarorum incursionibus liberavit. Hodie in Sicilia, & Messanæ præcipuè Deipara sub titulo Godegitriæ summè veneratur, quam corruptè Iriæ dicunt, Romæque ipsi Siculi sub eodem titulo Ecclesiam habent propriam, ubi vulgariter Constantinopolitana appellatur. FR. cujus fundatores fuerunt etiam Melitenses. Flo- ravantes Martinellus in ejus Roma Ethnico sa- cræ in tit. S. Mariæ Constantinop. ∴ Solet depin- gi suprà arcam à duobus Caloiris, Monachis, nempè, græcis super humeros delata, eodem modo, quo qualibet feria III. processionaliter per Urbem Constantinopoliranam deferebatur. Nicephorus, lib.15. Inde vulgus commentari ce- pit, quòd ita depingatur, quia hæc imago ex Iria Bixantium miraculosè per mare in arca deportata, & à duobus Monachis græcis ad lit- tus inventa fuerit, quod fabulam esse demonstrat Baronius. Itaque Siculi qualibet feria III. ob devorionem hujus Iconæ jejunant. In ejus ho- norem Pulcheria Imperatrix magnificum tem- plum erigi curavit. Nicephor. loc. cit. & à Domi- nicanis conservabatur ibi in vico Ballata nuncu- pato; at quia Templum illud in Meschitam à Turcis profanatum fuerat, ideò ann. 1629. mediâ- te ingenti pecuniæ largitione Oratoris Veneti, à ministris Turcarum Tyranni concessa fuit eif- dem Dominicanis licentia, ut ad alterum eorum Conventum Civitatis Peræ sub titulo S. Petri hæc Sacra Imago collocaretur. FR. Triumphus Michaelis Palæologi post Latinorum expulsi- nem T 4
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HI H I 295 HISTRIX, animal. See Chærogryllus. HIUFO, a word meaning, for the exchequer to mark, or to sequester. Their houses are hiufed, until they make satisfaction for the tithe itself, as has been said above. In the Capitularies of Charlemagne, from the German word Hufar, that is, possession, or from Guiffa, that is, the taking away of another’s property. See Guiffa. HOEA. F. estate, or field, as much as a colonus can cultivate. [Two servile hobae. In the Fulda traditions. Dorem of the Church, that is, two possible hobae, and the benefice of the priest serving in the same place, that is, one hoba. In a certain Bull of Emperor Otto I, apud Torrig. de Cryptis Vatican.] It is also read Hobunna, and the dog guarding the possession is called Hobavasth, from the German Hoube. HODEGITRIA, so is called that miraculous Constantinopolitan image of the Most Blessed Virgin Mary, which is believed to have been painted by St. Luke, from the Greek, that is, “guide of the way,” because in the expulsion of the Latins, when Emperor Michael Palæologus entered Constantinople in triumph, he had ordered this sacred image to go before him, which the Emperor followed on foot, as Gregory relates, book 4, who there adds thus: [After many days the Emperor enters Constantinople; nevertheless not before the most sacred image of the Mother of God, whom they call Hodegitria, as the guide of the way, had entered through the gate which they call the Golden.] This prodigious image often delivered the city of Constantinople from the incursions of the barbarians. Today in Sicily, and especially in Messina, the Mother of God is most highly venerated under the title Godegitria, which they corruptly call Iriæ, and at Rome the Sicilians themselves have a church of their own under the same title, where she is commonly called Constantinopolitana. F. Its founders were also the Maltese. Floravantes Martinellus in his Roma Ethnica sacredly in the title of S. Mary of Constantinople. ∴ It is usually painted above the chest carried on the shoulders by two Caloiri, that is, Greek monks, in the same way as it was borne in procession through the city of Constantinople every Tuesday. Nicephorus, book 15. Hence the common people began to suppose that it is painted thus because this image was miraculously brought from Iria to Byzantium by sea in a chest, and found on the shore by two Greek monks, which Baronius shows to be a fable. Therefore the Sicilians fast every Tuesday out of devotion to this icon. In its honor Empress Pulcheria took care to have a magnificent temple erected. Nicephor. loc. cit. and it was preserved there by the Dominicans in the district called Ballata; but because that temple had been profaned by the Turks into a mosque, therefore in the year 1629, by means of a great payment of money from the Venetian ambassador, license was granted by the ministers of the Turkish tyrant to the same Dominicans that this Sacred Image should be placed in another of their convents in the city of Pera under the title of St. Peter. F. The triumph of Michael Palæologus after the expulsion of the Latins T 4
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HO nem ex Constantinopolitana Civitate, refertur à Fl. Blondo, decad. 2. lib. 8. & ab Oderico Raynal. an. 1261. n. 29. & seq. atq; à Georg. Logotheta describitur. Eadem imago triumphaliter delata ad eandem Urbem ab Imp. Jo. Commeno pedibus tamen præcedente describitur à Niceta Coniata apud Baron. an. 1123. n. 7. Alia quoque Latino- rum expulsio ab eodem Cardinali ex eodem Niceta in Andronico affertur, an. 1183. n. 8. & seq. Sed quo in loco prædictam historiam uti fabulo- sam refellat Baronius, non inveni. Qui tamen de hac imagine hodegitria noscere cupit, legat opu- sculum Michaelis Justiniani Romæ in typogr. Rev. Cam. Apostol. de ann. 1656. impressam. HODEPORICUM, græcum vocabulum , nempè, itineris relatio, itinerarium. [Hode- porico licèt difficiliter expleto. In vita S. Seba- stiani Mart. HOLOBERUS, ex , id est, totus, & , nempè, sulvus. [Obtulit pallia holobera. Anast. Biblioth. in Hormisda.] Vide Oloberus. HOLOCAUSTUM, , , totum, & , combustum; in hoc enim sacrificio victima tota in igne consumebatur, ita ut nulla reliquia re- maneret, ad differentiam Hostiæ sacrificii, quæ non consumebatur totaliter; ex ea enim detra- hebatur Sacerdotis porrio. Dicitur etiam Holo- caustum à verbo græco , id est, totaliter comburo. FR. [Sententiam, quæ vetat mise- ricordiam, non solùm tenere fratres, sed etiam audire fugite; quia potior est misericordia omni- bus holocaustomatibus, & sacrificiis, can. pon- deret, dist. 50.] Glossa autem sic interpretatur: Holocaustum ab holon, totum, cauma, incen- dium, in can. sic populus, 1. quæst. 1.] Holocau- stum luge. Vide Endelechismus. HOLOCHRYSUM, totum ex auro, , totus, & , aurum. [Leo ex Abbate S. Martini ordi- natur Episcopus. Fuit enim faber lignarius; fa- ciens etiam turres holochryso tectas, ex quibus quædam apud nos retinentur. Gregorius Turon. lib. 10. cap. ult.] FR. dictio Turres significat cibo- ria. Vide Ciborum. HOLOGRAMMATON. Vide sequentem dictionem. HOLOGRAPHUS, plenariè, & absolutè scriptus: græca dictio . [Ubi holographa ma- nus est, fallum dici non potest. Ambros. in epist. ad Galatas, c. 6. Tamquam non sit holographas membranas arbitraturs. Sidon. epist. 11. lib. 9.] Dicitur etiam Hologrammaton in eadem signi- ficatione. HOLOPHORUS, Olophorus, seu Olophorus. Vide Oloberus. HOLOPORPHORUS, & Holoporphyrus. Vide Olobe- rus. HOLOSERICUS. FR. Heliogabalus fuit primus Ro- manorum, qui holoserica veste usus est, cùm autem subferica in usu esset. Lamprid. in Helio- gab. Vide Chrysoclaeus, Oloberus. HOLOVITREUM, vox græco-latina, merè vi- treum: [Vasilli holovitreum valdè pretiosum, & Alexandrini operis arte compositum, cum tri- HO tis est pigmentis allatum. Surius in vita S. Od- lonis 1. Ianuar. HOMOEOTELEUTON. Vide Versus Leoninus. HOMAGIUM. FR. Actus subjectionis, seu fideli- tatis professio. Glossa in c. indignum, de regul. juris. Atque Sigonius de Regno Italiæ ait, quòd Homagium sit jus à Rege acceptum cum digni- tate pro feudo beneficii nomine. [Indignum est, & à Rom. Ecclesiæ consuetudine alienum, ut pro spiritualibus facere quis homagium com- pellatur, lib. 2. Decretal. tit. 41. c. 11. & de eo- dem vocab. sit mentio, ibid. tit. 1. c. 15. & tit. 3. c. 17.::: Contigit, ut die quadam infirmare- tur, & ecce Satan adfuit, qui diceret ei, vis mihi facere homagium, & ego tibi dabo scien- tiam omnium literarum? Cæsar. lib. 1. cap. 32. Detestabile, quippè, est in Monacho, ut sub quocumque coloris habitu, honore, aut titulo potestatis, habeat feuda, servos, & ancillas, homagia, & fidelitates. Petr. Blesen. epist. 102.] Dicitur etiam ab aliis Hominatio, Hominiscum, Hominiscatus. Alia synonyma. Vide Hominium, Vassallagium. HOMILIA, , populi coadunatio; hinc po- ste à Sancti Patres eorum sermones homilias ap- pellavere, ad denotandum actos fuisse eorum ser- mones ad populum congregatum. FR. Sed ali- ter ex SS. Patribus colligitur: Sanctus enim Vi- ctor Uticen. lib. 1. inquit: [Augustinus ducentos jam triginta & duos confecerat libros, exceptis innumerabilibus epistolis, atque tractatibus po- pularibus, quos Græci Homilias vocant.] Inde Tractatores dicti sunt, qui sermocinarentur ad populum, ut in dict. Tractator dicetur. Discri- men autem inter , & , ostendit Pho- tius in ejus Biblioth. num. 174. in B. Jo. Chrysof. S. 1. de ejusdem homeliis in Genesim inquiens: [Orationum nomen præferunt libri (sic enim in iis reperi exemplaribus, quæ legi) Homeliis tamen similes magis esse videntur cum cæteris re- bus, tum quòd sæpenerò tamquam præsentes respiciens auditors, sermonem ad eos conver- tit, interrogat, responder, ac pollicitationibus utitur, ut possit maximè alio in dicendi genere, quàm homiliarum isto, similia formare, atque exhibere; quia tamen illud assiduè, constanter- que sine ullo dispensationis ordine servat, homi- lias illas esse satis, superque declarat: habuit si- quidem eas ad populum, ] ubi docet, quòd Ora- tio sit, quæ Oratorum adstricta præceptis, con- stanti dispositionis ordine disposita, ornataque sit: homilia verò sine dispositionis ordine, & po- pularis potiùs allocutio erit appellanda. HOMINICULÆ. FR. Sic per ludibrium vocaban- tur Christiani ab Apollinaristis, quia nos in Christo duas naturas consitemur: [Calumniam in nos statuentes, duos filios dicere nos dicitis, & hominiculas appellatis. Athan. de Incarn. Domini. HOMINIUM. FR. idem ac Homagium supra: [Indignum est igitur, ut clericus, qui jam in Dei sortem est assumptus, & jam laicorum di- gni-
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HO from Constantinopolitan City, is reported by Fl. Blondo, decad. 2, lib. 8, and by Odericus Raynal. year 1261, no. 29, and following, and it is described by Georg. Logotheta. The same image, carried triumphantly into the same City by Emperor John Comnenus, with the feet nevertheless going before, is described by Nicetas Choniates in Baronius, year 1123, no. 7. Another expulsion of the Latins is also given by the same Cardinal from the same Nicetas in Andronicus, year 1183, no. 8, and following. But in what place Baronius refutes the aforesaid history as fabu- lous, I have not found. Whoever nevertheless wishes to know about this hodegetria image, let him read the little work of Michael Justinian, printed at Rome in the press of the Rev. Apostolic Chamber, year 1656. HODEPORICUM, a Greek word, namely, a report of a journey, itinerary. [Hode- poricum, though difficult to complete. In the life of St. Sebastian Martyr.] HOLOBERUS, from , that is, whole, and , namely, solvus. [He offered holobera pallia. Anast. Biblioth. in Hormisda.] See Oloberus. HOLOCAUSTUM, , , whole, and , burnt; for in this sacrifice the entire victim was consumed in the fire, so that no remainder was left, unlike the sacrifice of the Host, which was not entirely consumed; for from it was taken away the priest's portion. It is also called Holocaust from the Greek verb , that is, to burn completely. FR. [Avoid the opinion which forbids mercy, not only to keep the brethren, but even to hear it; because mercy is better than all holocausts and sacrifices, can. ponderet, dist. 50.] But the Gloss interprets it thus: Holocaust, from holon, whole, cauma, burning, in can. sic populus, 1, q. 1.] Holocaust of grief. See Endelechismus. HOLOCHRYSUM, entirely of gold, , whole, and , gold. [Leo, from Abbot of St. Martin, is ordained Bishop. For he was a carpenter; also making towers covered with holochrysa, some of which are still retained among us. Gregory of Tours, lib. 10, cap. ult.] FR. The word Towers signifies ciboria. See Ciborum. HOLOGRAMMATON. See the following word. HOLOGRAPHUS, written fully and completely: a Greek word . [Where the hand is holograph, it cannot be said to be counterfeit. Ambrose in his epistle to the Galatians, c. 6. As though he thought the holograph membranes were not such. Sidonius, epist. 11, lib. 9.] It is also called Hologrammaton with the same meaning. HOLOPHORUS, Olophorus, or Olophorus. See Oloberus. HOLOPORPHORUS, and Holoporphyrus. See Oloberus. HOLOSERICUS. FR. Heliogabalus was the first of the Romans to use a holoseric garment, whereas subseric was then in use. Lamprid. in Heliogab. See Chrysoclaeus, Oloberus. HOLOVITREUM, a Graeco-Latin word, entirely glass: [Very precious holovitreum glass vessel, and made with the art of Alexandrian workmanship, was brought with tri- tis pigments. Surius in the life of St. Odilo, 1 January. HOMOEOTELEUTON. See Leonine Verse. HOMAGIUM. FR. An act of subjection, or profession of fidelity. Gloss in c. indignum, de regul. juris. And Sigonius, in De Regno Italiae, says that Homagium is a right received from the King together with dignity, in the name of a fief as a benefice. [It is unworthy, and alien to the custom of the Roman Church, that a person be compelled to do homage for spiritual things, book 2 of the Decretals, title 41, c. 11; and mention of the same word is made there, title 1, c. 15, and title 3, c. 17. ::: It happened that on a certain day he fell ill, and behold Satan was present, who said to him, Do you wish to do me homage, and I will give you knowledge of all letters? Caesar, lib. 1, cap. 32. It is detestable, indeed, in a monk, that under any habit of color, honor, or title of authority, he should have fiefs, male and female servants, homages, and fidelities. Petr. Blesen. epist. 102.] It is also called by others Hominatio, Hominiscum, Hominiscatus. Other synonyms. See Hominium, Vassallagium. HOMILIA, , a gathering of the people; hence later the Holy Fathers called their sermons homilies, to signify that their sermons were addressed to the assembled people. FR. But it is otherwise gathered from the Holy Fathers: for Saint Victor of Utica, lib. 1, says: [Augustine had already composed two hundred and thirty-two books, except for innumerable letters and popular treatises, which the Greeks call Homilies.] Hence those who spoke to the people were called tractatores, as will be said in the word Tractator. The distinction, however, between , and , is shown by Photius in his Bibliotheca, no. 174, in B. John Chrysostom, s. 1, on his homilies on Genesis, saying: [The books bear the name Orations (for thus I found it in the copies I read), yet they seem more like homilies in other respects too, because very often, as though looking at the listeners as present, he turns the discourse to them, asks questions, answers, and uses promises, so that he can most of all form and present things similar in another kind of speaking than that of homilies; yet because he constantly and steadily observes that practice without any order of arrangement, it sufficiently and more than sufficiently shows that those are homilies: for he had them addressed to the people.] Here he teaches that an Oration is that which, bound by the precepts of orators, is arranged and adorned with a fixed order of disposition; but a homily, without order of disposition, should rather be called a popular address. HOMINICULÆ. FR. Thus, in mockery, Christians were called by the Apollinarists, because we confess two natures in Christ: [Setting calumny against us, you say that we speak of two sons, and you call us hominiculae. Athan. de Incarn. Domini.] HOMINIUM. FR. The same as Homagium above: [It is therefore unworthy that a cleric, who has already been taken into God's portion, and has already been...
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HO gnitatem excessit, pro terrenis lucris hominum faciat laico. Lucas Vvaddingus in Notis epist. S. Anselmi,lib.3.epist.45. Hominium, & fidelitatem jurantes. Petr. Cistercien. Vallis Sarnien. Monachus in hist. Albigen.cap.25.Contra Ordinis vestri regulam, Villas, Ecclesias, & Altaria possident, fidelitates, & hominia benignè suscipiunt, 3. decretal.cap.3.tit.35. Homo. FR. dictus est Diabolus à Christo Domino: [Inimicus homo hoc fecit. Matth. cap. 13.] Glossa in cap.licèt, de elect. & elect. potest. sic explicat: [Diabolus dictus est homo ab eventu, quia devicit hominem; sicut Imp. dictus est Africanus ab eventu, quia Africam devicit.] Homo verò à Christo dicitur Omnis creatura, quod de aliis creaturis nequit prædicari. [Sed creaturæ nomine signatur homo; omnis autem creaturæ aliquid habet homo; habet namque commune esse cum lapidibus, vivere cum arboribus, sentire cum animalibus, intelligere cum Angelis.D. Gregor. homil. 29. in cap. 16. Marci. HOMODIANA, pro Hera Diana. Vide Noctiluca. HOMOEUSSIUS, , qui est similis essentiæ. Est enim à verbo Græco , similis, & , essentia. Contumaces ac perfidi Ariani cùm cernerent de ipsorum hæresi, homousion negante, in legitimis synodis conclamatum esse: homœusion commenti sunt: asserentes Filium non esse quidem homousion cum Patre, id est, ejusdem essentiæ; sed homœusion, id est, similis essentiæ. Cùm tamen sacræ scripturæ satis apertè inculcent tres Personas esse ejusdem essentiæ, & dicat Christus, Ioan. 10.30. Ego Pater unum sumus. De , homœusia, id est, simili essentia, frequenter in D. Athanasii Operibus legitur. Et D. Ambrosius in, libr. de Filii divinitate & consubstantialitate contra Arianos, cap. 2. ait: Denique sublato homousion, id est unius substantiæ vocabulo, , homœusion, id est similem factori suo posuerant, cum aliud sit similitudo, aliud veritas. Heterousios. Vide Homousion. HOMOLOGIUM, seu Homologatum. FR. laudum, & arbitrum pronunciatum. Ancaranus, & Jo. Bapt. Caccialupus, quos citat, & sequitur Decius, consil. 198. col. 3. Dicitur etiam Emologare in eodem sensu. Dictionar. Alberici, verbo Emologo. Baldus in tit. de pace Constan. sententiæ, & consil. 342. fuit factum, in fin. lib. 3. Quamvis non pauci errent in hoc. Vide Omologo. HOMOLOGO. Vide Omologo. HOMOLOGUS, , assensor, & usurpatur pro Vassallo, qui ratione fidelitatis suo legitimo Principi subjacere consentit; de quo fit mentio in Cod. Theodos. l. ultim. de patroc. vic. Itaque non à dictione Homologius, ut aliqui existimant, hoc vocabulum derivatur. HOMOPHAGIA, vel Omophagia, crudorum ciboborum comestio, græcè . [Non enim HO 297 magno labore corporis fatigatur, quia nec tanta cura inter nos parandorum ciborum, vel coctionis impenditur, quippè qui maximè xerophagiis, & omophagiis utuntur. Cassian. lib. 4. cap. 22.] FR. Xerophagia significat siccarum rerum comestio. Vide suo loco. Omophagi appellati sunt Ætoli populi à Thucydide: ||: [Bacchanalia etiam prætermittimus inania, quibus nomen omophagiis græcum est, in quibus furore mentito, sequestrata pectoris sanitate, circumplicatis vos anguibus, atque, ut vos plenos Dei numine, ac majestate doceatis, captorum reclamantium viscera cruentatis oribus dissipatis. Arnob. lib. 5. advers. Gent. HOMOUSIUS, , & , consubstantialis, ejusdemque essentiæ. Et ita , vel , eamdem essentiam, seu essentiæ identitatem sonat; à Græco vocabulo , simul, & , essentia. FR. Sanctissimæ Trinitatis attributum, id est, consubstantialitas. [Ego Berengarius &c. Jurans per Sanctam, & homousion Trinitatem, & per hæc Sacrosancta Christi Evangelia. De consecrat. dist. 2. can. Ego Berengarius.] Ibi Glossa: [Homousion, id est, ejusdem substantiæ] Ibique Archidiac. [Homousion in græco idem est, quod idem, vel unum Usia, id est, substantia; ideo dicitur Trinitas homousion, id est, unius substantiæ,] & Anastasius de pseudosynodis loquens: [Quæ contra homousion factæ sunt jussiones Imperatorum firmant, & non pia fides. In disputat. S. Maximi Mart. in ejus Collectan. à Jacobo Sirmondo in 8. edir. pag. 161.] In aliquibus codicibus D. Aug. Homusion perperàm legitur. [Homusion verbum, unius, ejusdemque substantiæ sonat in græco, tom. 2. epist. 177. seu potiùs altercatio inter Augustinum, & Pascentium.] Vide D. Ambros. lib. 3. de fide, cap. ult. Vide etiam hîc Deivirilis, Heterousios, Homœusios. HOMOUSIONES, Homousiani, & Homousionistæ, FR. sic Ariani, & cæteri Hæretici negantes in divinis consubstantialitatem Filii, Catholicos appellabant; hinc Rex Hunnericus Arianus in suo edicto contra Episcopos Catholicos scripsit: [Rex Hunnericus Vandalorum, & Alanorum universis Episcopis homousianis, apud Victor. Uricen. lib. 4. de persecut. Vandalica.] Et D. August. epist. 177. suprà citata inquit: [Absit, ut erubescamus Catholici in universo manentes, nos appellari propter fidem veram , ejusdemque substantiæ, à nonnullis verbum græcum non intelligentibus, Homousiones, qui nos appellari gaudeamus de Christi nomine Christianos.] Et idem in libro contra Arianos, tom. 6. ait: [Ecce qui nos quasi macula novi nominis vocant homousiones; nec se ipsos, cùm ista sentiunt, intuentur infanos. HOMORPOSTATA, , ea quæ sunt ejusde hypostasis, seu subsistentiæ. Ita cùm duæ totales naturæ, aut
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HO has surpassed dignity, for earthly gains of men he would make a layman. Lucas Waddingus in Notes on the epistle of St. Anselm, lib. 3, epist. 45. Those swearing homage and fidelity. Petr. Cistercien. Vallis Sarnien. Monachus in hist. Albigen. cap. 25. Against the rule of your Order, they possess villages, churches, and altars, and willingly receive fidelities and homages, 3. decretal. cap. 3. tit. 35. Homo. FR. was said by Christ the Lord to the Devil: [An enemy man has done this. Matt. cap. 13.] The Gloss on cap. licet, de elect. & elect. potest. explains it thus: [The Devil is called man from the outcome, because he conquered man; just as the emperor is called Africanus from the outcome, because he conquered Africa.] Man however is called by Christ every creature, which cannot be predicated of other creatures. [But under the name of creature man is designated; and man has something of every creature; for he shares being with stones, life with trees, sensation with animals, understanding with Angels. D. Gregor. homil. 29. in cap. 16. Marci. HOMODIANA, for Hera Diana. See Noctiluca. HOMOEUSIUS, one who is of similar essence. For it is from the Greek verb, similar, and , essence. The stubborn and treacherous Arians, when they saw that in their heresy, denying homousion, it had been proclaimed in legitimate synods: they invented homœusion, asserting that the Son was not indeed homousion with the Father, that is, of the same essence; but homœusion, that is, of similar essence. Yet the sacred Scriptures clearly enough teach that the three Persons are of the same essence, and Christ says, John 10.30. I and the Father are one. About , homœusia, that is, similar essence, it is frequently read in the Works of St. Athanasius. And St. Ambrose in the book On the divinity of the Son and consubstantiality against the Arians, cap. 2. says: Finally, the word homousion, that is of one substance, having been removed, they had put , homœusion, that is, similar to its maker, when similarity is one thing, truth another. Heterousios. See Homousion. HOMOLOGIUM, or Homologatum. FR. a judgment of praise, and an arbitrated pronouncement. Ancaranus, and Jo. Bapt. Caccialupus, whom Decius cites and follows, consil. 198. col. 3. It is also said Emologare in the same sense. Dictionar. Alberici, under the word Emologo. Baldus in tit. de pace Constan. sentence, and consil. 342. was done, at the end of lib. 3. Although not a few err in this. See Omologo. HOMOLOGO. See Omologo. HOMOLOGUS, an assenter, and is used for a vassal who, by reason of fidelity, consents to be subject to his legitimate Prince; of which mention is made in the Cod. Theodos. l. ultim. de patroc. vic. Therefore this word is not derived from the term Homologius, as some think. HOMOPHAGIA, or Omophagia, the eating of raw foods, in Greek . [For he is not worn out by great labor of the body, because no such care is expended among us in preparing food, or in cooking, since those who use especially xerophagies, and omophagies. Cassian. lib. 4. cap. 22.] FR. Xerophagia signifies the eating of dry things. See in its place. The Aetolian peoples were called Omophagi by Thucydides: ||: [We also omit the empty Bacchanalia, to which the name omophagies is Greek, in which, with feigned frenzy, your mind’s sanity being set aside, coiling snakes around you, and, as though teaching you to be full of the divinity and majesty of God, you tear apart with bloody mouths the entrails of the captured who cry out. Arnob. lib. 5. advers. Gent. HOMOUSIUS, and , consubstantial, and of the same essence. And thus , or , sounds the same essence, or identity of essence; from the Greek word , together, and , essence. FR. An attribute of the Most Holy Trinity, that is, consubstantiality. [I, Berengarius &c. swearing by the Holy, and homousion Trinity, and by these Most Holy Gospels of Christ. De consecrat. dist. 2. can. Ego Berengarius.] There the Gloss: [Homousion, that is, of the same substance] And there the Archdeacon: [Homousion in Greek is the same as same, or one Usia, that is, substance; therefore the Trinity is called homousion, that is, of one substance,] and Anastasius, speaking of the pseudosynods: [Those decrees of the emperors were made against homousion, and not the pious faith. In the disputation of St. Maximus Martyr in his Collectanea, by Jacobus Sirmondus in the 8th edition, p. 161.] In some manuscripts of St. Augustine, Homusion is wrongly read. [Homusion means in Greek one, same substance, tom. 2. epist. 177. or rather the dispute between Augustine and Pascentius.] See St. Ambrose, lib. 3. de fide, cap. ult. See also here Deivirilis, Heterousios, Homœusios. HOMOUSIONES, Homousiani, and Homousionistae, FR. thus Arians, and the other heretics denying in divine things the consubstantiality of the Son, used to call the Catholics; hence King Hunneric the Arian in his edict against the Catholic bishops wrote: [King Hunneric of the Vandals and Alans, to all bishops homousian, in Victor. Uricen. lib. 4. de persecut. Vandalica.] And St. August. epist. 177. cited above says: [Far be it that we Catholics, remaining in the whole universe, should blush to be called, on account of the true faith, of the same substance, by some who do not understand the Greek word, Homousiones, when we rejoice to be called Christians from the name of Christ.] And the same in the book against the Arians, tom. 6, says: [Behold, those who call us homousions as if with the stain of a new name; nor do they themselves, when they think these things, see their own folly. HOMORPOSTATA, , those things which are of the same hypostasis, or subsistence. Thus when two total natures, or
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298 H O aut, partiales habent eamdem subsistentiam, homoypostata dicendæ. Totales quidem, ut in Christo Natura humana, & divina: quia unam & eandem habent subsistentiam, unde & idiomatum communicatio formata. Partiales verò naturæ, ut anima & corpus, quæ una subsistentia, eaque simplici, ut multi volunt, aut composita, secundùm alios, donantur. Quod à Damasceno in log. c. 32. insinuatur, dicente: Homypostata sunt, cùm duæ naturæ in una hypostasi uniuntur, & unam tenent hypostasim compositam, & unam personam, ut anima & corpus. Vide Hypostasis. HOMUNCIONISTÆ. FR. Hæretici, qui & Photiniani à Photino appellati sunt, negabant in Christo duas naturas. Baron. An. 357. nu. 8. Ubi enim textus S. Dionysii ajebat in Christo novam Dei virilem operationem, illum adulterantes hi heretici, legebant unam Dei virilem &c. Baron. An. 649. num. 18. De his quoque Prudentius, in Apotheos. poem. 4. cecinit: Sunt qui Judaico cognatum dogma furori Instituunt, media Christum ratione sequuti, Hoc tantùm, quòd verus homo est, ac cælitus illum Adfirmant non esse Deum, pietate fatentur, Majestate negant, morum pro laude sacratum Concelebrant. A quo tamen Homuncionitæ etiam nuncupantur. HOMUNCIONITÆ. FR. hæretici, qui asserebant imaginem Dei non in hominis anima, sed in corpore consistere, ut notat Sirmondus in lib. cui tit. Prædest. l. 1. hær. 76. An autem iidem sint ac Homuncionistæ, de quibus Prud. suprà, videant Eruditi. HONORATUS. Qui aliqua dignitate functus est. Vide Possessor. HONORIGERA VIRGINITATIS NOTA, dicitur Velum Monialium. Vide Velum professionis. HOPLOTHECA. FR. græca dictio , id est, armorum theca; sic appellatus est liber, in quo omnes Sanctorum Patrum sententiæ ad confutanda Hæreticorum falsa dogmata compilatæ erant, quod opus Petrus Possinus in ejus eruditionis notis ad Historiam Pachimeræ, ab eodem latinitati donatam, putat jussu Emanuelis Comneni Græcorum Imperatoris fuisse compositum. HOQUETA, ex Gallico Hoquer, id est, suspiria, & surgultus, quos Cantores affectare solent. [Sed nonnulli novellæ scholæ discipuli, dum temporibus mensurandis invigilant, notis novis intendunt fingere suas, quàm antiquitus câtare malunt, in semibreves, & minimè ecclesiastica cantantur, notulis percutiuntur; nam melodias hoquetis intersecant, discantibus lubricant, triplis, & motetis vulgaribus nonnunquam inculcant; adeo ut interdum antiphonarii, & gradualis fundamenta despiciant. In extr. Jo: XXII. cap. unico, de vita, & honest. Clericor. HORÆ CANONICÆ, quas recitare tenentur Ecclesiastici, quæ in Gallia Cursus appellabantur, Vide Cursus. Canonicæ dicuntur, quia sunt H O regulares, seu quia canonis pensio est, quam tenentur Deo quotidie persolvere Ecclesiastici; nam psalmodia canon noster dicitur. [Sanè que-madmodum unus aliquis agricola, nisi suu[m] canonem plenum, ac bonum reddiderit, in carcerem conjicitur, suspenditur, conscinditur plagis, quousque omne redditur creditori debitum; ita continget Monacho, cùm per oscitantiam sibi præscriptum transmiserit canonem. Antioch. homil. 105.] Divisæ igitur sunt hujusmodi preces in septem horas; nam [Septem horas canonicas in die quasi ex debito canimus pro septem gradibus, quos à septriformi spiritu suscipimus; formam autem habemus ab Apostolis, & aliis Sanctis, ut septies in die Creatorem nostrum laudemus. Gem. lib. 2. cap. 53.] Divus verò Hieronymus has septem horas sic distinctè recenset: [Assuecas quoque ad orationes, & psalmos nocte consurgere, manè hymnos canere, tertia, sexta, nona hora stare in aciem, quasi bellatorem Christi, accensaque lucerna reddere sacrificium vesperitum. De Reg. Monach.] Itaque sallitur Polydorus Virgilius existimans has horas canonicas à D. Hieronymo, sive ab Eleutherio Papa institutas fuisse: ex Divis enim Clem. Basilio, aliisq; Patrib. satis colligitur ab Apostolis ad imitationem antiquæ Synagogæ, eas in primæva Ecclesia laudabiliter introductas esse; quandoquidem Psaltes Regius cecinit: [Septies in die laudem dixi tibi, psal. 118.] Neque can. Eleutherius, dist. 91. aliud probat, quàm Vigiliarum observantiam ipsum tantùm restituisse. Circa verò horarum numerum, non satis inter se conveniunt Auctores, alii enim laudes tanquam horam à Matutino distinctam assignant, ita Amalar. lib. 4. de Eccles. off. c. 7. seu 10. D. Antoninus, & Navarrus; quorum inter alias rationes ab eis allatas, hæc præcipua est, nimirum, Ecclesiæ usum, quæ in nocte Nativitatis Domini à laudibus separare solet matutinum. Communis verò Patrum, ac Conciliorum enunciationis in septem canonicas horas semper distinguit; licet antiquitus distinctè à Matutino recitarentur laudes, ut ex quorundam opinione in dict. Laudes dicetur; septenario tamen numerum semper mysteriosum fuisse Innocentius III. in procemio septem psalmorum satis demonstrat, & Philo Hebræus numerum hunc septenario: [Ingeneratum, immortalem, victoriæ symbolum, virgineum, perpetuum, & Deum ipsum,] in tractatu de opificio mundi appellat. Prima itaque hora ad solis ortum recitanda est, in memoriam Christi Resurrectionis; ita communiter Canonistæ in cap. 1. de celeb. Miss. atque ante Cassianum hanc horam canonicam institutam fuisse, ex constitutione apostolica, lib. 8. cap. 40. & ex D. Athanasio, lib. de Virgin. constat: & quamvis Sancti Patres Christum media nocte resurrexisse dicant; fuisse tamen ipsam Sanctis Mulieribus revelatam summo manè existimatur, quo instanti temporis Christum execrabilibus sputis spretum, & alapis percussum, atque ad Pilatum ductum fuisse Rupertus meditatur. Hora tertia, qui
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298 H O or partials have the same subsistence, and are called homo-hypostata. Total ones indeed, as in Christ the human and divine Nature, because they have one and the same subsistence, whence also the communication of idioms is formed. Partial natures, however, as soul and body, which are endowed with one subsistence, and that a simple one, as many think, or a composite one, according to others. This is hinted at by Damascene in log. c. 32, saying: Homypostata are, when two natures are united in one hypostasis, and hold one composite hypostasis, and one person, as soul and body. See Hypostasis. HOMUNCIONISTÆ. FR. Heretics, who were also called Photiniani from Photinus, denied that there are two natures in Christ. Baronius, Ann. 357, no. 8. For where the text of St. Dionysius said in Christ a new manly operation of God, these heretics, corrupting it, read one manly operation of God, etc. Baronius, Ann. 649, no. 18. Of these too Prudentius, in the Apotheosis, poem 4, sang: There are those who establish a doctrine akin to Jewish fury, following Christ by a middle course, asserting only this, that he is a true man, and from heaven they affirm him not to be God; in piety they confess him, in majesty they deny him; they celebrate him as sanctified for the praise of his character. From which they are also called Homuncionitæ. HOMUNCIONITÆ. FR. heretics, who asserted that the image of God consists not in man’s soul, but in the body, as Sirmondus notes in the book entitled Prædest. l. 1, hær. 76. Whether they are the same as the Homuncionistæ spoken of by Prud. above, let the learned decide. HONORATUS. One who has exercised some dignity. See Possessor. HONORIGERA VIRGINITATIS NOTA, is called the veil of nuns. See veil of profession. HOPLOTHECA. FR. a Greek term, that is, a case for arms; thus was called the book in which all the sayings of the Holy Fathers were compiled for refuting false dogmas of heretics, a work which Peter Possinus, in his learned notes to the History of Pachymeres, translated by him into Latin, thinks was composed by order of Manuel Comnenus, Emperor of the Greeks. HOQUETA, from the French Hoquer, that is, hiccups and sobs, which singers are accustomed to affect. [But certain disciples of the newer school, while they are vigilant in measuring time, intend to devise new notes of their own rather than to sing in the ancient manner; they are struck in semibreves, and in notes that are not at all ecclesiastical, and they cut melodies with hoquets, they slip into discants, they sometimes force in vulgar triplas and motets; so much so that at times they despise the foundations of the antiphonary and the gradual. In extr. Jo: XXII, cap. unico, de vita, & honest. Clericor.] HORÆ CANONICÆ, which churchmen are bound to recite, were called in France the Cursus; see Cursus. They are called canonical because they are H O regular, or because they are a canonical due, which churchmen are bound daily to pay to God; for our psalmody is called the canon. [Truly, just as some farmer, unless he has paid his full and good canon, is thrown into prison, hanged, cut by stripes, until all the debt is returned to the creditor; so it will happen to the Monk, when through drowsiness he has passed over the canon prescribed to him. Antioch. homil. 105.] Therefore these prayers have been divided into seven hours; for [we sing the seven canonical hours in the day almost as a debt for the seven degrees, which we receive from the sevenfold spirit; and we have the form from the Apostles and other Saints, so that seven times a day we may praise our Creator. Gem. lib. 2, cap. 53.] But Saint Jerome lists these seven hours distinctly as follows: [Accustom yourself also to rise at night for prayers and psalms, to sing hymns in the morning, to stand ready at the third, sixth, and ninth hour, as a soldier of Christ, and with a lighted lamp to render the evening sacrifice. De Reg. Monach.] Thus Polydorus Virgilius is mistaken in thinking that these canonical hours were instituted by St. Jerome, or by Pope Eleutherius: for from the Saints Clem., Basil, and other Fathers, it is sufficiently gathered that they were laudably introduced by the Apostles into the primitive Church in imitation of the ancient Synagogue; since the Royal Psalmist sang: [Seven times a day have I spoken praise to you, ps. 118.] Nor does can. Eleutherius, dist. 91, prove anything else than that he merely restored the observance of Vigils. But regarding the number of hours, the authors do not agree among themselves; for some assign Lauds as a hour distinct from Matins, thus Amalar. lib. 4, de Eccles. off. c. 7 or 10, St. Antoninus, and Navarrus; among the reasons they give, the chief one is, namely, the usage of the Church, which on the night of the Lord’s Nativity is accustomed to separate Matins from Lauds. Yet the common statement of the Fathers and Councils always distinguishes seven canonical hours; although in ancient times Lauds were recited distinctly from Matins, as will be said under Lauds according to some opinion; nevertheless Innocent III, in the proemium of the seven psalms, sufficiently shows that the number seven has always been mysterious, and Philo the Jew calls this number, in his treatise On the Creation of the World, [ingenerate, immortal, a symbol of victory, virginal, perpetual, and God himself.] Therefore the first hour is to be recited at sunrise, in memory of Christ’s Resurrection; thus commonly the canonists in cap. 1, de celeb. Miss. maintain, and before Cassian it is clear from the Apostolic Constitutions, lib. 8, cap. 40, and from St. Athanasius, lib. de Virgin. And although the Holy Fathers say that Christ rose at midnight, it is nevertheless thought that this was revealed to the Holy Women at very early morning, at that moment of time when Rupert meditates that Christ was spurned with execrable spittle, struck with slaps, and led before Pilate. The third hour, who
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HO quæ Aurora etiam dicitur, atque Hora sacra. can. non liceat, dist. 44. Sacra, nempè, appellatur, quia tunc sacrum celebratur: in hac hora Salva- tor noster ad mortem damnatus fuit, & Spiritus Sanctus super Discipulos congregatos descendit, dict. constitut. apostol. lib. 8. cap. 40. D. Ignatius Mart. epist. 8. ad Trallian. Tertullian. lib. 1. de je- jun. cap. 10. Sexta verò hora ab Antiqvis Patri- bus magis fervidæ preces fundebantur, quia ad expugnandas spiritus meridiani aggressiones præ- parabantur, quod ex hymno istius horæ, [Aufer calorem noxium] colligitur, & in ea Adamum fuisse creatum, Origenes tract. 35. in Matth. medi- tatur, quam opinionem sequuntur Theophyl. in Matth. & alii, qui putant eadem hora Cruci affi- xum fuisse Christum: quare inquit Theoph. [Qua igitur hora Deus hominem condidit, eadem & lapsum curavit.] Et Cyrill. hierosol. [Quo tem- pore eversio fuit, eodem rursus facta est repara- tio. Cataches. 14.] Aliqui tamen textui Evange- listæ Marci inhærentes existimant in hoc tempo- ris spatio Christi crucifixionem sequutam fuisse; nam c. 15. inquit Evangelista: [Erat autem hora tertia, & crucifixerunt eum.] Quod re vera de crucifixionis sententia intelligendum est potiùs, quia Joannes crucifixionis actum accidisse refert, quando, nempè, [Erat hora quasi sexta; ] & ita declarant Const. apost. lib. 8. cap. 40. supra cit. Cy- prian. de orat. Domini, Athanas. de Virg. addit- que Moses Barcepha eadem sexta hora è terrestri Paradiso eliminatos primos parentes fuisse. No- nam tandem horam tempore Apostolorum fuis- se in usu ex Actis Apostolicis, cap. 3. satis constat, ubi habetur: [Petrus autem, & Joannes ascende- bant ad horam orationis nonam, ] in quo tempo- ris termino Christum in Cruce expirasse dicitur. De Matutino autem, Vesperis, & Completorio, in peculiaribus eorum locis agitur. Mysteria igi- tur, quæ in singulis horis contemplanda sunt, in his versibus continentur, nempè: Matutina ligat Christum, qui crimina pur- gat, Prima replet sputis, dat causam Terria mor- tis, Sexta Cruci nectit, latus ejus Nona bipertit, Vespera deponit, tumulo Completa reponit. Invocatio autem divini auxilii semper in quoli- bet horæ principio sub illis davidicis verbis; [Deus in adjutorium meum intende &c.] reci- tanda est, cujus Authorem Damasum Papam (ex hieronymiana suasione) facit Navarrus de orat. cap. 3. num. 64. Alii verò hanc cæremoniam D. Gregorium instituisse putant, apud Polydo- rum Virgil. lib. 6. de invent. cap. 2. Cæterum ex Cassiano, lib. 12. cap. 23. & collat. 10. cap. 10. à Monachis antiquitus versiculum præfatum pro- ferri solitum fuisse constat. Vide Breviarium, Offi- cium divinum. AD HORAM. FR. idest, tunc, quod Itali All' ho- ra dicunt. [Rogabat ergo Sanctus ille, ut sinere- tur in eadem custodia, quousque exularetur, & ad horam auferretur de custodia. Exilium S. Mar- HO 299 tini Papæ & Mart. in collectan. Anastas. à Jacobo Sirmondo in 8. edit. pag. 101. Quoniam etsi con- tristavi vos in epistola, non me poeniret, etsi poe- niteret, videns quòd epistola illa, etsi ad horam vos contristavit, nunc gaudeo, non quia contri- statis estis, sed quia contristati estis ad poeniten- tiam, 2. Cor. cap. 7. HORAMA. Vide Horoma. HORARIUM. Vide Orarium. HOREBITÆ. Vide Orebite. HORNUS, id est, currentis anni tempus. [In Sy- nodo apud Vermarium palatium olim ab horno habita. Flodoard. lib. 3. cap. 22.] Idest, Synodo hoc anno celebrata. HOROMA, & Horoma. FR. Visio. [Postridie quàm pugnaremus, video in horomate hoc venisse Pon- ponium Diaconum &c. In passione SS. Perpetuæ, & Felicitatis per Lucam Holstenium edita] in cujus notis sic habet: [Res exigit, ut rescribatur, horamate; nisi hæc vox ita deformata in usu po- pulari Afrorum erat. Est autem oepua vox græ- ca, sonans visum, sive visionem. Usurpatur in Actor. cap. 12. v. 9. Latini Scriptoris ea rariùs usi sunt; tamen Aldhelmus, lib. de Virginit. cap. 3. ubi de S. Jo: Evangelista loquitur, ait eum in Patmo raptum in oromate; ubi Meursius rectè Oramate substituit in Mantisa Critica (sicque in Bibliotheca SS. Patrum edita reperio) frustrà reprehendente Suvartio Analectorum, lib. 3. cap. 9. qui horoma ibi rescribendum persuadere ne- quicquam conatur. Reperio etiam apud Alcui- num, lib. 1. de vita S. V Villebrordi, cap. 2. hæc ver- ba: Mater intempesta noctis quiete cœleste in somnis vidit horam. ] Sed bona venia dictorum Eruditorum utroque modo dici potest à verbis græcis opus, & oedæ, quæ videre significant, li- cèt ultimum usitatius sit. HOROSCOPUS. Vide Hydromantia. HORRIPILATIO, horror, qui crispat, & echina- tos capillos format, quod ex subitaneo timore accidere solet. [Loquela multùm jurans horri- pilationem capiti statuet. Eccles. cap. 27. HORTALIA. FR. hortensia. Bullar. Casinen. tom. 2. Const. 75. HOSA, calciamenti genus, ex germanica dictione Hose. [Calcei his erant ad summum pollicem pe- nè aperti, & alternatim laqueis corrigiarum re- tenti; postea verò coeperunt hosis uti. Paul. Diac. de gestis Longobard. lib. 4. cap. 23. Cùmq; omnes ad obsequium domini cuncti hosas suas vellent extrahere, ille prohibuit. Monach. Sangellen. in hist. Caroli Magni, lib. 2. HOSANNA, hebraica vox Hoscianna, id est, salvum fac nunc, seu salvum fac: secundùm verò phra- sim Hebraicam Goscihanna, vel secundùm para- phrasim Chaldaicam pronunciatur. Baronius in- frà citandus. Hosciha enim denotat, Salvifica, & interjectio Na valet quantum apud Latinos Quæso. S. Hilarium non rectè hoc vocabulum Redemptionem interpretatum fuisse Hieronymus testatur, in quem errorem etiam Ambrosius inciderat. Vide Baron. An. 34. num. 6. & seqq. In-
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HO, which is also called Aurora, and the sacred Hour. Canon law: it is not lawful, dist. 44. It is called sacred, namely, because then the sacred office is celebrated; in this hour our Savior was condemned to death, and the Holy Spirit descended upon the assembled disciples, Apostolic Constitutions, book 8, ch. 40. St. Ignatius Martyr, epist. 8 to the Trallians. Tertullian, book 1, de jejun. ch. 10. At the sixth hour, however, the ancient Fathers poured out prayers with greater fervor, because they were preparing to repel the assaults of the midday spirit, as is gathered from the hymn of that hour, [Aufer calorem noxium], and Origen meditates in tract. 35 on Matthew that Adam was created at that hour; Theophylact on Matthew and others follow this opinion, and think that Christ was crucified at the same hour; wherefore Theophylact says, [At whatever hour God formed man, at the same hour He also healed his fall.] And Cyril of Jerusalem: [At the time when ruin took place, at that same time restoration was again made. Catechesis 14.] Some, however, adhering to the text of the Evangelist Mark, think that Christ’s crucifixion followed within this span of time; for in ch. 15 the Evangelist says: [It was the third hour, and they crucified him.] Which in fact must rather be understood of the sentence of crucifixion, because John relates that the act of crucifixion occurred when, namely, [it was about the sixth hour]; and thus the Apostolic Constitutions, book 8, ch. 40, cited above, Cyprian on the Lord’s Prayer, Athanasius on Virgins, and Moses Bar-Cepha declare. The first parents were also, in the same sixth hour, driven out of earthly Paradise. Finally, the ninth hour was in use among the Apostles, as is sufficiently clear from the Acts of the Apostles, ch. 3, where it says: [Now Peter and John were going up to the hour of prayer, the ninth hour], at which point Christ is said to have expired on the Cross. The Matins, Vespers, and Compline are treated in their proper places. Therefore the mysteries to be contemplated in the individual hours are contained in these verses, namely: Matins binds Christ, who purges sins; Prime fills Him with spittle, Third gives cause of death; Sext binds Him to the Cross, Nones divides His side in two; Vespers takes Him down, Compline places Him in the tomb. The invocation of divine help, however, at the beginning of each hour, under those Davidic words, [O God, come to my assistance, etc.], is always to be recited; Navarro, De orat. ch. 3, no. 64, makes Damasus Pope the author of it, from Jerome’s suggestion. Others think that St. Gregory instituted this ceremony, as in Polydorus Virgil, book 6, de invent. ch. 2. Moreover, from Cassian, book 12, ch. 23, and Collation 10, ch. 10, it is clear that among monks of old the aforesaid verse used to be recited. See Breviary, Divine Office. AD HORAM. FR., that is, then, which the Italians say All’ hora. [Therefore that holy man was asking that he be allowed to remain in the same custody until he was exiled, and at the hour to be taken from custody. Exile of St. Martin Pope and Martyr in the collection of Anastasius, edited by Jacobus Sirmond in octavo, p. 101. Since although I made you sorrowful by the letter, I do not regret it; though I did regret it, seeing that that letter, though it saddened you for a time, now I rejoice, not because you were made sorrowful, but because you were made sorrowful unto repentance, 2 Cor. ch. 7.] HORAMA. See Horoma. HORARIUM. See Orarium. HOREBITÆ. See Orebites. HORNUS, that is, the time of the current year. [In a synod held at the palace of Vermarium, formerly in the present year. Flodoard, book 3, ch. 22.] That is, a synod celebrated this year. HOROMA, and Horoma. FR. Vision. [The next day, when we had fought, I saw in this horoma that Diaconus Pomponius had come, etc. In the Passion of Saints Perpetua and Felicitas, published by Lucas Holstenius] in whose notes he writes thus: [The matter requires that it be rewritten, horamate; unless this word was so corrupted in common African usage. It is a Greek word, meaning sight, or vision. It is used in Acts ch. 12, v. 9. Latin writers used it more rarely; however Aldhelm, book On Virginity, ch. 3, where he speaks of St. John the Evangelist, says that he was caught up in oromate on Patmos; where Meursius correctly substituted Oramate in his Critical Mantis, and so I find it in the edition of the Library of the Holy Fathers, in vain criticized by Suvartius in the Analecta, book 3, ch. 9, who tries in vain to persuade that horoma should be written there. I also find in Alcuin, book 1, On the Life of St. Willibrord, ch. 2, these words: The mother, in the quiet of the deep night, saw in a heavenly dream a horam.] But with due respect to those learned men, the word can be said in either form, from the Greek words opus and oeda, which signify seeing, though the latter is more usual. HOROSCOPUS. See Hydromancy. HORRIPILATIO, horror, which makes the hair stand up and bristle, and forms spiky hair, which usually happens from sudden fear. [Much swearing by speech will bring horror of the head. Eccles. ch. 27.] HORTALIA. FR., hortensia. Bullar. Casinense, vol. 2, Const. 75. HOSA, a kind of footwear, from the German word Hose. [Their shoes were almost open to the very tip of the great toe, and held alternately by the loops of straps; afterward they began to use hosis. Paul the Deacon, On the Deeds of the Lombards, book 4, ch. 23. And when all wished to remove their hosa to obey their lord, he forbade it. Monach. Sangall. in the history of Charlemagne, book 2.] HOSANNA, the Hebrew word Hoscianna, that is, “save now,” or “save”; but according to the Hebrew phrase Goscihanna, or according to the Chaldean paraphrase, it is pronounced thus. Baronius, cited below. For Hosciha signifies “save,” and the interjection Na has the force among the Latins of “I beg you.” St. Hilary is testified by Jerome not to have interpreted this word correctly as Redemption, and Ambrose had also fallen into this error. See Baron. year 34, no. 6, and following.
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300 H O Inquiunt Rabbini, quòd hæc proclamatio Hosanna dicebatur ab Hebræis, quando die prima festivatis Tabernaculorum excidebant ramos ex arboribus, ut habetur in Levit.cap.22. scilicet: [Celebrabitis ferias Domini &c. sumetis vobis die primo fructus arboris pulcherrimæ, spatulasque palmarum, & ramos ligni densarum frondium, & salices de torrente, & lætabimini &c. & habitabitis in umbraculis septem diebus.] Quæ deprecatio Hosanna in scenopegiis fiebat. Vide eundem Baron. ibidem nu. 6. Igitur ex acclamatione turbæ, [Quæ venerat ad diem festum; cùm audissent, quia venit Jesus Hierosolymam, acceperunt ramos palmarum, & processerunt obviàm ei, & clamabant, Hosanna. Jo: c.12. nu.12.] Remansit hæc acclamatione tam in greca, quàm in latina Ecclesia, quæ bis in Missa dicitur, semel, nempè, Angeloru[m] vice, ac iteru[m] hominu[m] nomine. FR. In postilla Jo: Andreæ in cap. firmiter, de summa Trinit. habetur significare, salva nos, & deberet scribi Osianna; sed elisa vocali, corruptè dicitur Ossanna. HOSPITALARII. V. Equites Melitenses. Parabolus. HOSPITALE. V. Brephotrophium. Gerontocomium. Metatorium in dict. Aspaticum. Nosocomium. Orphanotrophium. Prochotrophium. Typhocomium. Xenodochium. HOSPITALITAS, est signum prædestinationis. Vide Xenoparochus. HOSPITICLUM, FR. parvum hospitium, can. si quis de servis, 12. quæst. 2. HOSPITIUM. Vide Pandochæum. HOSPITIUM NOVUM. FR. id est, sepultura [Qui certè rationis causa novum suo corpori querit hospitium. D. Gregorius apud Gratianum, post can. 7. in S. sed aliud 13. quæst. 2. HOSTIA, victima, Hostia ab hoste victo dicta; nam post obtentam inimicorum victoriam offerebatur; sed inter Christianos Hostia, tam ea, quæ adhuc in panis substantia, pro Eucharistia præparatur; quàm etiam jam consecrata, & in corpus Christi transsubstantiata intelligitur, & præparanda est de azymo apud Latinos, quod in fermentato sit à Græcis. Honorius Papa III. anno 1220. ut in ea imago crucifixi imprimeretur mandavit. Antiquitus in elevatione Hostiæ consecratæ fideles manus attollebant. [Illas manus, quas ad Dominum extuleris, postmodùm laudando histrionem fatigare. Tertullianus de spectaculis, cap. 25.] FR. in Melita, & in multis Italiæ locis solent rustici extendere palnam versus hostiam elevatam, & tangere postea proprios oculos, quem actum faciebant Gentiles, oriente sole, & Mahometani faciunt, luna recenter visa; unde inter Christianos mos iste creditur, quòd tempore Leonis Papæ introductus fuerit; nam Romani solebant ejus tempore, more paganico, hos actus in reverentiam solis agere, quos idem Papa ferm. 7. de Nativitate sic increpaverat: [De tali-bus institutis etiam illam generatur impietas, ut sol inchoatione diurnæ lucis exsurgens, à quibusdam insipientioribus de locis eminentioribus adoretur: quod quidem nonnulli etiam Christia- H O ni adeo se religiosè facere putant, ut priusquam ad B. Petri Apost. Basilic. quæ uni Deo vivo, & vero est dedicata, perveniant; superatis gradibus, quibus ad suggestum Aræ superioris ascenditur, converso corpore ad nascentem solem reflectant, & curvatis cervicibus, in honorem splendidi orbis inclinant &c.] & inferiùs: [Abjiciatur ergo à consuetudine fidelium damnanda perversitas, nec honor uni Deo debitus eorum ritibus, qui creaturis serviunt, misceatur] Et versus finem [In ipso Sacramento Natalis Domini cogitemus quod naturæ nostræ gratia divina contulerit]: ∴: In Hostiæ elevatione etiam aliquæ acclamationes decantari solebant, atque Ludovicus Galliarum Rex à civilibus conjurationibus oppressus, etiam in actu dictæ elevationis decantari ordina-verat verba hymni: O salutaris Hostia, Quæ coeli pandis ostium: Bella premunt hostilia, Da robur, fer auxilium. Clitov.lib.5. hymn. ecclesiast. Brat etiam Galliæ usus, ut Sacerdotes novelli in ordinatione eorum ab Episcopo consecratam hostiam intra candidissimam pergamenam reciperent, quam ipsi postea intra quadraginta dierum spatium consume-bant, quotidie, nempè, particulam sumendo in eorum celebratione; in symbolum videlicet, ut Fulbertus Episc. epist. 2. refert, quadraginta dierum, in quibus Salvator noster post Resurrectionem suam cum ejus Discipulis manserat. Pone-batur antiquitùs Hostia non ante calicem, ut modò fit, sed ad ejus latus, ad denotandum, ut ait Microlog. de Eccles. observ. cap. 14. Sanguinem Christi de ejus latere emanatum, cujus hæc sunt verba: [Unde & congruè calix sub brachio ejus collocatur, quasi de latere Dominico sanguinem Domini suscepturus.] In Ecclesia Mileti vidi antiquum Missale de anno 1509. m.s. ubi Hostia ad latus calicis depicta erat: eandem cæremoniam observant Græci, & ob eandem rationem Summo Pontifici, solemniter celebranti, ad thronum per Subdiaconum sistentem ad ejus lævam, deser-tur Hostia consecrata, stante Diacono cum calice ad dexteram ejus. Vide Communio. Quo verò ad cæremoniam fractionis Hostiæ, varia symbola adducuntur ab Auctoribus; Microlog. enim loc. cit. cap. 18. inquit: [Cùm dicit: Per Dominum nostrum, rumpit Hostiam ex dextro late-re juxta ordinem, ad designandam Dominici lateris percussionem. [Deindè majorem partem in duo confringit, ut tres portiones de Dominico corpore efficere possit; nam unam in cali-cem, faciendo Crucem, mittere debet, cùm di-cit, Pax Domini sit semper vobiscum, ad desi- gnandam corporis, & animæ conjunctionem in Resurrectione Christi. Alteram verò ipse Pres-byter necessariò sumit ante calicis participationem, juxta Dominicam institutionem. Tertiam aurem communicaturis, sive infirmis, necessariò dimittit.] Alii hanc triplicem Hostiæ divisionem triplicem Ecclesiæ statum significare docent, nem-
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300 H O The Rabbis say that this cry Hosanna was used by the Hebrews when, on the first day of the feast of Tabernacles, they cut branches from the trees, as is found in Leviticus, chapter 22, namely: [You shall keep the feasts of the Lord, etc.; you shall take for yourselves on the first day the fruit of the most beautiful tree, and branches of palm trees, and boughs of thick trees, and willows of the brook, and you shall rejoice, etc., and you shall dwell in booths seven days.] This prayer Hosanna was made in the feast of tabernacles. See the same Baron. there, no. 6. Therefore from the acclamation of the crowd, [which had come to the feast; when they heard that Jesus was coming to Jerusalem, they took branches of palm trees, and went out to meet him, and cried, Hosanna. John c. 12. no. 12.] This acclamation remained both in the Greek and in the Latin Church, where it is said twice in the Mass, once, namely, in the place of the Angels, and again in the name of men. FR. In the postil on John by Andrew, in the chapter Firmiter, de summa Trinit., it is stated to signify, save us, and it ought to be written Osianna; but with the vowel elided, it is corruptly called Ossanna. HOSPITALARII. See the Knights of Malta. Parabolus. HOSPITALE. See Brephotrophium. Gerontocomium. Metatorium in the said Aspaticum. Nosocomium. Orphanotrophium. Prochotrophium. Typhocomium. Xenodochium. HOSPITALITY is a sign of predestination. See Xenoparochus. HOSPITICLUM, FR. a small lodging, canon si quis de servis, 12th question 2. HOSPITIUM. See Pandochaeum. HOSPITIUM NOVUM. FR. that is, burial place [Certainly he who, for reasons of judgment, seeks a new lodging for his body. St. Gregory apud Gratian, after canon 7, in S. sed aliud, 13th question 2. HOSTIA, victim. Hostia is said to be from a defeated enemy; for after victory over enemies it was offered; but among Christians Hostia means both that which, still in the substance of bread, is prepared for the Eucharist, and also that which is already consecrated and transubstantiated into the body of Christ; and it is to be made from unleavened bread among the Latins, because among the Greeks it is from leavened bread. Pope Honorius III, in the year 1220, ordered that the image of the crucified should be impressed upon it. In ancient times, at the elevation of the consecrated Host, the faithful raised their hands. [Those hands which you have lifted up to the Lord, do not afterward weary by applauding the actor. Tertullian, On the Spectacles, chapter 25.] FR. In Malta, and in many places in Italy, country people are accustomed to extend the palm toward the elevated host and afterward touch their own eyes; a gesture which the Gentiles used, when the sun rose, and the Mahometans do when the moon has just appeared; hence among Christians this custom is believed to have been introduced in the time of Pope Leo; for the Romans used in his time, in pagan fashion, to perform these acts in reverence to the sun, which the same Pope had thus reproved in sermon 7 on the Nativity: [From such practices there also grows that impiety, that the sun, rising at the beginning of daylight, is adored by some more foolish persons from elevated places: which indeed not a few even of the Christians think they do so religiously, that before they come to the Basilica of Blessed Peter the Apostle, which is dedicated to the one living and true God, having climbed the steps by which one ascends to the platform of the upper altar, they turn their bodies toward the rising sun and, with bent necks, incline in honor of the shining orb, etc.] and below: [Let there therefore be cast out from the custom of the faithful that blameworthy perversity, and let not the honor due to the one God be mingled with the rites of those who serve creatures.] And toward the end: [In the very Sacrament of the Nativity of the Lord let us consider what divine grace has bestowed upon our nature.] ∴ In the elevation of the Host certain acclamations also used to be sung, and Louis, King of the French, oppressed by civil conspiracies, had even ordered that, at the very act of the said elevation, the words of the hymn should be sung: O saving Host, Who openest the gate of heaven: Hostile wars oppress us, Give strength, grant aid. Clitov. lib. 5, hymn. ecclesiast. It was also the custom in France that newly ordained priests, at their ordination, would receive from the bishop a consecrated host within a very white parchment, which they afterward consumed within the space of forty days, taking, namely, a small portion daily at their celebration; as a symbol, namely, of the forty days in which our Savior had remained with his disciples after his Resurrection, as Bishop Fulbert relates in epistle 2. In ancient times the Host was placed not before the chalice, as is done now, but at its side, to signify, as Micrologus says, On Ecclesiastical Observances, chapter 14, the blood of Christ flowing from his side, of which these are the words: [Wherefore the chalice is fittingly placed under his arm, as though to receive the blood of the Lord from the Lord’s side.] In the Church of Miletus I saw an ancient missal from the year 1509 in manuscript, where the Host was depicted at the side of the chalice; the Greeks observe the same ceremony, and for the same reason, when the Supreme Pontiff celebrates solemnly, the consecrated Host is brought by the Subdeacon standing at his left to the throne, while the Deacon stands with the chalice at his right. See Communion. As for the ceremony of breaking the Host, various symbols are given by authors; for Micrologus, in the passage cited, chapter 18, says: [When he says: Through our Lord, he breaks the Host from the right side according to the rite, to signify the striking of the Lord’s side. Then he breaks the larger part into two, so as to make three portions of the Lord’s body; for one he must put into the chalice, making the Cross, when he says, May the peace of the Lord be always with you, to signify the union of body and soul in the Resurrection of Christ. The second he himself, the priest, must necessarily take before partaking of the chalice, according to the Lord’s institution. The third he necessarily leaves for those who are to communicate, or for the sick.] Others teach that this threefold division of the Host signifies the threefold state of the Church, nem-
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HO nempè, particula in calice, Ecclesiam continuò militantem in calice tribulationis agitatum denotare dicunt, ac alias duas partes Ecclesiâ triumphantem in purgatorii, scilicet, & Paradisi statu. Biel. in can. & Durand. lib.4.cap.51. Divus autem Thomas 3. par. quæst.83. art.5. ad 8. particulam in sanguine immersam Christum triumphantem significare instruit, & illam, quam Sacerdos absumit, denotare corpus Christi conversantis; tertiam denique, quæ in transactis sæculis usque ad finem Missæ conservabatur, (quod & Græci adhuc observant) Christi corporis in sepulchro symbolum esse. Ac alibi idem Sanctus Doctor ait, quòd hæ tres Hostiæ partes, divinitatem, animam, & corpus Christi significent. FR. Quæritur inter doctores, utrum ex hac Hostia divisa possit Sacerdos unam partem laico ad communicandum dare: quod communiter negatur; quia sacerdos debet consumare totam sacrificii materiam, quam sibi destinavit sumendam, ut colligi videtur ex cap. relatum, & cap. comperimus, de consecrat. dist.2. cui etiam favet Rubr. Miss. de defect. tir.10 n.3. sic tenent Jacob. de Graffiis, & alii apud Magistrum meum Paul. Mariam Quartum in Rubr. Miss. par.2. tit.10. sect.3. dub.3. difficul. 4. Sed affirmativè respondendum cum Auctoribus ibidem citatis, quos sequitur idem Præceptor, & præter rationes ab eo cumulatas, addendus mihi videtur antiquorum usus, non solùm Latinorum, ut supra ex Microlog. ubi ajebat: [ Tertiam autem communicaturis, sive infirmis necessariò demittit] & ex D. Thoma citat. habetur, quòd Latinus Sacerdos unam tantùm portionem sibi sumebat, & aliam usque ad finem Missæ nonnisi pro communicaturis relinquendam esse colligitur; sed etiam ex Græcorum ritu comprobatur. Nam antequam græcus Sacerdos sumat consecrationem, discedit ab altari, circuitque cum Sacramento in manibus usque ad mediam Ecclesiam, & hoc facit, ut ante consummationem Sacramenti investiget, an aliquis ex Laicis communicaturus sit. Ad contraria argumenta satis ibidem Quartus respondet. Notandum hîc quoque est, quòd in Liturgia gothica, quam aliquæ Hispaniæ Ecclesiæ adhuc observant, & vulgariter eam Mozarabicam appellant ( de qua suo loco dicemus) dividitur in eo ritu Hostia in novem partes in memoriam novem præcipuorum vitæ Christi mysteriorum, attribuendo, scilicet, cuilibet parti suum peculiare nomen, id est, Corporatio. Nativitas. Circumcisio. Apparitio, (videlicet Epiphania) Passio. Mors. Resurrectio. Gloria. Regnum: ∴: Ulteriùs queritur, an particula Hostiæ, quæ in calicem immergenda sit, debeat frangi ex parte superiori, vel inferiori. Petrus Ruiz in suo cæremorial. & Graffius, lib.2.c.4. tenent, quòd ex parte superiori demenda sit: contrarium tamen sentiunt Gavantus, & Quartus. Advertendum tandem est, quòd in Feria VI. parascerves, quando Sacerdos immittit prædictam particulam in calicem, non debet facere consuetas cæremonias in illius orificio. Congr. Rit.28. HU 301 Aug. 1627. & clariùs in Cæremoriali jussu Innocentio X. correcto, lib.2.cap.26. ubi habet: [ Sed sine signo Crucis] Hostiæ synonyma. Vide Holo-caustum. Communio. Margarita. Cæremonia adhibenda in oblatione Hostiæ, & alii casus in offertorio Hostiæ occurrentes. Vide Offertorium. HOSTIA SEMPLENA. FR. sacrificium extra catholicum ritum. [ Unquam pro desideriis vestris sine ritu catholico, & cano more semiplenas nominati Antistitis hostias obtulerunt? Ennodius in Apologet. HOSTIARIA, theca, in qua Hostiæ consecrandæ servantur. [ Diaconus latinus accipiens tres Hostias ex hostiaria, ponit eas ordinatim super patenam. In cæremorial. pontific. lib.2.cap.24. HRANNE, porcorum grex. [ Porcellum de hranne, in leg. salica, tit.4. HUGO. Vide Guido. HUGONOTTUS. FR. sic vocatur in Gallia Calvinista, cujus etymon variè à diversis deducitur. Florimundus Remundus in tractatu de Antichristo, cap.3. inquit, quòd Calvinistæ conjurati ad necandum Regem, dederant inter se hoc enigmaticum signum, Huc nos, ut se se cognoscerent ad invicem. Alii malunt, quòd sic Hæretici ad tribunalia citati ad se purgandos dicere solebant Huc nos. Famianus Strada, lib.3. hist. Flandriæ inquit, quòd Turonis, ubi primò hoc vocabulum divulgatum fuerat, matres ad terrendos pueros fingere solebant adesse nocturnum phantasma, Hugonem ab eis nominatum; hinc quia Calvinistæ nocturno tempore coeperant ibi congregari, Hugonotti appellati sint; sed aliter Petrus Mattheiù in historia Henrici IV. Galliarum Regis refert, nimirum, à quodam Hugone, in cujus crypta congregabantur Calvinistæ, denominatos esse Hugonottos. HUMANA TENTATIO, per quid differat à diabolica. Vide Tentatio humana. HUMERALE. Vide Amictus. Ad differentiam superhumeralis. Vid. Superhumeral. V. Rebrachiatoria. HUMILIATE CAPITA VESTRA DEO, quare jejuniorum tempore dicatur. Vide Fermentum. HUMILIFICO. FR. humilio [ Exomologesis, prostrandi, & humilificandi hominis disciplina est Tertull. de poenit. cap.9. HUMILITATIS SARCINA, dicitur velum Monialis. Vide Velum professionis. HUNNISCUS, gladius. Matt. Paris. in vita Abbatum. HUNNUS. FR. Scytha; Hunnorum enim natio est, quæ plaudem Meotidem ad mare usque glaciatum incolit. Ammianus, lib.21. in principio regionem, & mores describit. Sic etiam Sidon. carm.2. pro Anthemio in stropha quæ incipit: [ Albus Hyperboreus.] De Hunnis agit Baron. An.383. num.2.An.395.nu.13. & seqq. An.396. num.13. & seqq. An.468.nu.26. An.257.nu.56. An.539.n.10. An.552.nu.18. An.558.nu.6. & seqq. An.568.nu.3. An.788.n.5. & 6. An.795. nu.65. An.902.nu.16. An.924.nu.2. An.933.n.6. Ac D. Hieronymus de Hunnis in epist. ad Oceanum in epitaphio Fabiolæ. Hu-
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HO they say that the part in the chalice denotes the Church militant, stirred by the chalice of tribulation, and the other two parts the Church triumphant in the state of purgatory, namely, and of Paradise. Biel in can. and Durand, book 4, chap. 51. But Saint Thomas, 3rd part, question 83, art. 5, ad 8, teaches that the particle immersed in the blood signifies Christ triumphant, and that which the priest consumes denotes the body of Christ in the present life; and finally the third, which in former ages was preserved until the end of Mass, which the Greeks still observe, is a symbol of the body of Christ in the tomb. And elsewhere the same holy Doctor says that these three parts of the Host signify the divinity, soul, and body of Christ. FR. It is asked among the doctors whether, from this divided Host, the priest may give one part to a layman for communion: which is commonly denied; because the priest ought to consume the whole matter of the sacrifice, which he has destined for himself to receive, as seems gathered from cap. relatum and cap. comperimus, de consecrat. dist. 2, to which also the Rubr. Miss. de defect. tit. 10 n. 3. gives support. Thus hold Jacob. de Graffiis, and others, in the opinion of my master Paul Maria Quartus in Rubr. Miss. part 2, tit. 10, sect. 3, dub. 3, difficulty 4. But the affirmative must be answered with the authors cited there, whom the same Preceptor follows; and besides the reasons he has accumulated, there seems to me to be added the ancient usage, not only of the Latins, as above from Microlog. where he says: [He necessarily sends the third part to those to be communicated with, or to the sick], and from St. Thomas as cited it is shown that the Latin priest took only one portion for himself, and another was to be reserved until the end of Mass only for communicants; but it is also confirmed by the Greek rite. For before the Greek priest receives the consecration, he leaves the altar, and walks with the Sacrament in his hands as far as the middle of the church, and he does this so that, before the completion of the Sacrament, he may ascertain whether any of the laity are to communicate. Quartus sufficiently answers the contrary arguments there. It should also be noted here that in the Gothic liturgy, which some churches of Spain still observe, and which is commonly called Mozarabic (concerning which we shall speak in its place), the Host is divided in that rite into nine parts in memory of the nine principal mysteries of the life of Christ, assigning, namely, to each part its own special name, that is, Corporatio. Nativity. Circumcision. Apparition, (namely Epiphany) Passion. Death. Resurrection. Glory. Kingdom. ∴: Further it is asked whether the particle of the Host which is to be immersed in the chalice should be broken from the upper part or the lower. Petrus Ruiz in his ceremonial, and Graffius, book 2, ch. 4, hold that it should be taken from the upper part; but Gavantus and Quartus think otherwise. Finally, it should be noted that on Good Friday, when the priest places the aforesaid particle in the chalice, he should not perform the usual ceremonies at its opening. Congr. Rit. 28. HU 301 Aug. 1627. And more clearly in the Ceremonial corrected by order of Innocent X, book 2, chap. 26, where it says: [But without the sign of the Cross] Synonyms of Hostia. See Holocaust. Communion. Pearl. Ceremonies to be used in the offering of the Host, and other cases occurring in the offertory of the Host. See Offertorium. HOSTIA SEMPLENA. FR. sacrifice outside the Catholic rite. [Did they ever, contrary to your wishes and without the Catholic rite and canonical custom, offer semiplenas, that is, half-full, hosts of the named bishop? Ennodius in Apologet. HOSTIARIA, the case in which consecrated Hosts are kept. [The Latin deacon, taking three Hosts from the hostiaria, places them in order on the paten. In the pontifical ceremonial, book 2, chap. 24. HRANNE, a herd of pigs. [A little pig from the hranne, in the Salic law, title 4. HUGO. See Guido. HUGONOTTUS. FR. thus is a Calvinist called in France, whose etymology is variously derived by different writers. Florimundus Remundus in the treatise On Antichrist, chap. 3, says that the Calvinists, conspiring to kill the King, had given among themselves this enigmatic sign, Huc nos, so that they might recognize one another. Others prefer that when heretics were summoned to tribunals to purge themselves, they used to say Huc nos. Famianus Strada, book 3 of the history of Flanders, says that at Tours, where this word had first been made known, mothers used to invent a nighttime phantom to frighten children, called Hugo by them; hence, because the Calvinists had begun to gather there at night, they were called Hugonotti. But Peter Mattheiù reports otherwise in the history of Henry IV, King of France, namely, that they were called Hugonotti from a certain Hugo, in whose crypt the Calvinists used to assemble. HUMANA TENTATIO, how it differs from diabolical. See Human temptation. HUMERALE. See Amictus. As distinguished from superhumeral. See Superhumeral. V. Rebrachiatoria. HUMILIATE CAPITA VESTRA DEO, why it is said in the time of fasts. See Fermentum. HUMILIFICO. FR. I humble [Exomologesis is the discipline of prostrating and humbling a man. Tertullian, de poenit. chap. 9. HUMILITATIS SARCINA, is what the veil of a nun is called. See Veil of profession. HUNNISCUS, a sword. Matt. Paris in the lives of the Abbots. HUNNUS. FR. a Scythian; for the nation of the Huns is that which inhabits the plain of Maeotis all the way to the frozen sea. Ammianus, book 21, at the beginning, describes the region and customs. Sidonius also does so, Carm. 2, for Anthemius, in the stanza beginning: [White Hyperborean.] Baronius treats of the Huns in An. 383, no. 2; An. 395, no. 13 and following; An. 396, no. 13 and following; An. 468, no. 26; An. 257, no. 56; An. 539, no. 10; An. 552, no. 18; An. 558, no. 6 and following; An. 568, no. 3; An. 788, nos. 5 and 6; An. 795, no. 65; An. 902, no. 16; An. 924, no. 2; An. 933, no. 6. And St. Jerome on the Huns in the letter to Oceanus in the epitaph of Fabiola. Hu-
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HU HURA, pileus villosus, ex gallico vocab. Hure, idest, caput ursi, seu alterius feræ, [Capitis sui galerus, qui hura dicitur. Matth. Paris. in Vita Abbatum] in quo tempore solebant Episcopi pileum gestare. Vide Galerus. HUSITÆ, hæretici. Vide. Orebicæ. Thaboritæ. HUSTINGUS, locus, in quo justitia administratur, ex Saxonis vocibus Hus domus, & Dingh judicium. [Lodinenses, facta communicatione in suo hustingo. Matth. Paris. in hist. HYACINTHINA VESTIS. Vide Thycinina. HYADES, signum coeleste. Vide Arcturus. HYBERNANDI LOCUS. Vide Parachæmadion. HYDRA. Vide Excetra. HYDRAULUM, [U]s p auloc, musicale organum, quod aquæ artificio sonum emittit: Isidorus tamen, lib. 3. Erym. cap. 21. non rectè illud determinat, inquiens: [Organum vocabulum est generale vasorum omnium musicorum; hoc autem, cui folles adhibentur, hydralum Græci nominant; ut autem organum dicatur, magis ea vulgaris est consuetudo.] Quiæ non illud cui folles adhibentur Hydraulicum dicitur, sed quia mediante aqua sonum emittit, ut Tertullianus, lib. de anima, cap. 14. optimè describit, inquiens: [Specta portentissimam Archimedis munificentiam, organum hydraulicum dico, tot membra, tot partes, tot compagines, tot itinera vocum, tot compendia sonorum, tot commercia modorum, tot acies tibiaru[m], & una moles erunt omnia; sic & spiritus, qui illic de tormento aquæ anhelat, non ideo separabitur in partes, quia per partes administratur, substantia quidem solidus, opera verò divisus.] FR. Tertullianus Archimedem hujus instrumenti authorem facit, sed Plinius, lib. 7. cap. 37. Cresibium inventorem fuisse ait: Suetonius verò in Nerone cap. 41. refert Romæ ante Neronem fuisse incognitum; ubi de eodem Nerone loquens, hæc ait: [Reliquam diei partem per organa hydraulica novi, & ignoti generis circumduxit.] Quinimò Vitruvius quodlibet instrumentum pro attrahenda aqua, sive quod trahitur ab ea hydraulum appellat. Reliqua. Vide Organum. HYDRIA, [U]s p eia, v[er]as ad ferendam aquam; nam [U]s p op[er] græcè aquam significat. Oveti in Hispania summa veneratione conservatur hydria, una, scilicet, ex illis sex, in quibus Christus Dominus primum signorum suorum ostenderat, quando aquam ad Canæ Galileæ nuptias in vinum mutaverat. Marian. lib. de rebus Hispan. Alia similiter ex his sex hydriis Andreas Hungariæ Rex unà cum aliis venerabilibus reliquiis ex Syria evexerat. Annal. Flandr. lib. 8. FR. Etiam Ravennæ in Ecclesia S. Mariæ in Portualia ex eisdem hydriis porphyretica asservatur, in cujus fundo Iulius Papa I. foramen fieri jussit, ne ad aliud opus inserviret. Hieronymus Fabrus in sacris memoriis Raven. part. 1. pag. mihi 280. HYDROMANTIA, [U]s p p[er] o uarretæ. FR. Divinationis superstitiosum genus. [Igitur genus divinationis à Persis fertur esse allatum; Varro autem dixit divinationum quatuor esse genera, terram, HY aquam, aerem, & ignem. Hinc Geomantiam, Hydromantiam, Pyromantiam, Aeromantiam dictas autumat. Divini dicti sunt, quasi Deo pleni; divinitate enim se esse plenos simulant, & astutia quadam fraudolenta hominibus futura conjectant. Duo autem genera divinationis sunt ars, & furor. Incantatores autem dicti sunt, qui artem verbis peragunt. Arioli vocati sunt, propterea quia circa aras idolorum nefarias preces emittunt, & funesta sacrificia offerunt, hisque celebrationibus Dæmonum accipiunt responsæ. Haruspices nuncupantur, quasi horarum inspectores: dies enim, & horas in agendis negotiis, operibusque custodiunt, & quid per singula tempora observare debeat homo, intendunt; ii etiam exta pecudum inspiciunt, & ex eis futura prædicunt. Augures sunt, qui volatus avium, & voces intendunt, aliaque signa rerum, vel observationes improvisas hominibus occurrentes ferunt. Idem sunt Auspices; nam & auspicia sunt, quæ iter facientes observant. Dicta autem sunt Auspicia, quasi avium spicia, & Auguria, quasi avium garia, id est, avium voces, & linguæ. Item augurium, quasi avigerium, quod aves gerunt. Duo autem sunt genera Auspliciorum, unum ad oculos, alterum ad aures pertinens: ad oculos, scilicet, volatus, ad aures ex avium. Pythonissæ à Pythonio Apolline dictæ, quòd is author fuerit divinandi. Astrologi dicti sunt, eò quòd in astris augurantur. Genethliaci appellati sunt propter natalitiorum considerationes dierum. Geneses enim hominum per XII. coeli signa describunt, syderumque cursum nascentium mores, actus, & eventus prædicere conantur, id est, quali signo fuerit natus, aut quem effectum habeat vitæ qui nascitur, interpretantur. Hi sunt qui vulgò Mathematici vocantur: cujus superstitionis genus constellationes Latini vocant, id est, nationes syderum, quomodo se habeant cùm quis nascitur. Primum autem genus, id est, stellarum interpretes Magi nuncupabantur: sicut de his legitur in Evangelio, qui natum Christum annunciaverunt: postea hoc nomine soli Mathematici dicti sunt, cujus artis scientiæ usque ad Christum fuit concessa, ut Christo edito, nemo exinde nativitates alicujus de coelo interpretaretur. Horoscopi dicti, quòd horas nativitatis hominum speculentur dissimili, & diverso facto. Sortilegi sunt, qui sub nomine &c. ut supra. Salitores vocati sunt, qui dum eis membrorum quæcumque partes salierint, aliquid sibi exinde prosperum, feutrisse significari prædicunt, ex D. Augustino, lib. de natura Dæmonum] ita apud Gratianum, can. Igitur genus 26. quæst. 3. Sed Augustini liber talis nedum extat; imò nec verbæ illa: Cujus artis scientia usque ad Christum fuit concessa &c. Augustino ullo pacto nequeunt convenire: benè tamen, lib. 7. de Civitate Dei, cap. 35. de Hydromantia hæc haber: [Quibus hæc artibus fiant, ipsi viderint. Nolo enim dicere has artes etiam aute nostri Salvatoris ad-
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HU HURA, a hairy pileus, from the French word Hure, that is, the head of a bear, or of some other wild beast; [the helmet of his head, which is called hura. Matthew Paris in the Life of the Abbots] at a time when bishops used to wear a pileus. See Galerus. HUSITÆ, heretics. See Orebicæ. Thaboritæ. HUSTINGUS, a place in which justice is administered, from the Saxon words Hus, house, and Dingh, judgment. [The people of London, after making communication in their husting. Matthew Paris in his history. HYACINTHINA VESTIS. See Thycinina. HYADES, a heavenly sign. See Arcturus. HYBERNANDI LOCUS. See Parachæmadion. HYDRA. See Excetra. HYDRAULUM, [U]s p auloc, a musical organ, which emits sound by the artifice of water: however Isidore, book 3, Etymologies, ch. 21, does not define it correctly, saying: [Organum is a general term for all musical instruments; but this, to which bellows are applied, the Greeks call hydralum; but that it is called organum, that is more the common usage.] For it is not called hydraulicum because bellows are applied to it, but because by means of water it emits sound, as Tertullian, book On the Soul, ch. 14, describes excellently, saying: [Behold the most wonderful generosity of Archimedes, I mean the hydraulic organ: so many members, so many parts, so many joints, so many passages of sounds, so many ways of compendious tones, so many exchanges of modes, so many ranks of pipes, and all will be one mass; and likewise the spirit, which there breathes through the force of water, will not therefore be separated into parts, because it is administered through parts, in substance indeed solid, but in operation divided.] FR. Tertullian makes Archimedes the inventor of this instrument, but Pliny, book 7, ch. 37, says that Ctesibius was the inventor; while Suetonius in Nero, ch. 41, reports that it was unknown at Rome before Nero; speaking of the same Nero, he says: [He spent the remaining part of the day with hydraulic organs of a new and unfamiliar kind.] Indeed, Vitruvius calls hydraulicum any instrument for drawing water, or whatever is drawn by water. For the rest. See Organum. HYDRIA, [U]s p eia, vessels for carrying water; for [U]s p op[er] in Greek means water. In Spain at Oviedo a hydria is preserved with the greatest veneration, namely one of those six in which the Lord Christ first showed his signs, when he changed water into wine at the wedding in Cana of Galilee. Marianus, book On Spanish Affairs. Another likewise of these six hydrias Andrew, King of Hungary, together with other venerable relics, had brought out of Syria. Annals of Flanders, book 8. FR. Also at Ravenna in the Church of St. Mary in Portualia there is kept a porphyry vessel from the same hydrias, in the bottom of which Pope Julius I ordered a hole to be made, so that it might not serve for any other use. Hieronymus Fabrus in the Sacred Memorials of Ravenna, part 1, page 280. HYDROMANTIA, [U]s p p[er] o uarretæ. FR. A superstitious kind of divination. [Thus the kind of divination is said to have been brought from the Persians; Varro however said that there are four kinds of divination: earth, HY water, air, and fire. Hence he thinks Geomancy, Hydromancy, Pyromancy, and Aeromancy are so called. Diviners are so named, as though full of God; for they pretend to be full of divinity, and by a certain fraudulent cunning foretell the future to men. There are, moreover, two kinds of divination: art and frenzy. Enchanters are those who carry out their art by words. Arioli are so called, because around the altars of idols they utter impious prayers, and offer funeral sacrifices, and by these celebrations they receive responses from demons. Haruspices are so named, as though inspectors of hours: for they observe days and hours in conducting business and works, and they attend to what a man ought to observe in each season; they also inspect the entrails of cattle, and from them foretell the future. Augurs are those who attend to the flight and voices of birds, and other signs of things, or unexpected observations that occur to men. The same are Auspices; for auspicia are also what those traveling observe. And auspicium is so called, as though bird-spicia, and auguria, as though bird-garia, that is, the voices and tongues of birds. Likewise augurium, as though avigerium, that which birds carry. There are, moreover, two kinds of auspices, one relating to the eyes, the other to the ears: to the eyes, namely, the flight of birds; to the ears, from the birds. Pythonesses are so called from Pythonian Apollo, because he was the author of divination. Astrologers are so called because they divine from the stars. Genethliacs are named from the consideration of birthdays. For they describe the births of men through the 12 signs of the sky, and by the course of the stars they try to predict the character, actions, and fortunes of those being born; that is, they interpret by what sign one was born, or what effect the one being born may have upon life. These are the ones commonly called Mathematici; the Latins call this kind of superstition constellations, that is, the nativities of the stars, and how they stand when someone is born. But the first kind, namely interpreters of the stars, were called Magi: as is read of those in the Gospel who announced the birth of Christ; later only the Mathematici were called by this name, and the knowledge of this art was permitted up to Christ, so that once Christ had been born, no one thereafter should interpret anyone’s birth from heaven. Horoscopes are so called because they observe the hours of men’s birth in a different and varying manner. Sorcerers are those who, under the name and so on, as above. Salitores were called those who, whenever any part of their limbs happened to twitch, proclaimed that something prosperous for them had thereby happened, signifying it as joyful, from St. Augustine, book On the Nature of Demons] thus in Gratian, canon Igitur genus 26, question 3. But Augustine’s book does not now exist; indeed not even those words: “The knowledge of this art was granted up to Christ &c.” can in any way be attributed to Augustine: but well enough, book 7 of the City of God, ch. 35, he has this on Hydromancy: [By what arts these things are done, let them see to it. For I do not wish to say that these arts even before our Savior’s
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HY adventum in ipsis Civitatibus gentium legibus solere prohiberi, & poena severissima vindicari. Nolo, inquam, dicere: fortassis enim talia tunc licebant.} Ex quibus Gratianus, seu alius quispiam malè verterat. Sed lib. de divinat. Daemonum, to. 3. nil, sive pauca de iis egit Augustinus. Gratiani tamen Postillator Isidorum, lib. 8. etymolog. cap. 9. citat. De aliis similibus superstiriosis artibus. Vide hîc Caragus. Extipices. HYDROMYSTA, , qui curam habet in Ecclesia conficiendi aquam benedictam, & eadem Ecclesiam intrantes aspergere. Synesius epist. 121. HYDROPARASTATÆ, , hæretici, qui puram aquam in Missa offerebant; inde Aquarii etiam appellati sunt. Vide Aquarii; contra quos D. Jo. Chrysostomus scripserat, ex cujus authoritate malè intellecta Armeni seducti, ad aliud erroris extremum excesserunt, non adhibendo aquæ guttas in calice, solum vinum offerentes, quorum error in Synodo Trullana, can. 36. damnatus fuit. Hydroparastatarum autem seductor Marcion fuit, qui docebat merum esse diaboli sanguinem, qui ut fabulabatur Severus, sub forma serpentis cum terra sub foeminæ figura conjunctus fuerat, & nata est vitis, ex qua fabula etiam originem habuit Manichæorum error, qui fellem diaboli vinum esse asserebant, & tempore Leonis Papæ non consecrabant sub specie vini. S. Jo. Chrysostomus, & Irenæus Ebionem faciunt hujus hæresis auctorem. FR. Baronius tamen An. 174. num. 3. Tarianum ex Syria Platonicum refert ex D. Augustino aquarium fuisse; sed re vera Marcionistam hunc fuisse ex eodem Baronio, ibidem n. 5. & seqq. constat: Aliud genus aquariorum reperiebatur, qui tamen Catholici erant; sed in Missa, quæ celebrabatur de manè, aquam offerebant ob metum, ne ab odore vini tanquam Catholici detegerentur à persequutoribus fidei; in sacrificio verò vespertino vinum offerebant, contra quorum errorem Sanctus Cyprianus scripserat. V. Baron. An. 257. nu. 9. & 10. HYDROPHOBUS, , qui aquam timer. {Nani & enectos, & lymphatos, & hydrophobos, vocant, quos aquæ necaverunt, aut amentia, vel formidine exercuerunt. Tertull. de bapt. cap. 5.} ubi ait: Enectos, id est, quos aquæ necaverunt, Lymphatos, nempè, quos amentia aquæ exagitavit, & Hydrophobos, quos formido aquæ terrebat intelligendum est. Solent, ut ajunt, hunc aquæ timorem apprehendere illi, quos rabidi canes momorderant. HYDROPHYLAX, , aquarum custos, quem Latini Castellarium nuncupabant. Vide Signatus manu. HYDROSCOPIUM, , aquæ speculatio, atque pro aquæ instrumento libratorio accipitur, quod à Synesio Episc. epist. 15. ita describitur: {Eò sum in fortunii redactus, ut hydroscopio opus habeam, jube mihi fabricari, ac coemi. Tubulus est cylindri figuram habens, tibiæ magnitudine, atque forma. Hic in una redacta linea} HY 303 incisiones habet, quibus aquarum libramentum cognoscimus; obturat enim illum altera ex parte conus æquabili positura insertus; ita ut communis sit amborum basis, coni, videlicet, atque tubi. Hoc ipsum est, quod baryllum appellant. Iam cùm tubulum inde posueris, erectus subit, ut in eo incisiones facilè numerare possis, ex quibus libramentum cognoscitur.} Vide Baryllum. HYEMANTES, erant illi, qui propter enormia & gravia delicta manebant sub dio propè Ecclesiam, agentes publicam poenitentiam; non enim admissi erant in Ecclesiæ porticu cum aliis poenitentibus. {Eos, qui rationis expertia animantia inierunt, & qui leprosi sunt, vel fuerunt, jussit Sancta Synodus inter hyemantes orare. Concil. Ancyr. can. 17. apud Balsamonem.} De his enim loquutus est Tertullianus, ubi de pudicitia agens, sic inquit: {Reliquas autem libidinum furias impias, & in corpore, & in sexu ultra jus naturæ, non modò limine, verùm omnia Ecclesiæ tecto submovemus, quia non sunt delicta, sed monstra.} Est autem scitu dignum, quòd in primitiva Ecclesia quinque gradus publicè poenitentium fuerant, de quibus S. Gregor. Thaumaturgus mentionem facit. Primi enim Flentes, seu Lugentes, & à Latinis Hyemantes nuncupabantur: hi cilicio induti, & extra Ecclesiam humi prostrati à fidelibus Ecclesiam intrantibus veniam de commissis scandalis poscebant, de quibus in d[er]tractat. de pudicitia, cap. 3. Tertullianus ait: {Conciliatios, concineratos, cum dedecore, & horrore compositos, prostratos in medium ante viduas; ante Presbyteros, omnium lacrymas suadentes, omnium vestigia lambentes, omnium genua detinentes.} Secundus poenitentium ordo eorum erat, qui Audientes dicebantur; hi namque in Narthece cum Catechumenis admissi erant, quibus audire verbum Dei permittebatur; expulsi tamen erant tempore consecrationis. Tertii vocabantur Substrati, vel Subjecti; quia aliquanto diutius cum illis Catechumenis permanebant, ac substrati recipiebant ab Episcopo manuum impositionem, qui super eos aliquas preces recitabat: { Substrati verò intra Ecclesiam retro ambonem stant, atque cum catechumenis egrediuntur ipsi. Blastarius.} Quarti gradus erant Consistentes, qui consistebant cum cæteris fidelibus in Ecclesia, sed in oblationibus minimè admittebantur. {Consistentes porrò sunt, qui fidelibus comprecantur, & simul psallunt; mysteriorum verò participatione abstinent. Idem Blastar.} Tandem quintus, & ultimus ordo erat illorum, qui peracta jam poenitentia, participes fiebant Sacramentorum, sed à cæteris fidelibus aliquatenus distinguebantur; non enim omnibus privilegiis cæteris Christianis concessis fruebantur, & ideò sedebant in humiliori loco. Verba autem Thaumaturgi à Balsamone allata, hæc sunt: {Fletus, seu luctus est extra portam oratorii, ubi peccatorem stantem oportet fideles ingredientes orare, ut pro se precentur. Auditio est juxta portam in porticu, ubi oportet eum, qui
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HY, the coming among the cities themselves is usually prohibited by the laws of the nations, and punished with the severest penalty. I do not wish, I say, to speak of it: for perhaps such things were then permitted.} From these words Gratian, or someone else, had translated badly. But in the book de divinat. Daemonum , tom. 3, Augustine says nothing, or little, about these matters. Gratian’s Postillator, however, cites Isidore, book 8 of the Etymologies , chapter 9. See here also on other similar superstitious arts: Caragus. Extipices. HYDROMYSTA, one who has the care in the Church of making holy water, and sprinkling with it those entering the Church. Synesius, epist. 121. HYDROPARASTATAE, heretics who offered pure water in the Mass; hence they were also called Aquarii. See Aquarii; against whom St. John Chrysostom wrote, and from whose authority, badly understood, the Armenians were led astray into another extreme of error, not adding drops of water to the chalice, but offering only wine. Their error was condemned in the Council of Trullo, canon 36. The seducer of the Hydroparastatae was Marcion, who taught that blood was the very blood of the devil, who, as Severus fabulously related, under the form of a serpent had been joined with earth in the figure of a woman, and the vine was born; from which fable the error of the Manichees also took its origin, for they maintained that the gall of the devil was wine, and in the time of Pope Leo did not consecrate under the appearance of wine. St. John Chrysostom and Irenaeus make Ebion the author of this heresy. Nevertheless, FR. Baronius, year 174, no. 3, refers to a certain Tarianus from Syria, a Platonist, whom Augustine called an Aquarian; but in truth, from the same Baronius, there, no. 5 and following, it is clear that this man was a Marcionist. Another kind of Aquarii was found, who were nevertheless Catholics; but in the Mass celebrated in the morning they offered water, for fear that, by the smell of the wine, they would be detected as Catholics by the persecutors of the faith; but in the evening sacrifice they offered wine. St. Cyprian wrote against their error. See Baronius, year 257, nos. 9 and 10. HYDROPHOBUS, one who fears water. {For the names enectos, lymphatos, and hydrophobos are given to those whom water has killed, or whom madness or dread has afflicted. Tertullian, de bapt. cap. 5.} where he says: Enectos, that is, those whom water has killed; Lymphatos, namely, those whom the madness of water has driven wild; and Hydrophobos, those whom fear of water terrifies, is to be understood. It is said that this fear of water usually seizes those who have been bitten by rabid dogs. HYDROPHYLAX, guardian of waters, whom the Latins called Castellarius. See Signatus manu. HYDROSCOPIUM, the observation of water, and is taken for an instrument for measuring water, which is thus described by Synesius, Bishop, epist. 15: {I am reduced to such straits of fortune that I need a hydroscope; order one to be made for me and bought. It is a tube having the form of a cylinder, with the size and shape of a pipe. In this, drawn into one straight line} HY 303 it has incisions by which we know the level of the waters; for it is closed on one side by a cone inserted in an even position, so that the base of both is common, namely of the cone and of the tube. This is the very thing that they call a baryllum. Now when you have placed the tube there, it rises upright, so that in it you may easily count the incisions, from which the level is known.} See Baryllum. HYEMANTES were those who, because of enormous and grave offenses, remained under the open sky near the Church, performing public penance; for they were not admitted into the portico of the Church with the other penitents. {Those who had intercourse with irrational animals, and those who are or were lepers, the Holy Synod ordered to pray among the hyemantes. Council of Ancyra, canon 17, apud Balsamonem.} For Tertullian spoke of these when, treating of modesty, he says thus: {The rest of the mad lusts, impious both in body and in sex, beyond the law of nature, we remove not only from the threshold, but from every roof of the Church, because they are not sins, but monsters.} It is also worth knowing that in the primitive Church there were five grades of public penitents, of whom St. Gregory Thaumaturgus makes mention. For the first were the Weepers, or Mourners, and by the Latins called Hyemantes: clothed in sackcloth and prostrate on the ground outside the Church, they asked the faithful entering the Church for pardon for the scandals they had committed. About these Tertullian says in the de pudicitia , cap. 3: {Cleansed, blackened, and disposed with shame and horror, prostrated in the midst before the widows; before the Presbyters, urging the tears of all, kissing the feet of all, holding fast the knees of all.} The second order of penitents was that of the Hearers; these were admitted in the narthex with the catechumens, to whom it was allowed to hear the word of God; nevertheless they were expelled at the time of consecration. The third were called Substrati, or Subjecti; because they remained somewhat longer with those catechumens, and lying prostrate received from the Bishop the imposition of hands, over whom he recited certain prayers: {The Substrati, moreover, stand inside the Church behind the ambo, and they themselves depart with the catechumens. Blastarius.} The fourth grade was that of the Consistentes, who stood with the rest of the faithful in the Church, but were by no means admitted to the offerings. {The Consistentes are those who pray together with the faithful and sing with them; however, they abstain from participation in the mysteries. The same Blastar.} Finally, the fifth and last order was that of those who, penance now completed, became partakers of the Sacraments, but were distinguished in some measure from the other faithful; for they did not enjoy all the privileges granted to other Christians, and therefore sat in a lower place. The words of the Thaumaturgus as quoted by Balsamon are these: {Weeping, or mourning, is outside the door of the oratory, where it is fitting for the sinner to stand, while the faithful entering should pray that they may pray for him. Hearing is next to the door in the portico, where it is fitting for him who}
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304 H Y qui peccavit, stare usque ad catechumenos, & illinc egredi. Audiens enim, inquit, Scripturas, & doctrinam ejiciatur, & precatione indignus censeatur. Subjectio autem, seu substractio est, ut intra templi portam stans, cum catechumenis egrediatur. Congregatio, seu consistentia est, ut cum fidelibus consistat, & cum catechumenis non egrediatur. Postremò est participatio Sacramentorum. Suprà in dictione Catechumenus distinximus duplicem Catechumenorum gradum, quorum unum Competentium esse demonstravimus, qui antè prædictam benedictionem Episcopalem non discedebant. Vide Pænitentes. HYEMS LEGALIS, à D. Epiphanio Episcopo hoc titulo appellata eleganter fuit Synagoga in sermone de Dominica Palmarum à Gonsalvo Ponceleone in latinum his verbis translato: [Plantati in domo Domini in aulis ipsius, verno tempore efflorescentes festum ducimus diem, legalem hyemem abeuntem cernentes.] Synagoga enim figura rigidissimæ hyemis fuit, cui placidissimum evangelicæ gratiæ ver subsecutum fuit. HYBRACIS CIVITAS in Calabria. Vide Cyriaca. HYMNARIUM, FR. liber, in quo hymni continentur, at in corruptis sæculis Innarium dicebatur: sic in quodam lapide tempore Joannis Papæ IX. in S. Maria ad scholam græcam legitur, ubi sic incipit: Sume Valeriane; ibi enim inter cætera relinquitur eidem Ecclesiæ Vnum Innarium. HYMNISTA, Auctor, seu cantor hymnorum. State nunc hymnistæ pro receptis parvulis. Prudentius: qui versus corrigi non debet, quemadmodum aliqui existimarunt; nam quamvis tertius pes deberet esse trocheus; tempore tamen Prudentii diphthongus eundem quantitatis valorem habebat communiter, ac si esset simplex, E, breve. HYMNIZO, hymnos compono, recito, seu canto. Item Hymnologiam Catholicam D. Dionysius appellavit symbolum fidei, quod in Missa recitatur. HYMNUS, v uros, metricus versus. FR. Differunt Hymni à Threnis, quia hymni sunt cantica laudis, & threni cantica lamentationum. Glossa, de reliquiis, & venerat. Sanctorum: ∴: Primus in Sac. Scriptura Auctor hymnorum Moyses fuisse reperitur, ex cujus exemplo in Ecclesia catholica ab apostolica traditione introductus est hymnorum cantus. [De quibus hymnis in Ecclesia canendis, & ipsius Domini, & Apostolorum habemus documenta, exempla, & præcepta. August. epist. 119. cap. 18.] Paulus Samosatenus hæresiarcha excludebat sacros hymnos ab Ecclesia, quod unum ex capitibus fuit, per quæ ille in Concilio H Y Antiocheno damnatus esset. Quantæ autem efficaciæ sint sacri hymni, experientia ipsa demonstravit; nam S. Ephrem hymnis ab eo compositis harmonicè Harmonii errores consultavit, quo stylo usi sunt Gregor. Nazianz. contra Apollinarem, Prudentius in diversa hærericorum dogmata, sic & alii similiter. Antiqua est quæstio agitata, qualis, scilicet, fuisset hymnus, quem Christus Dominus unà cum discipulis post ultimam coenam cecinerat, de quo Evangelista testatur: [Et hymno dicto, exierunt in Montem Olivetum &c.] D. August. in, epist. 253. 2d Ceretium Episc. asserit, quòd in ejus ævo hymnus reperiebatur, quem Dominus in supradicta coena cecinisse existimabatur; sed ejus verba apocrypha reputantur à Baronio ad An. 34. num. 65. nam Cardinalis hic docet, quod in Ritualibus Hebræorum reperiebantur aliquæ preces post solemnes coenas recitandæ, & pro hac coena agni paschalis, in qua Christus hymnum dixerat, signanter in eo Rituali psalmus In exitu Israel &c. ac alii breves psalmi reperiebantur præscripti. Paulus Burgensis in rebus hebraicis expertus, suerat enim ille hebræus origine, psalnum 112. qui apud Hebreos est 113. commentans, hymnum à Christo dictum psalmu[m] Laudate pueri cum aliis quinque sequentibus fuisse ait; nam Hebræi sex psalmos post coenam agni paschalis canebant, incipiendo à psalmo Laudate pueri cum quinque sequentibus, omnibusque ab Alleluja incipientibus, qui simul uniti Magnum Alleluja nuncupabantur. Albinus verò Flaccus semel à Carolo Magno ejus discipulo de hoc dubio interrogatus, respondit se existimare non fuisse hymnum metricum, quem Christus cecinerat; verùm potiùs ultimum sermonem Dominicum: Pater clarifica filium tuum &c. de quo Evangelista Io. cap. 17. Inter Græcos primus gregorum hymnorum Author Hierotheus ab Eusebio, lib. 7. hist. cap. 19. refertur; sicut & inter Latinos Hilarius Pictaviensis Episc. primus fuerat, ut Isidorus de Eccles. off. lib. 1. cap. 6. testatur inquiens: [Sunt autem divini hymni, sunt & ingenio humano compositi. Hilarius autem Gallus Episc. Pictaviensis eloquentia conspicuus hymnorum carmine floruit primus, post quem Ambrosius Mediolanensis Episc. &c.] FR. idem testatur IV. Toleranum Concil. his verbis: [Et quia nonnulli hymni humano studio in laudem Dei, atque Apostolorum, & Martyrum triumphos compositi esse noscuntur, sicut ii, quos Beatissimi Doctores Hilarius, atque Ambrosius condiderunt. In decretal. Gratiani de consec. dist. 1. can. 53.] Auctores hymnorum Officii Divini habentur notati apud Gavantum in explicationibus rubricarum, quos vulgari idiomate explicavit Dominicus hujus Operis Author, sub anagrammatico tamen nomine Nicodemo Grima, id est, Domenico Magri: ∴: Quod autem spectat ad eorum cæremonias. Si hymnus incoeperit cum invocatione Dei, vel Christi; tunc Celebrans debet extollere manus, illaq; mox cojungere, ac caput versus Altare inclinare, ut instruit Cære-
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304 H Y who has sinned should stand until the catechumens, and depart from there. For if he has heard, he says, the Scriptures and doctrine, let him be cast out and deemed unworthy of prayer. Moreover, subjection, or subtraction, is for one standing within the doorway of the temple to depart with the catechumens. Congregation, or standing together, is for one to remain with the faithful and not depart with the catechumens. Lastly, there is participation in the Sacraments. Above, under the word Catechumenus , we distinguished a twofold rank of catechumens, one of which we showed to be Competentium , who did not depart before the aforesaid Episcopal blessing. See Pænitentes. HYEMS LEGALIS, so called elegantly by St. Epiphanius, Bishop, was the Synagogue in a sermon for Palm Sunday translated into Latin by Gonsalvo Ponceleone in these words: [Planted in the house of the Lord, in His courts, flourishing in springtime, we celebrate the feast day, beholding the departure of the legal winter.] For the Synagogue was the figure of the harshest winter, after which followed the most gentle spring of evangelical grace. HYBRACIS CIVITAS, a city in Calabria. See Cyriaca. HYMNARIUM, Fr., a book in which hymns are contained, but in corrupt ages it was called Innarium ; thus on a certain stone from the time of Pope John IX in S. Maria ad scholam græcam it is read, where it begins thus: Sume Valeriane; for there, among other things, there is left to that church one Innarium. HYMNISTA, the author or singer of hymns. Stand now, hymnists, for the received little ones. Prudentius: which verse ought not to be corrected, as some have thought; for although the third foot should be a trochee, in the time of Prudentius the diphthong commonly had the same quantitative value as if it were a simple short E. HYMNIZO, I compose, recite, or sing hymns. Likewise St. Dionysius called the Catholic Hymnology the symbol of faith which is recited in the Mass. HYMNUS, v ersus, a metrical verse. Fr. Hymns differ from threnodies, because hymns are songs of praise, and threnodies songs of lamentation. Gloss on the relics and veneration of the Saints: ∴ The first author of hymns in Holy Scripture is found to have been Moses; from whose example the singing of hymns was introduced into the Catholic Church by apostolic tradition. [Concerning which hymns to be sung in the Church, we have documents, examples, and precepts from the Lord Himself and from the Apostles. August. epist. 119, cap. 18.] Paulus Samosatenus, the heretic, excluded sacred hymns from the Church; this was one of the heads on account of which he was condemned in the Council of Antioch. How effective sacred hymns are, experience itself has shown; for St. Ephrem, by hymns composed by him, harmonically refuted the errors of Harmonius, and the same style was used by Gregory Nazianzen against Apollinaris, Prudentius against various heretical dogmas, and others likewise. An ancient question has been debated, namely, what sort of hymn it was that Christ the Lord had sung together with the disciples after the Last Supper, concerning which the Evangelist bears witness: [And when they had sung a hymn, they went out to the Mount of Olives, etc.] St. Augustine, in epist. 253 to Bishop Ceretius, asserts that in his time there was found a hymn which was believed to have been sung by the Lord at the aforesaid supper; but Baronius, at the year 34, no. 65, considers his words apocryphal, for the Cardinal here teaches that in the Rituals of the Hebrews there were found certain prayers to be recited after solemn suppers, and for this supper of the Paschal lamb, in which Christ had sung a hymn, especially in that Ritual the psalm In exitu Israel &c. and other brief psalms were prescribed. Paulus Burgensis, experienced in Hebrew matters—for he was of Hebrew origin—commenting on Psalm 112, which among the Hebrews is 113, says that the hymn spoken by Christ was the psalm Laudate pueri together with the five following; for the Hebrews sang six psalms after the supper of the Paschal lamb, beginning from the psalm Laudate pueri with the five following, all beginning with Alleluja , which together united were called the Great Alleluia . But Albinus Flaccus, once questioned about this doubt by Charlemagne his disciple, replied that he thought it was not a metrical hymn that Christ had sung, but rather the Lord’s final discourse: Pater clarifica filium tuum &c. of which the Evangelist John, chap. 17, speaks. Among the Greeks, Hierotheus is reported by Eusebius, lib. 7, hist. cap. 19, as the first author of the hymns of the people; just as among the Latins Hilary, Bishop of Poitiers, was the first, as Isidore testifies in de Eccles. off. lib. 1, cap. 6, saying: [There are divine hymns, and there are those composed by human ingenuity. But Hilary, a Gallic Bishop of Poitiers, conspicuous in eloquence, flourished first in the song of hymns, after whom Ambrose, Bishop of Milan, etc.] Fr. The Fourth Council of Toledo likewise testifies this in these words: [And because certain hymns composed by human effort in praise of God and of the triumphs of the Apostles and Martyrs are known to exist, such as those which the most blessed Doctors Hilary and Ambrose composed. In the Decretals of Gratian, de consec. dist. 1, can. 53.] The authors of the hymns of the Divine Office are noted by Gavantus in his explanations of the rubrics, which the author of this work explained in the vernacular idiom, though under the anagrammatic name Nicodemo Grima, that is, Domenico Magri: ∴ As for their ceremonies, if the hymn begins with an invocation of God or of Christ, then the Celebrant should raise his hands, then immediately join them together, and incline his head toward the Altar, as instructs Cære-
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HY Ceremoniale Episcoporum, lib.2.c.14. In hymno Sanctorum Confessorum ab Urbano Octavo correcto mutanda sunt illa verba Meruit beatas scandere sedes; quando, scilicet, non celebratur obitus illius Sancti; tunc enim dicendum, Meruit supremos laudis honores: puta si celebranda sit ordinatio, seu translatio alicujus Sancti, & in festo stigmatum S. Francisci, & similium; non verò quando aliquod Confessoris officium à propria natalitii die propter aliquod impedimentum juxta rubricarum ordinationes contingit transferri, quòd solent in hoc parum cauti typographi in libello, cujus titulus est Ordo Officii, sèpè errare; nam sicut in die Sancti trâslato in oratione dicitur Natalitia &c. sic etiam licet festum ejusdem transferatur, prædicta hymni verba mutari non debent, quia semper est celebratio obitus illius Sancti; sic ut nec etiam translatione officii alicujus Sancti non mutantur hæc verba in hymno laudis posita: Dies refusit lumine, Quo Sanctus hic de corpore. Migravit inter sidera. In quibus versiculis hymnorum genuslecti debeat. Vide Genusflexio. Quare non dicatur hymnus ad Epiphaniæ Matutinum. Vide Epiphania. Hymnus ambrosianus. Vide Te Deum laudamus. Hymnus angelicus. Vide Gloria in excelsis Deo. Hymnus Gloria laus &c. qui in Dominica Palmarum canitur. Vide Palmarum festum. Reliqua. Vide Macarismus. Stropha. Versus. Hropa, hirsutus. [Prolixitate, & densitate comarum satis hyopam: Luitprandus. In legat.] ubi de Nicephoro Imp. loquitur, [uncia] græcè visionem porci significat. Hypante, & Hypapante, græcè [uncia], & [uncia], id est, humilis occursus. Baron. An. 544. n. 10. sic vocant Græci festivitatem Purificationis B.M. Virginis, quia S. Simeon Christum infantem, & sub humili humanitatis indumento exinanitum occurrit. De origine hujus festivatis egit Baronius An. 1. nu. 38. sed æquivocatur An. 58. nu. 77. & An. 544. num. 10. & in Notis ad Martyrolog. ad festum Purificationis, ubi inquit saturnalia, & lupercalia Gentilium à Gelasio Papa in festum Purificationis immutata fuisse: nam licèt verum sit, quòd Gelasius conatus sit superstitionem lupercalium auferre; ex ejus tamen Apologia ab eodem Baronio, An. 496. n. 27. & seq. allata, nil constat de institutione festi Purificationis loco lupercalium, vel saturnalium; imò ex Innocentio III. in fermone hujus festivitatis hoc festum in loco Amburbialium, seu Ambarvalium, quæ superstiriosè celebantur à Gentilibns, institutum fuisse liquet. FR. Lupercalia enim Romanorum ad XV. Kalend. Martii Lilius Greg. Gyraldus in hist. Deorum, Syntagma 17. de celebritatibus, & festis, & Alexander ab Alexandro in Genial. Dierum, lib.4.c.12. fuisse testantur: At verò Amburbalia in principio mensis Februarii celebrabantur, quod cum festo Purificationis coincidit: ut ex Innocent. III. liquet, qui sic ait: [In principio mensis Februarii Proserpina rapta fuit à Plu- Hierolexicon Magri. HY Y 305 tone, quam facibus accensis in Æthna tota nocte per Siciliam quæsisse credebatur: ipsi ad commemorationem ipsius, facibus accensis in principio mensis, Urbem de nocte lustrant: unde festum istud amburbiale, id est, lustratio, vel processio, ab Urbis ambitu amburbiale dictum. Cùm autem Sancti Patres consuetudinem istam non possent penitus extirpare, constituerunt, ut in honorem B. Mariæ Virginis cereos portarent accensos, & sic quod fiebat ad honorem Proserpinæ, modò fit ad laudem Mariæ, in serm. Purificat.] FR. Cum quo concordat Rabanus Maurus de Ecclesiæ cæremoniis, lib. 2.cap.33. inquiens: [Est quoque festivitas hæc purificationis, incipiente Februario mense, qui à Februo, id est, Plutone, qui lustrationum potens à gentibus credebatur, ita vocatus est, lustrariq; eo mense apud Romanos Civitatem consuetudo erat, ut justa Diis manibus solverentur; sed hanc lustrandi consuetudinem benè mutavit Christiana Religio, cùm in mense eodem, die Sanctæ Mariæ plebs universa cum Sacerdotibus, ac ministris, hymnis & modulationibus devoris per Ecclesias, perque congrua Urbis loca procedit: datosque à Pontifice cuncti cereos in manibus gestant ardentes &c.] Itaque Februarius à Februo, nempè, Plutone Proserpinæ raptore, vel à Februa, id est Proserpina rapta appellatus fuit. Vide Auctores apud prædictum Gyraldum in historia Deorum, Syntagma 17. tit. de Inferorum sacrif. :/: Idem referunt Durand. lib.7. cap.7. Beda de temp. aliique A A. gravissimi. Præterquam quòd ex ipsa luminum accensione magis cum amburbialibus, quàm cum lupercalibus similitudinem habet. Coeperat hoc festum Purificationis celebrari Constantinopoli tempore Justiniani Imperatoris: sic enim Landulphus in ejus vita ait: [An. imperii Justiniani decimoquinto mense Octobris facta est mortalitas Byzantii, & eodem anno Hypapante Domini sumpsit initium, ut celebraretur secunda die Februarii mensis.] Idem affirmat Sistridus presbyter, lib. 1. epist. 2. inquiens: [Sub Pelagio Papa, & Justiniano Imperatore sumpsit initium apud Constantinopolum, ut Hypante Domini, id est, Purificatio B. M. Virginis solemniter celebraretur.] Processio verò, quæ cum candelis sit in hac die, à Sergio Papa fuerat instituta, ut ex Ord. Rom. constat: sed quo ad cæremoniam candelarum, censendum est vetustiorem fuisse, cùm de ea habeatur S. Eligii sermo, necnon antiquiores Sancti etiam de eadem mentionem faciant apud Baron. in Notis cit. Martyrol. Vide Candelæ. Hypaspites, [uncia], scutifer, adjutor, propugnator. Est enim ab [uncia], sub, & [uncia], sub, scutum, parma: quasi qui sub scuto protegit. Sed usitatiùs apud Latinos hyperaspites dicitur, Græcè [uncia], in eodem significato: ab [uncia], pro, quod in compositione auxilium denotat, seu à verbo [uncia], protego, pugno strenuè. Hac voce inter ceteros utitur D. Hieronymus, in Præfatione in Pentateuchum: ubi confutat meudacium de 70. cellulis, in quibus, ut V ali-
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HY Ceremoniale Episcoporum, book 2, ch. 14. In the hymn of the Confessors, corrected by Urban VIII, those words must be changed: Meruit beatas scandere sedes; when, namely, the death of that Saint is not being celebrated; then indeed one must say, Meruit supremos laudis honores: for example, if the ordination or translation of some Saint is to be celebrated, and on the feast of the stigmata of St. Francis, and the like; but not when some office of a Confessor, from the proper day of his nativity, because of some impediment according to the rulings of the rubrics, happens to be transferred, because the printers in this booklet, whose title is Ordo Officii, are usually in this matter somewhat careless and often err; for just as on the transferred day of a Saint in the prayer it is said Natalitia etc., so also, although his feast is transferred, the aforesaid words of the hymn should not be changed, because it is always the celebration of the death of that Saint; thus even in the translation of the office of some Saint these words set in the hymn of praise are not changed: Dies refusit lumine, Quo Sanctus hic de corpore. Migravit inter sidera. In which little verses the genus flexion of hymns should be used. See Genusflexio. Why the hymn for the Matins of Epiphany should not be said. See Epiphania. Hymn Ambrosian. See Te Deum laudamus. Hymn angelic. See Gloria in excelsis Deo. Hymn Gloria laus etc., which is sung on Palm Sunday. See the feast of Palms. The rest. See Macarismus. Strophe. Verse. Hropa, hairy. [By the length, and density of the hair one may sufficiently call him hyope: Luitprandus. In the legation] where he speaks of Emperor Nicephorus, [uncia] in Greek signifies the sight of a pig. Hypante, and Hypapante, in Greek [uncia], and [uncia], that is, a humble meeting. Baron. An. 544, n. 10. the Greeks so call the feast of the Purification of the B. Virgin Mary, because St. Simeon met Christ the infant, and, under the humble garment of humanity, made empty. Baronius treats of the origin of this feast in An. 1, no. 38, but he is mistaken in An. 58, no. 77, and An. 544, no. 10, and in the Notes to the Martyrology, on the feast of the Purification, where he says that the Saturnalia and Lupercalia of the Gentiles were changed by Pope Gelasius into the feast of the Purification: for although it is true that Gelasius tried to remove the superstition of the Lupercalia, nevertheless from his Apology, brought forward by the same Baronius, An. 496, n. 27 and following, nothing is shown about the institution of the feast of the Purification in place of the Lupercalia or Saturnalia; indeed, from Innocent III in the sermon for this feast it is clear that this feast was instituted in the place of the Amburbalia, or Ambarvalia, which were superstitiously celebrated by the Gentiles. FR. For the Roman Lupercalia were on the 15th day before the Kalends of March, as Lilius Greg. Gyraldus testifies in his history of the Gods, Syntagma 17, on celebrations and feasts, and Alexander ab Alexandro in the Genial. Days, book 4, ch. 12. But the Amburbalia were celebrated at the beginning of the month of February, which coincides with the feast of the Purification: as is clear from Innocent III, who thus says: [At the beginning of the month of February Proserpina was carried off by Pluto, whom she was believed to have sought through Sicily all night with torches lit on Mount Etna: in memory of her, with torches lit at the beginning of the month, they make a nightly circuit of the City: whence this feast is called amburbial, that is, a circuit, or procession, from the circuit of the City. But when the Holy Fathers could not completely uproot this custom, they decreed that candles should be carried lit in honor of the Blessed Virgin Mary, and thus what was done for the honor of Proserpina is now done for the praise of Mary, in the sermon for the Purification.] FR. With this agrees Rabanus Maurus, On the Ceremonies of the Church, book 2, ch. 33, saying: [There is also this feast of the purification, at the beginning of the month of February, which from Februus, that is, Pluto, who was believed by the Gentiles to be powerful in purifications, was so called; and in that month it was the custom among the Romans to purify the City, so that rites were paid to the departed gods; but Christian Religion well changed this custom of purification, when in the same month, on the day of Holy Mary, the whole people together with priests and ministers proceeds through the churches and through the fitting places of the City with hymns and devout chants; and all carry in their hands the candles given by the Pontiff, burning, etc.] Therefore February was called from Februus, namely Pluto, the abductor of Proserpina, or from Februa, that is, Proserpina the abducted. See the authors cited by the aforesaid Gyraldus in the history of the Gods, Syntagma 17, title on infernal sacrifices. :/: The same is related by Durand, book 7, ch. 7, Bede On Time, and other very grave authors. Besides, from the very lighting of candles it has more likeness with the Amburbalia than with the Lupercalia. This feast of the Purification began to be celebrated in Constantinople in the time of the Emperor Justinian: for thus Landulphus says in his life: [In the fifteenth year of the reign of Justinian, in the month of October, mortality came upon Byzantium, and in the same year the Hypapante of the Lord took its beginning, so that it might be celebrated on the second day of the month of February.] The same is affirmed by the presbyter Sistridus, book 1, epist. 2, saying: [Under Pope Pelagius and Emperor Justinian it took its beginning at Constantinople, so that the Hypante of the Lord, that is, the Purification of the Blessed Virgin Mary, might be solemnly celebrated.] The procession, however, which is with candles on this day, was instituted by Pope Sergius, as is clear from the Roman Order: but as regards the ceremony of the candles, it must be judged to be older, since on it there is a sermon of St. Eligius, and likewise older Saints also mention it in Baronius, in the cited Notes to the Martyrology. See Candles. Hypaspites, [uncia], shield-bearer, helper, defender. For it is from [uncia], under, and [uncia], under, shield, target: as though one who protects under the shield. But more commonly among the Latins it is called hyperaspites, in Greek [uncia], in the same meaning: from [uncia], for, which in composition denotes help, or from the verb [uncia], I protect, I fight strenuously. This word is used, among others, by St. Jerome, in the Preface to the Pentateuch: where he refutes the lie about the 70 cells, in which, as V ali-
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306 H Y aliqui fabulabantur; 70. Interpretes separatim sacros Libros jussu Ptolomæi Philadelphi, ex hebraico in grecu[m], spiritu prophetico, & iisdè verbis transtulissent. Probat hujus commenti falsitatem, ex eo quòd Aristæus ejusdem Ptolomei hyperaspistes, & multo post tempore Iosephus nihil tale retulerint. Attamen non desunt Patres, qui uti veritatem adstruant, quod D. Hieronymus rejicit ut mendacium. HYPATE, , id est, principalis chorda citharæ inferior tenoris dicitur, quæ graviorem sonum præ cæteris reddit; ejus enim tonus principalis in harmonia habetur; [Jam enim hypate quoque, cùm sit nere contraria, est tamen una harmonica. Clem. Alexand. lib. 1. strom. cap. 5.] Vide Nete. HYPATUS, , principalis; accipitur tamen pro dignitate consulari. [Post hæc Patritii, Hypati, omnesque Inclyti introjerunt. In vita S. Agathonis Papæ. HYPERASPISTES. Vide Hypaspistes. HYPERBERETÆUS, October mensis, , est ultimus anni mensis apud Macedones, de quo sit mentio in cap. propter Ecclesias, dist. 18. FR. ac etiam in canonibus Apostolicis. [Bis in anno Episcoporum celebratur Synodus &c. semel quidem quarta feria Pentecostes, secundò duodecima hyperberetæi, can. 36.] ibi Postillator:/: [Secundum verò concilium idibus octobris habeatur, qui dies apud Græcos hyperberetæi mensis decimus invenitur. Concil. Antioch. cap. 20.] In aliquibus Codicibus Hyperbii legitur mendosè. Item allegoricè ætas præceps intelligitur, id est, autunnosa; cùm fuerit hic mensis præcipuè penes Macedones ultimus anni periodus. HYPERDULIA. Vide Dulia. HYPERPYRON, , monetæ genus. [Do. tis autem quantitas erat in centum millibus hyperpyrorum justi ponderis, exceptis decem aliis ejusdem monetæ millibus Guiliel. Tyrius de Bello Sac. lib. 18. cap. 18.] quæ vox in primæva ejus significatione valdè ignitum denotat. HYPERTHESMUS. Vide Yperthesmus. HYPOBOLON. FR. dotalitium, ex græco , id est, donatio propter nuptias. Vide Antiphætum. HYPOBRYCHIUM, , maris fundum, seu submersio. [Cæterum inenarrabile impactus naufragium est, irrespirabile devoratis, hypobrychium est in idolatria. Tertull. de Idolatr. cap. 24.] Vide Abyssus. HYPOCHAMISUM, indusium, subucula, vox græcobarbara , id est, sub, & camisum, nempè, indusium: [Dicebat semper, quòd posset intentione dandi pauperibus, expoliare divites, & ipsum etiam hypocamisum ab eis benevolè auferre. Anast. in vita S. Io. Eleemosyn.] Vide Esaphorium. Polyris. HYPOCAUSTUM. Vide Pyrale. HYPOCRISIS. Vide Duplicitas. HYPOCRITA. FR. , histrio, simulator, qui personam fictam in scena simulat: hinc, qui fietè H Y bonitatem viræ ostentat, Hypocrita dicitur. Inepta verò Lirani etymologia viderur in Math. ei commento, ubi sic ait: [Hypocrita dicitur ab Hypos, quod est sub; & crisis, aurum; quia sub auro, vel sub honestate exterioris conversationis habet absconditum plumbum falsitatis,] quis unquam in hoc adagio Sub auro posset nomen simulationis excogitare? Alia etiam improprietas est; nam aurum Chryso, & non Crisis dicitur, & sic Hypochryta, & non Hypocrita in ejus sensu debuisset scribi. Vide Pares dealbatus. HYPODIACONUS. Vide Subdiaconus. HYPOGEUM, græcum vocabulum , id est, subterraneum, quo vocabulo Antipodes appella-vit Tertullianus. Item sepulcra, cavernas, cæmeteria, & similia denotat aliquando. HYPOMIMNISCON. FR. græcè , rememoratorius, ut in epist. Concilii Lugdunensis ad Gregorium X. habetur, id est, qui ex officio suggerere, & rememorare tenetur, quem alii A memoria dicunt; hodiè Cæremoniarum Magister dicitur. HYPOMNEMATOGRAPHUS , memorialium scriptor; minister erat in Ecclesia Constantinop. qui Episcoporum consecrationes registrabat. HYPOMNESTICUM, . FR. Scholion, postilla, abbrevatio, compendium; sic enim ejus compendium intitulavit Anastasius in Collectaneis per Sirmondum in 8. edit. pag. 151. qui Anastasius Ioanni Diacono scribens, in epistola ad initium ejusdem Collectaneæ, ait: [Exhibeo &c. una cum hypomnestico, declarante breviter gesta Sanctorum &c. HYPOSTASIS, , id est, persona: diu super hoc vocabulum inter latinos, & græcos Patres olim altercatum fuerat, renuentes latini tres hypostases in divinis admittere, existimantes, (ut ait Augustinus, lib. 7. de Trinit. cap. 8. & 9.) quòd hoc nomen substantiam significaret, quia in Deo unam tantùm substantiam fides esse docet, de qua Latinorum renitentia ad Eusebium sic, epist. 10. conquestus est D. Basilius: [Quale nobis auxilium ab Occidentalium supercilio, & fastu aderit, qui veritatem neque nortunt, neque dicere sustinent?] Sed tractu temporis deinde meliùs instructi Latini hanc vocem, quæ antea illis insolita, aspera, ac ambigua videbatur, inter eos etiam antiquitate, suavitate, atque claritudine absque ullo scrupulo in significatu personæ semper adhibita fuit. Vide Homoypostata. Sine invicem. Statt e. HYPOTHECATUS. Vide Manipulus. HYPSOMA , sublimitas. [Positus in suo hypsomate, & domicilio. Tertull. ad Scap. HYSTERA, uterus maternus, ex græco . [Dissolvere opera hystera adhortantur. Iren. lib. 1. cap. 35.] Ubi de Ophitis hæreticis loquitur, qui serpentem adorabant. I Lite-
Transcription: Translated (English)
306 H Y Some related a story; 70. That the interpreters, separately, by order of Ptolemy Philadelphus, translated the sacred Books from Hebrew into Greek, by the prophetic spirit, and in the same words. He proves the falsehood of this fiction from the fact that Aristaeus, the same Ptolemy’s hyperaspistes, and much later Josephus, reported no such thing. Nevertheless there are not lacking Fathers who assert it as truth, which St. Jerome rejects as a lie. HYPATE, , that is, the principal string of the cithara; it is called the lower-pitched string, which gives a more grave sound than the others; for its tone is regarded as the principal one in harmony; [For already hypate too, since it is opposed to “nere,” is nevertheless one of the harmonics. Clem. Alexand. lib. 1. strom. cap. 5.] See Nete. HYPATUS, , principal; however it is taken for the consular dignity. [After these the Patricians, the Hypati, and all the Illustrious entered. In the life of St. Agathon, Pope. HYPERASPISTES. See Hypaspistes. HYPERBERETÆUS, the month October, , is the last month of the year among the Macedonians, of which mention is made in the chapter propter Ecclesias, dist. 18. FR. and also in the Apostolic canons. [Twice in the year a Synod of Bishops is celebrated &c. once indeed on the Wednesday of Pentecost, the second time on the twelfth of hyperberetæus, can. 36.] there Postillator:/: [But according to another council, the session is to be held on the ides of October, which day among the Greeks is found to be the tenth of the month hyperberetæus. Concil. Antioch. cap. 20.] In some codices Hyperbii is erroneously written. Likewise, allegorically it is understood as a hasty age, that is, autumnal; since this month was especially, among the Macedonians, the last period of the year. HYPERDULIA. See Dulia. HYPERPYRON, , a kind of coin. [Do. but that quantity was in one hundred thousand hyperpyra of just weight, except for ten thousand more of the same coin Guiliel. Tyrius de Bello Sac. lib. 18. cap. 18.] this word in its original meaning denotes something very fiery. HYPERTHESMUS. See Yperthesmus. HYPOBOLON. FR. dowry, from Greek , that is, a gift on account of marriage. See Antiphætum. HYPOBRYCHIUM, , the bottom of the sea, or submersion. [Moreover the shipwreck is an inexpressible crash; to the devoured it is breathless; in idolatry it is hypobrychium. Tertull. de Idolatr. cap. 24.] See Abyssus. HYPOCHAMISUM, a shirt, undergarment, a Greco-barbarous word , that is, “under,” and camisum, namely, an undergarment: [He always used to say that, with the intention of giving to the poor, he could strip the rich, and even kindly take from them the hypocamisum itself. Anast. in the life of St. John the Almsgiver.] See Esaphorium. Polyris. HYPOCAUSTUM. See Pyrale. HYPOCRISIS. See Duplicity. HYPOCRITA. FR. , an actor, a dissembler, one who on the stage represents a feigned person: hence one who feigns H Y to display the goodness of a man is called a Hypocrite. But the etymology of Lyranus in his commentary on Matthew seems foolish, where he says: [A hypocrite is called from Hypos, which means under; and crisis, gold; because under gold, or under the honesty of outward conversation, he has hidden the lead of falsehood,] who ever could invent in this proverb the name of simulation from “under gold”? There is also another impropriety; for gold is called Chryso, and not Crisis, and thus Hypochryta, and not Hypocrita, should have been written in his sense. See Pares dealbatus. HYPODIACONUS. See Subdeacon. HYPOGEUM, a Greek word , that is, subterranean, with which term Tertullian called the Antipodes. It also sometimes denotes tombs, caverns, cemeteries, and the like. HYPOMIMNISCON. FR. in Greek , a reminder, as is found in the letter of the Council of Lyons to Gregory X., that is, one who by office is bound to suggest and remind, whom others call A memoria; today he is called the Master of Ceremonies. HYPOMNEMATOGRAPHUS , writer of memorials; he was a minister in the Church of Constantinople who recorded the consecrations of bishops. HYPOMNESTICUM, . FR. scholion, postilla, abridgment, compendium; for thus Anastasius entitled his compendium in the Collectanea published by Sirmond in the 8th edition, p. 151, and Anastasius, writing to John the Deacon, says in the epistle at the beginning of the same Collectanea: [I present &c. together with the hypomnesticum, briefly setting forth the deeds of the Saints &c. HYPOSTASIS, , that is, person: long ago there had been a controversy over this word among the Latin and Greek Fathers, the Latins refusing to admit three hypostases in divine matters, thinking, (as Augustine says, lib. 7. de Trinit. cap. 8. & 9.) that this word signified substance, because faith teaches that in God there is only one substance, concerning which the reluctance of the Latins toward Eusebius is thus complained of by St. Basil, epist. 10: [What help for us will there be from the disdain and arrogance of the Westerners, who neither know the truth nor endure to speak it?] But in the course of time, better instructed, the Latins adopted this word, which before seemed to them unusual, harsh, and ambiguous; among them too, because of its antiquity, pleasantness, and clarity, it was always used without any scruple in the sense of person. See Homoypostata. Sine invicem. Statt e. HYPOTHECATUS. See Manipulus. HYPSOMA, sublimity. [Placed in its hypsoma, and dwelling. Tertull. ad Scap. HYSTERA, the maternal womb, from Greek . [They urge the dissolution of the works of hystera. Iren. lib. 1. cap. 35.] Where he speaks of the heretics Ophites, who worshipped the serpent. I Lite-
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I A I Litera. FR. & L promiscuè scribe= bant Longobardi. Vide Camillum Peregrinum de Princip. Longobard. in castigat. Lupi Photosp. pag. 73. ad An. 886. IA. Vide Ianthinus. JABES. Vide Naas. JACHIN, nomen columnæ dexteræ in porticiu Templi Salomonis, quod firmitas interpretatur. Vide Dexteræ. JACOBITÆ, Hæretici. Vide Monophysitæ. JACTATIO PENSILIS. Vide Oscillum. JACTIVUS, contumax, vocabulum legis Salicæ. {Placitum suum neglexit, & jactivus exindè remansit. Marculf. lib. 1. formular. cap. 37. JANICULUM, Trans Tyberim, ubi antiquitus erant molendina. Vide Machinor. JANITOR. Vide Portarius. Posticiarius. JANIZERI. FR. Cancellariæ Rom. officiales, qui solent subscribere supplicationes beneficiorum. Octavius Vestrius, lib. 1. praxis Cancell. cap. 4. JANTHINUS, idyllos, color violaceus; for enim græcè violam denotat; {Calceavi te ianthino, vinxi bysso, & indui te subtilibus. Ezechiel. cap. 16.} FR. Anastas. Biblioth. hunc colorem Bizan- theum in Paschale I. appellat. Plinius autem ab ia græco vocabulo, idest, viola purpurea, nomen hoc deducit, inquiens: {Violis honos proxi- mus. Barum plura genera; purpureæ, luteæ, al- bæ: plantis omnes ut olus satæ. Ex iis verò, quæ sponte apricis, & macris locis proveniunt purpu- reæ, latiore folio statim ab radice carnosa exeunt, solæque græco nomine à cæteris discernuntur, appellata la: ab his Ianthina vestis, lib. 21. cap. 6.} Ac de vestibus hujus coloris, ibidem c. 8. sic inquit: {Alium in amethysto, qui in viola, & ipse in purpureum quemque ianthinum appella- mus.} Dalecampius verò legit: {Qui ipse & in viola purpurea.} Quæ purpura ab eodem Plinio ibidem in tertio genere ponitur. Igitur ety non hujus vocabuli ex nominibus græcistor, sive , idest, viola; & , nempè, flos deducitur, quod vocabulum à Latinis in sensu possessivo Ianthi- nus, na, num, dictum fuit. JANUA. Vide Ruga. JANUARII, mensis nomen apud Hebræos. Vide Mensis. Apud Ægyptios. Vide Tybi. Apud Ga- zæos. Vide Lydenæus. JANUENSIS ECCLESIA dignitas. Vide Majuscu- lus. JAQUINTUS. FR. nomen proprium, idest, Ia- cinthus. Falco Benevent. in Chron. ad Ann. 1137. JARDINUM. FR. Viridarium. Bullar. Casm. tom. 2. constitut. 187. num. 5. JASPIS LAPIS. Vide Chodchod. JASTULA, sed Hastula corrigendum est in Regist. S. Gregor. lib. 8. cap. 63. ubi sic habetur: {Jastu- I C 307 las vincarum numero quatuor:} extensorum enim mensura est. Vide Hastula. ICETÆ. Vide Ecete. ICHTHYOPHAGUS, , piscium mandu- cator. D. Hieronym. lib. 2. contra Jovinian. ICMONICUM CONCILIUM. V. Oecumenicum. ICONA, ex græco pictura, imago; latinè quoque Icon dicitur. {Considera iconam ejus; in Sardanay, quæ in carnem versa, oleum sine cessa- tione stillat. Cæsarius, lib. 7. cap. 25.} FR. Icona non solùm imaginem picturæ, sed etiam statuam significat. {Neminem damnaverunt tres pueri non adorantes iconam; cùm hanc omnes homi- nes adorarent. Collect. S. Maximi Mart. per Sir- mondum in 8. edit. pag. 127.} Ubi de tribus pue- ris statuam Nabuchodonosoris adorare nolenti- bus fermo est: {Caveant pictores sacras imagi- nes lascivè repræsentare, ne eis id eveniat, quod pictori illi acciderat, qui Christi imaginem in fi- guram Iovis depingés, ejus manus exsiccatu fuit; licèt postea miraculo S. Gennadii Constantinop. Patriarchæ in pristinum restituta fuerit, de quo Baron. An. 462. num. 1. In cappella papali solent imagines in Dominica Passionis cooperiri, pro- nunciatis in Euangelio illis verbis: {Jesus abscon- dit se, & exivit de templo. Cæremnial. lib. 2. cap. 35.} In Hispania autem cooperiuntur tem- pore Adventus, Vigiliarum, Quatuor tempo- rum, & à Dominica Septuagesimæ, usque ad Sab- batum Sanctum. Antiquitus non permittebatur Patrem Æternum in figura humana depingi.} Tale enim simulacrum Deo nefas Christiano in templo collocare, D. Aug. de fide, & symb. c. 7. & Damascenus, lib. 4. Orth. fid. c. 17. ait: {Extremæ itaque dementiæ, atque impietatis fuerit divinum numen fingere, & figurare. {An non rectiùs Chri- stiani Orientales Deum repræsentant unicæ ma- nus pictura inter nubila librum tenentis, sicut an- tiquitus latinam Ecclesiam solitam fuisse depin- gere superstites adhuc picturæ restantur? Com- mendanda sanè est Urbani VIII. memoria, cujus sanctissimus zelus in ignem cöburi 11. Aug. 1628. decreverat omnes imagines Sanctissimam Tria- dem in uno corpore repræsentantes tribus facie- bus, & quatuor oculis. Permittitur nihilominus in forma columbæ Paracletum depingi ex decre- to Conc. Nic. 2. act. 5. Constantinop. Conc. act. 2. aliorumque Sanctorum Patrum sententia. Vide Iconomachus, Cætera. Vide Charagma. Lauratum. Supericonico. Surtaria. Agnus Dei, Christi typus an depingi prohibitum fuerit. Vide Agnus Dei. ICONOMACHUS, & Iconoclasta, hæretici, quorum perfidia, ex ipsomet nomine declaratur; nam , sacrarum imaginum impugnatorem, & , imaginum destructorem signifi- cant: dicebantur etiam Hagiomachi, ex græco , id est, Sanctorum inimicus. Baronius, An. 727. num. 3. & alibi. Quibus tamen favere videret can. 36. Concil. Illiberitani, seu Eliberi- ni, ubi sic habetur: {Placuit picturas in Ecclesia esse non debere; ne quod colitur, aut adoratur, in parieribus depingatur, can 36.} FR. cui auctori- tati V 2
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I A I Liter. FR. and L promiscuously wrote Longobards. See Camillus Peregrinus, On the Princes of the Lombards, in the corrected Lupus Photosp. p. 73, to year 886. IA. See Ianthinus. JABES. See Naas. JACHIN, the name of the right-hand column in the porch of Solomon’s Temple, which means “strength.” See Dexteræ. JACOBITES, heretics. See Monophysites. JACTATIO PENSILIS. See Oscillum. JACTIVUS, contumacious; a word of the Salic law. {He neglected his summons, and remained jactivus thereafter. Marculf. lib. 1. formular. cap. 37. JANICULUM, across the Tiber, where in ancient times there were mills. See Machinor. JANITOR. See Portarius. Posticiarius. JANIZERI. FR. officials of the Roman Chancery, who are accustomed to subscribe petitions for benefices. Octavius Vestrius, lib. 1. praxis Cancell. cap. 4. JANTHINUS, i.e. a violet color; for in Greek it denotes the violet; {I clothed you in violet, bound you with fine linen, and dressed you in delicate garments. Ezekiel, chap. 16.} FR. Anastas. Biblioth. calls this color Bizantheus in Paschale I. Pliny, however, derives this name from the Greek word ia, that is, purple violet, saying: {The nearest honor is to violets. There are many kinds: purple, yellow, white; all are planted like vegetables. Of those, however, which grow spontaneously in sunny and poor places, the purple ones, with broader leaves, emerge immediately from the fleshy root; and these alone are distinguished from the others by the Greek name, called la: from these comes the ianthine garment, lib. 21. cap. 6.} And concerning garments of this color, there in c. 8 he says: {Another is in amethyst, which is in violet, and we ourselves call any purple garment ianthinus.} Dalecampius, however, reads: {Which is itself also in purple violet.} This purple is placed by the same Pliny, in the same passage, in the third kind. Therefore the etymology of this word is not from Greek nouns, namely ia, that is, violet; and , namely, flower, from which the word, in the possessive sense, ianthinus, -a, -um, was said by the Latins. JANUA. See Ruga. JANUARII, the name of the month among the Hebrews. See Month. Among the Egyptians. See Tybi. Among the Gazæans. See Lydenæus. JANUENSIS ECCLESIA, a dignity. See Majusculus. JAQUINTUS. FR. a proper name, that is, Hyacinthus. Falco Benevent. in Chron. ad Ann. 1137. JARDINUM. FR. a garden or orchard. Bullar. Casm. tom. 2. constitut. 187. num. 5. JASPIS LAPIS. See Chodchod. JASTULA, but it should be corrected to Hastula in the Register of St. Gregory, lib. 8. cap. 63, where it reads thus: {Jastulas vincarum numero quatuor:} for it is a measure of length. See Hastula. ICETÆ. See Ecete. ICHTHYOPHAGUS, fish-eater. St. Jerome, lib. 2. contra Jovinian. ICMONICUM CONCILIUM. See Oecumenical. ICONA, from the Greek, an image or picture; in Latin also called Icon. {Consider his icon; in Sardanay, which turned into flesh, it drips oil without ceasing. Cæsarius, lib. 7. cap. 25.} FR. Icona signifies not only an image or painting, but also a statue. {The three youths did not condemn anyone by not worshipping the icon; since all men worshipped this. Collect. S. Maximi Mart. by Sirmond in the 8th ed. p. 127.} Here the matter is of the three youths refusing to adore Nebuchadnezzar’s statue: {Painters should beware of representing sacred images lasciviously, lest there happen to them what happened to that painter who, depicting Christ’s image in the form of Jupiter, had his hand dried up; although later, by a miracle of St. Gennadius, Patriarch of Constantinople, it was restored to its former state, as Baronius notes, An. 462, num. 1. In the papal chapel the images are usually covered on Passion Sunday, after the Gospel words are pronounced: {Jesus hid himself, and went out of the temple.} Cæremnial. lib. 2. cap. 35. In Spain, however, they are covered during Advent, the Vigils, Ember Days, and from Septuagesima Sunday until Holy Saturday. In ancient times it was not permitted to depict the Eternal Father in human form.} For such an image is impious for a Christian to place in a temple, St. Augustine de fide & symb. c. 7, and Damascene, lib. 4. Orth. fid. c. 17, says: {It would be of the utmost madness and impiety to fashion and represent the divine majesty.} {Are not the Eastern Christians more rightly representing God by a single hand painted among the clouds holding a book, as the Latin Church was formerly accustomed to depict Him, as surviving paintings still show? Certainly worthy of praise is the memory of Urban VIII, whose most holy zeal had decreed, on the burning of Cöburi, 11 Aug. 1628, that all images representing the Most Holy Trinity in one body with three faces and four eyes be destroyed. Nevertheless, the Paraclete is permitted to be depicted in the form of a dove by decree of the Second Council of Nicaea, act 5, the Council of Constantinople, act 2, and the judgment of other holy Fathers. See Iconomachus, other things. See Charagma. Lauratum. Supericonico. Surtaria. Agnus Dei, whether it was forbidden to depict as a type of Christ. See Agnus Dei. ICONOMACHUS, and Iconoclast, heretics, whose perfidy is declared by the very name itself; for , mean the opponent of sacred images, and , the destroyer of images: they were also called Hagiomachi, from the Greek , that is, enemy of the saints. Baronius, An. 727, num. 3, and elsewhere. Yet to favor them one might cite canon 36 of the Council of Illiberis, or Elvira, where it is said: {It has been decided that there should be no pictures in the Church, lest what is worshipped or adored be painted on the walls, can. 36.} FR. whose authority
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308 I C vati Baron. An. 75. nu. 118. & 119. respondet primò nunquam tale Concilium extitisse; de eo enim nullus græcorum, & latinorum synodalium sanctionum collector mentionem facit. Secundò, si hoc esset, Iconoclastæ in controversiis hanc auctoritatem pro eis adduxissent; de qua tamen nunquam mentionem ipsos fecisse constat. Tertiò, qualem authoritatem possent in Ecclesia prebere decem, & novem Episcopi in orbis angulo congregati, quorum decretum statim contrario Ecclesiæ usu annullatum est, imò antequam ori-retur extinctum fuit? unde ab aliquo Iconoclasta falsò inventum fuisse hoc decretum creditur:/: Azor. tamen par. 2. lib. 9. cap. 7. & Bellarminus de imag. lib. 2. cap. 9. verisimile putant prædictum Concilium non prohibuisse in Ecclesia imagines portatiles; sed tantùm in muro depictas, ut ex decreti verbis liquet, & hoc propter persequutionum pericula, ne venerabiles picturæ ad ludibria infidelium exponerentur. Nihilominus idem Baron. licèt tale Concilium Illiberis, seu Eliberis ibidem extitisse neget: de Anno tamen 305. num. 39. & 40. agens, illud fuisse affirmat, & quod ibidem suprà dixerat, nullum de tali Concilio mentionem fecisse, in hoc anno 305. n. 41. attestationem S. Innocentii Papat, lib. 3 cap. 2. adducit: fortasse Baronius suprà memoratum decretum, & non Concilium intellexerat negare; sed quidquid sit, rectè decretum illud sustineri posset, nedum persequutionum conjecturis, sed etiam in sensu rigoroso, quemadmodum jusserat Deus: {Non facietis vobis idolum, & sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra vestra, ut adoretis eum, Levit. 26.} quare nec Dei Deorum simulacrum efformare permiserat Moyses, ne populus, qui recenter ab idololatriis Ægyptiis discesserat, facilè deciperetur, adorando, scilicet, imaginem ipsam, & non repræsentatum in ea: eodem modo credendum est, quòd Eliberitanum Concilium propter scrupulum, ne in primitiva Ecclesia populus ex gentilitate ad christianam fidem conversus, facilè laberetur in pristinam idolatriam; ideo picturas omnimodo prohibuerat, ut adorarentur. Hinc Salomon gratias agens Deo, inter cætera ajebat: {Non enim in errorem induxit nos hominum malæ artis excogitatio, nec umbra picturæ, labor sine fructu, effigies sculpta per varios colores, cujus aspectus insensato dat concupiscentiam, & diligit mortuæ imaginis effigiem sine anima. Sapient. c. 15.} Nos enim Christiani non sumus picturæ adoratores, sed adoramus id, per quod in ea species nostræ mentis excitantur, nempe, Dei, & Sanctorum. Cæterum per picturam in pariete intelligi potest omnis pictura; nam antiquitus rarò in tabulis pingebatur; præterquam quòd est Sacre Scripturæ phrasis, ut per parietis picturam, tam effigies appensa, quàm depicta in pariete intelligatur. {Et ecce omnis similitudo reptilium &c. & universa idola domus Israel depicta erant in pariete in circuitu per totum. Ezech. cap. 8. Cumque vidisset viros depictos in pariete, ibidem ID ID cap. 23.} quod tam de pictura appensa in pariete, quam ibidem depicta intelligi potest. Vide Dominica orthodoxiæ. Thymoleontes. ICTERUS AVIS. Vide Aurugo. ICTERICUS MORBUS. Vide Aurugo. IDENTITAS, in scholis idem in abstracto significat; sed aliquando terminus hic pro detentione, seu commoratione in eodem loco usurpatus reperitur. {Aliquos fratres transmisit recreando, ne identitas in claustro in eis, qui pusillanimes erant, accediam parturiret. Matth. Paris. in vita Abb. IDERON, & Iderzon. FR. Sepes, I. si quis sepem, de damno, & injuria. IDIOTA, , humilitatis agnomen ab Autore libelli illius spiritui, & anime perutilis usurpatum, quem ex M. S. Lugdonen. Cod. in integrum restituit Theophilus Raynaudus, ac Lugduni sub tit. Idiota sapiens de Anno 1632. imprimi curavit, & in ejus calce disertè variis conjecturis hunc Authorem Raymundum Jordanum appellatum fuisse putat. IDOLOLATRA, . Vide Discola. Ethnicus. Forasticus. Infidelis. Paganus. Spurcalla. Venerarius. IDOLOLATRIA . FR. dicitur quælibet inordinata concupiscentia, can. Idololatria, can. non solùm, 28. quæst. 1. & utrobiqque Glossa. Quando primùm homines ad idololatrandum seducti. Vide Pontifex. Quid sit. Vide Superstition. IDOLIUM, , effigies idoli, vel parvum idolum. IDOLIUM, , templum idolorum. {Utinam Phinees resurgeret. Utinam Elias zelo zelatus pro domo Israel recumbentes in idolio, igne cælesti consumeret. Utinam saltem Jeremias captivitatem filiæ Sion triplici luctu, scilicet, orationis, prædicationis, exempli doceret, moneret, defleret. Petr. Cellen. lib. 4. epist. 13.} Item Idolum apud nonnullos legitur. FR. sed rectiùs Idolum; sic enim 1. Cor. 8. habetur: {Si enim quis viderit eum, qui habet scientiam in idolio recumbenté: nonne conscientia ejus cùm sit infirma, ædificabitur ad manducandum idolothyta?} Synonymum. V. Contina. IDOLOTHYTUM . FR. Idolo consecratum. {Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli quasi idolothytum manducant.} Et inferiùs: {Ad manducandum idolothyta. 1. Corinth. c. 8. Et manducare de idolothytis. Apocalyp. cap. 2.} Vide Suffocatus. IDOLUM , simulacrum, imago, spectrum, seu phantasma. {Idolum autem, est simulacrum, quod humana effigie factum, & consecratum est. Isidor. lib. 8. Etymol. cap. 11.} ex græco , id est, figura. Vide Antelius. Mortuus. Idolorum multitudo. Vide Polyteja. Vide Sigillum in dict. Sigillarius. Theca. Teraphim. Idola dicebantur bestiæ, & cur. Vide Damnaticus. IDONEARE. FR. purgare se à crimine imposito, I. si quisliber, defurto. Vide Purgo. JEBU.
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308 I C vati Baron. An. 75. nu. 118. & 119. answers first that such a Council had never existed; for none of the Greek or Latin collectors of synodal decrees makes mention of it. Secondly, if this were so, the Iconoclasts in their controversies would have brought forward this authority for themselves; yet it is known that they never made any mention of it. Thirdly, what authority could nineteen Bishops assembled in a corner of the world have in the Church, whose decree was immediately annulled by the contrary usage of the Church, indeed extinguished before it arose? whence it is believed that this decree was falsely invented by some Iconoclast. Azor, however, par. 2. lib. 9. cap. 7. and Bellarmine de imag. lib. 2. cap. 9. judge it probable that the aforesaid Council did not forbid portable images in the Church, but only those painted on walls, as is clear from the words of the decree, and this because of the dangers of persecutions, lest venerable pictures should be exposed to the mockery of unbelievers. Nevertheless the same Baron., although he denies that such a Council of Illiberis, or Eliberis, existed there, in his account of the year 305, no. 39 & 40, affirms that it did exist, and what he had said above, that no one had made mention of such a Council, in this year 305, n. 41, he supports by the testimony of St. Innocent the Pope, lib. 3 cap. 2. Perhaps Baronius above meant to deny the aforesaid decree, and not the Council; but be that as it may, that decree could rightly be upheld, not only on conjectures drawn from persecutions, but also in a strict sense, just as God had commanded: {You shall not make for yourselves an idol, nor a graven thing, nor raise up pillars, nor set up a notable stone in your land, to worship it, Lev. 26.} For this reason Moses had not permitted the statue of the God of gods to be fashioned, lest the people, who had recently departed from the idolatries of Egypt, might easily be deceived, worshipping, namely, the image itself and not what was represented in it. In the same way it must be believed that the Council of Elvira, out of scruple lest in the primitive Church the people converted from paganism to the Christian faith might easily slip back into their former idolatry, had therefore altogether forbidden pictures, so that they might be worshipped. Hence Solomon, giving thanks to God, said among other things: {For the invention of the evil art of men did not lead us into error, nor the shadow of a picture, a labor without fruit, a graven likeness in various colors, whose sight arouses desire in the senseless, and delights the form of a dead image without a soul. Wisdom, c. 15.} For we Christians are not worshippers of pictures, but we worship that by which the appearance of our mind is stirred in them, namely, God and the Saints. Moreover, by a picture on a wall may be understood any picture; for in antiquity it was rarely painted on panels; besides, it is the phrase of Sacred Scripture that by a wall picture is meant both an image hung up and one painted on the wall. {And behold every likeness of creeping things etc. and all the idols of the house of Israel were painted on the wall all around. Ezech. cap. 8. And when he had seen the men painted on the wall, there ID ID cap. 23.} which can be understood both of a picture hanging on the wall and of one painted there. See Dominica orthodoxiae. Thymoleontes. ICTERUS AVIS. See Aurugo. ICTERICUS MORBUS. See Aurugo. IDENTITAS, in the schools signifies the same thing in the abstract; but sometimes this term is found used for detention, or staying in the same place. {He sent some brothers away for refreshment, lest identity in the cloister, in those who were fainthearted, might bring forth a burden. Matth. Paris. in vita Abb. IDERON, & Iderzon. FR. a hedge, I. if one should sue for a hedge, concerning damage and injury.} IDIOTA, the surname of humility, employed by the Author of that little book useful to spirit and soul, which Theophilus Raynaud restored in its entirety from a M.S. of the Lyon codex, and had printed at Lyons in 1632 under the title Idiota sapiens, and at the end of it he expressly thinks from various conjectures that this Author was called Raymundus Jordanus. IDOLOLATRA. See Discola. Ethnicus. Forasticus. Infidelis. Paganus. Spurcalla. Venerarius. IDOLOLATRIA. FR. is said of every disordered desire, can. Idololatria, can. non solùm, 28. q. 1. and in both places the Gloss. When men first were led astray to idol-worship. See Pontifex. What it is. See Superstition. IDOLIUM, the image of an idol, or a little idol. IDOLIUM, the temple of idols. {Would that Phinees might rise again. Would that Elijah, zealous with zeal for the house of Israel, might consume with heavenly fire those reclining in the idolium. Would that at least Jeremiah might teach, admonish, and lament the captivity of the daughter of Sion with a triple grief, namely of prayer, preaching, and example. Petr. Cellen. lib. 4. epist. 13.} Item Idolum is also read by some. FR. but more correctly Idolum; for thus in 1 Cor. 8 it is found: {For if anyone see him who has knowledge sitting in the idolium, will not his conscience, being weak, be built up to eat things sacrificed to idols?} Synonym. V. Contina. IDOLOTHYTUM. FR. consecrated to an idol. {But not in all is there knowledge. For some, with conscience until now of the idol, eat as though idolothytum.} And below: {To eat idolothyta. 1. Corinth. c. 8. And to eat of idolothytis. Apocalyp. cap. 2.} See Suffocatus. IDOLUM, a statue, image, specter, or phantom. {But an idol is a likeness made in human form and consecrated. Isidor. lib. 8. Etymol. cap. 11.} from the Greek, that is, figure. See Antelius. Mortuus. The multitude of idols. See Polyteja. See Sigillum in the word Sigillarius. Theca. Teraphim. Idols were also called beasts, and why. See Damnaticus. IDONEARE. FR. to clear oneself of an imputed crime, I. si quisliber, de furto. See Purgo. JEBU.
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I E JEBUSÆUS. FR. vox hebraica conculcationem significans à Jebus, quod est Hierusalem, Iosue cap. 18. [Movet tamen me, quod dixit, quia non poterunt ejicere Jebusæos, id est, eos, qui interpretantur conculcatio. D. Hieron. in, lib. Iudicum, & apud Gratianum, 11. quæst. 3. can. nolite recedere. JEJUNIUM, abstinentia ciborum, ex Apostolorum traditione inter Christianos laudabiliter usitata, Baron. An. 57. nu. 199. in qua non solùm ab esu carnium, lacticiniorum, sed etiam semel in die ad vesperarum tempus sumebatur cibus; hoc enim erat quadragesimale jejunium. FR. Solebant etiam Romani gentiles superstiriosæ religionis causa ab esu carnium abstinere; sic de Didio Juliano Imp. scribit Spartanus; [Sæpè autem, nulla existente religione, oleribus, leguminibusque contentus, sine carne coenare.] Ubi Salmasius notavit, inquens: [Hoc autem addit, quia religionis causa sæpè abstinebant carnibus, & oleribus se leguminibusque oblectabant.] Sed nobis hìc de Christianorum jejunio agendum erit, de quo hæc in Canonibus habentur, nimirum: [Jejunet autem tribus diebus per hebdomadam usque ad vesperam, can. latorem 33. qu. 2. Solent plures, qui se jejunare putant in quadragesima, mox ut signu[m] audierint, ad horam nonam comedere, qui nullatenus jejunare credendi sunt, si antè manducaverint, quàm vespertinum celebretur officium: concurrendum enim ad Missas, & auditis Missarum solemnibus, & vespertinis officiis, & largitis eleemosynis ad cibum accedendum est, can. solent plures, de consecrat. dist. 1.] Ibique Glossa ::: Itaque erraverat Card. Toletus, affirmando, quòd universaliter omnia jejunia ad horam nonc terminabantur. Imò adhuc apud orientales Christianos hæc laudabilis consuetudo unicè commestionis vespertinæ in jejuniis adhuc viget, & de universali hujus observantia multi Patres scripsere, ac præcipuè Tertullianus, qui Semi jejunium appellavit illud, quod usque ad nonam ab aliquibus terminabatur. Jejunium verò Sabbati Sancti protrahebatur usque ad mediam noctem, ut ex verbis ejusdem Missæ colligitur. FR. Item ex prædicto can. solent plures, de consecrat. dist. 1. can. de esu carnium, de consecrat. dist. 3. & Baron. An. 34. n. 167. & 174. comprobatur: ::: Quod etiam affirmavit Dionysius Alexandrinus Patriarcha à Basilide Episcopo interrogatus. FR. Ter itaque in hebdomada jejunabatur. Idem Baron. An. 388. num. 81. nempè, Feria IV. VI. & Sabbato. De hoc postremo. Vide infrà, & in dict. Sabbatum, & can. Jejunia sanè, de consecrat. dist. 3. ::: de aliis verò duobus ita Clemens Alexandrinus, lib. 7. strom. ait: [Novit ipse jejunii quoque ænigmata horum dierum, quarti, inquam, & sexti. Dicitur autem illud quidem Mercurii: hìc verò Veneris. Ecce enim jejunat in vita, & ab avaritia, & à libidine, ex quibus omnia oriuntur vitia.] In primitiva Ecclesia colebatur Iovis dies ad instar Dominicæ diei. [Quia in istis duobus diebus fecit Dominus quidquid insigne fecit; quia die Jo- Hierolexicon Magri. I E 309 vis coelum ascendit. Glossa in can. jejunium Domini, de consecrat. dist. 3.] Quare [Melchiades Papa natione Afer trigesimusquartus post Sanctum Petrum constituit, ut nemo præsumeret in prima, vel quinta feria jejunare, in prima propter Domini resurrectionem, in quinta, quia in ea coenavit Dominus cum Discipulis, & in ea ascendit ad coelum. Alcuin de div. offic.] FR. Baronius autem Melchiadem posuit trigesimum tertium incluso S. Petro in ordine Pontificatus. De sabbati autem jejunio variæ opiniones erant inter Sanctos Patres; Orientales enim non sinebant in hac die jejunare. Baron. An. 57. nu. 202. Eæ ratione, quia ibi Hæretici jejunabant in Sabbato. Catholicos enim cum hæreticis etiam in officiis pietatis convenire minimè licebat. Ac Latini, & præcipuè Romani in Sabbato jejunabant. Idem Baron. Ann. 57. num. 205. & An. 146. num. 12. Cur autem in hac die Romani jejunare consueverint, D. August. ex multorum opinionè refert apud Baron. An. 57. num. 204. & quia in simili die Princeps Apostolorum cum Christianis Romanis jejunaverat pridie quàm Simon Magus præcipitaretur, & sic mansit talis consuetudo apud eos in posterum. Eandem rationem refert Cassianus ibidem adductus, sed veram rationem Innocentius Papa reddit, inquiens: [Sabbato verò jejunandum esse ratio evidentissima demonstrat; nam si diem Dominicam, ob venerabilem resurrectionem Domini N. J. Christi, non solùm in Pascha celebramus; verùm etiam per singulas hebdomadas ipsius diei imaginem frequentamus: ac sicut sexta feria propter Passionem Domini jejunamus, sic Sabbatum prætermittere non debemus, quoniam intra tristitiam, & lætitiam temporis illius videtur inclusum: nam utique constat Apostolos biduo isto, & in mœrore fuisse, & propter metum Iudæorum se occultasse, quod utique non dubium est, in tantum eos jejunasse biduo memorato, ut traditio Ecclesiæ habet isto biduo Sacramenta penitus non celebrari, quæ forma etiam per singulas tenenda est hebdomadas, propter id, quòd commemoratione de illius semper est celebranda. Quòd si putant semel, atque uno Sabbato jejunandum, ergo & Dominica, & sexta feria semel in pascha erit utique celebranda, can. Sabbato verò, de consecrat. dist. 3.] Constat autem tempore D. Ambrosii Romæ jejunii observationem die Sabbati extitisse; hinc de hoc jejunio ille loquens, ait: [Quando hìc sum, non jejuno Sabbato, quando Romæ sum, jejuno Sabbato.] Tempore autem D. Gregorii nonulli Romanos judaizare cogerant, & inter reliqua suadebant, ut ad instar Dominicæ die Sabbatum colerent; quare ad Romanos scripserat Pontifex, jubendo ne Sabbatum colerent, can. pervenit, de consecr. dist. 3. ::: De jejunio verò quadragesimali hæc Petrus Blesen. serm. 13. refert [Apostolica enim traditio fuit triginta sex diebus jejunare ante Pascha; audientes enim in lege primitias fructuum, & decimas sibi Dominum vindicare, nihilominus V 3 pri-
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I E JEBUSÆUS. FR. a Hebrew word signifying “trampling,” from Jebus, which is Jerusalem, Joshua chapter 18. [Yet it moves me that he said this, because they could not drive out the Jebusites, that is, those who are interpreted as “trampling.” D. Hieron. in lib. Iudicum, and apud Gratianum, II. q. 3, can. nolite recedere. JEJUNIUM, fasting, the abstinence from foods, laudably practiced among Christians from the tradition of the Apostles, Baron. An. 57, n. 199, in which not only meat and dairy foods were avoided, but also food was taken once a day, at the time of vespers; for this was the Lenten fast. FR. The Roman gentiles also used, for the sake of superstitious religion, to abstain from eating meat; thus Spartanus writes of the Emperor Didius Julianus: [Very often, however, with no religion involved, content with vegetables and legumes, he dined without meat.] Where Salmasius noted, saying: [But he adds this because, for the sake of religion, they often abstained from meats, and delighted themselves with vegetables and legumes.] But here we must speak of the Christian fast, concerning which the following is found in the Canons, namely: [Let him fast for three days each week until evening, can. latorem 33, q. 2. Many are accustomed, who think themselves to be fasting in Lent, as soon as they hear the signal, to eat at the ninth hour; these are by no means to be believed to be fasting, if they have eaten before the evening office is celebrated: for one must go to Masses, and after hearing the solemn Masses and the evening offices, and after giving alms, one should then approach food, can. solent plures, de consecrat. dist. 1.] And there the Gloss: ::: Thus Cardinal Toletus had erred in affirming that all fasts universally ended at the ninth hour. Indeed, even among the Eastern Christians this laudable custom of taking only the evening meal in fasts still prevails, and many Fathers wrote about the universal observance of this, especially Tertullian, who called that a Semi-fast which by some was ended at the ninth hour. The fast of Holy Saturday, however, was prolonged until midnight, as is gathered from the words of the same Mass. FR. Likewise, from the aforesaid canon solent plures, de consecrat. dist. 1, can. de esu carnium, de consecrat. dist. 3, and Baron. An. 34, n. 167 and 174, it is confirmed: ::: Which Dionysius, Patriarch of Alexandria, also affirmed when questioned by Bishop Basilides. FR. Thus, fasts were kept three times a week. The same Baronius, An. 388, no. 81, namely on Wednesday, Friday, and Saturday. Of the last of these, see below, and in the said entry Sabbatum, and can. Jejunia sanè, de consecrat. dist. 3. ::: Of the other two, however, Clement of Alexandria, lib. 7 Strom., says thus: [He knows also the riddles of the fasts of these days, of the fourth and the sixth, I mean. That one is called Mercury’s day; this one, Venus’s. For behold, he fasts in life, and from avarice and from lust, from which all vices arise.] In the primitive Church, Thursday was observed like Sunday. [Because on these two days the Lord did whatever was notable; because on the day of Jupiter he ascended into heaven. Gloss in can. jejunium Domini, de consecrat. dist. 3.] Wherefore [Pope Melchiades, an African by nation, the thirty-fourth after Saint Peter, established that no one should presume to fast on the first or fifth day of the week, on the first because of the Lord’s Resurrection, on the fifth because on that day the Lord dined with the Disciples, and on that day ascended into heaven. Alcuin de div. offic.] FR. Baronius, however, placed Melchiades as the thirty-third, including St. Peter in the order of Pontiffs. But regarding Saturday fasting, there were various opinions among the holy Fathers; the Eastern Christians did not allow fasting on that day. Baron. An. 57, n. 202. The reason was that heretics there fasted on Saturday. For Catholics were not at all permitted to agree with heretics even in works of piety. And the Latins, especially the Romans, fasted on Saturday. The same Baronius, Ann. 57, n. 205, and An. 146, n. 12. But why the Romans had accustomed themselves to fast on this day, St. Augustine relates, according to the opinion of many, apud Baron. An. 57, n. 204; and because on a similar day the Prince of the Apostles had fasted with the Roman Christians on the day before Simon Magus was cast down, and thus such a custom remained among them thereafter. Cassianus, cited there, gives the same reason, but Pope Innocent gives the true reason, saying: [But the reason that Saturday should be fasted is shown by the clearest proof; for if we celebrate the Lord’s Day, because of the venerable Resurrection of our Lord Jesus Christ, not only in Easter time, but also in each week we keep the image of that day; and just as on Friday we fast because of the Passion of the Lord, so we ought not omit Saturday, because it seems to be enclosed within the sadness and joy of that time: for certainly it is clear that the Apostles on those two days were both in sorrow and hid themselves for fear of the Jews, which doubtless means that they fasted so much on those two days, as the tradition of the Church has it, that on those two days the Sacraments are altogether not celebrated; which form also is to be observed in each week, because that commemoration is always to be celebrated. But if they think that fasting should be done once, and on one Saturday, then likewise Sunday and Friday should be celebrated only once in Easter, which would certainly be the case, can. Sabbato verò, de consecrat. dist. 3.] It is evident that in the time of St. Ambrose the observance of fasting on Saturday existed at Rome; hence speaking of this fast, he says: [When I am here, I do not fast on Saturday; when I am at Rome, I fast on Saturday.] But in the time of St. Gregory certain people had tried to force the Romans into Judaism, and among other things they advised that Saturday should be honored like Sunday; wherefore the Pontiff had written to the Romans, commanding that they not keep Saturday, can. pervenit, de consecr. dist. 3. ::: As for the Lenten fast, Peter Blesen. reports the following in sermon 13: [For the Apostolic tradition was to fast thirty-six days before Easter; for hearing in the law that the firstfruits of the produce and the tithes were claimed by the Lord for himself, nevertheless V 3 pri-
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310 I E primitias dierum, & decimas Deo sacrificare statuerunt, jejunia Quatuor temporum tanquam primitias instituentes, in quibus duodecim dies tanquam primitiæ duodecim mensium observantur, & trecentorum sexaginta sex dierum decima pastriginta sex dies; ideo & hos dies tanquam decima dierum jejunio consecrarunt; subsequentes verò Patres Apostolici quatuor superaddiderunt, ut numerus Dominici jejunii adimpleretur.} Ex hac autem additione orta est in Ecclesiis varietas quadragesimalis in jejunio incipiendo; Ambrosiana enim Ecclesia jejunium incipit post primam Quadragesimæ Dominicam; nam juxta apostolicam traditionem offert Deo decimam partem anni, id est, triginta sex dies jejuniorum; eandem decimam offerunt Græci, ac cæteri Orientales; sed à primo die post Dominicam quinquagesimæ jejunare incipiunt, ea ratione, qua supra, nimirum, cum sabbata non jejunent, excepto sabbato sancto; sic demptis sabbatis, & Dominicis, & incluso sabbato sancto summa dierum jejunii ascendit ad triginta sex, & non ampliùs. Hinc falluntur asserentes jejunia Græcorum, & reliquorum Orientalium esse numero majora; benè tamen per hebdomadam integram augetur à Religiosis latinis quadragesimale jejunium, de eis dico, qui pro hoc instituto habent incipiendi jejunium à Quinquagesima ex canonum ordinatione; nam sabbata etiam jejunant, ad quod etiam obligantur Clerici sæculares, can. Statuimus, can. Quadragesima, & can. denique Sacerdotes, dist. 4. Polonorum quadragesima antiquitus incipiebat post Dominicam Septuagesimæ; sed Innocetius Papa IV. eis ad usum Romanæ Ecclesiæ indulsit. Spondanus anno 1246. FR. Quàm rigida fuisset hæc quadragesimæ observatio penes Polonos, testatur Ditemarus Episc. in ejus Chron. lib. 8. tit. de Henrico Imperat. II. in principio, sic inquiens: [Anno Dominicæ Incarnationis 1018. Indict. 2. &c. Quicunque post Septuagesimam carnem manducasse invenitur, abscissis dentibus graviter punitur. Lex namque divina in his regionibus noviter exorta, potestate tali meliùs, quàm jejunio ab Episcopis instituto, corroboratur.} In jejunis non licet ad nimiam satietatem comedere, can. sint tibi, de consecr. dist. 5. De quinque autem gulæ tentationibus habetur in can. quinque modis, ead. dist. 5. Bonifacius Papa VIII. cum Vincislao II. Boemiæ Rege, ut carnibus, ovis, & lacticiniis comederet in quadragesima exceptis diebus Veneris, Sabbati, ac S. Mathiæ vigiliæ ea causa, quia in ejus salute dependebat totius regni conservatio, dispensavit, cum hac tamen conditione, ut in tali comestione secretò, ac moderatè id faceret. Odoric. Raynal. An. 1297. n. 52. : Alexander Papa VII. in Sac. Inquisit. Congr. coram eo die 18. Martii 166. habita, declaravit scandalosam, & erroneam Theologorum quorundam opinionem, asserentium Ecclesiæ consuetudinem abstinendi in quadragesima ab esu ovorum, & lacticiniorum non obligare. FR. de jejunis quatuor tem- IL porum. Vide Baron. An. 57. num. 206. & 207. An. 1094. num. 2. An. 1095. nnm. 27. An. 1105. nu. 3. De erroribus Armenorum in eorum jejunis. Vide Isachum Armenum. Reliqua circa hanc materiam. Vide Cæna pura. Collecta. Dominica nova. Feriæ legitimæ. Purim. Quadragesima. Sabbatum. Statio. Superpositio. Vigilia. Xerophagia. Edictum jejunii publicabatur à Diacono, Baronius An. 57. nu. 195. Jejuniorum tempore pacis osculum non dabatur. Vide Pax. De Pharisaëorum jejunio. Vide Pharisaëus. JENTACULUM, quale debet esse in jejunio. Vide Collecta. JERA, Hiera, , id est, sacra; sic quædam potio appellata fuit. [Potionem jera, quam Dominus Præsul tibi mittit, sumes eam aqua calida ante crepusculum diei. Fulbertus Episc. epist. 115. JERATEON, , id est, sacrarium, aut sacerdotium. Vide Crux. JERURGIA, , sacrificium. Vide Missa. JESSENI. Vide Essenii. JESUS. Vide Christus. Decachordum. Zasus. IGNATII MARTYRIS cognomentum, & ejus epistolæ negantur à Novatoribus. Vide Theophorus. IGNEO, verbum, ignesco, candeo. [Ut corda nostra passione ipsorum igneantur. In collecta pro Sanctis Martyribus in Sacramentar. Sancti Gregorii. IGNEUS. FR. agnomen S. Petri Vallis umbrosæ Monachi, discipuli S. Joannis Gualberti Abbatis, de quo Baronius, Ann. 1063. n. 39. & seqq. IGNIS GRÆCUS, aliqua ignea mixtura, tam violenta, ut etiam sub aqua arderet, nec extingui posset, cujus Auctorem Zonaras quendam Græcum facit de anno 670. quando, nempè, pro Constantino Pogonato Saracenorum naves combussit. [Erat namque in illa ignis græcus. Matth. Paris. An. 1191.] Vide Mimax. IGNORUS, incognitus, ignotus. [Horum consanguinitas nec ignora est, nec remota. Ivo Carnot. epist. 45. JIR. FR. Secundus Hebræorum mensis, qui & Zio dicebatur. Apud Auctores citatos in dict. Elul. ILLADIONES. FR. id est, illi aldiones. [Non est nostra voluntas, ut homines Placentini per eorum præceptum de curte palatii nostri illadiones recipient. In constit. Caroli Magni. ILLATIO, dicebatur Missæ præfatio. Vide Præfatio. ILLECEBRA. Vide Lacebra. ILLIBERIS, absque liberis. [Immò & præcipiente lege, quam si frater illiberis decesserit, ut à fratre ipsius, & ex costa ipsius supparetur tamen illi. Tertull. lib. 4. advers. Marcionem, cap. 24.] In aliquibus tamen codicibus Illecebris mendosè legitur; Tertullianus enim grecam vim , id est, carens liberis, imitatus est. ILLUMINANDI. Vide Catechumenus. ILLUMINATI. FR. hæretici in Anglia recentiores,
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310 I E They decided to sacrifice the firstfruits of the days and tithes to God, establishing the fasts of the Four Times of the Year as firstfruits, in which twelve days are observed as the firstfruits of the twelve months, and the tithe of the three hundred and sixty-six days is thirty-six days; therefore they also consecrated these days to fasting as the tithe of the days. The later Apostolic Fathers added four more, so that the number of the Lord’s fast might be completed. From this addition there arose in the Churches a variety in the beginning of Lent. The Ambrosian Church begins its fast after the first Sunday of Lent; for, according to apostolic tradition, it offers to God the tenth part of the year, that is, thirty-six days of fasting. The Greeks and the other Eastern Churches offer the same tenth; but they begin to fast from the first day after Quinquagesima Sunday, for the reason stated above, namely, since they do not fast on Saturdays, except Holy Saturday; thus, with the Saturdays and Sundays omitted, and Holy Saturday included, the total number of fasting days rises to thirty-six, and no more. Hence those are mistaken who assert that the fasts of the Greeks and the other Easterners are greater in number; yet among the Latin religious orders the Lenten fast is indeed extended by a full week, I speak of those who, by canonical ordinance, have the custom of beginning the fast from Quinquagesima; for they fast even on Saturdays, and secular clerics are also bound to this, can. Statuimus, can. Quadragesima, and finally can. Sacerdotes, dist. 4. The Lenten fast of the Poles began anciently after Septuagesima Sunday; but Pope Innocent IV granted them permission to follow the usage of the Roman Church. Spondanus, year 1246. FR. How strict this observance of Lent was among the Poles is testified by Ditemarus, bishop, in his Chronicle, book 8, title concerning Emperor Henry II, at the beginning, where he says: [In the year of the Lord’s Incarnation 1018, Indiction 2, etc., whoever is found to have eaten meat after Septuagesima is severely punished by having his teeth cut out. For the divine law, newly arisen in these regions, is better strengthened by such power than by fasting instituted by the bishops.] In fasts it is not permitted to eat to excessive fullness, can. sint tibi, de consecr. dist. 5. As for the five temptations of the belly, see can. quinque modis, in the same dist. 5. Pope Boniface VIII, together with Wenceslaus II, King of Bohemia, granted dispensation so that he might eat meat, eggs, and dairy products in Lent, except on Fridays, Saturdays, and on the vigil of St. Matthias, because the preservation of the whole kingdom depended on his safety; nevertheless, under this condition, that in such eating he should do so secretly and moderately. Odoric. Raynal., year 1297, no. 52. Alexander Pope VII, in the Sacred Congregation of the Inquisition, held before him on 18 March 166. declared scandalous and erroneous the opinion of certain theologians, who asserted that the Church’s custom of abstaining in Lent from the eating of eggs and dairy products does not oblige. FR. On the fasts of the Four Times. See Baronius, year 57, nos. 206 and 207; year 1094, no. 2; year 1095, no. 27; year 1105, no. 3. On the errors of the Armenians in their fasts. See Isaac the Armenian. Other matters concerning this subject. See Cæna pura, Collecta, Dominica nova, Feriæ legitimæ, Purim, Quadragesima, Sabbatum, Statio, Superpositio, Vigilia, Xerophagia. The edict of fasting was proclaimed by the deacon, Baronius, year 57, no. 195. In the time of fasting the kiss of peace was not given. See Pax. On the fasting of the Pharisees. See Pharisaeus. JENTACULUM, what it ought to be in a fast. See Collecta. JERA, Hiera, that is, sacred; thus a certain drink was called. [You shall take the drink called jera, which the Lord Bishop sends to you, with warm water before nightfall.] Fulbert, bishop, epist. 115. JERATEON, that is, a sanctuary or priesthood. See Crux. JERURGIA, sacrifice. See Missa. JESSENI. See Essenii. JESUS. See Christus, Decachordum, Zasus. The surname of IGNATIUS THE MARTYR, and his epistles, are denied by the innovators. See Theophorus. IGNEO, the verb: to ignite, to glow. [So that our hearts may be inflamed by their passion. In the collect for the Holy Martyrs in the Sacramentary of Saint Gregory.] IGNEUS. FR. the surname of Saint Peter, monk of Vallisumbrosa, disciple of Saint John Gualbert, Abbot, concerning whom Baronius, year 1063, no. 39 and following. IGNIS GRÆCUS, some fiery mixture, so violent that it would burn even under water and could not be extinguished; Zonaras makes a certain Greek its author, in the year 670, when, namely, for Constantine Pogonatus it burned the Saracen ships. [For there was Greek fire in that battle. Matth. Paris, year 1191.] See Mimax. IGNORUS, unknown, unacquainted. [Their kinship is neither unknown nor remote.] Ivo of Chartres, epist. 45. JIR. FR. the second month of the Hebrews, which was also called Zio. See the authors cited under Elul. ILLADIONES. FR. that is, those aldiones. [It is not our will that the men of Piacenza, by their order, should receive illadiones from the court of our palace.] In the constitution of Charlemagne. ILLATIO was the preface of the Mass. See Præfatio. ILLECEBRA. See Lacebra. ILLIBERIS, without children. [Indeed, and by the command of the law, since if a brother died childless, it was required that from his brother and from his own side he should nevertheless be provided for.] Tertullian, book 4 against Marcion, chap. 24. In some codices, however, Illecebris is read corruptly; for Tertullian imitated the Greek force of the word, that is, “lacking children.” ILLUMINANDI. See Catechumenus. ILLUMINATI. FR. more recent heretics in England,
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IM IM res, quos Hispani Adombrados vocant. Antiquitus tamen ita dicebantur Neophyti. ILLUMINATIO. Vide Illuminatorius. ILLUMINATORIUS, aliquando Baptisterium significat. {Sed quomodo pulcherrimi ab eo constructi illuminatorii, quod quidem solemus vocare baptisterium. In vita S. Marci Presbyteri.} Sic etiam in eadem vita Illuminatio baptismum significat: {Jam verò domum venerandæ illuminationis. ILLUMINO. Vide Oculo. ILLUSIO. Vide Inludium. ILLUSUS, musivo opere depictus. {Apsiden solo, & parietibus marmoratam camera musivo illusæ clarificat. Paulin. epist. 12. ad Sever. IMAGO. Vide. Icona. Charagma Surtaria. IMAGINARIA SCRIPTURA. FR. id est, imago, & character divinum nobis insitum. {Qui hanc receperunt, (id est, lasciviam,) non solùm imaginarias scripturas abominati sunt; sed etiam omnem reverentiam repulerunt, eos, qui religiosè, ac piè vivunt, offendentes; ac per hoc completur in eis, quod scriptum est, Abominatio est peccatori Dei cultus, can. omnis jactantia 21. quæst. 4.} & ibi Glossa. IMAGINATUS, figuratus. {Locellum etiam quemdam, hoc est, capsam majorem, quæ à duobus clericis ferri solet, fieri jussit, argentoque imaginato, ac deaurato vestivit. Flodoard. lib. 3. cap. 5. IMBENEFICIO. FR. Beneficia Ecclesiastica concedo. {Simoniacè Ecclesias vendidit, res Ecclesiæ imbeneficiavit, thesauros dissipavit. Burchard. de casibus S. Galli, cap. 3. IMBLADO, & Imbladatus. Vide Bladum. IMBOJATUS. Vide Boja. IMBOJO, boja ligo. Vide Boja. IMBOLUS. Vide Embolus. Imbulus. IMBONITAS, improbitas, seu incommoditas, vel aspritudo. {Nemo miles ad bellum cum delitiis venit, nec de cubiculo ad aciem procedit; sed de papillionibus expeditis, & substrictis, ubi omnis duritia, & imbonitas, & insuavitas consistit. Tertul. ad Hart. cap. 3. IMBREVIO, supellectilium inventarium scribo, seu breviter noto {Ecclesiæ quoque luminaria, & ornamentum debitum ordinent, & thesaurum, ac vestimenta, seu libros diligenter imbrevient, & breves nobis reportent, in Capit. Caroli Calvi cap. 1.} Vide Breve Commemoratorium. Inventarium. IMBRICO, imbricibus tego, & Imbricor, imbricibus tegor. {Cùm ab angulis quadrifariàm concurrentia dorsa cristarum, regulis interja centibus imbricarentur. Sidon. lib. 3. epist. 1.} Alii tamen hoc verbum ab Imbragare italico verbo etymon deducunt, quod connectere, & cooperire significat. IMBULUS, Ambulacrum, porticus. {Imbuli, vel quia sub volumine sunt, vel quia sub his ambulant: sunt enim portici hinc inde platearum, Isid. lib. 15. orig. cap. 2.} Vide Embolus. IMMUTUM, instrumentum è lamina, seu ligneo cortice formatum, ad infundendum in vasibus res liquidas, quod Romæ Imbottatore, & in Sicilia Imbuto dicitur. {Alia multa, atque crudelia tamquam utribus, imbutis ori impositis, sine misericordia porrigebant &c. Victor de persecut. Vandal. IMEROBIUS, & hemerobius, imepobius, id est, qui tantùm ad diurnum victum cogitat, & nihil de crastino curat; quo vocabulo Hieronymus, lib. 2. contra Jovinian. utitur, illudque Diogeni philosopho attribuit. Vide Hemerobius. IMISILUM, Imisinum, & Imizium; sericum, quod Italicè Ormesino dicitur. {Vestem albatam olofericam ornatam in circuitu de imisilo. Anastas. Biblioth. in Leone V. Vestem obtulit de imisino, ibidem.} Dicitur etiam Myzinum. Idem in Nicola. {Vestem defundato unam habentem historiam Leonum in circuitu myzinum. IMITAS, declivitas, seu situs in imo positus. {Partem meam de prato, quod Laudum juxta vos habeo, ad imitatem montium posito, & quæ jovia sunt prætella, quæ tenui, ad te revocabis. Flo-doard. in vita S. Remigii. IMMANTO. FR. aliquem manto induo in signum investituræ alicujus dignitatis. {Rolandum Cancellarium immantaverunt.} Et inferiùs: {In Romanum Pontificem electus immantatus est. Radevicus Frisingen. de gestis Federici Imp. IMMERSOR, quem Græci baptisus, appellant, & ad quem in baptismo infantem spectabat immergere; nam Græci solent in hoc Sacramento tres ministros adhibere, ex quibus dignior aquam benedicit; secundus exorcismum profert; tertius, qui & immersor dicitur, id est, baptizans, Sacerdos erat; sicut Romæ in Baptismo Catechumenorum, eorum Rector exorcismum, ac alias cæremorias facit, posteà Episcopus solemniter baptizat. IMMINENTIA, præsentia, seu potiùs instantia. {Joannem Subdiaconum nostrum ad hoc, Deo favente, transmisimus, ut Electum nostrum sua imminentia cum Dei Omnipotentis solatio, secundùm morem predecessoris ejus, faciat Episcopum consecrari. D. Gregor. in Registr. lib. 2. cap. 68. IMMUNITAS ECCLESIASTICA. Vide Emunitas. Passus. Immunitate gaudent Coloni Ecclesiasticarum possessionum. Vide Submansor. Vocibilitas. IMMURATIO. FR. inter muros reclusio. {Religiosi etiam sunt immurationis poena, vel alia graviùs puniendi, quàm sæculares, si inventi fuerint in hæresi, vel consimilibus deliquisse, de hæresi in 6. cap. 8. ß. Sacerdotes. IMMURO. FR. inter quatuor muros includo. {Cùm pro hæresi fuerit curie sæculari relinquendus, aut immurandus, de hæresi, in sexto, cap. 1. IMNARIUM. Vide Hymnarium. IMPALARE. FR. palo transfigere, l. si quis caballus, de damno, & injuria. IMPANATOR. Vide Companator. IMPANS. FR. servus, l. si quis servus, de ma umis- V 4
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IM IM things, which the Spaniards call Adombrados. However, in ancient times they were called Neophytes. ILLUMINATIO. See Illuminatorius. ILLUMINATORIUS sometimes signifies Baptisterium. {But how beautiful are the illuminatoria built by him, which we are accustomed to call the baptistery. In the life of St. Mark the Priest.} Likewise in the same life Illuminatio means baptism: {Now indeed to the house of venerable illumination. ILLUMINO. See Oculo. ILLUSIO. See Inludium. ILLUSUS, depicted in mosaic work. {He ennobles the apse, tiled on the floor, and with marble walls, whose vault is decorated with mosaic. Paulin. epist. 12. ad Sever. IMAGO. See Icona. Charagma Surtaria. IMAGINARIA SCRIPTURA. FR. that is, the image, and divine character implanted in us. {Those who received this, that is, wantonness, not only abhorred imaginary writings; but also rejected all reverence, offending those who live religiously and piously; and thereby is fulfilled in them what is written: The worship of God is an abomination to the sinner, can. omnis jactantia 21. quæst. 4.} and there Glossa. IMAGINATUS, figured. {He also ordered to be made a certain locellum, that is, a larger chest, which is usually carried by two clerics, and he covered it with figured and gilded silver. Flodoard. lib. 3. cap. 5. IMBENEFICIO. FR. I confer Ecclesiastical benefices. {He sold the Churches simoniacally, imbeneficiated the property of the Church, and dissipated the treasures. Burchard. de casibus S. Galli, cap. 3. IMBLADO, and Imbladatus. See Bladum. IMBOJATUS. See Boja. IMBOJO, I bind with a boja. See Boja. IMBOLUS. See Embolus. Imbulus. IMBONITAS, wickedness, or inconvenience, or roughness. {No soldier comes to war with delights, nor does he proceed from the bedroom to battle; but from light and tight pavilions, where all harshness, and roughness, and unpleasantness consist. Tertul. ad Hart. cap. 3. IMBREVIO, I write an inventory of household goods, or note them briefly {Let them also arrange the church lights, and the proper ornaments, and carefully imbrevient the treasure, and vestments, or books, and report to us the breves, in Capit. Caroli Calvi cap. 1.} See Breve Commemoratorium. Inventory. IMBRICO, I cover with tiles, and Imbricor, I am covered with tiles. {When the ridges meeting from the four corners were tiled, with interposed rafters. Sidon. lib. 3. epist. 1.} Some, however, derive this verb from the Italian verb Imbragare, which means to join, and to cover. IMBULUS, an ambulatory, a portico. {Imbuli, either because they are under a vault, or because one walks beneath them: for they are porticoes on either side of the streets, Isid. lib. 15. orig. cap. 2.} See Embolus. IMMUTUM, a tool formed from a sheet of metal, or from bark of wood, for pouring liquids into vessels, which in Rome is called Imbottatore, and in Sicily Imbuto. {They were bringing many other cruel things, as if with skins, with mouths of bottles placed on them, without mercy, etc. Victor de persecut. Vandal. IMEROBIUS, and hemerobius, imepobius, that is, one who thinks only of the day’s sustenance, and cares nothing for tomorrow; Jerome uses this word in book 2 against Jovinian, and attributes it to the philosopher Diogenes. See Hemerobius. IMISILUM, Imisinum, and Imizium; silk, which in Italian is called Ormesino. {A white, pure-silk garment, adorned around with imisilo. Anastas. Biblioth. in Leo V. He offered a garment of imisino, there.} It is also called Myzinum. The same in Nicola. {A garment having one scene of the Lions in a border of myzinum. IMITAS, declivity, or a site placed in the bottom. {My share of the meadow, which I have near Laudun, next to you, situated at the declivity of the mountains, and the little fields that are yours I shall recall to you, which I hold in trust. Flodoard. in vita S. Remigii. IMMANTO. FR. I clothe someone with a mantle as a sign of investiture of some dignity. {They mantled Roland the Chancellor.} And below: {The one elected Roman Pontiff was mantled. Radevicus Frisingen. de gestis Federici Imp. IMMERSOR, whom the Greeks call baptisus, and whose role in baptism was to immerse the infant; for the Greeks are accustomed in this sacrament to employ three ministers, of whom the more worthy blesses the water; the second pronounces the exorcism; the third, who is also called immersor, that is, the baptizer, was a priest; just as at Rome in the Baptism of Catechumens, their Rector performs the exorcism and other ceremonies, then the Bishop solemnly baptizes. IMMINENTIA, presence, or rather immediacy. {We have sent our Subdeacon John for this purpose, God favoring, so that our Elect, by his imminence, with the consolation of Almighty God, according to the custom of his predecessor, may be made Bishop by consecration. D. Gregor. in Registr. lib. 2. cap. 68. IMMUNITAS ECCLESIASTICA. See Emunitas. Passus. Colonists of ecclesiastical possessions enjoy immunity. See Submansor. Vocibilitas. IMMURATIO. FR. enclosure within walls. {Religious persons are also to be punished with the penalty of immuration, or with an even graver one than secular persons, if they are found to have committed heresy or similar offenses, de hæresi in 6. cap. 8. ß. Sacerdotes. IMMURO. FR. I enclose within four walls. {When for heresy he is to be handed over to the secular court, or immured, de hæresi, in the sixth, cap. 1. IMNARIUM. See Hymnarium. IMPALARE. FR. to impale, to transfix with a stake, l. si quis caballus, de damno, & injuria. IMPANATOR. See Companator. IMPANS. FR. a servant, l. si quis servus, de ma umis- V 4
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312 I M Ionibus, legendum puto potiùs Imphans; quasi infans; nam dominorum famuli, ac servi solent pueri appellari. [Reversus est Abraham ad pueros suos. Genes. 22.] id est, ad servos; unicum enim filium habebat Abraham, de quo vocabulo in hac significatione sæpè in Sacra Scriptura. Itali quoque Fante appellant servum, ac pedissequum, & Fantesca famulam. Vide Infans. Puer. IMPENSIO, expensio. [Summam verò impensionum cum festinatione transmitto. In Registr. S. Gregor. lib. 1. cap. 37. IMPERIALIS CORONA. Vide Infula. IMPERATOR. FR. quare dicitur Augustus. Vide Nobilissimus. Prophyrogenitus. Quomodo coronatur. Vide Infula. Quomodo ornatur gladio, & pileo à Pontifice. Vide Lectio. Imperatoris titulus. Vide Divalis. Necorus. Titulus mortui Imperatoris. Vide Divæ memoriæ in dict. Bonæ memoriæ. Imperatoris Græci coronatio. Vide Epicombia. Prothesis. Ejus solemne sceptrum. Vide Acacia. Ejus thronus. Vide Anabatbra. Quomodo per Civitatem equitabat. Vide Anacara. Electores Ecclesiastici Rom. Imperatoris, si carent pallio, non possunt eligere Imperatorem. Vide Pallium. IMPETOR, accusor, interrogor, citor, postulor, [Impetebatur tunc Guntheramus de interitu (ut dixi) Theodoberti. Greg. Turon. lib. 5. hist. cap. 14.] FR. [Et quidquid providit cautio convocatorum, ducitis ad crimen impetiti. Ennodius in Apologetico.] Vide Pulso. IMPETITIO, accusatio, citatio. Vide Pulsatio. IMPLACABILITER. Vide Infæderabiliter. IMPLACITO. FR. citò, postulo [Qui singulis annis eos implacitaverunt. Matth. Paris. An. 1136. Vide Admallo. Pulso. IMPLORANS. Vide Sperans. IMPONERE MANUS, ordinis Sacramentum conferre. [Hos statuerunt ante conspectum Apostolorum, & orantes imposuerunt eis manus. Actor. 6. Tunc jejunantes, & orantes, imponentesque manus dimiserunt. Ibid. cap. 13. Manus citò ne imposueris. 1. ad Timoth. cap. 5.] De quo sæpè in Conciliis, & penes Sanctos Patres. IMPOSTOR. FR. nedu[m] deceptor dicebatur, sed etiam qui pallio super tunicâ induebatur. V. Christianus. IMPOSTUROR, calumnior. [Alienis à Beato Gregorio verbis imposturati. Hincmar. Rhemen. cap. 15. IMPOTUS. insitus. [Si quis impotos de melario, aut de pirario tulerit. In 1. Salica, tit. 29. ß. 8.] Vox Belgica. Impoten. IMPRESSIO. Vide Coinus. IMPRISIUS. FR. Vir strenuus, seu æstimabilis, ex gallica voce Prix, id est, pretium. [Videntes igitur magnates moram trahere periculum, jusserunt districtè toti familiæ suæ, & omnibus suis imprisis ad arma, & equos celeriter avolare. Matth. Paris. An. 1258. IMPUDERATUS, absque pudore. [De impudero to patre vestro diabolo. Lucifer Caralitanus advers. Const. Imp. IN IMPUTRIBILIS. FR. immarescibilis. S. Paulinus Nolanus Episc. epist. 2. INADIBILIS, inaccessibilis. [Siquidem sanè circa principia sui solo palustri voraginatus, & vestigio inspectoris inadibilis est. Sidon. lib. 2. epist. 28. INADVERTENTIA. Vide Irrecogitatio. INÆQUALITAS, aliquando per febri sumitur, ex eo quia temperamentum corporis soleat subvertere, seu ab inæqualitate pulsationis arteriæ. [Paulatimque inæqualitate vexatus, cursum vitæ præsentis explicavit, in vita S. Eugendi Abb. INALPHABETI, ita vocabantur Fratres de plumbo, de quibus in dict. Bulla. INALTARO. FR. consecro, dedico, ac Ecclesiæ dono. [Diaconiam Romæ, quam S. Mariæ in Comedin vulgariter nuncupant, sibi Cardinali Diacono à Domno Papa Paschali commissam, in auro, vel argento, in libris, seu paramentis, in domibus innumeris, in fundis, atq; casalibus, in Religione præcipuè, in quantum Roma patitur, super omnes alias inalteravit. In vita Gelasi Papæ à Pandulpho Pisano scripta, atque per D. Constantinum Cagetanum typis mandata. INALTERO, confundo terminos ex inscientia distinguendi. [Divisa est mulier, & virgo igitur, quas non divisit, tacendo inalteravit. Tertullian. de Virg. velan. cap. 4. INANIMALIS, inanimatus. [Omnia denique moventur, aut à semetipsis, ut animalia, aut ab aliis, ut inanimalia. Tertull. advers. Hermog. cap. 36.] Ubi etiam habet Incorporale, id est, incorporeum. IN ANTEA, imposterum. [Capitula prænotavi, ut faciliùs à querente in antea scripta reperiantur. Marculf. in præfat. formul. INAUDIENTIA, inobedientia. [Perniciem sibi, & mortem per inaudientiam, & intemperantiam, provocent. S. Cyprian. epist. 27.] id est, peccatores. INAUGURATIO. Vide Polychronion. INAURIS. FR. ornamentum, quod pendet ab aure. [Execranda autem est superstitio ligaturarum; in quibus etiam inaures virorum in summis ex una parte auriculis suspensæ deputantur, superstitiosa res est, can. Fucare, de consecr. dist. 5. INCANTATIO. Vide Ensalmus. Rapsodomantia. INCANTATOR. V. Caragus. Hydromantia. Obligator. Remediator. Incantatrix. Vide Incarminatrix. IN CAPILLO. Virgo sub patria potestate adhuc posita, quia tunc in capillis Virgines incedebant, & è contra nuptæ velo capillos tegebant. [Qui filiam in casa habuerit in capillo. Longobar. constit. lib. 2. cap. 24.] Vel ita dicitur, quia Virgo in primis nuptiis capite detecto comparebat, quod ab Optato Milevitano contra Donatistas scribente, insinuari viderat, dum inquit: [Invenistis hujusmodi virgines, quæ jam spirituæ liter nupserunt, quasi secundò coegistis ad nuptias, ut crines iterum solverent, imperastis.] Qui
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312 I M Ionibus, I think it should rather be read Imphans; as if infans; for the servants and slaves of masters are wont to be called children. [Abraham returned to his children. Gen. 22.] that is, to his servants; for Abraham had only one son, concerning which word in this sense it is often found in Holy Scripture. The Italians also call a servant and attendant Fante, and a maid-servant Fantesca. See Infans. Puer. IMPENSIO, expenditure. [But I send forthwith the total sum of the expenditures. In the Register of St. Gregory, book 1, chap. 37.] IMPERIALIS CORONA. See Infula. IMPERATOR. FR. why he is called Augustus. See Nobilissimus. Prophyrogenitus. How he is crowned. See Infula. How he is adorned with sword and cap by the Pontiff. See Lectio. The title of Emperor. See Divalis. Necorus. Title of a dead Emperor. See Divæ memoriæ in the entry Bonæ memoriæ. The coronation of the Greek Emperor. See Epicombia. Prothesis. His solemn sceptre. See Acacia. His throne. See Anabatbra. How he rode through the City. See Anacara. The ecclesiastical electors of the Roman Emperor, if they lack the pallium, cannot elect an Emperor. See Pallium. IMPETOR, accuser, I am accused, cited, summoned, [Guntheramus was then being prosecuted for the death (as I said) of Theodobert. Gregory of Tours, book 5 of the Histories, chap. 14.] FR. [And whatever the caution of those assembled provided, you bring as a charge against those accused. Ennodius in the Apologetic.] See Pulso. IMPETITIO, accusation, citation. See Pulsatio. IMPLACABILITER. See Infæderabiliter. IMPLACITO. FR. quickly, I demand [Those whom they impeached every year. Matthew Paris, An. 1136. See Admallo. Pulso. IMPLORANS. See Sperans. IMPONERE MANUS, to confer the sacrament of orders. [They set these before the eyes of the Apostles, and praying, they laid hands on them. Acts 6. Then, fasting and praying, and laying on hands, they dismissed them. Ibid. chap. 13. Lay hands suddenly on no man. 1 Tim. chap. 5.] Concerning which there is frequent mention in Councils and among the Holy Fathers. IMPOSTOR. FR. not only was a deceiver so called, but also one who wore a pallium over a tunic. See Christianus. IMPOSTUROR, to calumniate. [They were impostured with words other than those of blessed Gregory. Hincmar of Rheims, chap. 15.] IMPOTUS. inserted. [If anyone should take impotos from an apple-tree or pear-tree. In the first Salic Law, title 29, § 8.] A word of Belgian origin. Impoten. IMPRESSIO. See Coinus. IMPRISIUS. FR. a vigorous, or estimable man, from the French word Prix, that is, price. [Seeing therefore the magnates delay, danger, they strictly ordered all their household, and all their imprisi, to fly quickly to arms and horses. Matthew Paris, An. 1258.] IMPUDERATUS, without shame. [From the shameless father, your devil. Lucifer of Caralis against Const. Imp.] IN IMPUTRIBILIS. FR. not withering. St. Paulinus of Nola, Bishop, epist. 2. INADIBILIS, inaccessible. [Indeed, since around its beginnings, with marshy abyss in the soil, and inaccessible to the footstep of the observer. Sidonius, book 2, epist. 28.] INADVERTENTIA. See Irrecogitatio. INÆQUALITAS, sometimes taken for fever, because it is wont to disturb the temperament of the body, or from the inequality of the pulse of the artery. [And gradually vexed by inequality, he ended the course of present life, in the life of St. Eugendus the Abbot.] INALPHABETI, thus were called the Brothers of lead, concerning whom see the entry Bulla. INALTARO. FR. I consecrate, dedicate, and give to the Church. [The Roman deaconry, which they commonly call of St. Mary in Comedin, having been entrusted to him, the cardinal deacon, by Pope Paschal, in gold or silver, in books, or vestments, in countless houses, in estates and farmsteads, especially in religion, as far as Rome allows, above all others he inalterated it. In the life of Pope Gelasius written by Pandulf of Pisa, and published by D. Constantinus Cagetanus.] INALTERO, I confuse the boundaries through ignorance of distinguishing. [The woman was divided, and the virgin therefore, whom he did not divide, by silence he inalterated. Tertullian, On the Veiling of Virgins, chap. 4.] INANIMALIS, inanimate. [Finally, all things are moved, either by themselves, as animals, or by others, as inanimalia. Tertullian against Hermogenes, chap. 36.] There he also has Incorporale, that is, incorporeal. IN ANTEA, hereafter. [I prefaced the chapters so that what is written hereafter may be found more easily by the seeker. Marculf, in the preface to the formularies.] INAUDIENTIA, disobedience. [Let them provoke for themselves ruin and death through disobedience and intemperance. St. Cyprian, epist. 27.] that is, sinners. INAUGURATIO. See Polychronion. INAURIS. FR. an ornament that hangs from the ear. [But accursed is the superstition of ligatures; in which also earrings of men, suspended in the upper part from one side of the ears, are reckoned a superstitious thing, canon Fucare, de consecr. dist. 5.] INCANTATIO. See Ensalmus. Rapsodomantia. INCANTATOR. See Caragus. Hydromantia. Obligator. Remediator. Incantatrix. See Incarminatrix. IN CAPILLO. A virgin still placed under paternal power, because then virgins walked with their hair down, and conversely married women covered their hair with a veil. [Whoever shall have his daughter in the house in capillo. Lombard constitutions, book 2, chap. 24.] Or it is so called because a virgin appeared at her first nuptials with her head uncovered, which Optatus of Milevis, writing against the Donatists, had seen indicated, when he says: [You found virgins of this kind, who had already spiritually married, as if you had compelled them a second time to marriage, so that they might again loosen their hair, you commanded.] Qui
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IN Qui sequitur deinde, ostendens, quòd viduæ transeuntes ad secundas nuptias, has cæremo[n]ias minimè adhibebant, inquiens: [Hoc nec mulieres patiuntur, quæ carnaliter nubunt, ex quibus si alicui maritum mutare contigerit, non reperitur illa temporalis festivitas.] In instrumentis, & contractibus matrimonialibus adhuc hic stylus, & modus loquendi viget in Sicilia, & Filiam in capillo virginem nubentem nominant. In Melita insula mea patria rigorosè præceptum eorum Præceptoris, & Gentium Doctoris observatur, qui foeminis capita velare jusserat: ideò in quolibet statu velatæ incedunt, & tantùm in die desponsationis Sponsa capillos demonstrat. Hebræorum virgines capite detecto incedunt; sed nuptis numquam permittitur proprios capillos ostendere, & ad ornatum supposititios applicant. Vide Soror in capillo. INCARDINO, verbum D. Gregorii frequentissimum significat immittere in possessionem, in Episcopum, Sacerdotem, vel in aliam dignitatem ordinare. FR. Sed propriè Cardinalem creare denotat. [Proptereà te Joannem ab hostibus captivatum, Lesmianæ Civitatis Episcopum, in Squilitana Ecclesia Cardinalem necessè duximus constituere Sacerdotem.] Et inferiùs: [Sin autem prædicta Civitas continua captivitatis calamitate premitur; in hac, in qua à nobis ordinatus es, vel incardinatus, debeas Ecclesia permanere, can. pastoralis, 7. qu. 1.] Ubi Glossa Cardinalem Ecclesiæ Squilitanæ Episcopum intelligit. INCARDINATUS, stabilitus, & in possessionem jam positus. INCARMINATRIX, incantatrix. [Comes transiturus erat per pontem juxta incarminatricem. In vita Sancti Caroli Comitis,] ejus Synonyma. Vide in dict. Maga. INCARNATIO VERBI DIVINI. Vide Oeconomia. INCASTELLO, as, verbum. FR. appropriare denotat. [Et Ecclesias à laicis incastellari, aut in servitutem redigi, authoritate Apostolica prohibemus, can. Sanctorum Patrum, 10. quæst. I.] Glossa tamen ita explicat verbum incastellari, ut inde fiant propugnacula, quod potest etiam hoc pacto intelligi. [At Romanus populus cum Patricio suo Jordano (id est, Petri Leonis filio) in furorem versus Præfecturæ dignitatem abolentes, omnes principes, ac nobiles ex civibus ad subjectionem Patricii compellunt, & non solùm quorumdam illustrium laicorum turres; sed & Cardinalium, ac Clericorum domus subruentes, prædam immensam diripiunt. Ecclesiam etiam B. Petri omnium Ecclesiarum caput incastellare sacrilegè, ac profanissimè non metuunt; peregrinos causa orationis advenientes, ad oblationem, quæstus gratia, plagis, ac verberibus cogunt, & quosdam ex ipsis offerre nolentes, in ipsa porticu, & vestibulo templi nefario ausu occidere non verentur, quos venerabilis Pontifex (id est, Eugenius III.) percullo priùs cum IN 313 quibusdam fautoribus suis anathematis gladio Jordane, adjuncta Tyburtinis Romanorum antiquis hostibus militia coercuit, tandemque pacem petere coegit. In epist. Lucii Papæ III. ad Corradum Imp. apud Ottonem Frising. lib.7. cap. 31.] Item in appendice ad Radevicum Frising. de gestis Feder. Imp. de eo sic habetur: [ann. 1168. Imperator Anconam obsidet &c. ceciderunt ibi Romani ferè 9000. & capti ferè 300. subsequitur eos Imp. Leoninam Urbem, & Porticus Sancti Petri cremat, Ecclesiam incastellatam capit. INCAUTELA. FR. Incuria, & sine cautione. [Unus incautior perit, ne multi per incautelam postea deperirent. Salvianus, lib.6. de guber. Dei. INCENSARIUM. FR. Thuribulum. [Incensaria argentea auro parata quatuor. In vita S. Gilberti Abb. 18. Febr. INCENSATIO. Vide Bulla, Thuribulum, Thuri-fico. INCENSORIUM, hoc nomen, quod reperitur, lib.2. Chron. Casinen. cap.98. non potest denotare thuribulum, quia ibi in quibusdam donis monasterio factis postquam de thuribulis facta est mentio, sequitur referendo: [Incensorium de argento unum.] Itaque naviculam incensi significare videtur. INCENSUM. Vide Olibanum. INCISIO. FR. insectio, quæ in propriam carnem prohibetur in Levitico, cap.21. & etiam in aliis à Clerico fieri cavetur, lib.3. Decret. tit.50. de clericis, & Monachis, cap.9. Ubi sic habetur: [Nec ullam chirurgiæ artem Subdiaconus, Diaconus, vel Sacerdos exerceat, quæ adustionem, vel incisionem inducit. INCISORES DENTES. FR. dentes primiores. Isidor. Etymolog. INCISORIUM. Culter, novacula, vel quid simile. [Hæc (id est, charitas,) non delebitur in diluvio aquarum multarum, quia aquæ multæ non potuerunt extinguere charitatem. Hæc nullo incisorio sollicitudinum, sive occupationum rade-tur. Hæc nullo igne tribulationum, & malorum conflagrabit. Charitas enim nostra num-quam excidit. Petr. Cellen. lib.6. epist.20. INCLAMATUS. FR. publico monitorio ad tribu-nal citatus. [Edictis solemniter inclamatus ad judicem, cujus præceptione conventus est, venire neglexit. In edicto Theodorici Regis, cap.155. INCLINATIO CAPITIS, quando in Choro fieri debeat. Vide Gloria Patri. INCLINIS, flexibilis, propensus. [Inclinem ad miserendum supernam didicit Majestatem. Chrysolog. serm.93. INCLUSUS, claustralis Monachus. [Ex Presbyte- ris, & inclusis in exilium, in Romanam directi sunt Civitatem. Anast. in Agathone. INCOGNITUS. FR. Auctor, qui scripserat in Psalmos, & propter humilitatem ejus nomen celavit; sed ex m. ss. Benedicti XII. quæ extant in
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IN What follows next, showing that widows who pass on to a second marriage did not at all use these ceremonies, says: [Neither do those women who marry in the flesh endure this, for if it should happen that any one of them changes her husband, that temporal festivity is not found.] In documents and matrimonial contracts, this style and mode of speaking is still current in Sicily, and they call a virgin bride a “Filia in capillo.” In Malta, my native island, the rigorous precept of their Teacher and Doctor of the Nations is observed, who had commanded women to cover their heads; therefore they walk veiled in every state, and only on the day of betrothal does the bride show her hair. Hebrew virgins go about with uncovered heads; but married women are never permitted to display their own hair, and for adornment they apply false hair. See Soror in capillo . INCARDINO , a very frequent word in St. Gregory, means to install in possession, to ordain as bishop, priest, or to another dignity. FR. But properly it denotes to create a cardinal. [For this reason we have thought it necessary to appoint you, John, bishop of the city of Lesma, who was taken captive by the enemies, as cardinal in the Church of Squillace.] And below: [But if the aforesaid city is oppressed by the calamity of continuous captivity, you ought to remain in that Church in which you were ordained by us, or incardinated, can. pastoralis, 7 q. 1.] Where the Gloss understands a cardinal to be the bishop of the Church of Squillace. INCARDINATUS , established, and already placed in possession. INCARMINATRIX , enchantress. [The count was about to cross the bridge near the enchantress. In the life of Saint Charles the Count,] its synonyms. See under Maga . INCARNATIO VERBI DIVINI. See Oeconomia . INCASTELLO, as , verb. FR. denotes to appropriate. [And we forbid churches to be incastellated by laymen, or reduced to servitude, by Apostolic authority, can. Sanctorum Patrum, 10. quæst. I.] Yet the Gloss explains the verb incastellari in such a way that fortifications are made from it, which can also be understood in this manner. [But the Roman people, together with their Patrician Jordan (that is, the son of Peter Leone), having been driven into fury, abolishing the dignity of the Prefecture, compel all the princes and nobles from the citizens to submit to the Patrician, and not only overthrow the towers of certain illustrious laymen, but also the houses of Cardinals and Clerics, and plunder immense spoil. They do not fear sacrilegiously and most profanely to incastellate the Church of St. Peter, head of all churches; they force pilgrims who come for prayer to make offerings by blows and scourges for the sake of gain, and some of them, unwilling to offer, they do not hesitate to kill in the very portico and vestibule of the temple with wicked audacity, whom the venerable Pontiff (that is, Eugene III.), after first striking Jordan with the sword of anathema together with certain of his supporters, and joining to him the militia of the Tiburtines, ancient enemies of the Romans, finally compelled to seek peace. In the letter of Pope Lucius III to Emperor Conrad, apud Otto of Freising, book 7, chapter 31.] Likewise in the appendix to Radevicus of Freising concerning the deeds of Emperor Frederick it is stated of this: [in the year 1168 the Emperor besieges Ancona, etc.; there fell there nearly 9000 Romans, and nearly 300 were captured. The Emperor follows them, burns the Leonine City and the Portico of St. Peter, and takes the Church, which had been incastellated. INCAUTELA. FR. Carelessness, and without precaution. [One more incautious man perishes, lest many should afterward perish through incautela. Salvian, book 6, On the Governance of God. INCENSARIUM. FR. Thurible. [Four silver censers adorned with gold. In the life of St. Gilbert the Abbot, Feb. 18. INCENSATIO. See Bulla , Thuribulum , Thuri-fico . INCENSORIUM , this name, which is found in book 2 of the Chronicle of Monte Cassino, chapter 98, cannot denote a thurible, because there, among certain gifts made to the monastery, after mention has been made of thuribles, it follows in the account: [One silver incensorium.] Thus it seems to signify a boat for incense. INCENSUM. See Olibanum . INCISIO. FR. cutting, which is forbidden in Leviticus, chapter 21, in one’s own flesh, and care is also taken that it not be done by a cleric, book 3 of the Decretals, title 50, On Clerics and Monks, chapter 9. Where it is stated thus: [Let neither a subdeacon, deacon, nor priest practice any art of surgery that involves burning or cutting. INCISORES DENTES. FR. front teeth. Isidore, Etymologies. INCISORIUM. Knife, razor, or something similar. [This is, charity, shall not be destroyed in the flood of many waters, because many waters could not extinguish charity. This shall be shaved away by no cutting instrument of cares or occupations. This shall be consumed by no fire of tribulations and evils. For our charity never fails. Petrus Cellenensis, book 6, letter 20. INCLAMATUS. FR. summoned by public citation to the tribunal. [Publicly summoned by edicts before the judge at whose command he had been cited, he neglected to come. In the edict of King Theodoric, chapter 155. INCLINATIO CAPITIS , when it should be done in the choir. See Gloria Patri . INCLINIS , flexible, inclined. [He learned to bend the supreme Majesty toward mercy. Chrysologus, sermon 93. INCLUSUS , a cloistered monk. [Among the priests and inclusi sent into exile, they were directed to the city of Rome. Anastasius, on Agatho. INCOGNITUS. FR. An author who had written on the Psalms, and who concealed his name out of humility; but from the manuscripts of Benedict XII that exist in
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IN 314 IN INCONFUSIBILIS. FR. sine confusione. [Sollicitè cura te ipsum probabilem exhibere Deo, operarium inconfusibilem, rectè tractantem verbum veritatis, 2. Timothei, c.2.] ejus synonimum. Vide Zorobabel in dict. Papa. IN CONTINENTI. FR. [Mandamus, quatenus actione plebani, & clericorum proposita, & responsione facta, monitione præmissa, compellatis eosdem &c. in continenti coram vobis super suis quæstionibus respondere &c. de mutuis perititionibus, c.1.] Ubi Glossa sic exponit: [Istud in continenti intelligendum est nullo actu medio interposito, & est simile illi, mox, quod habes supra de electione, c. qua propter, ubi habes multas interpretationes de hujusmodi dictionibus. Istud in continenti intellige durante judicio, ut dicitur in prima notula in sine. INCONTRADICIBILIS, incontestabilis, inconvincibilis, & ejus comparativum Incontradicibilior, Tertull. lib.4. adver. Marcion. ait: [Quid enim sapientius, & incontradicilibius confessione simplici? INCORDOR. FR. cordi inspiro. [Divina clementia largiente, aliæ fidei sorori dignatus est Dominus incordari. In vita S. Rusticulæ Abbatissæ. INCORPORALIS. Vide Inanimalis. INCREDULUS, pro incredibili. [Isti vituperantes incredulum, & stultum asserunt. D. Ambros. c.8. in epist. ad Romanos. INCREMENTO. FR. verbum, accresco. [Dominus, qui incrementat, ] vertit D. August. textum D. Pauli 2. Corint. c.3. ubi habetur, ] Deus incrementum dat. INCROCO, inunco, unco traho, vel suspendo; Siculi Incrocare, & Crocare dicunt à gallico Croc, id est, uncus. [Si quis hominem sine consensu Iudicis de ramo, ubi incrocatur, deponere præsumperit. In lege Salica, tit.69.ß.2. Vide Inhæmo, Obunco. INCUBATOR. FR. usurpator, occupator. [Ab his, qui suarum rerum incubatores, vel utilitati bus servientes, atque vacantes fuisse nosecuntur, can. hæc hujus, 12. qu.2.] ubi de bonorum ecclesiasticorum usurpatoribus loquitur; sic Macrobius de Dionysio Syracusarum Tyranno agens, [Aulæ incubatorem, ] id est, injustè occupatorem illum appellavit. INCUBO, lethargicus morbus, qui maximam somnolentiam causatur. [Genus fuerat gravioris aliquantò soporis, ut de incubone præsumptio est. Tertull. de anima, c.43.] Vide Nyctages. INCULTUS, adjectivum nomen, id est, deformis, inornatus. [Tota domus horret inculta. S. Ambrosius, lib.1. Hexam. c.9. INCURRO, falli, & labi significat. [Ecce Maria interrogat, & si qui interrogat, dubitat, cur solus Zacharias, velut querulus percunctator incurrit? Chrysol. serm. 142. INCURSAX, incursans, qui incursione vexat. [Ac si tibi nunc esset ad limitem Danubium contra incursaces Massagetas proficiscendum. Sidon. lib.8. epist. 12. IMDEFFECTUS, indefessus, infatigabilis. [Jejunus, scilicet, semper, & indefectus, oscitans vescitur, follicans ruminat. Tertull. de pallio, c.3. INDEFINITUM. FR. dictio, quæ universali æquivale. Glossa in c.22.ß. decretal. tit.33. INDENTOR, utitur hoc barbara verbo Lucifer Caralitanus Episc. ubi pro S. Athanasio scribens, ait: [Et vos veritati resistentes indentemini Episcopi interventu.] Aliqui existimant esse hoc verbum passivum, quod separari significet. Ludovicus de la Cerda in intelligibile hoc verbum esse fateatur, quòd ideò pro Indentemini corrigit Integerrimi; sed Vossius eruditissimus nostri sæculi vir Indeptemini legit, quod consequi, & acquiri significare docet; atque Luciferi verba significant, quòd Athanasii calumniatores, ejus interventu, veram cognitionem illius integritatis consequi debuissent: qui sensus consonans est, nam etiam nomé Indeptor in eadem significatione apud alios Ecclesiasticos Scriptores reperitur: sic Salianus, epist.5. scripserat: [Gaudeo, quòd post gravamen, diuturnumque morbum spem etiam præsentis vitæ indepta es, ] & Greg. Turon. lib.10. c. 28. inquit, [Cujus nomen indeptus est.] Tandem Latinus Latinius ocularissimus Sanctoru[m] Patrum observator in Biblioth. sacra ad ejusdem Luciferi opera inveniri affirmat verbum Indento, quod convincere significat. Sic in hoc sensu Luciferiana verba supra allata, quod accusatores Athanasii ejus præsentia convicti essent, intelliguntur. INDEPTOR. Vide Indentor. INDEX, erat tabella quædam, quæ loco campanulæ utebantur Monachi, ad præbenda exercitiorum signa. [Cùm index in oratorio percussus fuerit, mox omnes audientes, antequam currant, faciant sibi crucem in fronte, respondentes, Deo gratias; & tunc laborantes opus projiciant, artifices ferramenta dimittant, scriptores literam non inte grent, omnis fratrum manus deserat quod agebat. Smaragdus Regulæ Benedictinæ Commentator, in c.4. INDI, Populi, quare per triduum tantùm sinebant diversare advenas? Vide Xenoparochus. INDICTIO. FR. est revolutio quindecim anno-rum, qua peracta iterùm incipitur ab unitate, initiumque sumit à Januario, in bullis Pontificiis. Rubrica Breviarii, can.5. Sed in diplomatibus imperialibus, & in aliis instrumentis principium sumebat ab 8. Kalend. Octobr. [Constantino imperante anno Christi 313. ante diem 8 Kalend. Octobris, quo die victus est Maxentius, Religioque Christiana in libertatem vindicata est; ergo quasi primordiis Christianæ libertatis Nicæni Conventus auctoritate institutum est, ut sublatis olym
Transcription: Translated (English)
IN 314 IN INCONFUSIBILIS. FR. without confusion. [Carefully strive to present yourself approved unto God, a workman without confusion, rightly handling the word of truth, 2 Timothy, ch. 2.] Its synonym. See Zorobabel in the word Papa. IN CONTINENTI. FR. [We command that, the action of the parish priest and of the clerics having been proposed, and answer having been given, after previous warning, you compel the same, etc., to answer before you in continenti concerning their questions, etc., of mutual petitions, c.1.] Where the Gloss thus explains it: [This in continenti must be understood as with no intermediate act interposed, and it is like that other word, mox, which you have above under election, c. qua propter, where you have many interpretations of words of this kind. Understand this in continenti as during the trial, as is said in the first note at the end. INCONTRADICIBILIS, incontestable, invincible, and its comparative Incontradicibilior. Tertullian, lib. 4 against Marcion, says: [For what is wiser, and more incontrovertible, than a simple confession? INCORDOR. FR. to inspire the heart. [With divine clemency granting it, the Lord deigned to incordari to another sister of the faith. In the life of Saint Rusticula, Abbess. INCORPORALIS. See Inanimalis. INCREDULUS, used for incredible. [Those who blame the incredulous, and the foolish, say this. St. Ambrose, ch. 8 in the Epistle to the Romans. INCREMENTO. FR. a verb, I increase. [The Lord, who increaseth,] is how St. Augustine translated the text of St. Paul, 2 Corinthians, ch. 3, where it says,] God gives the increase. INCROCO, to hook, to drag with a hook, or to hang; the Sicilians say Incrocare and Crocare from the French croc, that is, hook. [If anyone should presume to take a man down without the consent of the judge from the branch on which he is incrocated. In the Salic Law, title 69, §2. See Inhæmo, Obunco. INCUBATOR. FR. usurper, occupier. [From those who are known to have been incubators of their own property, or serving and devoted to their own interests, can. hæc hujus, 12 q.2.] where he speaks of usurpers of ecclesiastical goods; thus Macrobius, speaking of Dionysius the Tyrant of Syracuse, called him [the incubator of the palace,] that is, an unjust occupier. INCUBO, a lethargic disease that causes great drowsiness. [It was a kind of somewhat more severe sleepiness, so that supposition is made concerning incubo. Tertullian, de anima, ch. 43.] See Nyctages. INCULTUS, an adjective, that is, ugly, unadorned. [The whole house shudders, uncultivated. St. Ambrose, book 1 of the Hexameron, ch. 9. INCURRO, signifies to be deceived and to err. [Behold, Mary asks, and if one who asks doubts, why does Zacharias alone, as though a querulous questioner, incurrit? Chrysol. sermon 142. INCURSAX, making incursions, one who harasses by attack. [As if you were now to set out to the bank of the Danube against the raiding Massagetae. Sidonius, book 8, letter 12. IMDEFFECTUS, indefatigable, unwearied. [Being fasting, that is, always, and indefectus, he eats yawningly, ruminates while chewing. Tertullian, de pallio, ch. 3. INDEFINITUM. FR. a word equivalent to universal. Gloss in c.22, § decretals, title 33. INDENTOR, Lucifer of Cagliari, Bishop, uses this barbarous word, where writing for Saint Athanasius, he says: [And you, resisting the truth, be indentemini by the intervention of the bishops.] Some think this word to be passive, meaning to separate. Ludovicus de la Cerda admits that this word is unintelligible, and therefore corrects it to Integerrimi instead of Indentemini; but Vossius, a most learned man of our age, reads Indeptemini, which he teaches means to obtain and acquire; and Lucifer's words signify that the slanderers of Athanasius ought, by his intervention, to have attained a true knowledge of his integrity: which sense is consistent, for the noun Indeptor is also found in the same meaning in other ecclesiastical writers: thus Salianus had written in epist. 5: [I rejoice that after the burden and long illness you have also obtained hope of this present life,] and Gregory of Tours, book 10, ch. 28, says, [Whose name he obtained.] Finally, Latinus Latinius, the keen observer of the Holy Fathers, in the sacred library, affirms that in the works of the same Lucifer there is found the verb Indento, which means to convict. Thus, in this sense, the above-cited words of Lucifer are understood, that the accusers of Athanasius were convicted by his presence. INDEPTOR. See Indentor. INDEX, was a certain tablet, which monks used in place of a bell to give the signals for exercises. [When the index has been struck in the oratory, immediately all who hear, before they run, make the sign of the cross on their foreheads, answering, Thanks be to God; and then those who are working lay aside their work, craftsmen put down their tools, scribes do not finish a letter, every brother's hand leaves what it was doing. Smaragdus, commentator on the Benedictine Rule, in ch. 4. INDI, a people, why did they allow strangers to stay only for three days? See Xenoparochus. INDICTIO. FR. is a cycle of fifteen years, after which it begins again from unity, and it takes its start from January in papal bulls. Rubric of the Breviary, canon 5. But in imperial diplomas, and in other documents, the beginning was taken from the 8th day before the Kalends of October. [When Constantine was emperor, in the year of Christ 313, on the 8th day before the Kalends of October, on which day Maxentius was defeated and the Christian religion restored to freedom; therefore, as if at the very beginnings of Christian liberty, by the authority of the Council of Nicaea it was established that, the Olymp...
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IN olympiadibus, annorum ratio ab eo tempore iniretur: sic ut quindecimo quoque anno nova esset indictio; anni autem singuli indictionis computarentur. Hotomannus]:/: sed aliter colligitur ex Gratiani Imperatoris rescripto, lib.18. de annona, & tributo in Cod. Theodos.nimirum, quòd 8.Kal.Octobr. incipiebat indictio, quia tunc jam annona collecta erat, ita ut unusquisque solvere poterat indictionem. FR. hinc in can. Majores, 16.qu.17. hæc habentur, nempè: [Majores nostri ideò copiis omnibus abundabant, quia decimas Deo dabant, & Cæsari censum reddebant. Modò autem, quia discessit devotio Dei, accessit indictio fisci. Nolumus partiri cum Deo decimas; modò autem tollitur totum. Hoc tollit fiscus, quod non accipit Christus.]::/: Itaque Indictio duplex erat, Imperialis, & Pontificia, illa incipiebat ab 8.Kal.Octobris, Baron. ann.312.n. 109. hæc autem à die Nativitatis Domini, id est, post tres menses indictionis Imperialis inceptæ, quæ prima vice in Concilio Constantiensi in usu posita fuit. Item Indictio appellata est Distributio, & Fusio, 2di Baronium, 2d an.312.num.108. Appellata autem est indictio, quia Imperator illam denunciabat, idem Baron. ibid. num.110. Quando, & quare inventa sit indictio, ibid. num. 106.107. & 108. Justinianus Imperator, ut in scripturis apponeretur, jusserat, idem Baron. ann. 537.n.19. Cassiodorus indicat modum inveniendi indictionem apud eundem Baron. an.562.n.5. In Græcorum autem fastis habetur, quòd prima vice coepissent indictiones nominari in prædicto ann.312.ubi sic habetur: [Indictionum Constantinianarum hinc exordium.] FR. Aliquando indictiones cum nomine Imperantis notantur, ut Indictio Valentiaca, à Valente Imperatore, l.1c. de indulg. & debit. cap.75.::/: In scripturis ecclesiasticis prima mentio invenitur in Concilio Romano sub Julio Papa Primo, & in epist. S. Ambros. ad Æmiliæ Episcopos. Vide Epacta. INDICULUS, citationis cedula. [Indiculus Regis ad Episcopum. Marculf. lib.1. formul. c.6.] Et clariùs idem: [Si sacramentales homines cum ipso venire renuerint, jussione dominica, aut indiculo, aut sigillo ad palatium venire cogantur, lib.3.c.38.] nomen enim est diminutivum Indicis, quia cedula Superioris præceptum indicat. INDIGERIES, indigestio.] At dives variis crapulatus ferculis, indigeriem suam ructabat 2d coelum. Chrysol. Serm. 121. INDIGNUS. FR. [Indignis portæ dignitatum patere non debent, lib.5. decretal. tit.31. c.11. Vide Inemeribilis. INDISCUSSUS. FR. solutus à rationibus administrationis. [ Sed scholastici dixerunt, quia de fraudibus indiscussus esse non potest. D. Greg. lib.1.epist.42. INDITIUM. Vide Intersignium. INDIVIDUITAS, inseparabilitas. [Ad initium revocat matrimonii individuitatem. Tertull. de monogam. c.5. INDOMINICATUS, appropriatus, de quo vo- IN 315 cabulo sæpè in donationibus Ecclesiæ favorabilibus, ut Vinea indominicata, Horreur indominicatum, & similia, id est, sub sola proprietate directi domini. Vide Dominicalis, Dominicatura. INDUCO, illinio, cassio, aboleo. [Possumus jam consultationem tuam inducere. Tertull. de fuga in persecut. cap.4.] id est, ineptam illius consultationem à memoria delere. [Amplissimis verbis collaudatum, in integrum restituit, inducto priori decreto. Sveton. in Cæsar.] FR. Et alibi ibidem: [Multa & deleta, & inducta, & superscripta inerant.] Verbum juris est, & origo ea est, quia quæ in pugillaribus cereis scripta erant, ducto per ceram stylo interlini solebant, & obliterari. INDULCORO. Vide Edulcoro. INDULGENTIA, in festo alicujus Sancti concessa acquiritur, quamvis in eo die festum non celebre- tur ex impedimento dignioris officii. Vide Octava, Statio. INDUMENTA SACRA. Vide Arma Sacerdotalia, Vestis. INDUSIATUS. FR. investitus. [Cujus dignitatis honore indusiatus, & à Principe regni legaliter inthronizatus. In vita S. Adelardi Abb. INEBRIOR. Vide Debrior. Inebriatus. Vide Debriatus. INEMERIBILIS, qui non meretur. [Non quia aut substantiæ ipsi inemeribile sit, aut Deo impossibile. Tertull. advers. Valent.] Vide Indignus. INERVO. FR. Enervo, debilito. Humor in venis dominetur ægrum, Corpus inervat. Prudentius in hymno post Jejunium. Ne torpens, & inexercita virtus Robur inervatum gereret sine laude palestræ. Idem lib.2. contra Symmachum. INEVENTILO. FR. Eventilo. [Paleis verò lectuli ineventilatis multo tempore, velique sagello constrictis, pellicioque superposito conquievit. In vita S. Eugendi Abb.1. Ianuar. INFABRICATUS, incompositus, inornatus. [Si infabricata verba intra verecundum penetrale contineam. Ennod. Ticin. Episcop. in 7. Dictione. INFANO, profano: [Quem in contemptum Dei, & Sanctorum ejus non fuerant crudeliter infanare reveriti. In vita S. Caroli Comitis. INFANS, apud ecclesiasticos scriptores nonnumquam pro servo & ministro accipitur. [Saturninus Presbyter cum filiis quatuor, primo Saturnino juniore, & Felice lectoribus, Maria sanctimoniali, Hilarione infante. Sur. in vita SS. Dat. Fel. & Apul.] Qui omnes dum in quadam privata domo sacra ministrabant, Tyranni jussu comprehensi sunt, ergo Hilarion infans servus, & minister erat. In eadem significatione usus est Fortunatus, lib.2. inquiens. Pontificis monitis clerus, plebs psallit, & infans. Vide Impans, Puer. IN-
Transcription: Translated (English)
IN olympiadibus, the reckoning of years would be begun from that time; so that every fifteenth year there would be a new indiction; and the individual years of the indiction would be counted. Hotomannus: but it is gathered differently from the rescript of Emperor Gratian, book 18, concerning annona and tribute in the Codex Theodosianus, namely, that the indiction began on 8 Kal. Oct., because then the grain supply had already been collected, so that each person could pay the indiction. FR. hence in can. Majores, 16. qu. 17. these things are found, namely: [Our forefathers therefore had abundance of all supplies, because they gave tithes to God and rendered tribute to Caesar. But now, because devotion to God has departed, the fisc's indiction has been added. We do not wish to share the tithes with God; now indeed the whole is taken away. What the fisc takes, Christ does not receive.]::/: Thus Indiction was twofold, Imperial and Pontifical; the former began from 8 Kal. Oct., Baronius, year 312, no. 109; the latter, however, from the day of the Nativity of the Lord, that is, after three months of the Imperial indiction had begun, which for the first time was put into use in the Council of Constance. Likewise Indiction was also called Distribution, and Fusio, according to Baronius, year 312, no. 108. It was called indiction because the Emperor announced it, the same Baronius, ibid., no. 110. When, and why, the indiction was invented, ibid., nos. 106, 107, and 108. Emperor Justinian, as was to be written in documents, had ordered it, the same Baronius, year 537, no. 19. Cassiodorus indicates the manner of finding the indiction with the same Baronius, year 562, no. 5. But in the Greek fasti it is found that the indictions were first said to begin in the aforesaid year 312, where it is thus written: [Here begins the Constantinian indictions.] FR. Sometimes the indictions are noted with the name of the reigning Emperor, as Indictio Valentiaca, from Emperor Valens, l.1 c. de indulg. & debit. cap. 75.::/: In ecclesiastical documents the first mention is found in the Roman Council under Pope Julius I, and in the epistle of St. Ambrose to the bishops of Æmilia. See Epacta. INDICULUS, a citation slip. [The little note of the King to the Bishop. Marculf. lib.1. formul. c.6.] And more clearly the same: [If sacramental men with him refuse to come, by the lord's command, either by a note, or by seal, they are to be compelled to come to the palace, lib.3.c.38.] for the name is a diminutive of Index, because the slip of the superior indicates the command. INDIGERIES, indigestion.] But the man, gorged with various dishes, was belching his indigestion up to heaven. Chrysol. Serm. 121. INDIGNUS. FR. [The gates of dignities ought not to be open to the unworthy, lib.5. decretal. tit.31. c.11. See Inemeribilis. INDISCUSSUS. FR. released from the accounts of administration. [But the scholastics said this, because concerning frauds he cannot be undisputed. D. Greg. lib.1. epist.42. INDITIUM. See Intersignium. INDIVIDUITAS, inseparability. [He refers the indivisibility of marriage to its beginning. Tertull. de monogam. c.5. INDOMINICATUS, appropriated, from which word often in favorable donations to the Church, as Vinea indominicata, Horreur indominicatum, and the like, that is, under the sole ownership of the direct lord. See Dominicalis, Dominicatura. INDUCO, I blot out, erase, abolish. [We can already erase your consultation. Tertull. de fuga in persecut. cap.4.] that is, to wipe from memory that foolish consultation of his. [After being praised in the most ample words, he restored it to its former state, with the prior decree erased. Sueton. in Cæsar.] FR. And elsewhere in the same author: [There were many things both erased, and erased over, and superscribed.] It is a term of law, and the origin is this: because what was written on wax tablets used to be written in between with a stylus drawn over the wax, and so obliterated. INDULCORO. See Edulcoro. INDULGENTIA, granted on the feast of a saint is acquired, although on that day the feast is not celebrated because of the impediment of a more important office. See Octava, Statio. INDUMENTA SACRA. See Arma Sacerdotalia, Vestis. INDUSIATUS. FR. vested. [Clothed with the honor of that dignity, and by the Prince of the realm lawfully enthroned. In the life of St. Adelard the Abbot. INEBRIOR. See Debrior. Inebriatus. See Debriatus. INEMERIBILIS, one who does not deserve. [Not because either to the substance itself it is unmeriting, or to God impossible. Tertull. advers. Valent.] See Indignus. INERVO. FR. To enervate, to weaken. Let moisture rule in the veins over the sick man, the body weakens. Prudentius in the hymn after Lent. Lest a numb and unpracticed virtue should bear weakened strength without the praise of the palestra. The same, book 2 against Symmachus. INEVENTILO. FR. Eventilo. [But indeed, with the straw of the bed unventilated for a long time, and the blanket fastened around him, and with a fur cloak laid over him, he rested. In the life of St. Eugendus the Abbot, 1 January. INFABRICATUS, uncomposed, unadorned. [If I should keep unformed words within the modest inner chamber. Ennod. Bishop of Ticinum in the 7th Diction. INFANO, to profane: [Whom, in contempt of God, and of His saints, they had not feared to profane cruelly. In the life of St. Charles the Count. INFANS, among ecclesiastical writers is sometimes taken for a servant and minister. [The presbyter Saturninus with four sons, first the younger Saturninus, and Felix the readers, Mary the nun, Hilarion the servant. Sur. in the life of SS. Dat. Fel. & Apul.] All of these, while ministering the sacred rites in a certain private house, were seized by the tyrant's order; therefore Hilarion the servant was a slave and minister. Fortunatus used it in the same sense, book 2, saying. By the bishop's commands the clergy, the people sing psalms, and the servant. See Impans, Puer. IN-
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IN INFANTO, verbum, infantes educo, alo, nutrio. {Sed ille nec aquam reprobavit Creatoris, qua suos abluit, nec oleum, quo suos ungit, nec mellis, & lactis societatem, qua suos infantat. Tertull. Advers. Marcion. lib. I. c. 14.} Ad liquores alludit, qui baptizatis præberi solebant, de quibus in dict. Baptismus dictum est. INFERI, dicuntur mortui. Vide Superi. INFERNUS. FR. locus damnatorum. Quare autem justè ibi æternaliter detenti crucientur? eruditè Gregorius Papa respondet inquiens: {Voluissent iniqui, si potuissent, sine fine vivere, ut potuissent sine fine peccare. Ostendunt quia in peccato semper vivere cupiunt, qui numquam desinunt peccare, dum vivunt. Ad magnam ergo justitiam judicantis pertinet, ut numquam careant supplicio, qui in hac vita numquam voluerunt carere peccato. Apud Gratian. in can. voluissent, de poenit. dist. 1.} Sic ergo econtrà dicendum, quòd Beati in gloria æternaliter remunerentur, quia si infinitas vitas habuissent, numquam Deo displicere voluissent. Inferni proditor. Vide Lazarus. Infernus Chaos etiam dicitur: {Similiter & mulieri, quæ tali fuerit scele- re lapsa, ut fornicationis non ducatur ad chaos, can. si quis cum duabus sororibus, 33. quæst. 2.} Vide Gehenna. INFERTOR. Dapifer. {Si quis majorem infer- torem occiderit, in lege salica, tit. 2.} Vide Dapifer. INFESTUCO. FR. immitto in possessionem. Ejus etymon. Vide Fistucus. Synonymum. Vide Quanto. Antithesis. Vide Exfestuco. INFEUDO. Vide Imbeneficio. INFIDELIS. FR. dicitur etiam peccator; nam concupiscentia idololatria dicitur. Vide Idololatria. Hinc Concubina infidelis appellatur. {Quo- riescumque autem Natalis Domini, aut reliquæ festivitates advenerint, non solùm ab infidelium concubinarum consortio; sed etiam à propriis uxoribus abstinere debemus, can. Quotiescum- que, 33. q. 4.} & ibi Glossa. Infideles, nempè, Pagani possunt in Ecclesia manere usque ad Mis- sam catechumenorum. Glossa in can. Iudæi, de consecrat. dist. 4. Vide Paganus, Forasticus. INFIDUCIO. FR. oppignoro. {Si infans res suas vendiderit, vel infiduciaverit, lib. 2. tit. 29. l. 2. de prohibita alienat. minor. INFIRMITAS. Vide Morbi genera. INFIRMUS. Vide Clinicus. INFISCOR, confiscor. {Quòd ubi Rex annuisset, audiens Dominus Hincemarus Præsul, qui sedem tenebat Ecclesiæ Rhemensis, hanc infiscari Vil- lam, regalis præcepti chartam in archivio hujus Ecclesiæ repertam, dationis hujusce seriem continentem, Carolo mittit. Flodoard. lib. 1. hist. Rhem. c. 24. INFLABELLATUS, non agitatus à ventis, seu insufflatus: {His omnibus elementis, atque corporibus ignis inflabellatus est. Tertull. adversùs Valent.} Ejus antithesis. Vide Folleo. INFLORO. FR. sanè æquivocavit Jo. Lud. de la IN Cerda hoc verbum exponens pro flores colligere; nam Destoro diceretur potiùs, in quo sensu Destorationes Anastasius Biblioth. appellavit opera ex variis authoribus excerpta, quæ à recentioribus Florilegia dicerentur. Itaque Infloro floribus adornare significat; sic enim populum ad festivitatem D. Benedicti concurrentem florum serto, corollæque comparans Oddo Abbas in sermone pro eodem inquit: {Nam non quique Pagenses; verùm etiam plebs urbana nobilibus viris conserta, Clericorum etiam honestis quasi inflorata personis lætabunda conflavit. INFOEDEBRABILITER, implacabiliter. {Orationibus, & eleemosynis quorumdam adversùs eos infoederabiliter certantium. Petr. Damianus in vita S. Odilonis, c. 10. ß. 22. INFRA. FR. pro intra. {Infrà Urbem, & porticum S. Petri. Bullar. Casin. tom. 2. constit. 112. Qualem fratres alicujus Monasterii Cluniacensis infrà Italiam commorantes &c. Ibidem, const. 180. Omnia, quæ D. Benedictus infrà Urbem Capuanam possedit. Herempertus in epitom. ann. 887. Obsitus vallo infrà Urbem. Ibidem, ann. 909.} In propria significatione. Vide Iusum. INFRA ACTIONEM. Vide Actio Missæ, Canon Missæ. INFUGO. FR. in fugam impello. {Etsi suspicio fuerit, ut post Sacramentum pacis, direxerimus eos quocumque, vel infugaverimus &c. in cap. Radelchisi, c. 16. apud Camillum Peregrinum in Hist. Princ. Longobard. INFULA. FR. Imperialis diadema, C. de quadr. præ. l. finali in fin. antiquum enim usum coronandi Imperatorem, ex Alciato Laurentius Merula, lib. 2. de Antiq. Galliæ Cisalp. c. 9. ita refert: {Coronandi autem hic mos observabatur. Ante arma Pontificiis vestibus indutus Antistes, petentem se coronari Romanorum Regem, sacro oleo dextro in humero perlinbat: in medio dextræ manus digito annulum mox collocabat, deinde ensem nudum tradebat, subinde capiti coronam, dextræque sceptrum imponebat; hancque omnem solemnitatem publicis documentis jubebat esse testatam: sceptri fastigio pomum aureum stabat, quo Asiæ, Africæ, & Europæ inscriptio brevis inest; suprà pomum Crux aurea inseritur &c.} Cætera quæ ad Imperatoris coronationem spectant. Vide Pectorale. Item Influla mitram significat. {Cum Apostolicis infulis celebrantem. Anastas. Biblioth. in Adriano II. Hoc anno (nempè 1244.) Papa Innocentius (id est, IV.) concessit Decano majoris Ecclesiæ, usum Mitræ, seu insulæ in præcipuis festivitatibus. Trithemius in Chron. Sponimense. Extranearum habitatores urbium tanto se tripudio jactabant, quasi ipsis propriè profuturus infulas sacerdotalis exceperit. Ennodius Ticinen. Episc. in vita S. Epiphani.} Item Influla aliquando pileum denotat. Clement. c. 2. de vita, & honestate Clericorum, & ibi Glossa, S. Infulam. {Domino charissimo Summi Pontificatus infula prædito, viro Apostolico
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IN INFANTO, a word meaning “I raise up infants, I nourish, I feed.” {But he neither rejected the Creator’s water, by which he washes his own, nor the oil, by which he anoints his own, nor the fellowship of honey and milk, by which he makes his own infants. Tertull. Against Marcion, lib. I, c. 14.} He alludes to the liquids which used to be given to the baptized, concerning which something has been said in the entry on Baptism. INFERI, the dead are so called. See Superi. INFERNUS. FR. the place of the damned. But why are they who are justly detained there tormented eternally? Pope Gregory answers learnedly, saying: {The wicked would have wished, if they could, to live without end, so that they might have been able to sin without end. They show that they desire to live always in sin, who never stop sinning while they live. Therefore it pertains to the great justice of the judge that those who in this life never wished to be without sin should never be without punishment. In Gratian, on the canon voluissent, de poenit. dist. 1.} So, conversely, it must be said that the Blessed in glory are rewarded eternally, because if they had had infinite lives, they would never have wished to displease God. The betrayer of hell. See Lazarus. Hell is also called Chaos: {Likewise also with a woman who has fallen into such a crime that she is not led to chaos for fornication, canon si quis cum duabus sororibus, 33. q. 2.} See Gehenna. INFERTOR. Dapifer. {If anyone killed the chief dapifer, in the Salic law, title 2.} See Dapifer. INFESTUCO. FR. I put into possession. Its etymology. See Fistucus. Synonym. See Quanto. Antithesis. See Exfestuco. INFEUDO. See Imbeneficio. INFIDELIS. FR. is also called a sinner; for concupiscence is called idolatry. See Idololatria. Hence a concubine is called an infidel. {Whenever Christmas Day, or the other feasts, have arrived, we ought to abstain not only from the company of unbelieving concubines, but also from our own wives, canon Quotiescumque, 33. q. 4.} and there the Gloss. Unbelievers, namely pagans, may remain in the church until the Mass of the catechumens. Gloss in canon Iudæi, de consecrat. dist. 4. See Paganus, Forasticus. INFIDUCIO. FR. I pledge. {If an infant has sold his things, or pledged them, lib. 2, title 29, law 2, de prohibita alienat. minor. INFIRMITAS. See kinds of disease. INFIRMUS. See Clinicus. INFISCOR, I am confiscated. {That when the king had consented, Lord Hincmar, bishop then occupying the see of the church of Reims, having heard that this villa was to be confiscated, sends to Charles the charter of the royal precept found in the archive of this church, containing the account of this donation. Flodoard, lib. 1, Hist. Rhem. c. 24. INFLABELLATUS, not agitated by winds, or blown upon: {By all these elements and bodies, fire is inflabellatus. Tertull. against Valentinus.} Its antithesis. See Folleo. INFLORO. FR. Certainly John Louis de la Cerda made a mistake in explaining this word as “to gather flowers”; for Destoro would rather be said in that sense, in which Anastasius Bibliothecarius called Destorationes works excerpted from various authors, which later writers would call Florilegia. Thus infloro means to adorn with flowers; for so, comparing the people gathering for the feast of St. Benedict to a garland and chaplet of flowers, Abbot Oddo says in a sermon for the same: {For not only the country people; but also the urban common people joined together with noble men, and even delightedly flowed together, as if flowered with the honorable persons of the clergy.} INFOEDEBRABILITER, implacably. {By the prayers and alms of certain men contending against them infallibly. Petrus Damianus in the life of St. Odilo, c. 10, § 22.} INFRA. FR. for intra, “within.” {Within the City and the portico of St. Peter. Bullar. Casin. vol. 2, constit. 112. Such brethren of a certain Cluniac monastery dwelling within Italy, etc. Ibidem, constit. 180. All that St. Benedict possessed within the city of Capua. Herempertus in epitome, year 887. Surrounded by a rampart within the City. Ibidem, year 909.} In its proper meaning. See Iusum. INFRA ACTIONEM. See Actio Missæ, Canon Missæ. INFUGO. FR. I drive into flight. {Even if there was suspicion that after the Sacrament of peace we had sent them wherever, or driven them into flight, etc. in the chapter of Radelchis, c. 16, in Camillus Peregrinus, History of the Lombard Princes. INFULA. FR. The imperial diadem, C. de quadr. præ. law final in fin. Laurentius Merula, following Alciatus, reports the ancient custom of crowning the Emperor, lib. 2, de Antiq. Galliæ Cisalp. c. 9, thus: {This custom of crowning was observed here. Before the arms, the bishop, clothed in pontifical vestments, anointed with sacred oil the Roman king who sought to be crowned on his right shoulder; then he immediately placed a ring on the middle finger of his right hand, then handed over the naked sword, afterward placed the crown on his head and the sceptre in his right hand; and he ordered that this whole solemnity be attested by public documents: on the top of the sceptre stood a golden apple, on which a brief inscription of Asia, Africa, and Europe is found; above the apple a golden cross is inserted, etc.} Other things pertaining to the Emperor’s coronation. See Pectorale. Also, infula signifies a mitre. {Celebrating with apostolic infulæ. Anastasius Bibliothecarius in Adrian II. In this year (namely 1244) Pope Innocent (that is, IV) granted to the dean of the major church the use of the mitre, or infula, on principal feasts. Trithemius in the Chronicle of Sponheim. The inhabitants of neighboring cities were so transported with joy that it seemed the priestly infula had been bestowed upon them for their own benefit. Ennodius, bishop of Ticinum, in the life of St. Epiphanius.} Also, infula sometimes denotes a cap. Clement, c. 2, de vita and honestate Clericorum, and there the Gloss, S. Infula. {To the most dear lord adorned with the infula of the Supreme Pontificate, an apostolic man
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IN Vico Zacchariæ Bonifacius servus servoru[m] Dei, in tom. 3. Conc. pag. 428. edit. Venetæ. [Vide Mitra. INFUNDARIUM, seu Infusidarium, quælibet leguminum species in aqua infusa; ideò Romæ lupinos in aqua infusos Insufaglia, seu Fusaglia vulgus appellat. [Totidem aliquando diebus nullo refecisse cibo, nisi parco leguminum infundario, in vita S. Petri Damiani. INGENITURA, sterilitas, impotentia generandi. {Ingenituram, & sterilitatem suam eidem Patri referens. In vita Sancti Vitalis Abb. INGENIUM. FR. instrumentum Notarii. [Sive per traditiones, sive per chartularum inscriptiones, sive per aliquo legali ingenio, vel tenore. Bullar. Casin. tom. 2. Const. 90. INGENUILIS. FR. res libera. [De unoquoque manso ingenuili exiguntut sex denarii, & de servili sex. De Gestis Normand. INGENUUS. FR. licèt nomen hoc sit liberi hominis appellativum, seu illius, de quo Justinianus, lib. 1. institut. tit. de ingenuis; in decretalibus tamen aliquando pro libertinis sumitur. [Fortè] dicit aliquis, Clericus fieri non permittitur, nisi ante clericatum ingenuitatis dignitate potiatur, can. instruendi, de servis non ordinandis. Ibi Glossa. Vide Fulboran. INGLANDOR, glandibus cibor, vescor. [Sed & porcos, qui annuè sæpiùs dictæ domocultæ inglandati fuerint, capita centum exinde occiduntur, & in eodem paracellario reponantur. Anast. Biblioth. in Adriano I. INGRATIA, ingratitudo. [Poeniter fidei, amoris, simplicitatis, patientiæ, misericordiæ, prout quid ingratiam cecidit. Tertull. de poenit. c. 1. INGRATIFICENTIA, ingratitudo. [Dum ingratificentiam reddunt gratiæ Salvatoris. Fulg. lib. 3. ad Max. INGRATITUDO, pro offensa, & indignatione. {Sed ut longiùs se ingratitudo nostra, quam tu tibi excitasti, produceret. D. Gregor. in regist. lib. 7. cap. 8. Vos nostram incurrisse ingratitudinem judicastis. Ibidem cap. 3. ad Marcellinum Proconsulem,} ac passim ibi hoc loquendi modo idem utitur. INGRAVEDO, odium intrinsecum, animi aversio, antipathia. [Nullas in hac contentione ingravedo vires accipiat; sed sola inter te, & filios tuos pax, sicut decet, & charitas perseveret. S. Gregor. in registr. lib. 7. c. 108. INGRESSA, & Ingressora idem significans. Bullar. Casinen. tom. 2. const. 61. Vide Introitus. INGUADIO, Vide Guadia, Invadio, Vador. INHAMO, hamo capio. [Nam sectatores christiano dogmati, ac sensui si repugnaverint, mox te magistro vernaculis implicaturis, in retia sua præcipites implagabuntur, syllogismis tuæ propositionis uncatis volubilem tergiversantium linguam inhamantibus, dum spiris cathegoricis lubricas questiones tu potiùs inmodas, acrium more medicorum, qui remedium contra venena, cùm ratio compellit, & de serpente conficiunt. Sidon. Episc. lib. 9. epist. 9.} Vide Incroco. IN 317 INIMICITIA. Vide Faida. Inimicus. Vide Faidosus. INITIATORES, dicti sunt Apostoli. Vide Apostolus. Dicuntur Initiatores etiam Patrini. Vide Baptismus. INITIUM NOCTIS. Vide Completorium. INJURIA. Vide Parænia. INLUDIUM, illusio. [Præsumens, scilicet, nihil aliud se, quàm in ludia animarum somniaturum jurgentium, & inquietantium sanguinis sui concubinum. Tertull. de resurrect. carnis, cap. 16.] Dictio Vrguentium pro urgentium, est Tertulliano familiaris. Vide Colludium. INNOCENTIÆ PRIMUS GRADUS. FR. est odisse nefanda, can. odio, dist. 86. Innocentia, id est, sceptrum Græci Imperatoris. Vide Acacia. INNOTESCO. FR. hoc verbum penè D. Gregorium in sensu transitorio reperitur, id est, notum facere. [Petrus Diaconus nobis innotuit &c. lib. 7. epist. 112. INNUPTUS, cœlebs. [Quando novissimus Adam, id est, Christus innuptus in totum, quod etiam primus Adam ante exilium. Tertullian. de Monog. c. 5. INOBEDIENTIA. Vide Inaudientia) (Obedientia. INOFFICIOSUM testamentum, quid significet: Vide Testamentum. INORDINABILITER, absque ordine, confusè: [Ipse nos fallimus, quoties inordinabiliter credimus. In lib. cujus titulus est, de singul. Cleric. sect. 2.] qui tractatus communiter S. Cyprian. existimatur. INORMIS. FR. pro Inermis, fortassè scriptoris error est: Flammis combussit inormen. Aldelmus. INORO, in oram usque corono; antiquitùs enim cratera triumphantium coronabatur. [At enim & calix benè sibi conscius, & diligentia ministerii commendatus, de coronis quoque potatoris sui inorabitur. Tertull. de resurrect. carnis, c. 16.] FR. & in sensu accommodatitio intelligi posset illud Ecclesiast. [Et coronavit cum in vasis virtutis, c. 45. INQUISITIO. FR. Sic appellatur inquisitionis tribunal contra hæreticam pravitatem. De origine, & progressu hujus tribunalis tractatum composuit Ludovicus Paramus; sed nimis latè ab Adamo transgressore divini præcepti, coram Deo inquisito, ejus exordium refert. Constat tamen antiquum fuisse, & dicebatur Decania. Vide Decania, cujus præses Decanus dicebatur. De Inquisitoribus hæreticæ pravitatis fusè agitur in sexto, de hæreticis, & recenter Sebastianus Salebles, & Thomas del Bene eruditissimè scripserunt. Inquisitor in rigore non dicitur Iudex. [Quali non Iudices, sed Inquisitores propriè existerent, lib. 2. decretal. cap. 19. de Iudiciis. Antiquitùs erat etiam rigorolissimum in Gallia hoc tribunal; sic enim de anno 1310. Ioannes Villanus, part. 1. lib. 9. c. 3. testatur: [Arnoldo di Villanova Provenzale si parti da Parigi per tema dell' Inquisitione, e se n'andò in Sicilia.] Con-
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IN Vico Zacchariæ Bonifacius, servant of the servants of God, in vol. 3 of the Councils, p. 428, Venice edition. [See Mitra. INFUNDARIUM, or Infusidarium, any kind of leguminous plant soaked in water; thus in Rome lupins soaked in water are commonly called Insufaglia, or Fusaglia. [For some days at a time he sustained himself with no other food than a modest leguminous infusion, in the life of St. Peter Damian. INGENITURA, sterility, incapacity to beget. {Referring his own ingeniture, and sterility, to that same Father. In the life of Saint Vitalis, Abbot. INGENIUM. FR. the instrument of a notary. [Whether by traditions, or by inscriptions in charters, or by some legal device, or tenor. Bullar. Casin. tom. 2. Const. 90. INGENUILIS. FR. free property. [For each free holding they exact six denarii, and from the servile six. De Gestis Normand. INGENUUS. FR. although this name is the appellation of a free man, or of that person of whom Justinian, book 1 of the Institutes, title on the ingenui, speaks; in the decretals, however, it is sometimes used for freedmen. [Perhaps] someone says: one is not permitted to become a cleric unless before ordination he possess the dignity of freedom, can. instruendi, de servis non ordinandis. There the Gloss. See Fulboran. INGLANDOR, to feed on acorns, to eat greedily. [But also the pigs which in a year have often been fattened in the said manorial farm one hundred heads are there slaughtered, and stored in the same granary. Anast. Biblioth. in Adrian I. INGRATIA, ingratitude. [Repent of faith, love, simplicity, patience, mercy, according to how something has fallen into ingratia. Tertull. de poenit. c. 1. INGRATIFICENTIA, ingratitude. [While they render ingratificence for the graces of the Saviour. Fulg. lib. 3. ad Max. INGRATITUDE, for offense and indignation. {But so that our ingratitude, which you had aroused in yourself, might carry itself further. St. Gregory in the register, book 7, chap. 8. You judged that we had incurred our ingratitude. Ibidem chap. 3, to Marcellinus the Proconsul,} and elsewhere there he uses the same manner of speaking. INGRAVEDO, inward hatred, aversion of mind, antipathy. [Let no ingravedo take strength in this dispute; but may peace and charity alone, as is fitting, endure between you and your sons. St. Gregory in the register, book 7, c. 108. INGRESSA, meaning the same as Ingressora. Bullar. Casinen. tom. 2, const. 61. See Introitus. INGUADIO, see Guadia, Invadio, Vador. INHAMO, to catch with a hook. [For if the followers of Christian teaching and feeling should resist, then at once under you as teacher they will be entangled with native snares, hurled into their nets, with the hooked syllogisms of your proposition hooking the wavering tongue of those who evade, while through cathegoric coils you yourself rather entrap slippery questions with a noose, in the manner of sharp physicians, who, when reason compels, make a remedy against poisons even from the serpent. Sidon. Episc. book 9, epist. 9.} See Incroco. IN 317 INIMICITIA. See Faida. Inimicus. See Faidosus. INITIATORES were the Apostles called. See Apostolus. The godparents are also called Initiatores. See Baptismus. INITIUM NOCTIS. See Completorium. INJURIA. See Parænia. INLUDIUM, mockery. [Presuming, namely, that he would dream of nothing else than in ludia of souls, of quarrelling and troubling the blood of his companions. Tertull. de resurrectione carnis, chap. 16.] The word Vrguentium for urgentium is familiar to Tertullian. See Colludium. INNOCENTIÆ PRIMUS GRADUS. FR. is to hate abominable things, can. odio, dist. 86. Innocentia, that is, the scepter of the Greek Emperor. See Acacia. INNOTESCO. FR. this verb is found almost in St. Gregory in a transitive sense, that is, to make known. [Peter the Deacon became known to us, etc. book 7, epist. 112. INNUPTUS, unmarried, celibate. [When the last Adam, that is, Christ, wholly unmarried, which was also the case with the first Adam before exile. Tertullian. de Monog. c. 5. INOBEDIENTIA. See Inaudientia) (Obedientia. INOFFICIOSUM testamentum, what it signifies: See Testamentum. INORDINABILITER, without order, confusedly: [We deceive ourselves whenever we believe inordinately. In a book whose title is, de singul. Cleric. sect. 2.] which treatise is commonly thought to be by St. Cyprian. INORMIS. FR. for Inermis, perhaps it is the writer’s error: He burned him in the flames, inormen. Aldelmus. INORO, I crown to the edge; for in antiquity the victorious cup was crowned. [But indeed the cup too, well aware of itself and commended by the diligence of the service, shall also be adorned with the crowns of its drinker. Tertull. de resurrectione carnis, c. 16.] FR. and in an accommodated sense that passage of Ecclesiasticus could also be understood: [And he crowned him with vessels of virtue, c. 45. INQUISITIO. FR. Thus is called the tribunal of inquisition against heretical depravity. On the origin and progress of this tribunal, Ludovicus Paramus composed a treatise; but he refers its beginning too broadly to Adam the transgressor of the divine command, questioned before God. Nevertheless it is clear that it was ancient, and it was called Decania. See Decania, whose presiding officer was called Decanus. There is a full discussion of the Inquisitors of heretical depravity in the sixth book, de hæreticis, and more recently Sebastianus Salebles and Thomas del Bene have written most learnedly. An Inquisitor, strictly speaking, is not called a judge. [As if they were properly not judges but inquisitors, book 2 of the Decretals, chap. 19, de Iudiciis. In ancient times this tribunal was also very severe in France; for so, for the year 1310, Giovanni Villano, part 1, book 9, c. 3, testifies: [Arnoldo di Villanova, the Provençal, left Paris for fear of the Inquisition, and went away to Sicily.] Con-
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IN 318 Concilium postea Viennense, de ann. 1312. authoritatem Inquisitoribus ampliavit. Odoricus Raynaldus in hoc anno, n. 21. Ejus poena. Vide Immuratio. INRUFATUS. Rubens. [Si tibi lenticulam defruto inrufatam obtulero, statim totos primarustuos vendes. Tertull. de jejun. advers. Psych. cap. 17.] Ubi contra gulosos loquitur, qui ad instar Esau, qui primogenituram rubentibus lenticulis commutavit. Vide Rubrico. INFANGENTHEOF. Vide Saca. INSEPULTAM FACERE SEPULTURAM, Optati Milevitani phrasis, id est, de indignis defunctis nullam in Altari commemorationem facere, imò illos sepultura privari intelligit, dum inquit: [Clarius Presbyter in loco Sabbulens ab Episcopo suo coactus est, ut insepultam faceret sepulturam.] De Donatistis loquitur, qui in loco sacro sepeliri non debuerant. INSIGNE SUBJECTIONIS, dicitur velum mulieris. Vide Velum professionis. INSINUATIVA. Vide Emphanistica. INSINUATIVUM. FR. donum à Clericis præstitum Episcopo in principio sui ingressus, ut ejus gratia insinuarentur. Vide Xenon. INSPECTATUS, deformis. [Spiritualem tamen substantiam illam, ut naturalem quendam impetum Æonis, sed informem, & inspeciatam. Tertull. de resurr. carn. cap. 16. Vide Infabricatus. INSTALLO. FR. in possessionem immitto per sessionem stalli in choro. [Investientes eundem, & solemniter installantes, de concess. præbendæ, c. 7.] Vide Inchronizo. INSTALLATIO, possessio per stalli sessionem tradita. [Quòd tam in curia Romana, quàm alibi, pro confirmatione electionum, admissione postulationum, provisione, installatione, & investitura de Ecclesiis Cathedralibus, de cætero nihil penitus exigatur ratione literarum. Concil. Basilien. sess. 27. INSTRATUM EQUI. Vide Dorsuale, Mappula, Nacus, Synthema. INSTRIGO. FR. viscera transfodio, l. si quis cervum, de damno. INSUBSTANTIVUS, sine substantia; sic atomos appellavit D. Ambrosius, inquiens: [Qui sic minuta, & insubstantiva principia coelo, ac terris darent, lib. 1. Hexamer. c. 2.] Ubi contra philosophos loquitur, qui rerum principia atomos esse asserebant, quæ principia D. Basilius appellavit. INSUFFERIBILIS, intolerabilis. [Ideò lex insufferibile pondus; gratia autem delectatio cordis est. Chrysost. hom. 28. in c. 11. Matth. INTARTA, & Intartizo mendosè. Vide Antarta. INTERANEUM, intestinum. [Et jussit eum extensum inequuleo unguibus radi, ut patefacta ejus interanea viderentur. In vita S. Hilarii Episc. & Soc. mart. INTERCALARIS DIES. Vide Epacta. INTER CANEM, ET LUPUM, hic modus loquen- IN di apud Ecclesiasticos Scriptores significabat crepusculorum tempus, quo defectu luminis non discernitur canis à lupo. [Infrà horam Vespertinam inter canem, & lupum venerunt, & interfecerunt dictum Ioannem. Marcul. Vide Crepusculascens.] FR. Gallicè etiam dicitur Entre chien, Et loup. INTERCAPEDINO, interponor. [Intercapedinante etiam tantummodò noctis spatio. In vita Sancti Marcelli Papæ, lib. 2. cap. 3. ß. 10.] Vide Interstes. INTERCEDO. FR. Sancti Patres Africani pro obsto, & contradico usurpant aliquando: [Cumani senes intercesserunt. August. lib. 3. de Civit. cap. 11. Quos Deus non intercesserit adversus ea. Tertull. lib. 2. contra Marc. cap. 7.] Vide Expunga. INTERCESSOR. FR. Visitor Sede vacante. Glossa in can. constitutum, 7. qu. 1. INTERDIARIUS. FR. latro diurnus, & econtræ nocturnus latro Dormitator dicitur. INTERDICTUM. FR. Ecclesiastica censura. Quomodo sepehiantur mortui tempore interdicti. Vide lib. 5. decretal. tit. 18. c. 11. Quomodo in reliquis functionibus tempore interdicti agendum sit. Vide in eodem, lib. 5. decretal. tit. 40. c. 17. Vide etiam hic in dict. Clausura, Dogmæ. INTERNECIDA. Vide Internecinum. INTERIBILIS, qui interire potest, mortalis. [Aut si & anima interibilis, id est, non immortalis. Tertull. de resurrect. carnis, cap. 43.] FR. In eodem sensu Arnobius, lib. 2. adver. Gent. ait: [Argumenta quibus animas passivas, atque interibiles invenitur. INTEREMPTOR. FR. Idem ac Proxeneta, in can. Clericus quilibet, dist. 91. quasi sit medius inter emprem, & venditorem. Glossa ibid. Vide Proxeneta. INTERNECINUM. FR. falsum testamentum, cujus causa scriptus hæres interfecit testatorem, ut videlicet, ex eo acquiri hæreditas posset. Notarius autem, & alii fraudem hanc committentes Internecidæ appellantur, & revelantes in premium hæreditatem acquirunt, l. qui vel internecri, C. Theodos. de accusat. Glossa Ibid. Cujacius in observat. INTERNUNDINIUM. FR. spatium novem dierum, in quo durant nundinæ, & non nonus, & ultimus nundinarum dies, ut aliqui æquivocarunt. Alii tamen, Internundinum legunt, qui reprehenduntur à Victorino Afro. INTERPOLO. FR. obscuro, seu interrumpo. Gloss. in extrav. de poenit. & remiss. c. 1. ß. Interpolatis. INTERPRISA. FR. ex gallica dictione Entreprise. Italicè verò Sorpresa dicitur, id est, aggressio. [Si fortè Rex Francorum contra formam reguarum aliquas fecisset interprisas. Matth. Paris, ann. 1242. INTERSATILIS. Vide Diacopoton. INTERSIGNUM. FR. argumentum, signum, congruentia, indicium. [Unde præfatus Pote- stas ad eundem scholarem nuncios destinavit; ut cæ-
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IN 318 The Council of Vienne, of the year 1312, later extended the authority of the Inquisitors. Odoricus Raynaldus, in this year, no. 21. Their punishment. See Immuratio. INRUFATUS. Reddish. [If I should offer you a little dish of lentils stewed in defrutum, at once you would sell all your primogeniture. Tertullian, On Fasting against the Psychics, ch. 17.] There he speaks against gluttons, who, like Esau, exchanged his birthright for red lentils. See Rubrico. INFANGENTHEOF. See Saca. INSEPULTAM FACERE SEPULTURAM, a phrase of Optatus of Milevis, that is, to make no commemoration at the altar for unworthy dead, indeed he understands that they are deprived of burial, when he says: [Clarius the presbyter, in the place of Sabbula, was compelled by his bishop to make an unburied burial.] He is speaking of the Donatists, who ought not to have been buried in a sacred place. INSIGNE SUBJECTIONIS, the veil of a woman is so called. See Veil of profession. INSINUATIVA. See Emphanistica. INSINUATIVUM. FR. a gift made by clerics to the bishop at the beginning of his entrance, so that they might be favorably introduced to him. See Xenon. INSPECTATUS, deformed. [Yet that spiritual substance, as a certain natural impulse of the Aeon, but formless and unshapen. Tertullian, On the Resurrection of the Flesh, ch. 16. See Infabricatus.] INSTALLO. FR. I put into possession by the sitting of a stall in the choir. [Investing him and solemnly installing him, concerning the granting of a prebend, c. 7.] See Inchronizo. INSTALLATIO, possession conveyed by the sitting of a stall. [That both in the Roman Curia and elsewhere, for the confirmation of elections, admission of postulations, provision, installation, and investiture of Cathedral Churches, nothing at all shall hereafter be demanded on account of letters. Council of Basel, sess. 27. INSTRATUM EQUI. See Dorsuale, Mappula, Nacus, Synthema. INSTRIGO. FR. I pierce the entrails, l. si quis cervum, de damno. INSUBSTANTIVUS, without substance; thus St. Ambrose called atoms, saying: [Who would give such minute and insubstantial beginnings to heaven and earth, book 1, Hexameron, ch. 2.] There he speaks against the philosophers, who asserted that the principles of things were atoms, which St. Basil called principles. INSUFFERIBILIS, intolerable. [Therefore the law is an unbearable burden; but grace is the delight of the heart. Chrysostom, hom. 28 on Matthew ch. 11. INTARTA, and Intartizo are corrupt forms. See Antarta. INTERANEUM, intestine. [And he ordered him, stretched out on the rack, to be scraped with nails, so that his inner parts, laid open, might be seen. In the life of St. Hilary, bishop and companions, martyrs. INTERCALARIS DIES. See Epacta. INTER CANEM, ET LUPUM, this manner of speaking among ecclesiastical writers signified the time of twilight, when, because of the lack of light, a dog cannot be distinguished from a wolf. [Before evening hour, between dog and wolf, they came and killed the said John. Marculf. See Crepusculascens.] FR. In French it is also said Entre chien et loup. INTERCAPEDINO, I am interposed. [Even only during the intervening space of the night. In the life of Pope St. Marcellus, book 2, ch. 3, § 10.] See Interstes. INTERCEDO. FR. the African Fathers sometimes use it in the sense of oppose and contradict: [The old men of Cumae interceded. Augustine, book 3, On the City of God, ch. 11. Those whom God has not interceded against those things. Tertullian, book 2 against Marcion, ch. 7.] See Expunga. INTERCESSOR. FR. Visitor during a vacant see. Gloss on canon constitutum, 7. q. 1. INTERDIARIUS. FR. a daytime robber, and conversely a night robber is called Dormitator. INTERDICTUM. FR. Ecclesiastical censure. How the dead are to be buried during the time of interdict. See book 5 of the Decretals, title 18, c. 11. How the remaining functions are to be performed during the time of interdict. See in the same, book 5 of the Decretals, title 40, c. 17. See also here in the words Clausura, Dogmæ. INTERNECIDA. See Internecinum. INTERIBILIS, able to perish, mortal. [Or if the soul also is perishable, that is, not immortal. Tertullian, On the Resurrection of the Flesh, ch. 43.] FR. In the same sense Arnobius, book 2 against the Gentiles, says: [Arguments by which souls are found to be passible and perishable. INTEREMPTOR. FR. the same as Proxeneta, in canon Clericus quilibet, dist. 91, as if he were midway between buyer and seller. Gloss there. See Proxeneta. INTERNECINUM. FR. a false testament, for the making of which the appointed heir killed the testator, namely so that an inheritance might be acquired from him. A notary, however, and others committing this fraud are called Internecidae, and those revealing it acquire the inheritance as a reward, l. qui vel internecri, C. Theodosianus on accusations. Gloss there. Cujacius in Observations. INTERNUNDINIUM. FR. a space of nine days, during which the fairs last, and not the ninth and last day of the fair, as some have mistakenly thought. Others, however, read Internundinum, and these are criticized by Victorinus the African. INTERPOLO. FR. to make obscure, or to interrupt. Gloss on the Extravagant On Penance and Remission, c. 1, § Interpolatis. INTERPRISA. FR. from the French word Entreprise. In Italian, however, it is called Sorpresa, that is, an attack. [If perhaps the King of the Franks had made some enterprises against the form of the laws. Matthew Paris, year 1242. INTERSATILIS. See Diacopoton. INTERSIGNUM. FR. an argument, sign, correspondence, indication. [Wherefore the aforesaid podestà sent messengers to the same scholar; so that he-
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IN ut exponeret, si quæ sciret de fure prædicto, vel traderet intersignia.} Et inferiùs: [Potestas igitur receptis talibus intersigniis, latronem ipsum apparitoribus suis tradidit puniendum, lib. 5. decretal. tit. 12. c. 19. INTERSTES, interpositus, [Et si desierunt vetera, coeperunt nova, interstite Joanne. Tertull. lib. 4. advers. Marcion. INTERSTITIUM. Vide Parastitia. INTERTIO, depositatio pignoris apud tertiam personam; unde formatur postea adjectivum Intertius, depositatum, & sequestratum in manu tertiis significans: [Si res interriata furto ablata fuerit, liceat ei, super quem intertiata fuerit, sacramento se excusare de furto. Benedictus Levita, lib. 6. c. 209. INTERTIUS, pignoris depositarius, seu conservator. INTERVERSOR. FR. Dilapidator, Cod. Theod. lib. 10. tit. 1. quem D. August. lib. 3. Confess. cap. 3. Eversorem, & 2libi Decoctorem appellat. INTESTABILIS. FR. is, qui testis esse non potest, can. si testes, 4. quæst. 2. & 3. ß. in testimonium. Sed in Extravag. Io. XXII. de poenis Intestabilis dicitur activè, & passivè, ibi Glossa. INTESTATUS. FR. qui absque testamento decesserit. Glossa in c. 7. lib. 3. decretal. tit. 26. INTESTINUM. Vide Interaneum. INTHRONIZO, possessionem trado in throno collocando. [Beatus Valerius Episcopus, dum sibi providet successorem, magnum Augustinum Ecclesiæ Hipponensi inthronizat. Petr. Damian. epist. 9.] FR. [Nam sicut Episcopi habent potestatem ordinare Episcopos, & reliquos Sacerdotes: sic quoties utilitas, aut necessitas coegerit, supradicto modo mutare, & inthronizare potestatem habent; non tamen sine sacrosanctæ Romanæ Sedis authoritate, & licentia, can. mutationes, 7. quæst. 1. Principes enim inthronizaverunt eum, can. sanè, 16. qu. 7.] Vide Installo. INTHRONISTICUM, stipendium, quod pro consecratione Episcopi solvebatur, quod simoniacum esse declaratum fuit. INTIMO, affigo, impono. [Nullus clavus argentum intimat tabulis. Tertull. de habit. mulier, c. 5.] Ac idem, exponens, cap. 4. epist. D. Pauli ad Ephesios, in tract. de resurrect. carnis, c. 40. inquit: [ Sensibus utique intimandum Dominum significavit.] FR. Hinc quia citationes affigi solent, & exponi, Intimationes postea dictæ sunt. [Henericus Presbyter nobis humiliter intimavit, quòd cùm laicum quendam & c. lib. 5. decretal. tit. 14. c. 2.] ubi Intimavit, id est, exposuit, ac sequitur facti expositionem; sæpè enim in sac. canonib. Intimare pro exponere usurpatur. INTOLERABILIS. Vide Insufferibilis. INTRA. Vide Infrà. INTRAMURANEUS, intra ambitus murorum contentus. [Ad intramuraneam eum Castri Ecclesiam detulerunt. In vita S. Greg. Episcopi Ligonem.] Ita econtrà apud S. Ambrosium; [Extramuraneus, legitur. IN 319 INTROITUS, principium recitationis Missæ, quod fit in cornu Altaris sinistro. Introitus dicitur, quia canitur, dum celebraturus Sacerdos ingreditur ad Altare; ideò Ingressa in ritu Ambrosiano denominatur: à Sancto verò Gregorio Antiphonæ dicitur, quia alternatim canitur. Valaf. lib. de reb. Eccles. cap. 12. qui existimat hanc Missæ partem à Coelestino Papa I. institutam fuisse, sic inquiens: [Antiphonas ad introitum dicere Coelestinus Papa quadragesimus quintus instituit, sicut legitur in Gestis Pontificum, cùm ad ejus usque tempora ante sacrificium lectio una Apostoli tantùm, & Euangelium legeretur] Sed ex Cassiano, lib. 3. de Institut. Monach. c. 11. ante Coelestinum cani Introitum solitum fuisse colligitur. Quare Baron. ad ann. 432. num. 34. Introitum ad Missam pro Ecclesia Romana decretasse Coelestinum putat, idem quoque opinatur Bellarm. lib. 2. de Missa, cap. 16. In introitu antiquitùs psalmus integer canebatur; sed postea propter populi tædium (ut ait D. Aug ser. 115. de tempore) detruncatus est; ita ut unicus Psalmi versiculus cum replicatione antiphonæ cani coeperit. De introitu Dominicæ II. post Epiphaniam refert Durandus, lib. 7. cap. 19. quòd Cæsar Augustus jusserat omnibus Civitatibus Romano Imperio subjectis, ut in signum subjectionis, Romam quotannis pugillum terræ mitterent, quo in determinato campo projecto, in collem tractu temporis creverat; ubi deinde Christiani Ecclesiam ædificaverant, quæ in præfata Dominica dedicata fuit; ideò in introitu ejus Missæ habentur illa verba: Omnis terra adoret te, &c. Introitus feriæ IV. post Dominicam IV. Quadrag. totus ad sanctum Baptismum allusivus est, quia in eo die tertium, & solemnius Catechumenorum scrutinium fieri solebat. Durand. lib. 6. cap. 56. Quare in Dominica Septuag. dicitur Introitus Circumdederunt: me, &c. & quare ad Sabbatum in Albis Introitus incipit: Eduxit &c. Vide Septuagesima. In festo S. Agathæ dicitur Gaudeamus omnes, &c. ad denotâdam singularem, insolitamque lætitiam, qua Beatæ hæc Virgo ad martyrium incesserat. Durandus, lib. 7. c. 47. In Missa SS. Gervasii & Protasii habetur Introitus: Loquetur Dominus Pacem, &c. à Gregorio Magno compositus, quia in eo die conclusa fuerat pax cum Agisulfo Longobard. Rege, Durand. lib. 7. cap. 13. Introitus Salve Sancta parens de Sancta Maria ex Sedulii versibus deceptus fuit. Symbola autem Introitus, denotant in primis Salvatoris nostri in terris adventum; ideò eo tempore canitur, quo Celebrans de sacrario, sive Pontifex de throno ad Altare procedunt. [Hierarcha igitur sacra facturus, de throno, in quo aliis circumstantibus sedet, descendens, Dei Verbi ad nos condescensionem figurat. Simon Thessalonic. lib. de Templ. c. de mystag.] Quin & tam thronus, seu cathedra Episcopalis, quàm sacrarium ad australem Ecclesiæ partem collocabatur, ut illis propheticis Habcuch verbis alluderetur, nempè [Deus ab austro veniet] extant enim adhuc in pervetustis Ecclesiis
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IN to explain, if he knew anything about the aforesaid thief, or to deliver up the identifying marks.} And lower down: [Therefore, having received such identifying marks, the power handed the robber himself over to its officers for punishment, lib. 5. decretal. tit. 12. c. 19. INTERSTES, interposed. [And if the old things have ceased, the new have begun, interstite Joanne. Tertull. lib. 4. advers. Marcion. INTERSTITIUM. See Parastitia. INTERTIO, the placing of a pledge with a third person; whence afterwards the adjective Intertius is formed, meaning deposited and sequestered in the hands of a third party: [If property entrusted as intertiated should be stolen, let it be permitted to him upon whom it had been intertiated to clear himself by oath from the theft. Benedictus Levita, lib. 6. c. 209. INTERTIUS, the depositary, or keeper, of a pledge. INTERVERSOR. FR. A squanderer, Cod. Theod. lib. 10. tit. 1. whom St. August. lib. 3. Confess. cap. 3. calls an overthrower, and elsewhere a devourer. INTESTABILIS. FR. one who cannot be a witness, can. si testes, 4. quæst. 2. & 3. ß. in testimonium. But in the Extravag. of John XXII. de poenis Intestabilis is said actively and passively, there the Gloss. INTESTATUS. FR. one who has died without a will. Gloss. in c. 7. lib. 3. decretal. tit. 26. INTESTINUM. See Interaneum. INTHRONIZO, I transfer possession by placing in the throne. [Blessed Bishop Valerius, while providing himself a successor, enthrones the great Augustine in the Church of Hippo. Petr. Damian. epist. 9.] FR. [For just as Bishops have power to ordain Bishops, and the remaining Priests: so whenever utility or necessity shall compel it, they have power in the aforesaid manner to change, and to enthrone; yet not without the authority and license of the most sacred Roman See, can. mutationes, 7. quæst. 1. For princes enthroned him, can. sanè, 16. qu. 7.] See Installo. INTHRONISTICUM, the stipend paid for the consecration of a Bishop, which was declared to be simoniacal. INTIMO, I affix, I place upon. [No nail fastens silver to the boards. Tertull. de habit. mulier, c. 5.] And the same author, explaining chapter 4 of the epistle of St. Paul to the Ephesians, in the treatise De resurrectione carnis, c. 40, says: [He certainly meant that the Lord should be intimated to the senses.] FR. Hence, because citations are usually affixed, and explained, they were afterwards called Intimations. [Henericus the Priest has humbly intimated to us that, when with a certain layman etc. lib. 5. decretal. tit. 14. c. 2.] where intimated means explained, and it follows the exposition of the fact; for often in the sacred canons to intimate is used for to explain. INTOLERABILIS. See Insufferibilis. INTRA. See Infra. INTRAMURANEUS, contained within the circuit of the walls. [They brought him to the intramural church of the castle. In the life of St. Gregory, Bishop of Ligonem.] Thus conversely in St. Ambrose; [Extramuraneus, is read. IN 319 INTROITUS, the beginning of the recitation of Mass, which is done on the left horn of the Altar. It is called Introitus because it is sung while the priest who is to celebrate enters to the Altar; therefore in the Ambrosian rite it is called Ingressa: but by St. Gregory it is called Antiphons, because it is sung alternately. Valaf. lib. de reb. Eccles. cap. 12. who thinks this part of the Mass was instituted by Pope Celestine I, saying thus: [Celestine the Forty-fifth Pope instituted singing antiphons at the introit, as is read in the Deeds of the Pontiffs, since up to his time before the sacrifice only one reading from the Apostle, and the Gospel, used to be read.] But from Cassian, lib. 3. de Institut. Monach. c. 11, it is gathered that before Celestine the Introit used to be sung. Therefore Baronius, ad ann. 432, num. 34, thinks Celestine decreed the Introit for the Mass of the Roman Church; the same is also the opinion of Bellarmine, lib. 2. de Missa, cap. 16. In the Introit in ancient times the whole psalm was sung; but later, because of the people’s boredom (as St. Augustine says, ser. 115 de tempore) it was cut down; so that only a single verse of the psalm, with the repetition of the antiphon, began to be sung. Concerning the Introit of the Second Sunday after Epiphany, Durandus relates, lib. 7. cap. 19, that Caesar Augustus ordered all cities subject to the Roman Empire to send, as a sign of subjection, each year to Rome a handful of earth, which, being cast in a designated field, over time had grown into a hill; where afterward the Christians built a church, which was dedicated on the aforesaid Sunday; therefore in the Introit of that Mass are these words: Omnis terra adoret te, etc. The Introit of Wednesday after the Fourth Sunday of Lent is entirely allusive to holy Baptism, because on that day the third, and more solemn scrutiny of the catechumens used to be held. Durand. lib. 6. cap. 56. Therefore on the Sunday of Septuagesima the Introit is called Circumdederunt: me, etc., and why for the Saturday in Albis the Introit begins: Eduxit etc. See Septuagesima. On the feast of St. Agatha it says Gaudeamus omnes, etc., to signify the singular, unwonted joy with which this Blessed Virgin had proceeded to martyrdom. Durandus, lib. 7. c. 47. In the Mass of SS. Gervasius and Protasius there is the Introit: Loquetur Dominus Pacem, etc., composed by Gregory the Great, because on that day peace had been concluded with Agilulf the Lombard king, Durand. lib. 7. cap. 13. The Introit Salve Sancta parens concerning Holy Mary was borrowed from the verses of Sedulius. But the symbols of the Introit, in the first place, denote the coming of our Savior upon earth; therefore at that time it is sung, while the celebrant proceeds from the sacristy, or the bishop from the throne to the Altar. [Therefore the hierarch, about to perform sacred things, descending from the throne, on which he sits while others stand around him, figures the condescension of the Word of God toward us. Simon of Thessalonica, lib. de Templ. c. de mystag.] And indeed both the throne, or episcopal chair, and the sacristy were placed on the southern part of the church, so that those prophetic words of Habakkuk might be alluded to, namely [God shall come from the south] for they still remain in very ancient churches
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IN 320 siis Sacristiæ in earum australi parte, & ex lib. de divin. offic. habetur, quòd: [Ab australi parte sit, declarat Dominum Iesum à parte meridionali ortum esse; nam Hierusalem in meridie habet Bethleem, à quo loco ipse Salvator venit.] FR. Torrigius etiam de Crypris Vatic. impress. secunda, pag. 436. ex Jacobo Grimaldo refert picturam inveniri, quæ Joannem Papam XXII. repræsentat indutum planeta sub baldachino ex sacristia exeuntem: Item denotat Introitus reiteratas SS. Patrum veteris testamenti preces pro adventu futuri Messiæ, & ideò replicari Introitum ait Innocentius III. lib. 1. de myst. Miss. cap. 18 In Sabbato Sancto, & Sabbato Pentecost. non dicitur Introitus. Quando autem in Introitu non dicitur Gloria Patri. Vide Gloria Patri. Introitus Cùm sanctificatus fuero &c. Vide Scrutinium. INTRUSIO. Vide Purpressura. INVADIO. FR. pignoro, cautionem exhibeo. [Possessionem pro CXC. marcis, & libris denuariorum invadiavit. Burcher. de casib. S. Galli, cap II.] Dicitur etiam Inguadio. Vide Guadia, Pignora, Vador. INVECTIVALITER, invectivè. [Qui satis invectivaliter abusi nominum nuditate, carpebant plurimum vitia. Sidonius, lib. 1. epist. II. INVECTUM, donum. [Siquidem rector animus facilè communicat spiritui invecta. Tertull. de pallio.] Vide Behem. INVENTARIUM. Vide Breve, Commemoratorium. INVENTIO S. CRUCIS. FR. ad Nonas Maji celebrari jussit Fabianus Papa, quia hoc die Crux inventa fuerat, can. Crucis Domini, de consecr. dist. 3. INVESTIS, nudus, sine veste. [Nudus, & investis figulo suo consistit. Tertull. de pall. c. 3.] Ubi de Adamo loquitur. Item puerum denotat. Tradidit investem rectorem fortè Magistris, Ut puer indocilis librorum disceret artes. De Sancto Chrysantho puero cecinit Aldhelmus: & in eodem sensu usus est S. Felix Papa in ejus decretal. ubi de poenitentia pueris imponenda ait: [Pueris autem, quibus, quòd adhuc investes sunt &c.] Synonymum hujus vocabuli. Vide Vesticeps. INVESTIO, Investitor, & Investitura. FR. possessionem trado. [Ecclesiæ pro quieta Monachorum à Sanctis Catholicis Episcopis traditæ per Sacerdotes ab eis ordinatos, & investitos debeant institui, can. vitis literis, 16. quæst. 2.] & inferiùs: [Majus enim fuit possessionem dare, quàm investituram concedere.] Et mox: [Quomodo possessoris jura cognoscentur, & suarum rerum sibi tributa reddentur, ubi quod suum est, per alterum datur, & cùm voluerit, aufertur?] Et inferiùs: [Monachis deinceps omnino licentiam damus suarum Ecclesiarum investitores fieri.] Vide Redinvestio. Varias cærimonias Antiquorum in investituris bonorum. Vide Fistucus nodatus. INVESTITUS. Vide Indusitatus. IO INVESTITURÆ ANTIQUORUM, qua cæremonia solemnizabantur. Vide Fistucus nodatus, Vrarpio. INVICEM, quid significet apud antiquos Theologos. Vide Sine invicem. INVIDI DESCRIPTIO. Vide in dict. Flamonium. INVITATORIANUS, Officialis Monachorum Cisterciensium, qui curam habebat intonandi in choro. Item Subinvitatorianus, ad quem defectu primi Choristæ intonare pertinebat, seu secundariò intonabar. INVITATORIUM, Antiphona, quæ replicatur ad psalmum Venite exultemus, qua invitatur populus ad adorandum Deum. In officio Mozarabico appellatur Sonus. In regulis monasticis denominatur Versus aperitionis, sive Responsorium hortationis. Vide Versus aperitionis. Et in nonnullis perpetuistis cæremonialibus vocatur Antiphona invitatoria. Igitur in triduo hebdomadæ majoris relinquitur, ne unitè cum judaico populo Christum adoremus, quem illi in passione ejus illudentes adorabant: ob eandem rationem in festo Epiphaniæ etiam reticetur, ut dictum est in dict. Epiphania. Amalatius autem ait, c. 5. de ord. Antiph. quòd: [Solet Apostolicus canere in vigiliis, & in Ecclesia S. Mariæ ad Præsepe sine invitatorio.] Fortasse, quia ibi est idem Christi Præsepe, ut significaretur, quod idem infans ibidem proprio vagitu ad ejus adorationem populum invitet. Invitatorium in Conversione S. Pauli, quod incipit Laudemus Deum nostrum in conversione, &c. ab Hermanno Contracto compositum fuit. INVITO. FR. induco. Glossa in cap. 1. extrav. Jo. XXII. de verbor. signif. INUXORA, Virginitatis epitheton. [Non tibi sufficit de summo illo inuxoræ Virginitatis gradu, in secundum deliquisse nubendo. Tertull. de exhort. ad castit. c. 9.] græcam phrasim imitavit ævæm. In aliquibus tamen codicibus mendosè Junxere habetur, quod à Pamelio correctum fuit. INZAPATI hæretici. Vide Gazari. JOANNIS BAPTISTÆ CAPUT. Vide Lucar. Equites Melitenses. Ejus Missa. Vide Missa Nativitatis S. Jo. Luminaria in ejus festo. Vide Nedfratres. Joannes Euangelista. Vide Theologus. Jo. DAMASCENUS. Vide Chrysoras, Mansur. JOCALIA, res pretiosæ, ut sunt gemmæ, & similia ornamenta. De etymologia hujus nominis, quo Latini numquam usi sunt, est proinde maxima inter Auctores opinionum diversitas; sed magis consona mihi videtur Angeli Roccæ sententia, qui à Joco nomen hoc deducit, quæ à Doctore Jo. Francisco, lib. 2. conf. 452. n. 5. confirmatur, qui inquit: [Jocalia dicuntur, quæ joci, ac festivitatis gratia parantur.] FR. puto tamen Jocalia à jugulo dici: in quo loco ligantur, & pendent, ut sunt aureæ murenulæ, viriolæ, viriæ margaritarum, & aliarum gemmarum filia, catenæ aureæ, torques, & similia; sive à Jugalitate, id est, sponsalitio, quia tunc jugalia solent sponsis donari. Vide Jugalitas, Jugulum. Joc-
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IN 320 thus in the sacristy on their southern side, and from the book de divin. offic. it is held that: [On the southern side it is, he declares the Lord Jesus to have risen from the south; for Jerusalem has Bethlehem to the south, from which place the Savior himself came.] FR. Torrigius also, in the second printed edition of the Crypis Vatic., p. 436, cites from Jacobus Grimaldus that there is found a painting representing Pope John XXII, clothed in a planeta under a baldachin, coming out of the sacristy: Also, Introitus denotes the repeated prayers of the holy Fathers of the Old Testament for the coming of the future Messiah, and therefore Innocent III says that the Introit is repeated, lib. 1. de myst. Miss. cap. 18. On Holy Saturday and on Pentecost Saturday the Introit is not said. When in the Introit Gloria Patri is not said. See Gloria Patri. Introitus Cùm sanctificatus fuero &c. See Scrutinium. INTRUSIO. See Purpressura. INVADIO. FR. to pledge, to furnish security. [He pledged possession for 190 marks and pounds of pennies. Burcher. de casib. S. Galli, cap. II.] It is also called Inguadio. See Guadia, Pignora, Vador. INVECTIVALITER, invectively. [Who, abusing the nakedness of names rather invectively, sharply censured many vices. Sidonius, lib. 1. epist. II.] INVECTUM, a gift. [For the ruling mind easily communicates to the spirit the gifts brought in. Tertull. de pallio.] See Behem. INVENTARIUM. See Breve, Commemoratorium. INVENTIO S. CRUCIS. FR. Pope Fabian ordered it to be celebrated on the Nones of May, because on that day the Cross had been found, canon Crucis Domini, de consecr. dist. 3. INVESTIS, naked, without clothing. [Naked and unclothed he stands by his potter. Tertull. de pall. c. 3.] Where he is speaking of Adam. Also it denotes a boy. He handed over the unclad ruler perhaps to the Masters, That the untaught boy might learn the arts of books. Aldhelm sang of Saint Chrysantus as a boy; and in the same sense Pope Saint Felix used it in his decretals, where, concerning penance to be imposed on boys, he says: [But as for boys, since they are still unclad, etc.] A synonym of this word. See Vesticeps. INVESTIO, Investitor, and Investitura. FR. I hand over possession. [Churches, for the quiet of monks, given by holy Catholic bishops, ought to be established through priests ordained and invested by them, can. vitis literis, 16. quæst. 2.] And below: [For it was greater to give possession than to grant an investiture.] And soon after: [How are the rights of possessors to be recognized, and the tributes due from their own property to be restored to them, when what is his own is given by another, and, whenever he wishes, is taken away?] And below: [We henceforth grant the monks full permission to become investers of their own churches.] See Redinvestio. Various ceremonies of the ancients in the investiture of goods. See Fistucus nodatus. INVESTITUS. See Indusitatus. IO INVESTITURÆ ANTIQUORUM, by what ceremony they were solemnized. See Fistucus nodatus, Vrarpio. INVICEM, what it signifies among the ancient theologians. See Sine invicem. INVIDI DESCRIPTIO. See in the entry Flamonium. INVITATORIANUS, an official among Cistercian monks, whose duty it was to intone in choir. Likewise Subinvitatorianus, to whom, if the first chorister was lacking, it belonged to intone, or to intone secondarily. INVITATORIUM, an antiphon repeated with the psalm Venite exultemus, by which the people are invited to adore God. In the Mozarabic office it is called Sonus. In monastic rules it is called the Verse of Opening, or the Responsive Chant of Exhortation. See Versus aperitionis. And in some perpetual ceremonial books it is called the invitatory antiphon. Therefore in the three days of Holy Week it is omitted, lest we adore Christ united with the Jewish people, whom they were mockingly adoring in his Passion: for the same reason it is also omitted on the feast of the Epiphany, as was said in the entry Epiphania. Amalarius, however, says, c. 5. de ord. Antiph. that: [The Apostolic Pontiff is accustomed to sing in the vigils, and in the church of Saint Mary ad Præsepe without the invitatory.] Perhaps because there is the same crib of Christ there, so that it might be signified that the same infant there, by his own crying, invites the people to adore him. The Invitatory for the Conversion of Saint Paul, which begins Laudemus Deum nostrum in conversione, etc., was composed by Hermannus Contractus. INVITO. FR. I induce. Gloss on cap. 1. extrav. Jo. XXII. de verbor. signif. INUXORA, an epithet of virginity. [It is not enough for you, from that highest degree of unwed virginity, to have erred into a second by marrying. Tertull. de exhort. ad castit. c. 9.] He imitated a Greek phrase. In some manuscripts, however, Junxere is found corruptly, which was corrected by Pamelius. INZAPATI, heretics. See Gazari. JOHN THE BAPTIST'S HEAD. See Lucar. Knights of Malta. His Mass. See Missa Nativitatis S. Jo. Lights on his feast. See Nedfratres. John the Evangelist. See Theologus. JO. DAMASCENUS. See Chrysoras, Mansur. JOCALIA, precious things, such as gems and similar ornaments. As to the etymology of this name, which the Latins never used, there is therefore a great diversity of opinions among authors; but more agreeable to me seems the opinion of Angelo Rocca, who derives this name from Jocus, and this is confirmed by Doctor Jo. Francisco, lib. 2. conf. 452. n. 5, who says: [Jocalia are called those things that are prepared for the sake of amusement and festivity.] FR. nevertheless I think Jocalia are so called from jugulum: in that place they are fastened and hang, as are golden necklaces, viriolae, viriæ of pearls, and fillets of pearls and of other gems, golden chains, collars, and the like; or from Jugalitas, that is, betrothal, because then jocalia are customarily given to bridegrooms. See Jugalitas, Jugulum. Joc-
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I R JOCISTA, jocularis: [Jocista sæpè jocis intendit. ] Glossa ver. ] Vide Goliardus. JOCULARIS. Vide Jocista. JORDANIS aquæ incorruptæ. Vide Epiphania. JOVINIANI. FR. hæretici, can. fugerat. & can. si enim, de poenit. dist.2. Dicuntur etiam Joviniani- stæ à Joviniano Monacho, qui non admittebant differentiam aliquam inter continentiam, & coi- tum, inter abstinentiam, & crapulam, 24. qu. 3. can. 39. JOVIS DIES in primitiva Ecclesia celebris. Vide Feria quinta Jejunium. IRENAEUS, eiplura[n]cos, pacificus, quietus. Irenæum appellatum est quoddam in Bithinia monaste- rium, ex eo quia remotum à populari strepitu erat. FR. Irenæum pacis studiosum interpretat. Eusebius, lib.5. histor. Eccles. c. 24. in fin. IRENARCHA, eiplura[n]p[er]x[im]us, Princeps pacis, nomen Christo Domino adaptatum, quia nos Æterno Patri conciliavit. [Verè princeps pastorum, & irenarcha Christus ab omnibus concorditer ha- betur. Michael Syngellus.] Erat etiam sæculare officium: [Irenarchæ, qui ad provinciarum tu- telam quietis, ac pacis per singula territoria faci- unt stare concordiam, à decurionibus judicio præsidum provinciarum idonei nominantur. Co- dex Justiniani, lib.10. c. 75.] FR. incumbebant etiam tales Irenarchæ ad publicasmorum disci- plinas, & vitia corrigenda, l.ult.ß. Irenarchæ, 7. de muneribus, & honoribus. Sed ex abusu de- inde propriæ auctoritatis Irenarchæ publicæ quietis turbatores evadendo, ab Imp. Honorio, & Theodosio abrogati ideò fuerunt, ut in Cod. Theodos. lib. 1. de Irenarch. habetur. Justinia- nus verò denuò eos restituit, ut in leg. unic. Cod. de Irenarch. habetur. IRINGUS. FR. pacis internuntius. [Mittitur igitur Iringus ab Irminfrido cum supplici lega- tione, & omnibus suis thesauris ad Theodori- cum pro pace, ac spontanea deditione: & acce- dens Iringus, hæc ait, Misit tibi quondam tuus propinquus, modò servus &c. Vvitchindi Mo- nachi, hist. Saxonum, lib. 1.] dictio quidem ex græco vocab. ei[ph]etiv, quod est nunciare; unde Iris dictus est arcus coelestis, quia pluviæ cessa- tionem nunciat. Irim de coelo misit Saturnia Juno. Virg. 5. Æneid. ex Homero, qui sæpè hac fabu- la utitur. IRRECOGITATIO, advertentia. [Quasi irrecogita- tionem excessus sui passa statim se refrænat], & revocat, Tertull. de exhortat. ad cast. c. 4. ISAC. Vide Senile pignus. ISCARIOTHA, patria Iudæ Redemptoris Disci- puli, & proditoris, de qua patria varii va- ria; sed si advertamus, quòd omnes Christi Discipuli ex Galilæa fuerant, rectè non extra eam regionem Iudæ patriam inveniri debet; at cùm Carioth situata sit in tribu Iudæ, Iosue, cap. 15. & Isch, hebraicè hominem significet, Iscarioth, rectè homo ex Carioth interpretatur. FR. Oddo autem Cluniacensis Abbas in sermo- Hieralexicon Magri. J U 321 ne de Magdalena Scarioth illum appellat. ISIDIS Deæ vestigia: Romæ per errorem in quo- dam lapide pro Sancti Angeli vestigiis diù ado- rata. Vide Litania. ISIDOS PLOCAMON. Vide Spatalium. ISOTYPON. Vide Antitypon. ITALI, nonnullis Arabicis vocabulis utuntur. Vide Versus Leoninus. ITE ENERGUMENI, proferebat Diaconus ante Missæ consecrationem. Vide Energumenus. ITE IN PACE. Vide Ite Missa est. ITE MISSA EST. Verba in fine Missæ, quibus fidelis populus dimittitur; nam benedictio à Sa- cerdote non post Ite missa est, ut modò fit; sed post communionem dabatur: hinc Alcuinus in- quit: [Finitis omnibus, adstanti, & observanti populo absolutio datur, inclamante Diacono, Ite missa est, de divin. off.] Quam cæremoniam à Leone Papa institutam fuisse Radulphus refert; sed antiquior reperitur, in Liturgia, scilicet, San- cti Petri. Dicitur autem in diebus festivis, quan- do populus adesse supponitur. In ferialibus ve- rò dicitur Benedicamus Domino, quia tunc ferè Ecclesiastici reperiri solent, quibus non fiebat missum, cùm ad divina Officia persolvenda re- manere deberent in Ecclesia. Hinc in prima no- ctis Nativitatis Missa Ite missa est non dicitur, ne populus, qui ad laudes audiendas remanere de- bet, dimittatur: [In prima Missa Natalis Domi- ni non debet dici, Ite missa est, ne videatur popu- lus licentiam habere redeundi. Jo. Beleth. c.49. Rat. divin. off.] qui Auctor floruit circa annum 1153. Tempore autem adventus, & à Septuagesi- ma usque ad Sabbatum Sanctum ratione moesti- tiæ non dicitur, licèt sit populi concursus. In an- tiquis græcis Liturgiis similis dimissio reperitur, ubi Diaconus hæc verba proferebat: & rescedat er eiplum, id est, Ite in pace. Quæ verba dimis- sionem denotant Apostolis ab Angelis factam, quando illi post Ascensionem Redemptoris sta- bant admirantes in Coelum. ITINERARIA TABULA. Vide Altare. ITINERARIUM. Vide Hodeporicum. ITINERO, iter facio. [Itinerantibus per deser- tum ad viam trium dierum. Petrus Cellen. lib.3. cap. 4. JUBE DOMNE &c. petitio benedictionis ante le- ctionem officii divini, ubi verbum Jube non præ- cipere, sed velle significare, ait Nonnus Marcellus, cap. 4. Quando Sacerdos privatim celebrat, & secretè petit benedictionem ante Euangelium, quia eam à Deo postulat, debet dicere Jube Do- mine. Gavant. tom.2 sect.5.c.11. Similiter faciet Papa quando in Cappella matutinalem lection- em canit, cui nemo respondere debet in preca- tione benedictionis, idemque Episcopis sit, Cæ- rem. Episc. lib.2. cap.7. sed non cæteris superiori- bus, ut in suo cæremoniali asseruit Gastaldus, qui contradicitur à Gavanto, loc. cit. n.4. Reli- qua. Vide in dictione Domus. JUBILATE, quando in Matutino relinquatur. Vide Matutinum. X Ju-
Transcription: Translated (English)
I R JOCISTA, jocularis: [A jocista often aims at jokes.] Gloss. ver. ] See Goliardus. JOCULARIS. See Jocista. JORDANIS aquæ incorruptæ. See Epiphania. JOVINIANI. FR. heretics, canon fugerat & canon si enim, de poenit. dist. 2. They are also called Jovinianists from the monk Jovinian, who did not admit any difference between continence and intercourse, between abstinence and gluttony, 24 q. 3, canon 39. JOVIS DIES in the primitive Church celebrated. See Feria quinta Jejunium. IRENAEUS, eiplura[n]cos, peaceful, quiet. A certain monastery in Bithynia was called Irenaeum because it was remote from popular noise. FR. He interprets Irenaeus as devoted to peace. Eusebius, lib. 5, Ecclesiastical History, c. 24, in fin. IRENARCHA, eiplura[n]p[er]x[im]us, Prince of peace, a name applied to Christ the Lord, because he reconciled us to the Eternal Father. [Truly the prince of pastors, and Christ the irenarch, is held by all in concord. Michael Syngellus.] It was also a secular office: [Irenarchs, who for the guardianship of the provinces and for quiet and peace maintain concord throughout the individual territories, are appointed as suitable by the decurions under the judgment of the provincial governors. Code of Justinian, lib. 10, c. 75.] FR. Such Irenarchs were also charged with public discipline and the correction of vices, l. ult. § Irenarchæ, 7, de muneribus et honoribus. But later, because of abuse and their own authority, the Irenarchs became disturbers of public peace, and were therefore abolished by the emperors Honorius and Theodosius, as is stated in the Theodosian Code, lib. 1, de Irenarch. Justinian later restored them again, as is stated in the single law of the Code de Irenarch. IRINGUS. FR. messenger of peace. [Therefore Iringus is sent by Irminfrid with humble embassy and all his treasures to Theodoric for peace and voluntary surrender; and Iringus, approaching, said these things: “Your former kinsman, now your servant,” etc. Wvitchind the Monk, History of the Saxons, lib. 1.] The word indeed comes from the Greek term eiph[?]etiv, which means “to announce”; whence the rainbow is called Iris, because it announces the end of rain. Irim de coelo misit Saturnia Juno. Virg. 5. Aeneid. from Homer, who often uses this fable. IRRECOGITATIO, attentiveness. [As though, having suffered an excess of thoughtlessness, he at once restrains and recalls himself], Tertull. de exhortat. ad cast. c. 4. ISAC. See Senile pignus. ISCARIOTHA, the homeland of Judas, the Redeemer’s disciple and betrayer, about whose homeland various authors give various accounts; but if we note that all of Christ’s disciples were from Galilee, rightly no homeland of Judas ought to be found outside that region; yet since Carioth is situated in the tribe of Judah, Joshua, chap. 15, and Isch in Hebrew signifies “man,” Iscarioth is rightly interpreted “man from Carioth.” FR. But Abbot Odo of Cluny in a sermon on Magdalene calls him Scarioth. ISIDIS Deæ vestigia: in Rome, through error, on a certain stone long worshipped as the vestiges of Saint Angelo. See Litania. ISIDOS PLOCAMON. See Spatalium. ISOTYPON. See Antitypon. ITALI, they use certain Arabic words. See Versus Leoninus. ITE ENERGUMENI, the deacon used to say before the consecration of the Mass. See Energumenus. ITE IN PACE. See Ite Missa est. ITE MISSA EST. The words at the end of Mass, by which the faithful people are dismissed; for the blessing was given by the priest not after “Ite missa est,” as is now done, but after Communion. Hence Alcuin says: [When all things are finished, absolution is given to the people standing by and observing, while the deacon cries out, “Ite missa est,” de divin. off.] Radulphus relates that this ceremony was instituted by Pope Leo; but it is found earlier, namely, in the liturgy of Saint Peter. It is said on feast days, when the people are presumed to be present. On ferial days, however, “Benedicamus Domino” is said, because then ecclesiastics are usually present, to whom no dismissal was made, since they ought to remain in church for the performance of the divine offices. Hence in the first nocturnal Mass of Christmas “Ite missa est” is not said, lest the people, who ought to remain to hear the praises, be dismissed: [At the first Mass of the Lord’s Nativity, “Ite missa est” ought not to be said, lest it seem that the people have leave to go back. Jo. Beleth, c. 49, Rat. divin. off.] this author flourished around the year 1153. During Advent, and from Septuagesima until Holy Saturday, because of mourning, it is not said, even though there be a gathering of the people. In ancient Greek liturgies a similar dismissal is found, where the deacon used to say these words: & rescedat er eiplum, that is, “Go in peace.” These words denote the dismissal made to the Apostles by the Angels, when they stood admiring in Heaven after the Ascension of the Redeemer. ITINERARIA TABULA. See Altar. ITINERARIUM. See Hodeporicum. ITINERO, I make a journey. [For travelers through the desert, for a three-day road. Petrus Cellen. lib. 3, cap. 4.] JUBE DOMNE etc. a request for a blessing before the reading of the divine office, where the word Jube does not signify command but wish, says Nonnus Marcellus, cap. 4. When a priest celebrates privately and secretly asks a blessing before the Gospel, because he asks it from God, he ought to say Jube Domine. Gavant. tom. 2, sect. 5, c. 11. Similarly the Pope will do this when in the chapel he chants the morning lesson, to which no one ought to respond in the prayer for blessing; the same for bishops, Cærem. Episc. lib. 2, cap. 7; but not for other superiors, as Gastaldus asserted in his ceremonial, who is contradicted by Gavant, loc. cit. n. 4. The rest. See under the word Domus. JUBILATE, when it is left out at Matins. See Matutinum. X Ju-
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JU JUBILÆUM, ex voce hebraica Jobel, id est, cornu, quo promulgabatur Jubilæi annus; ita Lyranus, R. Salomon, in cap.25. Levit. Alii tamen etymon à Jebul, id est, germen trahunt; nam per totum Jubilæi annum inter Hebræos non colebatur terra; sed præcedenti anno miraculosè dupliciter germinabant campi. Joseph verò Hebræus, lib.3. antiq. c.10. existimat derivari à Jobat, quod significat libertatem, seu remissionem, quia in anno Jubilæi in libertatem remittebantur mancipia, restituebantur possessiones emptæ, cancellabantur obligationum contractus: hodie tamen spiritualiter in Ecclesia celebratur Jubilæum à Bonifacio VII. quolibet sæculi fine institutum de anno 1300. sed à Clemente VI. de anno 1450 ad instar Jubilæi antiqui testamenti quolibet semisæculo reductum, & ab Urbano VI. ad annos triginta tres limitatum, tandem Sixtus IV. de anno 1474, humanæ vitæ brevitatem considerans, ad terminum quinque lustrorum stabilivit, sicur semper postea usque ad nostra tempora observatum fuit. Quo ad causam institutionis Jubilæi, non eam fuisse dicimus, quam aliqui dixere, ut nempe, synagoga imitaretur; sed potiùs quia semper Pontifices vanas observationes Gentilium in sacras cæremorias erga Dei cultum convertere conati sunt, ideò ad tollendum superstitionum Romanorum sæcularem annum, annum Sanctum indulgentiis Romani Pontifices instituerunt. FR. Non videtur citra rei materiam Jubilæi, de ann.1650. popularem concursum, devotionem, & cæremorias ex Christophori Ranzovii relatione hîc describere, quæ fuerunt suæ ad fidem conversionis causa; sic enim ille in epistola ad Georgium Calixtum hæreticum licèt eruditum scripserat, quæ impressa fuit Romæ per hæredes Ludovici Grignani, ann.1651. ubi pag.7. ita loquitur: Atque istam tunc conjecturam minimè me fefellisse abundè deinceps Catholicorum hominum usu, & conversatione expertus sum; maximè cùm ad Urbem accessissem. Nam ubi tu superstitionibus, nugis, & novitatibus me offen sum iri existimasti, ibi inspirato, planèque admirando spectaculo universa Catholicæ Ecclesiæ facies antiquæ pietatis sanctitatisque plena oculis, animoque meo sese aperuit, in ipso Jubilæi anno, quod Innocentius X. Pontifex Max. Orbi Christiano indixerat. Vidi enim solemni suplicationis ritu, ad Basilicam Vaticanam procedentes numerosissimas infantium scholas, agmina Monachorum, & Religiosorum hominum sodalitia, inde Collegia diversa Clericorum, & Ecclesiarum presbyteria. Clerum suum sequebatur Pontifex, veneranda Episcoporum corona circufusus. Hunc populi Christiani Ducem, & Antistitem supremum immensa fidelium turba sequebatur, eo animi ardore, ut Coelum ipsum expugnaturi, manuque violenta direpturi viderentur, homines plerique omnes sacco tantùm, & cilicio recti, & scipione viatorio armati. Ubi in porticum ad limen Ecclesiæ perventum, Pontifex in genua provolutus, cùm, oratione super plebem data, misericordiâ divina implorasset, occlusas valvas non tam aperiens, quàm diruens, primus templum ingreditur, rectaque pergit ad altare, preces solemnes inchoaturus. Interim non sine stupore spectavi, quo impetu populus ille ingens in Ecclesiam irrueret, limina certatim exosculantes, genibusque perreptantes; templum ingressi pars in terram proni, totoque prostrati corpore, pars B. Petri, ut vocant, Confessioni, & Altaribus provoluti lacrymas, precesque funderent; & ad misericordiam Dei extorquendam, non tam pectus palmis, quàm Coelum ipsum invidia tunderent. Hæc fateor nova tum visa mihi, cui nihil simile apud nostros antea observatum, ubi homines ad orationem genuflexi non nisi in sepulchrorum memoriis picti, sculptive conspiciuntur. Sed novitas illa clarissimum antiquæ sanctitatis indicium mihi præbuit: unde Ecclesiam etiam nunc vitali vigore Spiritus Sancti vegetari, regique certò perspicerem. Eaque in sententia magis confirmatus sum, ubi populum illum agmine immenso, & continua serie cæteras Ecclesias præcibus stationibusque præstitutas obventum vidi, supplicationibus interim, & litaniis suo quoque ordine, sed uno conjunctoque pietatis certamine divinam opem exposcentes. Tum verò perspexi, quanta pietatis æmulatione peregrini ad Urbem confluentes, & publicis Ecclesiæ, & suæ quique nationis privatis hospitiis excipiantur; ad hæc quo studio, curaque soveantur ægroti, quod fidem propemodum excedit. In tanto populorum, & nationum numero facilè perspexi, quòd Catholica Ecclesia à sectis, factionibusque privatis distet, cùm hîc omnes gentes, omnesque linguæ unius fidei, & charitatis vinculo socientur &c. At re vera de recenti Jubilæi portento memoriæ numquam proditum fuit, ubi suprà quàm quod facilè credi posset, tot Romipetarum myriades concurrere visum est, ut dubitari queat, an triumphantis Urbis tempore intra sui mœnia tam ingens populorum numerus annuatim confluxerit; & quod sanè spectandum in hoc ultimo Jubilæo magis dignum fuit, indefessa, nempè, pia-rum sodalitatum Hospitalitas, devotaque Sacras Basilicas litantium modestia, cum divinarum laudum frequentatione, ac prodigiosa Sanctissimi Patris nostri Clementis X. providentia in victualium abundantia, securitatis viatico, pacisque vinculo, qui tandem omnibus proficiscentibus dimissorialem benedictionem largiendo spiritualiter lætificavit, adeò ut ipsimet Hæretici, qui curiositatis gratia in magna copia huc accesserant, in Catholicæ Ecclesiæ gremio genus Dei electum, Regale Sacerdotium, populumque acquisitionis verè reperiri, liberè fassi sunt. JUBILÆUS, sic appellatus est S. Remigius Rhemensis Archiepiscopus, quia XCVI. annis vixerat, ac propè sæculi ad ætatem pervenerat. Flodoard. lib.1. hist. Rhemen. c.17. JUBILATIO, seu Jubilus ab aliquibus appellatur sequentia, quæ post epistolam in aliquibus festivitatibus canitur. Ju-
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JU JUBILEE, from the Hebrew word Jobel, that is, a horn, by which the Year of Jubilee was proclaimed; so Lyranus, R. Salomon, on Lev. ch. 25. Others, however, derive the etymon from Jebul, that is, a sprout; for throughout the Year of Jubilee among the Hebrews the land was not cultivated; but in the preceding year the fields miraculously sprouted twice. Joseph the Hebrew, however, in book 3 of Antiquities, ch. 10, thinks it derived from Jobat, which signifies liberty, or remission, because in the Year of Jubilee slaves were restored to liberty, purchased possessions were returned, and contracts of obligations were canceled. Today, however, Jubilee is celebrated spiritually in the Church, instituted by Boniface VII at the end of each century in the year 1300, but by Clement VI in the year 1450, after the pattern of the ancient Jubilee of the Old Testament, reduced to every half-century, and by Urban VI limited to thirty-three years; finally Sixtus IV, in the year 1474, considering the brevity of human life, established it at the term of five lustra, as it has always since then been observed down to our time. As to the cause of the institution of Jubilee, we say that it was not for the reason some have stated, namely, that the synagogue might be imitated; but rather because the Pontiffs have always tried to turn the vain observances of the Gentiles into sacred ceremonies for the worship of God; therefore, to abolish the Roman superstition of a secular year, the Roman Pontiffs instituted the Holy Year with indulgences. FR. It does not seem, apart from the subject matter of the Jubilee, to describe here, from Christophorus Ranzovius’s account, the popular concourse, devotion, and ceremonies of the year 1650, which were the cause of his conversion to the faith; for thus he had written in a letter to Georgius Calixtus, a heretic though learned man, which was printed at Rome by the heirs of Ludovicus Grignani in the year 1651, where on page 7 he speaks thus: And that conjecture of mine was by no means then deceived, as I have abundantly since experienced from the conduct and conversation of Catholic men; especially when I had come to the City. For where you thought I would be offended by superstitions, trifles, and novelties, there, by an inspiration and plainly admirable spectacle, the whole face of the Catholic Church, full of ancient piety and holiness, opened itself to my eyes and to my mind, in the very year of Jubilee, which Pope Innocent X had proclaimed to the Christian world. For I saw, in solemn procession, toward the Vatican Basilica, countless schools of children, bands of monks, and confraternities of religious men, then various colleges of clerics and presbyteries of churches. The Pontiff followed his clergy, surrounded by a venerable crown of bishops. An immense throng of the Christian faithful followed this leader and supreme prelate of the people, with such ardor of spirit that they seemed about to storm Heaven itself and violently plunder it, most of them dressed only in a sackcloth and hairshirt, and armed with a pilgrim’s staff. When the portico at the threshold of the church was reached, the Pontiff, having fallen to his knees and, after a prayer over the people, implored divine mercy, opening the closed doors not so much as opening them as breaking them down, he entered the temple first and went straight to the altar, about to begin the solemn prayers. Meanwhile I watched not without amazement with what force that huge crowd rushed into the church, kissing the thresholds in rivalry and creeping along on their knees; once inside the temple, some prostrate on the ground and stretched out with their whole bodies, others, as they call it, thrown down before the Confession of St. Peter and the altars, pouring forth tears and prayers; and, to extort mercy from God, they beat not so much their breasts with their hands as they struck Heaven itself with envy. I confess that these things then seemed new to me, since nothing similar had previously been observed among us, where men, kneeling for prayer, are seen only depicted or sculpted in sepulchral memorials. But that novelty gave me the clearest indication of ancient holiness; whence I clearly perceived that the Church even now is nourished and governed by the vital vigor of the Holy Spirit. And I was more confirmed in that opinion when I saw that people, in immense company and in continual succession, came to the other churches appointed for prayers and stations, while meanwhile in supplications and litanies, each in their own order, but with one united contest of piety, they sought divine help. Then indeed I understood with what zeal of piety pilgrims flowing to the City are received both in the Church’s public and each nation’s private hospices; and with what care the sick are tended, which almost exceeds belief. In so great a number of peoples and nations I easily perceived that the Catholic Church is unlike private sects and factions, since here all nations and all tongues are united by the bond of one faith and charity, etc. But in truth, no memory had ever reported the recent prodigy of the Jubilee, where, beyond what could easily be believed, so many myriads of Roman pilgrims were seen to flock together that one may doubt whether, in the time of the triumphant City, within its walls, so great a number of peoples has annually poured in; and what surely deserved to be contemplated especially in this last Jubilee was the tireless hospitality, namely, of the pious confraternities, and the devout modesty of those praying in the sacred Basilicas, with the frequenting of divine praises, and the prodigious providence of our most holy Father Clement X in the abundance of provisions, a safe viaticum, and the bond of peace, who finally, by bestowing on all who departed the dismissorial blessing, spiritually gladdened them, so that even the heretics themselves, who had come here in great numbers for curiosity’s sake, freely confessed that in the bosom of the Catholic Church the chosen people of God, the royal priesthood, and the people of acquisition are truly found. JUBILÆUS, thus was Saint Remigius, Archbishop of Rheims, called, because he had lived ninety-six years and had nearly reached an age of a century. Flodoard, book 1 of the History of Rheims, ch. 17. JUBILATION, or Jubilus, is by some called the sequence which is sung after the epistle in certain feasts. Ju-
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J U 323 cum Romanis judicibus decrevit. Bullar. Casin. tom. 2. constit. 72. Item Consultores dicuntur Iudices. Cæterùm Iudices Sacri Palatii octo subscribuntur, in constit. 61. toin. 2. Bullar. Casinen. Item Imperiales Iudices alii Spectabiles erant, alii Illustres, can. anteriorum, 2. quæst. 6. Ubi sunt plures Iudices, seu Arbitri, unus pro omnibus numero singulari respondere potest. Vide Singularis forma verborum. Iudex ad quid incumbere debeat ante sententiam. Vide Rimon. Vide Centenarius, Iudicium, Sagi baro, Sculascio. JUDEX COMPURGATIONIS. FR. dicitur Iudex delegatus ad cogendum aliquem canonicè se purgare ab imputato delicto, qui & Compurgatores dicebantur. Vide Juramentum, Purgator, Iudicium peregrinum. JUDEX PEDANEUS. FR. [Numquid non præfatae Ecclesiæ derogatur honori, si ipsam oporteat nunc in foro ecclesiastico, nunc in sæculari, & interdum quoque coram pedaneis judicibus, & plerumque pro rebus parvis, & vilibus litigare in Extrav. Io. XXII. c. 3. de verb. signif.] Pedaneus enim est Iudex, qui pro rebus vilibus, & parvis judicandis constituitur, C. de pedaneis judicibus per totum, & præcipuè in ultima. In Melita Iudex idiota appellatur. JUDICATUS. FR. Iudicis officium. [Iudicatus, & tabellionatus officiis se noverint esse privatos de elect. in sexto, cap. 17.] Item sumitur pro arbitrio, & voluntate. [Hanc enim chartulam judicati mei, & ordinationis meæ Joanni notario &c. ad scribendum dedi atque rogavi in qua subtus confirmans, testibusque obtuli roborandum: unde dues (sic) chartules judicati uno tenore scriptæ sunt (sic) In donatione Monast. Thealdus Marchio Matildis Comitissæ avus, Bullar. Casin. tom. 2. constit. 73. JUDICIARIA. FR. districtum, in quo extenditur Iudicis jurisdictio, 1. & hoc, de exercitalibus. Vide Iustitiaria. JUDICIUM DEI, & Ecclesiæ quomodo differant. Vide Ecclesia. JUDICIUM FORENSE. FR. est illud, quod constat ex quatuor personis, id est, electo Iudice, idoneo accusatore, congruo defensore, & legitimis testibus. Iudices autem debent uti æquitate, testes veritate, accusatores intentione ad amplificandam causam, defensores ad illam minuendam, can. nullus unquam, 4. quæst. 4. JUDICIUM DE PLANO. FR. quid sit, in Clementina, c. 2. de verb. signif. his verbis declaratur: [Sæpè contingit, quòd causam committimus, & in earum aliquibus simpliciter, & de plano, ac sine strepitu & figura judicii procedi mandamus &c. Nos autem dubitationem hujusmodi (quantum nobis est possibile) decidere cupientes &c. fancimus, ut judex cui taliter causam committimus, necessariò libellum non exigat, litis contestationem non postulet, in tempor etiam parum ob necessitates hominum indultarum à jure procedere valeat; amputer dilationum ma- te- X 2
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J U 323 with the Roman judges he decreed. Bullar. Casin. vol. 2, constit. 72. Likewise, Consultores are called Judges. Moreover, the Judges of the Sacred Palace are eight subscribed in constit. 61, vol. 2, Bullar. Casinen. Likewise, the Imperial Judges were some Spectabiles, others Illustres, can. anteriorum, 2, q. 6. Where there are several Judges, or Arbitrators, one may answer for all in the singular number. See Singularis forma verborum. What a Judge ought to attend to before sentence. See Rimon. See Centenarius, Judicium, Sagi baro, Sculascio. JUDGE OF COMPURGATION. FR. is said of the delegate Judge appointed to compel someone to purge himself canonically of the imputed offense, who were also called Compurgators. See Oath, Purger, foreign judgment. JUDGE PEDANEOUS. FR. [Is the honor of that Church not lessened if it must now litigate now in the ecclesiastical court, now in the secular, and sometimes also before pedaneous judges, and for the most part over small and petty matters, in Extrav. John XXII, c. 3, de verb. signif.] Pedaneus therefore is a judge appointed for judging petty and small matters, C. de pedaneis judicibus throughout, and especially in the last. In Malta he is called an idiot judge. JUDICATUS. FR. The office of a judge. [Let them know that they are deprived of the offices of judicatus and tabellionatus, de elect. in sixth, cap. 17.] It is also taken for discretion and will. [For this little charter of my judicatus and of my ordinance I gave and requested to John the notary to write, etc., in which, confirming below, I offered it to the witnesses to be strengthened: whence two little charters of one tenor were written, etc. In the donation of the Monastery, Thealdus the Marquis, grandfather of Countess Matilda, Bullar. Casin. vol. 2, constit. 73. JUDICIARIA. FR. the district within which the jurisdiction of a Judge extends, 1. and this, de exercitalibus. See Iustitiaria. JUDGMENT OF GOD, and of the Church, how they differ. See Church. JUDGMENT FORUM. FR. is that which consists of four persons, that is, an elected Judge, a suitable accuser, a proper defender, and lawful witnesses. Judges, however, ought to use equity, witnesses truth, accusers with the intention of enlarging the case, defenders of diminishing it, can. nullus unquam, 4, q. 4. JUDGMENT BY PLAIN PROCEDURE. FR. what it is is declared in the Clementine, c. 2, de verb. signif., in these words: [It often happens that we entrust a case, and in some of them we simply, and by plain procedure, and without the noise and form of judgment, order proceedings to be carried on, etc. But we, desiring to decide such doubt (as far as is possible for us) etc., make it so that the judge to whom we thus entrust the case must of necessity not demand a libel, must not require a joinder of issue, and even for a time, because of the necessities of men granted by law, may proceed; we shall cut off the delays of the mat- X 2
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J U teriam &c. ] Vide de Plano causam cognoscere. JUDICIUM PEREGRINUM. FR. erat duellum. Vide Duellum. Dicebatur Purgatio vulgaris, id est, sæcularis; sic etiam judicium peregrinum ad differentiam judicii ecclesiastici nuncupabatur. Vide Iudex compurgationis, Missa judicii, Palea, S. Sed huic digressioni. Glossa tamen sibi contradicit; nam in can. privilegia, 25. qu.2. benè exponit esse ferri candentis; sed in c.8. lib.5. decr. tit.34. S. peregrina judicia, aliter exponit. Vide Juramentum. JUGALITAS, matrimonialis societas, & conjunctio. {Jugalitas, quæ ad propagandam posteris sobolem, & liberoru[m] procreandorum gratia licitis connubii nexus traditur. Aldhelm. de virg. c.4. JUGALIS, consors, de viro in suo Regist. lib.1. cap.17. D. Greg. sic ait: {Felicem jugalem suum hæredem instituisse.} Et de uxore in Synodo Valent. {Dominus Rex, vel supra nuncupata jugalis sua. JUGES, par {Et juges suos, hoc est, corpus, & animam vulnerabit. S. Maximus, hom.10. JUGULUM. Vide Jocalia. Anastasius in Nicolao. {Jugulum de auro mundissimo fecit in confessione ipsius Basilicæ, pensans libras duas. JUGUM, dicitur velum professionis. Vide Velum professionis. JULIANUS APOSTATA, quando in Ecclesiam Christianorum interveniebat. Vide Anagnosta, Epiphania. Cætera Vide Labarum, Misopogon, Thursico. JUNCARICUM. FR. pagus propè montem Casinum, qui adhuc nomen retinet. Bullar. Casin. tom.2. const.182. n.2. JUNCITA. FR. conterminatio. Bullar. Casinen. tom.2. constit.74. JUNCUS. Vide Sparta, Eriophoron. JUNIOR, nedum quo ad ætatem inferior; sed etiam quo ad gradum intelligitur: sicut econtrà de senioribus dicitur. {A junioribus Ecclesiæ jussit bannos exigi pro eo, quòd in exercitu non ambulassent. Gregor. Turonen. lib.5. cap.26.} Et de utrisque dicitur. {Ut primò omnium seniores se ipsos de ebrietate caveant, & eorum junioribus exemplum bonum sobrietatis ostendant. In capitul. Caroli Magni. JUNIORATUS, minoratus, seu minoritas. {Super hæc dedimus junioratum Ecclesiæ de Ponte- godonis cum omnibus hominibus nostris. Ivo Carnoten. epist.286. JUPANUS, titulus dignitatis in Regno Serviæ, qui solebat secundogenito Regis tradi: {Ut videre est ex literis Stephani ejus filii Magni Iupani Serviæ, in vita S. Sabæ Episc.} FR. inter Innoc. III. epistolas reperitur quædam Magno Iupano Serviæ missa, quæ est epist.167. lib.2. Vide Joannem Lucium in ejus hist. de Tragur. JUPITER. Vide Thur. JURAMENTUM. FR. non est obligatorium contra bonos mores, de regul. jur. in sexto, regul.58. item Juramentum pro confessione accipitur aliquando, can. & jurabunt, 22. q.1. Jurare ad arma J U sacratæ, id est, per instrumenta Sacrificii, sicut in dict. Arma Sacerdotalia dictum est, de quo modo loquendi, in l. si qualiscumque causa, & ibi gloss. & l. si contigerit, qualiter quis se defendere debeat. Sacerdotes jurare non debent; sed vice juramenti per sanctam consecrationem interrogentur, & interrogatus sub hac formula juramenti respondere debet: {Illum testem profero, cui nuda sunt omnia, can. si quis presbyter, & can. presbyter, vel quilibet Sacerdos, 2. quæst.5.} Itaque Canonica lex prohibuit juramentum per purgationem peregrinam, can. Mennam, ead. q.5. ubi sic habetur {Vulgarem denique nulla Canonica sanctione sultam legem, ferventis, scilicet, sive frigidæ aquæ ignitique ferri contactum, aut cujuslibet popularis inventionis, (quia fabricante hæc sunt omnino ficta invidia) nec ipsum exhibere, nec aliquo modo te volumus postulare: imò Apostolica auctoritate prohibemus firmissimè,} & Anacletus, in can. privilegia, 25. qu.2. ait: {Peregrina submovemus judicia.} Quod Glossa exponit: {Id est, ferri candentis} de quo etiam, c.9. lib.3. decretal. tit.50. & in can. dilecti filii, lib.5. decretal. de purgatione vulgari. Vid. Purgatio vulgaris, Duellum, Iudicium peregrinum. Licet Palea (& fortasse apocryphè) dicat, quòd Conc. Triburiense decreverat, quòd qui ingenuus non erat, ferventi aqua, vel candenti ferro se expurgaret, S. Nobilis homo, 2. qu.5. Igitur Canonicum juramentum judicium, seu purgatio explicatur, in c.5. & 16. lib.5. Decretal. tit.34. Vide Professio. Landulum in dict. Septimum. JURARE PER CRUCEM. Vide Staupopata. JURARE PER DEOS. Vide Dii. JURARE SUPER LAPIDEM FALSUM. FR. exponit Glossa {Fortè coopertum ab adversario, ut credantur esse Euangelia, in can. ecce, 22. qu.5. JURARE, in quibus diebus non licet. FR. Vide can. decrevit, 22. qu.2. Tandem qui jurat superiori suo, sex semper in memoria debet habere. {Incolume, tutum, honestum, utile, facile, & possibile, can. de forma, 22. qu.5. JURATORIUS. FR. {Præter juratoriam cautionem, in decretal. de præsumptionibus, cap.14. JURIDICINIA, jurisdictio. {Idem Cato juridicinæ suæ tempore humerum exertus, haud minùs palliato habitu Græcus fuit. Tertull. de pall. cap.3. JURITÆUM. Vide Colatum. JURNALE, campus in unico die arabilis. Uno jurnali in terra arabili. In vita S. Lugder. Episc. Vide Gerbida. Zerbolaris. JURULENTIA. FR. juris coctionis abundantia. {Arguunt nos, quod etiam xerophagias observemus, siccantes cibum ab omni carne, & omni jurulentia. Tertull. de jejunio. Jus. FR. liquor eorum, quæ coquuntur. Quare quidam perperàm verba illa in libro Iudicum, cap.6. num.19. Jus carnis jurisdictionem carnis interpretatus est, quòd non nisi carnis liquorem
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J U they would have &c. ] See under De Plano causam cognoscere . JUDICIUM PEREGRINUM. FR. it was trial by duel. See Duellum . It was called the common purgation, that is, secular; thus also judicium peregrinum was named in distinction from ecclesiastical judgment. See Iudex compurgationis , Missa judicii , Palea , S. But on this point the Gloss contradicts itself; for in can. privilegia , 25. q.2. it properly explains it as the glowing iron; but in c.8. lib.5. decr. tit.34. S. peregrina judicia , it explains it otherwise. See Juramentum . JUGALITAS, marital society and union. {Jugalitas, which for the sake of procreating offspring and propagating posterity is conveyed by the lawful bonds of marriage. Aldhelm. de virg. c.4. JUGALIS, consort; said of a husband in his Register, lib.1. cap.17. St. Gregory says: {He made his happy consort his heir.} And of a wife in the Synod of Valentia: {The Lord King, or the aforesaid consort of his. JUGES, for {And he shall wound his judges, that is, body and soul. St. Maximus, hom.10. JUGULUM. See Jocalia . Anastasius on Nicholas. {He made a neckpiece of the purest gold in the confession of that Basilica, weighing two pounds. JUGUM is used for the veil of profession. See Velum professionis . JULIAN THE APOSTATE, when he entered the Church of Christians. See Anagnosta , Epiphania . For the rest, see Labarum , Misopogon , Thursico . JUNCARICUM. FR. a village near Mount Cassino, which still retains the name. Bullar. Casin. tom.2. const.182. n.2. JUNCITA. FR. boundary line. Bullar. Casinen. tom.2. constit.74. JUNCUS. See Sparta , Eriophoron . JUNIOR, not only lower in age; but also lower in rank is understood: just as conversely it is said of the older. {He ordered penalties to be exacted from the younger members of the Church because they had not marched in the army. Gregory of Tours, lib.5. cap.26.} And of both together it is said: {Let the elders of all first of all beware of drunkenness themselves, and show to their juniors a good example of sobriety. In the capitularies of Charlemagne. JUNIORATUS, minority or state of being under age. {For these things we granted to the Church of Pont-Godon the junioratus, together with all our men. Ivo of Chartres, epist.286. JUPANUS, a title of dignity in the Kingdom of Serbia, which used to be given to the king’s second-born son: {As can be seen from the letters of Stephen his son, the Great Iupan of Serbia, in the life of St. Saba the Bishop.} FR. among the letters of Innocent III there is found a certain letter sent to the Great Iupan of Serbia, which is epist.167. lib.2. See John Lucius in his history of Trogir. JUPITER. See Thur . JURAMENTUM. FR. it is not binding against good morals, de regul. jur. in the sixth, rule 58. Likewise, oath is sometimes taken for confession, can. & jurabunt, 22. q.1. To swear by the sacred weapons, that is, by the instruments of the Sacrifice, as was said under Arma Sacerdotalia , concerning which mode of speaking, in l. si qualiscumque causa , and there the gloss, and l. si contigerit , how one ought to defend oneself. Priests ought not to swear; but in place of an oath they are to be questioned by holy consecration, and when questioned under this formula of oath they must answer: {I bring forward that witness before whom all things are naked, can. si quis presbyter , and can. presbyter, vel quilibet Sacerdos , 2. quest.5.} Therefore the Canonical law prohibited the oath by peregrine purgation, can. Mennam , same q.5. where it is said: {We wish that the common law, supported by no canonical sanction, namely the contact of boiling or cold water and of heated iron, or any popular invention whatever, (because these things are altogether fictitious fabrications of envy) should not be produced by you, nor in any way required by you; indeed, we firmly prohibit it by apostolic authority,} and Anacletus, in can. privilegia , 25. q.2. says: {We remove peregrine judgments.} Which the Gloss explains: {That is, of glowing iron} concerning which also, c.9. lib.3. decretal. tit.50. and in can. dilecti filii , lib.5. decretal. de purgatione vulgari. See Purgatio vulgaris , Duellum , Iudicium peregrinum . Although Palea (and perhaps apocryphally) says that the Council of Tribur had decreed that whoever was not free-born should clear himself by boiling water or glowing iron, S. Nobilis homo , 2. q.5. Therefore the canonical oath is explained as judgment, or purgation, in c.5. & 16. lib.5. Decretal. tit.34. See Professio . Landulph in the said Septimum . JURARE PER CRUCEM. See Staupopata . JURARE PER DEOS. See Dii . JURARE SUPER LAPIDEM FALSUM. FR. the Gloss explains it: {Perhaps covered by an adversary, so that they may be believed to be the Gospels, in can. ecce , 22. q.5. JURARE, on which days it is not permitted. FR. See can. decrevit , 22. q.2. Finally, one who swears to his superior ought always to keep six things in mind. {Safe, secure, honorable, useful, easy, and possible, can. de forma , 22. q.5. JURATORIUS. FR. {Besides juratory security, in the decretals de presumptions, cap.14. JURIDICINIA, jurisdiction. {That same Cato, in the time of his jurisdiction, with his shoulder exposed, was no less a Greek in dress than in a toga. Tertull. de pall. cap.3. JURITÆUM. See Colatum . JURNALE, a field arable in a single day. One journale of arable land. In the life of St. Lugder., bishop. See Gerbida , Zerbolaris . JURULENTIA. FR. abundance of sauce or broth. {They accuse us because we also observe xerophagies, drying out food from all flesh and all broth. Tertull. de jejunio. Jus. FR. the liquid of things that are cooked. Hence some have wrongly interpreted those words in the book of Judges, chapter 6, verse 19, “Jus carnis” as the jurisdiction of the flesh, since it means nothing other than the broth of the flesh.
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J U rem significat. Sic in eodem cap. num. 20. [Jus desuper defunde.] Et in Isaia, cap. 65. num. 4. Quo vocabulo usi sunt Latini. [Cancri marini decocti jus contra dorychnium efficax habetur. Plin. lib. 32. c. 5.] Dorychnium enim venenosa planta est. [Medici curationem non probo, jus tibi dandum non fuit. Cicero, lib. 16. epist. 6.] Hinc Jusculum diminutivum, quando, scilicet, jus maxima decoctione minuitur, & consumitur, quod Itali Brodetto vocant. [Jusculum frigidum forbere. Cato de re rustica, c. 156. JUSCELLUM, idem, quod jusculum: [Propter te hæc juscella paravi. Gregor. Turon. lib. 1. histor. c. 18.] Vide Jus. JUSSORIUM, præceptum. [Jussorium vestrum accepimus unà cum exemplari de literis Domini Sulpitii, ubi Domnus innotuit, quod justum placitum de ista Synodo frater vester Domnus Sulpitius visus est immutasse. Paulin. epist. ad Desiderium. JUSTA. Vide Justitia. JUSTINIANUS IMP. Vide Analphabetus, Pandeetae. Item dictus est Chalcedoniensis, & quare. Vide Melchita. Justiniani corona in incendio deperdita, & post aliquod tempus inventa. Vide Septimum. Justinianus II. Imp. Vide Rhinometus. JUSTITIA, vinarium vas. [Apto pede torna vascua vinaria, quæ justitias vocant, vel similia concavare, & componere tenta. Petrus Cluniacen. lib. 1. cap. 20. Statutum est, ut non in vasis illis vinariis, quæ justitiæ vocantur, sicut olim facere cogebantur; sed propriis scyphis unusquisque bibat eo tempore, quo post nonam ad potum fratres pergere solent. Idem in regula Cluniacen.] Item hoc vas Justa etiam appellatur: [Tres quotidie panes, & quatuor vini justas. Andreas Quercetanus. Vide Misericordia. JUSTITIARIUS. FR. Justitiæ Præses. [A regio justitiario capti fuerunt, 3. decretal. tit. 21. cap. 5. Ut Justitiarius eorum fiat, clericorum quisquis exercere præsumat. Ibidem, tit. 50. c. 4.] Vide Quæstionarius. JUSTITIARIA. FR. Vide suprà Judiciaria. [Epsiscopus Dunelmensis habuit justitiariam à magno flumine usque ad Scotorum mare. Matth. Paris. ann. 1188. JUSTRA. Vide Torneamentum. JUSUM, infra. [Apud Ligonas Natale SS. geminorum Speusippi, Eleusippi, & Meleusippi, qui ligatis manibus sursum, & pedibus jusum &c. In martyrol. Adonis, 17. Ianuar.] Siculi solent hoc vocabulo uti, Juso, & Suso, pro Infrà, & Sursum. Vide Susum. Hierolexicon Magni. K A 325 K KABALA, Hebraicum, seu Syriacum nomen, à Kabil, id est, occursus, congruentia, assimilatio; accipitur pro illa symbolica scientia, per quam aliquod vocabulum cum altero, seu per numerationes arithmeticas aliquid aliud mysticè designatur. Hanc scientiam fertur ab Angelis Adamo traditam, successivè ad posteros pervenisse, quæ tantùm inter Patriarchas, & antiquos Dei amicos conservabatur, nec vulgò communicabatur; sed ea abusus fuit Cham Noemi filius, qui Ægyptios eam superstitiosè docuit, veluti in idololatriæ cultu, in hieroglyphicis: atque Esdram de veris patrum traditionibus in hanc scientiam tractatum reaslumpisse dicitur, verens, ne ob continuas populi electi captivitates inter Idololatras recta traditio superstitionibus denuò corrumperetur, sicut recentes Hebræos abuti videmus, quorum Rabbini veras jam traditiones fabulosis narrationibus, & superstitiosis observationibus depravarunt. Hodie tamen per scientiam Kabalæ solet tantùm intelligi numerica productio, quæ ex dictionum literis extrahitur, & dum Catholicæ disciplinæ terminos non excedat, ab Ecclesia toleratur, adi Bullam Clementis VIII. sub data pridie Kalend. Martii MDXCII. Pontificatus sui anno II. Itaque ex permissa Kabala profundissima mysteria colliguntur, ut habetur in Apocalyp. c. 13. in quo per numeros Antichristi nomen exprimitur, inquiens: [Numerus ejus sexcenti sexaginta sex,] sic etiam Sibylla per numeros nomen futuri Messiæ expresserat, id est, Iosués, Jesus; nam Iota valet decem, Ita octo, Sigma 200. Omicron 70. Ypsilon 400.] & aliud Sigma 200. quæ faciunt summam 888. per quem numerum ipsa Sibylla loquuta fuit. Vide Mammona, Sadducæus. KALENDÆ. Vide Neomenia. KALENDARIUM, cujuslibet mensis Sanctorum nota, quod Radulfus Matriculam Sanctorum appellavit. [Ne obliviscaris Kalendarium, in epistola S. Pachomii ad Cornelium Archimandritam apud Gennadium.] Vide Calendarium. KALENDATICUM. FR. impositio quædam: [Dimittimus, & condonamus vobis ea omnia, quæ nos, & prædecessores nostri Normandi circa Beneventanam Civitatem habuerunt fidentias subscriptas, videlicet, denariorum, redditus, salutes, angarias, terraticum, herbaticum, carnaticum, Kalendaticum, vinum, olivas, relevum &c. apud Falconem Benevent. in chron. ad ann. 1137. KALENDATIM, menstruatim, in quolibet mense. [Ubi Kalendatim diversas species erogat. In vita S. Gregorii Papæ, c. 26. KALIPHI. Vide Amiras. KANNA, cyathus, [Comes argenteam Kannam X 3 eme-
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J U means a rem. Thus in the same chapter, no. 20. [Jus desuper defunde.] And in Isaiah, chapter 65, no. 4. This word was used by the Latins. [Boiled sea crabs’ broth is held to be effective against dorychnium. Pliny, book 32, ch. 5.] For dorychnium is a poisonous plant. [I do not approve, doctor, of the treatment; the broth should not have been given to you. Cicero, book 16, letter 6.] Hence Jusculum, a diminutive, when, namely, broth is lessened by a very great boiling and is reduced and consumed, which the Italians call Brodetto. [Jusculum frigidum forbere. Cato On Agriculture, ch. 156. JUSCELLUM, the same as jusculum: [For your sake I have prepared these small broths. Gregory of Tours, book 1, History, ch. 18.] See Jus. JUSSORIUM, an order. [We have received your order together with a copy of the letter of Lord Sulpitius, where Domnus made known that the just decision of that synod seemed to your brother Lord Sulpitius to have been altered. Paulinus, letter to Desiderius. JUSTA. See Justice. JUSTINIANUS EMP. See Analphabetus, Pandectae. Also called Chalcedonian, and why. See Melchita. Justinian’s crown was lost in a fire and found again after some time. See Septimum. Justinian II, Emperor. See Rhinometus. JUSTITIA, a wine vessel. [Fit with a suitable foot the wine vessels, which they call justitiae, or try to hollow out and make similar ones. Peter of Cluny, book 1, ch. 20. It has been established that not in those wine vessels which are called justitiae, as once they were compelled to do; but let each one drink from his own cup at that time, when after the ninth hour the brothers are accustomed to go for drink. The same in the Cluniac rule.] This vessel is also called Justa: [Three daily loaves, and four justae of wine. Andreas Quercetanus. See Mercy. JUSTITIARIUS. FR. President of Justice. [They were captured by the royal justiciar, 3. Decretals, title 21, ch. 5. No cleric shall presume to exercise the office so that he becomes their justiciar. There, title 50, ch. 4.] See Questionarius. JUSTITIARIA. FR. See above, Judiciaria. [The bishop of Durham had a justitiaria from the great river as far as the sea of the Scots. Matthew Paris, year 1188. JUSTRA. See Tournament. JUSUM, below. [Among the Ligurians, on the feast of the holy twins Speusippus, Eleusippus, and Meleusippus, who with hands bound upward, and feet downward, etc., in the martyrology of Adon, 17 January.] The Sicilians are accustomed to use this word, Juso, and Suso, for below, and above. See Susum. Hierolexicon of Magni. K A 325 K KABALA, a Hebrew or Syriac name, from Kabil, that is, encounter, correspondence, assimilation; it is taken to mean that symbolic science by which one word, or by arithmetic reckonings, something else is mystically designated. This science is said to have been handed down by the angels to Adam, and successively to have reached his descendants, which was preserved only among the Patriarchs and the ancient friends of God, and was not commonly communicated; but Cham, the son of Noah, abused it, who taught it to the Egyptians superstitiously, as in idolatrous worship, in hieroglyphics; and Ezra is said to have taken up a treatise from the true traditions of the fathers into this science, fearing that, because of the continual captivities of the chosen people among idolaters, the right tradition might again be corrupted by superstitions, as we see recent Hebrews abuse it, whose rabbis have already perverted the true traditions with fabulous narratives and superstitious observances. Today, however, by the science of Kabbalah is usually understood only numerical production, which is drawn from the letters of words, and so long as it does not exceed the bounds of Catholic discipline, is tolerated by the Church, see the Bull of Clement VIII, dated the day before the Kalends of March, 1592, in the second year of his pontificate. Therefore from permitted Kabbalah the deepest mysteries are gathered, as is found in Apocalypse, ch. 13, in which the name of Antichrist is expressed by numbers, saying: [His number is six hundred sixty-six,] thus also the Sibyl had expressed by numbers the name of the future Messiah, that is, Iosués, Jesus; for Iota is worth ten, Ita eight, Sigma 200, Omicron 70, Ypsilon 400, and another Sigma 200, which make a total of 888, by which number the Sibyl herself spoke. See Mammona, Sadducee. KALENDÆ. See Neomenia. KALENDARIUM, the note of Saints for any month, which Radulfus called the Register of Saints. [Do not forget the Kalendarium, in the letter of Saint Pachomius to Cornelius the archimandrite, in Gennadius.] See Calendarium. KALENDATICUM. FR. a certain tax: [We dismiss and remit to you all those things, which we and our predecessors the Normans concerning the city of Benevento have held, under the following charges: namely, money, revenues, sauces, angarias, terraticum, herbaticum, carnaticum, Kalendaticum, wine, olives, reliefs, etc.] in Falcon of Benevento, in the chronicle for the year 1137. KALENDATIM, monthly, in each month. [Where he dispenses various kinds monthly. In the life of Pope Saint Gregory, ch. 26. KALIPHI. See Amiras. KANNA, a cup, [The count an argent Kanna X 3 eme-
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K emerat. In vita S. Caroli Comitis] vox quidem Germanica, & Belgica. KATAPAPA, sic cognominatus fuit Guilbertus Antipapa in Chronica Casinen. lib. 3. cap. 70. qui nomen Clementis sumpferat. Igitur hoc vocabulum aliqui ex græco Sub Papam interpretantur, & nefariè Lauretus ejusdem Chronicæ mendax commentator Beatum Papam interpretatus est. Sed rectiùs Angelus de Nuce olim Casinensis Abbas, hodie meritissimus Rosanensis Archiepiscopus, ad notas ejusdem chronicæ Kacopapam legendum censuit, in sequentium ipsius Chronicæ verbotum conjectura innixus, ubi de eodem pseudo-Clemente dicitur, sic: [Idem verò Guilbertus, qui multò rectiùs Papa demens, quàm Papa Clemens dici debuit.] FR. legendum ut in priori modo; nam nata græcè significat etiam contra, adversùs. KATIPANUS. Vide Catipanus. KNEZ, & Knezi. Vide Satnicus. KYRIACA. Vide Cyriaca. KYRIACHI. Vide Cyriacha. KYRIE ELEISON, ex græco Kÿrie ελευνον, id est, Domine miserere, quæ crebrò in græcorum Missa, & aliis divinis officiis replicantur; sic etiam in Missa Ambrosiana. In Ecclesia autem Latina introductæ sunt hæ præces à S. Silvestro; sed intermissæ, deinde à D. Gregorio renovatæ sunt, ut ipsemet ad Joannem Syracusanum Episcopum, epist. 63. lib. 7. scribens, excusatur ab imposita sibi calumnia, quòd ipse, nempè, fuerat Græcorum rituum in Ecclesia Latina introductor; nam centum, & quinquaginta annis ante ipsum per totam Italiam erant in usu. Vide Bellarm. lib. 2. de Missa, c. 16. Dicuntur ergo ter Patri, ter Filio, terque Spiritui Sancto. Innocent. III. lib. 2. c. 19. & D. Th. 3. part. quæst. 83. art. 4. Quibus Sacerdos ante orationes postulat à Deo ejus Divinam misericordiam, ut apud illum dignus efficiatur pro populo Christiano intercessor. In Anglicana autem Ecclesia coepit cani Kyrie eleison anno nostræ salutis millesimo, quando Dunstanus Episcopus Missam celebraturus, somno sopitus, & in extasi raptus audivit Angelos Sanctissimæ Triadi has easdem preces canere. Vincentius Bellovac. lib. 24. Specul. historial. c. 85. FR. Dunstanus Episcopus Dorovernensis, seu Cantariensis, quod idem est. Baron. an. 971. n. 1. Obiit secundùm eundem Baron. an. 988. ibid. num. 3. ∴: Solebant Gentiles aliqua verba superstitiosè pronunciare, quando infundebant in doliis vinum, mensuras, nempè, numerando, in principio numeri non dicebant unum; sed Multa; ita refert Varro de lingua latina, lib. 4. fortassè multa fortunæ bona implorantes, quare Christiani, ut Gentilium vitiis piè se opponerentur, in principio numerandi solebant Kyrie eleison proferre, ut refert Balsa. in can. 62. Synon. 6. in Trull. ubi ait: [Et quòd Agrestes frequentiùs dicant in unaquaque ferè mensura Kyrie eleison.] In nostra verò ætate Christiani numerando, ad trigesimum numerum pervenientes, solent pronuntiare verba In L nomine Domini, seu In Bonum, quod in detestationem triginta denariorum Iudæ introductum fuisse autumat Menochius in ejus storeis, part. 3. centur. 6. c. 44. FR. Kyrie eleison etiam acclamationum synodalium signum erat: [Universa synodus surgens acclamavit; Ut ita fiat, rogamus. Dictum est octies & c. Exaudi Christe (id est, Christe eleison) Symmacho Papæ vita, (nempè, vivat) Dictum est duodecies, can. in canonibus, 16. qu. 1.] Et in gratiarum actione Melitenses à Saracenorum servitute per Rogerium Normandum, an. 1089. seu ut alii volunt 1090. liberati, liberatori obviàm occurrerunt, ut ait Goffredus Malaterra, lib. 4. cap. 7. [Ligno, vel calamis, prout quisque primò inveniebat, compositas cruces in dextris ferentes, Kyrie eleison proclamando.] Monachi Cluniacenses quasdam prosaicas preces canere solebant, quæ incipiunt, [Clemens Rector, Æterne, Pater, Immense Eleison, in statutis S. Petri Abb. statuto 74. extant in Biblioth. Cluniac.] ∴: In Sabbato Sancto, & Sabbato Pentecost, Missa incipit à Kyrie eleison. Vide Introitus. Item ab aliquibus Auctoribus dictæ preces Litaniæ dicuntur, quia græcè Astartææ, preces significant. FR. Romæ in processionibus canebatur centies Kyrie eleison, centies Christe eleison, & iterùm centies Kyrie eleison. Auctores penes Floravant. Martinellum in ejus Roma Sac. pag. 157. Ad Kyrie eleison neuma canebatur. Vide Neuma. Kyrie eleison loco Deus in Adjutorium dicebatur tempore Paschali. Vide Vesperæ. Cætera. Vide Rogus Dei. KYRILIES. FR. adjectivum, id est, preces Kyrie eleison. [Peractis ritè Missarum solemniis sit lætitia ab omnibus clericis hymnum concinenticibus, signaque compulsantibus; laicis verò Kyrilies celebrantibus. In vita S. Berlendis Virg. Belgicæ 3. Februarii. KYRION MEGAN, denominabatur Princeps Boeotiae, & Thebarum. Vide Dapifer. KYRUS. Vide Domnus. L ABANDAGO, vox quidem obscura apud Luciferum Caralitanum; sed ex ejus verbis instrumentum dilaniandi fuisse colligitur, qui sic inquit in ejus tractatu, ubi deberi mori pro Dei Filio probat: [An ad palum me, an ad crucem alliges, igne torreas, an vivum humo condas, saxo præcipites, an in maria mergas, labandagine magnis viribus conatus uno vastissimo istu longè à me meum caput excutias, an in omni subtilitate subtilior sagitta diutissimè figens in meo corpore ludas, centum millia licèt formas poenarum credulitas tua faciat.] Fortasse genus balistæ fuerat, quam adhuc Hispani Bandoge, seu Bandoque appellant. FR. in
Transcription: Translated (English)
K emerat. In the life of S. Caroli Comitis] indeed a German and Belgian word. KATAPAPA, thus Guilbertus the Antipope was surnamed in the Casinen Chronicle, book 3, chapter 70, who had assumed the name of Clement. Therefore some interpret this word from the Greek as “Sub Papam,” and, impiously, Lauretus, a false commentator of the same Chronicle, interpreted it as “Beatus Papa.” But more correctly Angelus de Nuce, formerly Abbot of Monte Cassino, now most worthy Archbishop of Rossano, judged that in the notes to the same chronicle Kacopapam should be read, relying on a conjecture from the following words of the same Chronicle, where of the same pseudo-Clement it is said thus: [But the same Guilbertus, who far more correctly ought to have been called mad Pope than Pope Clement.] FR. it should be read as in the former way; for natὰ in Greek also means against, opposite to. KATIPANUS. See Catipanus. KNEZ, and Knezi. See Satnicus. KYRIACA. See Cyriaca. KYRIACHI. See Cyriacha. KYRIE ELEISON, from the Greek Κύριε ἐλέησον, that is, “Lord, have mercy,” which are often repeated in the Greek Mass and other divine offices; likewise also in the Ambrosian Mass. But in the Latin Church these prayers were introduced by S. Silvester; afterward omitted, then renewed by D. Gregory, as he himself, writing to John, Bishop of Syracuse, epist. 63, book 7, excuses himself from the calumny laid against him, namely, that he had been the introducer of Greek rites into the Latin Church; for they had been in use throughout all Italy for one hundred and fifty years before him. See Bellarm., book 2 de Missa, c. 16. Therefore they are said three times to the Father, three times to the Son, and three times to the Holy Spirit. Innocent III, book 2, c. 19, and St. Thomas, 3rd part, question 83, article 4. By these the priest, before the prayers, asks of God His divine mercy, so that he may become worthy before Him to be an intercessor for the Christian people. In the Anglican Church, however, Kyrie eleison began to be sung in the year of our salvation one thousand, when Dunstan, the Bishop, preparing to celebrate Mass, being overcome by sleep and carried away in ecstasy, heard the Angels of the Most Holy Trinity singing these same prayers. Vincent of Beauvais, book 24, Speculum historial., c. 85. FR. Dunstan, Bishop of Dover, or Canterbury, which is the same. Baronius, year 971, no. 1. He died, according to the same Baronius, year 988, ibid., no. 3. ∴: The Gentiles used to pronounce certain words superstitiously when pouring wine into jars, namely by counting the measures; at the beginning of the counting they did not say “one,” but “many”; thus Varro relates in De lingua Latina, book 4, perhaps imploring many goods of fortune. Wherefore Christians, so as piously to oppose themselves to the vices of the Gentiles, were accustomed at the beginning of counting to say Kyrie eleison, as Balsa relates in can. 62, Synon. 6, in Trull., where he says: [And because the peasants more frequently say Kyrie eleison in almost every measure.] But in our age Christians, when counting and reaching the thirtieth number, are accustomed to pronounce the words In nomine Domini, or In Bonum, which Menochius in his stories, part 3, cent. 6, c. 44, thinks was introduced in detestation of the thirty pieces of silver of Judas. FR. Kyrie eleison was also the sign of synodal acclamations: [The whole synod rising acclaimed: “So be it, we pray.” It was said eight times, and c. “Hear us, O Christ” (that is, Christe eleison), to Pope Symmachus, vita (namely, “may he live”). It was said twelve times, can. in canonibus, 16, qu. 1.] And in thanksgiving the Melitenses, freed from Saracen servitude by Roger the Norman in the year 1089, or, as others think, 1090, met their liberator in person, as Goffredus Malaterra says, book 4, chapter 7, [carrying in their right hands crosses made of wood or reeds, as each had first found them, proclaiming Kyrie eleison.] The Cluniac monks were accustomed to sing certain prosaic prayers which begin, [Clemens Rector, Æterne, Pater, Immense Eleison,] in the statutes of St. Peter the Abbot, statute 74, preserved in the Bibliotheca Cluniacensis. ∴: On Holy Saturday and Pentecost Saturday, the Mass begins with Kyrie eleison. See Introitus. Likewise, by some authors these prayers are called Litaniæ, because in Greek Astartææ signify prayers. FR. At Rome in processions one hundred times Kyrie eleison was sung, one hundred times Christe eleison, and again one hundred times Kyrie eleison. Sources in Floravant. Martinellus in his Roma Sac. p. 157. To Kyrie eleison a neuma was sung. See Neuma. Kyrie eleison was said in place of Deus in Adjutorium during Paschal time. See Vesperæ. The rest. See Rogus Dei. KYRILIES. FR. an adjective, that is, prayers Kyrie eleison. [After the solemn rites of the Mass had been duly completed, let there be joy among all the clergy singing hymns and striking the bells; but the laity celebrating Kyrilies.] In the life of S. Berlendis, Virgin of Belgium, 3 February. KYRION MEGAN, the ruler of Boeotia and Thebes was so called. See Dapifer. KYRUS. See Domnus. L ABANDAGO, a rather obscure word in Lucifer of Cagliari; but from his words it is gathered to have been an instrument for tearing to pieces, who thus says in his treatise, where he proves that one ought to die for the Son of God: [Whether you bind me to a stake or to a cross, whether you burn me with fire, or bury me alive in the earth, or cast me headlong from a rock, or plunge me into the sea, with labandagine, making the greatest efforts, with one most violent blow, you may dash my head far from me; or, with arrow subtler than all subtlety, long fixing it in my body, may play, although your belief may devise a hundred thousand forms of punishments.] Perhaps it was a kind of ballista, which the Spaniards still call Bandoge, or Bandoque. FR. in
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LA FR. in aliquibus codicibus Labadagine legitur. An à Labeda id est, forcipe. Vide Forceps. LABARUM, λαβαρῶν, vexillum militare, quo Con- stantinus Imp. usus est in exercitu: erat hasta lon- ga, cui alia transversa conjungebatur, ex qua pen- debat velum, & in eo hi aurei characteres depin- gebantur, qui aliquando in culmine hastæ ponebantur, & in velo erat Im- peratoris effigies; significabant autem hæ græcæ literæ Christum. Vide Christus Ante ramen Constantinum reperiebatur Cantabrum. FR. de quo Baron. an. 312. n. 33. & 34. 35. & 36. Vide Cantabrum. Item Alabarum fusum diceba- tur. Vide Calepinum in hac dictione: ∴: De la- baro Prudentius, lib. 1. contra Symmachum in rit. de Cruce sic cecinit: Christus purpureum gemmanti textus in auro Signabat labarum. Clypeorum insignia Christus Scripserat. Ardebat summis Crux addita crisis. Gretserius ramen, lib. 2. de Cruce, c. 38. tom. 1. affert numisma Ptolemæi Ægyptii Regis, quod in Biblioth. Ingolstadii se vidisse testatur cum la- baro, & litera prædicta, quam ipse Gretserius χεισός exponit, id est, unctus, & consequenter, le- nits, mitis, clemens, benignus, allusivè ad boni Principis qualitates referri ait, quibus signis pru- denter usus est Constantinus ex Antiquorum more, ne quid inter Gentiles innovaret; sed cum applicatione ad Christum Redemptorem. FR. non benè fortasse advertit Gretserius, cujus Ptolemæi memoratum numisma esset; nam ne- mo Antiquorum de eo signo ante Magnum Con- stantinum mentionem fecit unquam, & multò minùs in Ptolemæis Ægyptiorum Regibus: pos- set quidem esse hoc numisma de Ptolemæo Ro- mæ Tyranno, qui temporibus Paschalis II. & Ge- lasii II. vixerat, de quo Blondus, & Baronius. Ulteriùs, quòd hoc signum à Constantini Chri- stiana pietare adinventum sit, evidentia patet; nam à Juliano Apostata in odium Christi hujus- modi signum ex labaro detractum. Baron. ann. 363. num. 27. & 30. refert, quòd temporibus de- inde Gratiani Imp. restitutum fuerat. Idem Ba- ron. an. 378. num. 18. Denuò ab Atrila Apostatæ Juliani imitatore detractum fuit. Idem Baron. an. 415. n. 59. Igitur index Christianæ Religionis erat: ∴: Cæterùm quo ad etymologiam, & alia labari documenta. Vide eundem Baron. an. 312. num. 35. & seqq. Adrianus Schenkius etymon ex belgico Lab Hair, id est, panniculus exercitus de- ducit. FR. Sed mihi magis ad historiam, & ori- ginem hujus signi accedere videtur Eusebius in vita Constantini, lib. 2. c. 8. ubi ait, quòd Laborum signum priùs dicebatur; unde posteà corruptè Labarum dictum fuit, ut etiam loc. proximè cit. existimat Baronius. Ac eo magis hoc credere inducor, quia de Sept. Severo hæc scribit Spartia- nus: [Jussit deinde signum Tribuno dari Labo- remus, quia Pertinax, quando in imperium ad- scitus est, signum dederat, Militemus.] Ac idem LA 327 refert Dio. Unde hoc Laborum signum, sive Laborum corruptè nomen traxerat: ∴: Qui usus reventus est in processionibus Ecclesiasticorum, in quibus præsertur crux hastata cum velo pen- denti, seu panno; clerus enim spiritualem mili- tiam designat. De vexillis ecclesiasticis. Vide Draconarius, Supparum. LABEDA. Vide Forceps. LABENA, labecula, lapsus. [Usitatum humani generis vitium est, ut Beatus Gregorius ait, & labena peccatum committere, & commissum non confitendo prodere. Burcardus, lib. 19. c. 4.] Mendosè tamen in textu D. Hieronymi, epist. 113. Lavina pro Labina, seu rectiùs Labena legitur, ubi inquit: [Cæterùm amat Deus hominem, ut artifex fabricam; sed odit mala opera, qui- bus fabrica vergit in lapsum, & cogitur in lavi- nam. LABOR. Vide Fatigium. LABORANTES, Clerici dicebantur, qui sepeliendi mortuos curam habebant. [Saluto hypodiaco- nos, lectores, janitores, laborantes, exorc- istas. S. Ignatius Martyr. epist. 112. ad Antioch.] Item dicuntur Copiata ex græco κοπιάται. Vide Synonyma, in dict Fossari. LABORICUM. FR. fatigatio, labor in abstracto, de verbor. signif. in sexto, lib. 5. tit. 12. c. 3. LABRA. FR. Parochia, seu vicus, Ægyptiaca vox. [Quæcumque Ecclesiæ Alexandrinæ ad Catho- licam Ecclesiam pertinent, uni subsunt Archie- piscopo; speciatim verò Presbyteri, sive seniores illis præfecti sunt propter necessitates ecclesiasti- cas habitatorum suam Ecclesiam, ac colentium, regionumque circumstantium, vel paræciarum, quæ voce patria dicuntur labræ ab iis, qui Alex- driam colunt. Epiphanius contra Ariomanitas. LABRATUM, & Lauratum osculu. C de pub. læt. nunt. LABYRINTHUS, λαβυργνθος, mons est in Creta, ha- bens antrum sinuosum, difficile ingressu, & reditu difficilius. Ita dictus, quòd januam non capiat, seu eam non admittat. Videtur à λαβεῖν, capere, & δύεα, janua; ab ejus similitudine labyrinthi dicta illa sinuosa, anfractibus & mæandris ita in- tricata, ut in eis vix reperiri possit exitus. Qua- le satis famosum in ipsa Creta, magna mole, ma- gnis expensis, majore ineptia, inutiliter fabri- catum fuit. Hinc interrogatio labyrinthica, et- iam apud antiquos, & labyrinthus res valdè im- plexa & intricata vocari solet. LACCARIUS. FR. puteorum fossor ex græco λαδυνος, id est, fossa, puteus, vel cavea, seu potiùs Crustarius. LACCUS. FR. fossa crustata, seu colatorium, in quo uva calcata in mustum descendit, & non torcular, ut Budæus existimat, ut ex antè dicta etymologia græca patet. LACEBRA, pro illecebra, unde cecinit Althel- mus: Qui modò disrumpunt connubia nexa tho- rorum, Et demunt proprias devota mente lace- bras. X 4 La-
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LA FR. in some manuscripts it is read Labadagine. Or from Labeda, that is, a forceps. See Forceps. LABARUM, λαβαρῶν, a military standard, which the Emperor Constantine used in the army: it was a long spear, to which another transverse piece was joined, from which a veil hung, and on it were painted those golden characters, which were sometimes placed at the top of the spear, and on the veil was the image of the Emperor; moreover, those Greek letters signified Christ. See Christus. Before the rampart of Constantine there was found the Cantabrum. FR. concerning which Baron. ann. 312, n. 33, 34, 35, and 36. See Cantabrum. Likewise an Alabarum was called a dart. See Calepinus under this word: ∴: Of the labarum Prudentius, lib. 1 contra Symmachum, in the rite of the Cross, sang thus: Christ, woven in purple and studded with gems and gold, Marked the labarum. The emblems on the shields Christ Had written. The Cross added at the highest peaks burned. However Gretserius, lib. 2 de Cruce, c. 38, tom. 1, cites a coin of Ptolemy, king of Egypt, which he testifies he saw in the Library of Ingolstadt, with a labarum, and the aforesaid letter, which Gretserius himself explains as χεισός, that is, anointed, and consequently gentle, mild, merciful, kindly, saying that it was allusively referred to the qualities of a good prince, and that Constantine prudently used such signs according to the custom of the Ancients, lest he introduce anything among the Gentiles; but with application to Christ the Redeemer. FR. perhaps Gretserius did not rightly observe whose Ptolemy the mentioned coin was of; for no one among the Ancients ever mentioned that sign before Constantine the Great, and much less among the Ptolemies, kings of Egypt: indeed, this coin could have been of Ptolemy, the tyrant of Rome, who lived in the time of Paschal II and Gelasius II, of whom Blondus and Baronius speak. Further, that this sign was invented from the Christian piety of Constantine is clearly evident; for Julian the Apostate had the kind of sign removed from the labarum in hatred of Christ. Baronius, ann. 363, n. 27 and 30, reports that it was afterward restored in the time of the Emperor Gratian. The same Baronius, ann. 378, n. 18. Again removed by Attila, imitator of the apostate Julian. The same Baronius, ann. 415, n. 59. Therefore it was a sign of the Christian religion: ∴: Moreover, as to the etymology and other documents concerning the labarum, see the same Baronius, ann. 312, n. 35 and following. Adrianus Schenkius derives the etymon from the Belgian Lab Hair, that is, a little cloth of the army. FR. But to me Eusebius, in the life of Constantine, lib. 2, c. 8, seems to approach more closely to the history and origin of this sign, where he says that it was first called the Laborum sign; whence afterward, by corruption, it was called Labarum, as Baronius also thinks in the passage cited near by. And the more this leads me to believe it, because concerning Septimius Severus Spartianus writes as follows: [Then he ordered the standard to be given to the tribune, Laboremus, because Pertinax, when he was raised to the empire, had given the watchword, Militemus.] And Dio reports the same. Hence this sign took the name Laborum, or rather corruptedly Laborum: ∴: The use that remained was in ecclesiastical processions, in which a cross mounted on a spear with a hanging veil, or cloth, is carried before the clergy; for the clergy represent the spiritual militia. On ecclesiastical standards. See Draconarius, Supparum. LABEDA. See Forceps. LABENA, a slip, a fall. [It is a common vice of the human race, as Blessed Gregory says, to commit sin through labena, and to reveal what has been committed by not confessing it. Burcardus, lib. 19, c. 4.] Yet in the text of St. Jerome, epist. 113, Lavina is written corruptly for Labina, or more correctly Labena, where he says: [Moreover God loves man, as the craftsman loves his work; but He hates evil works, by which the work inclines toward a fall, and is forced into lavina. LABOR. See Fatigium. LABORANTES were clerics who had charge of burying the dead. [I greet the subdeacons, readers, doorkeepers, laborantes, exorcists. St. Ignatius Martyr, epist. 112 ad Antioch.] Likewise they are called Copiatae, from the Greek κοπιάται. See Synonyma, under the word Fossari. LABORICUM. FR. fatigue, labor in the abstract; in the De verborum significatione, in Sexto, lib. 5, tit. 12, c. 3. LABRA. FR. a parish, or village, an Egyptian word. [Whatever belongs to the Church of Alexandria and pertains to the Catholic Church is subject to one Archbishop; and specifically the priests, or elders, are set over them because of the ecclesiastical needs of the inhabitants and worshippers, and of the surrounding regions, or parishes, which in the native tongue are called labræ by those who inhabit Alexandria. Epiphanius against the Ariomanites.] LABRATUM, and Lauratum osculum. C de pub. læt. nunt. LABYRINTHUS, λαβυργνθος, is a mountain in Crete, having a winding cavern, difficult to enter, and even more difficult to leave. It is so called because it does not admit a door, or does not receive one. It seems to come from λαβεῖν, to take, and δύεα, door; from its resemblance those winding passages were named labyrinths, so intricately entangled with turns and meanders that in them an exit can scarcely be found. Such a very famous one was built in Crete itself, with great mass, great expense, and greater folly, uselessly. Hence even among the ancients there was a labyrinthine question, and a labyrinth is commonly called a very complex and intricate thing. LACCARIUS. FR. a digger of wells, from the Greek λαδυνος, that is, a pit, well, or cave, or rather Crustarius. LACCUS. FR. a crusted pit, or a colatorium, into which the trodden grape descends as must, and not a press, as Budæus thinks, as is clear from the Greek etymology given above. LACEBRA, for illecebra, whence Althelmus sang: Who now break apart the bonds of wedded beds, And by devout intention remove their own lacebrae.
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LA LACERNA, seu Lacernum. Vide Birrum, Penula in fine. LACONISMUS, λακωνισμὸς, breviloquium, quali utebantur Lacones; his enim prolixa loquacitas erat maximè odiosa. LACORA. FR. lacus. [Lacora, portora, piscationes, per singulas aquas, lacoras, & flumina. Bullar. Casin. tom. 2. const. 20. LACERTA CHALCIDICA quænam sit, & quare sic appellata. Vide Sep[.] LACRYMÆ. Vide Fletoboromia, Threni. LACTICINIA. Vide Formaticum, Sementina. LACTEUS, & Lactinius, lacteus. [Intra monasterium interdum soleas accipiebat, frequenter nudis ambulabat, casulam pretiosam, vel superbi coloris nec ipse habuit, nec monachos suos habere permisit. Subtus casulam nigello, vel lactinio colore pallio circumdatus incessit. In Vita S. Fulgentii, c. 18. Tinctura in monasterio nulla fiat nisi, ut suprà dictum est, laja, & lactena. In Regula S. Cæsariæ Virg. LACTORONES, herbæ sic denominatæ, quas edunt pecudes ad augendum lac: [Unus quidem deferebat nuces, alius lactorones. Ruf. in vita Patrum, lib. 3. n. 200. LÆTANIA, lætitiæ dies, sive festivus: [In lætaniis solemnibus, id est, Natalis S. Joannis Baptistæ &c. D. Gregor. lib. 4. c. 54. ad Archiep. Ravennat.] Ubi sequitur numerare reliquas festivitates, in quibus uti debeat pallio, nec intelligi potest de Litania; nam ibidem cavetur, ne uti possit pallio extra Ecclesiam, quod si de litaniis diceretur, occasione processionis, uti deberet pallio etiam extra Ecclesiam: Lætania igitur à verbo Lætor derivatur. LÆVA. FR. seditio. [Sed huic tam præsentium, quam futurorum avaritiæ, aut nequitiae obviantes, omnes seditiones, quas lævas dicunt, seu direptiones in cujuscumque morte, aut electione fieri auctoritate Apostolica interdicimus. Bullar. Casin. tom. 3. const. 235. n. 15. LAGANUM, λαγανον, placenta ex simila & oleo recente. Athenæus laganum recenset inter panes delicatiores, Dipnos. lib. 3. In hoc à collyra distinguitur, quòd lagana in clibano coquerentur, collyrides autem in sartagine. Eorum distinctio ex Levitico colligitur, ubi tamquam res diversæ enumerantur: & à septuaginta etiam λαγανα υγμα, lagana αγγμα nominantur, Levit. 7. 12. Laganum autem est placenta tenuis: & ideò in Textu hebraico vocatur raKiK, quasi venue, à radice raKaK, tenuis fuit. Dicitur etiam artolaganum, græcè αρτολαγανον, ab αρτος, panis: est enim panis delicati genus. In variis sacrificiis Mosaicis lagana offerebantur: ut in Sacerdotum consecratione: Lagana quoque αγγμα oleo lita, Exod. 29. vers. 2. Et ita septuaginta uti suprà: atque Textus hebraicus habet reKiKè in regimine à reKiKim, quod est plurale dictæ vocis raKiK. Horum unum ponebatur super manus Sacerdotis consecrandi: & similiter pro gratiarum actione Lagana αγγμα un- LA eta oleo offerebantur, Levit. 7. 12. Laganum voce λαγαρὸς, vacuus, Suidas deducit: forrè quòd intùs edulium istud vacuum esset. Vide Collyrida. LAGUNCULA. FR. [Decem enim jugera vinearum facient lagunculam unam. Isajas, cap. 5. num. 10.] id est, parvam lagenam, quæ etiam Lagunculum appellatur: [Proinde cùm venabere, licebit, & panarium, & lagunculum, sic etiam pugillares feras. Plin. epist. lib. 1. ep. 6. In iis inventæ sunt quinque lagunculæ matronarum. Cic. epist. ad Articum, lib. 4.] ubi Imagunculæ aliqui legendum autumant. LAICA COMMUNIO. Vide Communio laica. LAICUS, λαινὸς. FR. sæcularis, id est, non ecclesiasticus: [Aliud verò genus est Christianorum, ut sunt laici; laos enim græcè, est populus latinè, 12. quæst. 1. can. Duo sunt.] Item accipitur Laicus pro ecclesiastico converso, qui etiam clericus dicitur: [Clerici Deo devoti, videlicet, conversi, ibidem] ubi Glossa clericos sæculares, & ordines equitum intelligit. Item laici aliquando dicuntur Lupi, & aliquando Oves. Glossa in can. Nihil. dist. 83. Item Laicus religiosus nonnumquam pro pio sæculari accipitur. Vide Religiosus. LAIRSUS, curva linea inguinis, terminus legis salicæ, tit. 48. FR. vide Glossa Lindembrogii ad Cod. II. antiq. ∴: & Burgundi Vn lais partem vestis curvam dicunt; ac proinde sortitum est vocabulum, quo alicujus rei cessio denotaret, in cujus signum festucam, seu chirothecam in sinum acceptantis in actu donationis Donatarius projiciebat, sic Festucam, seu Vrantum, id est, Guansum (latinè Chirothecam) in laisum jactare dicebatur. [Et ipsi in cujus laisum festucam jactaverit. Marculph. in formular.] ubi diffusè de hac cæremonia agit. Vide Festucus, Vvarpio. Ex quo ritu Laisverpio, seu Laisverpio, id est, in sinu projicio dicebatur. [Ipsas villas in suprà scriptis locis, nobis voluntario ordine visus est laisverpisse, & condonasse. Marculf. lib. 1. form. cap. 13. LAJUS, λαῖos, color naturalis pili captini. [Tinctura in monasterio nulla fiat, nisi, ut suprà dictum est, laja, & lactena. In regul. S. Cæsariæ Virg.] cujus etymologia sumitur à græco λαίς, id est, Caper, ex cujus candido pilo texebantur Monialium vestes. LAMA, piscina: [Et qui eum de piscina, quæ eorum lingua lama dicitur, abstulit, lamisio eidem nomen imposuit. Paulus Diac. lib. 1. cap. 15. de gestis Longobard.] Adhuc inter Saxones Alam piscatorium rete significat. Vide Lavina. LAMENTATIONIS DIES. FR. triduum majoris hebdomadæ. [In diebus autem lamentationis, & Dominicæ passionis in publico minimè prodeant; (id est, Iudæi) eò quòd nonnulli ex ipsis talibus diebus (sicut accepimus,) & ornatiùs non cru-
Transcription: Translated (English)
LA LACERNA, or Lacernum. See Birrum, Penula at the end. LACONISMUS, λακωνισμὸς, brevity of speech, such as the Lacones used; for among them prolix loquacity was especially hated. LACORA. FR. lake. [Lacora, portora, fisheries, through individual waters, lacoras, and rivers. Bullar. Casin. tom. 2. const. 20. LACERTA CHALCIDICA: what it is, and why it is so called. See Sep[.] LACRYMÆ. See Fletoboromia, Threni. LACTICINIA. See Formaticum, Sementina. LACTEUS, and Lactinius, lacteus. [Within the monastery he sometimes wore sandals, often walked barefoot, and did not himself have a costly or showy-colored cowl, nor did he permit his monks to have one. Beneath the cowl he went about wrapped in a garment of dark, or lacteous, color. In the Life of St. Fulgentius, ch. 18. No dyeing in the monastery should be done except, as has been said above, laja and lactena. In the Rule of St. Caesaria the Virgin. LACTORONES, herbs so called, which cattle eat to increase milk: [One was carrying nuts, another lactorones. Ruf. in the Life of the Fathers, book 3, no. 200. LÆTANIA, a day of joy, or festal day: [On solemn lætaniæ, that is, the Nativity of St. John the Baptist, etc. D. Gregory, book 4, ch. 54, to the Archbishop of Ravenna.] Where he goes on to list the remaining feast days on which he ought to use the pallium, and it cannot be understood as referring to Litania; for there it is provided that he may not use the pallium outside the church, which, if it were said of litanies, on account of the procession, he ought also to use the pallium outside the church: therefore Lætania is derived from the verb lætor. LÆVA. FR. sedition. [But opposing the greed or wickedness both of those present and of those to come, we by Apostolic authority forbid all seditions, which they call lævas, or plunderings, to be made upon the death or election of anyone whatsoever. Bullar. Casin. tom. 3. const. 235. n. 15. LAGANUM, λαγανον, a cake made of fine flour and fresh oil. Athenaeus lists laganum among the more delicate breads, Dipnos. book 3. In this it is distinguished from collyra, because lagana were baked in an oven, whereas collyrides were cooked in a frying-pan. Their distinction is gathered from Leviticus, where they are enumerated as different things: and by the Septuagint also λαγανα υγμα, lagana αγγμα are named, Levit. 7. 12. But laganum is a thin cake; and therefore in the Hebrew text it is called raKiK, as it were thin, from the root raKaK, “to be thin.” It is also called artolaganum, Greek αρτολαγανον, from αρτος, bread: for it is a kind of refined bread. In various Mosaic sacrifices lagana were offered: as in the consecration of priests: also lagana αγγμα, smeared with oil, Exod. 29. verse 2. And thus the Septuagint as above; and the Hebrew text has reKiKè in the construct state from reKiKim, which is the plural of the said word raKiK. One of these was placed upon the hands of the priest being consecrated; and similarly for thanksgiving lagana αγγμα an- LA ointed with oil were offered, Levit. 7. 12. Laganum Suidas derives from λαγαρὸς, empty: perhaps because this food was hollow within. See Collyrida. LAGUNCULA. FR. [For ten jugera of vineyards shall make one laguncula. Isaiah, ch. 5, no. 10.] that is, a small flask, which is also called Lagunculum: [Accordingly, when you go hunting, you may carry a bread-basket and a small flask, and likewise writing tablets. Plin. epist. book 1, ep. 6. In them were found five little flasks belonging to matrons. Cic. epist. to Atticus, book 4.] where some think imagunculæ should be read. LAICA COMMUNIO. See Communio laica. LAICUS, λαινὸς. FR. secular, that is, non-ecclesiastical: [But there is another class of Christians, such as the laity; for laos in Greek is people, in Latin, 12. question 1. canon. Duo sunt.] Also Laicus is taken for an ecclesiastical convert, who is also called a cleric: [Clerics devoted to God, namely converts, ibid.] where the Gloss understands secular clerics and orders of knights. Also laymen are sometimes called Wolves, and sometimes Sheep. Gloss on the canon Nihil, dist. 83. Likewise a religious layman is sometimes taken for a pious secular person. See Religiosus. LAIRSUS, the curved line of the groin, a term of the Salic law, title 48. FR. see the Gloss of Lindembrogius on Cod. II. antiq. ∴: and the Burgundians call a curved part of a garment Vn lais; and therefore the word was adopted to denote the cession of something, in sign of which the donor in the act of donation threw a baston, or glove, into the bosom of the recipient; thus it was said to throw the baston, or Vrantum, that is, Guansum (in Latin, a glove) into the laisum. [And into whose laisum he shall have thrown the baston. Marculph. in formular.] where he treats of this ceremony at length. See Festucus, Vvarpio. From this rite it was said Laisverpio, or Laisverpio, that is, I cast into the bosom. [He seemed to us to have voluntarily handed over and granted those same villages in the aforesaid places, laisverpisse. Marculf. book 1. form. ch. 13. LAJUS, λαῖos, the natural color of red hair. [No dyeing in the monastery should be done except, as was said above, laja and lactena. In the rule of St. Caesaria the Virgin.] Its etymology is taken from the Greek λαίς, that is, a goat, from whose white hair the garments of nuns were woven. LAMA, a pool: [And the one who removed him from the pool, which in their language is called lama, gave him the name lamisio. Paulus Diac. book 1. ch. 15. on the deeds of the Lombards.] Among the Saxons still, Alam means a fishing net. See Lavina. LAMENTATIONIS DIES. FR. the three days of Holy Week. [But on the days of lamentation and of the Lord's Passion let them not go out in public at all; (that is, the Jews) because some of them on such days, as we have heard, even more ornately not cru-
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LA erubescunt incedere, ac Christianis, qui sanctissimæ passionis memoriam exhibentes lamentationis signa prætendunt, illudere non formidant, cap. 15. lib. 5. decretal. tit. 6. LAMIA, λαμια. Ita vocatæ antiquitùs mulieres sagæ, seu strigesquædam, quæ infantium sanguinem credebantur sugere. Ita quoque dicta phantasmata quædam, quæ larvæ, aut lemures, & empusæ dicebantur, pulchrarum mulierum formam præferentia, & ad Venerem incautos allicientia, ut sic eos devorandi daretur facultas. Ad Venerem enim esse propensa, & carnes humanas, maximè formosorum, belluina feritate censebantur appetere. Alii lamias dæmones succubos esse contendunt. Est præterea lamia quidam terestris draco, superiore corporis parte speciosæ mulieris adinstar, qui viatores ad amorem allicit, & accedentes invadit, ac devorat: inferiore parte in draconis figuram desinente. Alii attribuunt ei pedes equinos, aut, si cum Empusa confundatur, unum pedem æreum, alterum asininum. Sicque dictam volunt ab , in, & nûs, pes: quia in uno pede stare fabulantur. In Scripturis potiùs accipi debet pro illa bestia trunculenta, superiore corporis parte formosæ mulieris specie insignita, de qua dixit Jeremias: Sed & lamiae nudaverunt mammam, lactaverunt catulos suos: filia populi mei crudelis, quasi strushio in deserto. Thren. 4. Septuaginta legunt sexuoræt, dracones, nempe Textum hebraicum sequentes, qui habet thannin, idest, draco, & hic abbreviatum ponitur pro thanninim, dracones. Lamiæ siquidem (seu tales dracones) quantumvis sævæ, & feræ, tamen porrectis uberibus suos alunt catulos: sed istis crudeliores fuerunt filiæ Ierusalem, quæ grassante ingenti fame lac filiis suis non præbuerunt, & aliquæ ipsos filios comederunt. Ad hoc in crudelitate meritò æquiparandæ, si non præferendæ, struthioni, qui ova propria arena tecta deserit: dum sola vi Solis pulli generantur, & in lucem prodeunt. Ad significandam autem totalem vastationem, & ultimum Idumææ excidium, dicit Propheta, quòd in terra ejus ita vastata, ibi cubavit lamia, & invenit sibi requiem. Isajæ cap. 34. Septuaginta legunt, ibi requiescent , idest, onocentauri: & Hæbræus habet lilith, strix, bestia solitaria, avis noctu volans, lamia, quæ nempe loca deserta libenter incolit. Ita variè lilith à variis accipitur, & Aben Esrah avem noctu volantem; sed D. Hieronymus vertit lamiam. Hunc locum aliqui mysticè damnatis applicant, per horribilia spectra cruciandis. Allegoricè lamia designare potest hypocritas & hæreticos, qui rationem humanam prætendunt, sed finem habent brutalem. Non nulli hanc vocem, ob lamiarum voracita- LA 329 rem, à dictione λαμις, guttur, ingluvies, deducunt. LAMINA. Vide Batuilis. Bractea. Charta. Petalum. LAMISIO. Vide Lama. LAMPADARIUS. Vide Candelæ. LAMPAS. Vide Buttio. Enofotius. LAMPENA, currus resplendens, ex græco λαμηλων; quod tamen regium currum, seu lecticam significat. [Adducent fratres vestros de cunctis nationibus donum Domino cum equis, & rhedis in lampenis mulorum. D. Hieronymus exponens versionem LXX. in cap. 66. Isajæ] Ubi Sanctus Doctor mysticè Sanctorum Corpora splendescentia intelligit. LAMPIUM. Vide Ambo. LAMVEL, hebraicè dilectum Deo significat, sic appellatus est Salomon in proverb. cap. 31. LANCEA. Vide Lunchus. Siromates. Lancea ex uno de Christi clavis. Vide Clavatum in fine. LANCEO, vibro, seu lancea transfodio; [Qui antè norint lanceare, quàm lancinare. Tertull. lib. 3. advers. Marc. cap. 13. ] LANCEATUS, vibratus, & lancea transfossus. LANCES, & Statera. FR. metaphoricè ratio intelligitur, 24. quæst. 1. can. 3. Ibi Glossa. Vide Bisantinus. Exagella. LANCINO, lanceam tracto. [Qui antè norint lanceare, quàm lancinare. Tertull. ad vers. Marc. lib. 3. cap. 13. ] Pamelius ibi. Quamvis non rarò pro lacerare accipitur, in quo sensu Arnobii textus, lib. 3. advers. Gen-tes, sic habet: redde Lacinatum. Sic etiam in Flo-doardo, lib. 4. cap. 52. hist. Remens. ubi ait: Lacinator ejus, restitue Lacinator ejus, idest, carniex. LANDA. Vide Lanna. LANGRAVIUS, seu Lantgravius. Vide Gravio, seu Langravius. Vide Lanna. LANGUS, effoeminatus, mollis; fortasse ex græca dictione λάγνος, sive λάγνω, idest mollis. Loth quoque, qui langos sceleratos vixerat inter, Hospes hospitibus præbens umbracula tecti. Aldelmus, ubi octo capitalia vitia describit. Rosveidus putat Longobardos antea Langobardos appellatos, & ex hoc nomine deductum etymon fuisse, quia effoeminati erant: sed aliter historici referunt, quod, nimirum, à Longobard, idest, longa barba denominati sint, eò quòd longam barbam nutriebant, & ulteriùs non constat eos molles, imò strenuissimos milites fuisse, ac feroces. LAN CUTIS, aries. Vide Testirabus. LA-
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LA they blush to walk about, and they do not fear to mock Christians, who, displaying signs of lamentation in memory of the most holy Passion, cap. 15. lib. 5. decretal. tit. 6. LAMIA, λαμια. In ancient times women skilled in magic, or certain witches, were so called, who were believed to suck infants' blood. The same name was also given to certain phantoms, which were called larvæ, or lemures, and empusæ, presenting the form of beautiful women, and enticing the unwary to Venus, so that they might thus be given the chance to devour them. For they were thought to be inclined toward Venus, and to desire human flesh, especially that of the handsome, with bestial ferocity. Others contend that lamiae are succubus demons. Moreover, there is also a certain terrestrial dragon called lamia, with the upper part of the body like a beautiful woman, who lures travelers to love, and, when they approach, attacks and devours them: the lower part ending in the form of a dragon. Others assign to it horse's feet, or, if it be confused with Empusa, one bronze foot and the other an ass's foot. And they wish it to be so called from , in, and nûs, foot: because they fabulously say that it stands on one foot. In the Scriptures it should rather be taken for that misshapen beast marked by the upper part of the body in the likeness of a beautiful woman, of whom Jeremiah said: But the lamiae also have bared the breast, they have nursed their young: the daughter of my people is cruel, like the ostrich in the wilderness. Lam. 4. The Septuagint read sexuræt, dragons, namely following the Hebrew text, which has thannin, that is, dragon, and here it is abbreviated and put for thanninim, dragons. For lamiae (or such dragons), however savage and wild they may be, nevertheless with outstretched breasts they feed their young: but crueller than these were the daughters of Jerusalem, who, a great famine raging, did not give milk to their children, and some even ate their own children. In cruelty they are rightly to be compared, if not preferred, to the ostrich, which leaves its own eggs covered with sand: while the young are generated and come forth into the light by the sole force of the sun. But to signify the total devastation and the final destruction of Idumæa, the Prophet says that in its land, thus laid waste, the lamia lay down there and found rest for itself. Isaias, cap. 34. The Septuagint read, there shall rest, that is, onocentaurs: and the Hebrew has lilith, a screech-owl, a solitary beast, a bird flying by night, a lamia, which indeed dwells gladly in deserted places. Thus lilith is variously taken by various writers, and Aben Esrah takes it as a bird flying by night; but St. Jerome translates it as lamia. Some apply this passage mystically to the damned, to be tormented by horrible apparitions. Allegorically, lamia can signify hypocrites and heretics, who pretend to human reason, but have a brutish end. Some derive this word, on account of the voracity of lamiae, from the word λαμις, throat, gullet. LA 329 LAMINA. See Batuilis. Bractea. Charta. Petalum. LAMISIO. See Lama. LAMPADARIUS. See Candles. LAMPAS. See Buttio. Enofotius. LAMPENA, a shining chariot, from the Greek λαμηλων; although that signifies a royal chariot, or a litter. [Bring your brethren out of all nations as an offering to the Lord with horses and in carriages and in lampens of mules. St. Jerome, explaining the version of the LXX. in cap. 66 of Isaias] Where the holy Doctor mystically understands the shining bodies of the Saints. LAMPIUM. See Ambo. LAMVEL, in Hebrew it signifies beloved of God; so Solomon is called in Proverbs, cap. 31. LANCEA. See Lunchus. Siromates. Lancea from one of Christ's nails. See Clavatum at the end. LANCEO, I brandish, or I thrust through with a lance; [Who should know how to lance before they know how to tear. Tertull. lib. 3. advers. Marc. cap. 13.] LANCEATUS, brandished, and pierced through with a lance. LANCES, and Statera. FR. metaphorically, reason is understood, 24. quæst. 1. can. 3. There the Gloss. See Bisantinus. Exagella. LANCINO, I handle a lance. [Who should know how to lance before they know how to tear. Tertull. advers. Marc. lib. 3. cap. 13.] Pamelius there. Although it is not infrequently taken for to tear apart, in which sense the text of Arnobius, lib. 3. advers. Gentes, reads thus: give back the mutilated one. Thus also in Flodoard, lib. 4. cap. 52. hist. Remens. where he says: his lacinator, restore his lacinator, that is, executioner. LANDA. See Lanna. LANGRAVIUS, or Lantgravius. See Gravio, or Langravius. See Lanna. LANGUS, effeminate, soft; perhaps from the Greek word λάγνος, or λάγνω, that is, soft. Loth also, who had lived among wicked languors, A guest offering guestly shelters of the roof. Aldhelm, where he describes the eight capital vices. Rosveidus thinks that the Lombards were formerly called Langobards, and that the etymon was derived from this name, because they were effeminate: but historians relate otherwise, namely, that they were named from Longobard, that is, long beard, because they nourished a long beard, and moreover it is not established that they were soft, but rather most valiant soldiers, and fierce. LAN CUTIS, a ram. See Testirabus. LA-
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L A Laniena. Fr. accipitur aliquando pro Martyrio: [Laniena gravior ad hoc diu perseveravit, non ut stantem fidem dejiceret, sed ut homines Dei ad Deum velocius mitteret. D. Cyprian. lib. 2. epist. 6. Lanipendia, Monialis, quæ curam habebat vestiarii, & per consequens lanam pendendi: [Omnis lanificii cura, unde vestimenta sanctis sororibus ministrentur, ad sollicitudinem Præpositæ, vel Lanipendiae pertinebit. In Regul. S. Cæsariæ Virg. Lanista. In plerisque m. st. inveni hanc inscriptionem: NN. Presbyter lanista. Fr. in explicatione hujus vocabuli Lipsius lapsus est tripliciter. Primò enim, lib. 1. Satur. ferm. cap. 15. ubi sic ait: [Hi i idem lanistæ honestiori invidendo verbo doctores dicti.] Nam licet Magister Lanistarum, & non Doctor apud aliquem Auctorem reperiatur; differunt tamen æra lupinis, quia quælibet ars vilis suos Magistros, & Præceptores habere potest, ac Doctor in liberalibus artibus tantùm dicitur. Itaque Lanista dicitur de eo, qui lanienam artem in macello exercet. [Defessius sum quærere per medicinas, tonstrinas, in gymnasio, atque foro, per myropolia, & lanienas. Plautus in Epid. Testandum cùm sit lenonibus atque lanistis. Iuvenalis Satyra 6. ubi Joannes Britannicus commentator ait, lenones dici non solùm, qui quæstu[m] lenonium exercent, sed etiam qui cauponariam artem, si questuaria mancipia habuerit ministrantia, 1. Athleta, 4. S. ait Prætor. st. his, qui not. infam. atque idem Iuvenalis, Satyr. II. Scripturus leges, & regia verba lanistæ Multos porrò vides, quos sæpè elusus ad ipsum Creditor introitum solet expectare macelli, Et quibus in solo vivendi causa palato est. Ubi evidenter de his, qui escariam carnem in macello laniant, Poetam loqui patet. Item Martial. Epig. 82. lib. 6. Quidam me modo, Rufe, diligenter Inspectum, velut emptor, aut lanista. Poetæ sensus est, nempè, se fuisse à quodam inspectum, eo modo, quos res emibiles ab emptoribus, seu animalia pro macello à lanistis diligenter inspici solent. Ac idem epigr. 67. lib. II. Et delator es, & calumniator: Et fraudator es, & negotiator. Et fellator es, & lanista; miror Quare non habes Vacerra nummos. Quibus vitiis laniones abundare solent. Hinc miror Lipsium tam eruditissimum hominem veloci calamo excurrisse, & in sensu gladiatorum prædictas auctoritates expendisse, quod fuit secundus error per me notatus loco suprà citato. In sensu verò gladiatorum loquutus est A. Hirtius de bello Africano inquirens: [Cæsar contra ejusmodi hostium genera copias suas, non ut Imperator exercitum veteranum, victoremque maximis rebus gestis, sed ut lanista tyrones gladiatores condocefacere &c.] Et in eodem sensu Suetonius L A in Julio Cæsare ait, lib. 1. cap. 26. [Gladiatore[m] notos sicubi infestis spectationibus dimicarent, virapiendos, reservandosque mandabat. Tyrones neque in ludo, neque per lanistas, sed in domibus per equites romanos, ac etiam per Senatores armorum peritos erudiebat.] Et Iul. Capitolinus in Marco Philos. Imp. de ejus filio Commodo inquit: [His moribus fuit, quibus nullus lanista, nullus scenicus, nullus harenarius, nullus postremò ex omnium dedecorum, ac scelerum colluvione concretus.] Tertius denique Liphæ error fuit, dum ibidem injustè his verbis Prudentium reprehendit, nempè: [Pro ipsis gladiatoribus Prudentius usurpat parùm propriè, imò impropriè.] At quis non stuperet de hac incauta Lipsiana calumnia contra tam benemeritum Ecclesiæ virum; cujus hymnis illa inoffenso pede in psalmodia usa est? Quinimò se ipsum lædit, & contradicit Lipsius; nam si antea largo modo lanistam gladiatorem significare asseruerat; quare ergo Prudentium impropriè lanistam pro gladiatore usurpasse increpat? Sed videamus, utrum rectè, an malè Prudentius hanc usurpationem adhibuisset. Præbuerat, inquam, libellum Imperatori Symmachus Paganorum defensor contra Christianos, in quo inter alia hæc porrigebantur: [Quanto commodo ærarii vestri Vestalium Virginum prærogativa detracta est? Sub largissimis Imperatoribus denegatur, quod parcissimi præstiterunt. Honor solus est in illo velut stipendio castitatis, ut vitæ capiti decus faciunt, ita insigne ducitur sacerdotii vacare muneribus &c.] Cui non minus eleganter, quàm nervosè responderat Prudentius, lib. 2. contra Symmachum, sect. 8. ac præcisè super hoc Vestalium caput. Ostendit primò virtuosam appellari castitate, quæ in Christianis Virginibus Deo dicatis reperitur, inquiens Versu 146. Sunt & Virginibus pulcherrima præmia nostris, Et pudor, & sancto tectus velamine vultus, Et privatus honos, nec nota, & publica forma, Et raræ, tenuesque epulæ, & mens sobria semper, Lexque pudicitiae vitæ cum fine peracta. Ac deindè contraponendo Vestalium vitia, earum opprobria demonstrat. Mitto reliqua, sed tantùm locum malè criticatum à Liphio referam, ubi Prudentius Vestalium immodestiam in gladiatoriis spectaculis describit, sic inquiens: Pilento residens molli, seque ore retecto Imputant attonitè virgo spectabilis Urbi, Indè ad confessum caveæ, pudor almus, & expers Sanguinis it pietas, hominum visura cruentos Congressus, mortesque, & vulnera vendita pastu Spectatura sacris oculis; sed & illa verendis, Vittarum insignis phaleris, fructurque lanistis O te-
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L A Laniena. Fr. is sometimes taken for martyrdom: [This harsher butchery persevered for so long in this matter, not so as to cast down steadfast faith, but so as to send God’s people more swiftly to God. St. Cyprian, book 2, epistle 6. Lanipendia, a nun who had charge of the wardrobe, and consequently of weighing wool: [All care of wool-working, from which garments are supplied to the holy sisters, shall belong to the responsibility of the Prioress, or Lanipendia. In the Rule of St. Caesaria the Virgin. Lanista. In many manuscripts I found this inscription: NN. Presbyter lanista. Fr. In the explanation of this word Lipsius went astray in three ways. First, indeed, book 1, Satur. ferm. cap. 15, where he says thus: [These same lanistae were called teachers, by a more honorable term, out of envy.] For although Master of the Lanistae, and not Doctor, is found in some author, yet they differ as much as chalk from cheese, because any low trade may have its own masters and instructors, whereas Doctor is said only of the liberal arts. Therefore lanista is said of one who practices the butchering trade in the marketplace. [I am worn out seeking through druggists, barbershops, the gymnasium, the forum, perfumers’ shops, and slaughterhouses. Plautus in the Epidicus. It must be testified against pimps and lanistae. Juvenal, Satire 6, where John Britannicus the commentator says that lenones are called not only those who practice the trade of pimps, but also those who practice the innkeeper’s trade, if they have gainful slaves serving them, 1. Athleta, 4. S. says the praetor. st. concerning these, who are marked with infamy; and the same Juvenal, Satire 2: You write laws, and regal words, O lanista, Yet many a man you see, whom often deceived, the creditor is accustomed to await right at the entrance of the slaughterhouse, And whose only reason for living is his palate. Where it is clearly evident that the poet is speaking of those who butcher edible flesh in the market. Likewise Martial, Epigram 82, book 6: Just now, Rufe, someone me Inspected carefully, as though a buyer, or a lanista. The poet’s sense is that he was examined by someone in the same way as things for sale are carefully inspected by buyers, or animals for the market by lanistae. And the same, epigram 67, book 2: And you are a informer, and a slanderer: And you are a cheat, and a trader. And you are a lecher, and a lanista; I marvel Why you do not have money, Vacerra. With which vices slaughter-men usually abound. Hence I marvel that Lipsius, a most learned man, should have run on with a swift pen, and in the sense of gladiators weighed the aforesaid authorities, which was the second error noted by me in the place cited above. But in the sense of gladiators A. Hirtius spoke in the African War, inquiring: [Caesar, against such kinds of enemies, trained his troops not as a general trains a veteran army, victorious in great exploits, but as a lanista trains raw gladiators, and so on.] And in the same sense Suetonius L A in Julius Caesar says, book 1, chap. 26: [He ordered that gladiators known to be fighting in hostile spectacles wherever possible should be spared and preserved. Raw recruits he trained neither in the school nor through lanistae, but in private houses through Roman knights, and even through senators skilled in arms.] And Julius Capitolinus in Marcus the Philosopher, speaking of his son Commodus, says: [He was of such habits as no lanista, no actor, no arena-man, no one finally formed out of the mingling of all disgrace and crime, ever was.] The third and final error of Lipsius was that, in the same place, he unjustly criticized Prudentius with these words, namely: [Prudentius uses lanista rather improperly, indeed incorrectly, for gladiators themselves.] But who would not be astonished at this reckless Lipsian calumny against so deserving a man of the Church, whose hymns the Church has used unfalteringly in psalmody? Nay rather, Lipsius injures and contradicts himself; for if earlier he had broadly asserted that lanista could mean gladiator, why then does he accuse Prudentius of improperly using lanista for gladiator? But let us see whether Prudentius employed this usage rightly or wrongly. Symmachus, defender of the pagans against the Christians, had presented a booklet to the Emperor, in which, among other things, the following were advanced: [How greatly have your treasuries benefited from the removal of the prerogative of the Vestal Virgins? Under the most generous emperors what the most thrifty granted is denied. The only honor in that, as it were, stipend of chastity, is that just as they make beauty the adornment of life’s head, so the distinction of priesthood being free from burdens is regarded as an honor &c.] To this Prudentius had replied no less elegantly than forcefully, book 2 against Symmachus, section 8, and specifically on this matter of the Vestals. He first shows that virtue is to be called chastity, such as is found in Christian virgins dedicated to God, saying in verse 146: For our virgins there are also most beautiful rewards, And modesty, and a face veiled with holy covering, And private honor, no marked or public appearance, And rare, spare meals, and a mind always sober, And the law of purity completed with life’s end. And then, by contrasting the vices of the Vestals, he demonstrates their disgrace. I omit the rest, but I shall cite only the passage wrongly criticized by Lipsius, where Prudentius describes the immodesty of the Vestals at gladiatorial spectacles, saying thus: Seated in a soft litter, and with face unveiled, The virgin, a spectacle to the city, lays claim in astonishment; Then toward the confession of the cage, with kindly modesty, and free from blood, She goes, devoted to see the bloody contests of men, And deaths and wounds sold for food, To behold with sacred eyes; but also she, adorned with the worthy ornaments of fillets, Shall enjoy the lanistae O te-
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LA O tenerum, mitemque animum! consurgit ad ictus, Et quoties victor ferrum jugulo inserit, illa Delicias ait esse suas &c. Vides jam Lector, quàm immeritò sit calumniosus Lipsius in Prudentium, de quo ait ille impropriè usum fuisse hoc vocabulo Lanistæ in sensu gladiatoris; at si de spectaculis sermo ejus erat, & gladiatores Lanistæ per eundem Lipsium appellantur, quare ejusdem Prudentii in eodem sensu usurpationem parùm propriè, imò impropriè illi appositam fuisse ait? Dicitur etiam Lanista Gentilium Sacerdos, qui animalia mactat, de quo idem Prudentius, lib. 1. contra Symachum cecinit: Credere monstra Deos, quos sanguinolentos edendi Mos juvat, ut pinguis luco lanietur in alto Victima, visceribus multa inter vina vorandis. Et Ennodius Ticinen. Episcop. dictione 2. pro dedicatione Basilicæ Apostolorum, ubi templum fuerat Idolorum, inquit: [Hic antè fallacibus dedicata præstitigiis, & turpi pecudum cruore perfusa veteres simulacra coluerunt &c. Hic juvencum exta semivivis palpitantia motibus misero inquisitori futura cecinerunt. Hinc fumus sordidis aerem ipsum polluit sparsus per multa contagiiis. Ad ultima hinc mactata per lanistas hostiarum multitudo quidquid Deus est, effugavit, dum farra, sanguis, thura, veruina Idolis exhibentur. ] Accipitur item pro Hebræorum Sacerdote, in quo sensu Petrus Blesens. serm. 46. inquit: [Est ergo caro Christi thuribulum aureum, in quo omnes thesauri sapientiæ, & scientiæ sunt absconditi. Hæc est urna aurea manna plena, quæ dum peteretur, erat in manibus lanistarum.] Alludit ad Hebræorum Sacerdotes, de quibus Apostolus ait, in epist. ad Hebr. cap. 9.] Post velamentum autem secundum, tabernaculum, quod dicitur Sancta Sanctorum, aureum habens thuribulum, & arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna &c. His verò ita compositis: in priori quidem tabernaculo semper introibant Sacerdotes, sacrificiorum officia consummantes &c.] sic per lanistam Sacerdotem hebræum etiam Ennodius præfatus in benedictione 2. cerei intellexit, inquiens: [In virtute tenemus quidquid colorata legis umbra promiserat. Tempus est, quo corpora nostra, vel animæ Redemptori Christo seriato mucrone dedicentur, quo salus per vulnera non queratur, quo Sacerdotis dextera lanistæ opus abjuret.] Et clariùs in benedictione prima Cerei: [Procul hinc abjerit lanista Judaicus, qui per cicatrices inguinum animas sibi acquisitas tot solet numerare, quot vulnerat. Christi nostri libamina infucata simplicitate complentur. Peragit dedicationem corporis nostri Crux, unde confessio.] Inscriptiones igitur ab Auctore in m. 11. repertæ, suprà adductæ, nempè, Sacerdos lanista nullo modo de Sacerdote Christiano, sed de he- LA 331 braeo, vel gentili intelligendæ sunt Cæterùm alias inscriptiones mihi non contigit invenire, nisi duas apud Gruterum, videlicet [P. Poetillus P. L. Syrus lanista] pag. 33. nu. 1. & [Cn. Maetius Feelix lanista August. ibid. n. 2.] Vide Criobolium. LANNA. FR. nomen corruptum in vita S. Gildæ, corrigi debet Landa, id est, territorium, à Saxonica voce Land in eodem significatu; unde Landgravius, nempè terræ comes. [Quæ insula usque in hodiernum diem Lanna Hilduti vocitatur. In præfata vita. LANOSITAS, lanugo. [Nam & de mari vellera, quæ muscosæ lanositatis lautores conchæ comant. Tertull. de pall. cap. 3. LAPIDES. Vide Asbestos. Chodchod. Chrysocolla. Enidius. Sylenites. Mercurii in trivio cumulabantur. Vide Acervus Mercurii. LAPSANA, agrestes herbæ, ex græco λαφαμ, quod propriè herbarum hastulam significat: [Lapsana, id est, agrestia olera, & herbas alias præter oleum consueverunt edere. In vita S. Palæmonis. LAPSUS, excipulus, seu massa, quæ pisces capiuntur; in hoc enim instrumento facilem pisces habent ingressum, sed egressum difficilem. [Tandem abjerunt ad lapsum, aspicientesque invenerunt eum ita refertum piscibus &c. Greg. Turonen. in libel. S. Nicassii.] Item significat Apostatam. Vide Stantes. LARCANX. Vide Larnax. LARDARIUM. Cellarium; sic in quodam antiquo Rituali Abb. Girmaldi legitur: [Oratio in lardario] aliquando Laridiolum, seu Lardulum acum, nempè, significat, quo in carnibus assandis lardi frusta transponuntur. LARDARIUS, cellarius. Vide Cellarius. LARGICA. FR. coxa, l. si quis homini, de convitiis. LARNAX, λαφαμ, urna, capsa, repositorium, [Adduxerunt sanctum corpus ejus cum canticis, & hymnis spiritualibus in sextam regionem, & posuerunt in onychinum larnacem. In vita Sanctæ Martina Virg. & Mart.] FR. in quodam m. s. antiquo in Archivio Basilicæ Vaticanæ, cùm de Corporibus SS. Epiphaniis & Concordii Martyrum agitur, quæ juxta corpus præfata D. Martina jacebant, sic habetur: [Ibi juxta arcum triumphalem posuerunt in honorabilius larcancem S. Martinam; Epiphanius verò, & Concordius in singulis collocavit sarcophagis. Apud Torrigium de Cryptis Vaticanis secundæ impressionis, pagin. 551.] qui optimè Larnacem corrigit. LARVA. Vide Cervula. Masca. LARUS, λαφος, avis marina, rapacis voracisque naturæ; cap. 11. Levit. LATERALIS. FR. concubina, sic appellata est Bertrada illegitimè cum Philippo Galliarum Rege conjuncta. [Convenit etiam Rex, & lateralis sua. Ivo Carnot. epist. 169. LATERANENSIS ECCLESIA. Vide Constantiniana Ecclesia. LATERANENSIS CARCER. Vide Cellarium in dict.
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LA O tender, gentle heart! it rises to blows, And whenever the victor thrusts the sword into her throat, she says that these are her delights, etc. You now see, Reader, how unjustly Lipsius is slanderous against Prudentius, concerning whom he says that he improperly used this word Lanista in the sense of gladiator; but if his discourse was about spectacles, and gladiators are called Lanistae by Lipsius himself, why does he say that Prudentius’ use of it in the same sense was somewhat improperly, indeed improperly, applied to him? Lanista is also said of a pagan priest who slaughters animals, concerning whom the same Prudentius, in book 1 against Symmachus, sang: To believe monsters to be Gods, whom a bloody custom of eating delights, so that a fat victim is slaughtered in the deep grove, while much is to be devoured among the entrails over many cups. And Ennodius, Bishop of Ticinum, in discourse 2 for the dedication of the Basilica of the Apostles, where there had been a temple of idols, says: [Here, formerly dedicated by deceptive tricks and drenched with the foul blood of cattle, they worshipped ancient images, etc. Here the entrails of a calf, still half-alive and twitching with palpitating motions, foretold future things to a miserable inquirer. Hence smoke, scattered through many impurities, polluted the very air. From there at last the multitude of victims, slaughtered by the lanistae, drove away whatever is divine, while flour, blood, incense, and spits were offered to idols.] It is also taken for a Hebrew priest, in which sense Peter of Blois, sermon 46, says: [Therefore the flesh of Christ is the golden censer, in which all the treasures of wisdom and knowledge are hidden. This is the golden urn full of manna, which, when sought, was in the hands of the lanistae.] He alludes to the Hebrew priests, of whom the Apostle says, in the epistle to the Hebrews, chapter 9: [But after the second veil, the tabernacle which is called the Holy of Holies, having the golden censer, and the ark of the covenant covered on every side with gold, in which was the golden urn having manna, etc. These things thus being arranged: in the first tabernacle the priests always entered, completing the duties of sacrifices, etc.] Thus by lanista the Hebrew priest was also understood by the aforesaid Ennodius, in blessing 2 of the candle, saying: [In virtue we hold whatever the colored shadow of the law had promised. It is time for our bodies, or souls, to be dedicated to Christ the Redeemer with a poised sword, time not to seek salvation through wounds, time for the right hand of the priest to renounce the work of the lanista.] And more clearly in the first blessing of the Candle: [Far hence let the Jewish lanista depart, who, by the scars of the groins, is accustomed to count for himself as many souls acquired as he wounds. The libations of our Christ are filled with unfeigned simplicity. The Cross performs the dedication of our body, whence confession.] Therefore the inscriptions found by the author in manuscript 11, cited above, namely, Sacerdos lanista, are in no way to be understood of a Christian priest, but of a Hebrew or pagan one. Moreover, I have not chanced upon other inscriptions, except two in Gruter, namely [P. Poetillus P. L. Syrus lanista] p. 33, no. 1, and [Cn. Maetius Feelix lanista August. ibid. no. 2.] See Criobolium. LANNA. For FR., a corrupted name in the life of St. Gildas; it ought to be corrected to Landa, that is, territory, from the Saxon word Land in the same meaning; whence Landgrave, namely count of the land. [That island is called even to this day Lanna Hilduti. In the aforesaid life. LANOSITAS, down. [For from the sea too fleece-like coverings, which the shells, lovers of mossy down, make shaggy. Tertullian, On the Cloak, ch. 3. LAPIDES. See Asbestos. Chodchod. Chrysocolla. Enidius. Sylenites. The Mercurii were piled up at the crossroads. See Acervus Mercurii. LAPSANA, wild herbs, from the Greek λαφαμ, which properly signifies the stalk of herbs: [Lapsana, that is, wild greens and other herbs they were accustomed to eat besides oil. In the life of St. Palaemon. LAPSUS, a trap or mass in which fish are caught; for in this instrument fish have an easy entrance, but a difficult exit. [At length they went to the lapsus, and looking found it so full of fish, etc. Gregory of Tours, in the booklet of St. Nicasius.] It also signifies an apostate. See Stantes. LARCANX. See Larnax. LARDARIUM. A storeroom; thus in a certain ancient Ritual of Abbot Girmald it is read: [Prayer in the lardarium] sometimes it signifies a little lard-stick, or lardula, namely, the skewer used to insert pieces of lard into meat while roasting. LARDARIUS, storeroom keeper. See Cellarius. LARGICA. FR. the hip, l. if someone against insults. LARNAX, λαφαμ, urn, box, repository, [They brought his holy body with songs and spiritual hymns into the sixth region, and placed it in an onyx larnax. In the life of Saint Martina, Virgin and Martyr.] FR. in a certain ancient manuscript in the Archive of the Vatican Basilica, when the bodies of Saints Epiphanius and Concordius the Martyrs are discussed, which lay beside the body of the aforesaid Lady Martina, it is thus recorded: [There, beside the triumphal arch, they placed Saint Martina in a more honorable larcancem; Epiphanius and Concordius, however, were placed in separate sarcophagi. In Torrigius, On the Vatican Crypts, second edition, p. 551.] who very well corrects it to Larnacem. LARVA. See Cervula. Masca. LARUS, λαφος, a sea bird, of rapacious and voracious nature; chapter 11 of Leviticus. LATERALIS. FR. concubine, thus was Bertrada called, unlawfully joined with Philip, King of the French. [The King also agreed with his lateralis. Ivo of Chartres, letter 169. LATERANENSIS CHURCH. See Constantiniana Ecclesia. LATERANENSIS PRISON. See Cellarium in the dictionary.
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LA 332 LA dict. Cellarius. Incastello. Lateranense Archivium olim copiosissimum. Vide Arcibum. LATERANENSE PALATIUM. Vide Constantiniana Ecclesia, Patriarchium. LATERCULENSIS, tabellio, qui in laterculis notare tenebatur. LATERCULUS, tabella, in qua festa mobilia adnotantur, ut sunt illa in Breviario apposita. [Ut Sanctum Pascha secundùm laterculum Victoris ab omnibus Sacerdotibus uno tempore celebre- tur. Concil. Aurelianense IV. can. 1. Divisa enim observantia laterculorum paschalis festivitatis interdum errorem parturit. Concil. Tolet. IV. can. 4.] Apud Tertullianum verò significat tabellam, in qua magistratus notabantur; sic enim contra Valentinianum scripserat: [Ex eorum ergo laterculo, & in Reges, & in Sacerdotes allegare consueverat. LATINA SIGNA, quid inter nautas significent. Vide Tufa. Latinè loqui. FR. pro vulgari italica Ioquutione aliquando intelligitur. Camillus Peregrinus, de Principib. Longob. tit. fines Ducatus Benevent. 2d Septentr. pag. 66. LATRINARUM ANTISTA, meretrix. Vide Pri- etrix. LATRIA. Vide Dulia. Vide Colideatus in dict. Colideus. LATRO. Vide Dereclarius. Emanfor. Parisim. Pharisæus. LATROCINALIS, furtivus; Latrocinalem Synodum appellavit Nicolaus Papa conciliabulu per Pho- tium Patriarcham Constantinopolitanum anno 863. contra eundem Papam congregatum. LATURARIUS, delator, sic D. Aug. serm. 40. pauperes appellavit, quia elargientium eleemosynas, seu eleer. ofynæ meritum in coelum deferunt. [Quid sunt pauperes, quibus damus, nisi laturarii nostri, per quos in coelum de terra migramus? Si laturario tuo das, ad coelum portat quod das. LAVABO, Psalmus in missa. Quando in ejus fine non dicitur Gloria Patri. Vide Gloria Patri. LAUDANA, ornamentum aureum, vel argenteum, instar virgæ, quod suspendebatur ante Altare, ita dictum, quòd ad laudem, & honorem Martyrum ponebatur, id ex opinione Calepini. [Fecit laudanas duas de argento pensantes libras octonas, quas posuit supra rugas de presbyterio, ubi arcus de argento existit. Anast. in Adriano.] Vide Ruga. LAUDA STON SALVATOREM, &c. Missæ sequentia à quo composita. Vide Prosa. LAUDEMIUM, solutio, seu pensio, quæ fit pro emphyteotici contractus renovatione. Aliquita- men etymon trahunt à verbo Laudo, & alii à vo- ce Longobardica Landen, id est, impositio, seu invitatio. LAUDES, ita denominatæ, quia in eis recitantur psalmi Laudate Dominum &c. Vide Benedictiones, & laudes in dict. Benedictio beatica. Non verò sicut putavit Durandus, quia incipiunt ab hymno Te Deum. Secundùm communem opinionem LA non distinguuntur à Matutino, ut variis rationibus in dict. Horæ Canonicae probatum est, præter quas addendum etiam est, quòd Episcopus Diaconibus, & Subdiaconibus in eorum ordinatione solet imponere onus recitandi his verbis: [Dicetis nocturnum talis feriæ,] & non ait, Dicetis matutinum, ne comprehendat etiam laudes, quæ tamen separari possunt à matutino, & tunc terminabitur hoc cum solita oratione currenti, in cujus fine dicetur Benedicamus Domino. Utrùm autem in tali casu recitanda sit Dominicalis oratio, unà cum salutatione angelica, sicut in principio cujuscumquæ horæ fieri solet; affirmativam partem tenet Navarus, de orat. cap. 3. nu. 64. Nam laudes asserit esse à matutino distinctas, & quòd horæ canonicæ sint octo. Alii tamen affirmantes horas canonicas esse septem, ut visum est suprà in dictione Horæ canonicæ, putant, quòd dicendum sit in ejus principio Pater, & Ave Maria. Habent Laudes maximam cum Vesperis similitudinem, ideo eisdem prorsus cæremoniis, & solemnitati- bus cani solent. Cærem. Episc. lib. 2. cap. 7. Item per Laudes nonnunquam Missæ Præfatio intelligitur. [In quibusdam quoque Hispaniarum Ecclesiis laudes post Apostolum, (nempè, epistolam) decantantur. Concil. Tolet. IV. in quo talis ritus damnatur. Canticum Benedictus in laudibus positum. Vide Canticum. LAUDIS, instrumentum musicum, italicè Leuto, & à quibusdam scriptoribus etiam Leutus appellatur: [Laude, tuba, cithara festa coluntur. Gotifrid. Viterb. in Chron. par. 9. LAUDO. Vide Pandoxo. LAUDUM. Arbitri sententia ex communi consensu partium electi, terminus legalis est. Vide Homologium. LAVINA. FR. Lacuna, piscina, Paulus Diac. lib. 1. hist. cap. 15. & lib. 23. cap. 23. Vide Lama. LAUNEGILD. FR. id est, donum. [Donamus omnia ea parti vestræ Longobardorum per Launegild receptum à vobis exiguum, & faciendum omnia exinde, quæ volueritis. In pacto DD. Neapolis cum Principe Landulfo I. apud Camillum Peregrin. de Princip. Longobard. pag. 324.] & Bullar. Casinen. tom. 2. constit. 122. ubi Launechilt scribitur. Non ergo donum propter nuptias tantùm, ut Vossius existimat, vel donum propter maritum, ut Cornelio Margarino placet, sed quodlibet munus significat, ut ex pacto Landulphi suprà adducto liquet, quamvis donum propter nuptias quandoque significet, ut in, l. si quando, de sponsal, & in, l. si quis, de præscript. & ibi Gloss. LAURA, Conventus, Monasterium: sed videtur fuisse aliqua differentia inter Lauram, & Monasterium; nam ex Cyrillo in vita S. Sabæ Laura habitationem eremiticam pro Monachis fuisse colligitur, qui in angustis cellis ad instar Camaldulensium, seu Carthusianorum inclusi per totam hebdomadam vivebant à cæteris separati, cum quibus tamen congregabantur in solis Domini- cis diebus in Choro, & Refectorio. Etymon ta-
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LA 332 LA dict. Cellarius. Incastello. The Lateran Archive, once very abundant. See Arcibum. LATERANENSE PALATIUM. See Constantiniana Ecclesia, Patriarchium. LATERCULENSIS, a notary who was bound to make entries in laterculi. LATERCULUS, a tablet on which movable feasts are noted, such as those set forth in the Breviary. [That Holy Easter may be celebrated at one time by all priests according to the laterculus of Victor. Conc. Aurelianense IV. can. 1. For the divided observance of the laterculi of the Paschal festival sometimes breeds error. Conc. Tolet. IV. can. 4.] But in Tertullian it signifies a tablet on which magistrates were noted; for thus he wrote against Valentinian: [From their laterculus therefore, and he used to cite both Kings and Priests. LATINA SIGNA, what they mean among sailors. See Tufa. To speak Latin. FR. is sometimes understood for vulgar Italian speech. Camillus Peregrinus, de Principib. Longob. tit. fines Ducatus Benevent. 2d Septentr. p. 66. LATRINARUM ANTISTA, prostitute. See Pri- etrix. LATRIA. See Dulia. See Colideatus in dict. Colideus. LATRO. See Dereclarius. Emanfor. Parisim. Pharisæus. LATROCINALIS, furtive; Pope Nicholas called the Latrocinal Synod a conclave assembled by Photius, Patriarch of Constantinople, in the year 863, against the same Pope. LATURARIUS, informer; thus St. Augustine, sermon 40, called the poor, because they carry to heaven the alms of the charitable, that is, the merit of alms. [What are the poor, to whom we give, if not our carriers, through whom we pass from earth to heaven? If you give to your carrier, he carries to heaven what you give. LAVABO, the psalm in Mass. When at its end Gloria Patri is not said. See Gloria Patri. LAUDANA, a golden or silver ornament, like a rod, which was suspended before the Altar, so called because it was placed for the praise and honor of the Martyrs, according to Calepinus’s opinion. [He made two laudanas of silver, weighing eight pounds, which he placed above the rugs of the presbytery, where there is a silver arch. Anast. in Hadrian.] See Ruga. LAUDA STON SALVATOREM, &c. the sequence of the Mass, by whom composed. See Prosa. LAUDEMIUM, a payment or rent made for the renewal of an emphyteutic contract. Some derive the etymon from the verb Laudo, and others from the Longobardic word Landen, that is, imposition or invitation. LAUDES, so called because in them are recited the psalms Laudate Dominum, etc. See Benedictiones, and laudes in the entry Benedictio beatica. But not, as Durandus thought, because they begin with the hymn Te Deum. According to the common opinion, LA they are not distinguished from Matins, as has been proved by various reasons in the entry Horæ Canonicae; besides which it should also be added that the Bishop, in ordaining Deacons and Subdeacons, usually imposes on them the obligation of reciting these words: [You shall say the nocturn of such a feria,] and he does not say, You shall say matins, lest he should also include lauds, which nevertheless can be separated from matins, and then this will end with the usual concluding prayer, at the end of which Benedicamus Domino will be said. But whether in such a case the Dominical prayer is to be recited, together with the angelic salutation, as is usually done at the beginning of any hour; Navarre supports the affirmative, de orat. cap. 3. nu. 64. For he states that lauds are distinct from matins, and that the canonical hours are eight. Others, however, affirming that the canonical hours are seven, as was seen above in the entry Horæ canonicae, think that Pater, and Ave Maria, should be said at its beginning. Lauds have the greatest resemblance to Vespers, and therefore they are usually sung with the same ceremonies and solemnities. Cærem. Episc. lib. 2. cap. 7. Likewise, by Lauds the Preface of Mass is sometimes meant. [In certain churches of Spain, too, lauds are sung after the Apostle, (namely, the epistle). Conc. Tolet. IV. in which such a rite is condemned. The Canticle Benedictus set in the lauds. See Canticum. LAUDIS, a musical instrument, in Italian Leuto, and by some writers also called Leutus: [With the laude, trumpet, and cithara festivals are celebrated. Gotifrid. Viterb. in Chron. par. 9. LAUDO. See Pandoxo. LAUDUM. The sentence of arbitrators chosen by common consent of the parties is a legal term. See Homologium. LAVINA. FR. a pool, a cistern; Paulus Diaconus lib. 1. hist. cap. 15. and lib. 23. cap. 23. See Lama. LAUNEGILD. FR. that is, gift. [We grant all those things to your party of the Lombards, by Launegild received from you, a small one, and to do thereafter all things which you may wish. In the pact of the lords of Naples with Prince Landulf I., apud Camillus Peregrin. de Princip. Longobard. p. 324.] and Bullar. Casinen. tom. 2. constit. 122. where Launechilt is written. Therefore it does not mean a gift merely on account of marriage, as Vossius thinks, nor a gift on account of the husband, as Cornelius Margarinus prefers, but any kind of gift, as is clear from the pact of Landulf cited above, although it sometimes means a gift on account of marriage, as in l. si quando, de sponsal, and in l. si quis, de præscript. and there the Gloss. LAURA, convent, monastery: but there seems to have been some difference between Laura and Monastery; for from Cyril in the life of St. Sabas it is gathered that Laura was a hermitic dwelling for monks, who, shut up in narrow cells like the Camaldolese or Carthusians, lived through the whole week separated from the others, though they gathered with them only on the Lord's days in the choir and refectory. The etymon ta-
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LA tamen hujus nominis græcum est , quod Pagum significat; multitudo enim cellularum illarum invicem separatarum ad instar Pagi videbantur. FR. Parùm consona videtur differentiæ assignatio inter Monasterium, & Lauram à Francisco Quaresimo, tom. 2. lib. 6. Peregrin. 3. cap. 9. ex mente cujusdam Græci, ut ipse ait, adducta, nimirum, quòd Laura intelligatur Monasterium, in quo solet excedere familia mille monachorum; nam præterquam quòd regulariter impossibile videtur reperiri posse in unico Monasterio numerum tam exorbitantem, ac confusionem generantem Monachorum; legimus etiam in vita S. Euthymii apud Surium 20. Ianuarii, quòd ejus Laura in Palæstina non continebat, nisi quinquaginta Monachos; sic etiam in Laura S. Gerasini apud Surium ibidem, & Sophronium prat. spirit. cap. 107. quæ juxta Jordanis flumen erat, solebant septuaginta Anachoretæ habitare: & licèt in Laura S. Sabæ aliquando mille Monachos habitare contigerit; in ejus tamen exordio non erant plusquam septuaginta, ut ex Cyrillo in ejus vita colligitur. Vide Jo. Stephanum Menochium in ejus storeis, par. 4. cent. 8. cap. 54. ubi diffusè de his Laurus egit. Euagrius tamen, lib. 1. cap. 21. inquit, Eudociam Imperatricem multas Lauras in Palæstina erexisse, in quibus degentes omnia in communi habebant, exceptis aliquibus voluntariis poenitentiis, de quibus. Vide Licèt aliam speciem Monachorum hic Author ibidem fuisse narret, qui siquidem separatim vivebant, de quibus ita scribit: [Alii autem aliud ingrediuntur vivendi genus, idque diversum à superioribus. Nam se separatim in ædiculas concludunt, quæ tantum habent latitudinis, altitudinisque, ut in illis neque corpore erecto consistere, neque se liberè inclinare possint. Quorum alii, ut est apud Apostolum, in speluncis, & cavernis vitam assiduè degunt, unàque cum bestiis habitant, & in quibusdam occultis, & ignotis terræ latibulis Deo precationes adhibent. Quin etiam alius vivendi modus à nonnullis eorum excogitatus est, qui omnem fortitudinis & vim superat; etenim viri, ac mulieres in solitudinem ardoribus effervescentem se abdunt, & solis illis membris, quæ naturæ serviunt necessitati, obtectis, reliquum corpus frigoribus immensis, & fervidis aeris caloribus nudum exponunt, æstu æquè, atque algore contempto; eò accidit, quòd alimentis, quibus homines vesci solent, penitus ejectis, depascuntur terram; unde, , id est, pabulatores appellantur &c. LAURATUM. Imperatoris imago lauro coronata {Lauratis, & iconibus, quæ mittuntur ad Civitates, vel regiones, obvii adeunt populi cum cereis, & incenso, non cera perfusam tabulam, sed Imperatorem venerantes. Oprat. Milevit.} sic etiam Christiani non coloratas telas, sed repræsentatos in eis Sanctos colunt, & Thurificant, de quo cultu. Vide Dulia. Iconomachus. Has imperiales imagines Sophronius in epist. ad Leonem Papam, & Concil. Chalcedonense LA A 333 appellat. Vide an. 603. num. 1. in Baronio. LAUREATUS. Vide Baccalaureus. LAURETANA DOMUS. Vide Evangelium. Gloria in excelsis. LAURETANÆ LITANIÆ. Vide Litaniæ in fine. LAUS TIBI CHRISTE, verba, quibus in fine Evangelii respondetur, quorum qui primus inter scriptores mentionem faciat, est Burchardus; antiquitus tamen variè respondebatur, qui enim Amen, qui Deogratias, qui Benedictus, qui venit in nomine Domini dicebant. Durand. lib. 4. cap. 24. In feria sexta Parasceve non dicitur ob memoriam improperiorum Christi. LAUS TIBI DOMINE &c. Dicuntur hæc verba in principio horarum loco Alleluja à Dominica Septuagesimæ usque ad Pascha ex decreto Alexandri Papæ II. Gemin. lib. 4. cap. 117. Baron. ann 1073. & significant idem, quod Alleluja; nihilominus in signum moestitiæ pronunciantur latina lingua, quæ inferior, & humilior est hebraica. Alcuin. cap. de Septuagesima. LAUSIACA. , sic appellatum fuit Palladii opus, quod Patrum gesta continet, quia à Lauso Præposito scripta fuerant, solebatque in determinatis temporibus legi, ut ex Triodio habetur. LAUTIA. FR. pro azymelis hebraeorum. [Si quis Episcopus &c. cum Iudæis jejunaverit, aut lautia festi, nempè azyma &c. S. Clemens in can. apostol. can. 69.] Antiquitus etiam Lautitia dicebatur farina ex tritico aqua conspersa. Feltus. In alio significatu apud Latinos. Vide Xenoparochus. LAZARUS. FR. dicitur primus inferni proditor à Glossa in can. quantuslibet. de poenit. dist. 1. Vide Loculatus. LAZUL, Armeniam, & lapidem significat. Vide Chrysocolla. LAZZUS. Vide Lidus. LEBITONARIUM, & Lebiton, seu Leviton, & Levitonarium, græcè , & , id est, tunica sine manicis, qua monachi Ægyptii utuntur. {Nihil habent in cellis præter psiathium, & duo lebitonaria, quod Ægyptiis monachis genus vestimenti est sine manicis. Hieronym. in præfat. ad regulam S. Pachomii. Levitonarium est colobium sine manicis, quali Monachi Ægyptii utuntur. Isidor. lib. 19. cap. 22. Induuntur autem noctibus levitonis lineis præcincti lumbos. Dionysius Exiguus, in Vitis Patrum.} FR. Puto hanc tunicam Levitonarium seu Leviton à levitica tunicella dictam fuisse; antiquitus enim tunicella sine manicis erat, ut dictum est in dict. Colobium. LECCATOR. FR. gulosus {Ante conversionem leccator opere, vino, & tesseribus dedicatus totus. Cæsarius Heisterbachensis, lib. 4. miracul. cap. 6.} corrigendum tamen est Tesseris, loco Tesseribus. Lecca est proprietas lingendi; inde Leccacitas, Leccator, & Leccatrix. Leccator reperitur etiam in Glossa Hisori. LECTARIUM, lectisternium, lecti utensilia. {Le- cta-
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LA but the origin of this name is Greek, which means a village; for the multitude of those cells, separated from one another, seemed like a village. FR. The assignment of the difference between Monastery and Laura by Francisco Quaresimo, tom. 2. lib. 6. Peregrin. 3. cap. 9. drawn from the opinion of a certain Greek, as he himself says, namely, that a Laura is understood to be a monastery in which the household of a thousand monks is usually found; for besides the fact that it seems regularly impossible to be able to find in a single monastery so exorbitant a number, and one that would create confusion, of monks; we also read in the life of St. Euthymius in Surius, 20 January, that his Laura in Palestine contained no more than fifty monks; and likewise in the Laura of St. Gerasimus in Surius there, and Sophronius prat. spirit. cap. 107, which was by the river Jordan, seventy anchorites used to dwell: and although in the Laura of St. Sabas it happened at times that a thousand monks dwelt there; in its beginning, however, there were no more than seventy, as is gathered from Cyril in his life. See John Stephanus Menochius in his stories, par. 4. cent. 8. cap. 54, where he dealt at length with these Lauras. Evagrius, however, lib. 1. cap. 21, says that Empress Eudocia erected many Lauras in Palestine, in which those dwelling there had everything in common, except for certain voluntary penances, concerning which. See Although this author there relates another kind of monks to have been there, who indeed lived separately, concerning whom he writes thus: [But others enter another way of life, and one different from the above. For they shut themselves separately into little huts, which have only so much width and height that in them they can neither stand upright with the body, nor freely bend themselves. Some of these, as it is with the Apostle, spend their life continually in caves and caverns, and together with the beasts dwell, and in certain hidden and unknown retreats of the earth offer prayers to God. Indeed another manner of life has been devised by some of them, which surpasses all strength and force; for men and women shut themselves away into a burning solitude, and, with only those members covered which serve the necessities of nature, they expose the rest of the body naked to immense cold and the scorching heat of the air, despising both heat and cold alike; whence it happens that, with the foods by which men are accustomed to feed utterly cast aside, they feed on the earth; whence, , that is, they are called gleaners, etc. LAURATUM. The image of the emperor crowned with laurel {To Laurates, and the icons which are sent to cities or regions, the people who meet them come out with candles and incense, venerating not the tablet soaked with wax, but the Emperor. Oprat. Milevit.} likewise Christians, too, worship and incense not colored cloths, but the Saints represented in them, concerning which worship. See Dulia. Iconomachus. These imperial images Sophronius in his letter to Pope Leo, and the Council of Chalcedon LA A 333 calls them. See year 603, no. 1, in Baronius. LAUREATUS. See Baccalaureus. LAURETAN HOUSE. See Gospel. Glory in the highest. LAURETAN LITANIES. See Litanies at the end. LAUS TIBI CHRISTE, the words with which at the end of the Gospel an answer is made, the first writer in whom mention of them is found is Burchard; in ancient times, however, the response was given in various ways: some said Amen, some Deo gratias, some Benedictus, some He who comes in the name of the Lord. Durand. lib. 4. cap. 24. On Good Friday this is not said in memory of the reproaches of Christ. LAUS TIBI DOMINE &c. These words are said in the beginning of the hours in place of Alleluia from the Sunday of Septuagesima until Easter by decree of Pope Alexander II. Gemin. lib. 4. cap. 117. Baron. ann. 1073. and they signify the same as Alleluia; nevertheless they are pronounced in the Latin tongue as a sign of sadness, which is lower and humbler than Hebrew. Alcuin. cap. de Septuagesima. LAUSIACA. Thus was named Palladius's work, which contains the deeds of the Fathers, because it had been written by Lausus the Prefect, and it was customarily read at fixed times, as is found from the Triodion. LAUTIA. FR. for the unleavened bread of the Hebrews. [If any Bishop &c. should fast with the Jews, or the lautia of the feast, namely the unleavened breads &c. St. Clement in the can. apostol. can. 69.] In ancient times also Lautitia was called flour of wheat mixed with water. Feltus. In another meaning among the Latins. See Xenoparochus. LAZARUS. FR. is said to be the first betrayer of hell by the Gloss on the canon quantuslibet. de poenit. dist. 1. See Loculatus. LAZUL means Armenia and a stone. See Chrysocolla. LAZZUS. See Lidus. LEBITONARIUM, and Lebiton, or Leviton, and Levitonarium, in Greek, and , that is, a tunic without sleeves, which the Egyptian monks use. {They have nothing in their cells except a psiaithium, and two lebitonaria, which is the kind of garment used by Egyptian monks without sleeves. Jerome in the preface to the rule of St. Pachomius. Levitonarium is a colobium without sleeves, such as Egyptian monks use. Isidore lib. 19. cap. 22. They are also clothed at night with linen levitons girded around the loins. Dionysius Exiguus, in Lives of the Fathers.} FR. I think this tunic, the Levitonarium or Leviton, was so called from the levitical little tunic; for in ancient times the little tunic was without sleeves, as was said in the entry Colobium. LECCATOR. FR. glutton {Before his conversion a leccator given entirely over to work, wine, and dice. Cæsarius of Heisterbach, lib. 4. miracul. cap. 6.} it should however be corrected to Tesseris, in place of Tesseribus. Lecca is the property of licking; hence Leccacitas, Leccator, and Leccatrix. Leccator is found also in the Glossary.
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334 L E ctaria verò ipsa simplicia sint, in regul. S. Cæsariæ Virg. ] Dicitur etiam Lectuale, vel Lectisternium in Chronica Cistercien. [Lectualia, vel lectisternia moderata dispensatione Magistri unus qui squee habeat.] FR. in Clement. de statu Monachorum, cap. 1. etiam Luisternium dicitur. Vide Stratilectilium. LECTICARIUS, libitinarius clericus, à ferenda lectica, seu sandapila ita dictus. Vide synonyma in dict. Fossarius. LECTIO, tam in Missa, (quæ aliàs epistola dicitur) quàm in officio divino ita appellatur, quia legitur, & non canitur. Durand. lib. 5. cap. 2. Lectiones Breviarii collectæ sunt à D. Hieronymo, qui librum composuit Lectionarium, sive Comes S. Hieronymi appellatum. Legendæ, seu vitæ Sanctorum, quæ ponuntur in secundo Nocturno à Paulo Diacono, & ab Usuardo jussu Caroli Magni compositæ fuerunt; sed quæ hodie habentur, jussu Clementis VIII. à Baronio, & Bellarmino correctæ sunt. Lectiones, quæ recitantur in triduo hebdemadæ Sanctæ, non habent titulum, quia Ecclesia in illo triduo orbata videtur ejus titulari, & capite Christo Iesu. Gem. lib. 3. cap. 89. Rupert. cap. 9. lib. 7. Et Sabbati Sancti lectiones etiam non habere titulum Alcuinus ait, quia in illo die coecitas catechumenorum, qui nondum illuminati sunt, denotantur. Nec dicitur, [Tu autem Domine miserere nobis, ]quæ verba in fine lectionum totius anni ideo dicuntur, ut à Domino venia poscatur de defectibus in legendo commissis. Rupertus, lib. 1. cap. 13. Et ideo flexis genibus dicuntur. Cærem. Episc. lib. 2. cap. 5. In quorum fine osculatur Episcopi manus, si aderit; exceptis tamen Canonicis, qui hanc cæremoniam non tenentur adhibere. In lectionibus etiam officii Defunctorum non dicitur Jube &c. nec Tu autem &c. in aliquibus tamen Ecclesiis solent terminari his verbis [Beati mortui qui in Domino moriuntur.] Durand. lib. 7. cap. 35. Antiquitus antequam legi incepisset lectio, Diaconus silentium observari monebat. [Facto autem silentio, scripturarum sunt lecta divina solemnia. Aug. de Civit. Dei, lib. 22. cap. 8.] Et Ibid. lib. 1. de Eccles. offic. subjungit: [Ideo & Diaconus clara voce silentium admonet.] Quod adhuc in Ecclesia græca observatur, ubi Diaconus ante lectionem alta voce profert , id est, Attendamus, quod ab ipso Sacerdote in defectu Diaconi dicitur, & in Ecclesia Ambrosiana antè lectionem elata voce dicitur, [Silentium jubete, habete silentium.] Antiquitus antè lectionem auditores signabant se crucis signo: [Cùm lectio legitur, facto silentio, æquè audiatur à cunctis, nam & si tunc superveniat quisque, cùm lectio celebratur, adoret Deum, & præsignata fronte, aurem sollicitè accommodet. Isidor. lib. 1. de divin. off. cap. 10.] Lectio audiebatur sedendo, sicut etiam nunc fit. Amalar. de Eccles. off. lib. 3. cap. 10. Græci tamen stant, dum lectiones novi testamenti leguntur, & sedent in lectionibus veteris testamenti. In Matutino Nativitatis Do- LE mini, quando occurrit gladium à Pontifice benedici unà cum ejus pileo, Dux si præsens fuerit, debet canere quintam lectionem superpellicio indutus, super quod cingit gladium, & superinduitur pluviali albo, cujus aperitio, seu scissura erit à latere dextero, & caput pileo tectum habet, quod tamen detegit, & adstanti ministro contignat, dum lectionem canit: sed antequam incipiat, & solitam benedictionem postulet, gladium evaginabit, quo ter percutiet terram, terque vibrabit in aerem, & super sinistro brachio illo deterso, in vaginam reponet, atque finita lectione præfatis paramentis exuitur. Sed si contingit eandem cæremoniam Imperatoris fieri, tunc eisdem paramentis indutus erit; sed pluviale more solito, ac rectè antè pectus gerit, pileoque non tegitur, cùm sit ducale insigne; illum tamen in manu ejus scutiferi ferunt: itaque sic indultus Imperator incedit ad canendam lectionem, quæ erit octava, nempe, [Exiit edictum à Cæsare Augusto &c.] duobus Cardinalibus Diaconibus associatus, & facit antè lectionem supradictam cæremoniam evaginans gladium &c. sic in praxi observatum fuit tempore Pauli Papæ Secundi cum Imperatore Federico III. de anno 1468. Si verò Imperator noluerit integram lectionem canere, sufficit ut usque ad homeliam proferat, quam subindè unus ex duobus assistentibus Cardinalibus Diaconibus perficiet. Itaque in Nocte Nativitatis Domini à Pontifice gladius, & pileus benedicuntur, qui deindè alicui supremo Principi dono mittuntur, ad denotandum, quòd sæcularis potestas, & administratio justitiæ gladii à Regum Rege recipi debeat, pro cujus recta administratione indigent regnantes Spiritus Sancti directione, ideoq; pileus mittitur, in quo margaritis columba est effigiata: quæ mysteriorum significationes à Reginaldo Cardinali Polo in quadam epistola Regi, & Reginæ Angliæ missa, quibus Iulius Papa III. gladium, & pileum in Nativitatis nocte benedictos miserat, explicantur. In Capella Papali duodecim lectiones Sabbati Sancti in Missa papali leguntur græcè, & latinè; sicut etiam in eadem Missa papali semper Epistola, & Evangelium in utraque lingua canuntur: idem faciebat Constantinopolitanus Patriarcha, ut ex epistola Nicolai Papæ ad Michaelem Imperatorem data liquer, in qua Papa ostendit Imperatorem malè ex contemptu linguam latinam appellasse barbaram. LECTIONARIUM. Vide Breviarium in fine. Epistolarium. Lectio. LECTIUNCULA. Vide Capitulum. LECTISTERNIUM. Vide Lectarium. LECTOR, qui lectoratum ecclesiasticum ordinem habet, cujus officium est lectiones recitare, & antiquitus legebat etiam epistolam in Missa, Concil. Toler. I. sicut etiam nunc inter Græcos. Vide Anagnosta. A Balsamone appellatur, hoc est, simplex presbyter. In Africana Ecclesia lector solebat super ambonem legere Evangelium, ut ex epistolis S. Cypriani colligitur, ni- mi-
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334 L E ctaria, since the things themselves are simple, in the rule of St. Caesaria the Virgin.] It is also called Lectuale , or Lectisternium , in the Chronicle of the Cistercians: [ Lectualia, vel lectisternia moderata dispensatione Magistri unus qui squee habeat. ] FR. in the Clementine De statu Monachorum , cap. 1, it is also called Luisternium . See Stratilectilium . LECTICARIUS , a cleric of the libitinarii , so called from carrying the lectica , or sandapila . See the synonyms in the word Fossarius . LECTIO , both in the Mass, which is otherwise called the epistle, and in the divine office, is so called because it is read and not sung. Durand. lib. 5, cap. 2. The lessons of the Breviary were collected by St. Jerome, who composed a book called the Lectionarium , or the Comes of St. Jerome . The legends, or lives of the saints, which are placed in the second Nocturn, were composed by Paul the Deacon and by Usuard by order of Charlemagne; but those used today were corrected by Baronio and Bellarmine by order of Clement VIII. The lessons recited in the three days of Holy Week have no title, because the Church in those three days seems to be deprived of its titular and head, Christ Jesus. Gem. lib. 3, cap. 89; Rupert. cap. 9, lib. 7. And Alcuin says that the lessons of Holy Saturday also have no title, because on that day the blindness of the catechumens, who are not yet enlightened, is signified. Nor is it said, [ Tu autem Domine miserere nobis ,] words which are said at the end of the lessons throughout the whole year in order that pardon may be asked of the Lord for faults committed in reading. Rupertus, lib. 1, cap. 13. And therefore they are said with bended knees. Cærem. Episc. lib. 2, cap. 5. At the end of which the bishop’s hand is kissed, if he be present; except, however, for canons, who are not bound to observe this ceremony. In the lessons of the Office for the Dead, too, “Jube,” etc. is not said, nor “Tu autem,” etc.; in some churches, however, they are usually ended with these words: [ Beati mortui qui in Domino moriuntur. ] Durand. lib. 7, cap. 35. In ancient times, before the lesson began to be read, the deacon used to warn that silence be kept. [ Facto autem silentio, scripturarum sunt lecta divina solemnia. Aug. de Civit. Dei, lib. 22, cap. 8.] And in the same place, lib. 1, De Eccles. offic. , he adds: [ Ideo & Diaconus clara voce silentium admonet. ] This is still observed in the Greek Church, where the deacon before the lesson says aloud, “Attendamus,” that is, “Let us attend,” which, in the deacon’s absence, is said by the priest himself; and in the Ambrosian Church before the lesson it is said in a loud voice, “Silence be commanded, let there be silence.” In ancient times, before the lesson, the hearers signed themselves with the sign of the cross: [ Cùm lectio legitur, facto silentio, æquè audiatur à cunctis, nam & si tunc superveniat quisque, cùm lectio celebratur, adoret Deum, & præsignata fronte, aurem sollicitè accommodet. Isidor. lib. 1, De divin. off. cap. 10.] The lesson was heard while seated, as is also done now. Amalar. De Eccles. off. lib. 3, cap. 10. The Greeks, however, stand while the lessons of the New Testament are read, and sit during the lessons of the Old Testament. In the Matins of the Nativity of the Lord, when it happens that a sword blessed by the Pontiff is to be blessed together with its scabbard, the Duke, if he be present, must sing the fifth lesson vested in a surplice, over which he girds the sword and over which he wears a white cope, the opening or slit of which is on the right side; and he keeps his head covered with the cap, which however he removes and hands to the attendant minister while he sings the lesson. But before he begins and asks the usual blessing, he draws the sword, with which he strikes the ground three times and brandishes it three times in the air, and then, after wiping it on his left arm, he returns it to the scabbard, and when the lesson is finished he is divested of the aforesaid vestments. But if the same ceremony happens to be performed for the Emperor, then he will be vested with the same ornaments; but he wears the cope as usual and properly before the breast, and is not covered with the cap, since it is a ducal insignia; however, his shield-bearers carry it in their hands. Thus vested, the Emperor proceeds to sing the lesson, which will be the eighth, namely, [ Exiit edictum à Cæsare Augusto , etc.], accompanied by two Cardinal Deacons, and before the aforesaid lesson he performs the ceremony of drawing the sword, etc.; thus it was observed in practice in the time of Pope Paul II with Emperor Frederick III in the year 1468. But if the Emperor is unwilling to sing the entire lesson, it is sufficient for him to recite it up to the homily, which then one of the two assisting Cardinal Deacons will complete. Therefore, on the night of the Nativity of the Lord, the sword and cap are blessed by the Pontiff, and afterward sent as a gift to some supreme prince, to signify that secular power and the administration of justice with the sword ought to be received from the King of kings; and for right administration the rulers need the guidance of the Holy Spirit, and therefore the cap is sent, in which a dove is represented with pearls. These mystical meanings are explained by Cardinal Reginald Pole in a certain letter sent to the King and Queen of England, to whom Pope Julius III had sent the sword and cap blessed on the night of the Nativity. In the Papal Chapel, twelve lessons of Holy Saturday are read at the papal Mass in Greek and Latin; just as in the same papal Mass the Epistle and Gospel are always sung in both languages. The Patriarch of Constantinople did the same, as appears from the letter of Pope Nicholas to Emperor Michael, in which the Pope shows that the Emperor wrongly, out of contempt, called the Latin language barbarous. LECTIONARIUM. See Breviarium at the end. Epistolarium . Lectio . LECTIUNCULA. See Capitulum . LECTISTERNIUM. See Lectarium . LECTOR , one who holds the ecclesiastical order of lector, whose office is to recite the lessons, and in ancient times also read the epistle at Mass, Concil. Toler. I., just as is still done among the Greeks. See Anagnosta . By Balsamon he is called that is, a simple presbyter. In the African Church the lector used to read the Gospel from the ambo, as may be gathered from the letters of St. Cyprian, ni-
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LE mirum, ex epistola 33. in qua de Aurelio lectore, & epist. 34. in qua de Celerino lectore mentionem facit. FR. lector etiam intelligitur Magister, qui in aliqua universitate doctrinam aliquam docere tenetur, quibus Magistris crepitaculum à Glossa pulsatur, in can. Ponderet unusquisque, dist. 50. ß. docuit, sub hoc tono: [Doctorem se promisit, & sic eo ipso, quod quis promittit se velle docere, Deo obligatur &c.] Lectores enim nedum promittunt, sed jurant se docere. Item Lector Notarius dicitur. Vide Notarius. LECTRICTUM, lectorium. [Accipit Diaconus textum S. Evangelii, quod bajulans ad lectricium &c. Rup. de div. off. cap. 26.] & ab Isidoro Lectrum appellatum est. Synonyma. Vide Ambo. LECTORIUM. Vide Ambo. LECTUALIA. Vide Lectalium. LECTULARII, dicuntur infirmi diù in lecto jacentes. Item Medici, qui circa infirmorum lecta versantur. Vide Clinicus. LECTUS. FR. campus, planities. Bullar. Casmen. tom. 2. constit. 218. LEDO, maris æstus. [Semper peragitur, & per alternatas hebdomadas ledonis, & malinæ vicissitudo comitatur. De mirabilib. Sacræ Scripturæ, cap. 7. inter opera D. Aug.] In quodam autem pervetusto Martyrol. m. s. Lido legitur. [Frisones, ubi martyrum sanguis erat effusus, aggesta terra collem excitarunt propter lidonis & malincæ quotidianæ eruptiones ex maris æstu quotidiano provenientes, ubi Ecclesiam extruxerunt. LEGATIA, legatio: [Prætereà Dominus Papa concessit Rogerio Eboracensi Archiepiscopo Legatiam in Scotia. Rog. annal. tom. 2. LEGATARIUS, Nuncius, Missus: [Legatarius animi felle commotus, quòd Abbas loci sibi non dedisset occursum. Flodoardus, lib. 1. cap. 25. LEGATUS, missus, aut nuncius. Inde Legatus à latere, Pontificis missus, qui solet esse Prælatus, & ut plurimùm Cardinalis. Dicitur A latere, quia sumit insigne suæ jurisdictionis, & facultatis stans à latere Pontificis sub ejus baldachino, quem Græci Legatum à facie appellant: [Legati qui à facie dicuntur, qui & particularem habent jurisdictionem. Balsamon in sextam synodum.] Item etiam Legati Principum A latere dicebantur: [Quatenus præsente misso nostro illustri viro illo, quem ex nostro latere illuc pro hoc direximus. Marculf. lib. 1. formul. cap. ult.] Sed hæc formula antiquissima apud Sedem Apostolicam fuerat, ut ex D. Greg. Registro, lib. 12. epist. 12. colligitur, ubi sic habetur: A quo cùm veneritis, quem à latere nostro transmisimus, eas possit accipere] FR. Cardinalis legatus à latere novem habet privilegia. Vide Glossam in extrav. cap. unic. de præbendis. Et hic in dict. Cardinalis:]: Multæ legatorum species creantur, alii, qui ad sponsalitia Principum mittuntur, alii ut Baptismalem cæremoniis pro Regum primogenitis celebrent, alii ad gubernandas status LE 335 Ecclesiastici provincias, sive ut præsideant in Occumenicis Conciliis: [Cùm enim propter causam fidei, quam Eutyches perturbare tentavit, de latere meo mitterem, qui defensioni veritatis assisterent. S. Leo Papa, epist. 14. ad Faust.] Sed in rigore Legati à latere illi tantùm dicuntur, qui à latere Pontificis solemnibus ceremoniis creantur, & pro aliquo publico Christianitatis negotio ad Reges mittuntur. Item sunt & Legati nati, metropolitani, nempè, qui ratione Ecclesiarum, quas possident, annexa ex privilegio hac dignitate fruuntur, ut sunt in Anglia Eboracensis, seu Cantuariensis Archiepiscopus; in Gallia Rhemensis: in Italia Ravennatensis, & Pisanus Archiepiscopi; & sic alibi alii, quorum tamen Privilegia nonnisi ad facultatem ordinariam Archiepiscopi, seu Primatis extenduntur; nam nequeunt ferre Crucem extra Provinciæ limites, can. antiqua, de privileg. & excess. lib. 5. decretal. Nec possunt clericorum publicos percussores absolvere, cap. 9. de offic. legati, lib. 1. decretal. tit. 30. LEGES. Vide Lex. LEGIBUS, pro legitimè. [Si quis ad mallum legibus monitus fuerit, & non venerit, &c. in Const. Caroli Magni, lib. 3. cap. 45. LEGITIMUM. Vide Canon Missæ. LEGITIMUS FILIUS. Vide Fulboran. LENTICULUM, vasculum ad conservandum oleum, de quo sæpè in S. Scriptura, à forma lentis ita denominatum. LENTO. FR. laxo, negligo. [Ut ea, quæ ei à nobis mandata sunt, districtiùs exequi, & nulla debeant occasione lentari. D. Greg. in Registro, lib. 10. epist. 35. LEONINUS VERSUS. Vide Versus Leoninus. LEPORARIUS, canis lepores insequens. Matth. Paris. in Vita Abbatum. LEPRA, morbus. Vide Elephantinus morbus. FR. lepræ species sunt quatuor, quæ in Levit. cap. 13. Dominus per Moysen præceperat ostendi Sacerdotibus, ß. ex his post can. 60. de poenit. dist. 1. & ibi Glossa. LEPTA, moneta. Vide Talentum. LETHARGICI. Vide Nyctages. LETHE, ληθη, carcer in Perside. [Et descendens in Persidem retrusus est in carcerem, qui appellatur lethe, id est, oblivio. S. Ioannes Eleemosynarius cap. 25. LEVA. FR. significat direptionem, & expoliationem. Leo Ostiensis in Chron. Casin. & Petrus Damianus. LEVAMENTUM, cymba, qua levantur onera ab ingentibus navibus onerariis: [Et tertia feria venit ad me omnis clerus, & multi erant, qui se paraverunt ad navigandum mecum, qui res suas jam immiserant in ea, quæ vocabantur levamenta. Anastas. Biblioth. in exilio S. Martini Papæ, & mart. LEUCOTHEA, aurora, λαμοθία, id est, aurora, seu Dea Matuta, ita à candore denominata: [Revertente lei cothea planè sequentis diei. In vita S. Vincentii Presb. LEU-
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LE mirum, from epistle 33, in which he mentions Aurelius the lector, and epistle 34, in which he makes mention of Celerinus the lector. FR. lector is also understood to mean a Master, who is bound to teach some doctrine in a university, and at whom the little rattle is struck by the Gloss in can. Ponderet unusquisque, dist. 50. ß. docuit, under this gloss: [He promised himself to be a teacher, and thus by the very fact that someone promises that he wishes to teach, he is bound to God, etc.] For lectors not only promise, but swear to teach. Likewise a lector is called a Notary. See Notary. LECTRICTUM, lectern. [The Deacon takes the text of the Holy Gospel, which, carrying it to the lectern, etc. Rup. de div. off. cap. 26.] And by Isidore it was called Lectrum. Synonyms. See Ambo. LECTORIUM. See Ambo. LECTUALIA. See Lectalium. LECTULARII are called the sick who lie in bed for a long time. Likewise physicians, who move about around the beds of the sick. See Clinicus. LECTUS. FR. field, plain. Bullar. Casmen. tom. 2. constit. 218. LEDO, the ebb and flow of the sea. [It is always carried out, and the alternation of ledon and malin occurs in alternate weeks. De mirabilib. Sacræ Scripturæ, cap. 7. among the works of St. Augustine.] But in a certain very old manuscript Martyrology, Lido is read. [The Frisians, where the blood of the martyrs had been shed, raised a mound of earth into a hill because of the daily eruptions of lidonis and malinæ arising from the daily tide of the sea, where they built a church. LEGATIA, legation: [Moreover, the Lord Pope granted Roger, Archbishop of York, Legatia in Scotland. Rog. annal. tom. 2. LEGATARIUS, messenger, envoy: [The envoy, moved by bitterness of spirit, because the abbot of the place had not given him a welcome. Flodoardus, lib. 1. cap. 25. LEGATUS, a messenger or envoy. Hence Legatus a latere, the Pope’s envoy, who is usually a prelate, and most often a cardinal. He is called a latere because he takes the insignia of his jurisdiction and authority while standing at the side of the Pontiff under his baldachin; the Greeks call such a legate a facie: [Those legates who are called a facie, who also have particular jurisdiction. Balsamon on the sixth synod.] Likewise also the envoys of princes were called a latere: [As with the presence of our envoy, that distinguished man whom we have sent there for this purpose from our side. Marculf. lib. 1. formul. cap. ult.] But this formula had been most ancient at the Apostolic See, as is gathered from St. Gregory’s Register, lib. 12. epist. 12, where it is thus stated: A quo cum veneritis, quem a latere nostro transmisimus, eas possit accipere. FR. A cardinal legate a latere has nine privileges. See the Gloss on the extrav. cap. unic. de præbendis. And here in the entry Cardinalis: Many kinds of legates are created: some are sent to the betrothals of princes, others to celebrate baptismal rites for the firstborn sons of kings, others to govern ecclesiastical provinces, or to preside in Ecumenical Councils: [For because of the cause of the faith, which Eutyches tried to disturb, I sent from my side those who would assist in the defense of truth. St. Leo Pope, epist. 14. ad Faust.] But strictly speaking, only those are called legates a latere who are created from the side of the Pontiff by solemn ceremonies and are sent to kings for some public affair of Christendom. Likewise there are also legati nati, metropolitans, namely those who, by reason of the churches they hold, enjoy this dignity attached by privilege, as in England the Archbishop of York or Canterbury; in France the Archbishop of Rheims; in Italy the Archbishops of Ravenna and Pisa; and so elsewhere others, whose privileges, however, extend only to the ordinary authority of an Archbishop or Primate; for they may not carry the cross beyond the limits of the province, can. antiqua, de privileg. & excess. lib. 5. decretal. Nor can they absolve the public assaulters of clerics, cap. 9. de offic. legati, lib. 1. decretal. tit. 30. LEGES. See Lex. LEGIBUS, for lawfully. [If anyone, summoned to the mallum according to the laws, shall not have come, etc. in the Constitution of Charlemagne, lib. 3. cap. 45. LEGITIMUM. See Canon Missæ. LEGITIMUS FILIUS. See Fulboran. LENTICULUM, a small vessel for preserving oil, often mentioned in Holy Scripture, so called from the shape of a lentil. LENTO. FR. to slacken, to neglect. [That what has been commanded him by us may be executed more strictly, and must on no occasion be delayed. St. Gregory in the Register, lib. 10. epist. 35. LEONINUS VERSUS. See Versus Leoninus. LEPORARIUS, a dog pursuing hares. Matth. Paris. in Vita Abbatum. LEPRA, a disease. See Elephantinus morbus. FR. there are four kinds of leprosy, which in Leviticus, chapter 13, the Lord had ordered to be shown to the priests through Moses, ß. from these after can. 60. de poenit. dist. 1. and there the Gloss. LEPTA, coin. See Talentum. LETHARGICI. See Nyctages. LETHE, ληθη, a prison in Persia. [And descending into Persia he was shut up in a prison called Lethe, that is, oblivion. St. John the Almsgiver, cap. 25. LEVA. FR. signifies plundering and stripping. Leo Ostiensis in Chron. Casin. and Petrus Damianus. LEVAMENTUM, a boat by which loads are lifted from large cargo ships: [And on the third day the whole clergy came to me, and there were many who had prepared themselves to sail with me, who had already placed their goods in those things which were called levamenta. Anastas. Biblioth. in the exile of Pope St. Martin, and martyr. LEUCOTHEA, dawn, λαμοθία, that is, dawn, or the goddess Matuta, so named from her brightness: [On the return of Leucothea, clearly of the following day. In the life of St. Vincent the Priest. LEU-
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LE LEUDES, Regis familiares. [Chlotarius cum pro- ceribus, & leudibus Burgundiæ Trecassinis con- jungitur. Greg. Turon. lib. 9. cap. 54. Burgun- diæ Barones verò tam Episcopi, quàm cæteri leu- destimentes Brunichildem. Ibidem cap. 41. LEVIGABILITAS, alleviatio. [Super infirmita- tis suæ gravitudinem invenire promeruit ali- quantulum levigabilitatem, de miraculis S. Ma- joli, lib. 2. cap. 33. LEVITA, & Levites, de tribu levi, apud quos in veteri testamento erat hæreditarium sacerdo- tium; sed in novo testamento Diaconum signifi- cat. Vide Diaconus. LEVIATHAN. Vide Behemoth. LEVITON, & Levitonarium. Vide Lebitonarium. LEX. Vide Evva. FR. & per antithesim. Vide Ex- lex. Leges Gothorum, & Longobardorum. Vi- de Auricabeones. Lex Saxonica, & Francigena. Vide librum 4. decretalium, tit. 1. cap. 1. Lex mundialis, id est, civilis, can. Prima, 16. quæst. 3. Leges rubræ dicuntur Rubricæ ex eorum titulis, quia rubro colore scribuntur. Lex sensualitatis, {Si Paulus vidit legem in membris suis repu- gnantem legi mentis suæ, & captivantem in legem peccati, can. si Paulus 32. quæst. 5.} Ubi Glossa inquit: {Aliam legem, id est, sensualitatem, sive concupiscentiam, quæ dicitur lex, quia ligat, & trahit ad peccatum: unde dicit alibi, Ago quod nolo in legem peccati, id est, peccatum, quia ligat hominem} Lex Ecclesiastica consistit in canoni- bus, de quibus suo loco actum fuit. Item Statuta, quæ eadem sunt ac Motu proprio. Item Decretales, quas hodie Rescripta dicimus. Glossa in proem. decretal. S. constitutiones, & Baron. an. 142. nu. 9. Suntque ad similitudinem annotationum Princi- pum, quia {Annotatio dicitur scriptura, quam Imperator proprio animi motu facit de aliquo negotio, nemine rogante. Glossa in can. Dicenti, 25. quæst. 2.} Vide Præceptum. Pragmatica est sæcularis constitutio, quæ ventilata est coram Principe, & de hoc facta est scriptura. Glossa in can. dicenti 25. quæst. 2. Vide Pragmaticus typus. Dicitur etiam Pragmatica Ecclesiastica Sanctio, lib. 3. decretal. tit. 19. cap. 1. Cæterùm leges nul- lum benè facere cogunt; sed malè facere prohi- bent. Glossa in cap. 8. de off. Iud. ordinat. Item deceptis, & non decipientibus subveniunt, lib. 3. decretal. tit. 19. cap. 8. & tit. 24. cap. 8. Utrùm au- tem lex recens deroget antiquam? dic quòd non, nisi expressè derogatur. Argumentum ex can. hoc ipsum 33. quæst. 2. ubi sic ait: {Illius sententia magisteneatur, cujus antiquior, & potior extat auctoritas} Idem etiam habetur in can. Domino Sancto, dist. 50. in fine, & ibi Glossa. LIBACUNCULUM. Lacrymatorium vas, italicè Lam- bicco, ex græco λελβω, id est, stillo. {Proin- de habe, ac si stillicida mellis de libacunculo ve- nenato. Tertull. de spect. cap. 27.} sed in aliqui- bus codicibus juxta stylum illius temporis, v, pro, b; ponitur, id est, Livacunculum. LIBATORIUM, locus, in quo oblatio fiebat. Item vas oblationis. LI LIBELLARIUM, processus scripturarum. {Simi- liter & hi, qui consequentes erant ei, stupentes, accepto libellario, seriatim cuncta dicta à Beato viro conscribentes, recesserunt. Anast. Biblioth. in exilio S. Marcelli Papæ.} Vide Libellus. LIBELLARIUS. Vide Tremissis. Item colonaticum canon, seu solutionem pensionis significat. {Si- ve ipsi tenebant, sive libellario nomine ad cen- sum plerisque concesserant. Chron. Casin. lib. 1. cap. 7.} Vide Canon. Colonitium. Libellus. LIBELLARIS; marsupium, sacculus. {Interim ut erat acris ingenii, filiam ejus desponsare deside- rans, loricam, ut ferunt, in libellari, quo char- tæ abdi solent, recondit, dicens mulieri, conjugi- que Ursi, quia multitudinem aureorum meo- rum ampliùs, quàm sexdecim millia in hoc libel- lari reconditam tibi commoneo, quod tuum esse poterit, si mihi filiam tuam præstiteris desponsa- ri. Gregor. Turon. lib. 4. hist. c. 41.} Ubi astutiam illius refert, qui in sacculo loricam ferream offen- derat, simulans esse monetam, ut sic commodè uxorem ducere posset. FR. sed hæc loricam tum in sacculo includebatur, ex lamellis eam compa- ctam fuisse oportet. LIBELLATICI, lapsi in idololatriam ob martyrii timorem, qui duplicis generis erant; aliqui enim dicebantur Sacrificati, Sacrificati, & Thurificati. Vide Thurifico. Thurificatus. Thurarius in dict. Exsufflo. Et communi nomine Idololatræ; alii Libel- lati, & Libellatici; alii Mittentes. Sacrificati dice- bantur qui sacrificia Idolis præstabant. Thurifi- cati, qui thus Idolis dederant. Idololatræ, qui Ido- lis tribuerant aliquem publicum religionis cul- tum. Libellatici autem, quos pudebat manifestè fidem Christianam negare; sed occultè id per se, vel per alios præstabant, & sic ab insectationibus per magistratus libellum securi reddebantur, me- diante pecunia. Mittentes, qui incensum tantùm in ignem mittebant, uti fecit S. Marcellinus Pa- pa. Baron. an. 253. nu. 18. & 19. LIBELLENSIS. Vide Regestum. LIBELLUS. FR. Scriptura, in qua continetur res, quæ petitur, & causa petendi, & nomen actoris, & rei, & coram quo Iudice. Multipliciter Libel- lus dicitur, scilicet, Reclamationis, seu Postula- tionis, qui datur in civilibus actionibus. Glossa in tit. de libelli reclamation, e cap. 1. Semper au- tem offerendus est libellus Iudici, & per ipsum reo, ut ipse reus possit deliberare, 3. quæst. 3. can. Iudicia, S. offeratur. Item semper debet dari in scriptis, tit. de libelli oblat. cap. 1. & in authent. offeratur. Cod. de lit. contest. & in decretal. de probat. cap. quoniam contra. Quod debet fieri in principio litis, d. Authent. S. offeratur. Non est tamen necessarius libellus in judicio de plano procedente. Vide Iudicium de plano. De libello famoso. Vide Contestatio. Item libellus conven- tionalis, de quo Glossa in cap. 3. de libelli oblat. Item Libellus significat canonem, colonaticum, libellarium, quod Itali Livello vocant, de quo sæpè D. Greg. in ejus Registro hoc modo, Libel- los facere. Vide Canon. Colonitium. Libellarius. Et
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LE LEUDES, the king’s familiars. [Chlothar is joined with the leading men and leudes of Burgundian Trier. Greg. Turon. lib. 9. cap. 54. The barons of Burgundy, both bishops and the other leudestimentes Brunichild. Ibidem cap. 41. LEVIGABILITAS, alleviation. [He deserved to find a little alleviation of the burden of his infirmity, de miraculis S. Majoli, lib. 2. cap. 33. LEVITA, and Levites, from the tribe of Levi, among whom in the Old Testament the priesthood was hereditary; but in the New Testament it signifies a Deacon. See Diaconus. LEVIATHAN. See Behemoth. LEVITON, and Levitonarium. See Lebitonarium. LEX. See Evva. FR. and by antithesis. See Exlex. The laws of the Goths and Lombards. See Auricabeones. The Saxon and Frankish law. See book 4 of the Decretals, title 1, chapter 1. Mundial law, that is, civil law, can. Prima, 16. quæst. 3. The red laws are called Rubrics from their titles, because they are written in red color. Law of sensuality, {If Paul saw a law in his members warring against the law of his mind, and making him captive in the law of sin, can. si Paulus 32. quæst. 5.} Where the Gloss says: {Another law, that is, sensuality, or concupiscence, is called a law because it binds and draws to sin: whence he says elsewhere, I do what I do not want into the law of sin, that is, sin, because it binds man} Ecclesiastical law consists in the canons, of which treatment was made in its place. Also Statutes, which are the same as Motu proprio. Also Decretals, which today we call Rescripts. Gloss in the proem. decretal. S. constitutions, & Baron. an. 142. nu. 9. And they are by analogy to the annotations of Princes, because {An annotation is called a writing which the Emperor makes of his own mind on some matter, with no one asking. Gloss in can. Dicenti, 25. quæst. 2.} See Præceptum. Pragmatica is a secular constitution, which was discussed before the Prince, and from this a writing was made. Gloss in can. dicenti 25. quæst. 2. See Pragmaticus typus. It is also called Pragmatic Ecclesiastical Sanction, lib. 3. decretal. tit. 19. cap. 1. Moreover, laws do not compel anyone to do good, but they forbid doing evil. Gloss in cap. 8. de off. Iud. ordinat. Also they aid the deceived, and not the deceivers, lib. 3. decretal. tit. 19. cap. 8. & tit. 24. cap. 8. But does a recent law derogate from an old one? say no, unless it is expressly derogated. Argument from can. hoc ipsum 33. quæst. 2. where he says thus: {The judgment of that one should be observed whose authority is older and greater} The same is also found in can. Domino Sancto, dist. 50. at the end, and there Gloss. LIBACUNCULUM. A vessel for tears, in Italian Lambio, from the Greek λελβω, that is, I drip. {Therefore take it as if drops of honey from the poisoned libacunculum. Tertull. de spect. cap. 27.} but in some manuscripts, according to the style of that time, v is put for b, that is, Livacunculum. LIBATORIUM, a place in which an offering was made. Also a vessel for oblation. LI LIBELLARIUM, the process of writings. {Likewise these also, who were following him, astonished, having received the libellarium, and writing down in order all the things said by the Blessed man, departed. Anast. Biblioth. in the exile of Pope Saint Marcellus.} See Libellus. LIBELLARIUS. See Tremissis. Also it signifies colonatic canon, or the payment of rent. {Either they themselves held it, or under the name of libellarium they had granted it to many for census. Chron. Casin. lib. 1. cap. 7.} See Canon. Colonitium. Libellus. LIBELLARIS; a purse, a little bag. {Meanwhile, as he was of sharp mind and wishing to betroth his daughter, he concealed, as they say, a cuirass in a libellarium, in which writings are usually hidden, saying to the woman, the wife of Urso, because I admonish you that the multitude of my gold, more than sixteen thousand, is hidden in this libellarium, which will be yours, if you grant me your daughter to be betrothed to me. Gregor. Turon. lib. 4. hist. c. 41.} Where he relates the trick of that man, who had come upon an iron cuirass in a bag, pretending it was money, so that he might conveniently take a wife. FR. but since the cuirass was then enclosed in a bag, it must have been made of small plates joined together. LIBELLATICI, those who fell into idolatry out of fear of martyrdom, and they were of two kinds; for some were called Sacrificati, Sacrificati, and Thurificati. See Thurifico. Thurificatus. Thurarius in the word Exsufflo. And by the common name Idolaters; others Libellati, and Libellatici; others Mittentes. Sacrificati were called those who offered sacrifices to idols. Thurificati, those who had given incense to idols. Idolaters, those who had assigned to idols some public worship of religion. But Libellatici were those who were ashamed to deny the Christian faith openly; but secretly they did so themselves or through others, and thus by means of money they were made secure from persecutions by magistrates through a libellus. Mittentes, those who only put the incense into the fire, as Pope Saint Marcellinus did. Baron. an. 253. nu. 18. & 19. LIBELLENSIS. See Regestum. LIBELLUS. FR. A writing in which is contained the matter sought, and the cause of seeking it, and the name of the plaintiff and of the defendant, and before which Judge. Libellus is said in many ways, namely, of Reclamation or Petition, which is given in civil actions. Gloss in tit. de libelli reclamation, from cap. 1. But the libellus must always be presented to the Judge, and by him to the defendant, so that the defendant himself may deliberate, 3. quæst. 3. can. Iudicia, S. offeratur. Likewise it must always be given in writing, tit. de libelli oblat. cap. 1. and in authent. offeratur. Cod. de lit. contest. and in decretal. de probat. cap. quoniam contra. Which must be done at the beginning of the suit, d. Authent. S. offeratur. However, a libellus is not necessary in a judgment proceeding summarily. See Iudicium de plano. Of the infamous libellus. See Contestatio. Also conventional libellus, about which Gloss in cap. 3. de libelli oblat. Also Libellus signifies a canon, colonaticum, libellarium, which the Italians call Livello, about which often D. Greg. in his Register in this way, to make libellos. See Canon. Colonitium. Libellarius. And
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LI Et dicitur etiam Livellus. [Tam fictus, quàm divelli, vel emphytheusis, aut feudi nominibus possidentur &c. Bull. Casin. tom. 2. const. 352.] Item libellus significat Missale. Vide Missalis. Item libellus officialis. Vide Rituale. LIBER OFFICIALIS. Ita à Radulpho appellatum fuit Officium divinum. Vide Officium divinum. LIBER PASTORIS. Vide Hermes. LIBER MYSTERIORUM, & Liber Sacramentorum. Vide Missalis. LIBERA, inferiorum pars, quæ penes Theologos Sanctorum Patrum limbus dicitur, ubi Christus in triduo mortis descendit: [A quo boni immunes sunt tantùm, quòd in inferno erant, sed in superiori quasi in libera. D. Ambros. in epist. ad Rom. cap. 1.] Fortasse ita dicitur, quia locus libertatis futuræ erat. Sed hæc commentaria S. Ambrosii minimè fuisse probat Bellarm. de Scriptoribus Eccles. in Ambrosio, & planè videntur esse alterius, ac linguæ græcæ parùm periti. LIBERA Nos QUÆSUMUS DOMINE &c. preces in Missa post orationem Dominicalem positæ. Vide Embolismus. LIBERALIS. FR. id est, homo liber, & ingenuus. [Quantum denotavi, passivitas offert, libertinos in equestribus, subverbustos in liberalibus, dedititios in ingenuis, rapaces in urbanis, scurras in forensibus, paganos in militibus. Vespilo, leno, lanista tecum vestiuntur. Tertull. de pallio, c.4. LIBERATOR. Vide Remedior. LIBERI. FR. non modò filii, sed descendentes usque ad trinepotes intelliguntur, & ultrà, l. fin. S. parentes, f. grad. cogn. l. liberorum, 220. ff. verb. sign. l. liberos, 10. ff. Senat. Glossa in Clement. de Baptismo, S. Liberi. Regulariter tamen Liberi dicuntur qui ex libero matrimonio orti sunt, can. liberi 32. quæst. 4. LIBEROR. Vide Remedior. LIBERUM ARBITRIUM. Vide Autexusion. LIBITINA, funerale, mortuorum. [Sed cùm libitinam fierent omnes. Sidon. lib. 1. epist. 8.] Item aliquando feretrum significat. [Sed nullo conamine quieverunt elevare libitinam. In vita S. Gudulæ Virg. LIBITINARII, funerarii. Vide Fossarii. Laborantes. Porticani. LIBITINENSIS, Theatri porta. Vide Sanavivaria. LIBITUDO, voluntas, desiderium, complacentia. [Cùm non sit in eorum arbitrio, & potestate, cùm voluerint Abbatem deponere, & alium ad libitudinem suæ voluntatis instruere. Flo- doard. lib. 4. c.7. LIBRA. FR. moneta, quæ italicè Lira dicitur: [Et expensas, & damna tali occasione secuta taxatione juramento præmisso in mille libris usualis monetæ prædicto Episcopo sententialiter duximus condemnandum, lib.4. decretal. tit.36. c. 7. & tit. 37. c.9.] Vide Marca. LIBRARIUS. Vide Antigraphus. Antiquarius. LIBRIGER, libros, vel librum gerens. [Iterùm Hierolexicon Magri. LI 337 postulasti per eundem librigerum, ut tibi pluribus, si possim, scriptis essem molestior. Paulin. epist. 9. ad Sever. LIBURIA. FR. Provincia in regno Neapolitano, quæ vulgariter Terra di Lavoro dicitur. [Guido &c. in Gariliano castrametatur &c. Is autem appropians ad ponem, qui Theudemundi vocatur, castrametatus resedit aliquandiu, & ablato ex Liburia frumento, aliisque victualibus delatis ad Capuanos &c. Eremperti Epitome, an.878. Sicut sacramento pollicitus fuerat, & Liburiam, & Capuanam sub jure jurando illi concessit. Ibid. an. 886.] ac sæpè idem de hoc vocabulo in ea significatione. LICENTIATUS. Vide Baccalaureus. Lyta. LICIATORIUM, lignum, seu axis, super quem in telario involvuntur fila texenda. [Hastile autem hastæ ejus erat quasi licatorium texentium, 1. Reg. cap. 17.] Licia enim stamina significant aliquando. FR. Italicè Subbio, sic italus poeta Franc. Petrarca, vers. 201. Perche delibrando hò posto al subbio Gran parte homai della mia tela breve. Et vers. 442. Poi con gran subbio, e con mirabil fuso Vidi tela gentil tesser Cleante. LICIUM. FR. Civitas, & Provincia in Regno Neapolitano, quæ vulgò Lecce dicitur: [Tancredus comes Licii, qui apud Trojam cum quibusdam aliis juraverat fidelitatem Constantiæ Uxori Henrici Regis Theutonicorum. Anonym. Monach. Casin. in Chron. an. 1190. LIDA. Famula, [Si quis lidam alienam in conjugium sociaverit, in lege salica, tit. 15. LIDO. Vide Ledo. LIDUS, homo mediocris conditionis inter liberum, & servilem statum, qui aliquo proprio fruitur, sed cum obligatione alicujus servitii, ex Lassen Germanico verbo, quod colero significat, cùm sit quasi relaxatus. Ab aliquibus tamen scriptoribus habetur Litus, Laxxus. LIGA, italicè Lega, confæderatio. LIGANTIA. Vide Ligius. LIGATURA. Vide Annulus. LIGIUS, & Ligia. Vassallus, & vassalla, id est, ligatus, & astringus. [Quòd in coronæ suæ dispendium Comitem S. Ægidii in ligium hominem recepisti. Petrus Blesensis, epist. 153. Nam illa die filii Petri Leonis omnes simul humiliaverunt se ad pedes Domini Papæ, & facti sunt homines ligii ejus, juraverunt ei ligiam fidelitatem. Idem epist. 320.] sic in abstracto reperitur Ligantia, id est, vassallagium. [Detestabile quippè est in Monacho, ut sub quocumque coloris habitu, honore, aut titulo potestatis habeat feuda, servos, & ancillas, homagia, fidelitates, atque ligantias. Item Blesen. epist. 102.] FR. Glossa tamen in Clementina de Appellationibus, c.2. S. Homo ligius, assignat aliquam differentiam inter Ligium, & Vassallum. LIGNAMEN. FR. Lignum, vel navis. [Ut qui gloriantur nomine Christiano, Sarracenis arma, Y fer-
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LII It is also called Livellus. [So fictitious, as if by the names divelli, or emphytheusis, or feudi, they are possessed &c. Bull. Casin. tom. 2. const. 352.] Likewise libellus signifies Missal. See Missalis. Likewise libellus officialis. See Rituale. LIBER OFFICIALIS. Thus divine Office was called by Radulphus. See Officium divinum. LIBER PASTORIS. See Hermes. LIBER MYSTERIORUM, & Liber Sacramentorum. See Missalis. LIBERA, the lower part, which among theologians is called the limbo of the Holy Fathers, where Christ descended during the three days of death: [From which the good are only exempt, since they were in hell, but in the upper part, as it were in liberta. D. Ambros. in epist. ad Rom. cap. 1.] Perhaps it is so called because it was a place of future liberty. But Bellarmine proves in no way that these commentaries were of St. Ambrose, de Scriptoribus Eccles. in Ambrosio, and they plainly seem to be by another, and by someone little skilled in the Greek language. LIBERA NOS QUÆSUMUS DOMINE &c. prayers in the Mass placed after the Lord’s Prayer. See Embolismus. LIBERALIS. FR. that is, a free and ingenuous man. [As I have noted, passivity offers libertines among the equestrian, subverbusti among the liberal, dedititii among the ingenuous, rapacious among the urban, jesters among the forensic, pagans among the soldiers. Vespilo, leno, lanista are clothed with you. Tertull. de pallio, c.4. LIBERATOR. See Remedior. LIBERI. FR. not only sons, but descendants down to great-great-grandchildren are understood, and beyond, l. fin. S. parentes, f. grad. cogn. l. liberorum, 220. ff. verb. sign. l. liberos, 10. ff. Senat. Glossa in Clement. de Baptismo, S. Liberi. Regularly, however, Liberi are called those born from a free marriage, can. liberi 32. quæst. 4. LIBEROR. See Remedior. LIBERUM ARBITRIUM. See Autexusion. LIBITINA, funeral, of the dead. [But since they were all being made libitina. Sidon. lib. 1. epist. 8.] It also sometimes signifies a bier. [But by no effort were they able to lift the bier. In the life of St. Gudula the Virgin. LIBITINARII, undertakers. See Fossarii. Laborantes. Porticani. LIBITINENSIS, the theater gate. See Sanavivaria. LIBITUDO, will, desire, pleasure. [Since it is not in their choice and power, when they wish to depose an abbot, and to appoint another according to the pleasure of their will. Flodoard. lib. 4. c.7. LIBRA. FR. coin, which in Italian is called Lira: [And the expenses and damages incurred on such occasion, after taxation and the oath having been taken beforehand, we have judged that the aforesaid Bishop is to be condemned in one thousand libræ of the usual coin, decree, lib.4. tit.36. c.7. & tit. 37. c.9.] See Marca. LIBRARIUS. See Antigraphus. Antiquarius. LIBRIGER, carrying books, or a book. [Again in the Hierolexicon of Magri. you asked through that libriger, that I should be more troublesome to you with writings, if I could. Paulin. epist. 9. ad Sever. LIBURIA. FR. Province in the kingdom of Naples, which is commonly called Terra di Lavoro. [Guido &c. camps at Garigliano &c. But he, approaching the bridge which is called Theudemund’s, having camped there for some time, and grain having been taken from Liburia, and other provisions brought to the Capuans &c. Eremperti Epitome, an.878. As he had promised by oath, he granted both Liburia and Capua to him under oath. Ibid. an. 886.] and often the same is said of this word in that meaning. LICENTIATUS. See Baccalaureus. Lyta. LICIATORIUM, a beam or shaft on which, in the loom, the threads to be woven are wound. [But the shaft of its spear was like the liciatorium of weavers, 1. Reg. cap. 17.] For licia sometimes signify warp-threads. FR. In Italian Subbio, thus the Italian poet Franc. Petrarca, verse 201. Perche delibrando hò posto al subbio Gran parte homai della mia tela breve. And verse 442. Poi con gran subbio, e con mirabil fuso Vidi tela gentil tesser Cleante. LICIUM. FR. A city and province in the kingdom of Naples, which is commonly called Lecce: [Count Tancred of Licium, who at Troy with certain others had sworn loyalty to Constance, wife of Henry king of the Germans. Anonym. Monach. Casin. in Chron. an. 1190. LIDA. Female servant, [If anyone has joined another man’s lida in marriage, in the Salic law, title 15. LIDO. See Ledo. LIDUS, a man of intermediate condition between free and servile status, who enjoys something of his own, but with the obligation of some service, from the German word Lassen, which means to cultivate, since he is as it were relaxed. By some writers, however, it is given as Litus, Laxxus. LIGA, in Italian Lega, confederation. LIGANTIA. See Ligius. LIGATURA. See Annulus. LIGIUS, & Ligia. Vassal, & vassaless, that is, bound and obliged. [That to the detriment of your crown you received the Count of St. Gilles as a liege man. Peter of Blois, epist. 153. For on that day all the sons of Peter Leone together humbled themselves at the feet of the Lord Pope, and became his liege men, and swore to him liege fidelity. Idem epist. 320.] Thus in the abstract is found Ligantia, that is, vassalage. [For it is detestable in a monk, that under any color of habit, honor, or title of authority, he should have fiefs, servants and maidservants, homages, fidelities, and ligantias. Item Blesen. epist. 102.] FR. Yet the Gloss on the Clementine de Appellationibus, c.2. S. Homo ligius, assigns some difference between Ligius and Vassallus. LIGNAMEN. FR. Wood, or ship. [Just as those who glory in the Christian name, to the Saracens weapons, Y fer-
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L I ferrum, & lignamina deferant galearum, lib.5. decretal. tit.6. c.6. Et in extrav. Jo. XXII. de Iudæis, & Sarracenis, c. unico. LIGO, onis. Vide Fossorium. LIMBUS, frustillum serici panni, quod in parte anteriori, & posteriori Albæ, & in ejus manicis suebatur, de quo in dict. Alba dictum est. Vide Lista. Periclysis. Limbus, id est, pars inferioris terræ. Vide Libera. LIMENARCHA, λιμλωδρχνς. FR. Maritimi portus Præfectus, l.1. & 2. Cod. Quæ res export. non debet. Ubi Accursius perperàm Custodem limitum, & terminorum Imperii exponit; nam si hæc vox fuisset latino-græca, ut ipse existimat, dici deberet Limitarcha. Hoc autem vocabulum compositum est ex binis græcis dictionibus, nempè λιμλω, id est, portus, & αρχος Princeps: sic Limina Apostolorum dicitur, Basilica S. Petri, quia ibi ad seculos & optatos portus post laboriosam peregrinatione viatores perveniunt. V. Portulanus. LIMINA. Vide Confessio, Limenarcha. LIMNIOTA, lacustris, palustris. FR. S. Georgii Monachi cognomentum, de quo mentionem faciunt Martyrol. Rom.24. Aug. & Menolog. Græc. qui coronam martyrii pro cultu sacrarum imaginum obtinere meruit. Nomen autem hoc græcum est λιμνιωτης, id est, stagni, vel lacus habitator. LINEA. Vide Rocketum. LINEATOR, Mensurator, Geometra. [Quia secundùm consuetudinem lineatoris fecerunt. Paulus Diacon. lib.3.] LINGUATA, ita cognominata est Athenarum Civitas propter ejus eloquentiam. FR. minimè verò Locutulejam, Blatronam, aut Linguacem, ut Jo. Stephanus Menochius in ejus storeis, par. 4. centuria 7. c.56. existimavit. Vide Caupona. De qua Civitate Tertullianus inquit [Athenis enim expertus Linguatam Civitatem, cùm omnes illic sapientiæ, atque facundiæ caupones degustasset, lib. de anima, c.3.] De gentium Doctore loquitur, de quo etiam Arator, lib.2. in Act. Apostolorum ex Tertulliana imitatione cecinit. Ingeniis claras, & linguis Paulus Athenas Ingreditur. LINOSTIMA, ad investigandum significatum hujus nominis maxima difficultas est: Pallam enim Linostimam, quam S. Silvester Papa Diaconibus concesserat, Gavatûs putat fuisse manipulum; sed hic etiam Subdiaconibus communis est: ego tamen existimo fuisse stolam, quam Græci Orarium dixere, de quo suo loco; & quam ipsi super sinistrum humerum deferunt, cujus anteriorem partem ad brachium revolvunt, ac pendentem relinquunt posteriorem partem; idem observant Carthusiani, sed hi latino ritu eam ad dextrum latus ligant, ac longiorem partem in brachio ad instar manipuli stringunt, quæ opinio antiquissima SS. Petri, & Pauli imagine confirmatur, quæ ejusdem S. Silvestri Papæ fuerat, ac magna veneratione in Basilica Vaticana conservatur, in cujus inferiori parte idem Sanctus Pontifex est depictus, cu[m] assistentia duorum Diaconorum Constantinum ba- ptizans, Diaconi verò induti antiquo Colobio, quoru[m] sinistris humeris pendet stola, sive manica, quæ revera non alia esset, nisi Linostima palla. Co[n]firmatur secundò hæc nostra opinio verbis Rodulphi, prop. 23. ubi de hoc Silvestri decreto agens inquit [Ut Diaconi Dalmatica uterentur in Ecclesia, & palla Linostima eorum læva tegeretur] ergo stola est, quæ ad lævam antiquitus, tamqua[m] in parte tunc, ut dictu[m] est in dict. Bulla, nobiliori pendebat. Etymologia verò acutè ab aliquibus traditur ex græco λιγοςημον, id est, Lini stamen, fortasse ad differentiam stolæ, quæ lanæ staminis in illis sæculis erat. FR. Quod Palla Linostima videatur fuisse Orarium, seu stola; ex eo conjectari posset; nam vestem illam talarem Medoru[m], quam Herodot. lib 6. Xenophon. lib.8. Plutarch. in Alexandro, Arian. lib.4. & 6. 50λων vocant. Q. Curtius, lib.3. Pallam appellat, & Horatius Satyr. 2. Lib.1. pallam pro fascia sumpsit, inquiens. Ad talos stola demissa, & circumdata palla. Ut & Seneca in Troad. 25. Cingat tunicas palla soluras. Atque ut palla linostima læva Diaconi tegeretur nedu[m] à Silvestro, sed etia[m] à Zosimo Papa ordinatu[m] fuerat. Synonyma. Vide in dict. Orarium. Stola. LINTEUM. Vide Othone. Manutergium. LINTRES. Vide Chelandium. LIO, verbum græcum λειω, id est, lævigo, explano, polio, [Scit albarius tector, & tecta sarcire, & tectoria inducere, & cisternam liare. Tertull. de Idol. c.8. LIPSANA, λειλανον, id est residuum, reliquia. [Prope Lipsana sacræ Virginis ire religiosum duxit. In vita S. Gundulæ. Erat namque cernere prope Lipsanas sacræ Virginis se adimisse, & sub tanta protectrice à strepitu persequentium jam securu[m] pro cubuisse. Ibidem.] FR. legitur etiam Lipsanum [Facta sunt encænia apud Constantinopolim, & recondita sunt Lipsana Andreæ, & Lucæ Apostolorum. Paul. Diacon. lib.16.] Vide Reliquiæ. LIS. Litis expensæ. Vide Delatura. LISTA, Fimbria, limbus, linea, quæ ex aliquo textili, seu acu picta, in vestium, & paramentorum extremitatibus ornamæti gratia solet apponi, qua[m] Calepinus, nescio quo fundamento, in dict. Litania ineptè ait vulgum Litaniam appellare [Fecit super Altare majus veste[m] de fundato cum cruce in medio, & gammadiis, & in gyro lista[m] de fundato unâ. Anast. in Leone IV.] Ejus Synon. V. in d. Limbus. LITANIA, λιτανεια, Supplicatio, Rogatio, atque Processio. Differt à Lætania. Vide suo loco. [Litanias non tantùm dici illam recitationem nominu[m], qua Sancti in adjutoriu[m] vocantur infirmitatis humanæ, sed etiam cunctas, quæ fiunt supplicationibus, orationes appellari. Valaf. de reb. Ecclesiast. cap.28.] Hinc Melitenses Liti vocant processionem. Litania major appellari solet illa, quæ fit in die S. Marci, à D. Gregorio instituta, dum Romæ graslabatur pestis, quæ Septiformis denominata fuerat. [Septiformis autem Litania ideò dicta est, quod totius Urbis populus à Beato Gregorio in septé partes Deum deprecaturus divisus est. Paulus
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L I ferrum, and timber are to be conveyed for helmets, lib. 5. decretal. tit. 6. c. 6. And in the Extravagant of John XXII, on Jews and Saracens, c. unico. LIGO, -onis. See Fossorium. LIMBUS, a small strip of silk cloth, which was sewn on the front and back of the alb, and on its sleeves, as was said in the entry on the alb. See Lista. Periclysis. Limbus, that is, the lower part of the earth. See Libera. LIMENARCHA, λιμλόαρχης. FR. the prefect of a maritime port, l. 1. and 2. Cod. Quæ res export. non debet. Where Accursius wrongly explains it as the guardian of the limits and boundaries of the Empire; for if this word had been Latin-Greek, as he thinks, it ought to be called Limitarcha. But this term is compounded from two Greek words, namely λιμνη, that is, port, and αρχος, prince: thus the Basilica of St. Peter is called Limina Apostolorum, because there, after a laborious pilgrimage, travelers arrive at the desired harbor and resting-place. See Portulanus. LIMINA. See Confessio, Limenarcha. LIMNIOTA, of the lake, of the marsh. FR. the surname of St. George the Monk, of whom mention is made in the Roman Martyrology, Aug. 24, and the Greek Menologion, who merited to receive the crown of martyrdom for the veneration of the sacred images. This Greek name is λιμνιωτης, that is, inhabitant of a marsh or lake. LINEA. See Rocketum. LINEATOR, measurer, geometer. [Because they made it according to the lineator's custom. Paulus Diacon. lib. 3.] LINGUATA, the City of Athens was so called on account of its eloquence. FR. by no means a chatterer, a prattler, or a babbler, as Jo. Stephanus Menochius, in his stories, part 4, centuria 7, c. 56, thought. See Caupona. Concerning which city Tertullian says: [For at Athens, having experienced a city of the eloquent, when I had tasted there all the tavern-keepers of wisdom and eloquence, lib. de anima, c. 3.] He is speaking of the Doctor of the nations, of whom also Arator, lib. 2, on the Acts of the Apostles, in imitation of Tertullian sang: Renowned for talents and for tongues, Paul enters Athens. LINOSTIMA, it is extremely difficult to determine the meaning of this name: for Gavatus thinks that the Linostima pallium which Pope St. Sylvester had granted to the deacons was a maniple; but this is also common to subdeacons. I, however, think it was a stole, which the Greeks called Orarium, of which elsewhere; and which they wear over the left shoulder, winding the front part around the arm and leaving the back part hanging. The Carthusians observe the same, but in the Latin rite they fasten it on the right side and bind the longer part on the arm like a maniple; this opinion is confirmed by the very ancient image of SS. Peter and Paul, which had belonged to the same Pope St. Sylvester and is preserved with great veneration in the Vatican Basilica, in whose lower part the same holy Pontiff is depicted, baptizing Constantine with the assistance of two deacons; the deacons, however, are clothed in the ancient colobium, from whose left shoulders hangs a stole, or sleeve, which in truth would be nothing other than the Linostima pallium. This our opinion is confirmed secondly by the words of Rodulphus, prop. 23, where, speaking of this decree of Sylvester, he says: [That deacons should wear the dalmatic in church, and that their left side should be covered with the Linostima pallium.] Therefore it is the stole, which in ancient times hung on the left, as then, as was said in the entry on the Bull, in the nobler part. The etymology is cleverly given by some from the Greek λιγοσημον, that is, linen thread, perhaps to distinguish it from the stole, which in those ages was of woolen thread. FR. That the Linostima pallium seems to have been the Orarium, or stole, might be conjectured from this; for that long garment of the Medes, which Herodotus, lib. 6, Xenophon, lib. 8, Plutarch in Alexander, Arrian, lib. 4 and 6, call σώλων. Q. Curtius, lib. 3, calls a pallium, and Horace, Satyr. 2, lib. 1, took pallium for a band, saying: A stole falling to the ankles, and a pallium wrapped around it. And Seneca also in Troad. 25: Let the pallium gird the loosened tunics. And that the left of the deacon was covered by a Linostima pallium was ordained not only by Sylvester, but also by Pope Zosimus. Synonyms. See in the entry Orarium. Stola. LINTEUM. See Othone. Manutergium. LINTRES. See Chelandium. LIO, the Greek verb λειω, that is, I smooth, level, polish, [The plasterer knows how to repair walls, and to apply coatings, and to coat a cistern with plaster. Tertull. de Idol. c. 8. LIPSANA, λειλανον, that is, remains, relics. [He deemed it a religious duty to go near the Lipsana of the sacred Virgin. In the life of St. Gundula. For one could see that, having withdrawn near the Lipsana of the sacred Virgin, and now secure beneath so great a protectress from the noise of the persecutors, she had lain down to rest. There.] FR. it is also read Lipsanum [The feast of dedication was celebrated at Constantinople, and the Lipsana of the Apostles Andrew and Luke were laid up. Paul. Diacon. lib. 16.] See Reliquiæ. LIS. The expenses of a lawsuit. See Delatura. LISTA, fringe, border, line, which, made from some textile or embroidered with a needle, is usually applied for ornament at the extremities of garments and vestments; Calepinus, I know not on what basis, in the entry on Litany, foolishly says that the common people call it Litany [He made over the high altar a vestment of cloth-of-gold with a cross in the middle and gammed designs, and around it a single lista of cloth-of-gold. Anast. in Leo IV.] Its synonyms. See in the entry Limbus. LITANIA, λιτανεια, supplication, petition, and procession. It differs from Lætania. See there. [Litany is called not only that recitation of names by which the Saints are invoked in human infirmity, but also all prayers made with supplications. Valaf. de reb. Ecclesiast. cap. 28.] Hence the Maltese call a procession Liti. A major litany is usually called that which is performed on the feast of St. Mark, instituted by Pope Gregory, while a pestilence raged in Rome, which had been called Septiformis. [And this Septiform litany is so called because the whole people of the City was divided by Blessed Gregory into seven parts to pray to God.] Paulus
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LI lus Diac. lib. 3. de gestis Longobar. c. 25. Idem confirmatur ab eodem Gregor. in epist. 34. Regist. lib. 11. indict. 6. ad Lucidum Episc. Leontinum, à Gregorio Turonensi in ejus historia, & à D. Antonino Florent. Archiep. tom. 2. tit. 12. c. 3. de S. Gregorio Magno, S. 1. Quæ tamen litania per plures dies continuata fuit ab eodem Pontifice imaginem sacratam Virginis Mariæ deferente, usque quò in transitu per Adriani molem vocem Angelorum audiverat Regina Cæli, &c. quibus ille respondit, Ora pro nobis Deum, qui meruit deinde Angelum Dei videre supra eandem molem in vaginam mittentem gladium, in signum celsationis pestis, iræque Dei. Sigonius tamen, lib. 1. affirmat prædictam coelestem visione anno sequenti, dieque Paschæ accidisse, quo die Sanctus idem Papa in gratiarum actionem tanti memorati beneficii quotannis præfatam processionem ordinarat, ut ex ejus Registro in indictione posita ad principiu[m] libri secundi colligitur, ubi sic inquit: [Solemnitas annuæ devotionis, filii dilectissimi, admonet, ut Litaniam, quæ major ab omnibus appellatur, sollicitis, ac devotis debeamus, auxiliante Domino, mentibus celebrare] Et post multa ibidem tandem concludens, Litaniam ob memoriam prædicti accepti beneficii institutam fuisse, his verbis insinuat: [Tam de antiquioribus, quàm de præsentibus beneficiis pietati ejus, in quantu[m] possumus, referre gratias mereamur.] Itaque prima Litania in mense Septembris pestis, imminente periculo celebrata est; sed annua deinde pro acceptis beneficiis co[m]memoratio in die S. Marci instituta fuerat, ut usque ad præsens per universalem Ecclesiâ observatur, atque ex Aquisgranensi II. Concilio colligitur, ubi sic in can. 10. habetur: [Ut Litania major more Romano ab omnibus in septimo Kalendas Maji celebretur.] FR. puto, quòd Major exinde dicatur, quia ad Majorem Sancta Mariam progreditur, & minorem Litaniam dictam fuisse, quia ad Minorem Sanctam Mariam processio dirigebatur. Vide hîc Maria Virgo. Item per Litaniâ intelligitur quilibet concursus populi. [Ad hoc interdicatur his omnibus, ad Litanias faciendas, nocte, vel die profanis coire co[m]ventibus. In decreto Arcadii, & Honorii Imp. in Cod. de Hæreticis, I. cuncti hæretici.] Qua occasione minimè prætermittenda est vulgi inadvertentia, quod in Ecclesia S. Mariæ Ara coeli Romæ appellata vestigia Deæ Isidis, quam superstitiosè Gentiles pedum turelarem habebant, ibi pro S. Angeli, suprà memorati, impressis vestigiis adorabant; ex ejus enim inscriptione clare liquet. FR. In secunda impressione hujus operis habet Adorantur, quod in ultima editione Author scripserat Adorabantur; noluit enim ex modestia ejus laudes referre; nam zelo Authoris Alexander VII. foelicis recordationis in visitatione, quâ fecerat Ecclesiaru[m], de hac erronea credulitate ab Authore co[m]monefactus, dum ad Arâ Coeli accessisset, oculariter voluit hoc inspicere, quod præ annosa copia tabellaru[m] votivarum fieri non potuisset, jusserat exinde ut amoverentur tabellæ, quæ i scriptione[m] occultabant (nam vestigia LI 339 solum conspiciebantur insculpta, & invenit veram Auctoris relatione[m]; inscriptio enim hæc sub relata erat Deæ Isidi. Quare Papa ma[n]daverat lapide[m] illu[m] penitus aboleri, votiva s[un]que tabellas auferri. Sed redeundo, unde sumus digressi, ab aliquibus Scriptoribus vocatur hæc Processio nigra, quia nigro tegmento cooperiebatur. FR. In Co[n]ventuali Ecclesia Equitum Melitessum, ubi in feriis sextis per annu[m] solet fieri processio cum vero ligno S. Crucis, post solemne[m] de eadem Cruce Missam, me adhuc puero memini, quòd in feriis sextis martialib[us] hæc processio fieri solebat facie totius Cleri nigro velo contecta, an hæc fortasse universæ Ecclesiæ fuerat co[m]suetudo, unde processio nigra dicebatur? Si verò Litaniæ majores in die Pasche occurrerint, tunc ad diem tertiu[m] ejusdem octavæ transferri ordina- vit Sacra Rituum Congregatio, sub die 25. Septembris 1627. ut fideles frequentiùs interveniant, cu[m] sit dies festivus, ac Missa de Rogationibus dicatur absque commemoratione Octavæ, cum violaceis parametis, & præfatione seriali Pasche, atque ejus Communicantes. Item Litaniæ, quæ Triduanæ dicu[n]tur, id est, in triduo ante Ascensionem, quæ & Minores vocantur, à Sancto Mamerro, Viennæ Allobrogu[m] Episcopo de an. 474. institutę fuerunt, occasione Luporu[m] infestationis, quod confirmatur au- ctoritate cujusda[m] Libri, cujus titulus Sacerdotalis dicitur, ubi describendo processionem Rogationu[m] mentionem facit luporu[m], qui in culmine hæstarum ferebatur, his notis: [In aliquibus Ecclesiis solent portari dracones, & lupi super perticas ad denotanda[m] causam, quare instituta fuerit hæc processio in tribus diebus Rogationu[m]. FR. Author hujus li- bri Sacerdotalis fuit Albertus Castellanus Venetus Ordinis Prædicatorum, qui Venetiis de anno 1560. per Ioannem Variscum, & socios impressus fuit, & citata Castellani verba habetur in tract. 1. par. 3. c. 4. Præter quam quòd causam institutionis non refert, sed obscurè insinuat, & nos diffusè in dict. Draconarius egimus, co[n]vincitur errore ex Baronio ad annu[m] 475. n. 11. & seqq. ubi manifestè au- thoritate Sidonii ostendit Mamertum Viennæ- sem Episcopu[m] propter terremotus, aliaque cælestia prodigia Rogationes renovasse. Quod potiùs Conciliu[m] Aulianense 1. instituisse videtur, dum ait: [Rogationes, id est Litanias ante Ascensionem Domini placuit celebrari &c. de conf[ir]cat. dist. 3. can. Rogationes.] Quæ deinde Rogationes à Leone III. Romæ introductę fueru[n]t. [Ipse verò à Deo protectus, & præclarus Pontifex constituit, ut ante tres dies Ascensionis Dominicæ, Litaniæ celebrentur. Anast. Biblioth. in Leone III.] Sed Iacobus de Vitriaco in sermone fer. secundæ Rogat. introductorem rogationu[m] Liberium Papâ facit. FR. Est quidem planè ridicula Hæreticoru[m] nostri te- poris opinio, quæ, quoniâ Sanctoru[m] suffragia acerrimè impugnare conatur, Epitomen proinde ex nostris prorsus Litaniis decerpserat; demptis Sanctorum invocationibus, atque pro Ecclesia, & pro Papa, rogationibus. Sed proh fatui sacrarum Ob- servationu[m] Reformatores! seu Deformatores (ut verius vos appellem) à quibus semper contra Ca- tho-
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From Diac. lib. 3. de gestis Longobar. c. 25. The same is confirmed by Gregory himself in epistle 34 of the Register , book 11, indiction 6, to Lucidus, Bishop of Leontinum, by Gregory of Tours in his history, and by D. Antoninus, Archbishop of Florence, vol. 2, title 12, c. 3, of St. Gregory the Great, S. 1. This litany, however, continued for several days by the same Pontiff, bearing the sacred image of the Virgin Mary, until, in passing by the Mole of Hadrian, he had heard the voice of the Angels, “Queen of Heaven,” etc., to which he replied, “Pray to God for us,” and then deserved to see the Angel of God above the same mole putting the sword back into its sheath, as a sign of the cessation of the plague and of the wrath of God. Nevertheless, Sigonius, book 1, affirms that the aforesaid heavenly vision happened in the following year, on Easter Day; on which day the same holy Pope, in thanksgiving for so great a remembered benefit, had ordered the aforesaid procession to be held every year, as is gathered from his Register in the indiction placed at the beginning of book two, where he says: [The solemnity of annual devotion, most beloved sons, reminds us that, with attentive and devout minds, we ought, with the Lord’s help, to celebrate the Litany which is called the Greater by all.] And after much else there, finally concluding that the Litany was instituted in memory of the aforesaid received benefit, he hints at this in these words: [That for both ancient and present benefits we may deserve to render thanks, as far as we are able, for his piety.] Thus the first Litany, in the month of September, was celebrated when the danger of the plague was imminent; but the annual commemoration of the benefits received was then instituted on the feast of St. Mark, as is observed by the universal Church up to the present, and is gathered from the Second Council of Aachen, where canon 10 states: [That the Greater Litany, according to Roman custom, is to be celebrated by all on the seventh day before the Kalends of May.] I think it is called “Greater” because it proceeds to Santa Maria Maggiore, and that the “Lesser Litany” was so called because the procession was directed to Santa Maria Minor. See here Maria Virgo . Likewise, by Litany is understood any gathering of the people. [For this reason let all these, forbidden to make litanies, not assemble at night or by day in profane gatherings. In the decree of Arcadius and Honorius, Emperors, in the Code de Hæreticis , I. cuncti hæretici .] On this occasion one must by no means pass over the common people’s mistaken notion that in the Church of Santa Maria in Ara Coeli at Rome they adored the footprints of the goddess Isis, which the Gentiles superstitiously regarded as a protecting presence for their feet, as the footprints of the above-mentioned holy Angel; for from the inscription itself it is clearly evident. In the second edition of this work it has Adorantur , whereas in the last edition the Author had written Adorabantur ; for out of modesty he did not wish to report its praises. Indeed, with the zeal of the Author, Alexander VII, of happy memory, in a visitation which he made of the churches, being informed by the Author of this erroneous belief, when he had approached Ara Coeli, wished to examine this personally, which could not be done because of the ancient abundance of votive tablets; he therefore ordered the tablets, which were hiding the inscription, to be removed (for only the engraved footprints were visible), and he found the Author’s report to be true; for the inscription underneath read: To the goddess Isis . Therefore the Pope had ordered that stone to be completely removed, and the votive tablets taken away. But returning to where we had digressed, this procession is called by some writers the Black Procession, because it was covered with black drapery. I remember as a boy that in the Conventual Church of the Knights of Malta, where on Fridays throughout the year a procession with the true wood of the Holy Cross used to be made, after the solemn Mass of the same Cross, on martial Fridays this procession used to be made with the face of the entire clergy covered with a black veil; was this perhaps formerly the custom of the universal Church, whence it was called the Black Procession? If the Greater Litanies should occur on Easter Day, then the Sacred Congregation of Rites ordered them to be transferred to the third day of the same octave, on 25 September 1627, so that the faithful may more frequently attend, since it is a feast day, and the Mass of the Rogations is said without commemoration of the Octave, with violet vestments, and with the Easter preface and its Communicantes . Likewise, the litanies which are called Triduanal, that is, for the three days before the Ascension, and which are also called Lesser, were instituted by St. Mamertus, Bishop of Vienne among the Allobroges, in the year 474, on account of an infestation of wolves, as is confirmed by the authority of a certain book called Sacerdotalis , where, in describing the procession of the Rogations, mention is made of wolves that were carried at the top of poles, in these words: [In certain churches dragons and wolves are customarily carried on poles to indicate the reason why this procession was instituted on the three days of Rogation.] The author of this Sacerdotalis book was Albertus Castellanus of Venice, of the Order of Preachers, who was printed at Venice in the year 1560 by Giovanni Varisco and partners, and the cited words of Castellanus are found in tract 1, part 3, c. 4. Apart from the fact that he does not state the cause of the institution, but obscurely hints at it, and we have treated it at length in the entry Draconarius , he is convicted of error by Baronius, ad annum 475, no. 11 and following, where, on the clear authority of Sidonius, he shows that Mamertus, Bishop of Vienne, renewed the Rogations because of earthquakes and other heavenly prodigies. More likely the First Council of Orléans seems to have instituted them, when it says: [It pleased us that Rogations, that is, Litanies before the Ascension of the Lord, should be celebrated, etc., de confircat. dist. 3, can. Rogationes .] These Rogations were then introduced at Rome by Leo III. [And he, protected by God and a distinguished Pontiff, established that before the three days of the Lord’s Ascension, litanies should be celebrated. Anast. Biblioth. in Leo III.] But James of Vitry, in a sermon for the second Rogation Wednesday, makes Pope Liberius the introducer of the Rogations. Indeed, the opinion of the heretics of our times is completely ridiculous, since, because they most fiercely try to attack the suffrages of the Saints, they had therefore clipped an epitome from our very Litanies, with the invocations of the Saints removed, and also the prayers for the Church and for the Pope. But alas, foolish Reformers of sacred observances! or rather Deformers (as I should more truly call you), by whom always against the Catho-
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L I tholicas traditiones responsio illa à dura Casauboni cervice contra Baioniu[m] xcogitata afferitur, nempè: A principio non erat sic. Eja nunc, ut dicitis exposco, hæc vestra detruncata litania erat ne sic à principio? Sanè à vestra secta sectam illa[m] fuisse, negare pudebit. Vestrum ergo telum ad omnia promendo paratu[m], quod A principio non erat sic: non est profectò (ut vocitatis) achilleum, dum crebrò in jactantem inflectitur. In quibus Rogationibus jejunari solebat. [Qui triduo omnes abstineant, & quadragesimalibus cibis utantur. Idem Concil. can. 39. ] Sed jejunari deinde prætermissu[m] fuit, ut sententiis Sanctorum Patrum conformaretur, jejuniu[m] tempore Paschali minimè permittentium. Equitum tamen Melitensiu[m] antiqua regula jejunadu[m] statuit; quod etiam nunc ipsi observant. Ecclesia verò Ambrosiana, ut debitè jejunari possit, has rogationes post Ascensionem celebrat. Andagavensis Ecclesiæ Clerus in processione feriæ quartæ Rogationu[m] diversè ab aliis diebus incedit; in eo enim die Dignitates propè Crucé ambulant, quas sequuntur Canonici, & ultimò Clerici, quod fit ad denotandu[m] in celesti patria novissimos futuros esse primos, ac primos novissimos, juxta Redemptoris estatum. Rogationes autem à Sancto Gallo Episc. institutæ, de quibus agit Greg. Turon. lib. 4. c. 5. non sunt, quæ fiunt ante Ascensionem; nam in medio quadragesimæ celebrantur; sic etia[m] illæ, de quibus in Concilio Lugdunensi primo, quæ in mense Novembris ibi ordinantur. Item quæ statutæ fuere in Gerundensi Concilio de an. 517. In Hispania diverse etia[m] sunt, quia post Pentecosten ordinantur. Item Kyrie eleison, quod in Missa dicitur, etia[m] appellatu[m] fuit Litania, ex eo quia supplicatio sit, ut suo loco dictu[m] fuit; & ita in quibusdam M. SS. antiquis Ritualibus legimus, quòd in Sabbato sancto dicebâtur Litaniæ Septenæ, Quintenæ, Ternæ, sive Septenariæ, Quinariæ, Ternariæ: id est, quia in illo die ad fontem baptismalé Kyrie eleison primò septies, deinde quinquies, & ultimò ter proferebatur. De Kyrie eleison centies prolato dictum etiam fuit suo loco. Item in ordine Romano reperitur hæc phrasis, Imponere Litaniam, quæ incipere Kyrie eleison significat. Hodie aute[m] per nomen Litania non nisi invocationem Sanctoru[m], qua Ecclesia uti solet, intelligitur, qui usus non fuit ante D. Hieronymi tepora, ut vult Valaf. de reb. Eccl. c. 28. Sed hoc in Ecclesia Romana intelligendum; nam in Neocæsareæ Ecclesia erat in usu antea, ut ex Epist. D. Basilii 63. colligitur. Advertendum insuper est, quòd Litaniis à B. Pio Papa V. reformatis non possunt sine licentia Sedis Apostolicæ alii Sancti titulares addi, juxta responsa Sac. Rit. Congregat. ad Canonicos Regienses sub die 22. Martii 1631. data: multò minus possunt Sancti non canonizati adjungi. Bellarm. de Sanctor. beatitud. c. 10. Quod nedum publicè, sed nec privatim docet Sanchez, lib. 1. c. 3. n. 5. sum. fieri liceere. Item Clemens VIII. decreto prohibuit anno 1601. ne imprimantur, neve in Ecclesia canantur aliæ litaniæ, nisi consuetæ de Sanctis, & de Beata Maria, quæ communitas Lauretanæ dicuntur. De L I Reliquo. Vide Processio. Quid dicendum sit in Litaniis majoribus tempore Sedis Vacantis, loco, Vt Domnum Apostolicum, &c. Vide Apostolicus. LITHOPARIUS, ex grecis dictionib. , id est lapis, & , insula hoc nomine appellata, quæ seper lapidicina pretiosoru[m] fuit [Juxta alias antiquas sex lithoparias superposuit trabes. Anst. Gr. III.] Sed in aliquibus Codicibus corruptè Filopares, legitur. LITHOSTROTOS, , musivum opus, de quo dictum est in dict. Gabbatha. FR. quam artem à Græcis inventam fuisse, Plin. lib. 36. c. 25. affirmat, ita inquiens [Originé habent eborata arte picturæ ratione, donec lithostrota expulere eam &c. parvulis ex testulis, tinctisque in varios colores] Et inferiùs narrans, quando hæc ars Romam fuerat delata: [Lithostrota cæptavere jam sub Sylla parvulis certè crustis, extat hodieque, quod in Fortunæ delubro Præneste] Dionysius Carthusianus mendosè habet, Lycostratos Hugo Cardinalis, & Glossa ordinaria interpretantur Lithostrotos, id est, Iudiciale. At licèt Lithostrotos erat ubi jus dicebatur; non tamen re vera hæc est nominis interpretatio, ut in dict. Gabbatha dictum est. Hoc opus dicitur etiam Sarsorium. Ennodius enim epigr. 91. cujus titulus est [De marmoribus opere Sarsorio] hos versus composuit: Visceribus lapidum permixta lege coactis Naturam faciunt artificum studia. In solidu[m] fractis riguerunt marmora membris, Partibus in crustam colligitur genius. Unam de variis speciem componere frustis Qui potuit, saxum duxit in obsequium. Vide Musivum, Sarsorium. LITIGIUM. FR. Lis, controversia. Bullar. Casin: tom. 2. Constit. 21.) (Vide Elitigatus. LITERA, FR. elementum alphabeticum: [Unius literæ defectus non vitiat rescriptum, in decreta. de fide instrumentor. c. 11.] LITERÆ, seu Litteræ, ep. Vid. Syllabæ, quæ apud Ecclesiasticos variæ sunt, id est, Communicatoriæ, Canonice seu Pacificæ. Baron. an. 142. n. 6. & 7. Item Dimissoriales, Memoriales, Commonitoriæ, Synodices, Encyclicæ, seu Circulares, Catholicæ. Ibid. n. 8. Item Commendatitie Vide in dict. Chorepiscopus. Ite[m] Confessoriæ mæcipioru[m]; Pastorales. Ibid. n. 9. Apostolicæ, Breviæ, Clerice, seu Clericales. Ibid. n. 10. Tractoriæ, seu Tractatoriæ, Privatæ. Ibid. n. 11. Ite[m] Festive. Idè Baron. an. 263. n. 14. Item de modo scribendi, & sigillandi Ecclesiasticas litteras. Item Baron. anno 1179. n. 52. & 53. an. 253. n. 72. & an. 517. n. 20. & seqq. S. Cletus Papa primus in epistolis usus fuit illis verbis: Salutem, & Apostolicam benedictionem, quæ postea à ceteris Pontificibus adhibite[m] fueru[m] ut Ioannes Diaconus asserit D. Gregoriu[m] Magnum litteris apostolicis verba illa Servus servorum Dei adhibuisse, verumtam eadem verba initio tertiæ epistole S. Damasi Pape ad Stephanu[m] Archiep. reperiuntur. FR. Episcopos etia[m] iisdem verbis in epistolis usos fuisse constat in inscriptione allata in fine dict. Infula. De litteris circularibus vide etia[m] can. non oportet, de consecrat. diff. 5. De litteris Dimissorialibus. Sufficit habere litteras solius Epi-
Transcription: Translated (English)
L I That answer concerning the Catholic traditions, devised against Baionius by Casaubon’s hard-hearted obstinacy, is brought forward, namely: It was not so from the beginning. Come now, as you ask, I inquire whether this clipped litany of yours was not so from the beginning? Surely it would shame you to deny that it belonged to your sect from your sect. Therefore I put forward your weapon, prepared for everything, which It was not so from the beginning. is certainly not, as you say, Achilles’ weapon, while it is often bent back against the boaster. In these Rogations fasting was customarily observed. [That all should abstain for three days, and use Lenten food. The same, Concil. can. 39.] But fasting was afterward omitted, so that it might conform to the sayings of the Holy Fathers, who by no means allowed fasting in the Paschal season. Yet the ancient rule of the Knights of Malta prescribed fasting; and they observe this even now. But the Ambrosian Church, so that fasting may be duly observed, celebrates these Rogations after the Ascension. The clergy of the Church of Angers proceeds in the procession of Rogation Wednesday differently from the other days; for on that day the dignitaries walk near the cross, followed by the canons, and lastly by the clergy, which is done to signify that in the heavenly homeland the last shall be first and the first last, according to the Lord’s saying. But the Rogations instituted by Saint Gall, bishop, concerning which Gregory of Tours writes, book 4, ch. 5, are not those which are observed before the Ascension; for they are celebrated in the middle of Lent; and so too those mentioned in the First Council of Lyons, which are arranged there in the month of November. Likewise those established in the Council of Girona of the year 517. In Spain too they are different, because they are arranged after Pentecost. Likewise Kyrie eleison, which is said in the Mass, was also called a Litany, because it is a supplication, as was said in its place; and thus in certain ancient MSS. of rituals we read that on Holy Saturday there were said the Septenary, Quinary, and Ternary Litanies, or Septenary, Quinary, Ternary: that is, because on that day at the baptismal font Kyrie eleison was first uttered seven times, then five times, and lastly three times. Concerning Kyrie eleison said a hundred times, it was also discussed in its place. Likewise in the Roman Order this phrase is found: To impose a Litany, which means to begin Kyrie eleison. Today, however, by the name Litany is understood only the invocation of the Saints, which the Church is accustomed to use; this usage did not exist before the time of St. Jerome, as Valaf. de reb. Eccl. c. 28 wishes. But this is to be understood of the Roman Church; for in the Church of Neocaesarea it was in use earlier, as is gathered from St. Basil’s Letter 63. It must further be noted that in the Litanies reformed by Bl. Pope Pius V, other titular Saints cannot be added without the permission of the Apostolic See, according to the replies of the Sacred Congregation of Rites to the Canons of Reggio, given on 22 March 1631: much less can non-canonized Saints be added. Bellarm. de Sanctor. beatitud. c. 10. This, Sanchez teaches not only publicly but even privately, is not permitted, book 1, c. 3, n. 5, sum. Item Pope Clement VIII by decree forbade in the year 1601 that other litanies be printed or sung in church, except those customary ones of the Saints and of the Blessed Mary, which are commonly called Loreto litanies. De L I remainder. See Procession. What should be said in the Greater Litanies during a vacant see, in the place, “That the Lord Apostolic,” etc., see Apostolicus. LITHOPARIUS, from the Greek words, that is, stone, and island: an island called by this name, which was by a quarry of precious stones [According to others, he set on top of the old lithoparia six beams. Anst. Gr. III.] But in some manuscripts it is corruptly read as Filopares. LITHOSTROTOS, a mosaic work, concerning which was spoken under the entry Gabbatha. FR. that this art was invented by the Greeks, Pliny affirms, book 36, ch. 25, saying: [Its origin was in ivory-painted art by the method of painting, until lithostrota drove it out, etc., with small pieces of tile, dyed in various colors] And below, narrating when this art had been brought to Rome: [Lithostrota had begun already under Sulla with certainly small crusts; what exists even today is in the shrine of Fortune at Praeneste] Dionysius the Carthusian has it incorrectly as Lycostratos; Cardinal Hugh and the Ordinary Gloss interpret Lithostrotos to mean judicial. But although Lithostrotos was where justice was administered, this is not in fact the interpretation of the name, as was said under Gabbatha. This work is also called Sarsorium. For Ennodius, in epigram 91, whose title is [On marbles, in the Sarsorium work], composed these verses: By a law compounded in the innards of mixed stones, the efforts of craftsmen produce nature. The marbles, with their limbs broken, grew rigid into solidity; by parts the genius is gathered into a crust. Who could compose one form from diverse fragments has brought the stone into obedience. See Musivum, Sarsorium. LITIGIUM. FR. a lawsuit, controversy. Bullar. Casin: vol. 2, Constit. 21.) (See Elitigatus. LITERA. FR. an alphabetical letter: [The defect of one letter does not invalidate a rescript, in decrees concerning the faith of instruments, ch. 11.] LITERÆ, or Letters, ep. See Syllabæ, which among ecclesiastics are various, that is, Communicatory, Canonical or Peaceful. Baron. year 142, n. 6 & 7. Likewise Dimissorial, Memorial, Monitory, Synodic, Encyclical, or Circular, Catholic. Ibid. n. 8. Likewise Commendatory; see in the entry Chorepiscopus. Likewise Confessional of captives; Pastoral. Ibid. n. 9. Apostolic, Brief, Clerical, or Clerical. Ibid. n. 10. Tractory, or Tractatory, Private. Ibid. n. 11. Likewise Festive. See Baron. year 263, n. 14. Likewise concerning the manner of writing and sealing ecclesiastical letters. Likewise Baron. year 1179, n. 52 & 53; year 253, n. 72; and year 517, n. 20 ff. Pope St. Cletus was the first to use in letters those words: Health, and Apostolic blessing, which were afterward used by the other Pontiffs, as John the Deacon asserts; and St. Gregory the Great used in apostolic letters those words Servant of the servants of God, yet the same words are found at the beginning of the third letter of St. Damasus Pope to Archbishop Stephen. FR. It is also clear that bishops used the same words in letters, as is found in the inscription cited at the end of the entry Infula. On circular letters see also can. non oportet, de consecrat. diff. 5. On Dimissorial letters. It is sufficient to have the letters of the Bishop alone.
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LI Episcopi, ubi Episcopus notus sit; sed in remotis Episcopis requiru[n]tur quinq[ue] sigilla. Glossa in can. quoniam, 2. qu. 3. Argumentum ex cap. 1. in extrav[erse] de clericis peregrin. Vide Diploma. De litteris formatis. Vide Chorepiscopus. De litteris tractatoriis, comendatitiis, seu commissoris. Vide, 1. si quis litteras nostras eod[em] tit[ulo]. Vide etiam in dict[ion] Chorepiscopus. De Titulis in litteris apponendis. Vide Titulus. Litteræ Pisanæ. Vide Pandectæ. De aliis litterarum generibus. Vide Decretales. Paschales. Reverendæ. Sdera. Suggestio. Systaticæ. LITTERALIS SACRÆ SCRIPTURÆ SENSUS. Vide Anagogia. LITTERATIM, Adverbium. [Mandato mihi, ut litteratim scriberem vobis: Fulbertus Carnot. Epist. 108.] LITTERATURA. FR. id est, negotiatio. Ubi enim Psalmista ait [Quoniam non cognovi litteraturam, introibo in potentias Domini, psal. 70. Symmachus, & Genebrardus, legunt [Quoniam non cognovi numeros]. At Gelasius Papa vertit [Quoniam non cognovi negotiationes, can. consequens, dist. 88.] & in ead[em] dist[inctio] Palea in 5. Quoniam, ubi aliqui codices habent Negotiatores, quæ negotiatio à D. Paulo Ministratio damnationis appellatur, ubi inquit [Nam si ministratio damnationis gloria est; multò magis abundat ministerium justitiæ in gloria, 2. Corinth. cap. 3.] Sensus est comparativus, nempè, si negotiatio damnationis animæ, gloria est apud homines; multò magis gloriosa justitiæ, & virtutum negotiatio apud Deum: quam consequentiam ex præmissis infert suprà ab eodem adductis, scilicet [Sufficientia nostra ex Deo est, qui idoneos nos fecit ministros novi testamenti, non littera, sed spiritu: littera enim occidit, spiritus autem vivificat]. Hebræi enim & Græci per litteram, seu litteraturam computum intelligunt aliquando, nam apud eos litteræ alphabeti pro arithmetricis figuris usurpantur, sic eundem Psalmistæ versum, [Quoniam non cognovi litteraturam, introibo in potentias Domini] Chrysoptomus legit, [Quoniam non cognovi negotiationes. Vide can. ejiciens Dominus vendentes, dist. 89. LITTERATUS. FR. dicitur Clericus, seu Ecclesiasticus; [Ex parte tua fuit propositum, quòd nonnulli litterati terræ tuæ (habitu & tonsura clericali relictis) publicè ducunt uxores.] Et infrà: [Ut tamen consuetis justitiis, & debitis obsequiis te defraudent, tonsuram reassumunt abjectam. In decretal. de Clericis conjugatis, c. 9.] & ibi Glossa [Ex parte tua fuit propositum, quòd nonnulli litterati, quos nec habitus, nec tonsura clericos profitentur, lib. 5. decretal. tit. 33. cap. 27. LITURGIA, λευτηργια, hoc est publicum munus. Vide Missa. FR. Ideoque non semper significat Missæ sacrificium, quare in cap. 12. Concil. Sardicen. habetur [In Ecclesia ne alienus à communiione videatur, conveniat, & officia divina obeat.] Ita in nupera edit. romana: græca tamen editio λευτηργεῖν habet: ubi Zonaras sic notavit: [Liturgiæ porrò nomine hoc loco, non sacrorum cele- Hierolexicon Magri. LO 341 britatem, incruentique sacrificii oblationes; sed statas preces, & hymnos, qui solemni more Deo concinuntur, intelligi oportet.] Quando verò PP. græci vocabulo Liturgia in significatione Missæ usi sunt, semper ut plurimùm cum adjuncto nos , vel iegas, id est mystica, aut sacra, usi sunt: sic Theodoret. in cap. 8. Epist. ad Hebr. inquit: [Cur novi testamenti Sacerdotes mystica Liturgiam, seu Sacrificium peragunt, &c.] Et Eusebius Cæsar. [Divinis cæremoniis & mystica liturgia sanctarumq[ue] precationum societate perfrui, lib. 4. de vita Constantini, cap. 71.] dixerat: quod etiam in can. 32. Trull. observatur, licèt penes PP. latinos per Liturgiam Missæ Sacrificiu[m] absolutè intelligatur, ut S. Ambrosii epist. 33. ad Marcellam foror. S. Aug. serm. 251. de temp. Alexandr. epist. 1. c. 4. Damasus in Pontifical. Leo Papa 1. epist. 81. cap. 2. Ennod. de Synod. atque Concil. Milevit. cap. 12. Agathense, cap. 21. Roman. sub Symmacho in fin. LITURO, casso, cancello [Tunc certiùs te probasse reliqua gaudebo, si liturasse aliqua cognovero. Sidon. lib. 9. epist. 2.] LITUS. Vide Lidus. Plagia. LIVELLUS. Vide Libellus. LIVORO, percussionibus lividum reddo [Me malo ordine ad salivit, vel (pro, &) livoravit, Marculf. formul. c. 31. Quasi nos nulla manente causa in via adsalissetis, & graviter livorassetis. Idè, lib. 1. c. 28.] LOBIUM, Porticus, ex Lauben germanico vocab. [Solus in quodam lobio cum Episcopo Spirensi & aliis duobus, scilicet, Camerario, & Dapifero suo remansisset. Godefridus S. Pantaleonis Monachus ad ann. 1203.] Vide Porticus. LOCATIO, FR. cujus relativum est conductio [Per sola locationis instrumenta nec proprietas, nec ad plenum possessio probatur: In decretal. de fide instrumentor. cap. 6. LOCELLUS, idem ac loculus, & capsa, seu theca. [Ipsu[m] corpus sanctissimum sicut in anteriore traslatione ab Episcopis Rhemoru[m] dioceseos integru[m] inventum est, & brandeo rubro involutu[m] ] & post pauca [Cùm de ipso sepulcro in locello argenteo est transpositu[m]. Hinc mar. in Vita S. Remigii. Locellu[m] etiam quendam, hoc est, capsam majorem, quæ à duobus clericis ferri solet. Flodoard. lib. 3. cap. 5. LOCULATUS. Vide Loculus. LOCULUS, angustus locus. Item pro feretro usurpatur, [Accessit, & tetigit loculum, Lucæ, c. 7.] Item Loculum, ubi Sanctorum corpora ponuntur, Anastas. Biblioth. Item sepulchrum; hinc Zeno Veronensis in sermone de Lazaro, vocat illum Loculatum, id est, sepultum. Ac in numero pluri- li marsupium significat, quare in Evangelio de Juda dicitur: [Et loculos habebat.] LOCUM TENENS. Vide Servator loci. LOCUTIONIS instructuosæ digressiones. V. Nyssa. LOCUTORIUM, Monasterii locus ad loquendum destinatus. LOCUSTA. Vide Bruchus. LOGARIASTES, FR. λογαριας, officialis in aula græc[i], cui incumbebat numerare milites, il- lisque solvere stipendia. X 3 Lo-
Transcription: Translated (English)
Episcopi, where the Bishop is known; but in remote places five seals are required. Gloss on can. quoniam, 2. qu. 3. Argument from cap. 1. in extrav. de clericis peregrin. See Diploma. On formatted letters. See Chorepiscopus. On letters of recommendation, or commission. See 1. si quis litteras nostras eodem titulo. See also in the said entry Chorepiscopus. On the titles to be added in letters. See Titulus. Litteræ Pisanæ. See Pandectæ. On other kinds of letters. See Decretales. Paschales. Reverendæ. Sdera. Suggestio. Systaticæ. LITERAL SENSE OF SACRED SCRIPTURE. See Anagogia. LITERATIM, adverb. [It was commanded me that I should write to you word for word: Fulbertus Carnot. Epist. 108.] LITERATURA. FR. that is, business, trade. For where the Psalmist says [For I have not known litteratura, I will enter into the powers of the Lord, psalm 70.], Symmachus and Genebrard read [For I have not known numbers]. But Pope Gelasius translates [For I have not known dealings, can. consequent., dist. 88.] and in the same dist. Palea in 5. Quoniam, where some manuscripts have Negotiatores, which sort of business St. Paul calls the ministry of condemnation, where he says [For if the ministry of condemnation be glory, much more does the ministry of righteousness abound in glory, 2 Corinthians, chap. 3.] The sense is comparative, namely, if the business of condemnation of the soul is glory among men, much more glorious is the business of righteousness and virtues before God: this consequence he draws from the premises above cited by the same author, namely [Our sufficiency is from God, who has made us fit ministers of the New Testament, not of the letter, but of the spirit: for the letter kills, but the spirit gives life]. For the Hebrews and Greeks sometimes understand by the letter, or litteratura, computation, since among them the letters of the alphabet are used as numerical figures; thus the same verse of the Psalmist, [For I have not known litteratura, I will enter into the powers of the Lord] Chrysostom reads, [For I have not known dealings. See can. ejiciens Dominus vendentes, dist. 89. LITERATUS. FR. means a cleric, or ecclesiastic; [On your part it was proposed that certain literati of your land (having left clerical habit and tonsure) publicly take wives.] And below: [Yet so that they may not defraud you of the customary justices and due services, they resume the abandoned tonsure. In the Decretals, de Clericis conjugatis, c. 9.] and there the Gloss [On your part it was proposed that certain literati, whom neither habit nor tonsure profess as clerics, lib. 5. Decretal. tit. 33, cap. 27. LITURGIA, λειτουργια, that is, a public office. See Missa. FR. Therefore it does not always signify the sacrifice of the Mass, where in cap. 12. Concil. Sardicen. it is stated [Let him not seem to be a stranger to communion in the Church, but let him assemble and perform the divine offices.] So in the newer Roman edition; the Greek edition, however, has λειτουργεῖν: where Zonaras noted thus: [By the name of liturgia in this place must not be understood the celebration of sacred rites and the oblation of the unbloody sacrifice, but the appointed prayers and hymns, which are customarily sung to God in solemn fashion.] But when the Greek Fathers used the word Liturgia in the sense of Mass, they almost always used it with the addition nos, or iegas, that is, mystical or sacred; thus Theodoret in cap. 8. Epist. ad Hebr. says: [Why do the priests of the New Testament perform the mystical Liturgia, or Sacrifice, &c.] And Eusebius of Caesarea [To enjoy divine ceremonies and the mystical liturgy and the fellowship of holy prayers, lib. 4. de Vita Constantini, cap. 71.] had said: which is also observed in can. 32. Trull. although among the Latin Fathers by Liturgia the Sacrifice of the Mass is absolutely understood, as in St. Ambrose, epist. 33. ad Marcellam soror. St. Augustine, serm. 251. de temp. Alexandr. epist. 1. c. 4. Damasus in Pontifical. Pope Leo I, epist. 81. cap. 2. Ennod. de Synod. atque Concil. Milevit. cap. 12. Agathense, cap. 21. Roman. under Symmachus at the end. LITURO, I erase, cancel [Then I shall rejoice more certainly that you have proved the rest, if I shall learn that you have cancelled something. Sidon. lib. 9. epist. 2.] LITUS. See Lidus. Plagia. LIVELLUS. See Libellus. LIVORO, I make livid by blows [The old order bit me, or and livoravit, Marculf. formul. c. 31. As though you had assailed us in the road with no cause remaining, and had grievously bruised us. Idem, lib. 1. c. 28.] LOBIUM, a portico, from the German word Lauben. [He alone had remained in a certain lobium with the Bishop of Speyer and two others, namely his chamberlain and his dapifer. Godefridus, monk of S. Pantaleon, ad ann. 1203.] See Porticus. LOCATIO. FR. whose correlative is conductio [By instruments of mere location neither ownership nor full possession is proved: In decretal. de fide instrumentor. cap. 6. LOCELLUS, the same as loculus, and a case or chest. [The most holy body itself, as in the earlier translation, was found whole by the bishops of the diocese of Rheims, and wrapped in red cloth.] And a little later [When from the tomb itself it was transferred into a silver locellus]. Hence mar. in the Life of St. Remigius. A certain locellus also, that is, a larger chest, which is usually carried by two clerics. Flodoard. lib. 3. cap. 5. LOCULATUS. See Loculus. LOCULUS, a narrow place. Also used for a bier, [He came near and touched the loculus, Luke, c. 7.] Also a loculus, where the bodies of saints are placed, Anast. Biblioth. Also a tomb; hence Zeno of Verona, in a sermon on Lazarus, calls him loculatus, that is, buried. And in the plural number it means a purse, wherefore in the Gospel about Judas it is said: [And he had the money bag.] LOCUM TENENS. See Servator loci. LOCUTIONIS instructuosæ digressiones. See Nyssa. LOCUTORIUM, a place in a monastery set apart for speaking. LOCUSTA. See Bruchus. LOGARIASTES, FR. λογαριαστής, an official in the Greek court, whose duty was to count the soldiers and pay them their stipend.
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342 L O LOGICO, argumentor, discurro. [Aristotelico more logicat, Petrus Cellen. lib.9. cap. 108.] LOGISTRIUM, & Logista. Vide Logotheta. LOGIUM, λόγιον, rationale, quia miraculosè futura demostrabat, & quasi loquebatur, ac ratiocinabatur, ideoque Rationale etiam dicebatur {Vel qualiter Aron eam portat in logio. Greg. Turonen. lib. 3. cap. 1.} LOGOGRAPHUS. FR. λογογεάφος, ratiocinator, calculator {Logographi, vel Tabellarii in Æ. l. 50. tit. 4. leg. 18. ß. 10.} Item orationis scriptor. LOGOTHETA, λογοθέτης, Cancellarius à Niceta interpretatur, potiùs verò calculatorem significat, ex vi nominis, quem Symmachus Discussorem appellat inquiens: {Nemo fiat discussor aliter, quàm ex jussione Principis, lib. 4. cap. de discussionib.} Itaq; duplex erat Logotheta, Ecclesiasticus, & Palatinus. FR. λογοθέτης, latinè Rationalem propriè sonat λποῦ λόγο μ[us] πίθημι, id est à positione, seu redditione rationis; unde Rationalis appella- ri posset, quo vocabulo usus est Lampridius in Maximino inquiens. {Hic per rusticanam plebem interemptus est, sed cùm per eos qui Rationalem in honorem Maximini defendebant &c.} In Sici- lia, & in Regno Neap. Rationalis Dignitas adhuc in maximo honore viget. Officium igitur Logo- thetae à rationibus exigendis ita dicebatur. {Logotheta præest discutiendis & conscribendis ra- tionibus, tam eorum quæ redduntur ab iis qui sunt ex plebe, quàm ex Principibus. Codinus Curo- pal. de Off. Constât. Palat. in 2. pentade} Licèt etia[m] Cancellarium interpretari posset. {Quod & latina voce appellatur Cancellarius, grècè autè dicitur Logotheta. Nicet. in Man. Comneno, lib. 7.} A- pud Athenienses Logistæ dicebantur.} Logistæ vocabantur, qui referendis rationibus obnoxios ad populu[m] ducebant. Erat autem & qvidam Logi- starum magistratus. Ulpian. in Orat. Demost. de falsis legat.} & clariùs Harpocrat. & Suidas. {Lo- gista erat magistratus, ita ab Atheniensibus ap- pellatus. Sunt autem Logistæ decem numero viri qui rerum culpas expendentes, poenas exigunt in- tra dies triginta, quando magistratu funguntur Principes; Logistria verò sunt curiæ, seu prætoria Logistarum.} Logista idem erat ac Rationalis {Pri- mum enim Senatum Areopagiticum apud Ratio- nales rationes referre jubet, eumq; qui illic tri- stis, ac severus, rerumq; maximarum dominus est, sententiis vestris subjicit, Æschin. Orat. in Cress- phontem.} Itaque apud Græcos deinde Logothe- tæ, seu Rationales varii erant {Rationalis secre- torum, & judiciorum, factus insuper & cognitor, ac judex limitis. Nicet. lib. 1.} Vide Cancellarius. LOLIATUS, Lolio mixtus, {Ad Curiales redeo, apud quos in accipiendo cibo, in equitatione, in rigiliis non est ordo, non est ratio, non est mo- dus. Apponitur Clerico, aut militi curiali panis non elaboratus, non fermentatus, confectus ex cervisiæ fecibus, panis plumbeus, loliatus, & cru- dus. Vinum verò, aut acore, aut mucore corrup- ptum, turbidu[m], unctuosum, rancidu[m], piccatum, va- pidum. Vidi aliquando vinum adeò foeculentum L U magnatibus apponi, quod non nisi clausis oculis, & consertis dentibus cu[m] horrore, & rictu cribrari oportebat potiùs, quàm potari. Cervisia quæ in curia bibitur, horrenda gustu, abominabilis est as- pectu. In curia propter frequentiam populorum, animalia venduntur, indifferenter sana & morbi- da, pisces etia[m] jam quatriduani, nec tamen aliquid de pretio putredo, aut foetor imminuit. Petr. Ble- sen. epist. 14.} Qui Auctor poterat liberè ex expe- rientia loqui, cùm per multos annos Aulam regia[m] Angliæ frequentasset. Dicitur etiam Loliaceus in eadem significatione. {Absurda aras, & loliaceos dimitris zizaniorum fructus in combustionem ignis. Antioch. hom. 48.} Vide Zizania. LOLIIUM. Vide Zizania. LOLLARDI. FR. hæretici, id est, Dei laudatores, Odericus Raynaldus ad an. 1318. n.44. ubi errore notatur Prateolus. LONGI MONACHI. FR. dicti sunt Dioscorus, Am- monius, Euthymius, & Eusebius germani fra- tres Monachi in Ægypto, ita Georgius Episc. A- lexandr. Vita B. Chrysoft. apud Photium in ejus Biblioth. LONGOBARDUS. Vide Langus, Vrinili. LORDICO, curvatim incedo, ex græco vocabulo λορδὸς, id est curvus, quod gallicè etiam Lour- dant dicitur. {Ceditur, pungitur, fustillatur, lor- dicat miser 2sellus. S. Benedic. de generib. Mona- chor. cap. 3. ß. 2. LORICA. Vide Clibanum, Halsberga, Hauberticum, Sosania. LORUM. Vide Pallium. LOTOPHAGUS, vox græca λωποφαγος, eum significat, qui fructum arboris λαντι comedit, de quibus apud Homerum his alludit D. Paulinus epist. 37. ad Jovium, dum ait {Quasi illos patriæ obliteratos de baccharum suavitate lotophagos, & Syrena- rum carmina blandimentorum docentium can- tus evita.} Aliqui putant hanc arborem eam fuis- se quæ à Siculis Legno Santo appellatur. LOXIAS, λοξίας, id est, ambiguus locutor, à verbo λοξεω, quod torquere significat; sic enim falsum Oraculum à D. Basilio Seleuciæ Episcopo appel- latum fuit, dum ait {Quod oraculum, sive ut lo- xias ediderit, judicio id accipientis committens, lib. 10. epist. 4.} de Apollinis oraculo loquitur. LUCANICA. Vide Fendica. LUCAR, præmium, & merces injusta: hoc cogno- mine à Tertulliano appellatum fuit caput Ioan- nis Baptiste, quod salatrici injusta merces fuerat. {Ipse clausula legis, & Prophetarum, nec Prophetes, sed Angelus dictus, contumeliosa cede trunca- tur in puellæ salticæ lucar, advers. Gnost. cap. 8. LUCERNA. Vide Bimyxion. Gabbatha. Lucubrum, Myxium. LUCERNALES, psalmi. Vide Vesperæ. LUCERNARIUM, in ritu Ambrosiano sic appellatur Responsorium, quod canitur ad Vesperas. Imò etiam à quibusdam Ecclesiasticis Scriptoribus Vesperæ recitandæ sic appellantur. Vide Vesperæ. LUCIADA. Vide Absida. LUCIANEA, Sacræ Scripturæ translatio à S. Lucia- n
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342 L O LOGICO, I argue, I reason. [According to the Aristotelian manner, Petrus Cellen. lib. 9. cap. 108.] LOGISTRIUM, & Logista. See Logotheta. LOGIUM, λόγιον, rationale, because it miraculously showed future things, and as it were spoke, and reasoned; and therefore it was also called Rationale {Or in what manner Aaron bears it in the logium. Greg. Turonen. lib. 3. cap. 1.} LOGOGRAPHUS. FR. λογογεάφος, reasoner, calculator {Logographi, or Tabellarii in Æ. l. 50. tit. 4. leg. 18. ß. 10.} Also, writer of speeches. LOGOTHETA, λογοθέτης, Nicetas interprets as Chancellor; but more properly it signifies a calculator, by force of the name, whom Symmachus calls Discusser, saying: {Let no one become a discusser otherwise than by command of the Prince, lib. 4. cap. de discussionib.} So there was a twofold Logotheta, Ecclesiastical and Palatine. FR. λογοθέτης, in Latin properly sounds Rationalis, λποῦ λόγο μ[us] πίθημι, that is, from the setting forth, or rendering, of reason; whence it could be called Rationalis, a word used by Lampridius in Maximinus, saying. {He was killed by the rustic populace, but by those who defended the Rationalis in honor of Maximinus, etc.} In Sicily and in the Kingdom of Naples the dignity of Rationalis still flourishes in great honor. Therefore the office of the Logotheta, from demanding accounts, was so called. {The Logotheta presides over the examining and writing down of accounts, both of those which are rendered by men of the common people and of princes. Codinus Curo- pal. de Off. Constât. Palat. in 2. pentade} Although it could also be interpreted as Chancellor. {For what is called in the Latin tongue Cancellarius, in Greek is called Logotheta. Nicet. in Man. Comneno, lib. 7.} Among the Athenians they were called Logistae.} Logistae were those who led those liable to render accounts before the people. There was also a certain magistracy of the Logistae. Ulpian. in Orat. Demost. de falsis legat.} & more clearly Harpocration and Suidas. {A Logista was a magistrate, so called by the Athenians. There are, moreover, ten Logistae by number, men who, weighing the faults of affairs, exact punishments within thirty days, when the princes are exercising office; and Logistria are courts, or the praetoria of the Logistae.} Logista was the same as Rationalis {For he first orders the Areopagitic Senate to render accounts before the Rationales, and the man who there is sad and severe, and master of the greatest affairs, he subjects to your judgments, Aeschin. Orat. in Cress- phontem.} Thus among the Greeks afterwards there were various Logothetae, or Rationales {The Rationalis of secrets and judgments was made also a cognitor and judge of the boundary. Nicet. lib. 1.} See Cancellarius. LOLIATUS, mixed with darnel, {I return to the courtiers, among whom in receiving food, in riding, in vigils, there is no order, no reason, no measure. For the cleric or courtier soldier there is set before him bread not worked, not fermented, made from the dregs of beer, leaden bread, loliated bread, and raw bread. But wine corrupted either by sourness or mold, turbid, greasy, rancid, pitchy, flat. I once saw wine so full of lees L U set before nobles, that it had to be strained rather than drunk, with eyes closed and teeth clenched, with horror and a grimace. The beer drunk at court is dreadful to the taste, abominable to the sight. In court, because of the crowding of people, animals are sold, indiscriminately healthy and sick, fish even already four days old, yet neither rottenness nor stench lowers the price in any way. Petr. Blesen. epist. 14.} This author could speak freely from experience, since for many years he had frequented the royal court of England. It is also called Loliaceus in the same sense. {You establish absurd altars, and you dismiss the loliaceous fruits of weeds for burning in the fire. Antioch. hom. 48.} See Zizania. LOLIIUM. See Zizania. LOLLARDI. FR. heretics, that is, praisers of God, Odericus Raynaldus ad an. 1318. n. 44. where Prateolus is noted for error. LONGI MONACHI. FR. thus were called Dioscorus, Ammonius, Euthymius, and Eusebius, brothers and monks in Egypt, so George, Bishop of Alexandria, in the Life of B. Chrysostom, apud Photius in his Bibliotheca. LONGOBARDUS. See Langus, Vrinili. LORDICO, I walk bent over, from the Greek word λορδὸς, that is, bent, which in French is also called Lourdant. {The poor fellow is beaten, pricked, cudgelled; he lordicates, 2sellus. S. Benedic. de generib. Monachor. cap. 3. ß. 2. LORICA. See Clibanum, Halsberga, Hauberticum, Sosania. LORUM. See Pallium. LOTOPHAGUS, the Greek word λωποφαγος signifies one who eats the fruit of the tree λαντι, to whom D. Paulinus alludes in Homer in epist. 37. ad Jovium, when he says {As if those lotophagi, who had forgotten their homeland through the sweetness of berries, and the songs of the Sirens, the charms of instructors' songs, avoid.} Some think this tree was the one called by the Sicilians Legno Santo. LOXIAS, λοξίας, that is, an ambiguous speaker, from the verb λοξεω, which means to twist; for thus the false Oracle was called by St. Basil, Bishop of Seleucia, when he said {That oracle, or as he produced it loxias, leaving it to the judgment of the one receiving it, lib. 10. epist. 4.} he speaks of the oracle of Apollo. LUCANICA. See Fendica. LUCAR, a reward, and an unjust payment: under this name the head of John the Baptist was called by Tertullian, because it was an unjust payment to the dancer. {He himself, the closing line of the Law and the Prophets, and called not a Prophet but an Angel, is cut down by a shameful slaughter as the lucar of the girl-dancer, against Gnost. cap. 8. LUCERNA. See Bimyxion. Gabbatha. Lucubrum, Myxium. LUCERNALES, psalms. See Vespers. LUCERNARIUM, in the Ambrosian rite the Responsory so called is sung at Vespers. Indeed, even by some ecclesiastical writers the Vespers to be recited are so called. See Vespers. LUCIADA. See Absida. LUCIANEA, a translation of Sacred Scripture by S. Lucian-
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LU no Martyre exposita, qua omnes orientales utebâ- tur, ita ut à Græcis tanquam vulgatior haberetur, præcipuè in regionibus à Bizantio, usque ad An- tiochiam, ita D. Hieron. epist. 107. ad Cromatiu[m]. LUCIFERIANI. FR. hæreticorum secta. A Lucifero Smyrnæ Episcopo orti, qui Episcopos Catholi- cos, qui constanti persecutione perfidiæ Ariano- rum consentientes erant, & postea correcti in Ca- tholicam redire elegerunt, damnantes, sive quod priùs crediderant, sive quod credidisse simulave- rant, (quos Ecclesia Catholica materno recepit finu, tamquam Petrum post fletum negationis) hanc illi matris charitatem superbè accipientes, eos recipere nolentes, ab Ecclesiæ communion recesserunt, & cum ipso Lucifero authore suo, qui manè oriebatur, cadere meruerunt, can. Quidam autem hæretici, 24. qu. 3. Hic tamen textus ex Isidoro excerptus varios errores continet; primò enim Luciferus non fuerat Smyrnensis, sed Cara- litanus Episcopus; itaque pro Smyrnæ Sardiniæ ex Theodoreto, lib. 3. cap. 5. restituendum est. Se- cundò ubi ait, instanti persecutione, Postillator in in hoc can. corrigit Constantii persecutione. Ter- riò Luciferianos non fuisse hæreticos, sed schisma- ticos, satis probat Baronius An. 362. n. 213. & seq. n. 219. Nihil enim de fidei dogmatibus innovave- rant. Idem Baron. An. cit. nu. 220. &c. LUCIFUGÆ. FR. Ita ex contemptu à Rutilio Nu- matiano gentili appellati fuerunt Monachi, lib. 1. itinerar. LUCRO. Vide Ambro, LUCUBRUM; lucerna, vocabulum in antiquissimo Glossario M. S. in operibus Alcuini repertum, quod apud Avenionense S. Andreæ Monasterium conservatur. LUDUS. FR. genus poenæ, quæ duplex erat, nempè; Ludus venatorius, quando Reus cum feris dimica- re astringebatur: quod à Tertulliano Schola be- stiarum in Apologet. c. 35. appellatur. Alius Reo- rum ludus Gladiatorius erat, quando, scilicet, cum gladiatoribus dimicare cogebantur. At in Cod. Theodos. similes poenas Christianis infligere prohibetur, lib. 9. tit. 40. ubi sic habetur: Qui- cunque Christianus sit, in quolibet crimine de- prehensus ludo non adjudicetur. Quæ sanctio valdè pia est; nam tales rei dimicando regulari- ter contriti mori nequeunt. De variis ludorum generibus. Vide Cervula. LUIDO. Vide Guido. LUGENTES, qui dicebantur. Vide Hyemantes. LUNCHUS, græcum λύχο, idest, lancea. In- cumbens, & requiescens super luncho, quo per- sossum est latus Christi, Tertull. de corona milit. cap. II. LUMINOSITER, clarè Instinctu Dei, quod cel- averant, luminositer, & pattilè proferebant. In vi- ta S. Eulogii mart. LUNA. V. Pandoxis. Panselenos. Noctiluca. Synelites. LUNATIM, menstruatim. Palatinum lunatim man- sionis servitium ageret. In vita S. Eulogii m. Invenitur etiam in eodem sensu, Lunariter. LUNULA, muliebris capitis ornamentum adinstar LY 343 plenilunii formæ. Chrysoptomus existimavit, quod à Græcis ulciones dicebatur. Sed D. Hiero- nymus lunaris formæ numisma, quod in foemina- rum fronte pendebat, existimat fuisse, ut ad præ- sens numismatibus in capite pendentibus ornari orientales mulieres solent, de quo in meo itinera- rio ad Montem Libanum ei, deque hoc orna- mento D. Cyprianus ait, Et crines, & cincin- nos, & lunulas, & descriminalia &c. de discip. & habitu virg. LUPANAR. FR. postribulum, & ganeum, ubi Me- retrices degunt. Aliquando pro conseptu fera- rum accipitur; nam in passione SS. Chrysanthi, & Dariæ habetur, Daria verò in lupinar compul- sa, leonis tutela, dum in oratione defixa est, à con- tumelia divinitus defensa est Vide Virginal. LUPAX, lupinus. Contemplatus S. Papa Marti- nus introeuntes testificari, subridens dixit: isti sunt testes? sic habet ordo? Erant enim primi in- gredientes nomine quidem milites; Lupaces au- tem, & bestiales sententia. Anast. Biblioth. in S. Martin. Papa & mart. LUPERCALIA. FR. Quando, & quare introducta, & quomodo celebrabantur. Vide Baron. an. 496. n. 29. & seqq. Superstitiosa festa, usque ad Anthe- mii Imperatoris tempora Romæ extabant, idem ann. 467. n. 2. à Gelasio tamen Papa sublata. LUPUS, dicitur Laicus. Vide Laicus. Luporum si- gna, quæ in processionibus ferebantur. Vide Dra- conarius. Litania. LUSTARDIS. Aqua. Vide Aqua Benedicta. LUSTRATIONES Gentilium. FR. quales erant apud Gentiles. Vide Baron. an. 324. n. 26. LUSTRICI dies. FR. quales erant apud Gentiles. Vide Baron. in Appar. n. 92. Ultimum lustrum sub Vespasiano fuisse refert idem Baron. an. 76. n. 1. LUTER, λυτηρ, vasis genus. FR. æneum mare in tem- plo Salomonis collocatum, de quo 3. Reg. cap. 7. quod Dionys. Carthus. 161. art. 11. sic exponit Dicitur luter, quasi lautus uter: quoniam mul- tam in se continebat aquam, vel luter à luendo, prout luere uno modo designat abluere, quia in aqua illa abluebantur manus pedesque Sacerdo- tum, prohibita jure, non obstante Senatorum li- cèt Christianorum resistentia. Idem anno 496. n. 27. & seqq. Quando celebrabantur, & alia. Vide etiam hîc in dict. Hypante. HYDENEUS, mensis Ianuarii apud Gazeos. Vide Marcellum scriptorem vitæ S. Porphyrii in dict. Epiphania. LYNIRES, naves. Vide Chelandrum. LYRÆ pars. vide Magas. LYTA, λυτην, solutor dicitur. Sicque verus Lyta no- ster est Christus Dominus, qui pro peccatis no- stris inæstimabile sanguis lytum solvit, & mortis vincula resolvit. Sed Lytæ à Jurisperitis olim di- cti, qui juris quæstionibus solvendis erant idonei. Justin. de concept. digest. LYTRUM, λυτην, redemptionis pretium signifi- cat, à verbo Græco λυω, solvo, libero. Y 4 MA-
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LU a martyr, laid open, used by all eastern peoples, so that among the Greeks it was regarded as more common, especially in the regions from Byzantium as far as Antioch; thus St. Jerome, epist. 107 ad Chromatium. LUCIFERIANS. Fr. a sect of heretics. They sprang from Lucifer, Bishop of Smyrna, who condemned Catholic Bishops who, under constant persecution, had consented to the perfidy of the Arians, and afterwards, once corrected, chose to return to the Catholic Church, condemning them either for what they had formerly believed, or for what they had pretended to believe (whom the Catholic Church received into its motherly bosom, like Peter after the tears of his denial). Receiving this motherly charity with pride, and refusing to accept them, they withdrew from the communion of the Church, and with Lucifer himself, their author, who arose in the morning, they deserved to fall, can. Quidam autem haeretici, 24, q. 3. Yet this text, excerpted from Isidore, contains various errors; for first, Lucifer was not of Smyrna, but Bishop of Cagliari; thus, instead of Smyrna, Sardinia, one must restore it from Theodoret, lib. 3, cap. 5. Second, where it says, under constant persecution, the Postillator on this canon corrects it to the persecution of Constantius. Third, that the Luciferians were not heretics but schismatics is sufficiently proved by Baronius, An. 362, no. 213 and following, no. 219. For they had introduced nothing new concerning the dogmas of the faith. The same Baronius, cited year, no. 220, etc. LUCIFUGAE. Fr. Thus from contempt they were called monks by the pagan Rutilius Numatianus, lib. 1 itinerar. LUCRO. See Ambro, LUCUBRUM; a lamp, a word found in a very ancient MS Glossary among the works of Alcuin, preserved in the monastery of St. Andrew at Avignon. LUDUS. Fr. a kind of punishment, which was twofold, namely: the hunting game, when the accused was forced to contend with wild beasts; this is called by Tertullian the school of beasts, Apologet. c. 35. Another game of the accused was the gladiatorial game, when, namely, they were compelled to fight with gladiators. But in the Codex Theodosianus it is forbidden to inflict similar punishments on Christians, lib. 9, tit. 40, where it is written: Whoever is a Christian, if caught in any crime, is not to be condemned to the game. This sanction is very pious; for such criminals, if they fight, can generally not die without being crushed. On the various kinds of games, see Cervula. LUIDO. See Guido. LUGENTES, those who were called so. See Hyemantes. LUNCHUS, Greek λύχo, that is, a spear. “Leaning and resting upon the lunchus with which Christ’s side was pierced,” Tertullian, de corona milit. cap. II. LUMINOSITER, clearly. By the inspiration of God, what they had concealed, they were bringing forth brightly and plainly. In the life of St. Eulogius the martyr. LUNA. See Pandoxis, Panselenos, Noctiluca, Synelites. LUNATIM, monthly. The Palatine would perform the service of monthly residence. In the life of St. Eulogius the martyr. It is also found in the same sense, lunariter. LUNULA, an ornament of a woman’s head in the form of a full moon. Chrysostom thought that what was called by the Greeks ulciones. But St. Jerome considers it to have been a crescent-shaped medal hanging from women’s foreheads, as at present eastern women are accustomed to be adorned with medals hanging from the head; of which in my journey to Mount Lebanon, and on this ornament St. Cyprian says: “And the hair, and the curls, and the lunulae, and the partings,” etc., de discipl. et habitu virg. LUPANAR. Fr. a brothel and tavern, where prostitutes dwell. Sometimes it is taken for an enclosure of wild beasts; for in the passion of SS. Chrysanthus and Daria it is said: “And Daria, driven into the brothel, under the protection of a lion, while fixed in prayer, was divinely defended from insult.” See Virginal. LUPAX, lupine. When St. Pope Martin saw the entrants brought in to testify, smiling he said: “Are these the witnesses? Is that how it is arranged?” For the first to enter were indeed soldiers by name; but wolves and beast-like in judgment. Anast. Biblioth. in St. Martin, Pope and martyr. LUPERCALIA. Fr. when, and why introduced, and how celebrated. See Baronius, year 496, no. 29 and following. These superstitious festivals continued at Rome until the time of Emperor Anthemius, same year 467, no. 2, though removed by Pope Gelasius. LUPUS is said of a layman. See Laicus. Signs of wolves, which were carried in processions. See Draconarius, Litania. LUSTARDIS. Water. See Holy Water. LUSTRATIONES of the Gentiles. Fr. what they were among the Gentiles. See Baronius, year 324, no. 26. LUSTRICI days. Fr. what they were among the Gentiles. See Baronius, in Appar. no. 92. The last lustrum, under Vespasian, is reported by the same Baronius, year 76, no. 1. LUTER, λυτηρ, a kind of vessel. Fr. the bronze sea placed in Solomon’s temple, of which 3 Kings, chapter 7; which Dionysius the Carthusian, art. 161, no. 11, explains thus: It is called luter, as if lautus uter, because it contained much water in itself; or luter from luendo, since luere in one sense means to wash, because in that water the hands and feet of the priests were washed, by legal prohibition notwithstanding the resistance, although Christian, of the senators. The same, year 496, no. 27 and following. When they were celebrated, and other matters. See also here in the entry Hypante. HYDENEUS, the month of January among the Gazans. See Marcellus, writer of the life of St. Porphyry, in the entry Epiphania. LYNIRES, ships. See Chelandrum. LYRÆ part. See Magas. LYTA, λυτην, is said to mean a solver. And thus our true Lyta is Christ the Lord, who for our sins paid the inestimable price of blood, and loosened the bonds of death. But Lytae were formerly called by jurists those who were fit to resolve legal questions. Justin. de concept. digest. LYTRUM, λυτην, signifies the price of redemption, from the Greek verb λυω, I loose, I free.
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MA MACARIANA TEMPORA, dicta sunt illa, quando Macarius Consul à Constante Imperatore missus fuerat in Africam unà cum Paulo Consulari viro ad componendas fidei controversias inter Catholicos & Donatistas. Baron. anno 348. num. 16. 19. & 20. MACARISMUS, , beatitudo, & beatificatio; sic appellati sunt sacri hymni, quia in honorem beatitudinis Sanctorum canuntur. MACEDONIANI. FR. hæretici à Macedonio Episcopo sic appellati, qui tertiam personam SS. Trinitatis negabant, 24. quæst. 3. can. 39. Quam à Patre, Filioque creatam fuisse asserebant, caneos qui, 1. quæst. 1. MACERIUS, Sac. Apostolici Palatii officialis, qui Papam associabat in equitatione: [Quando duo ejus domicelli, seu macerii debent eum ducere per frænum equi. In Cæremorial. Davanæriæ M.S.] Et alibi idem: [Servientes armorum, vel vocati Macerii habent præcedere Papam.] Hodie Mazzieri vulgò dicuntur. MACHABEI, sic dicti sunt omnes Mathathiæ Sacerdotis filii, viri fortissimi à Iuda Machabæo, qui pro religione patriæ justum bellum gessit adversus Syros; nam in militari vexillo hos characteres ferebat MI. CHA.BA.J. & hæc verba designabant MI, CAMOCHA, BAELIM, JEHOVA? sunt que verba cantici Moysis, [Quis similis tui in fortibus, Domine?] posita in Exodo c. 15. Hæc eruditio Rabbi Isaac Benschola à Sixto Senensi in lib. 1. ejus Biblioth. Sanctæ allatæ est. MACHALUS, granarium sine tecto, sive acervus manipulorum spicarum ex Mangels germanica dictione: [Si quis spicarium, aut machalum cum annona incenderit. In lege salica tit. 20.] Alii tamen legunt Macholum. MACHINOR, molo, seu mola frango, & tero. [Ex qua diversæ molæ in genuculo machinabantur aqua. Anast. Biblioth. in Adriano.] Sed in aliis Codicibus, & melius fortasse, Macinabant legitur. FR. dictio in Geniculo in Ianiculo denotat; nam ibi antiquitus erant ut plurimùm molendinæ, pro qua re curiositatis lectorum gratia visum est hic ex Grutero, pag. 426. nu. 6. apponere hujusmodi edictum, nempè. [Claudius Iulius Ædesius Dynamius. V.C. & Jul. Præf. Urbis. Amore Patriæ compulsi. Ne quid diligentiæ deesse videatur studio nostro, adjici volumus, ut omnium molendinarum fraudes amputentur, quas subinde Venerabili Populo, atque Universitati fieri percipimus, quas in Ianiculo constitui nostra præsepit auctoritas. Unde hoc programmata universitatem nosse decrevimus. Frumenta quum ad hæc loca detulerint, consueta fraudibus licentia possit amoveri, primò pensare non differant, deinde postquam fregerint, propter fidem inte- MA græ observationis adhibitis iisdem ponderibus agnoscant nihil sibi absulisse licentiam fraudatorum, accipere autem secundum constitutum brevem molendinarum tam in Janiculo, quàm per diversa loca præcipimus per modum unum numos tres; ita quòd si quis eorum inclyta præsumptione farinam tradiderit postulâdam, deprehensus, ut multæ subjaceat, & fustuari supplicio se noverit subdendum &c. ] Ex quo colligitur in Janiculo fuisse molendinas, quæ deinde Belisarius in Tyberim transportari jusserit, hac occasione, ut Blondus Decad. 1. lib. 4. refert, inquiens: [Gothi circa Urbem profecti aquæductus omnes interruperunt. Erant qui quatuordecim aquæductus mirabili opere effecti, per quos aqua in Urbem labebatur. Ea ex interruptione non tantum aquarum incommoda nocebant Romanis, quantum carentia pistrinorum. Nam ex eo aquæductu, qui ex summo Janiculo, quæ Transyberim defluebat, ut potè declivi, ac rapido, magna vis pistrinorum conficiebatur. Ex aliis quoque aquæductibus, quibusdam in locis eadem commoditas molendi fuerat instituta, qui tunc interrupti magnos obsessis difficultates afferebant. Adversus hæc incommoda Belisarius in hunc modum remedia excogitavit. Bini lembi parvo inter se distantes spatio tignis conjuncti, molas in medio continebant, quæ rapido fluminis cursu percitè volvebantur: funes verò ab utraque ripa, quam maximè intenti, lembos in flumine sustinebant. Hujusmodi lembos secus pontem, qui primus trans Tyberim fert, collocavit: post eos lembos, alios eodem ordinem posuit. Ne verò hostes mittendo de superiori loco materiam, & ignem officere lembis valerent; catenæ in flumine ad ipsum pontem objectæ omnem materiam excipiebant, exceptam autem homines ab utraque ripa dispositi aufferebant, & adversus pistrinorum defectum, hæc optimè super provisa: lembi enim pistrina largissimè suppleverunt. MACHOMETES, pseudopropheta, & ejus secta. Vide Acervus Mercurii. Basilidiani. Cerdoniani. Item ex Manichæis sumpsit falsum dogma prohibendi totaliter potum meri; nam illi afferebant vinum fellem esse diaboli. Vide Hydroparastæ. Eorum ritus. Vide Cælicolæ. Hemerobaptistæ. Hostia. Nolarium. Oscillum. Tonsura. Falsa assertio, quòd Machometes fuisset Nicolaus Diaconus tempore Apostolorum, sive Cardinalis S. R. E. & alia. Vide Nicolaitæ. Item alia de hac secta. Vide Mahomeria. Mesquita, Mahometanorum æra. Vide Hegira. MACRÆNA, , porticus sive ambulacrum, ex græca dictione , id est [Macrænam Lateranensis palatii, quæ extenditur à campo ultra imagines Apostolorum. Anastasius Bibliot.] qui iterum habet: [Camera ipsius Macrænæ.] Item reperitur in eadem significatio ne Macrona. MACRIM. FR. Stagira Aristotelis patria. [Stagira monte, quem Macrim multi appellant. Georgius Logotheta in Chron. Constantinop. MA-
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MA MACARIANA TEMPORA, these times were so called when Macarius the Consul had been sent into Africa by Emperor Constans, together with Paul, a man of consular rank, to settle controversies of the faith between Catholics and Donatists. Baron. year 348, no. 16, 19, and 20. MACARISMUS, beatitude, and beatification; sacred hymns were so called because they are sung in honor of the blessedness of the Saints. MACEDONIANI. FR. heretics so called from Macedonius the Bishop, who denied the third person of the Holy Trinity, 24. q. 3. can. 39. They asserted that it had been created by the Father and the Son; see canones, 1. q. 1. MACERIUS, an official of the Apostolic Palace, who accompanied the Pope on horseback: [When his two pageboys, or macerii, should lead him by the horse’s bridle. In the Ceremonial of Davaneria, M.S.] And elsewhere the same: [The armed servants, or those called Macerii, are to go before the Pope.] Today they are commonly called Mazzieri. MACHABEI, thus were called all the sons of the priest Mathathias, men most brave, from Judas Maccabeus, who waged a just war for the religion of his country against the Syrians; for on the military standard he bore these characters MI. CHA.BA.J., and these letters signified MI, CAMOCHA, BAELIM, JEHOVA? These are the words of the canticle of Moses, [Who is like you among the mighty, O Lord?] placed in Exodus ch. 15. This learning from Rabbi Isaac Benschola was cited by Sixtus Senensis in lib. 1 of his Sacred Library. MACHALUS, a granary without a roof, or a heap of sheaves of ears, from the German word Mangels: [If anyone should set fire to a spicarium, or machalus, with grain. In the Salic law, title 20.] Others, however, read Macholum. MACHINOR, I grind, or I break and crush by mill-stone. [From which various mills were worked by water in Geniculo. Anast. Biblioth. in Adrian.] But in other codices, and perhaps better, it is read Macinabant. FR. the term in Geniculo denotes the Janiculum; for there in ancient times there were for the most part mills, and for the curiosity of readers it seemed good to add here, from Gruter, p. 426, no. 6, a decree of this kind, namely: [Claudius Julius Ædesius Dynamius, V.C. and prefect of the city. Moved by love of country, that nothing may seem lacking to our diligence, we wish to add that the frauds of all the mills are to be cut off, which we learn are repeatedly being done to the Venerable People and the City as a whole, which mills our authority has ordered to be established on the Janiculum. Wherefore we have decided to make the whole community aware of this proclamation. When they have brought grain to these places, so that the usual license for fraud may be removed, let them not delay first to weigh it; then, after they have ground it, in proof of an exact observation, using the same weights, let them recognize that by the license of fraudsters nothing has been taken from them. Moreover, we order that a brief toll for mills, both on the Janiculum and in various other places, be collected in one manner, three coins; so that if any of them, with shameless presumption, shall hand over the flour demanded, when detected, let him know that he is liable to a fine and to flogging, &c.] From this it is gathered that there were mills on the Janiculum, which later Belisarius is said to have had transported into the Tiber, on this occasion, as Blondus reports, Decad. 1, lib. 4, saying: [The Goths, having marched around the City, broke all the aqueducts. There were fourteen aqueducts, made with marvelous workmanship, through which water flowed into the City. From this breaking, the inconveniences of the waters harmed the Romans no more than the lack of bakeries. For from that aqueduct which flowed from the summit of the Janiculum, across the Tiber, because it was steep and swift, a great number of mills was operated. From the other aqueducts also, in certain places the same convenience for grinding had been established, which at that time, when interrupted, brought great difficulties to those under siege. Against these inconveniences Belisarius devised remedies in this manner. Two barges, a little distance apart and joined by beams, contained mills in the middle, which were driven rapidly by the swift course of the river; ropes, however, stretched as much as possible from either bank, held the barges in the river. He placed such barges near the bridge which first leads across the Tiber; after those barges he set others in the same order. But lest the enemy, by sending down material and fire from above, might be able to damage the barges, chains cast in the river up to the bridge itself received all the material, and men stationed on both banks removed what had been caught; and against the lack of mills, these things were most excellently provided in advance: for the barges abundantly supplied the place of mills. MACHOMETES, the false prophet, and his sect. See Acervus Mercurii. Basilidiani. Cerdoniani. Also from the Manichaeans he took the false dogma of totally forbidding the drinking of pure wine; for they claimed that wine was the bile of the devil. See Hydroparastæ. Their rites. See Cælicolæ. Hemerobaptistæ. Hostia. Nolarium. Oscillum. Tonsura. The false assertion that Machometes was a deacon Nicholas in the time of the Apostles, or a Cardinal of the Holy Roman Church, and other things. See Nicolaitæ. Likewise other matters about this sect. See Mahomeria. Mesquita, the era of the Mahometans. See Hegira. MACRÆNA, a portico or covered walk, from the Greek word, that is [the Macræna of the Lateran palace, which extends from the field beyond the images of the Apostles. Anastasius Bibliot.] who again has: [The chamber of that same Macræna.] It is also found in the same sense as Macrona. MACRIM. FR. Stagira, the homeland of Aristotle. [Mount Stagira, which many call Macrim. George Logotheta in the Chron. Constantinop. MA-
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M A MACROLOGIA, μακρολογία, prolixus discursus, seu locutio. Isid. c. II. lib. 33. MACTO. FR. divido, separo, seu punio, mortifico. [Jubemus experientiæ tuæ, ut eum cum ipsa quoque adultera non differas mactare, & calvatos ab invicem separare, can. de Benedicto, 32. qu. 1. MADIUS. FR. Majus mensis: [Ac etiam in Kalendis Madii, apud Torrigium de Crypris Vatican. secunda impress. pag. 312.] & in Bullar. Casin. tom. 2. constit. 128. & 248. in data. Hoc anno mense Madii. Anonym. Monach. Casmen. Chron. an. 1207. Hoc anno mense Madio Rosfredus Abbas hujus loci mortuus est, ibid. an. 1209. Sequente mense Madii obiit Ludovicus inclitus Rex Sicilæ, ibid. an. 1362. MÆNIDIUM, græcum μαυίστον, haleculæ piscis species, quem Italicè Menola dicitur. [Non enim manno labore fatigantur, quia nec tanta cura inter eos parandorum eiborum, vel coctionis impenditur, quippè qui maximè xerophagiis, vel homophagiis utuntur, & apud quos secta singulis mensibus porrorum folia, lapsana, sal frictum, olivæ, pisciculi minuti salliti, quos illi mænidia vocant, summa voluptas est. Cassianus, lib. 4. cap. 22.] FR. Melitenses Sciurraf, & Siculi Minnoli hos pisces vocant: ∴: Error est quorumdam, qui ibi Menominiæ, sive Menomia transcripsere; nam verè Mænidia restitui debet. MAFORTES, & Mafortium. Vide Maphorium. MAGA. V. Incarminatrix, Pythonissa, Sortiaria, Stria, Tegularia. Magus. Vide Ægyrtæ. Hecatontarchus, Medicamentarius, Obligator, Pyto, Tempestarii. MAGAS, μαγὰς, pars lyræ, ubi resonant chordæ: [Et monochordi sonori magade reperies notas. Petr. Diae. in vita S. Victor. Papæ. MAGI tres adorantes Christum. Vide Stacte. MAGIA μαγελα. Scimus enim magiam elicere explorandis occultis catabolicos, & pardros, & pythonicos spiritus. Tertull. de anima, cap. 28.] Vide Engastrimythus, Hydromantia, Paredrus, Pythonicus, Pytho, Rapsodomantia. Vide etiam Maga. MACELLUM. FR. pro macello, apud Torrigium de Cryptis Vatic. pag. 487. secunda impress. MAGISTER. Vide Lector. FR. titulus Magistri præfecturam significabat; ita dicebatur Magister militum, Magister Curiæ, Magister Palatii Imperialis, Magister Justitiarius, & similia; sed deinde honoris gratia hic titulus Magistri concessus fuit doctoribus, ac tandem ironicè pedagogis attributus est, & sic Ludi Magistri hi dictis sunt. Vide Angelum de Nuce olim Abbatem Casinensis Cenobii, nunc Archiepiscopum Roslanensem in ejus annotationibus Chronicæ Casin. ad lib. 2. c. 58. n. 1057. MAGISTER CÆREMONIARUM. Vide Cæremoniarum Magister. MAGISTER GRÆCORUM, sic ab Amalar. Fortunato, c. 21. de Ord. Antiph. vocatus fuit Origenes. [De quæ re quidam Magister Græcorum dicit. hom. 2. sup. lib. Numer. M A 345 MAGISTER SAC. APOSTOL. PALATII. Vide Epistomonarcha. MAGISTERIA, Magistri dignitas, quam Hispani Maistrasgo dicunt. [Sume igitur Magisteriæ infulas dignitatis, usurus omnibus privilegiis, quos tuos habere constiterit decessores. Cassiod. epist. 12. MAGISTRATUS, instructus, eruditus. [Accedit ad maritum alia Heva magistrara consilio serpentis. Victor Uticen. de perfecut. Vandalica, lib. 1. MAGISTRO, instruo, doceo. [Præterea jubetur omnibus Ecclesiis magistrare. In vita S. Adelard. Abb. MAGISTRIANUS, agens Imperialis. [Interim repurgatur locus, venit magistrianus epistolas afferens Imperatoris. Metaphrast. in vita S. Porphyr. Episc. Tunc baptizati sunt Beati Processus, & Martinianus Magistriani Principes. In eorum Actis. MAGNIDICUS, magniloquus. ] Probet etiam mihi mulierem apud se prophetasse ex illis suis sanctioribus fæminis magnidicam. Tertull. lib. 1. advers. Marcion. MAGNIFICAT. Canticum B. M. V. Vide Canticum. MAGNUS CANON. Vide Alipta, Dominica Orthodoxiæ. MAGNUS DOMESTICUS. Vide Syncellus. MAGNUS INTROITUS. Vide Deputatus. MAGOG. FR. Nonnulli Sacrae Scripturæ Expositores valdè hæsitant, quid per hoc vocabulum ibi significetur. Sed sciendum est, quòd in Sac. Pagina dupliciter intelligitur; primò, nempè, in Genesi pro uno ex filiis Japheth. Filii Japheth Gomer, Magog &c. Genes. cap. 40.] sic etiam in 1. Paralip. cap. 1. Secundo loco intelligitur Regio ab hoc Japheth filio primò inhabitata, à quo nomen sumpsit. [Immittam ignem in Magog. Ezech. 39.] De eadem fit mentio in Apocalyp. cap. 20. Et Scythia intelligitur Josepho Heb. teste, qui sic inquit: [Magog verò Magogas à se nominatos instituit: isti à Græcis Scythæ sunt appellati, lib. 1. Antiq. c. 11. MAGONALE, & Magonellus. Vide Manganum. MAGUS. Vide Elymas. Synonyma. Vide Maga. MAHOMETUS. Vide Machometes. MAHOMERIA. Templum [Turcarum, quod Moschea, & Meschita vulgò dicitur. [Legatus de maxima Mahomeria Civitatis fecit Ecclesiam. Marth. Paris. in hist.] Vide Mesquita. MAJOR DOMUS. Vide Dominiædus, Syncellus, Vicedominus. MAJOR S. MARIA. Vide Maria Virgo. MAJORENSES, Sacri Palatii Apostolici prætoriani equites, qui à Cencio Camerario Stimulati dicuntur, id est, calcaribus muniti; eos existimo esse, quos nunc Lancie spezzate Italicè appellantur. FR. vel eos fuisse crediderim, qui Equites aurati, & Italicè Cavalieri dello Speron d'oro nuncupantur, quos Papa decorare solet. MAJORISSA, Abbacissa, [Septem, & dimidium à Tessia
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M A MACROLOGIA, macrologia, a prolix discourse, or speech. Isid. c. II. lib. 33. MACTO. FR. to divide, separate, or punish, mortify. [We command your experience that you do not delay to mortify him together with the adulteress herself, and to separate the bald ones from one another, can. de Benedicto, 32. qu. 1. MADIUS. FR. the month of May: [And also on the Kalends of May, apud Torrigium de Cryptis Vatican. second edition, p. 312.] & in Bullar. Casin. tom. 2. constit. 128. & 248. in data. Hoc anno mense Madii. Anonym. Monach. Casmen. Chron. an. 1207. Hoc anno mense Madio Rosfredus Abbas hujus loci mortuus est, ibid. an. 1209. Sequente mense Madii obiit Ludovicus inclitus Rex Siciliæ, ibid. an. 1362. MÆNIDIUM, Greek μαυίστον, a kind of fish like a little hake, which in Italian is called Menola. [For they are not worn out by so much labor, since no such care is spent among them for preparing food, or for cooking, for they mostly use dry foods, or raw foods, and among whom a dish of leek leaves each month, lapsana, salted fried salt, olives, little salted fish, which they call mænidia, is the greatest delight. Cassianus, lib. 4. cap. 22.] FR. The Melitese call these fish Sciurraf, and the Sicilians Minnoli: ∴: It is an error of some, who have transcribed Menominiæ, or Menomia there; for in truth Mænidia must be restored. MAFORTES, and Mafortium. See Maphorium. MAGA. V. Incantress, Pythoness, fortune-teller, sorceress, roof-tiler. Magus. See Ægyrtæ. Hecatontarchus, Medicamentarius, Obligator, Pyto, Tempestarii. MAGAS, μαγὰς, a part of the lyre, where the strings resound: [And on the sounding monochord you will find the notes of the magade. Petr. Diaz. in the life of S. Victor. Papæ. MAGI, the three wise men adoring Christ. See Stacte. MAGIA, μαγελα. For we know that magic, by exploring hidden things, draws forth catabolic, pardros, and pythonic spirits. Tertull. de anima, cap. 28.] See Engastrimythus, Hydromantia, Paredrus, Pythonicus, Pytho, Rapsodomantia. See also Maga. MACELLUM. FR. for macellum, apud Torrigium de Cryptis Vatican. p. 487. second edition. MAGISTER. See Lector. FR. the title of Magister signified a prefecture; thus there was said Magister militum, Magister Curiæ, Magister Palatii Imperialis, Magister Justitiarius, and the like; but later, as an honor, this title of Magister was granted to doctors, and at last ironically was attributed to schoolmasters, and thus they were called Ludi Magistri. See Angelo de Nuce, once Abbot of the Casinense Monastery, now Archbishop of Roslan, in his annotations on the Casin. Chronicle, lib. 2. c. 58. n. 1057. MAGISTER CÆREMONIARUM. See Cæremoniarum Magister. MAGISTER GRÆCORUM, thus was Origen called by Amalar. Fortunatus, c. 21. de Ord. Antiph. [On this matter a certain Master of the Greeks says, hom. 2. sup. lib. Numer. M A 345 MAGISTER SAC. APOSTOL. PALATII. See Epistomonarcha. MAGISTERIA, the dignity of a Magister, which the Spaniards call Maistrasgo. [Therefore take the insignia of the dignity of the Mastership, being to use all the privileges which it has been established your predecessors had. Cassiod. epist. 12. MAGISTRATUS, instructed, educated. [Another Eve, instructed by the serpent’s counsel, approaches her husband. Victor Uticen. de persecutione Vandalica, lib. 1. MAGISTRO, I instruct, I teach. [Moreover, it is ordered that all Churches be instructed. In the life of S. Adelard. Abb. MAGISTRIANUS, an Imperial agent. [Meanwhile the place is being cleared, a magistrianus comes bringing letters from the Emperor. Metaphrast. in the life of S. Porphyr. Episc. Then the Blessed Processus and Martinianus, chiefs of the Magistriani, were baptized. In their Acts. MAGNIDICUS, grandiloquent. ] Let him also prove to me the woman who prophesied among those holier women of hers, very grandiloquent. Tertull. lib. 1. advers. Marcion. MAGNIFICAT. The canticle of the Blessed Virgin Mary. See Canticum. MAGNUS CANON. See Alipta, Dominica Orthodoxiæ. MAGNUS DOMESTICUS. See Syncellus. MAGNUS INTROITUS. See Deputatus. MAGOG. FR. Some Expositors of Holy Scripture greatly hesitate what is signified there by this word. But it must be known that in Holy Writ it is understood in two ways: first, namely, in Genesis as one of the sons of Japheth. Filii Japheth Gomer, Magog &c. Gen. cap. 40.] thus also in 1 Paralip. cap. 1. In the second place it is understood as the region first inhabited by this son of Japheth, from whom it took its name. [I will send fire into Magog. Ezek. 39.] Mention is also made of it in Apocalypse, cap. 20. And it is understood to be Scythia, according to Josephus the Hebrew, who thus says: [For Magog established those named from himself, Magogas: these were called Scythians by the Greeks, lib. 1. Antiq. c. 11. MAGONALE, and Magonellus. See Manganum. MAGUS. See Elymas. Synonyma. See Maga. MAHOMETUS. See Machometes. MAHOMERIA. The temple [of the Turks, which is commonly called Moschea and Meschita. [The legate made a church out of the greatest Mahomeria of the city. Mart. Paris. in hist.] See Mesquita. MAJOR DOMUS. See Dominiædus, Syncellus, Vicedominus. MAJOR S. MARIA. See Maria Virgo. MAJORENSES, the praetorian knights of the Sacred Apostolic Palace, who are called by Cencius the Chamberlain Stimulati, that is, equipped with spurs; I think these are those whom the Italians now call Lance spezzate. FR. or I would rather believe them to have been those called Equites aurati, and in Italian Cavalieri dello Speron d'oro, whom the Pope is accustomed to honor. MAJORISSA, Abbess, [seven and a half from Tessia
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346 M A Tescia Majorissa. In quadam Bulla Eugenli Papæ, ] in qua aliqui mendosè transcripsere Di- viduum pro Dimidium. MAJUMA, festum, græcè Maiqua[n]s, à Majo mense, ideò quòd in ejus Kalendis celebrabatur, quod permissum fuit ab Imp. Arcadio, & Honorio, dummodo honestè celebraretur. Clementiæ no- stræ placuit, ut Majumæ provincialibus lætitia reddatur; ita tamen, ut servetur honestas, & vere- cundia castis moribus per se veret. Cod. Theodos. lib. 15. tit. 6. ] Quod post quadriennium, propter inhonestatis abusum, denuò ab eis prohibitum fuit: Ludricas artes concedimus agitari, ne ex ni- mia harum restrictione tristitia generetur. Illud verò, quod sibi nomen procax licentia vindicavit, Majumam, foedum, atque indecorum spectacu- lum denegamus. Idem Cod. Theodos. ibid. ] & tandem damnatum fuit à Synodo in Trull. can. 62. de qua in honesta celebratione. Vide Baron. an. 399. n. 27. 28. & 29. FR. in honorem Castorum ce- lebrationem hanc fuisse institutam putat Lipsius, in lib. 11. Anna. Taciti. Sed festum Castorum in mense Iulii celebrabatur, teste Dionysio Halicar- nasseo, qui lib. 6. sic ait: Romæ multa extant monumenta, cum ipsa æde Castoris, & Pollu- cis, quam in foro Pop. Rom. ædificavit in eo ipso loco, ubi visæ fuerunt illorum imagines &c. tum etiam magnifica sacrificia, quæ quotannis Pop. Rom. per primarios equestris ordinis viros Idi- bus Quintilibus peragit, quo die bellum hoc feli- citer est confectum. ] Quintilis enim mensis quintus est post Martium, qui apud Rom. primus erat. Ovid. Fast. 1. & 3. Vide hic in dict. Martius. Quintilis mensis Iulius dictus fuerat. Cic. epist. 2d Atticum, lib. 14. Svetonius in Cæsare, & Ma- crob. Satur. lib. 12. Festa autem, quæ in mense Ma- jo siebant, erant in honorem Majæ Mercurii Ma- tris, vel Majorum. Ovid. Fast. 5. sive Argeorum festa, de quibus Dionys. Halicarn. lib. 1. c. 4. MAJUSCULUS, canonicalis dignitas in Cathedrali Ecclesia Ianuensi, quæ cantoris dignitati alia- rum Ecclesiarum correspondet; nam curam ha- bet de chori cantu, ut de Cantore dictum est, in dict. Cantor. MALACHINUS, monetæ species, quæ septem soli- dos continebat: Davantra in ejus m. s. Cæremo- niali. Ab aliis tamen Melechinus dicitur, quæ secundùm etymologiam Arabicam Melchi duo significat, id est, Græcus, & Regius; fortasse regia dicebatur hæc moneta; sicut Hispani eo- rum moneta Real appellant. MALAGMA, atis. FR. græca dictio μαλαγμα, & significat emollitivum fomentum. Etenim ne- que herba, neque malagma sanavit eos. Sa- pien. c. 16. MALDRUM, mensuræ genus. Portarius centum libras suas recipiens, non ex eis vineas, vel agros; sed totidem maldra filiginis apud Confluentiam comparavit, quibus satis sufficienter usque ad messem pauperes sustentavit. Cæsar. lib. 4. c. 66. ] ex germanico Malder, id est, modium. MALEDICTIO PESSIMA, de qua 3. Regum, c. M A 2. quæ ab Hebræis Nimerezet dicitur; quinque enim verba contumeliosa continebat, quibus ab arrogante Semei improperatus est David [Qui maledixit mihi maledictione pessima. Ibidem.] Nam prima litera Nun, Noef designat, id est, Adulterum; secunda Mem, Moabitam sonat; tertia Resc, Rasa denotat, nempè, Impiu[m]; Quarta Zain, Zara significat, scilicet, Leprosum. Quinta Tau, Teoba exponit, id est, Abhominatum. Utrùm, & quando maledicere liceat. Vide Subtilitas. MALEDICTUM. FR. pro maledicendo, can. opor- tet, 20. quæst. 2. ibi Glossa. MALILOQUUS, maledicus, detractor. Apud S. Maximum, hom. 1. de jejunio. MALINCA, & Malina. Vide Ledo. MALLARE. FR. trahere, compellere in judicium, l. si quis aliquem, de præjudiciariis actionibus, & ibi Glossa. Vide Admallum, Mallum. MALLENSES. Vide Admallo. MALLONES, vellus, coma, ex græco μαλλος, id est, lana, coma, offerebantur in signum subjectionis paternæ. Vide Baron. an. 684. n. 7. MALLOTA, μαλλωτή, lanea vestis, quam Arabes Malluta vocant, ex græco vocabulo μαλλος, id- est, lana. MALLUM. FR. Iudicium, tribunal. [Si quis ad mallum legibus monitus fuerit, & non vene- rit, si eum sumnis non detinuerit, XV. solid. culp. judicetur, in Capit. Caroli Magni, lib. 3. cap. 45. MALLUM PUBLICUM. FR. locus eo tempore ad ju- dicium deputatus, l. si quis cum altero, de testi- bus, & l. ibi juramenta, qualiter quis se defen- dere debeat. Unde Ad mallum venire, id est, ad judicium venire significat, l. ut nullus, de armis ad placitum non portandis. MALUS, absolutè Daemon intelligitur. Vide Dæ- mon. MAMBURGIUM, Mandiburdium, Mandeburdum, & Mandiburnium, patrocinium, cura. [Omnibus, ut monuistis, legem, justitiam, & rectum mamb- burgium auxiliante Deo conservare. Guliel. Pa- radin. lib. 1. Annal. Burgundior. Unus aureus persolvatur Romæ quotannis, ut Cænobium sub Romanæ Ecclesiæ mandiburdio, & majestare se- curum semper stabiliatur, & defendatur. Tri- them. pag. 88. Providendum est regiæ majestati, ut monasteria, quæ ab hominibus Deum timen- tibus in sua proprietate constructa prædecessores illiùs causa defensionis, & mandeburdi suscepe- runt, ut libera libertate, spe remota, hæreditaria de illorum propinquitate ibidem religio obser- vetur. Synod. Melden. cap. 41. ] Item reperitur Mandeburdes, id est, protectio: [Volumus, ut Ecclesiæ, & causæ Dei, & Episcopi, Dei homines Clerici, & Monachi, & Nonnæ talem mande- burdem, & honorem habeant, sicut tempore Antecessorum nostrorum habuerunt. In Synod. Confluentiæ, ubi acta est pax inter Carolum, & Federicum Reges. ] Item reperitur Mamburno verbum, quod patrocinare significat. [Qui quasi pueros mamburnire videbatur. In vita B. Evettæ.] Item
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346 M A Testiac Majorissa. In a certain Bull of Pope Eugenius, in which some have copied corruptly, “Dividuum” for “Dimidium.” MAJUMA, a feast, in Greek Maiqua[n]s, from the month of May, because it was celebrated on its Kalends, which was permitted by the Emperors Arcadius and Honorius, provided it was celebrated decently. “It has pleased our Clemency that joy be restored to the provincials at the Majumæ; yet so that decency and modesty be preserved by pure morals.” Cod. Theodos., lib. 15, tit. 6. It was afterward, after four years, on account of the abuse of indecency, prohibited again by them: “We permit theatrical shows to be enacted, lest too strict a restriction of these should breed sadness. But that which shameless license has claimed for itself, the Majuma, a foul and indecorous spectacle, we forbid.” The same Cod. Theodos., ibid. And at length it was condemned by the Synod in Trullo, canon 62, where it is treated of in a decent celebration. See Baronius, year 399, nos. 27, 28, and 29. FR. Lipsius thinks that this celebration was instituted in honor of the Castors, in book 11 of the Annals of Tacitus. But the feast of the Castors was celebrated in the month of July, as Dionysius of Halicarnassus testifies, who in book 6 says thus: “At Rome there remain many monuments, both the very temple of Castor and Pollux, which he built in the Roman Forum in that very place where their images were seen, etc.; and also the magnificent sacrifices, which the Roman people every year, by leading men of the equestrian order, performs on the Ides of Quintilis, on which day that war was happily brought to an end.” Quintilis indeed is the fifth month after March, which among the Romans was the first. Ovid, Fast. 1 and 3. See here under the word Martius. The month Quintilis was afterwards called Julius. Cicero, Epist. to Atticus, book 14; Suetonius in Caesar; and Macrobius, Saturnalia, book 12. The feasts, however, which took place in the month of May, were in honor of Maia, Mercury’s mother, or of the ancestors. Ovid, Fast. 5; or the feasts of the Argei, concerning which see Dionysius of Halicarnassus, book 1, ch. 4. MAJUSCULUS, a canonical dignity in the Cathedral Church of Genoa, corresponding to the dignity of cantor in other churches; for he has care of the chanting of the choir, as is said of the Cantor, in the word Cantor. MALACHINUS, a kind of coin, which contained seven solidi: so Davantra in his manuscript Ceremonial. Others, however, call it Melechinus, which according to the Arabic etymology means Melchi duo, that is, “Greek” and “Royal”; perhaps this coin was so called because it was royal, just as the Spaniards call their coin Real. MALAGMA, atis. FR. a Greek word, μαλαγμα, and it signifies a softening poultice. “Neither herb nor malagma healed them.” Wisdom 16. MALDRUM, a kind of measure. The porter, receiving his hundred pounds, did not buy vineyards or fields with them, but at Confluentia bought as many meders of millet, with which he sufficiently supported the poor until the harvest. Caesar, book 4, ch. 66. From the German Malder, that is, a measure. MALEDICTIO PESSIMA, concerning which in 3 Kings, ch. 2, which among the Hebrews is called Nimerezet; for it contained five insulting words, with which David was reproached by the arrogant Shimei: “Who has cursed me with the worst curse.” Ibid. For the first letter, Nun, denotes Noef, that is, adulterer; the second, Mem, sounds Moabitam; the third, Resc, denotes Rasa, namely impious; the fourth, Zain, signifies Zara, namely leprous; the fifth, Tau, explains Teoba, that is, abominable. Whether, and when, it is lawful to curse. See Subtilitas. MALEDICTUM. FR. for “to curse,” canon oportet, 20, question 2, there the Gloss. MALILOQUUS, evil-speaking, slanderous, detractor. In St. Maximus, homily 1 on fasting. MALINCA and Malina. See Ledo. MALLARE. FR. to draw, to compel into court, law “si quis aliquem,” de præjudiciariis actionibus, and there the Gloss. See Admallum, Mallum. MALLENSES. See Admallo. MALLONES, fleece, hair; from the Greek μαλλος, that is, wool, hair; offered as a sign of paternal subjection. See Baronius, year 684, no. 7. MALLOTA, μαλλωτή, a woolen garment, which the Arabs call Malluta, from the Greek word μαλλος, that is, wool. MALLUM. FR. Judgment, tribunal. “If anyone, summoned by law to the mallum, should not come, if sickness has not detained him, let him be judged at a fine of 15 solidi,” in the Capitularies of Charlemagne, book 3, ch. 45. MALLUM PUBLICUM. FR. the place appointed at that time for judgment, law “si quis cum altero,” de testibus, and law “ibi juramenta,” how one ought to defend himself. Hence to come ad mallum, that is, to come to judgment, signifies law “ut nullus,” de armis ad placitum non portandis. MALUS, absolutely means the Devil. See Dæmon. MAMBURGIUM, Mandiburdium, Mandeburdum, and Mandiburnium, patronage, care. “That, as you have instructed, we may preserve law, justice, and right mamburgium with God’s help.” Guliel. Paradin, book 1, Annals of the Burgundians. “One gold piece shall be paid yearly at Rome, so that the monastery, under the Mandiburdium and protection of the Roman Church, may always be securely established and defended.” Trithemius, p. 88. “It must be provided for the king’s majesty that monasteries, which predecessors of his, for the sake of defense and mandeburdium, received into their own property, having been built by men fearing God, may be observed in free liberty, with all hope of removal set aside, by hereditary right, and that religion remain there among their kin.” Synod of Meaux, ch. 41. Item, Mandeburdes is found, that is, protection: “We wish that the Churches, and the causes of God, and the Bishop, the men of God, Clerics, Monks, and Nuns, may have such mandeburdem and honor as they had in the time of our predecessors.” In the Synod of Confluentia, where peace was made between King Charles and Frederick. Item, the verb Mamburno is found, which signifies to patronize. “Who seemed almost to be mamburning the boys.” In the life of St. Evetta. Item
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M A Item Mamburgius, Mamburnus, & Mandiburnus pro Patrocinatore, Advocato, seu Defensore; quæ omnia hæc vocabula ex theutonicis dictionibus videntur composita, nempè, Mundt, idest, os, & Bahr, scilicet, promptus: nam promptum os ad loquendum pro clientum defensione habere debent Advocati, & Patrocinatores. FR. in Bullar. Casinen. scribitur Mundiburdium, & Mundburdum, quod privilegium, defensionem, & protectionem regiam, seu imperialem denotat: [Si quis verò hoc nostrum mundburdum violare remptaverit &c. Bullar. Casin. tom. 2. constit. 62.] Idem vocabulum habetur Constit. 38. 48. 63. 84. 89. 90. 96. 120. & passim, ibidem tom. 2. MAMMONA, vox Syriaca Mammon; idest, divitiæ, seu Divitiarum Deus, alii Dominum perversum interpretantur. [Non potestis Deo servire, & Mammonæ. Matth. 6.] Alii verò etymon trahunt ex verbo Jana hebraico, quod vim inferre significat; nam dives res alienas sibi violenter appropriare solet. Sed Hieronym. epist. 15. inquit: [Mammona autem non Hebræorum, sed Syrorum lingua, divitiæ nuncupantur, quòd de iniquitate collectæ sunt:] & Augustinus, lib. 2. de ferm. Dom. in Monte, c. 14. ait: [Congruit & punicum nomen; nam lucrum punicè Mammon dicitur.] Alii tandem hoc nomen superiorem cujuslibet rei significare docent, juxta hebraicam dictionem Mammon; sic Kabalistæ hebræi quatuor Angelos, qui quatuor mundi plagis præsident, Mammonas appellant. Sed re vera Mammonam divitias tam licitè, quàm illicitè acquisitas significare puto, ex eo quia de malè acquisitis divitiis loquens Christus, subjungendo ait: [De mammona iniquitatis.] FR. Glossa tamen, in can. sic non sunt, 32. q. 4. Mammonam iniquitatis pecuniam per sollicitudinem acquisitam, seu iniquitatis, id est, inæqualitatis exponit. MAMMOTREPTUS, græcè , mammis diutiùs nutritus, id est, infans. [Si attendis adhuc hominem, & eum quæris imitari, & ex illo pendere, & adhuc lacte vis nutriri, & fies mammorreptus, quales sanè dicuntur pueri, qui diù sugunt, quod non decet. D. Aug. in Psalm. 30.] Romæ Mammucciato dicunt. MAMZER. Vide Manzer. MANA, græcè μάνα, id est, mater. [In stuporem versæ mulieres mana, mana clamabant. Luitprandus in legatione. MANAPIATUS. FR. Hypothecatus, 1. si quis comparaverit, de præsumpt. MANCIPARE EFFECTUI, exequi, phrasis Gregoriana. [Cuncta quæ in hujus præcepti pagina continentur, effectui mancipare festina. D. Greg. in Regist. lib. 1. c. 71. MANCIPES. Vide Mancipium. MANCIPIOLUM ECCLESIAE. FR. hoc est parvæ possessiones, can. casellas, vel manciplola, 10. qu. 2. & can. si Episcopus, qu. 3. MANCIPIUM, furnus. [Et animal portans filigines à mancipio. Invita S. Jo. Eleemos. cap. 21.] Quare Mancipes dicuntur Pilsores, seu furno- MA 347 rum, & macellorum universitatis conductores. [Erat ab initio in Urbe Roma domus ingenti magnitudine fabricata, in qua panis fiebat, horum mancipes tempore procedente pistrina publica latrocinia esse fecerunt. Paul. Diac. lib. 13. Hist.] Quare corrigendus est textus, in l. unica, Cod. de pistoribus, lib. 11. ubi perperàm dictio Mancipis pro mancipibus habetur, quod etiam Brissonius notavit. FR. Mancipium servum propriè significat, qui à domino suo pro ejus anima Deo, & Sanctis ejus in Ecclesiæ servitium oblatus est, c. 3. & 4. lib. 3. decretal. tit. 19. de rerum permutatione, & can. si quis de servis, & seqq. 12. qu. 2. Item dicitur de subditis: [Eadem scilicet ratione præcipinus, ut Ecclesia, quæ usque ad decem habuerit mancipia, super se habeat Sacerdotem, quæ verò minus, aliis conjungantur, can. unico, 10. quæst. 3. MANDATUM. Vide Dogma. FR. dicitur etiam pedum lotio, quæ fit in feria quinta Cænæ Domini. [Ablutioni, & mandato interesse tenetur Succentor Ecclesiæ nostræ. Hugo Parisien. Decanus. [Dicitur ita, quia Christus quemadmodum fecerat, ita à suis fidelibus fieri mandavit. MANDATARIUS. FR. commissarius, & pro homicida, cui cedes commissa est, etiam accipitur. [Is qui mandat aliquem verberari (licet expressè inhibeat, ne occidatur ullatenus, vel membro aliquo mutiletur) irregularis efficitur, si mandatarius sines mandati excædens mutilet, vel occidat, c. 3. de homicid. in sexto. MANDEBURDIUM, Mandeburdum, Mandeburdes, Mandiburdium, & Mandeburdus. Vide Mamburgium. MANDO, haud jubeo, sed mitto significat, quod Italicè etiam Mandare, id est, mittere dicitur. [Instructam huc debetis mandare personam, ut causæ qualitas trutinata sine vestra possit invidia terminari. D. Greg. in Regist. lib. 4. c. 61. MANDRA, μάνδρα, spelunca, cubile, caula. Hinc metaphoricè pro monasterio dicitur. [Divinus Daniel veniens ex mandra Simeonis. Theodor. Anagnosta Ecloga 1.] In eadem significatione hoc vocabulo usus est Aldhelmus de Sancto Babyla agens, in tract. de Virgin. cap. 7. inquiens: [Mandras Ecclesiæ adversùs truculentam tyrannorum rabiem solertia pastorali tuebatur.] Ideò Archimandrita superior Monasterii, & Monachus Mandrita dictus est, ut suis locis notatur. MANDRAGERONTES, græcum vocabulum μανδερέροντες, stabularii in aula Constantinop. [Haud quaquam hæc vestis fieri potest, cùm penès nos obolariæ mulieres, & mandragerontes his utuntur. Luitp. in legatione.] FR. hìc tamen sensum esse puto de mulieribus, quæ in honestum quæstum exercent, dum ibi dicitur Obolariæ mulieres: Turcæ enim qui multis Græcis, ac Arabicis vocabulis utuntur, Meretricem ex græco Mandra, & arabico Kabbe vocant. MANDRAGORA, μανδραγορα. Est herbæ valdè soporifera, quæ (ut aliqui putant) juxta mandras, seu circa speluncas provenit. Ejus radix est
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M A Item Mamburgius, Mamburnus, & Mandiburnus for Patron, Advocate, or Defender; all of which words seem to be composed from Teutonic terms, namely, Mundt, that is, mouth, and Bahr, namely, ready: for Advocates and Patrons ought to have a ready mouth for speaking in defense of clients. FR. in Bullar. Casinen. it is written Mundiburdium, & Mundburdum, which denotes royal or imperial privilege, defense, and protection: [If anyone should attempt to violate this our mundburdum &c. Bullar. Casin. tom. 2. constit. 62.] The same word is found in Constit. 38. 48. 63. 84. 89. 90. 96. 120. & passim, there in tom. 2. MAMMONA, a Syriac word, Mammon; that is, riches, or the God of Riches; others interpret it as perverse lord. [You cannot serve God and Mammon. Matth. 6.] Others, however, derive the etymon from the Hebrew verb Jana, which means to use force; for a rich man is accustomed to appropriate others’ property violently to himself. But Jerome, epist. 15. says: [Mammona, however, in the language not of the Hebrews but of the Syrians, signifies riches, because they are gathered from iniquity:] and Augustine, lib. 2. de ferm. Dom. in Monte, c. 14. says: [The Punic name also agrees; for gain is called Mammon in Punic.] Others at last teach that this name signifies the superior or chief thing of anything, according to the Hebrew term Mammon; thus the Hebrew Kabbalists call the four Angels, who preside over the four quarters of the world, Mammonas. But in truth I think Mammona signifies riches acquired both lawfully and unlawfully, because Christ, speaking of ill-gotten riches, adds by way of explanation and says: [Of the mammon of iniquity.] FR. The Gloss, however, in can. sic non sunt, 32. q. 4. explains the mammon of iniquity as money acquired through concern, or of iniquity, that is, of inequality. MAMMOTREPTUS, in Greek, mammis nourished for a long time, that is, an infant. [If you still attend to man, and seek to imitate him, and depend on him, and still wish to be nourished with milk, you will become a mammorreptus, such as indeed are called boys who suck for a long time, which is not proper. D. Aug. in Psalm. 30.] At Rome they say Mammucciato. MAMZER. See Manzer. MANA, in Greek μάνα, that is, mother. [The women, turned to astonishment, were crying mana, mana. Luitprandus in legatione. MANAPIATUS. FR. Mortgaged, 1. si quis comparaverit, de præsumpt. MANCIPARE EFFECTUI, to carry out, a Gregorian phrase. [Hasten to carry into effect all that is contained in the page of this precept. D. Greg. in Regist. lib. 1. c. 71. MANCIPES. See Mancipium. MANCIPIOLUM ECCLESIAE. FR. that is, small possessions, can. casellas, or manciplola, 10. qu. 2. & can. si Episcopus, qu. 3. MANCIPIUM, an oven. [And the animal carrying the figs from the mancipium. Invita S. Jo. Eleemos. cap. 21.] Therefore Mancipes are called the contractors or lessees of the city’s ovens and slaughterhouses. [Erat ab initio in Urbe Roma domus ingenti magnitudine fabricata, in qua panis fiebat, horum mancipes tempore procedente pistrina publica latrocinia esse fecerunt. Paul. Diac. lib. 13. Hist.] Therefore the text should be corrected in l. unica, Cod. de pistoribus, lib. 11. where the word Mancipis is wrongly found instead of mancipibus, as Brissonius also noted. FR. Mancipium properly signifies a slave, who by his master was offered to God and His saints for the service of the Church for the sake of his soul, c. 3. & 4. lib. 3. decretal. tit. 19. de rerum permutatione, & can. si quis de servis, & seqq. 12. qu. 2. It is also said of subjects: [For the same reason, namely, we decree that the Church which has had up to ten mancipia, shall have a priest over itself; but those that have less are to be joined to others, can. unico, 10. quæst. 3. MANDATUM. See Dogma. FR. it also means the washing of the feet, which is done on Holy Thursday. [The succentor of our church is bound to be present at the ablution and the mandatum. Hugo Parisien. Decanus. [It is so called because Christ, just as He did it, so commanded His faithful to do it. MANDATARIUS. FR. a commissioner, and is also taken for a murderer, to whom a killing was entrusted. [He who orders someone to be beaten (although he expressly forbids him to be killed in any way, or mutilated in any limb) becomes irregular if the mandatary, beyond the bounds of the mandate, mutilates or kills, c. 3. de homicid. in sexto. MANDEBURDIUM, Mandeburdum, Mandeburdes, Mandiburdium, & Mandeburdus. See Mamburgium. MANDO, means not I command, but I send, which in Italian is also said Mandare, that is, to send. [You must send here a trained person, so that after weighing the nature of the case it may be resolved without blame to you. D. Greg. in Regist. lib. 4. c. 61. MANDRA, μάνδρα, a cave, a bed, a stall. Hence it is used metaphorically for a monastery. [The divine Daniel, coming from the mandra of Simeon. Theodor. Anagnosta Ecloga 1.] In the same meaning Aldhelm used this word in his treatise On Virgins, chapter 7, when speaking of Saint Babylas, saying: [With pastoral skill he defended the folds of the Church against the cruel fury of tyrants.] Therefore the superior of a monastery was called Archimandrita, and a monk Mandrita, as is noted in their proper places. MANDRAGERONTES, the Greek word μανδερέροντες, stewards in the court of Constantinople. [This garment cannot possibly be made, since among us serving women, and mandragerontes, use them. Luitp. in legatione.] FR. here however I think the sense is of women who practice an unchaste livelihood, since there it says serving women: for the Turks, who use many Greek and Arabic words, call a harlot from the Greek Mandra, and from the Arabic Kabbe. MANDRAGORA, μανδραγορα. It is a very soporific herb, which (as some think) grows near folds, or around caves. Its root is
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348 M A est figura humana efformata, & quidem masculina, aut foeminina: & inde à plerisque vocatur , est homo, & , figura, forma. Hinc Isidorus, lib. 17. Orig. c. 9. ait: Mandragora dicta, quòd habeat mala suaveolentia. Hanc Poetæ anthropomorphon appellant, quòd habeat radicem formam hominis simulantem. MANDRITA, Monachus. Vide Archimandrita, Mandra. MANDYAS, græcum vocabulum , sive mantum, seu cappam græcorum Episcoporum significat, quæ est aperta ex parte anteriori, atque talaris, & circa collum crispata nigri coloris, sericis rasis rubris, albisque virgata ad instar aluminum serpentum, quæ prædicationem significant, juxta illud Christi effatum Colores autem rubescens, & albescens sanguinem, & aquam de latere Christi in Cruce emanatos designant. Gregoras, lib. 6. c. 1. Habet ulteriùs ad quatuor latera hæc cappa totidem frusta quadrata colorum diversorum applicata, quæ quatuor Euangeliorum librum denotant. Papa matutinum solemniter celebraturus, & in aliis peculiaribus functionibus solet uti manto aperto, quod à Cencio Camerario Mantum rubrum appellatur. Mantum Imperiale à Valentino Imperatore Janni Archiepiscopo Ravennæ, & successoribus ejus concessum fuisse testatur Ughellius, tom. 2. Ital. Sac. in tract. de Ravennæ Episcopatu. Vide Sticharium. MANERIES, modus, ab Italis Maneria dicitur. Maneries locutionis. D. Bernard. epist. 39. MANERIUM, mansio, seu habitatio ruralis Civi- tates, Villas, Castra, & Maneria, quæ ad dotalitium præfatæ Reginæ spectare nocuntur. Innocent. III. epist. 5. lib. 3. Reperitur etiam Maneria foeminini generis in eodem significatu. FR. Quòd cùm ipsi quoddam manerium cum pertinentiis suis &c. lib. 5. decretal. tit. 3. c. 15. MANGANUM, græca vox , qua utitur Paulus Diacon. lib. 21. bellicam machinam significat, qua violenter saxa aliæque materiæ jaculabantur. Sed diversimodè hoc vocabulum corruptè apud scriptores invenitur, nempè, Manga, Mangum, Manganetum, Manganale, Magonellas, Mangatella, Magonale, Magonellus, Monango, Monangon, Marga, Manga, & similia. MANGO, vagivagus, erraticus, vulgivagus. Item isti mangones, & cogciones, qui sine omni lege vagabundi vadunt, per istam terram non finantur vagari. In constitutionibus Caroli Magni, lib. 1. cap. 79. ex germanico vocabulo Mangon. FR. Inter Siculos adhuc extat memoria cujusdam famosissimi latronis, qui Benedictus Mangon dicebatur. De Cogcionibus. Vide Coccio. MANIA, furor; unde Maniaticus, furi- bundas. Eum viderunt usque ad ostium syno- M A di venientem, & inde ut maniaticum redeuntem. Flodoard. lib. 3. hist. Rhemens. cap. 13. Vide Manichæus. Hinc Itali Smania, & Smaniare in eadem significatione dicunt. MANICÆ. Vide Chirothecæ, Vvanto. FR. significant etiam ferreas armillas, quibus rei vinciuntur. Ad alligandos Reges in compedibus, & nobiles eorum in manicis ferreis. Psal. 149. Vincti manicis pergent. Isai. cap. 45. Tutè custodire, ac mancipare, ponendo etiam in compedibus, vel manicis ferreis. Clement. de Hæreticis, c. 1. De quibus manicis sæpè Acta Sanctorum Martyrum mentionem faciunt. Vide Columbar. Item significant semimanicas. Synonyma. Vide Brachialia, Epimanicson. MANICHÆUS, hæresiarcha natione Persa, à quo Manichæorum secta pullulavit, at revera Manes appellabatur, quod in eo idiomate aduationem significabat, ad denotandum ejus præsumptam doctrinam, qua sibi populos adunabat, & à veritate Catholica seducebat; sed eum Græci aliter per hoc nomen intelligebant, nempè Furentem; , siquidem furorem significat, ut supra in dict. Mania explicatum fuit; hinc ejus sequaces nomen Manichæi mutarunt, id est, Manichæus, quod sonat Mane, nempè, congregationis, & Chæum, id est, defensorem. FR. De his hæreticis, deque eorum Auctoribus. Vide Baron. an. 170. n. 12. an. 277. n. 2. 3. De variis eorum nominibus. Ibid. num. 10. 17. & 42. Atque de illorum vitiis, ac falsis dogmatibus. Ibid. num. 28. 29. Quibusque artibus propagati fuerint. Ibidem, num. 43. 44. Insuper præter aliàs hæreticas opiniones asserebant duas universales naturas; unam, scilicet, bonam, aliamque malam, & quòd anima à Deo proveniebat tamquam à fonte; negabant vetus testamentum, & novum in partem admittere, 24. qu. 3. can. 39. & quia dicebant Christum esse phantasma, malè intelligendo errorem Discipulorum Christi, quando putaverunt illum esse phantasma, Matth. 14. & Marc. 6. ideò Phantasmatici à Prudentio in Apoth. Poem. 6. appellati sunt Manichæi, negantes verum corpus Christum habuisse, contra quos sic cecinit. Est opere prætium nebulosi dogmatis umbram Prodere, quam tenues atomi compage munita Instituunt; sed cassa cadit, ventoque liquescit Assimilis, fluxu nec se sustentat inani. Aereum Manichæus ait sine corpore vero Protulisse Deum, mendax phantasma, cavamque Corporis effigiem, nil contractabile habentem. Vide Acanitæ, Bema. MANICO, de manè accedere. Et omnis populus manicabat ad eum in templo audire eum, Lucæ cap. 21. num. 38. Apud Petrum Chrysologum mendosè Mannicare habetur, ubi inquit: Quia tunc sol, ut manè faceret, mannicavit, & qui ante
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348 M A It is a human figure fashioned, indeed masculine or feminine; and hence by most it is called, it is a man, and figure, form. Hence Isidore, lib. 17. Orig. c. 9, says: Mandragora is so called because it has sweet-smelling apples. The poets call this anthropomorphon, because it has a root resembling the form of a human being. MANDRITA, a monk. See Archimandrita, Mandra. MANDYAS, a Greek word, signifies a mantle, or cappa of the Greek bishops, which is open in the front, reaches to the feet, and is gathered around the neck, of black color, striped with cut red and white silks like serpents’ coils, which signify preaching, according to that saying of Christ. The reddish and whitish colors, however, signify the blood and water flowing from Christ’s side on the Cross. Gregoras, lib. 6, c. 1. Furthermore, on the four sides this cappa has attached to it as many square pieces of various colors, which denote the book of the four Gospels. When the Pope is about to solemnly celebrate matins, and in certain other special functions, he is accustomed to use an open mantle, which Cencius the chamberlain calls the red mantle. Ughelli testifies that the imperial mantle was granted by Emperor Valentinian to Archbishop Janni of Ravenna and his successors, tom. 2. Ital. Sac., in the treatise on the Episcopate of Ravenna. See Sticharium. MANERIES, a manner or mode; the Italians call it Maneria. Maneries of speech. St. Bernard, epist. 39. MANERIUM, a dwelling-place or rural habitation. Cities, villas, castles, and maneria, which are said to belong to the dotalium of the aforesaid queen. Innocent III, epist. 5, lib. 3. Maneria is also found in the feminine gender in the same meaning. “For since they had a certain manor with its appurtenances,” etc., lib. 5, decretal., tit. 3, c. 15. MANGANUM, a Greek word, which Paul the Deacon uses, lib. 21, meaning a war machine by which stones and other materials were violently hurled. But this word is found corruptly in various ways among writers, namely: Manga, Mangum, Manganetum, Manganale, Magonellas, Mangatella, Magonale, Magonellus, Monango, Monangon, Marga, Manga, and the like. MANGO, wandering, erratic, vagabond. Likewise those mangones and cogciones, who, without any law, go wandering about, may not be allowed to wander through this land. In the constitutions of Charlemagne, lib. 1, cap. 79, from the German word Mangon. Moreover, among the Sicilians there still remains the memory of a certain most notorious robber, who was called Benedictus Mangon. On Cogcionibus. See Coccio. MANIA, madness; hence Maniaticus, frenzied. “They saw him coming as far as the door of the synod, and from there returning as if mad.” Flodoard, lib. 3, hist. Rhemens., cap. 13. See Manichæus. Hence the Italians say Smania and Smaniare in the same meaning. MANICÆ. See Chirothecæ, Vvanto. Moreover, they also signify iron shackles, by which prisoners are bound. “To bind kings in chains, and their nobles in iron manacles.” Psalm 149. “Bound with manacles he shall go on.” Isaiah, cap. 45. “To guard safely and to place in custody, even by putting them in chains or iron manacles.” Clement., De Hæreticis, c. 1. Of these manacles the Acts of the Saints and Martyrs often make mention. See Columbar. They also signify half-sleeves. Synonyma. See Brachialia, Epimanicson. MANICHÆUS, a heresiarch of Persian nation, from whom the sect of the Manichæans sprang up, but in reality he was called Manes, which in that idiom signified “union,” in order to denote his pretended doctrine, by which he united peoples to himself and led them away from the Catholic truth; but the Greeks understood the name differently, namely “the furious one,” since it signifies fury, as was explained above under Mania. Hence his followers changed the name to Manichæi, that is, Manichæus, which sounds like Mane, namely “assembly,” and Chæum, that is, “defender.” Moreover, concerning these heretics and their authors, see Baronius, year 170, no. 12; year 277, no. 2, 3. Concerning their various names, ibid. nos. 10, 17, and 42. And concerning their vices and false dogmas, ibid. nos. 28, 29. And by what arts they were propagated, ibid. nos. 43, 44. Besides other heretical opinions, they asserted two universal natures, one good and the other evil, and that the soul came from God as from a source; they denied the Old Testament, and would not admit the New in part, 24, q. 3, can. 39. And because they said that Christ was a phantom, wrongly misunderstanding the error of Christ’s disciples when they thought him to be a phantom, Matt. 14 and Mark 6, therefore they were called Phantasmatici by Prudentius in Apoth., poem 6, Manichæans, denying that Christ had a true body, against whom he thus sang: It is worth the effort to reveal the shadow of a cloudy doctrine, which they establish with a fabric of subtle atoms; but it falls empty, and melts away with the wind, like something similar, and does not sustain itself with vain flux. The Manichæan says that God brought forth a form of air without a true body, a lying phantom, and an empty likeness of a body, having nothing that can be touched. See Acanitæ, Bema. MANICO, to go in the morning. “And all the people came to him early in the temple to hear him,” Luke, cap. 21, no. 38. In Peter Chrysologus it is written incorrectly as Mannicare, where he says: “Because then the sun, in order to make the day, came in the morning, and he who before”
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MA ante noctem fugerat, nunc noctem prævenit fugaturus, ut reddat luci nox horas, quas terror Dominicæ Passionis invaserat, serm. 82.} FR. Porro erravit recentior Calepini Amanuensis in dict. Manicare, inquiens: [Manicare per manum tenere. Item frequenter manere: ]at se ipsum redarguit, dum immediatè sequitur, dicens: [Sol manicat, radios emittere incipit: ]Meliùs ergo ipsemet Calepinus in verbo Manico scripserat. MANIFESTATIO. Vide Ostentamen. Phanerosis. MANIFESTATIVA. Vide Emphanistica. MANIO. Vide Mannio. MANIPULUS, sacrum indumentum Subdiaconi. Antiquitus erat linteum, seu sudariolum, ad extergendum sudorem, vel lacrymas, & Subdiaconus illum ferebat præcipuè ad polienda sacra vasa; quare diversa nomina sortitus fuerat, nempè Aer Brachiale, Brandeum, Cincticulum sacerdotale, Epimanicion, Facialis, Fanon, Linteum, Manica, Mantile, Orarium, Sudarium, quæ omnia vide suis locis. Alludit ad funem, qua Christus in passione ligatus fuit, & moraliter deinde poenitentiam, & fletum, ut ex oratione. [Merear Domine portare manipulum fletus & doloris:] liquet. Indui debet ita ut non excurrat brachii cubitum, Græci, & Maronitæ duos manipulos, unum, scilicet, pro unoquoque brachio gestant. Episcopo manipulus imponitur celebranti, facta jam oris confessione suorum peccatorum: [Deinde Subdiaconus ponit manipulum in sinistro brachio Pontificis super planetam. Ord. Rom.] Dicitur, Super planetam, quia in illis temporibus ea erat forma, quæ nunc Græcorum, ampla, scilicet, ut in dict. Cæsula dictum est, ita ut tegeret brachia. Diaconus, & Subdiaconus in vestiendo sacris paramentis Episcopum, dum illi comministrant, non debent habere manipulum in eorum brachiis: sed postquam ille jam indutus fuerit. Cærem. Episc. lib. 1. cap. 9. Et hoc sit, ut expeditiores sint in administrando, atque in hoc etiam moralè significatum affert Durandus, lib. 3. cap. 7. nempè: [Quòd in tali obsequio non debent fructum quærere temporalem.] Imò in sæculo Davantriæ Diaconus non sumebat manipulum, nisi quando cantaturus erat Euangelium, ut in ejus m. s. Cærem. astringit. Manipulus nunquam in processionibus ferri debet, nec ad Vesperas, quamvis pluviali indutus sit celebrans: ratio est, quia extra sacrificium lacrymæ, ac sudor abstergi possunt ordinario sudariolo. Contraveniunt Rubricis qui in processione festivitatis Corporis Christi manipulum portant. MANITIA, in plurali, chirothecæ. Manitia, quæ nos peregrina lingua Vantos vocamus. In vita B. Philiberti. Vide Chirothecæ, Guanto, Vvanto. MANNA. Vide Escatilis pluvia, Panificus imber. MANNIO, & Manio. FR. moneo, citò, denuncio in judicium, l. si quis ad mallum, de his, qui ad placitum venire coguntur, & l. si quis de statu. eod. tit. MANNINA, citatio, denunciatio: [Comites, ut MA 349 Vicarii, vel etiam Decani plurima, & si ibi non venerint, compositionem ejus exsolvere faciunt, & quia priùs per manninas veniebant, excogitaverunt quidam, ut per bannos venirent ad placita, quasi propterea melius esset, ne ipsas manninas alterutrum solverent. Hincmar. epist. 4. c. 15. MANNITIO, & Manitio. FR. monitio, seu monitorium, citatio, denunciatio, l. si quis ad mallum. De his, qui ad placitum venire coguntur. MANNITUS. FR. monitus, citatus, denunciatus, l. si quis ad mallum. De his qui ad placitum venire coguntur: ∴: [Ansgarius regia potestate ipsas obtinuit, non advocato meo ad mallum, ut publicæ se habent leges, pro rebus ipsis mannito. Hincmar. Laudunen. ad Rhemens. MANOCOSSIS, manu cussus, veluti numismata & similia. [Obtulit crucem de auro unam, habentem in medio manocossim. Anastas. Biblioth. in Leone IV.] & alibi idem Manocossum scripserat: [In auro solidos mancossos numero ducentos. In Adriano] id est, moneta, quæ etiam denominabatur Mancusus, & Manucusa, quæ Marca aliter dicitur. Vide Marca. MANCUSUS, & Manucusa. Vide Manocossis. MANOPERA, manuale opus. [De manopera in scuria battere nolunt, & tamen non denegant, quia manoperam debent. In Constit. Caroli Calvi, cap. 29.] Quid Scuria significet. Vide suo loco. MANSELLUM, mansiuncula. [Excepta sellula manselli ipsius cappellæ. Hincmar. Rhemens. epist. 1. MANSIONALE. Vide Mansus. MANSIONARIUS, residens in Ecclesiæ custodia. [Vade ad Abundium mansionarium, & roga illum. D. Gregor. lib. 3. Dialog. cap. 25.] Erat idem ac Sacrista: [Mansionarius dictus est custos, & conservator ædium Ecclesiasticarum, templorum, & altarium: item familiaris, & domesticus à mansione. Panvin. de interpretat. voc. obscur. eccl.] cujus synonyma. Vide in dict. Sacrista. In curia autem regia, seu Imperiali Mansionarius erat Præcursor, sive Prodromus, qui Foriero Italicè dicitur. [Inter quos etiam & mansionarius intererat, super cujus ministerium incumbebat, sicut & nomen ejus indicat, ut in hoc maximè sollicitudo ejus intenta esset, ut tam supradicti actores, quàm & susceptores, quo tempore ad eos illo, vel illo in loco Rex venturus esset, propter mansionum præparationem, ut opportuno tempore præscire potuissent. Hincmar. epist. 3. MANSIONATICUM. FR. hospitatio, & albergatio Regis, vel militum. Sigon. de Regno Ital. lib. 7. Bullar. Casinen. tom. 2. const. 40. 41. & 155. MANSUARIUS. Vide Mansus. MANSUETUDO. Vide Mititas, Philochristia. MANSUR, Arabica dictio, id est, adjutus, auxiliatus; quo titulo D. Jo. Damascenus appellatus est, ex eo quia auxilio Beatæ Mariæ Virginis, in pristinum conjuncta ei fuit manus, quæ ab Iconomachis detruncata fuerat: longè itaque Bzovius æquivocavit, qui opera medica à Joanne Mesue com-
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MA he had fled before night, now he flees ahead of night in order to restore to the light the hours that the terror of the Lord’s Passion had seized, serm. 82.} FR. Moreover, the more recent amanuensis of Calepinus erred in the entry Manicare, saying: [Manicare, to hold by the hand. Also, frequently, to remain:] but he refutes himself immediately afterward, saying: [The sun manicat, begins to send out rays:] therefore Calepinus himself had written better under the word Manico. MANIFESTATIO. See Ostentamen. Phanerosis. MANIFESTATIVA. See Emphanistica. MANIO. See Mannio. MANIPULUS, the sacred vestment of the Subdeacon. In ancient times it was a linen cloth, or handkerchief, for wiping away sweat or tears, and the Subdeacon carried it especially for cleaning sacred vessels; wherefore it had received various names, namely Aer, Brachiale, Brandeum, Cincticulum sacerdotale, Epimanicion, Facialis, Fanon, Linteum, Manica, Mantile, Orarium, Sudarium, all of which see in their proper places. It alludes to the cord by which Christ was bound in the Passion, and morally afterward to penance and weeping, as is clear from the prayer: [May I deserve, O Lord, to bear the maniple of weeping and sorrow:] It must be worn so that it does not extend beyond the elbow of the arm; the Greeks and Maronites wear two maniples, namely one for each arm. The maniple is imposed upon the Bishop who is to celebrate, after the confession of his sins has already been made aloud: [Then the Subdeacon places the maniple on the Pontiff’s left arm over the chasuble. Ord. Rom.] It is said, Over the chasuble, because in those times that vestment had the form which now belongs to the Greeks, namely broad, as was said in the entry Cæsula, so that it covered the arms. The Deacon and Subdeacon, while vesting the Bishop in the sacred vestments and assisting him, ought not to have the maniple on their arms; rather, only after he has already been vested. Cærem. Episc. lib. 1. cap. 9. And this is so that they may be more ready in administering, and Durandus also gives a moral meaning to this, lib. 3. cap. 7, namely: [That in such service they ought not to seek temporal gain.] Indeed, in Davantria’s century the Deacon did not take the maniple except when he was about to chant the Gospel, as is stated in his mss. Ceremonial. The maniple should never be carried in processions, nor at Vespers, even if the celebrant is vested in a cope: the reason is that outside the sacrifice tears and sweat may be wiped away with the ordinary handkerchief. Those act against the rubrics who carry the maniple in the procession of the feast of Corpus Christi. MANITIA, in the plural, gloves. Manitia, which in our foreign tongue we call Vantos. In the Life of B. Philibert. See Chirothecæ, Guanto, Vvanto. MANNA. See Escatilis pluvia, Panificus imber. MANNIO, and Manio. FR. I warn, quickly, I summon to judgment, l. si quis ad mallum, de those who are compelled to come to the placitum, and l. si quis de statu. same title. MANNINA, citation, summons: [The counts, as MA 349 vicars, or also deans, bring many, and if they do not come there, they cause the fine to be paid, and because formerly they came by manninas, some devised that they should come to the placita by banns, as though for that reason it would be better, lest they pay the manninas to one another. Hincmar. epist. 4. c. 15. MANNITIO, and Manitio. FR. admonition, or monitory summons, citation, denunciation, l. si quis ad mallum. Of those who are compelled to come to the placitum. MANNITUS. FR. admonished, summoned, cited, denounced, l. si quis ad mallum. Of those who are compelled to come to the placitum: ∴: [Ansgarius obtained them by royal power, not my advocate having been called to the mallum, as the public laws provide, mannito for the things themselves. Hincmar. Laudunen. ad Rhemens. MANOCOSSIS, struck by the hand, such as coins and similar things. [He offered one cross of gold, having in the middle a manocossis. Anastas. Biblioth. in Leo IV.] and elsewhere he had written the same Manocossum: [In gold, two hundred mancossi in solidi. In Adrian] that is, coin, which was also called Mancusus and Manucusa, which is otherwise called Marca. See Marca. MANCUSUS, and Manucusa. See Manocossis. MANOPERA, manual labor. [They do not wish to strike in the scuria by manopera, and yet they do not refuse, because they owe manopera. In the Constit. of Charles the Bald, cap. 29.] What Scuria signifies. See its proper place. MANSELLUM, a little dwelling. [Except the small seat of the chapel of the mansellum itself. Hincmar. Rhemens. epist. 1. MANSIONALE. See Mansus. MANSIONARIUS, one residing in the custody of the church. [Go to Abundius the mansionarius, and ask him. St. Gregory, lib. 3. Dialog. cap. 25.] It was the same as Sacrista: [Mansionarius was the name given to the keeper and preserver of the ecclesiastical buildings, temples, and altars; also, a familiar and domestic servant from his residence. Panvin. de interpretat. voc. obscur. eccl.] whose synonyms see under Sacrista. In the royal, or Imperial, court, however, the Mansionarius was the Forerunner, or Prodromus, who in Italian is called Foriero. [Among them also the mansionarius was present, upon whose office lay, as his name indicates, that his care was especially directed to this, so that both the aforesaid actors and the hosts, at the time when the king would be coming to them here or there, because of the preparation of the lodgings, might be able to know in good time. Hincmar. epist. 3. MANSIONATICUM. FR. lodging and hospitality of the king, or of soldiers. Sigon. de Regno Ital. lib. 7. Bullar. Casinen. tom. 2. const. 40. 41. & 155. MANSUARIUS. See Mansus. MANSUETUDO. See Mititas, Philochristia. MANSUR, an Arabic word, that is, helped, assisted; by which title St. John Damascene was called, because by the help of the Blessed Virgin Mary the hand that had been cut off by the Iconoclasts was restored to him and rejoined to his body: thus Bzovius went very far astray, who attributed medical works by John Mesue com-
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MA composita Damasceno Ioanni attribuit in lib. de medit. Sanctorum: confundendo, scilicet, cognomentum Mansur cum cognomine Mesue. MANSURA. FR. pro mensura, 1. de mansuris, eod. tit. MANSURNA Dea. Vide Domiducus. MANSUM. Vide Mansus. MANSUS, possessiuncula, terræ clausuræ. Item mansos aliquos emit plusquam quatuor. Flodoard. lib.2.c.10. FR. Mansum dici puto, id est, comestibile, ex Mando supino, quod Mansus facit; ideò hoc nomen substantivum, & secundùm Gramaticos est quartæ declinationis, id est, Mansus, mansus, mansui, vel Mansum, mansi, secundæ. Secundùm canonicam authoritatem, & constitutionem Domini Imperatoris Ludovici de ecclesiastico agro, & de manso, & de manciis, quæ ipse fuis capitulis constituit &c. 23. q. 8. can.23. Ubi Glossa facit differentiam inter agrum, & mansum. Oportet primùm vos tam de invasis Civitatibus, & Monasteriis, & mansis, quàm de reliquis generaliter rebus redinvestiri faciatis, 3. q. 2. can.3. Sancitum est, ut unicuique Ecclesiæ unus mansus liber absque ullo servitio attribuatur, can. sancitum, 23. q. 8. Sancitum est, ut unicuique Ecclesiæ unus mansus integer absque ullo servitio tribuatur, lib. 3. Decretal. tit.39.c.1. & Glossator, inquit, quòd: Mansum vocat hîc agrum, unde percipitur frumentum, & vinum ad Eucharistiam faciendam: de tali nunquam præstatur tributum, Cod. de Sacrosancta Ecclesia; licèt mansus dicatur vulgari Italiorum quantitas terræ, quæ sufficit duobus bobus in anno ad laborandum. Ibid. Fridegiso Abbati trado mansum nostrum &c. Hic in dict. condita Dicitur etiam Mansum Dedit S. Benigno septem mansa cum sylva ibi adjacente. In chron. S. Benigni, ann. 1007. Undè Mansionale dicitur habitaculum coloni, seu procuratoris agrorum. Mansionale conabatur auferre. Flodoard. lib. 3. hist. Rhemens. c.26. Atque Mansellum mansi diminutivum. Vide supra. Item Mansuarius operarius in manso. Dicitur etiam Massa pro manso. Qui misit suggestionem Serenissimo Constantino Principi, qui missum, & Responsalem Apostolicæ Sedis ad Sedem absolvit Apostolicam, & juxta quod Beatissimus Pontifex postulaverat, donationem in scripsis de duabus massis, quas Nymphas, & Formias appellant, juris existentes publici, eidem Sanctissimo Papæ jure perpetuo direxit possidendas. Anast. Biblioth. in Zacharia. Vide Submansor. MANTUM. Vide Cappa, Crocea, Mandyas. MANUALE BENEFICIUM. Vide Distributio Canonicalis. MANUALIS, strophium, sudarium. Et quo precis suæ fidem faceret, manualem, quo oculos fuerat ligatus, in partes duas discidit. In passione S. Montani. Vide Manuariolum. In alio sensu. Vide Enchiridion. MANUARIOLUM, strophiolum, sudariolum. Et in æstate habeant singula manuariola linea propter MA sudores. In Reg. Magist. ß.27. licèt ibi corruptè habeatur Mannariora. Vide Manualis. MANUS. FR. pro numero distributivo. Quatuordecim manus, lib. 5. Decretal. tit.34.cap.10. Et ibi Glossa Item Manus arcum triumphalem significat: Nam ubi Vulgata habet, Erexit sibi fornicem triumphalem, 1. Reg. cap.15. de eo, nempè, loquitur, quem Rex Saul erexerat post victos Amalecitas: in textu hebræo legitur Iad, LXX. autem xeîex, verterunt, quæ voces in utraque linguæ manum significant. Solebant enim supra triumphalem fornicem manus figuram ponere in signum, quòd strenua manu superati sint hostes, atque hos arcus ex variis frondibus solebant Hebræi construere. Hieronym. in traditionibus hebraicis. Vide etiam quæ diximus in dict. Babem. Insuper Expositores intelligunt, loqui de fornicibus triumphalibus, ubi Salomon dixerat: Dissipat impios Rex Sapiens, & incurvat super eos fornicem, Proverb. cap.20. MANUS CARNEA. FR. Romæ vicus propè S. Marcum, in Roma Sacra Floravantis Martinelli, pag.43. ß. Manus carnea. Vulgò Macel de Corvi dicitur. MANUS IMPOSITIO, seu elevatio. Vide Chirotonia, Chrisma, Manutergium. MANUS MORTUA, dicitur Ecclesiastica acquisitio stabilium bonorum, quia non transferuntur bona Ecclesiæ, nec alienari possunt. Ubi verò manus mortua interjacet, aut alia quælibet causa irrationabilis inventa fuerit, diligenter describatur, & ad nostram moritiam deferatur. Carol. Mag. lib.4. de legib. Francor. Legibus magnæ chartæ sancitum est, ut nemini liceat dare prædia Collegiis Monachorum, & legem hanc ad manum mortuam vocarunt, quòd res semel data Collegiis Sacerdotum non utique rursus venderentur, velut mortuæ. Polyd. Virg. lib.17. hist. Vide Amortizatio, Quindennium. MANUS, sive Palmas suspendere. FR. est signum lætitiæ. Suspensis ad æthera palmis gratias Deo egimus. In epist. Bonifacii Episc. ad Zacariam Papam in tom.3. Concil. pag.428. edit. Venetæ de anno 1585. MANUTERGIUM, linteum, mantile. Ubi cùm ventum fuerit, & Episcopus sedem petierit, accedant duo Accolyti cum manutergio, & genuflexi ante eum totum illi sinum cooperiant, ne lavans manus, aquæ casulam aspergat. Ord. Rom. Et de subdiaconis in eorum ordinatione Isidor. lib.2. de Eccles. off. cap.10. inquit: Hi igitur cùm ordinantur, sicut Sacerdotes, & Levitæ manus impositionem non suscipiunt: sed patenam tantùm, & calicem de manu Episcopi, & ab Archidiacono seyphum aquæ cum aquimanili, & manutergium accipiunt. MANUTHIA, manthia, boleti per terræ exalationes producti Cùm nos autem aliquando colligeremus alimentum in solitudine: id verò erat, quod vulgò solet nominari manuthia. In Vita S. Euthymii. MANUTUS, qui magnas manus habet. Glossa Isidor. MAN-
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MA is attributed by composita to Damascene John in lib. de medit. Sanctorum: that is, by confusing the surname Mansur with the surname Mesue. MANSURA. FR. for measure, 1. de mansuris, same title. MANSURNA Dea. See Domiducus. MANSUM. See Mansus. MANSUS, a small holding, enclosed land. Also he bought some mansos, more than four. Flodoard, lib. 2, c. 10. FR. I think mansum is so called, that is, edible, from the supine of mando, which mansus makes; therefore this noun is substantive, and according to the Grammarians is of the fourth declension, that is, Mansus, mansus, mansui, or Mansum, mansi, of the second. According to canonical authority, and the constitution of Lord Emperor Louis concerning ecclesiastical land, and concerning the manso, and the manciæ, which he established in his own capitularies, etc. 23 q. 8, can. 23. Here the Gloss makes a distinction between ager and mansus. You must first cause yourselves to be reinvested, as well in seized Cities, and Monasteries, and mansos, as in the remaining things generally, 3 q. 2, can. 3. It is decreed that a single free mansus be assigned to each Church, without any service, can. sancitum, 23 q. 8. It is decreed that to each Church one entire mansus, free of any service, be granted, lib. 3 Decretal. tit. 39, c. 1. And the Glossator, he says, that: here it calls mansum an estate, from which grain and wine are received for making the Eucharist: from such a holding no tribute is ever paid, Cod. de Sacrosancta Ecclesia; although mansus is called in the common speech of the Italians that quantity of land which suffices for two oxen in a year to work. Ibid. I hand over our mansum to Abbot Fridegisus, etc. Here in the said charter it is also said: S. Benignus gave seven mansa with the woodland adjoining there. In the chronicle of S. Benignus, year 1007. Hence mansionale is said to be the dwelling of a colonus, or manager of lands. He was trying to take away the mansionale. Flodoard, lib. 3, Hist. Rhemens., c. 26. And mansellum, the diminutive of mansus. See above. Likewise mansuarius, a worker on a mansus. Massa is also used for mansus. He who sent the proposal to the most serene Emperor Constantine, who dismissed the envoy, and the responsalis of the Apostolic See to the Apostolic See, and, according to what the Most Blessed Pontiff had requested, by written donation of the two masses, which they call Nymphas and Formias, which were public property, directed them to the same Most Holy Pope to possess forever by right. Anast. Biblioth. in Zacharia. See Submansor. MANTUM. See Cappa, Crocea, Mandyas. MANUALE BENEFICIUM. See Distributio Canonicalis. MANUALIS, a neckcloth, a handkerchief. And so that he might prove the truth of his confession, he tore into two parts the manual with which his eyes had been bound. In the passion of S. Montanus. See Manuariolum. In another sense. See Enchiridion. MANUARIOLUM, little neckcloth, little handkerchief. And in summer let them have individual linen manuariola on account of MA sweat. In Reg. Magist. §27, although there it is corruptly found as Mannariora. See Manualis. MANUS. FR. for distributive number. Fourteen hands, lib. 5 Decretal. tit. 34, cap. 10. And there the Gloss. Likewise manus signifies a triumphal arch: for where the Vulgate has, He raised up for himself a triumphal arch, 1 Reg. c. 15, it speaks of that one, namely, which King Saul had erected after defeating the Amalekites: in the Hebrew text is read Iad, the LXX however translated xeîex, words which in both languages signify hand. For they used to place a figure of a hand above a triumphal arch as a sign that the enemies were overcome by a vigorous hand, and the Hebrews used to construct these arches from various kinds of foliage. Hieronym. in the Hebrew traditions. See also what we said in the said Babem. Furthermore the Expositors understand it as speaking of triumphal arches, where Solomon had said: A wise king scatters the wicked, and bends over them the arch, Prov. c. 20. MANUS CARNEA. FR. at Rome, a street near S. Mark, in Roma Sacra of Floravantis Martinelli, p. 43, § Manus carnea. It is commonly called Macel de Corvi. MANUS IMPOSITIO, or elevation. See Chirotonia, Chrisma, Manutergium. MANUS MORTUA, is the ecclesiastical acquisition of immovable goods, because the goods of the Church are not transferred, nor can they be alienated. But where dead hand intervenes, or any other unreasonable cause is found, let it be carefully described, and brought to our notice. Carol. Mag. lib. 4, de legib. Francor. By the laws of the Great Charter it was decreed that no one might give estates to Colleges of Monks, and they called this law the dead hand, because things once given to Colleges of Priests were certainly not sold again, as though dead. Polyd. Virg. lib. 17, hist. See Amortizatio, Quindennium. MANUS, or to suspend the palms. FR. is a sign of joy. With palms suspended toward the sky we gave thanks to God. In the epistle of Bishop Boniface to Pope Zacharias in tom. 3 of the Councils, p. 428, Venetian edition of the year 1585. MANUTERGIUM, a linen cloth, towel. When the time has come and the Bishop has taken his seat, let two acolytes approach with the manutergium, and kneeling before him let them cover his whole lap, lest, while washing his hands, he splash water on the chasuble. Ord. Rom. And concerning subdeacons at their ordination Isidor. lib. 2 de Eccles. off. c. 10 says: Therefore when these are ordained, just as Priests and Levites they do not receive the laying on of hands: but only the paten and the chalice from the hand of the Bishop, and from the Archdeacon a vessel of water with aquimanile and manutergium they receive. MANUTHIA, manthia, mushrooms produced by exhalations of the earth. But when we once gathered food in the wilderness: that indeed was what is commonly called manuthia. In the Life of S. Euthymius. MANUTUS, one who has large hands. Gloss of Isidor. MAN-
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MA MANZER, Nothus, spurius, vox hebraica Manzer, per quam hebræi solum spurium ex adulterio procreatum intelligunt; sed penes Latinos intelligitur quilibet nothus. [Opes opibus cumulant non sibi, sed nepotibus, quos educaverunt, vel quod deterius est, manzeribus, quos de concubinis suis susceperunt. Petr. Blesen. serm. 42.] FR. In lege tamen canonica distinguitur Manzer à Spurio, & Notho; [Illo discretionis adhibito moderamine, ut inter nothos & manzeres, naturales & spurios distinguatur, lib. 1. decretal. cap. Nisi cùm pridem, de renunciation. [Ubi inquit Glossa [Manzer propriè dicitur de Scorto natus: Spurius de Concubina: Nothus de altera.] Et affert sequentes versus. Manzeribus scortum; sed mœcha nothis dedit ortum, Ut seges à spica, sic spurius est ab amica. Dant naturales, quæ nobis sunt speciales. [Non ingrediatur manzer, hoc est, de scorto natus in Ecclesiam Domini usque ad decimam generationem. Deuter. cap. 23.] Aliqui ex hoc vocabulo nomini Hispanico Mansebo, quod juvenem significat, etymon deducunt, sed errant; nam ex gothico-arabico hoc nomen provenit, scilicet, Man, id est, homo, gothicum, seu saxonicum; & Sebi vel Sabi arabicum, nempè, juvenis. MAPHORIUM, angustum pallium, quod in Monachorum collo pendebat. [Maphorium fasciale, id est, angustum pallium, quo utuntur Monachi, collum pariter, ac humerostegens. In Glos. Arabico-Latin.] à Cassiano verò Mafortes dicitur [Post hæc angusto pallio, tam amictus humilitatem, quàm vilitatem pretii compendium que festantes, colla, atque humeros tegunt, quod mafortos tam ipsorum, quàm nostro nuncupatur eloquio, de habit. Monach. lib. 1. cap. 7.] Idemque Cassianus: [Quos ita novimus omni ex parte nudos existere, ut præter colobium, mafortem, caligas, melotem, & psiathium, nihil amplius habeant, lib. 4. de instit. cap. 13.] Igitur erat ad instar scapularis, quod vulgò Paxiengæ dicitur, ex dictione græca Maphæcor. Invenitur in eadem significatione Mavortes, quod tamen Isidorus velum, quo nuptæ tegi solent, esse putat, in signum virilis subjectionis, sic inquiens [Vocatum autem mavortem dicunt, quasi Martem; signum enim maritalis dignitatis, & potestatis in eo est, caput enim mulieris vir est, inde & super caput mulieris est, lib. 1. de divin. off. cap. 19.] Velo enim obnubebantur sponsæ. Vide in dict. Annulus, S. Hæc igitur ligatura. Quod adhuc in Melita observarur. De quo velo etiam mentionem facit D. Hieronymus ad Eustochium scribens, ubi inquit: [Per humeros hyacinthina lana mavorte volitans.] Tandem reperitur etiam Maphortium in eodem significatu. MAPPA, tobalia, sive lineum velum, ex qua materia pro tegendo Altari juxta Bonifacii III. decretum esse debet, quæ à D. Clemente, epist. 2. appellatur Palla, sive Sinden ab aliis; item Endosys. Vide suprà suo loco. Itaque super Alta- MA 351 re, ubi incruentum sacrificium celebratur, debent ultra corporale tres mappæ extendi, cap. si per negligentiam, de consecrat. dist. 2. MAPPAM MITTERE, antiquorum phrasis, quæ signum Prætoris in ludis circensibus referebat; cùm enim deberent aurigæ cursum incipere, mittebat ille mappam pro signo, de qua Ethnici Auctores, atque Svetonius originem à Nerone habuisse inquit; & Martialis ait hanc mappam ceratam fuisse: Ceratam Prætor quum vellet mittere mappam. Atque Tertullianus de spectaculis, cap. 16. inquit: [Non vident missum quid sit, mappam putant, sed est diaboli ab alto præcipitati figura.] Et advers. Valent. cap. 36. Idem: [Sed mappa quod ajunt, missa] id est, dato signo. MAPPALIA, appellabatur locus, ubi conditum erat corpus S. Cypriani: [Aliam (idest, Ecclesiam) ubi ejus sepultum est corpus, quilocus Mappalia vocatur. Victor. Episc. Uticen. lib. 1. de persecut. vandalica.] Locus erat extra Carthaginen. ideò Mapalia scribendum puto, id est, domus rurales. MAPPULA, Baldachinum. [Quatuor autem ministri super Pontificem ferunt mappulam quatuor baculis colligatam, propter quod ipsi ministri mappullarii nuncupantur. Innocent. III. lib. 2. de myst. Missæ, cap. 7.] Ubi assignat etiam moralem horum quatuor baculorum significatum, nempè, ad quatuor Bibliæ Sacræ sensus, id est, Literalem, Allegoricum, Tropologicum, & Anagogicum. FR. Falsò existimarunt aliqui significare manipulum, sive ut Hugo notavit in canon. nonnulli diacones, dist. 93. denotare Mitram. Nam baldachinum, & non mitram significat, ut clarè ex Innocentio suprà; licèt enim ibi dicat: [Super Pontificem ferunt mappulam] benè tamen explicatur per subsequentia verba: [Quatuor baculis colligatam.] Item Mappula instratum equi significat, quod perperàm aliqui etiam manipulum intellexerunt, S. Constantinus, il 2. dist. 96. ubi ait: Et ut amplissimè Pontificale decus perfulgeat, decernimus, ut clerici ejusdem Rom. Ecclesiæ, mappulis & linteaminibus, id est, candidissimo colore decoratos equos equitent.] Idem habetur in cod. nulli licere infrænis, l. unica, lib. 11. Idem exponit Glossa in can. nonnulli Diacones, dist. 93. Tolosanus apud Jacobum Cohelium in Notitia Cardinalat. cap. 11. Imò Torrigius de Cryptis Vatican. impr. secunda, pag. 386. instratum ex albo in rubrum à Paulo Papa II. Cardinalibus mutare concessum fuisse refert, sic inquiens: Instituè, che le mule de' Cardinali si addobassero di rosso, usandosi prima drappo bianco nelle loro gualdrappe, chiamate nell'autentica Mappæ, come scrive il Cardinal Papiense, che su à quel tempo.] Atque de hoc instrato intellexerat D. Greg. per mappularum nomen, quando Joanni Archiep. Ravennati scripserat his verbis: [Illud autem, quod pro utendis à Clero vestro mappulis scripsistis, à nostris est Clericis fortiter obvia.
Transcription: Translated (English)
MA MANZER, Nothus, a Hebrew word manzer, by which the Hebrews understand only one begotten in adultery; but among the Latins it is understood to mean any nothus. [They heap up riches, not for themselves, but for their grandchildren, whom they have raised, or, what is worse, for the manzers whom they have had by their concubines. Petr. Blesen. serm. 42.] FR. However, in canon law Manzer is distinguished from Spurius and Nothus; [With that moderating distinction applied, that nothi and manzeres, naturales and spurii, are distinguished, lib. 1. decretal. cap. Nisi cùm pridem, de renunciation. [Where the Gloss says: Manzer is properly said of one born from a harlot; Spurius from a concubine; Nothus from another.] And it gives the following verses. Manzeribus scortum; sed mœcha nothis dedit ortum, Ut seges à spica, sic spurius est ab amica. Naturales give those things which are special to us. [A manzer, that is, one born from a harlot, shall not enter the Church of the Lord until the tenth generation. Deuter. cap. 23.] Some derive from this word the etymon of the Spanish name Mansebo, which means a young man, but they are mistaken; for this name comes from the Gothico-Arabic, namely, Man, that is, man, Gothic, or Saxon; and Sebi or Sabi, Arabic, namely, young man. MAPHORIUM, a narrow cloak, which hung from the neck of monks. [Maphorium fasciale, that is, a narrow cloak, which monks use, covering both neck and shoulders. In the Arabico-Latin Gloss.] But Cassian calls it Mafortes [After this, with a narrow cloak, both to preserve modesty of dress and to save expense through its cheapness, they cover their necks and shoulders, which is called mafortos both by them and in our speech, de habit. Monach. lib. 1. cap. 7.] And the same Cassian: [Whom we know to be so naked in every respect that, apart from the colobium, mafortem, stockings, melota, and psiathium, they have nothing else, lib. 4. de instit. cap. 13.] Therefore it was like a scapular, what is commonly called Paxiengæ, from the Greek term Maphæcor. It is found in the same meaning as Mavortes, which nevertheless Isidore thinks to be the veil with which brides are accustomed to be covered, as a sign of male subjection, saying thus: [It is called mavortem, as it were Mars; for in it is the sign of marital dignity and authority, for the head of the woman is the man, and hence it is over the woman's head, lib. 1. de divin. off. cap. 19.] For brides were veiled with a veil. See in the entry Annulus, S. Hæc igitur ligatura. This is still observed in Malta. D. Jerome also mentions this veil in writing to Eustochium, where he says: [A hyacinth-colored wool veil fluttering over the shoulders.] Finally, Maphortium is also found in the same meaning. MAPPA, a tablecloth, or linen veil, from which material, according to the decree of Boniface III, that which is to be used for covering the altar ought to be made; and by St. Clement, epist. 2, it is called Palla, or by others Sinden; likewise Endosys. See above in its place. Thus, over the altar, where the unbloody sacrifice is celebrated, beyond the corporal three mappæ ought to be spread, cap. si per negligentiam, de consecrat. dist. 2. MAPPAM MITTERE, a phrase of the ancients, which referred to the signal of the praetor in the circus games; for when the charioteers ought to begin the race, he would throw the mappa as a signal, regarding which pagan authors, and Suetonius, says it took its origin from Nero; and Martial says that this mappa was waxed: Ceratam Prætor quum vellet mittere mappam. And Tertullian, de spectaculis, cap. 16, says: [They do not see what has been thrown; they think it is a mappa, but it is the figure of the devil cast down from on high.] And advers. Valent. cap. 36, the same: [But the mappa, as they say, having been thrown] that is, the signal having been given. MAPPALIA was the name given to the place where the body of St. Cyprian was laid: [Another place (that is, the Church) where his body is buried, which place is called Mappalia. Victor. Episc. Uticen. lib. 1. de persecut. vandalica.] It was a place outside Carthage; therefore I think it should be written Mapalia, that is, rural houses. MAPPULA, a baldachin. [Four ministers, however, carry over the Pontiff a mappula bound together with four poles, for which reason these ministers are called mappullarii. Innocent. III. lib. 2. de myst. Missæ, cap. 7.] There he also assigns the moral meaning of these four poles, namely, to the four senses of Sacred Scripture, that is, the Literal, Allegorical, Tropological, and Anagogical. FR. Some falsely thought it meant the maniple, or, as Hugo noted in the canons of some deacons, dist. 93, that it denoted the mitre. For it signifies a baldachin, and not a mitre, as is clear enough from Innocent above; although there he says: [They carry a mappula over the Pontiff] it is well explained by the following words: [Bound together with four poles.] Likewise mappula signifies the horse-cloth, which some also wrongly understood to be the maniple, S. Constantinus, ii 2. dist. 96, where he says: And so that Pontifical dignity may shine forth most abundantly, we decree that the clerics of the same Roman Church shall ride horses decorated with mappulæ and linen cloths, that is, with the whitest color.] The same is found in the code nulli licere infrænis, l. unica, lib. 11. The same is explained by the Gloss in can. nonnulli Diacones, dist. 93. Tolosanus, apud Jacobum Cohelium in Notitia Cardinalat. cap. 11. Indeed Torrigius, de Cryptis Vatican. impr. secunda, pag. 386, reports that the horse-cloth was permitted to be changed from white to red by Pope Paul II for the Cardinals, saying thus: Instituè, che le mule de' Cardinali si addobassero di rosso, usandosi prima drappo bianco nelle loro gualdrappe, chiamate nell'autentica Mappæ, come scrive il Cardinal Papiense, che su à quel tempo.] And D. Greg. understood this horse-cloth by the name of mappulæ when he wrote to John, Archbishop of Ravenna, in these words: [But as to what you wrote about the use by your clergy of mappulæ, this is strongly opposed by our clerics.]
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MA obviatum, dicentibus nulli hoc nunquam alio culibet Ecclesiæ concessum fuisse &c. epist. 54. lib. 2. ] Hæc enim controversia inter Clerum Romanum, & Ravennatem non fuerat pro usu manipuli (ut aliquis malè intellexerat) agitata; nam Clericis minoribus nullibi unquam talem usum permissum fuisse noscitur; sed quæstio erat inter Clericos majores ex utraque parte in dignitate constitutos, puta Cardinales, qui etiam Ravennates hoc titulo gaudebant, de quibus non est verisimile, quòd manipuli usus negari nequiret; sed præsumptio dignitatum Ravennæ erat circa usum instrati in equitando, de quo jure Cardinales Romani insistebant, ajentes: [Nulli hoc unquam alio culibet Ecclesiæ concessum fuisse.] Nam, ut suprà diximus, Constantinus solis Romanis Clericis tale privilegium concesserat, & quòd de hujusmodi instrato agitaretur; clare ex alia ejusdem Pontificis epistola liquet: Ravennatenses enim Clerici præscriptionem pro se adducebant, quòd etiam Romæ ipsi palam cum instratis, sive mappulis equitassent, pro quibus Ioannes eorum Archiepiscopus Gregorio sic scripserat; ubi nota, quòd non de simplicibus clericis agebatur: [Quoties ad episcopatus ordinationem, seu responsi Sacerdotes, vel Levitæ Ravennatis Ecclesiæ Romam venerunt, quòd omnes in oculis Sanctissimorum Decessorum vestrorum cum mappulis sine reprehensione aliqua procedebant; quare etiam eo tempore, quo isthic à Prædecessore vestro peccator ordinatus sum, cuncti Presbyteri, & Diaconi mei in obsequium Domini Papæ mecum procedentes usi sunt. Apud D. Greg. lib. 2. epist. 55.] Cui idem Greg. epist. 54. lib. 2. respondit: [Nec Ravennates Clericos vel illic, vel in Romana Civitate tale aliquid cum sua conscientia (id est Clero Romano advertere) præsumpsisse, nec si tentatum esset, ex furtiva usurpatione, sibi præjudicium generari; sed nos servantes honorem Fraternitatis tuæ, licèt contra voluntatem antedicti Cleri nostri; tamen primis Diaconibus vestris, quos nobis quidam testificati sunt, etiam antè eis usos fuisse, in obsequio dumtaxat tuo, mappulis uti permittimus.] Alia Synonyma. Vide Chasidius, Nacus. MAPPULARII. Vide Mappula. MARABOTINUS, monetæ species, de qua sæpè Cencius Camerarius in suo Cæremon. m. s. quam monetam solebat Pontifex in aliquibus festivitatibus Cardinalibus distribuere. FR. legitur etiam Marabatinus, fortasse nummus hic erat, qui in Hispania Maravedis dicitur. [Præterea quia M. prædecessor tuus fuerat Canonicus regularis, & duo millia marabatinorum, quæ acquisierat, in Episcopum jam promotus Monasterio dederat memorato, lib. 5. decretal. tit. 33. cap. 14.] Extat hodie Urbe veteris familia nobilis hoc vocabulo cognominata. MARANATHA, Syriaca vox, quæ ab Hebræis pronunciari solebat in signum maledictionis, & significat Dominus venit, quasi adesset ultionum Deus. [Si quis non amat Dominum nostrum MA Iesum Christum, sit Anathema, & Maranatha, 1. Cor. 16.] Ex hoc vocabulo existimat Mariana provenire hispanicam dictionem Marrano, qui lib. 7. c. 6. suæ historiæ affert quoddam donationis monumentum, ubi Gallæciæ Rex de an. 775. ejusdem Monasterio aliqua bona tradens, similia verba profert contra violatores præfatæ donationis. FR. de similibus maledictionibus in fine donationum appositis, passim in instrumentis, seu chartis septimi, octavi, noni christiani sæculi, & infrà per totam Europam invenies: //: sed probabilius nomen Marrano hispanicum ex hebræa, voce Maran provenire existimo: Maran enim vocant Iudæi illum, qui ex eorum secta Christianus apparerent fit; sed occultè hebraicam legem sectatur: quod evidentia patet: nam hujusmodi pseudo-christiani in Hispania detecti Marrani dicuntur. Privola tamen est eorum conjectura, quòd Marrano significet Mauritanum. FR. Glossa in can. Guilifarius, 23. qu. 4. ait, quòd Maranatha. Adventum Domini significet, & sic explicat. [Maranatha, id est, usque ad adventum Domini sit excommunicatus, supple, nisi poeniteat, sic 27. qu. 1. de Viduis,] de quo vocab. fusè 24. q. 3. S. sed qui pro, can. 11. Vid. Anathema. MARCA, ponderis genus, quod secundùm aliquos erat semilibrae, secundùm alios integræ libræ. Cujacius tamen putat fuisse bilibris ponderis, Item significat monetam. FR. Marca tam pondus, quàm moneta, sunt synonyma libræ. [Possessionem pro CXC. marcis, & libris invadaviit. Burchar. de casibus S. Galli, cap. 11.] Item Marca moneta est eadem cum Mancuso. Vide Manocossis ::: Marcha ulteriùs territorii terminum significat, de quo. Vide Marchia. MARCHANUS. FR. Marchiæ incola [Quòd si suppicio fuerit, ut per consensum Marchanorum nostrorum per nostras Marchas extra terram nostram exierint, satisfiat ab his Marchanis. In capitulare Radelchisi, cap. 17. apud Camillum Peregrin. in hist. Princip. Longobard. MARCHARIZATUS. FR. in Marchia adscriptus, vel appropriatus. [Expellamus de ista provincia nostra omnes Saracenos &c. præter illos, qui temporibus DD. Siconis, & Sicardi fuerunt Christiani, si marcharizati non sunt. In capitulare Radelchisi, cap. 24. apud Camillum Peregrinum in hist. Princ. Longobard.] Ubi mendosè Margarizati, & Mazarizati habetur, quod Vossius frustrà air esse punicum verbum; nam punica, quæ mihi vernacula est, hanc dictio- nem non habet. MARCHIA. FR. marchionatus, territorium, in quo Marchio dominatur, & jura reddit. Sigonius de regno Ital. lib. 7. //: ex theutonica dictione Mark, id est, confinium, à verbo Marken, nempè, signo, noto; quia lapidibus conterminabantur possessiones; ille verò, qui curam gerebat conterminati territorii, Marchio vocabatur, quod deinde ex officio in dignitatem, & feudale dominium transit, ut in præsenti fieri adsolet. MARCHIO. FR. Is, qui marchiam, scilicet, Civita-
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MA obviated, saying that this had never been granted to any other Church, etc. epist. 54, lib. 2. For this controversy between the Roman Clergy and the Ravennate was not, as someone had misunderstood it, about the use of the maniple; for it is known that such a use was never permitted anywhere to the lesser clergy. Rather, the question was between the greater clergy on both sides, established in rank, that is, the Cardinals, who in Ravenna also enjoyed this title; and concerning them it is not likely that the use of the maniple could be denied. But the privilege of the Ravennates concerned the use of a cloth spread over the saddle when riding, a right which the Roman Cardinals upheld, saying: “This had never been granted to any other Church.” For, as we said above, Constantine had granted such a privilege only to the Roman clergy, and that it was a matter of this sort of saddle-cloth is clearly shown by another letter of the same Pontiff. For the Ravennate clergy pleaded as a prescription in their favor that even in Rome they themselves had openly ridden with cloths, or mappulae, for which their Archbishop John wrote thus to Gregory; note here that this was not about simple clerics: “Whenever, for the ordination of bishops, or as delegates in response, the priests or Levites of the Church of Ravenna came to Rome, all of them, in the sight of your most holy predecessors, went about with mappulae without any reproach; wherefore also at that time, when I was ordained there by your predecessor the sinner, all my priests and deacons, proceeding with me in the service of the Lord Pope, used them.” Apud D. Greg. lib. 2, epist. 55. To this the same Gregory replied, epist. 54, lib. 2: “Neither the Ravennate clerics there, nor in the city of Rome, presumed anything of the sort with their own knowledge (that is, in regard to the Roman clergy), nor, even if it had been attempted, would any prejudice be generated for them from a furtive usurpation; but we, preserving the honor of your Fraternity, although against the will of our aforesaid clergy, nevertheless permit your chief deacons, whom certain persons have testified to us had used them even before, to use mappulae only in your service.” Other synonyms. See Chasidius, Nacus. MAPPULARII. See Mappula. MARABOTINUS, a kind of coin, of which Cencius Camerarius often speaks in his manuscript Ceremonial, which coin the Pope used to distribute to the Cardinals on certain feasts. FR. It is also read Marabatinus; perhaps this coin was the one called in Spain the maravedi. “Moreover, because your predecessor M. had been a canon regular, and, after being promoted to bishop, had given to the said monastery two thousand marabatins which he had acquired,” lib. 5, decretal. tit. 33, cap. 14. Today there still exists in the City an ancient noble family surnamed by this name. MARANATHA, a Syriac word, which among the Hebrews was used as a sign of malediction, and means, The Lord comes, as though the God of vengeance were at hand. “If anyone does not love our Lord Jesus Christ, let him be Anathema, and Maranatha,” 1 Cor. 16. From this word Mariana thinks the Spanish term Marrano derives, and in book 7, c. 6 of his history he cites a certain charter of donation, where the King of Galicia in the year 775, granting certain goods to that monastery, uses similar words against the violators of the said donation. FR. Similar curses appended at the end of donations will be found everywhere in instruments or charters of the seventh, eighth, and ninth Christian centuries, and below throughout Europe. But I think it more probable that the Spanish name Marrano comes from the Hebrew word Maran: for the Jews call Maran the one who has appeared to become a Christian from their sect, but secretly follows the Hebrew law; which is evident from the fact that such pseudo-Christians, when detected in Spain, are called Marrani. However, their conjecture is weak, that Marrano means Mauritanian. FR. The gloss on can. Guilifarius, 23, q. 4, says that Maranatha signifies the coming of the Lord, and so explains it: “Maranatha, that is, let him be excommunicated until the coming of the Lord, supplied, unless he repent,” as in 27, q. 1, De Viduis. On this word, see at length 24, q. 3, S. sed qui pro, can. 11. See Anathema. MARCA, a kind of weight, which according to some was half a pound, according to others a full pound. Cujas, however, thinks it was a two-pound weight. It also signifies a coin. FR. Marca, both as weight and as coin, are synonyms of libra. “He seized the possession for 190 marks and pounds.” Burchard, De casibus S. Galli, cap. 11. Also, Marca as a coin is the same as Mancus. See Manocossis. ::: Marcha further signifies a territorial boundary; see Marchia. MARCHANUS. FR. An inhabitant of the March. “But if there should be suspicion that, with the consent of our Marchans, they have gone out through our marches beyond our land, satisfaction shall be made by those Marchans.” In the capitulary of Radelchis, cap. 17, apud Camillum Peregrinum in the history of the Lombard Princes. MARCHARIZATUS. FR. Enrolled in, or assigned to, a March. “Let us expel from this our province all Saracens, etc., except those who in the times of the lords Sico and Sicard were Christians, if they are not marcharizati.” In the capitulary of Radelchis, cap. 24, apud Camillum Peregrinum in the history of the Lombard Princes. There, corruptly, Margarizati and Mazarizati is found, which Vossius vainly says is a Punic word; for Punic, which is my native tongue, does not have this term. MARCHIA. FR. a marchionate, a territory over which a Marquess rules and renders justice. Sigonius, De regno Ital. lib. 7. ::: from the German word Mark, that is, a boundary, from the verb Marken, namely, to mark, to note; because estates were bounded by stones; and he who had charge of the bounded territory was called a Marquess, which later, from an office, passed into a dignity and feudal lordship, as usually happens at present. MARCHIO. FR. He who rules the march, namely, a city-
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MA vitates cum subjectis territoriis, & limitaneis à Principe in feudum acceperat, & habebat facul- tatem jurisdicendi. Sigonius de Regno Italiæ, lib. 7. & Bullar. Casinen. tom. 2. const. 47. Vide Marchia. MARCIO, Faber murarius. [Cum Marcionibus, & Carpentariis. In Reg. Sancti Aureliani. MARCHIONITÆ, seu Marcionistæ. FR. Hæretici Marcionis philosophi stoici sequaces, qui ad in- star Cerdonianorum duos Deos, duaque prin- cipia, boni scilicet, & mali, asserebant, 24. qu. 3. can. 39. Contra Marcionem sic Prudentius in Hamartig. initio cecinit. Quò te præcipitat rabies tua perside Cain, Divisor blaspheme Dei? tibi conditor unus Non liquet, & bifidæ caligant nubila lucis? In syncera acies duo per divortia semper Spargitur in geminis visum frustrata figuris. Terrarum tibi forma duplex obludit, ut excors Dividuum regnare Deum super æthera credas. Bina boni, atque mali glomerat discrimina sordens Hic mundus Domino &c. Vide Baptismus, Hamartigenia. MARDI POPULI. Vide Saracenus. MARDOCHÆUS DIES, id est dies XIV. mensis luna- ris Februarii juxta morem hebraicum, qui he- braicè Adar dicitur. [Exivit mensis duodeci- mus: dixitque Aman Regi Assuero: Est populus per omnes provincias regni tui dispersus, & à se mutuò separatus, novis utens legibus & cæremo- niis & c. si tibi placet, decerne ut pereat &c. Esther cap. 3.] ubi Mensis duodecimus intelligitur Fe- bruarius, à mense Martio in ordine duodecimus. Hinc Hebræi ob memoriam decreti regii in eo- rum exterminium, quos Mardochæus deleri ma- chinabatur, festum quotannis celebrant, & dici- tur Mardochæi dies. [Pridie Mardochæi diei, 2. Machab. c. 15.] Mardochæum igitur diem, sive festum celebrant die 14. Lunæ Februarii. [Dies autem tertiusdecimus mensis Adar, primus apud omnes interfectionis fuit, & quartadecima die cædere desierunt. Quem constituerunt esse so- lemnem, ut in eo omni tempore deinceps vaca- rent epulis, gaudio & conviviis. Esther. cap. 9.] Quem diem hebræi vocant Purim, id est, Phur quod latinè urna dicitur. [Missa est sors in urna, quæ hebraicè dicitur Phur. Esther. c. 3. MARE CARPATIUM, quare sic dicatur. Vide Esex. MARESCHALUS, stabuli Præpositus. Saxonica vox ex Mar, equus, & Stal, stabulum. [Ut cæteras ta- ceam, molestias Mareschaloru[m] sustinere non pos- sum; hi siquidem blandissimi sunt adulatores, de- tractores pessimi, improbissimi emunctores, Petr. Blesen. epist. 14.] In aliquibus Codicibus Maristal- lus invenitur, quod est magis Saxonicæ voci con- sonum. [Beati viri Maristallus totus corruptus corpore miserabiliter inflatus erat. In vita S. Lau- rentii Dublensis Episc. ] Hodie tamen hoc offi- cium dignitatis est apud nonnullas nationes, & Hierolexicon Magri. MA 353 inter Melitenses Equites est Primas linguæ Alver- niæ, qui Generalis Dux terrestris est, & penè quem adservantur portarum Civitatis claves. MARGA. Vide Manganum. MARGARITA, gemma. Vide Bdeltium. Græci in- super minutum hostiæ fragmentum appellant, quod revera pretiosissima margarita est. Vide Hostia, Particulæ. MARGELLUS, vox græco-latina , dimi- nutiva à Margine, vestis limbum significat, qua Balsamon, in can. 17. Concil. VI. usus est. MARGIA. Vide Castrimargia. MARIA VIRGO. Vide Hodegitria, Panagia. FR. Sancta Maria Major Romæ Basilica ad distin- ctionem Sanctæ Mariæ Minoris, quæ Ecclesiæ No- va, seu S. Maria Nova dicebatur, hodie Sanctæ Franciscæ Romanæ templum ob ejus corporis depositum appellatur. Floravant. Martinell. in sua Roma Sacra, pag. 157. Hæc etiam dicebatur S. Maria in Palatio, ex eo quia Palatio olim Im- periali propinqua erat, cujus situs pro viridario Ducis Parmensis ad præsens inservit. [Cellam S. Mariæ in Palatio, quæ dicitur Minor. Bullar. Cas- sinen. tom. 2. const. 150.] In S. Maria Majori fe- ria IV. ante ordinationem solebat ibi Pontifex celebrare, & ordinandos populo præponebat. Vide Ordo. Item Cæremonia, quæ ibi fiebat in Vigil. Nativ. Domini. Vide Statio. S. Maria in Secundicerio Romæ. Vide Secundicerius. MARIOLA, denominativum à Maria, sic appellata fuit ejus imago. [Cereum constituit accendi ante nobilem Mariolam. Marth. Paris. In vita Abb.] & clariùs idem alibi: [Ante majus Alta- re, & Mariolam, quæ eidem supponitur. MARISTALLUS. Vide Mareschallus. MARITINA. FR. maritima. Extrav. Jo. XXII. de privileg. MARITUS. FR. Maritus dicitur, quia in foeminam Maris ritum gerit. Glossa in can. Vidua, dist. 35. Differentia autem inter Maritum, & Commari- tum. Vide Commatrona. MARMOR. Vide Lapides. MARMOTINUS, monetæ species floreno minor. [Annuatim debent præsentare ad Cameram Papæ unum marmotinum, qui benè noscitur à Curia, & est minoris valoris quàm florenus de Florentia. Albertus in Chron. MARONITA. FR. antiqua Catholicorum natio, sub eorum Antiocheno Patriarcha in Monte Li- bano præcipuè incolens, de qua meritissima ge- neratione nonnulli Authores errando malè asse- ruere, suisse, nimirum, hæresi monothelitica infe- cta, & à paucis sæculis ad catholicismum reducta, quod falsum esse evidenter demonstrare nititur amantissimus in Bibliotheca Alexandrina Archi- gymnasi Romanæ Sapientiæ Collega meus, ac præfati studii linguæ Chaldaicæ Professor Do- minus Faustus Naironus in tractatu, quem de hac Natione typis parat mandare. De Maronitis agitur hîc in dict. Agape, Alba, Amitus, Ana- choreta, Archiepiscopus, Baculus, Campana, Cande- laptis, Chorepiscopus, Cænobium, Completorium, Z. Cu-
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MA he had received cities with their subject territories and borderlands from the Prince in fief, and had the power of jurisdiction. Sigonius, De Regno Italiae , lib. 7; and Bullar. Casinen., tom. 2, const. 47. See Marchia. MARCIO, a mason. [With the Marciones and carpenters. In Reg. Sancti Aureliani.] MARCHIONITÆ, or Marcionistæ. FR. Heretics, followers of Marcion the Stoic philosopher, who, like the Cerdonians, asserted two Gods and two principles, namely of good and of evil; 24, q. 3, can. 39. Against Marcion, Prudentius sang thus at the beginning of the Hamartigenia : Whither does thy madness drive thee, false Cain, Divider and blasphemer of God? To thee the one Creator Is not plain, and the clouds of double light grow dark? In a pure array, through ever-sundered divisions, The mind is deceived by twin forms, the vision frustrated. The twofold shape of the world mocks thee, so that, witless, Thou mayest believe that God reigns divided above the ether. This sordid world gathers the twin distinctions Of good and evil, &c. See Baptismus, Hamartigenia. MARDI POPULI. See Saracenus. MARDOCHÆUS DIES, that is, the 14th day of the lunar month of February according to the Hebrew custom, which in Hebrew is called Adar. [The twelfth month having come in, Aman said to King Ahasuerus: There is a people scattered through all the provinces of your kingdom, and separated one from another, using new laws and ceremonies, &c. If it please you, decree that it perish, &c. Esther, ch. 3.] Here the twelfth month is understood to be February, the twelfth in order from the month of March. Hence the Hebrews, in memory of the royal decree for their destruction, which Mardochæus was plotting to bring about, celebrate a feast every year, and it is called the day of Mardochæus. [The day before Mardochæus' day, 2 Maccabees ch. 15.] They therefore celebrate the day of Mardochæus, or the feast, on the 14th day of the lunar month of February. [The thirteenth day of the month Adar, however, was the first day of the slaughter among all, and on the fourteenth day they ceased from killing. They appointed it to be solemn, so that in it they might thereafter at all times devote themselves to feasts, joy, and banquets. Esther, ch. 9.] The Hebrews call this day Purim, that is, Phur, which in Latin is called a vessel or urn. [The lot was cast into the urn, which in Hebrew is called Phur. Esther, ch. 3.] MARE CARPATIUM, why it is so called. See Esex. MARESCHALUS, master of the stable. A Saxon word from Mar , horse, and Stal , stable. [To pass over the rest, I cannot endure the troubles of the Mareschals; for they are most pleasant flatterers, worst detractors, and most shameless extortioners, Petr. Blesen., epist. 14.] In some codices Maristallus is found, which is more consonant with the Saxon word. [The blessed man Maristallus, wholly ruined in body, was miserably swollen. In the life of St. Laurence, Bishop of Dublin.] Yet today this office is a dignity among certain nations, and in Magri's Hierolexicon among the Knights of Malta the first of the Langue of Auvergne is the General Commander on land, and near him are kept the keys of the city gates. MARGA. See Manganum. MARGARITA, a gem. See Bdeltium. The Greeks likewise call a tiny fragment of the host the same, which in truth is a most precious pearl. See Hostia, Particulæ. MARGELLUS, a Greco-Latin diminutive word from margo , meaning the border of a garment, used by Balsamon in can. 17 of the Sixth Council. MARGIA. See Castrimargia. MARIA VIRGO. See Hodegitria, Panagia. FR. Saint Mary Major in Rome, to distinguish it from Saint Mary Minor, which was called the New Church, or St. Mary Nova, and today, because of the burial of her body there, is called the church of Saint Frances of Rome. Floravanti, Martinelli, in his Roma Sacra , p. 157. This was also called St. Mary in the Palace, because it was formerly near the Imperial Palace, whose site now serves as the garden of the Duke of Parma. [The chapel of St. Mary in the Palace, which is called Minor. Bullar. Cassinen., tom. 2, const. 150.] At St. Mary Major, on Wednesday before ordination, the Pontiff used to celebrate there and would present the ordinands to the people. See Ordo. Likewise, the ceremony which took place there on the Vigil of the Nativity of the Lord. See Statio. St. Mary in the Secondicerius at Rome. See Secundicerius. MARIOLA, a denominative from Mary; thus her image was called. [He ordered a candle to be lit before the noble Mariola. Mart. Paris., in the life of the Abbot.] And more clearly elsewhere: [Before the greater altar, and before the Mariola placed beneath it.] MARISTALLUS. See Mareschallus. MARITINA. FR. maritime. Extrav. John XXII, de privilegiis. MARITUS. FR. A husband is so called because he bears, toward a woman, the rite of the male. Gloss on can. Vidua, dist. 35. The difference, however, between Maritus and Commariatus . See Commatrona. MARMOR. See Stones. MARMOTINUS, a kind of coin smaller than a florin. [Each year they must present to the Papal Chamber one marmotinus, which is well known to the Curia, and is of less value than the Florentine florin. Albertus in Chron.] MARONITA. FR. an ancient nation of Catholics, chiefly dwelling on Mount Lebanon under their Antiochene Patriarch, concerning whom some authors have wrongly and mistakenly asserted that this most worthy people was infected with the Monothelite heresy and only a few centuries ago brought back to Catholicism; but that this is false is clearly shown by my most esteemed colleague in the Alexandrian Library, a fellow of the Roman Sapienza, and Professor of the Chaldaic language in the aforementioned study, Master Faustus Naironus, in a treatise which he is preparing to send to print on this nation. The Maronites are discussed here in the entries Agape, Alba, Amitus, Anachoreta, Archiepiscopus, Baculus, Campana, Candelaptis, Chorepiscopus, Cænobium, Completorium, Z. Cu-
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354 M A Cuculla, Dystrus, Epitrachelion, Euangelium, Flabellum, Jejunium, Manipulus, Orarium, Palmarum festum, Patriarcha, Pentecostes, Transfiguratio Domini, Visitatio B. M. Virginis. MARPAHIS. FR. strator. Paulus Diac. hist. Longobardor. lib.2. c.6. & 9 & ibi ejus Annotat. MARRITIO, ammiossi, Italicè Smarrimento dicitur. [Sin autem ipsæ res sine ulla matritione ad ipsum Monasterium revertantur. In chartis Monast. S. Galli. Charta 61. [FR. Devium Vossium censeo in tradendo hujus nominis significatu, dum detractionem, & murmurationem interpretari ait. MARTINALIA, nempè, Festa S. Martini Turonensis Episcopi, quæ in aliquibus Regionibus ad in- clar secundorum Bacchanaliorum intemperatè celebrantur in comessationibus. S. MARTINI PAPÆ MARTYRIUM. Vide Psachnion. MARTIUS MENSIS. FR. à Romanis in honorem Romuli institutus. [Sed & mensibus imposuerunt nomina Deorum suorum; propter honorem, quippè, Romuli, quia eum Martis filium crediderunt, primum mensem Marti dicantes, Martium vocaverunt. Eugyppus Abb. African. lib. I. c. 67. MARTYR μαραυ, latinè testis, sive confessor, qui in testimonium, ac confessionem fidei propriam vitam obtulit, seu tormenta passus est. FR. hinc Bis martyr appellatus est S. Urbanus Papa I. quia bis pro fide passus est. Antonius Bosius Melitensis in Notis ad passionem S. Urbani Papæ & Martyris :: Et Eusebius Triplicatos Martyres illos Christianos appellavit, qui ter pro Christi confessione passi sunt carnificum tormenta. FR. martyr interpretatur confitens. Gloss. in can. Baptismi vicem, de consecrat. dist.4. Vide Alipta, Concilium, Confessor, Expunctus; sed in rigore dicitur Martyr, qui pro Christi nomine sanguinem fuderit. Vide Responserium. Item potest deduci etymon ex dictione hebraica Meathyr, id est, orans. Calepinus Passeratii, in dict. Orans. MARTYRARIUS. FR. Sacerdos addictus ad aliquam Ecclesiam, quæ aliàs Martyrium dicitur. [Abbates Martyrarii, Reclusi, vel Presbyteri Apostolia dare non præsumant. Concil. Aurelian. can.13. ]Philelacus in hunc textum Matricularii, & Epistolia correxit; sed Jacobus Sirmondus maluit pristinam lectionem restitui, affirmans Apostoliam dimissorialem epistolam significare. MARTYRIALIS, res ad martyrium pertinens. [Necessarium, quippè, fuerat athletas fortissimos voluntariis abstinentiæ laboribus ad omnem tolerantiam præparatos persequentium paululùm tradi manibus, ut martyrialis agonis participes effici illata discererent supplicia tolerare, probatum, quòd profecissent, si flagellis membra omnia dissipantibus, à fide vera minimè defecissent. In vita S. Fulgentii, c.9. ]FR. eodem vocabulo utitur Victor Uticen. Episc. de martyrio Victorini Carthaginis Proconsulis, & Adrumentini civis agens: [Qui tripudians in Domino martyriam M A coronam accepit, lib.3. de persecut. Vandal. MARTYRIUM. FR. passio alicujus Sancti Martyris. [ Vide quantum bonum est charitas, si ita martyrium fecerimus, ut nostras velimus ab omnibus reliquias honorari, & si opinionem vulgi sectantes intrepidi sanguinem fuderimus & substantiam nostram usque ad mendicitatem dederimus; huic operi, non tam præmium, quàm poena debetur, & perfidiæ magistormenta sunt, quàm corona victoriæ, can. Vide I. qu.1.] Et ibi Glossa. At econtrà quomodo ex poena supplicii fit martyrium. Vide Glossam in can. importuna, de poenit. dist. 1. Martyrii genera. Vide Cyphonismus, Diasphendon, Fidiculæ. Ejus Synonima. Vide Munus: : Item significat Ecclesiam, [Clerici martyriorum. Conc. Chalcedon. IV. can.8.] sive Memoriæ Martyrum, quo loquendi modo sæpè Cyprianus, aliique Ecclesiastici Scriptores utuntur. Item μαρτυεν, sive latinè Confessio, accipitur pro speciali loco in Ecclesia, ubi deposita Sanctorum martyrum recondita sunt; sed deindè per rhetoricam figuram usurpatum totum Ecclesiæ corpus pro ejus parte. Vide Cæmeterium, Concilium, Confessio, Munus, Stantes. MARTYROLOGIUM, μαρτυρολογιον, nota, sive catalogus, quem ad Ecclesiæ Notarios antiquitùs spectabat consici ex Sancti Clementis Papæ institutione; sed in recenti Martyrologio, nedum martyrum, verùm & Confessorum, aliorumque Sanctorum Natales notantur. FR. varia Martyrologia apocrypha inventa sunt, sive ex hæreticorum commento, sive ex nonnullorum indiscreto Catholicorum cultu, quemadmodum cujusdam Asiani Sacerdotis Martyrologium reperiebatur, de quo S. Cyprianus, in lib. de Baptismo, & S. Hieronymus de Scriptoribus Ecclesiasticis testantur, qui varia commenta de S. Paulo Apostolo excogitaverat; sed falsitate convictus suum errorem confessus est, ac proindè ex suo officio in poenam culpæ depositus suit, & à Gelasio Papa in Concil. Roman. & in can. 63. sextæ synodi multa acta, & historiæ Sanctorum apocrypha declarantur. Episcopi Græcorum in visitatione Ecclesiarum solebant diligenter Acta Sanctorum in Ecclesiis inventa recognoscere, hinc Balsamon in prædictum canonem 63. sextæ Synodi refert Nicolaum Muzalum Episcopum in ejus visitatione narrationem cujusdam Sancte fabulosè scriptam invenientem, statim illum comburi eam jussisse. Vide Kalendarium, Catalogus sacer, Datarium Calendarii, Fasti, Menologium, Passionalia. Quando in lectione Martyrologii genus lectere oportet. Vide Genus flexio. MARRUCCI. FR. populi Alpium incolæ. Oddo Abbas Cluniacen. in vita S. Geraldi Comitis Aurelianensis, lib.2. c.17. MASCHA, sive Masca, larva, facies fictitia, Italicè Maschera. Hinc Anthemus de septem capitalibus vitiis agens, cecinit: Sic quoque mascharum facies cristata lacesit, Cùna
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354 M A Cuculla, Dystrus, Epitrachelion, Euangelium, Flabellum, Jejunium, Manipulus, Orarium, Palmarum festum, Patriarcha, Pentecostes, Transfiguratio Domini, Visitatio B. M. Virginis. MARPAHIS. FR. strator. Paulus Diac. hist. Longobardor. lib. 2. c. 6. & 9 & there his annotation. MARRITIO, ammiossi, in Italian is called Smarrimento. [If, however, the things themselves return to the Monastery without any matritione. In the charters of the Monastery of St. Gall, Charter 61. [FR. I think Vossius is wrong in giving the meaning of this name, when he says it denotes detraction and murmuring. MARTINALIA, namely, the feasts of St. Martin of Tours, Bishop, which in some regions are celebrated like the drunken excesses of second Bacchanals, with banquets. THE MARTYRDOM OF ST. MARTIN THE POPE. See Psachnion. MARCH, THE MONTH. FR. instituted by the Romans in honor of Romulus. [And they also gave their months the names of their gods; on account, surely, of Romulus, because they believed him to be the son of Mars, and, dedicating the first month to Mars, they called it March. Eugyppus Abb. African. lib. I. c. 67. MARTYR, μαρτυς, in Latin witness, or confessor, who offered his own life in testimony and confession of the faith, or suffered torments. FR. hence St. Urban I, Pope, is called a twofold martyr, because he suffered twice for the faith. Antonius Bosius of Malta in the notes on the passion of St. Urban Pope and Martyr :: And Eusebius called those Christians triple martyrs, who three times suffered the tortures of executioners for the confession of Christ. FR. martyr means confessor. Gloss. in can. Baptismi vicem, de consecrat. dist. 4. See Alipta, Council, Confessor, Expunctus; but strictly speaking, martyr is said of one who has shed blood for Christ’s name. See Responserium. The etymology may also be derived from the Hebrew word Meathyr, that is, praying. Calepinus Passeratii, in the word Orans. MARTYRARIUS. FR. a priest attached to some church, which is otherwise called a Martyrium. [Abbats of the Martyrium, Recluses, or Priests should not presume to give Apostolia. Council of Orléans, can. 13.] Philelacus corrected this text to Matricularii and Epistolia; but Jacques Sirmond preferred that the old reading be restored, affirming that Apostolia signifies a dismissory letter. MARTYRIALIS, something pertaining to martyrdom. [It was necessary, surely, that the strongest athletes, prepared for all endurance by voluntary labors of abstinence, be handed over for a little while to the persecutors’ hands, so that, becoming participants in the martyrial contest, they might learn to endure the tortures inflicted, it having been proved that they had advanced, if, when their limbs were being torn apart by scourges, they did not in the least forsake the true faith. In the Life of St. Fulgentius, c. 9.] FR. Victor of Utica, Bishop, uses the same word in speaking of the martyrdom of Victorinus, proconsul of Carthage and citizen of Adrumentum: [Who, rejoicing in the Lord, received the martyrial crown, lib. 3. of the persecution of the Vandals. MARTYRDOM. FR. the suffering of some holy martyr. [See how great a good charity is, if we should so make martyrdom that we wish our relics to be honored by all, and if, following the opinion of the crowd, we should shed blood fearlessly and give our substance even to begging; for this work, not so much a reward as a punishment is due, and for treachery there are torments rather than the crown of victory, can. See I. qu. 1.] And there the Gloss. But on the other hand, how from the penalty of punishment martyrdom comes to be made. See the Gloss on can. importuna, de poenit. dist. 1. Kinds of martyrdom. See Cyphonismus, Diasphendon, Fidiculæ. Its synonyms. See Munus: : It also signifies the Church, [Clerics of the martyrdoms. Council of Chalcedon IV, can. 8.] or Memories of the Martyrs, a way of speaking often used by Cyprian and other ecclesiastical writers. It also, μαρτυεν, or in Latin Confession, is taken for a special place in the church where the relics of the holy martyrs are stored; but later, by rhetorical figure, the whole body of the church was used for its part. See Cemetery, Council, Confession, Munus, Stantes. MARTYROLOGY, μαρτυρολογιον, a register or catalog, which in antiquity belonged to the church notaries to compile according to the institution of Pope St. Clement; but in the more recent Martyrology, not only martyrs, but also confessors and the birthdays of other saints are noted. FR. various apocryphal martyrologies have been invented, whether from heretical contrivance, or from the indiscreet devotion of certain Catholics, as was the case with the Martyrology of a certain Asian priest, of which St. Cyprian in the book On Baptism, and St. Jerome in On Ecclesiastical Writers testify, for he had devised various fictions about the Apostle St. Paul; but, convicted of falsehood, he confessed his error, and therefore was deposed from his office as punishment for the fault, and by Pope Gelasius in the Roman Council, and in canon 63 of the sixth synod, many apocryphal acts and histories of the saints are declared. The bishops of the Greeks, in visiting churches, used diligently to examine the Acts of the Saints found in the churches; hence Balsamon, in the aforesaid canon 63 of the sixth Synod, reports that Bishop Nicholas Muzalus, on his visitation, finding a narrative of a certain saint fabulously written, immediately ordered it to be burned. See Kalendar, Sacred Catalog, Datarium of the Calendar, Fasti, Menologium, Passionalia. When in reading the Martyrology the gender should be read. See Genus flexio. MARRUCCI. FR. inhabitants of the Alpine peoples. Oddo, Abbot of Cluny, in the life of St. Gerald, Count of Orléans, lib. 2. c. 17. MASCHA, or Masca, a mask, a fictitious face, in Italian Maschera. Hence Anthemus, speaking of the seven capital vices, sang: Thus also the crested face of masks provokes, Cùna
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M A Cùm larvam, & mascham miles non horreat audax, Qui proprio fretus præsumit stridere gestu. Quare & strigam, seu veneficam etiam signifi- cat, [Nullus præsumat aldiam alienam, aut an- cillam, quasi strigam, quæ dicitur Mascha, occi- dere, l. nullus, de homicidio servorum,] & l. si quis mundum, de mundualdo, & mundi amissio- ne, can. nullus presbyterium, de consecrat. dist. 5. In primo significatu. Vide Cervula. MASNADA. FR. militia, armatorum pedestris co- pia: [Gulielmo Sorello (corrige Borello) Regiæ privatæ Masnadæ Solidario, Hugone de sexto regiæ privatæ Masnadæ Solidario. Bullar. Ca- sinen. tom. 2. constit. 200. in fine. MASORICUS, Ægyptius, ex hebræo Mesorim, & ara- bico Masar, & Masri, id est, Ægyptus, & Ægy- ptius [Obtulit masoricas oleas tres serico textas, coloreque depictas, quæ in circuitu Altaris pen- derent. Analta. Biblioth. in Leone IV. MALPHA. Vide Synagoga. MASSA. Vide Mansus. MASSALITER, unitè, & in massam redactum com- muniter. [Massaliter totum Ecclesiæ tributum sibi arrogarunt. Tertull. de fuga in persecut. cap. 13.] FR. Ibidem, c. 16. reiteravit, inquiens: [Atque ita massaliter solidata definit. MASSALIS, unitus, communis, integer. [Reda- ctum, scilicet, in Dominum, ut in massalem suam summam. Tertull. lib. 4. advers. Marcion. c. 18.] Massalem, id est, integram. MASSARA. FR. Molendinum ad cannas mellis fran- gendas. Bullarium Casinen. tom. 2. const. 185. n. 5. In Sicilia ex græco, Trapeto vocatur. MASSARIUS, qui in massa, seu prædio cæteris præ- est, & curam administrandi vice domini habet. FR. Bullar. Casinen. tom. 2. const. 48. ∴: Hodie ta- men omnes massæ, seu territorii operarii Massari in aliquibus Italiæ Provinciis vocantur. MASSILIANT, Hæretici. Vide Euchetæ, Precato- res. MASTICHIS, productio. Vide Schinus. MASTICINUS, mastichis patronymicum, quod alio nomine Acantica dicitur: Masticina crocea vestis, videlicet, id est, subflavi coloris, de qua Isidor. lib. 19. c. 28. ubi agit de coloribus vestium. MASTIGOPHORUS, μαστιγοφόρος, à Mastige, id est, scutica, dicebatur Minister flagellifer, qui, scili- cet, agonothetas in sacris certaminibus comi- tabatur, virgam præferens ad submovendam turbam, & cohibendas seditiones. Budæus. [Mastigophori, qui agonothetas in certamini- bus comitantur, Lult. S. Mastigophori, de mun. & honor. MATER. Vide Mana. MATHEMATICUS. Vide Astrologia, Genethliacus, Hydromantia, Remediator. MATHIÆ APOSTOLI, quare de eo non fit mentio in Canone Missæ ante consecrationem cum cæteris Apostolis; sed tantùm de eo fit mentio post consecrationem. Vide Canon Missæ. MATRICARIUS, faber lignarius. [Interesse Præ- M A 355 tores oportet, vicenos secum habere milites, & tricenos matricarios. Julian. Antecessor. constit. 23. MATRICULA, catalogus, in quo pauperes pro eleemosyna largienda notabantur. [Matricula Sanctæ Mariæ, quæ dicitur Xenodochion, ubi duodecim pauperes stipem expectant, solidus dabitur. In testamento S. Remigii.] Item ca- talogus in quo Clerici stipendiarii notabantur, & Tabula matricularia dicebatur. MATRICULARIUS, qui in matricula connotatur: [Dictum est mihi, quòd matricularios à mini- stro meo constitutos de illa matricula ejecisti. Flodoard. lib. 3. cap. 26. Hildovinus humilis Christifamulus, & Domini mei Dionysii Pre- tiosi, & sociorum ejus matricularius. Hildovin. in epist. ad Ludovic. Imp.] id est, in matricula Ecclesiæ S. Dionysii, & sociorum adscriptus. MATRICURIA. Matrona, quæ Ecclesiæ curam ha- bebat [Mulieres, quæ apud Græcos Presbyteræ vocantur, apud nos viduæ, seniores, univiræ, matricuriæ vocantur, can. Mulieres, dist. 32. MATRIMONIUM. FR. conjugium: dicitur Matrimo- nium quasi matris munium, id est, officium, Gloss. in principio, 27. qu. 1. Aliud est legitimum, & non ratum; aliud legitimum, & ratum, can si quis Ju- daicæ, 28. qu. 1. Ad matrimonium contrahendum tria sunt necessaria, nempè, consensus, & quòd sit pubes, & ad coeundum potens. Glossa in S. spon- salia, 30. qu. 2. Adde ex Concil. Trident. quartum requisitum Parochi præsentiam. Perficitur au- tem matrimonium per conjunctionem, quo ad sui significationem, scilicet, animæ fidelis ad Deum, & Christi ad Ecclesiam. Gloss. in can. qua propter, 27. qu. 2. Ejus enim bona sunt tria, hoc est [Omne itaque nuptiarum bonum impletum est in ipsis parentibus Christi, proles, fides, sacramen- tum. Prolem cognoscimus ipsum Dominum Iu- sum. Fidem, quia nullum adulterium. Sacramen- tum, quia nullum divortium. Solus ibi nuptialis concubitus non fuit, quia in carne peccati fieri non potest sine pudenda carnis concupiscentia, quæ accidit ex peccato, sine quo verè concipi yo- luit, qui futurus erat sine peccato, can. omne ita- que, 27. qu. 2.] Ubi inquit Glossa [Gandulphus dixit duo esse tantùm bona matrimonii, scilicet, fidem, & prolem; sed ipsum Sacramentum non esse bonum matrimonii, nisi transivè intelliga- tur, id est, bonum, quod est ipsum matrimonium, quia Sacramentum matrimonii, (ut dicit) nil aliud est, quàm ipsum matrimonium; sed dic, quòd Sacramentum matrimonii dicitur hîc inse- parabilis conjunctio animorum, vel etiam mutua servitus, quorum utrumque est bonum matrimo- nii, sine his autem bonis matrimonium contrahi non potest: postea verò sine his esse potest.] Im- paria autem conjugia tribus modis dicuntur. Vide Glossam, in S. Utrùm verò, in principio, 28. qu. 3. Ejus Synonyma. Vide hîc conjugatio, Iugalitas, Votum. Ejus consensus. Vide Scruti- nium, Subarro. Matrimonii exercitum impedire conantur Præstigiatores. Vide Tempestarii. Z 2 MA-
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M A With a mask and visor the soldier should not shrink from being bold, Who, relying on his own strength, presumes to jangle with his gesture. Wherefore it also signifies a striga, or even a sorceress; [No one shall presume to kill another’s slave woman, or handmaid, as though a striga, which is called Mascha, l. nullus, de homicidio servorum;] and l. si quis mundum, de mundualdo, & mundi amissione, can. nullus presbyterium, de consecrat. dist. 5. In the first meaning. See Cervula. MASNADA. Fr. militia, a troop of foot soldiers armed with weapons: [William Sorello (correct Borello), receiver of the royal private Masnada; Hugh of the sixth, receiver of the royal private Masnada. Bullar. Casinen. tom. 2. constit. 200. in fine. MASORICUS, Egyptian, from the Hebrew Mesorim, and the Arabic Masar and Masri, that is, Egypt and Egyptian. [He offered three Masoric oils woven with silk and painted in color, which hung around the altar. Analta. Biblioth. in Leo IV. MALPHA. See Synagogue. MASSA. See Mansus. MASSALITER, unitedly, and commonly reduced into a mass. [They massaliter claimed for themselves the whole tribute of the Church. Tertull. de fuga in persecut. ch. 13.] Fr. In the same place, ch. 16, he repeated, saying: [And thus it is solidly established massaliter. MASSALIS, united, common, entire. [Reduced, namely, into the Lord, as into his massalis sum. Tertull. lib. 4 advers. Marcion. c. 18.] Massalem, that is, entire. MASSARA. Fr. A mill for crushing cane for honey. Bullarium Casinen. tom. 2. const. 185. n. 5. In Sicily, from Greek, it is called Trapeto. MASSARIUS, the one who, in a mass or estate, has authority over the others, and holds the care of administration in the lord’s place. Fr. Bullar. Casinen. tom. 2. const. 48. ∴: Yet today all laborers of the mass or territory are called Massari in some provinces of Italy. MASSILIANT, heretics. See Euchetæ, Precatores. MASTICHIS, production. See Schinus. MASTICINUS, a patronymic of mastichis, which is also called Acantica: a masticina crocea garment, that is, of a pale yellow color, of which Isidore speaks, lib. 19. c. 28, where he treats of the colors of garments. MASTIGOPHORUS, μαστιγοφόρος, from mastige, that is, a scourge, was the name given to the officer bearing the whip, who, namely, accompanied the agonothetes in sacred contests, carrying a staff to clear away the crowd and restrain disturbances. Budæus. [Mastigophori, who accompany the agonothetes in contests, Lult. S. Mastigophori, de mun. & honor. MATER. See Mana. MATHEMATICUS. See Astrology, Genethliacus, Hydromantia, Remediator. MATTHIAS THE APOSTLE: why there is no mention of him in the Canon of the Mass before the consecration with the other Apostles, but only mention of him after the consecration. See Canon of the Mass. MATRICARIUS, a carpenter. [The Praetors ought to have with them, twenty soldiers each, and thirty matricarii. Julian. Antecessor. constit. 23. MATRICULA, a register in which the poor were noted for alms to be given. [The matricula of Saint Mary, which is called the xenodochium, where twelve poor people await alms, a solidus shall be given. In the testament of Saint Remigius.] Also a register in which stipendiary clerics were noted, and it was called the matricular table. MATRICULARIUS, one entered in the matricula: [It was said to me that you drove from that matricula the matricularii appointed by my minister. Flodoard. lib. 3. cap. 26. Hildovinus, humble servant of Christ, and matricularius of my lord Dionysius the Precious, and his companions. Hildovin. in epist. ad Ludovic. Imp.] that is, enrolled in the matricula of the Church of Saint Denis and his companions. MATRICURIA. A matron who had charge of the Church. [Women who among the Greeks are called presbytera, among us are called widows, elders, one-husband-women, matricuriæ, can. Mulieres, dist. 32. MATRIMONIUM. Fr. conjugal union: marriage is called Matrimonium as though matris munium, that is, the duty of a mother, Gloss. in principio, 27. qu. 1. One thing is legitimate and not ratified; another legitimate and ratified, can. si quis Judaicæ, 28. qu. 1. For contracting marriage three things are necessary, namely, consent, and that one be of age, and able for intercourse. Glossa in S. sponsalia, 30. qu. 2. Add, from the Council of Trent, a fourth requirement: the presence of the parish priest. Marriage, however, is perfected by conjunction, in respect of its signification, namely, of the faithful soul to God, and of Christ to the Church. Gloss. in can. qua propter, 27. qu. 2. For its goods are three, that is: [Thus every good of marriage was fulfilled in the very parents of Christ: offspring, faith, sacrament. We recognize the offspring as the Lord Jesus himself. Faith, because no adultery. Sacrament, because no divorce. Only nuptial intercourse was absent there, because in sinful flesh it cannot occur without the shameful lust of the flesh, which arises from sin; without sin he truly wished to be conceived who was to be without sin, can. omne itaque, 27. qu. 2.] Where the Gloss says [Gandulphus said that there are only two goods of marriage, namely, faith and offspring; but that the sacrament is not a good of marriage, unless understood transitively, that is, the good which is marriage itself, because the sacrament of marriage, as he says, is nothing other than marriage itself; but say that the sacrament of marriage here is called the inseparable union of souls, or even mutual servitude, both of which are goods of marriage, without these goods, however, marriage cannot be contracted: afterwards, though, it can exist without them.] Unequal marriages are said in three ways. See the Gloss, in S. Utrum verò, at the beginning, 28. qu. 3. Its synonyms. See here conjugatio, Iugalitas, Votum. Its consent. See Scrutinium, Subarro. Magicians try to hinder the execution of marriage. See Tempestarii. Z 2 MA-
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356 MA MATRINA, spiritualis mater; sicut enim dicitur Patrinus, ita & Matrina. Item Novercam significat; l. nulli liceat. De succession. MATRIX. Vide Ecclesia prope finem. Pro foeminæ utero. Vide Hystera, Vmbilicus. MATRONÆUM, quod Græci matronæum appellant, locus in Ecclesia pro matronis assignatus. [Fecit cameram, & matronæum, & super confessionem imaginem argenteam cum Salvatore, & duodecim Apostolos posuit, qui pensant libras vicenas. Anastas. Bibliothec. in Symmacho. MATTHÆA. FR. [Cum obsoniis, & mattæis tibi parentas, ad busta recedis. Tertull. de testam. animæ, c.4.] Mattæa, sive Mattya secundùm Athenæum, cibum delicatum, & pretiosum significat, & Mattelicus gulosus dicitur. Calandrinus. MATTHÆUS. FR. hebraicè Scipionem significat. Calep. Passerat. in dict. Scipio. MATUTINUM, officii septem horarum canonicarum; prima pars, à voce Matuta, quæ Auroram significat. Dicitur etiam Nocturnum. Usus recitandi matutinum in Bethlehem ex Isidori relatione, lib.1. de Eccl. off. c.23. incæpit, qui citat Cassianu[m]; condecens enim erat, ut, ubi nato Domino tempore nocturno Angelicus cantus resonabat, ibi etiam in laudem Domini recitari nocturnæ horæ coepissent. In Matutino etiam solemnissimo non utendum est pluviali, vel alio paramento, nisi tempore nonæ lectionis, quæ dicéda erit ab Hebdomadario, qui unà cum duobus præcantoribus paratur pluvialibus, & continuabunt deinde laudum recitationem iisdem solemnitatibus solitis fieri ad Vesperas ejusdem diei. Cærem. Episc. lib. 2.c.6. & 7. Sed quando dirigitur officium ab Episcopo; tunc ipse indutus sua cappa consueta, nonam lectionem recitabit; excepta tamen nocte Nativitatis Domini, in qua induetur pluviali ad dicendam orationem in fine matutini. Cærem. Episc. loc. cit. c.14. Erravit quidem Foelix Nicolius, sive Hieronymus Romanus, ut ipsemet mihi fassus est, in ejus Flosculis, dict. horæ canonicæ, Probatur demum: asseverans, quòd in Viterbiensi Ecclesia recitetur anticipatè Matutinum, nempè, hora XX. nam quotidiè per anni cursum, semper ibi hora XX. pulsator signum campanæ ad solvédas Vesperas, pro quibus post mediam horam ingreditur ad Chorum, & post vesperas recitatur completorium. Itaque transacta jam XXI. hora incipitur Matutinum recitari. In matutino Sabbati, cùm recitatur Officium B. M. V. omittitur psalmus Jubilate, cujus vice canitur Bonum est, ne idem psalmus bis iteretur. Idem fit, si vigilia Nativitatis Domini in Sabbatum incidat, ob eam dem rationem. Reliqua. Vide Nocturnus. MATZUCA. FR. clava. Italicè Mazza, vox græcobarbara matzunæ . [Loco sceptri fert eam, quam vulgus vocat matzucam. Curopalat. de off. Constantinop. MAUMETANI. Vide Machometes. MAVORTES. Vide Maphorium. MAUSOLEUM. mausoleum . FR. licèt hoc vocabu- MA lum propriè significet sepulchrum illud magnificum ab Artemisia suo defuncto viro Mausolo Cariæ Regi constructum, quod inter septem Mundi miracula ab historicis connumeratur; nihilominus inter Scriptores Ecclesiasticos pro Adriani mole hoc vocabulum usurpatur, ubi habitabat Prætorii Præfectus, ac Regis Odoacris Prorex, qui electione Pontificis sibi usurpare nitebatur, sub prætextu, quòd in simili eventu politicus status urbis propter concursum populi perturbabatur; sed ejus tyrannico edicto nullus Ecclesiasticoru[m] consentire passus est in Synodo Romana, ubi lectu[m] est tale ejus edictu[m], nempè: [Cùm in Mausoleo, quod est apud Beatu[m] Petr[u]m Apostolu[m], resideret sublimis, & eminentissimus vir Præfectus prætorii, atq[ue] patricius, agens etiam vices præexcellentissimi Regis Odoacris, Basilius dixit &c. can. benè quidè, dist.96.] Itè significat quodcumque sepulcrum. Vide Baron. an. 836. n.14. & hic in dict. Natta. Mendosè apud Anast. Biblioth. legitur in Leone III. Musilæum, sic inquiens: [Pharos, Cancharos in musilæo B. Petronillæ. MEDELA. Vide Modela. MEDIANA DOMINICA. Vide Dominica mediana. MEDIASTINUS. FR. dicitur servus ex abjectioribus, qui domestica vilissima ministrat. [Jurisconsult. in l. ult. off. de oper. serv. & in l. item apud Labeonem, Prætor ait, off. de injuriis, & Ulpian. in l.1. de exercitorib. off. nautæ, caup. stabul. MEDICAMENTARIUS. FR. qui incantationibus, aliisque superstitionis artificiis ad corporales infirmitates curandas utitur. Cod. Theod. lib. 3. tit. 16. de repud. l.1. MEDICUS. Vide Lectularius, Remediator. Medicorum terminus. Vide Embrocha. MEDIOCRIS. FR. civis, qui nec nobilis quidem est, nec rusticus. [De Vvaregnanis nobilibus, mediocribus, & rusticis hominibus &c. in capitula- re Radelchisi, c.12. apud Camillum Peregrin. in Hist. Princip. Longobard. MEDITATORIUM. Locus ad meditandum, & studendum. [Gravi ægritudine pressus jam sæpiùs in lectulo accumbo, quàm ad scribendum, vel ad legendum in meditatorio sedeo. Rabanus in Ieremiam. MEDO, genus potionis ex aqua, & melle confectum. [Commendansque domum suam Apostolorum Principi, reliquit in ea imaginem, & ipse abiit ad bibendu[m] medone. Andreas Presbyter in Chron. Bavar.] Ab Ultramontanis hujusmodi potio Meth. appellatur, de qua Beda: [In unaquaque septimana tres dies sine vino, & medone, & carne jejunent usque ad Vesperas, de remed. peccat. c.7.] In Æthiopia utuntur hac potione loco vini, quæ in magna quantitate haustæ inebriat. MEGA DOMESTICUS. Vide Domesticus. MEGA HETARIARCA, μεγα ἡταριαρχα, id est, magnus conductor, qui tamquam Generalissimus præerat aliis conductoribus, qui hetariarchæ dicebantur: ταυγία enim græcè agmen, & cohortem significat. [Erant per idem tempus Jerosolymis Domini Imperatoris Nuntii Andronicus, Au-
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356 MA MATRINA, spiritual mother; for as Patrinus is said, so also Matrina. Likewise it signifies a stepmother; l. nulli liceat. De succession. MATRIX. See Ecclesia near the end. For the womb of a woman. See Hystera, Vmbilicus. MATRONÆUM, what the Greeks call matronæum , a place in the church assigned for matrons. [He made a chamber, and a matronæum, and above the confession he placed a silver image with the Saviour, and the twelve Apostles, which weighed twenty pounds. Anast. Bibliothec. in Symmacho. MATTHÆA. FR. [When you prepare funerary offerings for yourself with meats and mattæi, you are drawing near to the tombs. Tertull. de testam. animæ, c.4.] Mattæa, or Mattya according to Athenaeus, signifies delicate and costly food, and a glutton is called Mattelicus. Calandrinus. MATTHÆUS. FR. in Hebrew signifies Scipio. Calep. Passerat. in dict. Scipio. MATUTINUM, the office of the seven canonical hours; the first part, from the word Matuta, which signifies Aurora. It is also called Nocturnum. The custom of reciting Matutinum in Bethlehem, from the report of Isidore, lib. 1. de Eccl. off. c.23, began, who cites Cassian; for it was fitting that, where the angelic chant resounded at the time of the Lord’s birth during the night, there also the night hours should begin to be recited in praise of the Lord. In the most solemn Matutinum a pluvial or any other vestment is not to be used, except at the time of the ninth lesson, which shall be said by the hebdomadary, who together with two precentors is vested with pluvials, and then they shall continue the recitation of Lauds with the same solemnities as are customarily done at Vespers on the same day. Cærem. Episc. lib. 2. c.6. & 7. But when the office is directed by the bishop, then he himself, clothed in his customary cappa, shall recite the ninth lesson; except, however, on the night of the Nativity of the Lord, on which he shall put on a pluvial in order to say the prayer at the end of Matutinum. Cærem. Episc. loc. cit. c.14. Truly Foelix Nicolius, or Hieronymus Romanus, as he himself confessed to me, erred in his Flosculi, under the heading of the canonical hours, and was finally proved wrong: asserting that in the Church of Viterbo Matutinum is recited beforehand, namely at the twentieth hour; for every day throughout the year, there the bell-ringer always rings at the twentieth hour to signal the untying of Vespers, for which he enters the choir after half an hour, and after Vespers Compline is recited. Thus, once the twenty-first hour has already passed, Matutinum begins to be recited. In Matutinum on Saturday, when the Office of the Blessed Virgin Mary is recited, the psalm Jubilate is omitted, in place of which Bonum est is sung, so that the same psalm is not repeated twice. The same is done if the vigil of the Nativity of the Lord falls on Saturday, for the same reason. The rest. See Nocturnum. MATZUCA. FR. a club. In Italian Mazza, a Greco-barbarous word matzunæ . [He carries it in place of a scepter, which the common people call a matzuca. Curopalat. de off. Constantinop. MAUMETANI. See Machometes. MAVORTES. See Maphorium. MAUSOLEUM. mausoleum . FR. although this word properly signifies that magnificent tomb built by Artemisia for her dead husband Mausolus, King of Caria, which historians count among the seven wonders of the world; nevertheless, among ecclesiastical writers it is used for the mound of Hadrian, where dwelt the Prefect of the Praetorium and the viceroy of King Odoacer, who was trying to usurp the election of the pontiff for himself under the pretext that, in a similar event, the political state of the city was disturbed by the gathering of the people; but no churchman was permitted to agree to his tyrannical edict in the Roman Synod, where such his edict was read, namely: [Since in the Mausoleum, which is by Blessed Peter the Apostle, there resided the most lofty and eminent man, prefect of the praetorium and patrician, also acting in place of the most excellent King Odoacer, Basilius said, etc. can. benè quidè, dist.96.] It likewise signifies any tomb whatsoever. See Baron. an. 836. n.14. and here in dict. Natta. It is written incorrectly in Anast. Biblioth. under Leo III, Musilæum, thus saying: [Pharos, Cancharos in musilæo B. Petronillæ. MEDELA. See Modela. MEDIANA DOMINICA. See Dominica mediana. MEDIASTINUS. FR. is said of a slave from the lowest ranks, who performs the meanest domestic tasks. [Jurisconsult. in l. ult. off. de oper. serv. & in l. item apud Labeonem, Prætor ait, off. de injuriis, & Ulpian. in l.1. de exercitorib. off. nautæ, caup. stabul. MEDICAMENTARIUS. FR. one who uses incantations and other artifices of superstition for curing bodily ailments. Cod. Theod. lib. 3. tit. 16. de repud. l.1. MEDICUS. See Lectularius, Remediator. The term for physicians. See Embrocha. MEDIOCRIS. FR. a citizen who is neither noble nor rustic. [Of the Wvaregnani, noble, middle, and rustic men, etc. in the capitulary of Radelchis, c.12. apud Camillum Peregrin. in Hist. Princip. Longobard. MEDITATORIUM. A place for meditating and studying. [Pressed by a grave illness, I now lie more often in my little bed than sit in the meditatorium for writing or reading. Rabanus in Ieremiam. MEDO, a kind of drink made from water and honey. [And commending his house to the Prince of the Apostles, he left in it an image, and himself went off to drink medone. Andreas Presbyter in Chron. Bavar.] Among the Ultramontanes this kind of drink is called Meth, of which Bede says: [In each week let them fast three days without wine, and medone, and meat, until Vespers, de remed. peccat. c.7.] In Ethiopia they use this drink in place of wine, and when taken in a large quantity it intoxicates. MEGA DOMESTICUS. See Domesticus. MEGA HETARIARCA, μεγα ἡταριαρχα, that is, great commander, who, as Generalissimo, presided over other commanders, who were called hetariarchæ: for ταυγία in Greek signifies a troop and a cohort. [At the same time there were at Jerusalem the envoys of the Lord Emperor Andronicus, Au-
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ME Angelus Joannes vir magnificus Mega etæriarcha. Guliel. Tyrius, lib.21. de bello Sac. c.16.} Ubi librariorum incuria Megaitiriarcha legitur. MEGAN KYRION. Vide Kyrion magon. MELAGRIM, μῦλον αγειν, id est, malum, & po- mum sylvestre; accipitur pro quocumque fructu agreste, ut in sequenti textu: [Cibus autem nobis erant radices melagriorum. In vita S. Euthymii apud Surium 20. Ianuarii. MELCHISEDECHIANI. FR. Hæretici, qui asserebant Melchisedech non fuisse hominem, sed Dei vir- rutem, 24. quæst.3. can.39. MELCHITA, agnomen Catholicis post Concilium Chalcedonense ab adversariis impositum, Ara- bica vox Meleck, quæ Imperialem, vel regium significat; ita enim appellati sunt, quia sequeban- tur Imperatoris Constantinopolitani opinionem, qui acerrimus præfati Concilii defensor extite- rat. Sicut nos, qui Ecclesiæ universalis visibile caput Pontificem Romanum agnoscimus, à re- centioribus Hæreticis Papistæ vocamur. [Qui Imperatoris sententiam sunt securi, vocati sunt Melchitæ, id est, Imperiales. Nicephorus Calyx- tus, lib.18.c.52.] Ob eandem rationem Chalcedo- nensem appellabant Justinianum Imperatorem, sicut in eorum Chronica, an.561. legitur, nempè: [ Eo tempore defunctus est Imperator Chalce- donensis.] FR. contra quam hæreticorum ca- lumniam ipse Imperator Apologiam divulgavit, quæ habetur, in l.7. Cod. de Summa Trinit. de qua Baron. ad an.533.n.19. & seqq.::. Ad præsens autem vocantur in oriente Melchiti Arabes Christiani, qui ritum græcum sequuntur. MELECHINUS. Vide Malachinus. MELIORO. FR. pro remunero, l. si quis Longobar. de necessariò relinquendis. MELITENSES EQUITES. Vide Equites Melitenses. Melitensium incolarum ritus, & vocabula. Vi- de Agapæ. Assisa, in dict. Collistrigialis, Aver- runco, Baculus. Ballud. in dict. Bolluca, Baptismus, in S. Solebant Gentiles. Blembus, Boja. Cobry- tes, in dict. Esox, Curmi, Cymatium, Dagua, Dia- conissa, Diasphendon, Didymus, Dithalassus, Erza, Exequiæ, Pegum, Geniculus, Glaucoma, Harmisc- ra, Hostia, In Capillo, Iudex pedaneus, Kyrie eleison. Lembi in dict. Colimbus, Litania, Mænidium. Ma- vortes in dict. Maphorium. Medien. in dict. Debi- tum, Meretricalis, Meta, Myrum-Neophytus, Olea, Ololygmus, Orgia, Oscillum, Parasceve, Plegiaria, Rumbula, Schinus, Strena, Tarenus, Thia, Tracones, Tuto, Vesperæ, Viriola, Visula, Vvarda, Zarabotana, Zizania. Melitenses unà cum Siculis habent Romæ Templum. Vide Hodegitria. MELODIMA, melodia, μελοδια [Psalmorum ni- hilominus concentum dulcissimo ultra omnes distinguens decoravit melodimate, in vita Sancti Gulielmi Abbatis. MELLUM, malum, pomum, in quodam pervetu- sto inventario Ecclesiæ Collegiatæ S. Faustini Viterbii hæc verba leguntur: [Crux cum qua- tuor Euangelistis, & cum mellis de ramine. MELOTE, μηλωτον, pellis ovina, aut alterius quadru- Hierolexicon Magri. ME 357 pedis. [Ultimus est habitus eorum pellis ca- prina, quæ melotes appellatur. Cassian. lib.1. instit. cap.8. Circuierunt in melotis, in pellibus caprinis. Epist. ad Hebræos, c.11.] Tractu de- inde temporis usurpatum fuit hoc nomen pro quocumque pellico indumento. MEMENTO, in canone Missæ. Vide Canon Missæ. Vide Diptychum, Nomen, Oblatio. MEMORIA SANCTORUM. Vide Commemoratio. Me- moria subjectionis dicitur velum monialium. Vide Velum professionis. MEMORIALIS, seu A Memoria, Officialis in Aula Græcorum Imp. qui negotiorum suggestor erat: [ Palatina omnia officia, hoc est, Memoriales, Agentes in rebus, Apparitores diversorum com- modorum. S. Ambros. epist. ad Marcell. Cu- randæ Reipublicæ præpositi erant Spanopolinus à memoria, & Joannes Melitensis. Cantacuze- nus, lib.3. c.15. MEMORPHIN. FR. verba contumeliosa, l. si ser- vus. De culpis servorum. MENÆUM, Mlewa[n]ov, Græcorum liber, in quo continentur preces, & hymni in choro recitandi in duodecim tomos divisus pro duodecim anni mensibus. MENANDRIANI. FR. hæretici sequaces Menandri Magi, qui Simonis Magi discipulus fuit; assere- bant mundum non à Deo, sed ab Angelis esse creatum, 24. quæst.3. can.39. Vide Gnostici. MENDACIUM. FR. quotuplex sit. Vide can. pri- mùm est, 22. qu.2. MENIANUM, tabulatum, quod ex muro prominet, ubi expatiatur, quod Romæ Migniano vulgò ap- pellatur, à Menio Censore ita denominatum. FR. ut Festus author est, & Asconius inquit, quòd: [ Menius, quum domum suam venderet Catoni, & Flacco Coss. ut ibi Basilica ædificaretur, exce- perat jus sibi unius columnæ, super quam tectum projiceret ex prævolantibus tabulatis, unde & ipse, & ejus posteri spectare munus gladiatorum possent, ex illo Menia columna vocata est.] Hinc menianum dictum simile ædificium: [Pauci ex proximis menianis spectabant. Sveton. in Ca- ligula]:::: Malè igitur aliqui Mænianum scripsere. De Menianis passim in Romanis Diariis M. SS. Antiquis, cùm de benedictione publica Pontifi- cis agitur, ex quibus locis in hac functione pro- spiciebatur, quod ab aliis Podium appellatur. MENOLOGIUM, μηωολόγιον, id est, calendarium, in quo notantur festivitates cujuscumque mensis occurrentes, Sanctorumque acta continet, quæ ad maturinum leguntur. FR. Basilius Macedo Imp. Græcorum auxit, & pulcherrimis imagini- bus menologium græcum ornavit, ubi martyria plurimorum Sanctorum separatim exprimeban- tur, quod Baron. an.886. n.14. originaliter vidisse testatur; sed à Catholicis cautè legendum est, quia multi, qui schismatici extiterant, pro San- ctis in hoc calendario celebrantur. MENA. FR. dicebatur corbona. Baron. an.40. num.69. & S. Paulinus, epist.52. Unde mensa Episcopalis dicitur. Z 3 MEN-
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ME Angelus Joannes, a distinguished man, Mega etæriarcha. Gulielmus of Tyre, book 21, on Sacred War, ch. 16. Where, through the carelessness of copyists, Megaitiriarcha is read. MEGAN KYRION. See Kyrion magon. MELAGRIM, μῦλον αγειν, that is, wild apple and fruit; it is taken for any wild fruit, as in the following text: [But our food was the roots of melagriorum. In the life of St. Euthymius, in Surius, January 20.] MELCHISEDECHIANI. FR. Heretics who asserted that Melchisedech was not a man, but a virtue of God, 24, q. 3, canon 39. MELCHITA, a surname imposed on Catholics after the Council of Chalcedon by their opponents; an Arabic word, Meleck, which signifies imperial or royal. They were called this because they followed the opinion of the Emperor of Constantinople, who had been the strongest defender of the aforesaid Council. Just as we, who acknowledge the Roman Pontiff as the visible head of the universal Church, are called Papists by more recent heretics. [Those who stood by the Emperor’s opinion were called Melchites, that is, Imperialists. Nicephorus Callistus, book 18, ch. 52.] For the same reason they called Emperor Justinian Chalcedonian, as is read in their chronicle for the year 561, namely: [At that time the Chalcedonian Emperor died.] FR. Against this slander of the heretics, the Emperor himself published an Apology, which is found in l. 7 of the Code, On the Supreme Trinity; concerning which see Baronius, at the year 533, no. 19 and following. But at present in the East those Christian Arabs who follow the Greek rite are called Melchites. MELECHINUS. See Malachinus. MELIORO. FR. for remunero, l. si quis Longobar. De necessary relinquishings. MELITENSES EQUITES. See Knights of Malta. Customs and words of the inhabitants of Malta. See Agapæ, Assisa, in the entry Collistrigialis, Averrunco, Baculus, Ballud. in the entry Bolluca, Baptism, in S. Solebant Gentiles, Blembus, Boja, Cobrytes, in the entry Esox, Curmi, Cymatium, Dagua, Diaconissa, Diasphendon, Didymus, Dithalassus, Erza, Exequiæ, Pegum, Geniculus, Glaucoma, Harmiscra, Hostia, In Capillo, Iudex pedaneus, Kyrie eleison, Lembi in the entry Colimbus, Litania, Mænidium, Mavortes in the entry Maphorium, Medien. in the entry Debitum, Meretricalis, Meta, Myrum-Neophytus, Olea, Ololygmus, Orgia, Oscillum, Parasceve, Plegiaria, Rumbula, Schinus, Strena, Tarenus, Thia, Tracones, Tuto, Vesperæ, Viriola, Visula, Vvarda, Zarabotana, Zizania. The Maltese together with the Sicilians have a temple in Rome. See Hodegitria. MELODIMA, melody, μελοδια [Psalmorum]; nevertheless, it adorned the harmony of the psalms with sweetness beyond all others, in the life of Saint William the Abbot. MELLUM, an apple, fruit; in a very old inventory of the Collegiate Church of St. Faustine in Viterbo these words are found: [A cross with four Evangelists, and with apples from the branch. MELOTE, μηλωτον, a sheepskin, or the skin of another quadruped. Hierolexicon of Magri. ME 357 [Their final garment is a goatskin, which is called melotes. Cassian, book 1, Institutes, ch. 8. They went about in melotes, in goatskins. Epistle to the Hebrews, ch. 11.] In later times this name was used for any garment made of skin. MEMENTO, in the canon of the Mass. See Canon of the Mass. See Diptychon, Name, Oblation. MEMORIA SANCTORUM. See Commemoration. Memory of subjection is the veil of nuns. See Veil of profession. MEMORIALIS, or A Memoria, an official in the court of the Greek Emperor, who was a presenter of business: [All the palatine offices, that is, Memoriales, Agentes in rebus, attendants of various duties. St. Ambrose, letter to Marcellus. In charge of the affairs of the republic were Spanopolinus, the a memoria, and John of Malta. Cantacuzenus, book 3, ch. 15.] MEMORPHIN. FR. insulting words, l. si servus. On the faults of slaves. MENÆUM, Mlewa[n]ov, a Greek book in which are contained the prayers and hymns to be recited in choir, divided into twelve volumes for the twelve months of the year. MENANDRIANI. FR. heretics, followers of Menander the Magus, who was a disciple of Simon Magus; they asserted that the world was created not by God, but by angels, 24, q. 3, canon 39. See Gnostics. MENDACIUM. FR. how many kinds it has. See the first canon, 22, q. 2. MENIANUM, a platform projecting from a wall, where one walks about, which at Rome is commonly called Migniano, so named from the censor Menius. FR. as Festus states, and Asconius says, because: [ Menius, when he was selling his house to Cato and Flaccus, the consuls, so that a basilica might be built there, reserved for himself the right to one column, over which he could project a roof from the overhanging platforms, so that both he and his descendants might watch the gladiatorial games; from this the Menean column was called.] Hence a similar building was called menianum: [A few of those from the neighboring meniana were watching. Suetonius, in Caligula.]:::: Thus some have wrongly written Mænianum. Concerning the meniana, in the ancient Roman diaries of manuscripts, whenever the public blessing of the Pontiff is discussed, from which places the people were viewed during this function, what is elsewhere called the podium. MENOLOGIUM, μηωολόγιον, that is, a calendar in which the feasts occurring in each month are noted, and which contains the lives of the saints, read at Matins. FR. The Greek menologium was enlarged and adorned with very beautiful images by the Emperor Basil the Macedonian, where the martyrdoms of many saints were separately represented, which Baronius says he had seen in the original, at the year 886, no. 14; but it must be read cautiously by Catholics, because many who were schismatics are celebrated in this calendar as saints. MENA. FR. this was called corbona. Baronius, at year 40, no. 69, and St. Paulinus, letter 52. Hence the episcopal table is so called. Z 3 MEN-
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ME MENSIS primus apud Ægyptios. Vide Theut. Mensium Hebræorum nomina. Primus. Vide Nisan: Secundus. Iir, sive Zio. Tertius. Vide Sivan. Quartus. Vide Thammus. Quintus. Vide Ab. Sextus. Vide Elul. Septimus. Vide Thirst, & Ethanim. Octavus. Vide Merhusim, aliàs Bul. Nonus. Vide Chasleu. Decimus. Vide Tebeth. Undecimus Vid. Sabath. Duodecimus. Vid. Adar, Mardochæus dies. Quòd duodecim mensibus circumscribere tur Hebræorum annus, colligitur, ex 3. Reg. c.4. ubi sic habetur: [Habebat autem Salomon duodecim præfectos super omnem Israel, qui præbebant annonam Regi, & domui ejus; per singulos enim menses in anno, singuli necessaria ministrabant.] Porrò assignata vocabula mensium sunt Chaldaica in Babylonica captivitate ab Hebræis percepta; nâ antiquitùs vocabantur primus, & secundus mensis & c. de quo specialiter Paralipom. lib. 1. c.27. & cum Paulo Burgensi Additione prima ad c.12. Exod. atque Aben-Ezra in eod. Exod. c.12: vers. 1. concordant recentiores. MENSURARUM SPECIES. Vide Aripennus, Artaba, Arura, Batus, Ephi, Gomor, Hastula, Maldrum, Palestes, Passus. Aridorum. Vide Satum. Soma in dict. Sagmarius. Liquidorum. Vide Hin, Metreta, Saites, Sextarium. MENSTRUATIM. Vide Lunatim. MENSURNUS, menstruus. [Lunæ candentem globum ad solatium noctis mensurnis incrementis orbis implevit, Novat. de Trinit. c.1. Cæterùm Presbyterii honore dignasse nos illis jam sciatis, ut & sportulis iisdem cum Presbyteris honorentur, & divisiones mensurnas æquatis quantitati- bus partiantur. S. Cyprianus, epist. 34. MENSURNANTES, qui salarium menstruum recipiunt. Idem Cyprianus. MENTIO, mendacium, à verbo Mentior derivatum: [Si mentionem suadet frequenter, legatur ex diversis, ubi præcipit veritatem. In Regula Magist. c.15. ß.8. MENTIOLUS, mendax. Eadem Reg. Magist. MERITUM. FR. Donatio propter nuptias, l. Adveniente, de prohibitis nupt. Vide Folderphium. MERCADA. Italicè Mercato. Nundinæ. Marculf. in ejus formular. MERCES INJUSTA. Vide Lucar. MERCIAMENTUM. FR. Poena pecuniaria levissima. [Tam isti, quàm illi compellantur solvere merciamenta per possessiones laicales, si quas habent. Matthæus Paris in Additione.] Ubi alio etiam Synonimo vocabulo ibidem, Amerciamenta utitur. MERCURIUS FABULOSUS DEUS. Vide Acervus Mercurii, Vvodan. MERENDA. Vide Recinum. MERETRICALIS. FR. Meretricis possessivum, [Lex Læcularium Principum huic responso satis efficax afferat argumentum, qua manifestè cautum habetur, matronam, cujus pudicitia attenta- ta fuerit, non posse injuriarum agere, si in veste meretricali fuerit deprehensa, lib.5. decretal. rit. 39.cap.25.] Nam sic perdit privilegium, ß. de ri- ME tu nuptiarum, l. Senatoris filia. Hodie tamen non videntur ampliùs differre vestes Meretricales à vestibus honestarum; in Melita tamen ex tegumento contradistinguitur meretrix ab aliis honestis foeminis. MERETRIX. FR. cujus turpitudo publicè venalis est, 32. qu. 4. can. Meretrices. Vide Concubina, Contectalis, Focaria, Frictnix. Nimbata in dict. Nimbus, Obolares mulieres. MERGULUS, avis rapax, latinè Mergus, Italicè Smergo. Ex eo quia in aquis ad capiendos pisces mergitur. [Non enim surva voracis mergulæ factura confunditur, & atra corporis creatura contemnitur, licèt versicolor pavonis gloria tereti circulorum rotunditate præcellat, cujus pennæ pulchritudo nunc crocea qualitate flavescit, aut purpurea venustate rubescit, nunc glauco coloris virore fulgescit, aut flava auri specie splendescit. Aldelmus, lib. de Virg. c.4. MERHUSIM. FR. octavus Hebræorum mensis, qui & Bul dicebatur. Vide Auctores citatos in dict. Elul. MERITORIUM. FR. nomen substantivum, & significat stabulum, sive publicum hospitium. [Meritorium factus est mundus, insulam Feli- culam credas, tanta tabulata coelorum nescio ubi. Tertull. adversùs Valent.] Ubi Sanctam Feliculam Virg. & Mart. laudat. MERITORIUS. FR. adjectivum, significat stabulatus, seu stabulatio; hinc Taberna meritoria Romæ regionis transtyberinæ locus, ubi fontem olei in Christi Nativitate emanasse dicitur, de quo Eusebius, lib.1. hist. Ecclesiast. Itaque [Taberna meritoria dicitur, quæ vulgò diversoria, vel fullonica appellatur. Julianus in l. si usustructus, 16. ß. Item si domus, de usufructu. MERITUM. FR. in voluntate consistit. Postillator, in can. Ad fidem nullus cogendus, 23. qu. 5. MERONES. Vide Hero. MERULANA, & Merulanum, Romæ locus, ubi erat. Vide Baptismus, Chrismarius. MESAGIUM. FR. domus locata, seu aliud stabile. [Prior, & Conventus in bonis suis, & juribus angustiantur, quia redditus, quos à mesagiis fratribus collatis receperant, sibi nunc pereunt. Matthæus Paris. an. 1259. MESAULIUM, aula, sive conclave, ex græco vocabulo mesaulion , quod habitationem in medio domus sitam denotat; sic legendus est textus, in tom.2. Concilior. ubi de Concilio Constantinopolitanano V. agitur et mesaulion , In mesaulio dytico celebrato, id est, in aula occidentali; omnes enim lectiones mendosæ sunt. MESCIUCHIM, quid hebraicè significet. Vide Spathister. MESONAUTA. FR. vilis in navi servus. Vide Hermolaum Barbarum, & Ulpian. in l.1. ß.1. ß. nau. caup & stab. MESOPICATUS. FR. dictio græco-larina, ex μεσος, id est, semis, & picatus, seu piceatus, & sonat semi-piceatus, pice semi-illitus. MESOTROPUS, mesotropos , habetur hæc dictio in
Transcription: Translated (English)
ME MENSIS, the first month among the Egyptians. See Theut. The names of the Hebrew months. The first. See Nisan. The second. Iir, or Zio. The third. See Sivan. The fourth. See Thammus. The fifth. See Ab. The sixth. See Elul. The seventh. See Thirst, and Ethanim. The eighth. See Merhusim, otherwise Bul. The ninth. See Chasleu. The tenth. See Tebeth. The eleventh. See Sabath. The twelfth. See Adar, Mardochæus days. That the Hebrew year was circumscribed by twelve months is gathered from 3 Kings, ch. 4, where it is thus written: [Now Solomon had twelve overseers over all Israel, who provided food for the king and his house; for each month in the year, one in turn supplied what was necessary.] Moreover, the names assigned to the months are Chaldaic, perceived by the Hebrews during the Babylonian captivity; for in ancient times they were called the first and second month, etc., concerning which see especially Paralipom. book 1, ch. 27, and with Paul Burgensius, first Addition to Exod. ch. 12, and Aben-Ezra on the same Exod. ch. 12, verse 1, the more recent writers agree. MENSURARUM SPECIES. See Aripennus, Artaba, Arura, Batus, Ephi, Gomor, Hastula, Maldrum, Palestes, Passus. Of dry measures. See Satum. Soma in the word Sagmarius. Of liquids. See Hin, Metreta, Saites, Sextarium. MENSTRUATIM. See Lunatim. MENSURNUS, monthly. [The moon’s shining orb filled the heavens with monthly increments for the comfort of the night, Novat. de Trinit. c. 1. Moreover, you should know that we have dignified them with the honor of the presbyterate, so that they may also be honored with the same allowances as the presbyters, and may share the monthly distributions in equal amounts. St. Cyprian, epist. 34. MENSURNANTES, those who receive a monthly salary. The same Cyprian. MENTIO, a lie, derived from the verb mentior: [If he frequently suggests a falsehood, let it be read from various sources, where he prescribes the truth. In the Rule of the Master, ch. 15, § 8. MENTIOLUS, deceitful. The same Rule of the Master. MERITUM. FR. Donation in consideration of marriage, l. Adveniente, de prohibited marriages. See Folderphius. MERCADA. In Italian, Mercato. Fairs. Marculf. in his formulary. MERCES INJUSTA. See Lucar. MERCIAMENTUM. FR. A very light monetary penalty. [Both these men, and those, are to be compelled to pay merciaments for their lay holdings, if they have any. Matthew Paris in the Addition.] Where in the same place another synonymous word, amerciamenta, is also used. MERCURIUS FABULOSUS DEUS. See Acervus Mercurii, Vvodan. MERENDA. See Recinum. MERETRICALIS. FR. possessive of a prostitute, [The law of secular princes offers a sufficiently effective argument in support of this reply, for it is clearly provided that a matron whose chastity has been attacked cannot bring an action for injuries if she was caught in a prostitute’s garment, book 5 of the decretals, title 39, chapter 25.] For thus she loses the privilege, under the rite of marriage, l. Senatoris filia. Yet today the garments of prostitutes do not seem any longer to differ from the garments of honest women; however, in Malta, from their covering a prostitute is distinguished from other honorable women. MERETRIX. FR. she whose shame is publicly for sale, 32, q. 4, canon Meretrices. See Concubina, Contectalis, Focaria, Frictnix. Nimbata in the word Nimbus, Obolares mulieres. MERGULUS, a rapacious bird, in Latin Mergus, in Italian Smergo. So called because it plunges into the water to catch fish. [For neither is the make of the voracious little diver confused by its dark body, nor is the creature’s black form despised, although the peacock’s variegated glory excels by the neat roundness of its circles, whose feather beauty now grows yellow with saffron color, or blushes red with purple elegance, now shines with the green hue of gray, or gleams with the appearance of gold. Aldhelm, book de Virg. ch. 4. MERHUSIM. FR. the eighth month of the Hebrews, which was also called Bul. See the authors cited in the word Elul. MERITORIUM. FR. a substantive noun, and it signifies a stable, or a public lodging house. [The world has been made a meritorium; you would think it an islet of Felicula, so many stories of the heavens I know not where. Tertullian against Valentinus.] Where he praises Saint Felicula, Virgin and Martyr. MERITORIUS. FR. an adjective, signifying stabled, or stabling; hence Taberna meritoria, a place in the Trans-Tiberine region of Rome, where the well of oil is said to have flowed at Christ’s Nativity, of which Eusebius, book 1 of Ecclesiastical History. Therefore [Taberna meritoria is said to be what is commonly called a hostel, or fullonica. Julian in l. si usustructus, 16, § Item si domus, de usufructu. MERITUM. FR. consists in the will. Postillator, in canon Ad fidem nullus cogendus, 23, q. 5. MERONES. See Hero. MERULANA, and Merulanum, a place in Rome, where there was. See Baptism, Chrismarius. MESAGIUM. FR. a rented house, or some other building. [The Prior and Convent are constrained in their goods and rights, because the revenues which they had received from houses granted by the brothers are now lost to them. Matthew Paris, year 1259. MESAULIUM, a hall, or chamber, from the Greek word mesaulion, which denotes a dwelling situated in the middle of the house; thus the text should be read, in volume 2 of the Councils, where the Fifth Council of Constantinople is discussed, and mesaulion, In the western hall celebrated, that is, in the western hall; for all the readings are corrupt. MESCIUCHIM, what it signifies in Hebrew. See Spathister. MESONAUTA. FR. a lowly servant on a ship. See Hermolaus Barbarus, and Ulpian in l. 1, § 1, § nau. caup. & stab. MESOPICATUS. FR. a Greek-Latin word, from μεσος, that is, half, and picatus, or piceated, and it means semi-pitched, smeared with pitch in part. MESOTROPUS, mesotropos, this word is found in
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ME sermone D. Cypriano attributo de ultima Christi coena, ubi Author varia Sanctorum antiqui testamenti vestimenta assignat, & ad eorum actiones alludens, ait: Quæ ultima dictio significat semisectam, quia Esaias per medium sectus obiit. MESQUITA. FR. Superstitiosum Machometanorum Templum. Clement. de Iudæis, & Saracenis. Vide Mahomeria. MESSAGETÆ, seu Massagetæ Populi. V. Samaræus. MESSALIANI. Vide Asceticon, Precatores. MESSANA, in Sicilia nobilissima Civitas: quo ad ejus ecclesiasticos ritus, & alia. Vide Archimandrita, Camæus, Mitra, Palmatinæ, Pentecostes, Protopapas, Rheuma, Succentor, Vespera. MESSIA. Vide Siloe. MESSIS. Vide Feriæ propter messem. MESSIVUS, adjectivum nomen, ad messem pertinens, Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium 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dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & taxatum, quod in Sicilia, & Melita adhuc Meta dicitur: Item pretium rerum comestibilium stabilitum, & 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Transcription: Translated (English)
ME a sermon attributed to D. Cyprian concerning the last supper of Christ, where the Author assigns various garments of the saints of the Old Testament, and alluding to their actions, says: This last word signifies “half-cut,” because Isaiah died cut in half. MESQUITA. FR. A superstitious temple of the Mohammedans. Clement. de Iudaeis, & Saracenis. See Mahomeria. MESSAGETÆ, or Massagetæ, a people. See Samaraeus. MESSALIANI. See Asceticon, Precatores. MESSANA, a most noble city in Sicily: as to its ecclesiastical rites and other matters, see Archimandrita, Camæus, Mitra, Palmatinæ, Pentecostes, Protopapas, Rheuma, Succentor, Vespera. MESSIA. See Siloe. MESSIS. See Feasts on account of harvest. MESSIVUS, an adjective, pertaining to harvest; also the fixed and assessed price of edible goods, which in Sicily and Malta is still called Meta.
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Transcription: ATR-1
ME metrocanorius in suo pompavit poemate. In vita S. Reguli Episc. METROCOMIA, μετροκομία, Villa principalis, sive matrix. [In metrocomiis non Episcopi, sed Chorepiscopi instituti. Conc. Laodice[n]c[us] can. 57. METROPOLITA, sive Metropolitanus, μετροπολιτ[us], Vide Archiepiscopus. Exarchum Provinciæ in dict. Exarchus. Qualis dicatur. Vide Provincia. METROPOLITICUS. FR. quicquid ad Metropolitanum spectat. Bullar. Casinen. tom. 2. conflit. 223. METUS, in quo differat à tristitia. Vide Noluntas. MICHAEL ARCANGELUS. Vide Archistrategus. MICHELATUS, μιχαλάτος, monetæ species à Sancti Michaelis Archangeli figura, sive Imperatore hujus nominis ita denominata. [Centum michelatos pro pictura capituli. Chron. Casin. lib. 3. cap. 57.] Et in hist. Annæ Commenæ à Petro Possino ex græco in latinum translata Au[n]ctore Pachimera. MIGMA, μίγμα, mixtio. [Tauri tui, & pulli asinorum, qui operantur terram, commixtum migma comedent, sicut in area ventilatum est. Isai. 30.] id est, propter copiosam abundantiam animalia prædicta paleam frumento mixtam comedent; ideo hebraica lectio Mixtam, pro Migma habet. Vide Mimax. MILES. FR. titulus nobilis. [Honorius III. Illustri Regi, Baronibus, & Militibus &c.] titulus appositus, in cap. 8. Decretal. de confirmat. util. vel inutil. & idem significabat ac Eques, qui titulus in ea significatione usque ad Greg. XIII. tempora perduraverat; ita ut etiam familia nobilissima Romana, quæ nunc De Cavaleriis dicitur, etiam De Militibus appellabatur, ut idem Greg. in quadam bulla sic ait: [Ad Domitium de Militibus, seu de Cavaleriis, & ejus socios; nec non illud Torre di sasso, ad Thomam etiam de Militibus &c. Bullar. Casinen. tom. 2. Constit. 442.] Milites Cæsariani Silentiarii dicti, & quare. Vide Silentiarius. Item hoc vocabulum de iis omnibus usurpatur, qui sub alienis stipendiis merentur; ita Reges Burgundiorum modò Imperatoris, modò Regis Francorum milites se appellant apud Avitum Viennensem, & alibi. MILITISSA, uxor militis, hoc est, Equitis: [In corde cujusdam potentis Dominæ Militissæ. In vita B. Coletæ.] Vide Milito. MILITO. FR. verbum, quod etiam in rebus ecclesiasticis usurpatur. [Nemo cogitur suis stipendiis militare. In Decretal. de præsumptionibus, cap. 16. MILLENARII. Vide Cerinthiani. MIMAX. FR. [Sæva insuper jam per ripam Alemannorum barbaries tela contra nos mixta toxi- co jaciebat: minitabantur etiam nos intra aquas natantes numaci igne cremare, nisi Papam, & nos in manibus eorum redderemus. In vita S. Gelasii Papæ II. à Pandulpho Pisano scripta, & à Constantino Cagetano typis mandata.] Dicitur hîc Mumax, sequendo nempè regulam lati- ME norum, qui græcum y, in u lene vertebrant, ut in litera γ, dicetur. Dictio ergo Mimax, vel à migma, quod mixturam significat, ut in dict. Migma, & Ignis græcus dictum est, & sic in hoc loco mixturam igneam significaret, vel fortassè hìc mendosè pro Minaci igne mimaci igne Amanuensis posuerat, vel tandem ex græco vocabulo μεσοατ, id est, stridulus, teste Hesychio, eo modo, quo à Latinis Ignis stridens dicitur, seu potiùs à μύμαν, quod, eodem teste, timorem denotat, unde Mimax ignis terribilis, & minax] intelligitur. Cæterùm apud antiquos Romanos hæ igneæ mixturæ etiam reperiebantur, teste Dionysio Halicarnasseo, lib. 10. ubi sic habet: [Undique arces expugnabantur; nam alii propinquis ædibus vasa bituminis, & piscis incensæ in fundis accomodata jaculabantur. MINA, moneta. Vide Mna. Ejus valor, Vide Talentum. MINANS, ducens. Vide Mino. MINERA, pro minerali. [Nam, ut rude, infectumque aurum, vel adulteratum, multisque aliis infectum mineris. Cyrillus Jerosolymitanus, catech. 1. Vide Metallopus. MINERVA. Vide Athenogeren. MINISTER. FR. [In Missis solemnibus, & pontificalibus, non in fastum, sed in testimonium adhibentur ministri, can. Episc. Deo, & can. Hoc quoque, de consecrat. dist. 1. MINISTERIUM, vas pro Altaris sacrificio destinatu[m]. [Constituit, ut ministeria sacrata non tâgerentur, nisi à ministris sacratis. Anastas. Bibliothec. in Sixto. Urbanus Papa omnia ministeria sacra fecit argentea. Strab. de reb. Eccles. c. 24. Vide Calix. MINISTRALIS. FR. servus, & familiaris, domesticus, & aliquando sumitur pro Iudice, vel Nuncio, l. si quis literas, eod. tit. [Prohibemus insuper, ne quis Episcopus, vel ministralis ejus &c. Bullar. Casin. to. 2. const. 206. ∴ Item Calix, quo sanguis Christi fidelibus ministrabatur, quando Eucharistia sub utraque specie dispensabatur. Item pro ministro Ecclesiæ accipitur. [Hic constituit in Urbe ministrales, qui circuirent constitutas stationes. In actis Hilarii Papæ.] Vide Statio. MINO, id est, duco. [Tollite, ut habeatis qualiter hoc jumentum minare valeatis. S. Greg. lib. 1. Dialog. c. 2.] Item Minans, nempè, ducens. [Agasones equos agentes, id est, minantes. Paul. Diacon. MINORES FRATRES. Vide Franciscani. MINUO. Vide Minutus. MINUTALIS, res minuti, seu vilis pretii. [Si minutalibus, ut ita dixerim, regnis, undique conferantur in examinationem. Tertull. lib. 1. advers. Marcion. c. 4.] qui etiam de Habir. Mulier. c. 6. margaritas [Terræ minutalia] appellavit. Item pro vili moneta: [Cùm fuisset octo minutales libra carnium. Luitprand. in vita Alexandri Severi.] Vide Minutum. MINUTALARIUS, vectigalium conductor, sive locator. D. Aug. de Civit. c. 4. est tamen ibi mendosa lectio Munuscularius, seu Minicularius. MIN-
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ME metrocanorius boasted of it in his poem. In the life of St. Regulus, Bishop. METROCOMIA, μετροκομία, the principal villa, or mother-house. [In metrocomiis, not bishops, but chorebishops were instituted. Council of Laodicea, canon 57.] METROPOLITA, or Metropolitanus, μετροπολίτης, see Archiepiscopus. The exarch of the province under Exarchus. What sort of title it is called, see Provincia. METROPOLITICUS. FR. whatever belongs to the Metropolitan. Bullar. Casinen. tom. 2. constit. 223. METUS, in what he differs from sadness. See Noluntas. MICHAEL ARCANGELUS. See Archistrategus. MICHELATUS, μιχαλάτος, a species of coin, so called from the figure of Saint Michael the Archangel, or from an emperor of that name. [One hundred michelati for the painting of the chapter. Chron. Casin. lib. 3. cap. 57.] And in the history of Anna Comnena translated from Greek into Latin by Peter Possinus, by Pachimera. MIGMA, μίγμα, a mixture. [Your oxen and the foals of your asses, who till the ground, shall eat mixed migma, as it has been winnowed on the threshing-floor. Isai. 30.] that is, because of the great abundance, the aforesaid animals shall eat chaff mixed with grain; therefore the Hebrew reading has Mixtam instead of Migma. See Mimax. MILES. FR. a noble title. [Honorius III. To the illustrious king, the barons, and the knights, etc.] a title appended in cap. 8 of the Decretals, de confirmat. util. vel inutil., and it signified the same as Eques; this title in that sense had lasted up to the time of Gregory XIII, so that even a most noble Roman family, now called De Cavaleriis, was also called De Militibus, as the same Gregory says in a certain bull: [To Domitius de Militibus, or de Cavaleriis, and his companions; and likewise that Torre di sasso, to Thomas also de Militibus, etc. Bullar. Casinen. tom. 2. Constit. 442.] The Caesarian soldiers were called Silentiarii, and why, see Silentiarius. Also this word is used of all those who serve under foreign pay; thus the kings of the Burgundians sometimes call themselves soldiers of the emperor, sometimes of the king of the Franks, in Avitus of Vienne and elsewhere. MILITISSA, the wife of a miles, that is, of a knight: [In the heart of a certain powerful lady, a Militissa. In the life of Blessed Coleta.] See Milito. MILITO. FR. a verb, which is also used in ecclesiastical matters. [No one is compelled to serve at his own expense. In the Decretals, de præsumptionibus, cap. 16.] MILLENARII. See Cerinthiani. MIMAX. FR. [Moreover, savage barbarity now along the bank of the Alemanni was hurling against us missiles mixed with poison: they were also threatening to burn us, swimming within the waters, with numac fire, unless we surrendered the pope and ourselves into their hands. In the life of Pope St. Gelasius II, written by Pandulphus of Pisa and printed by Constantine Cagetanus.] Here it is written Mumax, following the rule of the Latins, who turn the Greek y into a soft u, as will be said under the letter γ. Therefore the word Mimax, either from migma, which means a mixture, as in the entry Migma, and as Greek fire is said, and thus in this place it would mean a fiery mixture; or perhaps here the copyist had mistakenly written mimaci igne for minaci igne; or finally from the Greek word μεσοατ, that is, stridulous, according to Hesychius, in the same way that the Latins say ignis stridens, or rather from μύμαν, which, by the same witness, denotes fear, whence Mimax is understood to mean a terrible and threatening fire.] Moreover, among the ancient Romans such fiery mixtures were also found, as Dionysius of Halicarnassus testifies, lib. 10, where he says: [The strongholds were being attacked on every side; for some, from nearby houses, were hurling vessels of bitumen and of burned fish, placed on slings.] MINA, a coin. See Mna. Its value, see Talentum. MINANS, leading. See Mino. MINERA, for mineral. [For, like crude, unrefined gold, or adulterated, and contaminated with many other mines. Cyril of Jerusalem, catech. 1. See Metallopus.] MINERVA. See Athenogeren. MINISTER. FR. [In solemn and pontifical Masses, ministers are employed not for display, but as testimony, canon Episc. Deo, and canon Hoc quoque, de consecrat. dist. 1.] MINISTERIUM, a vessel destined for the sacrifice of the altar. [He established that sacred vessels should not be touched except by sacred ministers. Anastasius Bibliothecarius, in Sixtus. Pope Urban had all sacred vessels made of silver. Strabo, de reb. Eccles. c. 24. See Calix.] MINISTRALIS. FR. a servant and familiar attendant, domestic, and sometimes used for a judge or messenger, l. si quis literas, eod. tit. [Moreover, we forbid that any bishop or his ministralis, etc. Bullar. Casin. to. 2. const. 206.] Item, the chalice through which the blood of Christ was administered to the faithful when the Eucharist was dispensed under both species. Item, it is also taken for a minister of the Church. [He established in the city ministrales who would go around the appointed stations. In the acts of Pope Hilary.] See Statio. MINO, that is, I lead. [Take it, so that you may have how to lead this beast. St. Gregory, lib. 1. Dialog. c. 2.] Likewise Minans, namely, leading. [Agasones driving horses, that is, leading them. Paul the Deacon.] MINORES FRATRES. See Franciscani. MINUO. See Minutus. MINUTALIS, a small thing, or one of little value. [If small kingdoms, so to speak, are to be compared in the examination from every side. Tertullian, lib. 1. advers. Marcion. c. 4.] He also, in de Habitu Mulierum, c. 6, called pearls [the minute things of the earth]. Item, used for base coin: [When there had been eight minutales to a pound of meat. Luitprand, in the life of Alexander Severus.] See Minutum. MINUTALARIUS, a collector or lessee of revenues. D. Aug. de Civitat. c. 4. But there the reading is corrupt: Munuscularius, or Minicularius. MIN-
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M I MINUTUM, quadrans moneta. [Cùm venisset autem vidua una pauper, misit duo minuta, quod est quadrans. Marci cap. 12.] Arabicus textus Felsein habet, idest, bina minuta. Fels enim apud eos est vilior moneta. In textu Lucæ habetur fuisse ex ære hanc monetam. [Mittentem ærea minuta duo, cap. 21. Dabant omnibus, qui in templo erant, duo minuta. Io. Moschus c. 127.] FR. [Ut per quatuor dies unam tantùm oblationem manducaret minutorum viginti. Idem Moscus, cap. 42.] Vide Minutalis. MINUTUS, qui per emissionem sanguinis curatur, à verbo minuo; nam Minuere sanguinem penes veteres illum alleviare per extractionem significa[n]bat. [Et notandum, quia quater in anno minui possunt; quarta verò minutio circa festum S. Io. Baptistæ. In constitutione Cisterciensium, cap. 90. de Minutis.] FR. in quadam Bulla Innocentii III. in Archivo S. Petri Vaticani conservata, quæ incipit: [Ea quæ de mandato facta] sub data IV. Idus Ianuar. Pontificatus, an. VIII. ubi Pontifex ille ejusdem Basilicæ Canonicis in ministerio eorum normam præbet, hæc habentur: [Medicina[n]ti etiam per dies tres, minuti per dies duos, balneati per diem unum, ab hujusmodi poena, (id est, amittendi distributiones) censeantur immunes.] Cæterum Galeni Traductor passim utitur hoc dicendi modo, nempè, Sanguinem minuere, pro emittere, præsertim in lib. de curat. per sanguinis emissionem, cap. 12. ubi sic ille transtulit: [Sic rursum sanguinem minuere,] & ibidem, cap. 17. [Sanguinem minues.] Item in can. nec tales, de consecrat. dist. 5. ex Aphorismis Hippocr. [Nisi citò oblatione sanguinis minuatur.] Vide Obesus. MIRIFICENTIA, prodigium, portentum, miraculum. [Resurrectionis tantùm contemplemur effectum, quia hoc signum videmus esse signorum, virtutum cernimus esse virtutem, mirabilium esse mirificentiam pervidemus. Petr. Chrysol. ferm. 63. MISERICORDIA, quædam relaxatio, quæ Monachis præstatur: [Ut detestabiles ingurgitationes misericordiarum (in quibus profectò non erat misericordia) prohiberentur. Matthæus Paris. in vita Abbatum.] Nonnulli vas vinarium intelligunt, cujus antithesis vas justitiæ dicebatur. Vide Justitia. FR. Aliquando partem stalli choralis superiorem significat, supra quam ex misericordia Monachis divinorum officiorum tempore adniti indulgebatur. [Reclinans se super misericordias. In Nomast. Cistercien. par. 1. cap. 10. MISOPOGON, græca dictio , id est, odium barbæ; sic appellata fuit apologetica Juliani Apostatæ ad Antiochenos responsio, ut refert Gregor. Nazianz. Orat. 2. in Julianum, quæ denominatio irrisoriè ab eisdem Antiochenis imposita ei fuerat, ad Iuliani philosophicam, caprinamque barbam alludentibus, qui ex eadem barba Caper appellatus fuit. FR. de aliis ignominiosis titulis huic Apostatæ ab Antiochenis attributis. Vide Baron. an. 362. nu. 81. & seqq. MISERISO. FR. vilipendo, vitupero. [Et ut illi] M I 361 homines, qui in isto contra seniorem nostrum Dominum Karolum mispriserunt. In Constit. Caroli Calvi, cap. 5. MISSA, quæ solet definiri, [Oblatio Deo facta per immutationem alicujus rei sensibilis in signum, & protestationem supremi dominii ipsius Dei publica auctoritate instituta.] Ita Suarez, tom. 3. in 3. par. disput. 73. sect. 6. Layman de sacrif. Missæ, c. 1. Coninch. in 3. par. qu. 83. art. 1. dub. 1. & alli. Cujus etymon aliqui trahere putant à voce hebraica Minchà, quæ spontaneam oblationem significat. Alii tamen existimant esse latinam dictionem, ut Albin. de divin. Off. dum 21: [Missa aute[m] dicitur quasi transmissa, eò quòd populus fidelis de suis meritis non præsumens, preces, & oblationes, quas Deo omnipotenti offerre desiderat, per ministerium, & orationem Sacerdotis ad Deum transmittat] sive, ut Isidoro, lib. 6. Orig. c. 6. placuit, [Missa tempore sacrificii est, quando Catechumeni foras mittuntur, clamante Levita: Si quis Catechumenus remansit, exeat foras; & inde missa, quia Sacramentis Altaris interesse non possunt.] Pluribus autem nominibus à Sanctis Patribus appellata fuit Missa, exempli gratia Aphora, Doxologia, Liturgia; ut suis locis videre est. Item Mystagoga, Disciplina sacrorum à Nazianzeno: Thysia, , Sacrificium, & Prosphora, , Oblatio in can. 3. Apost. Ierugia, seu, Hierurgia, , Sacrum munus à D. Ignatio Martyre, Toleta, , Cæremnia. FR. De nomine Teleta D. Aug. lib. 4. de Civit. Dei cap. 31. sic inquit: [Et ideò Græcos, teletas, ac mysteria taciturnitate, parietibusque clausisse] S. verò Dionysius appellavit Christum Taletarcha, id est, caput, ac institutorem sacrarum cæremoniarum: :: Missa insuper aliquando solemnitatem, & festivitatem alicujus Sancti significat, sicut in Concil. Pistens. cap. 3. leguntur hæc verba: [Communi placito constituimus, ut usque ad Missam S. Remigii, id est, Kal. Octobris &c.] Unde Baronius in Notis Martyrol. ad diem 1. Octobris sic verba præsati Concilii interpretatur: [Missa ibi pro ipsa solemnitate accipitur more Francorum; sic & in capitularibus Reg. Franc. lib. 2. cap. 18. legitur; [Ut absque ulla excusatione, citò possit emendari, spatium usque ad Missam Sancti Martini dare decrevimus.] Item aliquando significat quamlibet aduationem sacram occasione Missæ, sive horarum canonicarum, ut apud Cassianum, lib. 2. de instit. Monachorum, cap. 13. & 15. in titulo, & lib. 3. cap. 5. 6. & 8. Isidorum, aliosque scriptores legitur, præcipuè in Regulis S. Benedicti. FR. In Regulis Monasticis, cap. 6. legitur: [Operam verò dabunt singuli fratres, ut tempore, quo missæ fiunt, sive die, sive nocte.] Et in Concil. Agathense, can. 30. etiam habetur: [In conclusione matutinarum, vel vespertinarum Missarum post hymnos capitella de psalmis dicantur.] Vide Missa sicca: ::Itaque agendo nos hìc de solo Missæ sacrificio, dicens, in Ecclesiæ primordio, quod in consecratione, & in oratione Dominicali consistebat; cæi post-
Transcription: Translated (English)
M I MINUTUM, a quarter of a coin. [But when a certain poor widow had come, she put in two mites, which is a quarter. Mark 12.] The Arabic text has Felsein, that is, two mites. For fels among them is a lower coin. In the text of Luke it is found that this coin was made of bronze. [Putting in two bronze mites, chap. 21. They gave to all who were in the temple two mites. Io. Moschus, c. 127.] FR. [So that for four days he might eat only one offering of twenty mites. The same Moschus, chap. 42.] See Minutalis. MINUTUS, one who is treated by bloodletting, from the verb minuo; for among the ancients to lessen the blood signified to relieve him by extraction. [And it is to be noted that they may be bled four times a year; the fourth bleeding, however, around the feast of St. John the Baptist. In the Constitution of the Cistercians, chap. 90. de Minutis.] FR. in a certain Bull of Innocent III, preserved in the Archive of St. Peter's in the Vatican, which begins: [Ea quæ de mandato facta] under date IV Idus January, in the eighth year of his pontificate, where that Pontiff gives the Canons of that Basilica a rule in their ministry, these words are found: [A medicant also for three days, the bled for two days, the bathed for one day, shall be deemed immune from such penalty, (that is, from losing distributions).] Moreover, the Translator of Galen everywhere uses this manner of speaking, namely, to lessen the blood, for to let it out, especially in the book de curat. per sanguinis emissionem, chap. 12, where he translated thus: [Thus again to lessen the blood,] and there, chap. 17, [You shall let blood.] Also in the canon nec tales, de consecrat. dist. 5, from Hippocrates' Aphorisms: [Unless by the offering of blood it is quickly lessened.] See Obesus. MIRIFICENTIA, prodigy, portent, miracle. [Let us contemplate only the effect of the Resurrection, because we see this sign to be a sign of signs, we discern it to be a virtue of virtues, we perceive it to be the mirificentia of marvelous things. Petr. Chrysologus, serm. 63.] MISERICORDIA, a certain relaxation granted to Monks: [That the detestable gorgeings of misericordias (in which truly there was no mercy) might be prohibited. Matthew Paris, in the life of the Abbots.] Some understand it to mean a wine vessel, whose antithesis was called the vessel of justice. See Justitia. FR. Sometimes it signifies the upper part of the choir stall, upon which, out of mercy, monks were allowed to lean during the time of divine offices. [Leaning himself upon the misericordias. In the Cistercian Nomasticon, part 1, chap. 10.] MISOPOGON, a Greek word, that is, hatred of the beard; thus was called Julian the Apostate's apologetic reply to the people of Antioch, as Gregory Nazianzen relates, Orat. 2, in Julian, a title which had been mockingly imposed on him by those same Antiochenes, alluding to Julian's philosophical and goat-like beard, from which he was called Caper. FR. for other ignominious titles attributed to this Apostate by the Antiochenes. See Baronius, year 362, no. 81, and following. MISERISO. FR. I despise, I revile. [And that those] M I 361 men, who in this matter against our elder Lord Charles mispriserunt. In the Constitution of Charles the Bald, chap. 5. MISSA, which is usually defined as, [An offering made to God by the change of some sensible thing, in sign and declaration of the supreme lordship of God himself, instituted by public authority.] So Suarez, vol. 3, in the 3rd part, disp. 73, sect. 6; Layman de sacrif. Missæ, c. 1; Coninch. in 3rd part, qu. 83, art. 1, dub. 1, and others. Some think its etymology is drawn from the Hebrew word Minchà, which signifies a spontaneous offering. Others, however, think it is a Latin term, as Albinus says de divin. Off. dum 21: [Mass is called as it were transmissa, because the faithful people, not presuming on their own merits, transmit to God by the ministry and prayer of the priest the prayers and offerings which they desire to offer to Almighty God] or, as seemed good to Isidore, lib. 6, Orig. c. 6, [Mass is at the time of sacrifice, when the catechumens are sent outside, the Levite crying: If any catechumen has remained, let him go outside; and hence missa, because they cannot be present at the Sacraments of the Altar.] But Mass was called by many names by the Holy Fathers, for example Aphora, Doxologia, Liturgia, as may be seen in their places. Also Mystagoga, Disciplina sacrorum by Nazianzen; Thysia, Sacrifice, and Prosphora, Offering, in canon 3 of the Apostles; Ierugia, or Hierurgia, sacred ministry by St. Ignatius Martyr; Toleta, Cæremnia. FR. On the name Teleta St. Augustine, lib. 4 de Civitate Dei, chap. 31, says thus: [And therefore the Greeks have enclosed the teletæ and mysteries in silence and within walls.] And indeed St. Dionysius called Christ Taletarcha, that is, head and institutor of sacred ceremonies. :: Moreover, Missa sometimes signifies the solemnity and feast of some Saint, as in the Council of Pistes, chap. 3, these words are read: [By common agreement we have established that up to the Mass of St. Remigius, that is, the Kalends of October, etc.] Whence Baronius in the Notes on the Martyrology for the day of October 1 interprets the words of the aforesaid Council thus: [Mass there is taken for the solemnity itself in the Frankish manner; and so also in the capitularies of the kings of the Franks, book 2, chap. 18, it is read: [That without any excuse, it may be quickly amended, we have decreed to grant time up to the Mass of St. Martin.] Likewise it sometimes signifies any sacred observance on account of Mass, or of the canonical hours, as is read in Cassian, lib. 2 de instit. Monachorum, chap. 13 and 15 in the title, and lib. 3, chap. 5, 6, and 8, and in Isidore and other writers, especially in the Rules of St. Benedict. FR. In the Monastic Rules, chap. 6, it is read: [They will indeed take care, each brother, that at the time when masses are celebrated, whether by day or by night.] And in the Council of Agde, canon 30, it is also found: [At the conclusion of the morning or evening Masses, after the hymns, capitella from the psalms are to be said.] See Missa sicca: ::Therefore, since we are here dealing only with the sacrifice of Mass, saying, in the early Church, that it consisted in consecration and in the Lord's Prayer; the
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362 M I M I postmodum Apostoli addidere Epistolam, & Evangelium. Greg. Papa epist. ad Jo. Syriac. Episc. & dictu[m] fuit in dict. Introitus. Postea successivè ta[m] Romani Pontifices, quàm Concilia in variis occasionibus diversas orationes, ac cæremonias in Missa ampliavere. In Ritu Ambrosiano per omnes Ferias sextas non solet celebrari, & in Ritu Romano tempore quadragesimali, exceptis Dominicis, & Sabbatis diebus, ac Annunciationis festo, nunquam celebrabatur, quod usque ad annum 700. durasse affirmant Maur. lib. de instit. Cler. & Microl. de Eccl. obser. cap. 49. Græci etiam in diebus quadragesimæ serialibus, excepto Sabbato, celebrant sine consecratione; consumant tamen Eucharistiam in præcedenti Dominica consecrata, eo modo, quo nos solemus in die Veneris Sancti; quæ Missa , id est, Præsanctificatam vocant; sit enim in signum moestitiæ. [In omnibus quadragesimæ jejunii diebus, præterquam Sabbato, & Dominica, & Annuntiationis die, fiat sacrum præsanctificatorum mysteriorum. Sexta Synod. in Trull. can. 52.] Quam institutionem ipsi Græci à Gregorio Magno habuisse tradunt. Circa verò tempus celebrandi Missam in Rubricis ab Aurora usque ad Meridiem præscribitur. Aurora autem intelligitur communiter incipere per horam cum dimidio ante Solis ortu[m], excipiendo nihilominus mensem Martii, ac Iunii, in quibus tam tempus antelucanum per horam anticipari, quàm meridianum prolongari justis de causis, ac Episcopi licentia posset, ut sentit Suar. disput. 80. sect. 4. Item occasione Vatici moribundo præstandi posset media nocte transacta celebrari. Ita Vict. de Eucharist. n. 95. Layman. lib. 4. tract. 5. c. 4. Item Sacerdos in die festivitatis de præcepto ex itinere serò proveniens, posset per horam post meridiem celebrare. Ita Suar. Layman. & Diana. Iraque peccaret mortaliter Sacerdos huic præcepto adversans notabiliter, quòd secudum Azor. lib. 10. c. 25. quæst. 9. esset tertia pars unius horæ; ex eo enim, quòd Papa ex singulari privilegio dilationem unius horæ soleat concedere, manifestum ergo est, quòd licitè fieri nequeat. In illis climatibus, in quibus naturalis Aurora non apparet, attendenda est moralis Aurora, quæ esset, quando communter quies terminari solet; sic definitum fuit à Sac. Congr. Rituum 18. Septemb. 1634. Urbani VIII. jussu, atque Gavanto interveniente, ut ipsemet testatur. Aliqui Auctores classici affirmant, in die Resurrectionis Dominicæ celebrari posse ante auroram; ubi tamen mos est hoc fieri in memoriam temporis Resurrectionis, sicut universaliter sit in Nocte Nativitatis. Hora autem pro celebratione consueta erit hora tertia in diebus festivis, hora sexta in serialibus, hora nona in diebus jejuniorum. [Est Ecclesiastica consuetudo, ut ad nonam reficiamur, cùm ad sextam, Missam celebramus; ad Vesperum autem, cùm ad nonam sacrificamus. Microl. de Eccles. observ. c. 49.] FR. hoc tamen tempus præfixum celebrandi de Missa conventuali intelligitur, ut in dict. Missa conven- tualis ostendam. De Missa vespertinali. Vide aliqua initio dict. Jejunium, & est eadem ac Missa sicca. Vide Missa sicca. Circa verò tempus anticipatum mediæ noctis Nativitatis Domini in Cappella Papali. Vide Missa Nativitatis Domini. Missa celebrari potest sub dio, seu in tentoriis, can. concedimus, de consecrat. dist. 1. ∴ Si in Missa adhuc Sacerdos non consecravit, & alia Missa non reperitur in die festo, potest illam denuò incipere in adventu Episcopi, vel alterius Magnatis. Nav. de Orat. notab. 16. nu. 55. Azor. lib. 10. cap. 32. qu. 3. Possev. de off. cur. cap. 2. nu. 11. FR. ampliarem etiam concurrente populo; nam coram Deo non est acceptio personarum, præcipuè ubi agitur de animæ interesse. Imo Toletus affirmat, Sacerdotem non facta adhuc ablutione, si populus in die festi concurrat ad audiendum sacrum, posse denuò aliam Missam celebrare, quod habetur in fine dict. Missa Nativitatis Domini. ∴ Non possunt foeminæ inservire Missæ; benè tamen Moniales ex choro Missæ cantatæ respondere. In casu necessitatis permissum est Sacerdoti absque ministro celebrare, quæ necessitas intelligeretur pro præbendo viatico, seu in celebratissima solemnitate: Facundez, lib. 3. cap. 21. & in casu necessitatis Vatici Sacerdotem non jejunum celebrare posse nonnulli affirmant; contraria verò opinio probabilior censetur. Non reperto Missali Romano in Ecclesia Regularium, posset Sacerdos Romani ritus uti Missali Regularium ad celebrandum. Diana par. 4. tract. 4. resol. 95. Sic etiam universalem assensum Doctorum opinio jam obtinuit, quòd Latinus Sacerdos inter Græcos degens, ubi Latinorum Altare non reperitur, celebrare posset in fermentato, & eodem modo vice versa Græcus Sacerdos, quod eruditè probat Nicolaus Baldellus. Cæterum Missa sine candelis, saltem duabus, non licet celebrare: quòd si ita celebretur, gravis esset culpa, ut colligitur ex cap. fin. de Celebr. Missæ. Ubi Honorius tertius Sacerdotem officio, & beneficio privavit, quia sine luminibus celebraverat. In casu tamen necessitatis unum lumen sufficere aliqui Doctores docent, & Azor. lib. 10. cap. 28. candelas sebaceas permitit; sed Suarez olei tantùm lumen concedit. FR. An una Missa prosit tantùm omnibus, quantum uni. Glossa in can. Non mediocriter, de consecrat. dist. 5. assentire videtur, dum air: [Vel hoc referas ad ipsum Celebrantem, quia tantum valet ei, ut Missam celebret pro centu[m], sicut pro uno &c.] Eandem sententiam tener Bordonus, tom. 1. variar. resol. 25. qu. 9. quam tamen sententiam non esse probabilem post decreta citata à meo Magistro Pauli IV. in commentario Rubricæ Missalis in appendice de sacrificio, quæst. 4. puncto 3. difficul. 2. satis ostenditur. Item Missam cantare potest solus Sacerdos, ubi Clericorum copia non adsit. Glossa in can. Hoc quoque, de consecrat. dist. 1. Missæ partes. Vide Anaphora. Benedictio. Campana. Candelæ. Canon Missæ. Collecta. Communicantes. Communio. Complenda. Confessio. Diptychum. Epistola. Evangelium. Gloria in excelsis. Glo-
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362 M I M I postmodum Apostoli added the Epistle, and the Gospel. Greg. Pope, epist. to Jo. Syriac. Bishop. and it was said in the said Introit. Afterwards, successively, both the Roman Pontiffs and the Councils, on various occasions, increased the different prayers and ceremonies in the Mass. In the Ambrosian Rite it is not customary to celebrate on all Fridays, and in the Roman Rite during Lent, except on Sundays, and Saturdays, and on the feast of the Annunciation, it was never celebrated, which, they affirm, lasted up to the year 700. Maur. lib. de instit. Cler. & Microl. de Eccl. obser. cap. 49. The Greeks also, on the weekday fast days of Lent, except Saturday, celebrate without consecration; however they consume the Eucharist consecrated on the preceding Sunday, in the manner in which we are accustomed on Good Friday; this Mass, that is, they call Præsanctificata; for it is as a sign of sadness. [On all the days of the Lenten fast, except Saturday, Sunday, and the day of the Annunciation, let the sacred rite of the pre-sanctified mysteries be celebrated. Sixth Synod in Trullo, can. 52.] This institution, the Greeks themselves say, they received from Gregory the Great. As to the time for celebrating Mass, the Rubrics prescribe from dawn until midday. Dawn, however, is commonly understood to begin an hour and a half before sunrise, nevertheless excepting the month of March and June, in which both the pre-dawn time might be advanced by one hour, and the midday time prolonged for just causes, with the Bishop's permission, as Suar. holds, disput. 80. sect. 4. Likewise, for the sake of administering Viaticum to someone dying, it could be celebrated after midnight had passed. So Vict. de Eucharist. n. 95. Layman. lib. 4. tract. 5. c. 4. Likewise, a priest on a feast day of precept, arriving late from a journey, could celebrate an hour after midday. So Suar., Layman., and Diana. Therefore a priest would sin mortally by notably violating this precept, because, according to Azor. lib. 10. c. 25. quæst. 9., it would be a third part of an hour; for from this, that the Pope by singular privilege usually grants a delay of one hour, it is manifest, therefore, that it may not lawfully be done. In those climates in which the natural dawn does not appear, the moral dawn is to be observed, which would be when common rest is usually ended; thus it was defined by the Sacred Congregation of Rites on 18 September 1634, by order of Urban VIII, and with Gavantus intervening, as he himself testifies. Some classical authors affirm that on the day of the Lord's Resurrection it may be celebrated before dawn; yet the custom is for this to be done in memory of the time of the Resurrection, as is universally done on Christmas Night. The hour, however, for the usual celebration will be the third hour on feast days, the sixth hour on weekdays, and the ninth hour on fasting days. [It is an ecclesiastical custom that we refresh ourselves at the ninth hour, when at the sixth hour we celebrate Mass; but at Vespers, when at the ninth hour we sacrifice. Microl. de Eccles. observ. c. 49.] FR. however, this fixed time for celebrating Mass is understood of the conventual Mass, as I shall show in the said Conventual Mass. On the evening Mass. See some things at the beginning of the said Fast, and it is the same as the dry Mass. See Dry Mass. As to the anticipated time of midnight at the Nativity of the Lord in the Papal Chapel. See Mass of the Nativity of the Lord. Mass may be celebrated in the open air, or in tents, can. concedimus, de consecrat. dist. 1. ∴ If in Mass the priest has not yet consecrated, and another Mass is not found on a feast day, he may begin it again upon the arrival of a Bishop, or another great man. Nav. de Orat. notab. 16. nu. 55. Azor. lib. 10. cap. 32. qu. 3. Possev. de off. cur. cap. 2. nu. 11. FR. I would also extend this when the people are present; for before God there is no acceptance of persons, especially where the good of souls is concerned. Indeed Toletus states that, if the priest has not yet made the ablution and the people gather on a feast day to hear Mass, he may again celebrate another Mass, which is found at the end of the said Mass of the Nativity of the Lord. ∴ Women may not serve Mass; but nuns may respond from the choir to a sung Mass. In case of necessity it is permitted for a priest to celebrate without a minister, which necessity would be understood as for giving Viaticum, or in a very solemn celebration: Facundez, lib. 3. cap. 21. and in case of necessity some affirm that a priest may celebrate not fasting the Viaticum; but the contrary opinion is judged more probable. If the Roman Missal is not found in a regular church, a priest of the Roman rite could use the Missal of the Regulars for celebrating. Diana par. 4. tract. 4. resol. 95. Thus also the opinion has already gained the universal assent of Doctors, that a Latin priest dwelling among Greeks, where a Latin altar is not found, could celebrate in leavened bread, and in the same way vice versa a Greek priest, which Nicolaus Baldellus learnedly proves. Moreover, Mass may not be celebrated without candles, at least two: and if it is so celebrated, it would be a grave fault, as is gathered from cap. fin. de Celebr. Missæ. There Honorius III deprived a priest of office and benefice, because he had celebrated without lights. In case of necessity, however, some Doctors teach that one light suffices, and Azor. lib. 10. cap. 28. permits wax candles; but Suarez allows only an oil lamp. FR. Whether one Mass profits all only as much as one. The Gloss on can. Non mediocriter, de consecrat. dist. 5. seems to agree, when it says: [Or refer this to the Celebrant himself, because it is of such value to him that he should celebrate Mass for a hundred, as for one, etc.] The same opinion is held by Bordonus, tom. 1. variar. resol. 25. qu. 9., although that opinion is not probable after the decrees cited by my Master Pauli IV. in the commentary on the Rubric of the Missal, in the appendix on sacrifice, question 4, point 3, difficulty 2, as is sufficiently shown. Likewise a single priest may sing Mass, where there is no abundance of clerics. Gloss on can. Hoc quoque, de consecrat. dist. 1. Parts of the Mass. See Anaphora. Benediction. Bell. Candles. Canon of the Mass. Collect. Communicantes. Communion. Complenda. Confession. Diptych. Epistle. Gospel. Gloria in excelsis. Glo-
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MI Gloria Patri. Graduale. Hosanna. Hostia. Introitus. Item Energumeni. Ite Missa est. Kyrie eleison. Lavabo. Laus tibi Christe. Lectio. Libera nos quæsumus Domine. Oblatio. Offertorium. Pater noster. Pax. Pax Domini. Pax vobis. Præfatio. Postcommunio. Prosa. Sanctus &c. Tractus. Missa bipartita in Missam Catechumenorum, & Missam Sacramentorum. Vide Catechumenus. An liceat Sacerdoti plures Missas in die celebrare. Vide Missa Nativitatis Domini. Utrùm in mari verè sacrum confici posset. Vide Missa sicca, S. In primariis Hispaniæ. Item. Quando prima Missa ab Apostolorum Principe celebrata fuit. Vide Pentecostes. MISSÆ APPLICATIO. Vide Beneficium. MISSA B. MARIÆ VIRG. Vide Sabbatum. MISSA CONVENTUALIS. FR. quam Rectores Ecclesiarum quotidie celebrari facere tenentur, vel cum cantu, sive privatim juxta temporis conformitatem post Tertiam. [Missa conventualis debet celebrari post Tertiâ, quia illa hora Christus passus est, can. nocte sancta, can. & hoc de co[n]secrat. dist. 1.] ∴: Ex præcedentibus rigorosis observationibus in assignando cuilibet horæ conventualem Missam responderi potest ad dubium à paucis animadversum, & à Francolino agitatu[m]; quare, nempè, in diebus Dominicis, in quibus celebratur festum duplex, non dicantur duæ Missæ conventuales, cùm majoris gradus sit Domina, quàm feria privilegiata? Responderet idem Auctor, quia in Dominica necessè esset utramque Missam conventualem post tertiam celebrare, quod non permittitur ab Ecclesia, quæ annectit conventualem Missam cum aliqua hora canonica, & ob eandem causam non dicuntur duæ Missæ conventuales in Vigiliis, quia ambæ post nonam celebrari deberent; nam ut supra visum est) tempore jejuniorum post nonam conventualis celebrari debet; antiquitus autem rigorosè observabatur tempus celebrandi co[n]ventualem Missam; legitur enim in Vitis Sanctorum Patrum, quòd Incolæ cujusdam Villæ eorum Presbyteru[m] apud Episcopum accusaverant, dicendo: [Accedit Missam celebrare die Dominicò, nunc hora tertia, nunc autem hora nona, ut sibi visum fuerit, neque observat solemnem, ac legitimum ordinem sanctæ oblationis.] Sed Sanctus Presbyter ab Episcopo examinatus, revelavit, quòd post matutinum expectabat propè Altare, donec visibiliter appareret Spiritus Sanctus, & tunc Missam ille celebrabat. Jo. Moschus in vita Patrum, lib. 10. cap. 27. FR. Circa dubium, utrum in Domina cantari debeant duæ Missæ Conventuales, quando in eo occurrit festum duplex, consule præfatum meum præceptorem Quartum in Rubricæ Missalis commentario, par. 1. tit. 7. de commemorat. dub. 1. MISSA CATECHUMENORUM. Usque ad Missam Catechumenorum licet Iudæis, & Gentilibus intervenire, can. Episcopus nullum prohibeat, de consecrat. dist. 1. Reliqua. Vide Catechumenus. Scrutinium. MISSA CUM NOTA, id est, cantata: sic legitur MI 363 in Collegiata Malliani Sabinen. Bulla Pii II. pro ejusdem Collegiatae erectione, quam nuper Alexander VII. in Cathedralem totius Sabinæ erexit. MISSA DEFUNCTORUM: contra hanc antiquam, & laudabilem Ecclesiæ pietatem nova hæreticalis impietas latrare non cessat, cujus dentes sic D. Augustinus obtundit, confringitque, inquiens: [Non parva est universæ Ecclesiæ, quæ in hac consuetudine claret auctoritas; ubi in precibus Sacerdotes, quæ Domino Deo ad ejus Altare funduntur, locum suum habet etiam commendatio mortuorum, lib. de cura pro mortuis agenda, cap. 1.] Pro mortuorum enim suffragio non sistit tantùm Ecclesia in quotidianis Missæ, & horarum canonicarum precibus, ita ut in fine cujuslibet horæ expiabilem requiem exposcat; sed etia[m] in quo libet mensis principio Officium, ac Missam pro illis recitat, ex antiquissimo instituto, ut Alcuin. de divin. off. testatur. Cum psal. De profundis, & collecta pro defunctis terminat horas Canonicas Lugdunensis Ecclesia. Missam cantatam post conventualem Cathedralis Pragensis quotidie pro eis celebrat, ac universaliter pius usus obtinuit, ut in quocunque primo septimanæ die variæ pro animabus purgantibus fundantur à fidelibus preces; hanc enim dici dedicationem de anno 1056. ex instituto quorundam Monachorum initium habuisse Baronius, & Petrus Damianus testantur; devotam verò feriæ secundæ meditationem pro defunctis ob eam rationem applicatam fuisse idè Damianus refert his verbis: [Quælibet animæ defunctorum in diebus Dominicis requiescunt, atque à suppliciis feriantur; secunda verò feria ad ea, quibus assignata sunt, poenarum ergastula reveruntur. Id circò ipso potissimùm die Angelis Missarum honor impenditur, ut & mortuis, & morituris patrocinalis eorum defensio procuretur, lib. 2. epistolar.] Quam meditationem Ioannes Beleth in Ration. divin. off. c. 5. confirmans, inquit: [Eodem quoque die Missa pro defunctis celebratur, quoniam, ut plerique ajunt, feria prima refrigerium habent ii, qui sunt in purgatorio, statimque altera die post ad poenas solitas, & ad laborem redeunt; ita ut eo die, quo eorum laboribus aliquo modo subvenitur, Missa pro illis cantatur.] Solet etiam Ecclesia tertio die post obitum alicujus Missam defunctorum celebrare ob memoriam Resurrectionis Christi, quæ fuit die tertio post ejus mortem. S. Clemens, lib. 7. Constit. Apostol. cap. 48. Item die septimo in symbolum æternæ quietis. D. Ambrosius in oratione de fide resurrect. Sanctus verò Augustinus eos damnat, qui die nono depositionis celebrant pro defuncto, his verbis: [Nescio utrum inveniatur alicujus Sanctorum in scripturis celebratum esse luctum novem dies, quod apud Latinos Novemdial appellant. Unde mihi videntur ab hac consuetudine prohibendi, si qui Christianorum istum in mortuis suis numerum servant, qui magis est in Gentilium consuetudine. Septimus verò dies auctoritatem in Scriptu-
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MI Gloria Patri. Gradual. Hosanna. Hostia. Introit. Also Energumens. Ite, Missa est. Kyrie eleison. Lavabo. Laus tibi Christe. Lesson. Deliver us, we beseech thee, O Lord. Oblation. Offertory. Our Father. Peace. Peace of the Lord. Peace be with you. Preface. After Communion. Prose. Sanctus, etc. Tract. A divided Mass into the Mass of the Catechumens, and the Mass of the Sacraments. See Catechumen. Whether it is lawful for a Priest to celebrate several Masses in one day. See Mass of the Nativity of the Lord. Whether a truly sacred action could be performed at sea. See dry Mass, S. In the principal churches of Spain. Also. When the first Mass celebrated by the Prince of the Apostles was celebrated. See Pentecost. MASSES’ APPLICATION. See Benefice. MASS OF THE BLESSED VIRGIN MARY. See Saturday. CONVENTUAL MASS. FR. the one which rectors of churches are bound to have celebrated daily, either with chant or privately, according to the conformity of the time, after Terce. [The conventual Mass ought to be celebrated after Terce, because at that hour Christ suffered, can. nocte sancta, can. & hoc de co[n]secrat. dist. 1.] ∴: From the foregoing strict observations, in assigning to each hour the conventual Mass, one may answer the doubt noticed by a few, and discussed by Francolino; namely, why on Sundays, when a double feast is celebrated, two conventual Masses are not said, since the Lord’s Day is of higher rank than a privileged feria? The same author would answer, because on a Sunday it would be necessary to celebrate both conventual Masses after Terce, which is not permitted by the Church, which attaches the conventual Mass to some canonical hour, and for the same reason two conventual Masses are not said on Vigils, because both would have to be celebrated after None; for, as above has been seen, in times of fasting the conventual Mass ought to be celebrated after None; but in ancient times the time of celebrating the conventual Mass was rigorously observed; for it is read in the Lives of the Holy Fathers that the inhabitants of a certain village had accused their priest before the bishop, saying: [He goes to celebrate Mass on Sunday, now at the third hour, now at the ninth hour, as it seems good to him, and he does not observe the solemn and lawful order of the holy offering.] But the holy priest, examined by the bishop, revealed that after Matins he waited near the altar until visibly the Holy Spirit appeared, and then he celebrated Mass. John Moschus in the Life of the Fathers, book 10, ch. 27. FR. Concerning the doubt whether on Sunday two conventual Masses ought to be sung, when a double feast occurs on it, consult the aforesaid my teacher Quartus in the commentary on the Rubrics of the Missal, part 1, title 7, on commemorations, doubt 1. MASS OF THE CATECHUMENS. Up to the Mass of the Catechumens it is permitted for Jews and Gentiles to be present, can. Episcopus nullum prohibeat, de consecrat. dist. 1. Reliqua. See Catechumen. Scrutiny. MASS WITH A NOTE , that is, sung: thus it is read MI 363 in the collegiate church of Malliano in Sabina, in the Bull of Pius II, for the erection of that collegiate church, which recently Alexander VII raised to the cathedral of all Sabina. MASS FOR THE DEAD: against this ancient, and praiseworthy piety of the Church a new heretical impiety does not cease to bark, the teeth of which St. Augustine thus dulls and breaks, saying: [No small is the authority of the universal Church, which shines in this custom; where, in the prayers of priests, which are poured out to the Lord God at his altar, the commendation of the dead also has its place, book on the care to be taken for the dead, ch. 1.] For on behalf of the dead, the Church does not only stop in the daily prayers of the Mass and of the canonical hours, so that at the end of each hour it asks for expiatory rest; but also at the beginning of each month it recites the Office and Mass for them, according to the most ancient institution, as Alcuin testifies in De divinis officiis. With Psalm De profundis, and the collect for the dead, the Church of Lyons ends the canonical hours. The cathedral of Prague celebrates daily a sung Mass after the conventual Mass for them, and universally a pious custom has prevailed, that on the first day of the week various prayers be offered by the faithful for purging souls; for Baronius, and Peter Damian, testify that this day of dedication, from the year 1056, took its beginning by the institution of certain monks; but that the devout meditation of Monday for the dead was applied for this reason Damian himself relates in these words: [The souls of the departed rest on Sundays, and are relieved from punishments; but on Monday they return to the prisons of punishments assigned to them. Therefore, on that very day especially honor is paid to the Angels of the Masses, so that the protective defense of these may be procured both for the dead and for those who are dying, book 2, epistolary.] John Beleth, confirming this meditation in the Rational on the divine office, ch. 5, says: [Likewise on that day Mass is celebrated for the dead, because, as many say, on the first feria those who are in purgatory have refreshment, and immediately the next day after they return to their usual punishments and to their labor; so that on that day, on which their labors are in some way relieved, Mass is sung for them.] The Church is also accustomed to celebrate the Mass for the dead on the third day after someone’s death, in memory of the Resurrection of Christ, which took place on the third day after his death. St. Clement, book 7 of the Apostolic Constitutions, ch. 48. Also on the seventh day, as a symbol of eternal rest. St. Ambrose in the discourse on faith and the resurrection. But St. Augustine condemns those who celebrate on the ninth day of burial for the dead, in these words: [I do not know whether there may be found in the Scriptures of any of the Saints a mourning celebrated for nine days, which among the Latins they call Novemdial. Hence those Christians seem to me to be forbidden from this custom if any of them keep this number for their dead, which is rather in the custom of the Gentiles. The seventh day, however, has authority in Scriptu-
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364 M I pturis habet &c. lib. 1. quæst. super Exod. quæst. 172.] atque idem Aug. lib. 2. quæst. Evang. c. 40. novenarium numerum imperfectum esse afferuit. Item die trigesimo, quia ex Sac. Scriptura habetur Aaronis morte per triginta dies à populo deploratam fuisse; quare D. Gregor. lib. 4. dialog. cap. 55. Abbati Specioso ordinavit, ut per triginta continuos dies Missam pro anima Iusti Monachi celebraret, his verbis: [Vade, ab hodierna die diebus triginta continuis offerre pro eo sacrificium stude, ut nullus omnino prætermittatur dies, quo pro absolutione illius hostia salutaris non offeratur.] Ex quibus verbis colligitur prædictas triginta Missas ab eodem Sacerdote celebrandas, vel de defunctis dicendas esse non oportere, dummodò celebrationes sint currentes, & non interpolatæ; aliter enim non essent Missæ illæ à D. Gregorio institutæ, & à Sac. Rituum Congregatione 28. Octobris 1628. approbatæ, quæ quasdam Missas prohibuit sub nomine pro vivis, & defunctis, easque à Missali 8. April. ejusdem anni 1628. removeri mandavit. Græci solent in tertio, nono, & quadragesimo depositionis die pro defunctis celebrare. FR. Nonum diem supra visum est non licere, & quadragesimum tamquam à superstitione Gentilium provenientem, D. August. alibi impugnat: //: Anniversaria depositionis commemoratio tam Græcis, quàm Latinis in usu est, de qua Tertullian. de corona milit. cap. 3. sic ait: [Oblationes pro defunctis, pro natalitiis annua die facimus.] Tandem anniversaria generalia pro omnibus defunctis ad diem secundum Novembris stabilita, putant Petr. Damianus, & Sigibertus in Chrono à Sancto Odilone Abb. de anno 998. introducta fuisse, sed hujusmodi commemoratio in eodem die, nempè, post diem festi omnium Sanctorum, apud Amalarium, qui floruit in octavo Christiano sæculo, reperitur in ejus tractatu de off. Eccles. Alii verò Boni-facium IV. de anno 607. hujus sanctæ institutio nis Authorem faciunt. In tali autem die omnes Sacerdotes pro defunctis in generali sacrificium applicare tenentur, licèt adstricti aliàs sint pro particularibus quotidie celebrare; lex enim universalis prævalet particulari testatorum. Gavant. part. 4. tit. 15. Fraxin. de oblig. Sacer. Miss. sect. 4. concl. 4. ß. 22. FR. de tertio, septimo, trigesimo, seu quadragesimo die pro mortuis destinato. Vide can. qui alii 13. quæst. 3. //: Advertendum tamen est, quòd in diebus festivis de præcepto, præsente cadavere, posset una tantùm Missa pro defuncto celebrari ex decreto Sac. Rit. Congregat. 23. Maji 1603. Rituale Rom. à Paulo V. reformatum prohibet exequias agere, & publicè deferre mortuos in die Paschæ. Circa Anniversaria defunctorum particularis praxis Vaticanæ Basilicæ ita se habet, ut celebrentur in die, quo incidunt, etiam si tunc officium duplex concurreret: non verò in Dominicis, seu festis de præcepto, & in octavis duplicia excludentibus. Eadem prorsus regula observanda est in die tertio, septimo, & trigesimo. Dece- M I dens aliquis longinquè, statim ac habita de ejus obitu notitia posset celebrari Missa, ut In die obitus; cum collecta tamen tertii diei relicto verbo Tertium. Ita Gavant. part. 4. tit. 18. nu. 14. Advertendum est insuper, quòd nomen defuncti, nonnunquam pro incipiente, & non terminante aliquam functionem usurpetur; hinc de eo, qui in evangelica parabola dicitur, quòd coepit ædificare &c. Tertullianus de Idolatr. cap. 12. sic loquitur: [Qui priùs sumptus operis cum viribus quis supputat, ne ubi coeperit defunctus, postea erubescat.] Item apud eundem in sensu substantivo: [Quo congressui, & suspecti, & defunctui ingratis subjaceret. Adversus Valent.] FR. Item penes Ecclesiasticos, qui obierat, non dicebatur mortuus; nam per mortuum Idolum intelligebant. Vide Mortuus; ideo Defunctum, sive Dormitem appellabant, & mors Dormitio nuncupabatur: hinc [Sacrificium pro dormitione alicujus celebrare] dicitur in can. Cyprianus 21. quæst. 4. Ubi cavetur, ne Missa celebretur pro defuncto, qui in testamento Sacerdotes exequutorem testamentarium, vel tutorem reliquerat, quod habetur etiam in can. neque, dist. 88. Sed poena ista ardua, præter quam quòd ad terrorem imposita censetur, ut notat Glossa, in d. can. Cyprianus, non obligaret nisi Africanos; nam ab eorum Episcopis sancita fuerat. Quæ autem spectant ad functiones mortuorum, sparsim hîc habentur in ditionibus. Agenda. Aquarii. Candelæ. Defunctus. Diptychum. Exequiæ. Item quòd Episcopus in Missa Defunctorum non utatur septima candelæ decrevit Sacra Congr. Rit. 19. Maji 1607. Neque baculo. Vide Baculus. Neque chirothecis. Vide Chirothecæ. Non osculatur manus Sacerdotis. Vide Oculum. Evangelium. Item quòd oratio pro defunctis penultimo loco dicatur. Vide Collecta. Quòd non dicatur Gloria Patri in psalmo Lavabo. Vide Gloria Patri. Ejus offertorium difficilis intelligentiæ explicatur in dict. Offertorium. Ubi etiam ostenditur, quòd antiquitus non dicebatur Missa defunctorum, nisi in agonia. Vide Officium Defunctorum. Quare in hac Missa sicut in cæteris Subdiaconus non sustinet patenam. Vide Patena. Quare pacis osculum non datur. Vide Pax. MISSA IUDICII, erat Missa, in qua aliquis sæculari more se purgabat ab aliqua calumnia, de qua purgatione, in canonibus prohibita. Vide Duellum. Educere se per æneum. Index compurgationis. Juramentu. Odalium. Purgatio. Purgator. Vide etiam cap. sententiam, lib. 3. decretal. tit. 5. Ritus hujus Missæ in eum, qui ad purgationem damnatus erat, describitur à Dunstano Dorobernensi Archiepiscopo; Missæ autem introitus incipiebat: [Justus es Domine, & rectum judicium tuum &c.] ejus collecta sequentibus verbis continebatur: [Absolve quæsumus Domine tuorum delicta famulorum, ut à peccatorum suorum nexibus, quæ pro sua fragilitate contraxerunt, tua benignitate liberentur, & in hoc judicio, pro ut meruerunt, tua justitia præveniente, ad veritatis cen-
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364 M I pturis habet &c. lib. 1. quæst. super Exod. quæst. 172.] and the same Augustine, lib. 2. quæst. Evang. c. 40, stated that the number nine is imperfect. Likewise on the thirtieth day, because from Sacred Scripture it is known that Aaron’s death was lamented by the people for thirty days; wherefore St. Gregory, lib. 4. dialog. cap. 55, ordered Abbot Speciosus to celebrate Mass for the soul of a certain Justus the Monk for thirty continuous days, in these words: [Go, from this day for thirty continuous days strive to offer sacrifice for him, so that no day at all be omitted on which the saving victim is not offered for his absolution.] From these words it is gathered that the aforesaid thirty Masses are to be celebrated by the same priest, or Masses for the dead are not necessary to be said, provided the celebrations are continuous, and not interrupted; otherwise those Masses would not be the ones instituted by St. Gregory, and approved by the Sacred Congregation of Rites on 28 October 1628, which prohibited certain Masses under the name for the living and the dead, and ordered them to be removed from the Missal on 8 April of the same year 1628. The Greeks are accustomed to celebrate for the dead on the third, ninth, and fortieth day after burial. FR. It was seen above that the ninth day is not permitted, and the fortieth, as coming from Gentile superstition, is attacked elsewhere by St. Augustine: //: The annual commemoration of burial is used both by Greeks and Latins, concerning which Tertullian, de corona milit. cap. 3, says thus: [We make offerings for the dead on their birthdays each year.] Finally, the general annual commemoration for all the dead established for the second day of November is thought by Peter Damian and Sigibert in the Chronicon to have been introduced by Saint Odilo the Abbot in the year 998, but this sort of commemoration on the same day, namely, after the feast of All Saints, is found in Amalarius, who flourished in the eighth Christian century, in his treatise de off. Eccles. Others, however, make Boniface IV, of the year 607, the author of this holy institution. On such a day, all priests are bound to apply the sacrifice in general for the dead, although they are otherwise obliged to celebrate daily for particular persons; for the universal law prevails over the particular will of testators. Gavant. part. 4. tit. 15. Fraxin. de oblig. Sacer. Miss. sect. 4. concl. 4. ß. 22. FR. concerning the third, seventh, thirtieth, or fortieth day set apart for the dead. See can. qui alii 13. quæst. 3. //: It must nevertheless be noted that on feast days of obligation, if a corpse is present, only one Mass for the dead may be celebrated by decree of the Sacred Congregation of Rites, 23 May 1603. The Roman Ritual reformed by Paul V forbids funeral rites, and the public carrying of the dead on Easter Day. Concerning the anniversaries of the departed, the particular practice of the Vatican Basilica is such that they are celebrated on the day on which they fall, even if then a double office should occur; but not on Sundays, or feast days of obligation, and in octaves excluding doubles. The very same rule is to be observed on the third, seventh, and thirtieth day. Dece- M I if someone is far away, as soon as notice of his death has been received, Mass may be celebrated, as on the day of death; however, with the collect of the third day, leaving out the word Tertium. Thus Gavant. part. 4. tit. 18. nu. 14. It must also be noted that the name of the deceased is sometimes used for one who is beginning, and not finishing, some function; hence regarding him who is said in the Gospel parable to have begun to build, etc., Tertullian in de Idolatr. cap. 12 speaks thus: [Who first reckons the expense of the work together with his strength, lest when he has begun he be found defunct, and afterwards be ashamed.] Likewise in the same author in a substantive sense: [To that gathering, both suspected and defunct, he would be subjected unwillingly. Adversus Valent.] FR. Likewise among ecclesiastics, he who had died was not called mortuus; for by mortuus they understood an idol. See Mortuus; therefore they called him defunctus, or dormiens, and death was called dormition: hence [to celebrate sacrifice for the dormition of someone] is said in can. Cyprianus 21. quæst. 4. Where it is provided that Mass should not be celebrated for a deceased person who in his testament had left the priests as executor, or guardian, which is also found in can. neque, dist. 88. But that penalty is severe, and besides being regarded as imposed for terror, as the Gloss notes on the said can. Cyprianus, it would not bind anyone except Africans; for it had been enacted by their bishops. The matters that concern the functions of the dead are here scattered through the headings of Agenda. Aquarii. Candles. Defunctus. Diptychum. Exequiæ. Likewise that the bishop in the Mass of the Dead does not use the seventh candle was decreed by the Sacred Congregation of Rites, 19 May 1607. Nor the staff. See Baculus. Nor gloves. See Chirothecæ. He does not kiss the priest’s hand. See Oculum. Evangelium. Likewise that the prayer for the dead be said in the penultimate place. See Collecta. That Gloria Patri is not said in the psalm Lavabo. See Gloria Patri. Its Offertory, difficult to understand, is explained under Offertorium. There it is also shown that in ancient times the Mass for the dead was not said except in agony. See Officium Defunctorum. Therefore in this Mass, as in the others, the subdeacon does not hold the paten. See Patena. Therefore the kiss of peace is not given. See Pax. MISSA IUDICII was a Mass in which someone, in secular fashion, purified himself from some calumny, a purification prohibited in the canons. See Duellum. Educere se per æneum. Index compurgationis. Juramentu. Odalium. Purgatio. Purgator. See also cap. sententiam, lib. 3. decretal. tit. 5. The rite of this Mass, for one who had been condemned to purgation, is described by Dunstan, Archbishop of Canterbury; and the entrance of the Mass began: [You are just, O Lord, and your judgment is right &c.] its collect was contained in the following words: [We beseech you, O Lord, absolve the faults of your servants, so that they may be freed by your kindness from the bonds of their sins, which through their frailty they have contracted, and in this judgment, according as they have deserved, your justice going before, to the truth of the sen-
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MI censuram pervenire mereantur. Per Dominum &c. Epistola desumebatur ex Decalogo in Deu- teronomio inserta, nempè, Evangelium ex Marco, in quo de observantia ejusdem Decalogi sit mentio, id est, Offertorium consistebat in illis psalmi verbis: Habebatur etiam Præfatio eidem functioni adaptata, ac quando communicabatur imputatus de delicto, dicebantur illi à Celebrante verba: Postcommunio hanc orationem habebat: Post Missam Sacerdos ad destinatum locum serventis aquæ accedebat, quam exorcismis variis præparans, effectum divini judicii implorabat, haustumque illius bullientis elementi imputato ad bibendum præbebat; hic exutus vestibus, osculatoque priùs Evangeliorum libro, se in ferventem aquam projiciebat, vel supra ferrum candentem nudis pedibus incedebat, aut manibus tangebat; & sic à calumnia ei imposita, si incolunis evasisset, purgabatur: quod de S. Cunegunda, aliisque foeminis innocenter calumniatis actum fuisse legitur. MISSA MOZARABICA. FR. à D. Leandro Hispanien. Episcopo peculiariter in Hispania usitata reperitur in Tom. 6. Biblioth. SS. PP. colon. 102. MISSA NATIVITATIS DOMINI. Antiquitus nedum in hac die plures Missas celebrare licitum erat Sacerdoti, sed etiam quotidie, ita Rupertus Archidiaconus de Sancto Alberto loquens, ait: Leo III. Papa novem Missas in die celebrabat. Baron. an. 816. n. 54. Concilium Salegustadiense, cap. 5. Sacerdotes ad tres Missas quotidianas celebrandas limitavit, & tandem Alexander Papa ad unicam quotidianam Missam celebrandam Sacerdotes restrinxit, can. sufficit Sacerdoti, de consecrat. dist. 4. FR. sed ibidem dicitur etiam, quòd Quod fecisse Sanctum Albertum dictum est suprà. Plures igitur celebrationes in die expressiùs Sacerdoti prohibitæ sunt in cap. consuluisti, lib. 3. decretal. tit. 41. de celebrat. Missarum. At quomodo in Nocte Nativitatis Domini quilibet Sacerdos tres Missas celebrare potest? Respondetur, hoc ex privilegio Leonis Papæ, quod habetur in can. nocte sancta, de consecrat. dist. 1. Ubi Glossa hujus triplicati, sanctique mysterii explicationem his verbis tradit: Clebretur una ante diem, quæ significat tempus ante legem, quando eramus in tenebris. Secunda, dum diescit, & significat tempus in lege, quando nondum plena agnitio Dei habebatur. Tertia in die, & significat tempus gra- MI 365 tiæ, quando jam plena cognitio habebatur. Unde versus, Nocte prior, sub luce sequens, in luce suprema; Sub Noe, sub David, sub Cruce, sacra nota. Sunt etiam alii versus in quodam pervetuslo Missali, Quarum prima tibi tempus, quo lege carebant. Altera dat Moysen; designat tertia Christum. Ac eadem Glossa in can. Consulisti supra, de celebr. Miss. ait: Celebrantur etiam tres Missæ propter mysterium: quoniam per illas tres Missas repræsentatur triplex status; scilicet, status ante legem, sub lege, & status gratiæ. Illa, quæ cantatur in nocte, repræsentat statum illum, qui fuit ante legem, quando omnes erant in tenebris; unde dicitur in Missa illa prophetia: Populus gentium, quia ambulabat in tenebris. Secunda, quæ dicitur in aurora, repræsentat tempus sub lege, in quo jam incipiebant ex parte cognoscere Christum; sed non plenè propter dicta legis, & Prophetarum, & ideò cantatur inter diem & noctem, & dicitur officium; Lux fulgebit hodie. Tertia dicitur in die, per quam designatur tempus gratiæ, scilicet præsens; unde dicitur officium: Puer natus est &c. quod potes intelligere his versibus: Tres in Natali debent Missæ celebrari. Quarum prima sacram Christi signat genituram; Altera venturi designat gaudia Christi: Tertia jam factum, quod lex fore sacra figurat. Atque Postillator ibidem alia mysteria tradit, inquiens: Quod fecisse Sanctum Albertum dictum est suprà. Plures igitur generationem æternam, quæ occulta est, & ideo in nocte celebratur prima Missa. Secunda significat nativitatem naturalem, scilicet, ex muliere, & quia ex virgine, ideò partim naturalis, partim occulta, ideo celebratur in mane. Tertia significat generationem spiritualem, quæ sit per gratiam, & ista in tertia, quia clarescit, & ex studiis eorum cognoscetis eos. Oritur enim Sol justitiæ, cùm convertitur malus, & quisquis facit voluntatem Patris. Vincen. Io. Andr. Divus verò Thomas in 3. par. quæst. 83. art. 2. ad 2. ait denotare has tres Missas triplicem Christi Nativitatem, quarum prima est æterna, nobis occulta, & ideo cantatur in nocte. Secunda est spiritualis, quia Christus oritur tanquam Lucifer in cordibus nostris, & propter ea cantatur in aurora. Tertia est corporalis, secundùm quam nobis visibilis apparuit, natus ex Virgine, & ideo cantatur in die, & clara luce post Tertiam. Quo ad ritum eas celebrandi, multi Auctores classici docuerunt esse peccatum mortale celebrare secundam, & tertiam Missam ante auroram, cùm hoc sit contra Pontificum decreta; & licèt contraria opinio aliqualem probabilitatem habeat, tutius tamen erit cære- timo-
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to deserve to come under censure. Through the Lord &c. The Epistle was taken from the Decalogue inserted in Deuteronomy, namely, the Gospel from Mark, in which mention is made of observance of the same Decalogue; that is, the Offertory consisted in those words of the psalm: There was also a Preface adapted to the same function, and when the accused person was being communicated concerning the offense, the Celebrant said to him these words: The Postcommunion had this prayer: After Mass the Priest went to the appointed place with the vessel of water, and, preparing it with various exorcisms, implored the effect of divine judgment, and gave the accused to drink a draught of that boiling element; then, stripped of his clothes, after first kissing the book of the Gospels, he threw himself into the boiling water, or walked barefoot over the glowing iron, or touched it with his hands; and thus, if he came out unharmed, he was cleared of the calumny laid upon him: it is read that this was done in the case of St. Cunegunda, and of other women innocently slandered. MOZARABIC MASS. FR. by D. Leander, Bishop of Spain, is found as being peculiarly used in Spain in vol. 6 of the Library of the Holy Fathers, col. 102. MASS OF THE NATIVITY OF THE LORD. In ancient times it was lawful for a Priest not only to celebrate several Masses on this day, but also daily; thus Rupert, the Archdeacon of St. Albert, speaking, says: Pope Leo III celebrated nine Masses in a day. Baronius, year 816, no. 54. The Council of Salegstad, chapter 5, limited Priests to celebrating three Masses daily, and finally Pope Alexander restricted Priests to celebrating a single daily Mass, can. sufficit Sacerdoti, de consecrat. dist. 4. FR. but there it is also said that what was said above that Saint Albert did. Therefore, more than one celebration in a day is more expressly forbidden to a Priest in cap. consuluisti, book 3 of the Decretals, title 41, de celebratione Massarum. But how can every Priest on the Night of the Nativity of the Lord celebrate three Masses? It is answered that this comes from the privilege of Pope Leo, which is found in can. nocte sancta, de consecrat. dist. 1. Where the Gloss gives the explanation of this threefold and holy mystery in these words: One is celebrated before daybreak, which signifies the time before the Law, when we were in darkness. The second, when day is dawning, signifies the time under the Law, when there was not yet full knowledge of God. The third, in the day, signifies the time of grace, when full knowledge was already had. Hence the verse, The first at night, the next under light, the last in light; Under Noah, under David, under the Cross, the holy sign. There are also other verses in a very old Missal: Of which the first to you signifies the time when they were without the Law. The second gives Moses; the third designates Christ. And the same Gloss, in the canon Consulisti above, de celebr. Miss., says: Three Masses are also celebrated for the sake of a mystery: because through those three Masses the triple state is represented; namely, the state before the Law, under the Law, and the state of grace. That which is sung in the night represents the state which was before the Law, when all were in darkness; whence in that Mass the prophecy is said: People of the Gentiles, because it walked in darkness. The second, which is said at dawn, represents the time under the Law, in which they had already begun in part to know Christ; but not fully because of the sayings of the Law and the Prophets, and therefore it is sung between day and night, and the office is said: Light shall shine today. The third is said in the day, by which the time of grace is designated, namely, the present; whence the office is said: A child is born &c., which you can understand by these verses: Three Masses ought to be celebrated at Christmas. The first of which signifies the sacred birth of Christ; the second designates the joys of the coming Christ; the third, what the law figures to be already accomplished and sacred. And the Postillator there also sets forth other mysteries, saying: What was said above that Saint Albert did. Therefore, more the eternal generation, which is hidden, and therefore the first Mass is celebrated at night. The second signifies the natural birth, namely, from a woman, and because from a virgin, therefore partly natural, partly hidden, therefore it is celebrated in the morning. The third signifies the spiritual generation, which takes place by grace, and this in the third, because it grows clear, and from their works you shall know them. For the Sun of justice rises when the sinner is converted, and whoever does the will of the Father. Vincen. Io. Andr. But St. Thomas in the 3rd part, question 83, article 2, ad 2, says that these three Masses denote the threefold Nativity of Christ, of which the first is eternal, hidden from us, and therefore is sung in the night. The second is spiritual, because Christ rises like the morning star in our hearts, and for that reason it is sung at dawn. The third is bodily, according to which He appeared to us visibly, born of the Virgin, and therefore it is sung in the day, and in clear light after Terce. As to the rite of celebrating them, many classical authors have taught that it is a mortal sin to celebrate the second and third Mass before dawn, since this is contrary to the decrees of the Pontiffs; and although the contrary opinion has some probability, yet it will be safer to be more careful-
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M I M I riam directionem pulsent. Hoc posito dico secundò, quòd tam Cappella papalis, & Veneta S. Marci Ecclesia, quàm universalis Ecclesia physicam mediam noctem imitantur in celebratione Missæ Natalis Domini, quod probatur primò in ordine ad papalem Cappellam, Venetamque Ecclesiam; nam cùm Hierosolyma regio, ubi mundi Salvator nobis natus fuerat, per longitudinis lineam, ab Astronomis ponatur ad gradus 66.0. Roma verò ad ejusdem lineæ gradus 38.30. igitur differentia, quæ inter utriusque longitudinis zenit interjacet, esset gradus 27.30. cum minutis; sed cùm Sol per quamlibet horam 15. gradus conficiat, ergo Bethlehemirica media nox præcurrit Romanam, & Venetam per duas horas incompletas: unde evidens sit, quod dum in Cappella papali, & in Ecclesia Sancti Marci Venetiarum Missa Natalis celebretur per duas horas incompletas ante mediam noctem orizontis Romani, & Veneti, ibi physicam mediam noctem Bethlehemiricam, ubi, ac quando verè natus est Christus imitantur, & ideo non est opus Pontificium privilegium, vel dispensationem inaniter speculari, cùm de illis nullibi mentio fiat expressa, dumque ratio suadet, quòd scientia, ac prudentia Pontificum, astronomica, piaque contemplatione tempus, & horam, qua Dominus in Bethlehem natus fuerat, imitari voluerit. Quo denique ad Ecclesiam universalem, physicè etiam imitari mediam noctem dicimus; non tamen Bethlehemiricam, sed uniuscujusque proprii regionalis orizontis. Est locus perobscurus apud Rupertum lib.3.c.17. ubi inquit, quòd in hac die duæ Missæ celebrari debent, sed intelligitur antè tertiam horam; nam tertia Missa post tertiam horam celebrari debet; intellige[n]do, scilicet, semper de Missis solemnibus, ut supradixi: Multos casus affert Valentia, in quibus Sacerdos, non facta ablatione, posset denuò in eodem die celebrare, at in usu ampliùs non extant; sed tantùm in die Nativitatis Domini conceditur, & quando Parochus haberet duas parochiales Ecclesias, quorum utraque ex inopia proprium Sacerdotem non valeret sustinere. Totelus verò, lib.1.cap.3.n.5. docet Sacerdotem non facta ablatione, si in die festi concurreret ingens populus ad audiendam Missam, vel ob necessitatem dandi viaticum, posse denuò celebrare. Inter alia privilegia, quæ eorum Missionarii Sac. Congregatio de Propaganda Fide concedit, unum est, ut possint, quando opus erit, plures in die Missas celebrare. MISSA NATIVITATIS S. JO. BAPTISTÆ. In hac die celebrabantur etiam tres Missæ. Ord. Rom. Albinus, & Amalar. MISSA PRO MORTE INIMICORUM frequentabatur in Hispania, quæ tanquam superstitiosa, & vindicativa, de ann.694.in XVII. Conc. Tolet. cap.5. sub gravissimis poenis prohibita fuit. FR. de qua in can. quicunque Sacerdotum.26. qu.1. sic habetur: [P]lerique etiam Sacerdotum sauciati inimicitiæ dolo, Missam pro requie defunctorum promulgatam fallaci voto pro vivis student celebra.
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M I M I they direct the direction. Having posited this, I say secondly, that both the Papal Chapel and the Venetian Church of St. Mark imitate the physical midnight in the celebration of the Mass of the Nativity of the Lord; which is proved first with regard to the Papal Chapel and the Venetian Church. For since Jerusalem, the royal city where the Savior of the world was born for us, is placed by astronomers on the line of longitude at 66.0 degrees, whereas Rome is at 38.30 degrees on the same line, the difference between the zeniths of the two longitudes would therefore be 27.30 degrees with minutes; but since the sun makes 15 degrees in each hour, it follows that the Bethlehemite midnight precedes the Roman and Venetian by two incomplete hours. Hence it is evident that when in the Papal Chapel and in the Church of St. Mark in Venice the Mass of the Nativity is celebrated two incomplete hours before the midnight of the Roman and Venetian horizon, there they imitate the physical Bethlehemite midnight, where and when Christ was truly born; and therefore there is no need vainly to look for a papal privilege or dispensation, since no express mention is made of these anywhere, and reason suggests that the knowledge and prudence of the Pontiffs, through astronomical and devout contemplation, wished to imitate the time and hour at which the Lord had been born in Bethlehem. As to the universal Church, we likewise say that it physically imitates midnight, though not the Bethlehemite midnight, but that of each one’s own regional horizon. There is a very obscure passage in Rupert, book 3, chapter 17, where he says that on this day two Masses ought to be celebrated; but this is understood before the third hour, for the third Mass ought to be celebrated after the third hour; understanding, of course, always of solemn Masses, as I said above. Valencia mentions many cases in which a priest, without having made an ablution, could celebrate again on the same day; but in practice they no longer exist, except only on the day of the Nativity of the Lord, and when a parish priest had two parish churches, neither of which was able, from poverty, to maintain its own priest. Totelus, however, book 1, chapter 3, number 5, teaches that a priest who has not made an ablution, if on a feast day a great crowd should assemble to hear Mass, or because of the need of giving viaticum, may celebrate again. Among other privileges which the Sacred Congregation of Propaganda Fide grants to their missionaries, one is that, when necessary, they may celebrate several Masses in one day. MASS OF THE NATIVITY OF ST. JOHN THE BAPTIST. On this day three Masses were also celebrated. Roman Order, Albinus, and Amalarius. MASS FOR THE DEATH OF ENEMIES was practiced in Spain, which, as superstitious and vindictive, was prohibited in the year 694 in the XVII Council of Toledo, chapter 5, under very severe penalties. Fr. concerning which in the canon Quicunque Sacerdotum, 26, question 1, it is thus stated: [M]any also of the priests, wounded by the deceit of enmity, seek to celebrate for the living with a deceptive vow the Mass promulgated for the repose of the dead.
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MI brare hominibus; ut is, pro quo ipsum offertur sacrificium, mortis incurrat periculum. MISSA NAUTICA. Vide Missa sicca. MISSA SABBATI SANCTI. Vide Missa sicca. Sabbatum in fine. MISSA SCRUTINII. Vide Scrutinium. MISSA SICCA, dicitur illa, quæ à navigante Sacerdote in navi dici solet sine consecratione, & secretis. Ideò Missa nautica ab aliquibus appellatur. FR. Item Missa sicca est eadem respectivè cum vespertinali; nam realiter non erat Missa, quæ vespertinalis dicebatur; sed dictio Missa pro officio suscipiebatur, ut dictum est in dictione Missa, paulò post initium, & clarè colligitur ex can. solent. de consec. dist. 1. ubi sic habetur: [Si antè ma[n]ducaverint, quàm vespertinum celebretur officium; concurrendum est enim ad Missas, & auditis Missarum solemnibus, & vespertinis officiis &c.] Canon ergo hic distinguit Missas ab officiis vespertinis: æquivocum igitur illorum est, qui asseruerunt Missas celebrari ad vespertas, quæ æquivocatio oritur ex eo, quia prædictus canon videtur loqui, quòd Missa in quatuor temporibus ad vespertas sit celebranda; sed si canon attentè inspiciatur, rectè non de Missa, sed de jejuniis quadragesimalis solutione loqui colligitur. Ibi enim sic ait: [Vespertina hora completa oratione sua jejunium solvant.] Deinde immediatè sequitur: [In jejuniis etiam quatuor temporum circa vespertinas horas, in Sabbato verò Sæcto circa noctis initium Missaru[m] solemnia sunt celebranda.] Quare dictiones Vespertinas horas non cum periodo subsequenti, sed cum antecedenti conjugendæ sunt, nempè, cùm solutione jejuniis quadragesimalis ad vespertinam horam, ut per copulativam clausulam Etiam satis intelligitur; licèt verum sit, quod in Sabbato Sancto celebrabatur circa noctis initium. Probatur enim manifestè, quia, ut dictum est in dict. Missa. paulò post initium, tempore quadragesimali in Ritu Romano nunquam celebrabatur. Ergo tempore jejunioru[m] consumebat celebrans Eucharistiâ Dominicæ diei, sicut adhuc Græcos observare ex latino instituto, scilicet, per D. Gregorium Magnum eis tradito, ibi refertur, & hoc usque ad septimum christianum sæculum observatum fuisse dictum fuit ibidem. Igitur Missa vespertinalis erat illa, in qua à Sacerdotibus æte solutionem jejuniis consecrata hostia Dominicæ præcedentis sumebatur; itaque conveniebat hæc Missa cum sicca, quia non consecrabatur, & ab eadem disconveniebat, quia in vespertinale consumebatur Eucharistia, cùm in Sicca nulla consecratio efficiatur, sive absumatur:/: Imo ex quodam Graduale vetusto M. S. D. Gregorii in Bibliotheca Angelica de Urbe asservato legitur de hac Missa Sabbati Sancti talis titulus: [Vita stella ingreditur ad Missam,] id est, noctis principio, in primæ stellæ apparitione, quod etiam colligitur ex precibus ejusdem Missæ, ubi fit mentio noctis. FR. In dicto can. Solent, Gratianus, loquendo de hac Sabbati Sancti Missa nocturna, subjungit: [Unde Leo Episcopus, quòd à Patribus no- MI 367 stris,] nempè, can. quod à Patribus, dist. 75. ubi sic habetur de ordinatione sacerdotali, & levitica: [Sed post diem Sabbati ejusdem noctis, quæ lucescit in prima Sabbati,] ubi loquitur de Missa consecrationis ordinandorum. Sequitur insuper ibidem Gratianus: [Item Gelasius ordinationes Presbyterorum] corrigi Zephyrinus. can. ordinationes Presbyterorum, dist. 75.:/: Legitur etiam apud D. August. epist. 118. ad Ianuar. quòd in Africa duas Missas celebrabant, unam, scilicet, de manè, & aliam de nocte. Orientales tempore jejuniorum circa Vesperas celebrare solent. Igitur quo ad Missam siccam, celebratur cum cotta, & stola, sit confessio de more, dicitur tantùm Introitus, Gloria, & Credo (si occurrerit) Epistola, Evangeliu, Offertorium, Pater noster, Agnus Dei, datur, Pax, Post communio, orationes, quæ clara voce dici solent, datur benedictio, & Evangelium Joannis in fine; quem ritum habes penes Albertum Castellanum in suo Sacerdotali, lib. 1. tract. 4.cap. 34. Hanc Missam Navarrus in miscel. de orat. in novis miscell. 88. approbaram fuisse à Leone X. inquit. FR. non debet coram infirmo recitari Missa sine licentia Episcopi, ut docet Magister meus Quartus in Comment. Rub. Missalis, par. 1. tit. 14. dub. 4.S. Dico 3. Sed non est verum, quòd talis usus, id est, pro navigantibus in desuetudinem abierit, ut ibidem refert Quartus; nam in omnibus triremibus feren- tibus secum Cappellanos, præsertim Melitensi- bus, hæc cæremonia adhuc fieri solet:/: Sanctum Ludovicum Galliarum Regem jam in captivitate penes Saracenos detentum, solitum fuisse hanc Missam siccam audire quotidie, refert Gulielmus Carnotensis in ejus vita his verbis: [Totum officium Missæ absque sacramenti consecratione assiduè cum uno Presbytero prædicatore, me adjuncto, sibi tunc temporis Clerico suo, jugiter exolvebat devoto corde.] Idem affirmat Gaufridus in vita ejusdem, quam Missam sine canone appellat. FR. In primariis Hispaniæ universitatis bus celebris quæstio agitata fuit, nempè, utrum in mari sacrum licitè confici posset, ex occasione novæ Lusitanorum, ingentiumque prætervectio- nis navium in oceano; pro parte negativa affere- batur prohibitio ex consuetudine ob periculum effusionis Christi sanguinis, ac indecentiam, dum in navi vix locus posset inveniri honestus, quæ sententia à D. Antonino, Navarro, Suarez, & aliis penes Dianam, part. 5. tract. 13. resol. 40. & par. 9. tract. 1. resol. 45. S. casus sextus, sustinebatur. Sententia verò affirmativa uti probabilior amplexa fuit à Salmaticensium, Complutensium, Conimbricensium, & Eboracensium Academiis, ut cum licentia Pontificis posset in navibus consecrati, quia sicut in casu necessitatis (ex negantibus Auctoribus supra citatis) liceret extra locum sacrum celebrare, dum debita reverentia observari posset, ne fideles diù priventur sacro, vel decedant absque Viatico, sic etiam à pari &c. Nec in navibus onerariis deest locus aptus, ac honestus, in quibus etiam adhiberi potest cautela
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to lay it open to men; so that the one for whom the sacrifice itself is offered may incur the danger of death. MISSA NAUTICA. See Missa sicca. MISSA SABBATI SANCTI. See Missa sicca. Sabbatum in fine. MISSA SCRUTINII. See Scrutinium. MISSA SICCA is said of that which a priest sailing in a ship is accustomed to say without consecration and without the secrets. Therefore it is called by some the “nautical Mass.” FR. Likewise, Missa sicca is the same in relation to the evening service; for in reality there was not a Mass, which was called the evening office; but the term Missa was taken for the office, as was said in the entry Missa, shortly after the beginning, and is clearly gathered from canon solent, de consec. dist. 1, where it is thus found: [If they have eaten before the evening office is celebrated; for one must attend Masses, and after hearing the solemn Masses and the evening offices, etc.] This canon therefore distinguishes Masses from evening offices: therefore those are equivocal who have asserted that Masses are celebrated at Vespers, an equivocation arising from the fact that the aforesaid canon seems to say that the Mass in the four times should be celebrated at Vespers; but if the canon is examined attentively, it is correctly gathered that it speaks not of Mass, but of the solution of Lenten fasts. For there it says: [At the completion of the evening hour let them loosen the fast by their prayer.] Then immediately follows: [Also in the fasts of the four seasons, around the evening hours, and on Holy Saturday around the beginning of night, the solemn Masses are to be celebrated.] Therefore the words “evening hours” are to be joined not with the following period, but with the preceding one, namely, with the loosening of Lenten fasts at the evening hour, as is sufficiently understood by the connective clause “also”; although it is true that on Holy Saturday it was celebrated around the beginning of night. For it is manifestly proved because, as was said in the entry Missa, shortly after the beginning, in the Lenten season in the Roman Rite it was never celebrated. Therefore at the time of fasting the celebrant consumed on the following Sunday the Eucharist, as even now the Greeks are said to observe from the Latin institution handed down to them by St. Gregory the Great, and it was said there that this was observed up to the seventh Christian century. Therefore the evening Mass was that in which, after the fast had been completed, the consecrated host of the preceding Sunday was taken by the priests; and so this Mass agreed with the dry one, because it was not consecrated, and it differed from it because in the evening Mass the Eucharist was consumed, whereas in the dry one no consecration is effected or consumed. Moreover, from an ancient manuscript Gradual of St. Gregory preserved in the Angelica Library of Rome, it is read of this Mass of Holy Saturday that such a title exists: [The star appears, he enters for Mass,] that is, at the beginning of night, at the first appearance of the star, which is also gathered from the prayers of the same Mass, where mention is made of night. FR. In the said canon Solent, Gratian, speaking of this nocturnal Mass of Holy Saturday, adds: [Whence Pope Leo, that by our Fathers,] namely, canon quod a Patribus, dist. 75, where it is thus found concerning priestly and levitical ordination: [But after the day of that Sabbath, of that night which dawns in the first Sabbath,] where he speaks of the Mass of the ordination of those to be ordained. Gratian further continues there: [Likewise Gelasius, ordinations of Priests] corrected by Zephyrinus, canon ordinationes Presbyterorum, dist. 75. It is also read in St. Augustine, epistle 118 to Januarius, that in Africa they celebrated two Masses, one, namely, in the morning, and another at night. The Easterns are accustomed to celebrate around Vespers during the times of fasts. Therefore, as to Missa sicca, it is celebrated with surplice and stole; confession is made in the customary way; only the Introit, Gloria, and Credo (if it occurs), Epistle, Gospel, Offertory, Our Father, Agnus Dei are said; the Peace is given; after Communion, the prayers which are usually said aloud, the blessing is given, and the Gospel of John at the end; you have this rite in Albertus Castellanus, in his Sacerdotale, book 1, tract 4, chapter 34. Navarrus, in Miscellanea de orat. in novis miscell. 88, says that this Mass was approved by Leo X. FR. Mass should not be recited before the sick person without the bishop’s permission, as my master Quartus teaches in his Commentary on the Rubrics of the Missal, part 1, title 14, doubt 4, S. Dico 3. But it is not true that such a practice, that is, for sailors, has fallen into disuse, as Quartus reports there; for in all galleys carrying chaplains with them, especially Maltese ones, this ceremony is still usually performed. Saint Louis, King of France, already held captive by the Saracens, is reported by William of Chartres in his life to have been accustomed to hear this dry Mass daily in these words: [He continually completed the whole office of Mass without the consecration of the sacrament with one priest-preacher, with me, then his clerk, joined to him, with devout heart.] Geoffrey says the same in his life of him, where he calls the Mass without the canon. FR. In the principal universities of Spain there was a famous question discussed, namely, whether the sacred rite could lawfully be celebrated at sea, on occasion of the new voyages of the Portuguese and the great ships crossing the ocean; on the negative side was put forward the prohibition from custom because of the danger of spilling the Blood of Christ, and the impropriety, since scarcely could an honorable place be found in a ship, an opinion upheld by St. Antoninus, Navarrus, Suarez, and others cited by Diana, part 5, tract. 13, resol. 40, and part 9, tract. 1, resol. 45, S. case six. But the affirmative opinion, as the more probable, was embraced by the Universities of Salamanca, Alcalá, Coimbra, and Évora, that with the permission of the Pontiff consecration could be carried out in ships, because just as in a case of necessity (according to the authors denying cited above) it would be allowed to celebrate outside a sacred place, provided due reverence could be observed, lest the faithful be deprived for long of the sacred rite, or die without Viaticum, so also by parity of reasoning, etc. Nor in cargo ships is there lacking a suitable and honorable place, in which caution can also be employed
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368 M I tela effusionis sanguinis, si alter Sacerdos calicem teneat firmum post consecrationem, ac de opposita consuetudine non constare visum fuit: quin olim in mari Baronius an. 700. solitum fuisse celebrari affirmat, & Sanctus Gregorius Papa lib. 3. Dialog. cap. 36. refert Nautas in mari sub utraque specie (juxta illius temporis consuetudinem,) communicatos fuisse. Fautores hujus sententiæ, quæ jam diu in praxi posita est, apud Dianam loc. cit. & Aversam, quæst. 11. sect. 14. referuntur. Nostris temporibus etiam Pontifex pro simili privilegio interpellatus fuit, quo ad triremes, quibus ratione minoris commoditatis, decentiæ, majorisque periculi, tum quia eorum navigatio in Mediterraneo mari conclusa, littoralis fermè est, ubi commodè in terra possunt, ac assolent Altaria erigere, & celebrare; ideo negatum fuit, ut satis Magister meus Cardinalis de Lugo de Eucharistia, disp. 20. sec. 3. probat. MISSA VOTIVA, id est, voluntaria, nempè, quæ non est juxta calendarii ordinationem, ita tamen, ut hæc voluntas sit rationabilis, & ut rubricæ limitationes non excedat. Hercules Matthiolus in ejus impressa oratione pro duce Mantuano Carolo II. refert, quòd quidam ducalis Sacerdos coram eo Duce vivente in Sabbato quatuor temporum celebraturus, dubitans, ne illa prolixa Missa toedio afficeret ejus Dominum, aliam Missam, nempè, votivam celebrare proposuerat; at pius Dux Missam currentem celebrari jussit; non enim (ajebat) sibi visurum fuisse longum illud tempus, quod vivo horario solis divini, & sacramentari commensurabatur: ex quo sanè discere debemus, quòd ob toedium, rubricarum observantiæ in hoc incruento, veroque fidei articulo negligendæ minimè sint. Non debent celebrari Missæ votivæ in diebus duplici festo, vel solemnibus octavis duplicia excludentibus impeditis, Congreg. Rit. 28. August. 1627. nisi tamen aliqua causa gravis, sive publica aliter urgeret, in quibus casibus diceretur Gloria, & Credo: causam autem gravem intelligi declaravit eadem Congregatio 19. Maji 1667, quando, nempè, Episcopus cum Clero, populique concurru interveniret: quod etiam intelligendum est, quando Missa non dicitur cum paramentis violaceis, quia tunc non dicitur Gloria, & Credo, ut in eodem decreto disponitur, nisi tamen esset in Dominica, tunc enim diceretur Credo; ex quo infertur, quòd si Missa votiva cantari occurreret in duplicibus cum paramentis violaceis, in quo fesso recitari Credo ordinatur; tunc in votiva etiam dici deberet, sicut in praxi accidit Viterbii de anno 1656. pestilentiæ tempore, ubi cum interventu Eminentiss. Dom. mei Card. Brancatii, Cleri, ac Magistratus, tunc mihi, ut ejusdem Cathedralis à cæremoniis Præfecto, visum fuit, ratione festivitatis Præsentationis B. M. V. in qua Credo ordinatur, ut Missa votiva tempore pestiscum Credo caneretur, quod non nullis ibi renuentibus, ideo Romæ hoc cùm consultum esset, à peritissimis Re- M I gularibus approbarum fuit, & signanter à Patre Hieronymo Romano in suis Flosculis, verb. Missa, num. 41. & à Theopholo Pitonillo in ejus Sac. Enchiridio, lib. 2. cap. ult. nu. 6. In Missis votivis nunquam legitur in fine aliud Evangelium nisi S. Joannis, Rubr. Missalis, par. 1. tit. 13. Quod non observari expertus sum anno 1694. die 4. Augusti in Dominica occurrente, in qua die fel. mem. Alex. VII. se ad S. Mariæ de Anima Templum transtulerat, ut in gratiarum actionem pro obtenta Imperatoris Victoria contra Othomanos Missam votivam celebraret, & ei præbitum fuit ad legendum in fine Missæ Evangelium Dominicæ. Quando in octava alicujus Sancti de eodem, cujus est Octava, Missam votivam celebrari occurrerit; tunc currentem celebrari debet. Gavant. par. 1. tit. 4. De quo casu Rubricam nil agere inquit Guyetus, lib. 4. de Missa votiva, cap. 9. nam superfluum esset agere de conclusione tam evidenti; de qua re Cæremoniarum Magistri Vaticanæ Ecclesiæ parùm admoniti sese exibuere, cùm in eadem Ecclesia de anno 1667. in Sede vacante præfati Alexandri VII. concurrente Pentecostes octava celebrata fuit Missa votiva de Spiritu Sancto, cujus erat Octava. Item si Missam votivam alicujus Sancti celebrari contigerit in ejus natalitia die, de qua tamen non sit officium, tunc dicitur Gloria cum tribus orationibus, quarum secunda erit de Sancto, de quo sit officium, ut accidere solet in titulo alicujus facelli, sive Sancti simplicis in die officio duplici, aut semiduplici impedito, quæ Missa Semivotiva appellari solet. Missæ Mysteriorum, sive Vitæ Christi, & B. Virginis, jussu Pauli V. à Sac. Rit, Congr. prohibitæ fuere in Regist. fol. 2. quamvis ad instantiam Commissarii Terræ Sanctæ, sequentes votivas Missas celebrari indultum fuerit, videlicet, Nativitatis Christi in Sac. Præsepis Ecclesia; Resurrectionis in Sacello, Sancti Sepulchri; Assumptionis Deiparæ in valle Iosaphat, ubi ejus sepulcrum veneratur; in quibus omnibus Missis propter eximiam illorum Sanctuariorum reverentiam Gloria, & Credo recitari mandavit eadem Sac. Congregat. 26. Maji 1615. Item in votivis Missis ejusdem Virginis non dicitur Gloria, nili in Sabbato, in quo die etiam si de ea non fiat officium, & Missa de eadem dicatur, semper tamen Gloria dici debet; nam Sabbatum est Sanctissimæ Virginis dicatum. Item in Sacra Lauretana Domo in qualibet Missa B. Virginis votiva semper dicitur Gloria, licèt non sit in Sabbato. De Missa votiva B. M. V. Vide Sabbatum paulò post initium. MISSALTIIS, liber continens Missarum celebrationes, cujus coordinatorem Gregorium Magnum Amalarius fuisse autumat, lib. 4. cap. 3. Nam ex traditione habetur, ut Baronius anno 102. refert Apostolorum Principem præcipuarum latinæ liturgiæ rerum fuisse authorem, successivèque ab ejus discipulo Papa Clemente in scriptis traditas, ita refert Proclus Constantinopolitanus Episcopus, qui tamen liber Sacramentale à Linda-no, Liber mysteriorum à D. Hieronymo, Liber
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368 M I The appearance of the effusion of blood, if another priest holds the chalice steady after consecration, and no contrary custom was seen to exist; indeed Baronius states that formerly at sea it was customary to celebrate, in the year 700, and Pope Saint Gregory, book 3 of the Dialogues, chapter 36, relates that sailors at sea were communicated under both kinds (according to the custom of that time). The supporters of this opinion, which has now long been put into practice, are cited in Diana, loc. cit., and Aversa, question 11, section 14. In our own times the Pontiff was also approached for a similar privilege with regard to galleys, which, because of lesser convenience, decorum, and greater danger, and also because their navigation in the Mediterranean Sea is confined almost to the coast, where they can conveniently erect altars on land and usually do celebrate there; therefore it was denied, as my master Cardinal de Lugo proves sufficiently in De Eucharistia, disp. 20, sec. 3. VOTIVE MASS, that is, voluntary, namely one which is not according to the order of the calendar, yet in such a way that this intention is reasonable and does not go beyond the limitations of the rubrics. Hercules Matthiolus, in his printed oration for Duke Charles II of Mantua, relates that a certain ducal priest, who was to celebrate before that Duke while he was alive on a Saturday of the Ember days, fearing that that lengthy Mass might weary his lord, had proposed to celebrate another Mass, namely a votive one; but the pious Duke ordered the current Mass to be celebrated; for he said he would not have found that long time burdensome, which was measured by the living clock of the divine sun and sacrament. From this we certainly must learn that, out of weariness, the observance of the rubrics in this unbloody and truly faithful article is by no means to be neglected. Votive Masses ought not to be celebrated on days impeded by a double feast or by solemn octaves excluding doubles, Congregation of Rites, 28 August 1627, unless, however, some grave cause, either public or otherwise, should require it; in which cases Gloria and Credo are said. The same Congregation declared on 19 May 1667 what is to be understood by a grave cause, namely when the Bishop intervenes together with the clergy and a gathering of the people: which is also to be understood when Mass is not said with violet vestments, because then Gloria and Credo are not said, as is laid down in the same decree, unless it be on a Sunday; then Credo is said. From this it follows that if a votive Mass should happen to be sung on doubles with violet vestments, on which feast Credo is prescribed to be recited, then in the votive Mass it also ought to be said, as in practice occurred at Viterbo in the year 1656, at the time of the plague, where, with the presence of the Most Eminent Lord my Cardinal Brancati, the clergy, and the magistracy, it then seemed to me, as Prefect of Ceremonies of that cathedral, that, because of the feast of the Presentation of the Blessed Virgin Mary, on which Credo is prescribed, a votive Mass should be sung during the plague with Credo, which some there refusing, was therefore examined at Rome, and was approved by the most learned Regulars, and especially by Father Girolamo Romano in his Flosculi, word Missa, no. 41, and by Theophilo Pitonillo in his Sac. Enchiridion, book 2, chapter last, no. 6. In votive Masses no other Gospel is ever read at the end except that of St. John, Rubr. Missalis, part 1, title 13. I myself experienced that this was not observed in the year 1694, on 4 August, on the Sunday that occurred, on which day of happy memory Alexander VII had gone to the Church of Santa Maria dell’Anima, in order to celebrate a votive Mass in thanksgiving for the Emperor’s victory against the Ottomans, and he was given, to be read at the end of Mass, the Gospel of the Sunday. When in the octave of some Saint, of the same one whose octave it is, it should happen that a votive Mass is to be celebrated; then the current Mass ought to be celebrated. Gavant, part 1, title 4. On this case Guyetus says that the rubric says nothing, book 4 on the votive Mass, chapter 9, for it would be superfluous to deal with so evident a conclusion; concerning which matter the Masters of Ceremonies of the Vatican Church showed themselves little informed, when in that Church in the year 1667, during the vacant See after the aforesaid Alexander VII, on the octave of Pentecost there was celebrated a votive Mass of the Holy Spirit, whose octave it was. Likewise, if it should happen that a votive Mass of some Saint is to be celebrated on his birthday, on which day, however, there is no office, then Gloria is said with three prayers, the second of which will be of the Saint whose office it is, as usually happens for the title of some chapel, or of a simple Saint on a day impeded by a double or semidouble office, which Mass is usually called a Semivotive Mass. Masses of the Mysteries, or of the Life of Christ and of the Blessed Virgin, were prohibited by order of Paul V by the Sacred Congregation of Rites in the Register, fol. 2, although at the request of the Commissary of the Holy Land, the following votive Masses were permitted to be celebrated, namely: of the Nativity of Christ in the Church of the Holy Crib; of the Resurrection in the chapel of the Holy Sepulchre; of the Assumption of the Mother of God in the Valley of Josaphat, where her tomb is venerated; in all of which Masses, because of the exceptional reverence of those sanctuaries, the same Sacred Congregation ordered Gloria and Credo to be recited on 26 May 1615. Likewise in votive Masses of the same Virgin Gloria is not said except on Saturday, on which day even if no office of her is celebrated, and Mass of her is said, Gloria must always be said; for Saturday is dedicated to the Most Holy Virgin. Likewise in the Holy House of Loreto in every votive Mass of the Blessed Virgin Gloria is always said, though it is not Saturday. Concerning the votive Mass of the Blessed Virgin Mary, see Saturday a little after the beginning. MISSALTIIS, a book containing the celebration of Masses, whose organizer Amalarius is thought to have been Gregory the Great, book 4, chapter 3. For by tradition it is held, as Baronius relates in the year 102, that the Prince of the Apostles was the author of the chief matters of the Latin liturgy, and that they were successively handed down in writing by his disciple Pope Clement, so Proclus, Bishop of Constantinople, relates, though the book is called Sacramentale by Lindanus, Liber mysteriorum by St. Jerome, Liber
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M I Sacramentorum à Rhemensi Concilio; Libellus à Gregorio Turonensi appellatus fuit; & tandem Concilii Tridentini jussu Ægidius Foscarius, Leonardus Marinus, & Franciscus Fererius Mis- sale, & Breviarium correxerunt, atque Cate- chismum Romanum composuerunt. Ughellius, tom.2.Ital.Sacrae. Absque Missali celebrare esset mortale peccatum, Navar.cap.25.num.86. Azor. lib.10.cap.29. quæst.4. Vasquez, in 1. par. tom. 4. disput.23.cap.3.n.26. In casu verò necessita- tis Sacerdos propriæ confidens memoriæ, posset memoriter celebrare absque Missali. Ledesma in Sum. tom.1. de Euchar. cap.2c. concl.8. Sed deberet ponere super Altare aliquem librum Missali similem, fingendo legere, ut à circum- stantibus removeret scandalum. Vasq. loc. cit. disp, 233.cap.3.num.26. FR. Ego audivi Mis- sam pro defunctis à quodam coeco Sacerdote Dominicano celebratam. In alia significatione. Vide Missaticus. MISSAM TENERE, & Missam facere. FR. phrases diversæ significationis sunt; nam prima, de qua in Regulis S. Benedicti, aliqui dicunt, quòd Missam cantare significet; sed potiùs Missam audire, sive Missæ assistere denotare videtur, sicut vulgò dici- tur Habuisse, vel Tenuisse Missam, pro audivisse. Sed Facere Missam significat conficere sacrum; unde Agathense Concil. distinguit audientem Missam ab eandem celebrante, inquiens: [In O- ratoriis nisi jubente, aut permittente Episcopo, Missas facere, aut tenere voluetint, can.21.] Ita- que Facere, celebrare, & Tenere, audire denotant, quod clarius explicat idem Concil. can.47. ubi sic habetur: [Missas die Dominico sæcularibus to- tas tenere speciali ordine præcipimus.] Et Con- cil. Bracaren.1.can.16. clariùs sic habet: [Si quis feria quinta paschali, quæ vocatur Cæna Domi- ni, hora legitima post nonam jejunus Missas non tenet &c.] Aliquando tamen Missam facere signi- ficat in tempore consecrationis Cathecumenos dimittere. [Post sermonem sit Missa cathecume- nis. D. Aug. serm.237.] id est, peracto infra Mis- sam sermone, Catechumeni ante consecrationem dimittendi sunt. MISSATICUM, legatio. [Posteà verò contigit, ut Dominus Imperator patruelam meum miserit in missaticum super Elbam cum his inferiùs scripsis. Bonifat. Mart. epist.115.] FR. Item si- gnificat commissionem: [Justum missaticum transmisit Dominus Rex Gloriosus Carolus per Adalardum Abbatem. In Const. Caroli Calvi, tit.48. MISSORIUM, vas, seu theca. [Basilicam Beati Remigii præcipuè sibi hæredem instituit, ubi & Hierolexicon Magri. M I 369 sepulturam se habiturum delegit, ibique misso- rium argenteum deauratum deputavit. Flo- doard. lib.2.cap.5. Nobis missorium magnum, quod ex auro, gemmisque fabricaverat, in quin- quaginta librarum pondere ostendit. Greg. Tu- ron. lib.6.hist.c.2. MISSUS. FR. executor. Glossa, in cap.1. decretal. lib.3.tit.49. Sigonius de Regno Ital. lib.7.1. qui filium, de adoptionibus, 1. si quis de furto, tit. de furtis. MISTAGOGIA. Vide Missa. MISTUM. Vide Mixtum. MITITAS, mansuetudo. [Tuttur etiam castita- tem Christi significat; Columba verò, quæ si- ne felle est, ejus mititatem, secundùm illud Matthæi 11. Discite à me quia mitis sum. Lyran. in Genes. c.15. MITRA. Episcopale capitis ornamentum, græcè μικεν, à μικον, id est, ligamen cum quo ligaba- tur mitra, quam foeminæ ferebant; in Africa erat signum virginitatis Deo dicatæ, sicut hodie est velum in Monialibus, quæ erat lanea, purpurei coloris, & dicebatur Mitrella, & Mitella. Lati- nus Latinius in Optato Milevitano semper hanc vocem Mitellam corrigit. FR. de Mitrella, sive Mitella Franciscus Baldoinus in eundem Opta- tum, lib.6. ait: [Ut autem erant virginales, sic & matronales. Nam nuptæ Matronæ aliter quàm Virgines caput velabant, & ornabant. Un- de Propertius. Cinxit, & acceptas altera vitta comas.] De matrimonialibus Mitris. Vide in dictione Niblatus. Mitra ab Orientalibus; sed à Latinis Vitta dicebatur. Inter ornamenta muliebria enu- meratur à Ulpiano, in l. arg. ß. muliebri, ß. de auro, & arg. sed magis capitis tegendi, quàm ornandi causa comparatur, juxta Ulpian. in l. vestis, ß. muliebria, eod. tit. Papinius tamen Persarum more Mitram pro dole posuit, Thebad. primo, dum inquit: Indignita sequi torquentem cornua mitra ://: Mitra igitur Apex ab Augustino appellatur; Ser- tum cùm gemmis ab Ennodio, loquente de mitra S. Ambrosii; Corona à Hieronymo: [Precor co- ronam tuam] ad D. Aug. scribente, idem à Sido- nio replicatur, lib.3. epist.8. ad Euphronium Episc. nempè [De minimis, videlicet, rebus co- ronam tuam maximisque consulerem.] Item Corona Sacerdotalis ab Ammiano Marcellino; Co- rona Gloriæ ab Eusebio; Pileum, Galea, & Tyara ab Isidoro; Infula ab Hugone de S. Victore, de qua. Vide suo loco. Item Cidaris ab Alcuino. FR. etiam ab Anselmo Lucensi Episcopo in ejus, epist. ad VVibertum Antipapam, num.17. his verbis appellatur. [Depone cidarim, aufer coronam &c.] Cidaris enim antiquitus Regis Persarum corona erat; sic Q. Curtius, lib.3. refert, in- quiens [Cidaris Regum capitis vocant insigne] eodemque modo à Hieronymo vocatur Mitra Hebræorum Pontificis, in qua nomen Dei scriptum erat ://: A Nicephoro Phrygius dicitur; sic etiam à Balsamone, qui de pretiosa mitra, A a quam
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M I It was called the Sacramentary by the Council of Rheims; the little book was so named by Gregory of Tours; and finally, by order of the Council of Trent, Ægidius Foscarius, Leonardus Marinus, and Franciscus Fererius corrected the Missal and Breviary, and composed the Roman Catechism. Ughellius, tom. 2. Ital. Sacrae. To celebrate without the Missal would be a mortal sin, Navar. cap. 25. num. 86. Azor. lib. 10. cap. 29. quæst. 4. Vasquez, in 1. par. tom. 4. disput. 23. cap. 3. n. 26. But in a case of necessity, a priest trusting to his own memory could celebrate by heart without the Missal. Ledesma in Sum. tom. 1. de Euchar. cap. 2c. concl. 8. But he should place upon the altar some book similar to a Missal, pretending to read, so as to remove scandal from those present. Vasq. loc. cit. disp. 233. cap. 3. num. 26. FR. I have heard Mass for the dead celebrated by a certain blind Dominican priest. In another sense. See Missaticus. MISSAM TENERE, and Missam facere. FR. These phrases are of different meaning; for the first, of which there is mention in the Rules of St. Benedict, some say that it means to sing Mass; but it seems rather to signify to hear Mass, or to be present at Mass, as is commonly said, Habuisse, or Tenuisse Missam, for having heard it. But Facere Missam means to perform the sacred rite; whence the Council of Agde distinguishes the hearer of Mass from the one celebrating it, saying: [In oratories, unless by order or permission of the bishop, if they wish to celebrate Masses, or to hold them, can. 21.] Thus Facere, celebrare, and Tenere denote hearing, which the same Council explains more clearly, can. 47, where it is thus stated: [We specially order that on the Lord’s Day the laity are to hear the whole Mass.] And the first Council of Braga, can. 16, states more clearly: [If anyone on the Thursday of Easter Week, which is called the Lord’s Supper, after the lawful hour following None, fasting, does not hear Mass, etc.] Sometimes, however, to make Mass means at the time of consecration to dismiss the catechumens. [After the sermon let there be Mass for the catechumens. St. Aug. serm. 237.] that is, after the sermon given within Mass, the catechumens are to be dismissed before the consecration. MISSATICUM, a legation. [Later, however, it happened that the Lord Emperor sent my cousin as a missaticum over the Elbe, with the things written below. Bonifat. Mart. epist. 115.] FR. It also signifies a commission: [The glorious Lord King Charles sent a just missaticum through Abbot Adalard. In the Constitution of Charles the Bald, tit. 48.] MISSORIUM, a vessel or casket. [He appointed for himself chiefly the Basilica of Blessed Remigius as heir, where he also chose to have his burial, and there he assigned a gilded silver missorium. Flodoard. lib. 2. cap. 5. He showed us the great missorium, which he had made of gold and gems, weighing fifty pounds. Greg. Turon. lib. 6. hist. c. 2.] MISSUS. FR. an executor. Gloss., in cap. 1. decretal. lib. 3. tit. 49. Sigonius de Regno Ital. lib. 7.1. qui filium, de adoptionibus, 1. si quis de furto, tit. de furtis. MISTAGOGIA. See Missa. MISTUM. See Mixtum. MITITAS, mildness. [The dove also signifies the chastity of Christ; but the columbine, which is without gall, signifies His mildness, according to Matthew 11: Learn of me, because I am meek. Lyran. in Genes. c. 15.] MITRA. The episcopal ornament of the head, Greek μικεν, from μικον, that is, the binding with which the mitre was tied; women wore it in Africa as a sign of virginity consecrated to God, just as today the veil is worn by nuns; it was woolen, of a purple color, and was called Mitrella and Mitella. Latinius in Optatus of Milevis always corrects this word to Mitella. FR. On Mitrella, or Mitella, Franciscus Balduinus, in the same Optatus, lib. 6, says: [As they were virginal, so also were they matronal. For married matrons covered and adorned the head differently from virgins. Whence Propertius: Cinxit, & acceptas altera vitta comas.] On matrimonial mitres. See in the word Niblatus. Mitra was used by the Orientals; but by the Latins it was called Vitta. It is listed among women’s ornaments by Ulpian, in l. arg. ß. muliebri, ß. de auro, & arg. but it is acquired more for the purpose of covering the head than adorning it, according to Ulpian, in l. vestis, ß. muliebria, same title. Papinius, however, in the Persian manner, placed Mitra for a helmet in the Thebaid, book 1, when he says: Indignita sequi torquentem cornua mitra ://: Thus the Mitra is called Apex by Augustine; a garland with gems by Ennodius, speaking of the mitre of St. Ambrose; Corona by Jerome: [I pray for your crown] to St. Augustine writing, the same is repeated by Sidonius, lib. 3. epist. 8. ad Euphronium Episc., namely [On small matters, that is, I would consult your crown and the greatest matters.] Also Corona Sacerdotalis by Ammianus Marcellinus; Corona Gloriæ by Eusebius; Pileum, Galea, and Tyara by Isidore; Infula by Hugh of St. Victor, where. See in its place. Also Cidaris by Alcuin. FR. It is also called thus by Anselm, Bishop of Lucca, in his epistle to Wibert the Antipope, no. 17, in these words: [Lay aside the cidaris, remove the crown, etc.] For the cidaris was anciently the crown of the kings of Persia; thus Q. Curtius, book 3, relates, saying: [Cidaris is the name of the insignia of kings’ heads] and in the same way Jerome calls the mitre of the Hebrew high priest, on which the name of God was written; ://: by Nicephorus it is called Phrygian; thus also by Balsamon, who of the precious mitre, A a whom
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370 M I quam Coelestinus Papa Cyrillo Patriarchæ Alexandrino dono miserat, loquens, ait [Coelestinus phrygium Cyrillo Episcopo Alexandrino dedit.] FR. Atq[ue] in donatione Constant. Magni in decreto Gratiani, dist. 96. sub tit. Palea, hæc verba habentur: [Deinde Diadema, videlicet, capitis nostri, simulque phrygium, nec non & superhumerale, videlicet, lorum, quod imperiale circumdare assolet collum.] Et infrà clariùs [Ipse verò Beatissimus Papa, quia super colonam clericatus, quam gerit ad gloriam Beati Petri, omnino ipsa ex auro non est passus uti corona; Nos phrygium candido nitore splendidum, resurrectionem Dominicam designans, ejus sacratissimo vertici manibus nostris imposuimus] ita etiam Innocentius apud Baron. an. 34. qui tamen Cardinalis à Rhodigino deceptus, licèt illum non citet, putavit Phrygium esse idem, ac Pallium; sic enim Eminentissimus ille, an. 336. n. 63. inquit: [Haud arbitror me rem poenitus habuisse compertam; dicam tamen, quæ conjectura suggesterit &c. Phrygium idem dictum, quod Phrygionum opere crucibus contexti soleret.] Hinc concludit esse Pallium; sed in primis Tiraquello, in lib. 5. cap. 18. in Alex. ab Alex. Genial. non placet eandem dici Phrygianam, ac Phrygianam vestem: quare ibidem corrigit Alex. ab Alex. textu inquiens: [Phrygianam vestem, & non phrygiatâ, ex Plin. lib. 8. cap. 48.] Differt enim Phrygium substantivum à Phrygio adject. sic dicitur. Iudex Phrygius, Catull. epital. 56. Lapis phrygius, Horat. 3. carm. ode 1. Plin. lib. 36. cap. 19. Item Cantibus Phrygiis, Cic. lib. 1. divin. Arces phrygiæ. Ovid. 13. metamor. Clades Phrygiæ. Ibidem. Catervæ Phrygiæ. Lucret. lib. 2. Æquor Phrygium. Virg. Æneid. Itaque per nomen Phrygium non tantùm vestimentum; sed diversæ res ex Phrygia delatæ intelliguntur. Quare ergo potiùs pallium, quàm aliud ornamentum intelligendum sit? Imò [Clamidem phrygium, Virg. 3. Æneidos] dixit; sed quis hoc asseruerit? Error ergo Rhodigini talis fuit, qui lib. 25. c. 30. dixerat: [Tutulum Fulgentius pallium accipit, quo ex sacro ritu caput obnuberent Sacerdotes, sic apud optimum maximum Poetam: Et capita ante aras phrygio velamur amictu] Fulgentius enim non ait, quòd tutulus, sive pallium sint idem ac Phrygium, de quo Virgilius 3. Æneid. in citato carmine. Constat enim ex Macrob. lib. 3. Saturnal. cap. 12. quòd primi Latini adhuc rudes, quando Diis sacrificabant, lauro, populo, & similibus se coronabant; sed processu deinde temporis majori fastu coronas aureas, sive phrygias acus, nempè, pictura, ac diademata adhibebant in sacrificiis, quod alludere voluit Virg. loc. cit. [Phrygio velamur amictu.] Sufficeret enim ex Virgilio ostendere phrygium aliud non esse, quàm capitis velamen. Quare, ut suprà visum est, ex Gratiani, sive Paleæ textu, Constantinum Pontificem Sylvestrum phrygio decorasse loco diadematis, M I & coronæ in memoriam capitis rasi Principis Apostolorum, quod Phrygium ipsemet Imperator Pontificis vertici imposuit. Vertex enim (si Calepino credimus ajenti) [Propter flexuram capillorum pars summa capitis vertex dicitur, sive quia ad occipitium in decline vertitur, in dict. Vertex.] Pallium enim non ad verticem; sed circa collum, seu super humeros ponitur. Adde, quòd ex Nicephoro, & Balsamone Phrygium Mitra intelligatur. Item semper pallium fuit ex candida lana aliquibus simplicibus crucibus contextum, non verò opere phrygio, seu acu pieto: sic enim ex Agnello antiquissimo scriptore refert Blondus, quòd, nempè, Valentinus Imperator pallium ex candida lana Episcopo Ravennati dederat. Atque clarè Isidorus, lib. 19. Orig. cap. 31. inquit [Mitra est pileum phrygium, quale est ornamentum capitis Devotarum &c.] Atque clariùs Iuvenalis, Satyr. 6. Et phrygia vestitur bucca tiara. ∴ Innocentius III. Mitram Antiphrygium vocat. Ex traditione habetur, quòd in Ecclesiæ primordio Episcopi in sacris functionibus mitram gestabant: quare de S. Iacobo Apostolo uti Episcopo Hierosolymitano usum mitræ aureæ habuisse Epiphanius, & Hieronymus apud Baron. ann. 34. num. 294. referunt; idem de S. Joanne Euangelista scribit Polychrates Ephesin. Episc. in epist. ad Victorem Papam apud eund. Baron. loc. cit. Et adhuc in Ecclesia S. Martini de Monte Romæ conservatur S. Silvestri Papæ mitra, quæ est rotundæ formæ, in vertice acuta, altitudinis unius palmi, opere phrygio acu picta, serico cæruleo, & auro, in qua Beatæ Mariæ ejus unigenitum infantem amplectentis, & hinc inde duorum Angelorum conspiciuntur effigies; Angeli verò sunt Diaconalibus Dalmaticis induti. FR. ejusdem formæ erat mitra in pictura S. Paschalis Papæ sub porticu S. Cæciliæ Transtyberinæ Ecclesiæ, quam vetustate jam penè collapsam renovari curavi; sed Pictor, me absente, ad recentis mitræ formam renovavit, quod mihi valdè displicuit: eundem errorem Antonius Tempesta delineator commisit in ejusdem picturæ exemplari posito in historia passionis S. Cæciliæ, notis illustrata ab Antonio Bosio Melitensi, pag. 46. in qua ad proportionem originalis mitræ nimis altiorem figuravit; sed in Cryptis Vaticanis Torrigius, par. 2. cap. 3. eandem antiquam mitræ formam in alio simili originali intacto adhuc reperiri affirmat, quòd ne defraudentur antiquitatis Ecclesiasticæ studiosi, in hoc digredi malui, ac Bonifacii VIII. eadem parvitatis forma fuisse in dict. Papa in fine ostendetur. Aliam Gelasii Papæ II. mitram ex antiqua pictura à Constantino Cajeano in principio ejusdem Papæ vitæ apposita, Lectorum curiositatis gratiæ hîc apponere curavi. Qna-
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370 M I which Pope Coelestinus had sent as a gift to Cyril, Patriarch of Alexandria, speaking, he says: [Coelestinus gave a phrygium to Cyril, Bishop of Alexandria.] FR. And in the donation of Constantine the Great in Gratian’s decree, dist. 96, under the title Palea, these words are found: [Then the Diadem, namely of our head, and likewise the phrygium, and also the superhumeral, namely the lorum, which the imperial collar is wont to encircle.] And below, more clearly: [But the Most Blessed Pope himself, because over the column of the clerical state, which he bears to the glory of Blessed Peter, he by no means suffered the very thing to be used as a crown of gold; We placed the phrygium, splendid with white brightness, signifying the Lord’s Resurrection, upon his most sacred head with our own hands.] Thus also Innocentius in Baron. an. 34, who however, deceived by Cardinal Rhodiginus, although he does not cite him, thought that the Phrygium was the same as the Pallium; for thus that Eminent Cardinal, in an. 336, n. 63, says: [I do not think that I have the matter completely ascertained; nevertheless I shall say what conjecture suggested &c. The phrygium was so called because it used to be woven with crosses in the Phrygian manner.] Hence he concludes that it is the Pallium; but, first of all, Tiraquellus, in lib. 5, cap. 18, in Alex. ab Alex. Genial., does not like the same thing to be called Phrygian, as a Phrygian garment: therefore there he corrects the text of Alex. ab Alex., saying: [Phrygian garment, and not phrygiatâ, from Pliny, lib. 8, cap. 48.] For the substantive Phrygium differs from the adjective Phrygius; thus it is said: Phrygian judge, Catull. epithal. 56. Phrygian stone, Hor. 3 Carm. ode 1. Plin. lib. 36, cap. 19. Likewise Phrygian songs, Cic. lib. 1. divin. Phrygian citadels, Ovid. 13 Metamorph. Phrygian slaughter, ibid. Phrygian troops, Lucret. lib. 2. Phrygian sea, Virg. Aeneid. Therefore by the name Phrygium not only a garment, but also various things brought from Phrygia are understood. Why then should a pallium rather than some other ornament be understood? Nay, [a Phrygian cloak, Virg. 3 Aeneid] he said; but who has asserted this? Rhodiginus’s error therefore was this: in lib. 25, c. 30, he had said: [Fulgentius takes tutulus to mean a pallium, with which priests would cover their heads according to sacred rite, thus with the best and greatest Poet: And before the altars we are veiled with a Phrygian mantle] For Fulgentius does not say that tutulus, or pallium, is the same as Phrygium, about which Virgil speaks in the cited verse of the 3rd Aeneid. For it is clear from Macrobius, lib. 3 Saturnal., cap. 12, that the earliest Latins, still uncultivated, when they sacrificed to the gods, crowned themselves with laurel, poplar, and the like; but in the course of time, with greater pomp, they used golden crowns, or Phrygian needles, that is, embroidery, and diadems in sacrifices, which Virgil wished to allude to in the cited passage, [Phrygian mantle]. For it would be enough from Virgil to show that the phrygium is nothing other than a covering for the head. Therefore, as was seen above, from the text of Gratian, or of Palea, the Pontiff Constantine adorned Sylvester with a phrygium in place of a diadem, M I and of a crown, in memory of the shaved head of the Prince of the Apostles, the phrygium itself being placed by the Emperor on the Pontiff’s head. For the vertex, if we believe Calepinus, who says: [Because of the bending of the hair, the upper part of the head is called the vertex, or because it turns downward toward the nape, in the entry Vertex.] But the pallium is not placed on the vertex, but around the neck, or over the shoulders. Add that, from Nicephorus and Balsamon, phrygium is understood to mean a mitre. Likewise, the pallium was always made of white wool, woven with some simple crosses, not indeed with Phrygian work, or embroidered with a needle: for thus, as Blondus reports from Agnellus, the most ancient writer, the Emperor Valentinian had given a pallium of white wool to the Bishop of Ravenna. And clearly Isidore, lib. 19 Orig., cap. 31, says: [A mitre is a Phrygian cap, such as is the ornament of the heads of women devoted to God &c.] And more clearly Juvenal, Satyr. 6: And the cheek is clothed with a Phrygian tiara. ∴ Innocentius III calls the mitre an Antiphrygium. By tradition it is held that in the earliest days of the Church the bishops wore the mitre in sacred functions: wherefore Epiphanius and Jerome, in Baron. ann. 34, no. 294, report that St. James the Apostle, as Bishop of Jerusalem, had the use of a golden mitre; Polycrates, Bishop of Ephesus, writes the same of St. John the Evangelist in a letter to Pope Victor, apud eund. Baron., loc. cit. And even now in the Church of St. Martin on the Mount in Rome there is preserved the mitre of Pope St. Sylvester, which is of round form, pointed at the top, one palm in height, embroidered with Phrygian needlework in blue silk and gold, in which are seen the images of the Blessed Virgin holding her only-begotten infant, and on this side and that of two angels; the angels, however, are clothed in diaconal dalmatics. FR. A mitre of the same form was in the painting of Pope St. Paschal under the portico of the Church of St. Cecilia in Trastevere, which, now almost fallen down through age, I had it restored; but the painter, in my absence, renewed it according to the recent form of the mitre, which greatly displeased me. Anthony Tempesta, the draughtsman, committed the same error in the copy of the same painting placed in the history of the Passion of St. Cecilia, illustrated with notes by Antonio Bosio of Malta, p. 46, in which he depicted it much too tall in proportion to the original mitre; but in the Vatican Crypts Torrigius, par. 2, cap. 3, affirms that the same ancient form of the mitre is still found intact in another similar original, so that students of ecclesiastical antiquity may not be deprived, I have preferred to digress here, and it will be shown at the end that Boniface VIII had the same small form in the said Pope. Another mitre of Pope Gelasius II, from an ancient painting placed by Constantinus Cajeanus at the beginning of that Pope’s life, I have cared to add here for the curiosity of the readers. Qna-
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Quare phrygium puto fuisse idem, quod Italicè Freggio corruptè dicitur, & erat ligamen, sive velum quatuor digitos latum more phrygio acu pictum, quod circumdabat limbum mitræ, eamque constringendo firmabat, & à tergo remanebat per duos palmos pendens, quæ pendentia adhuc in mitris observatur, & ideò Vita, & Ligamen, Sertum, Corona, & similia, de quibus suprà, dicebatur; indeque pars pro toto in denominatione sumebatur: quod ex eo asserere inducor, quia mitra S. Paschalis Papæ I. de qua suprà dixi, depicta in portico S. Cæciliæ, plana erat, & habebat fasciam ad limbum phrygiatam, & retro pendentem, quæ erat cerulei coloris: Eodemque modo Valentiæ Hispaniarum monstratur mitra ex albo serico, cum fascia in limbo circumdata serici cærulei, auroque phrygiata. Ex quibus antiquatibus recentiorum Hærericorum calumnia evincitur, quæ mitram allerit esse novum adinventum, contra quam assertionem Andreas du Sauffai in ejus Panoplia scripsit eruditè. Summus Pontifex præter usum mitræ utitur Camauro, quod aliàs Regnum dicitur: [In signum Imperii Pontifex utitur regno; in signum Pontificis utitur mitra. Innocent. III. serm. de S. Silvestro.] Vide Camaurum in dict. Camelaucium. Epanoclifstus. Aliqui putant, usum regni, sive camauri tempore Clodovei Franciæ Regis incoepisse, quando, scilicet, ille Rex ad fidem conversus ornatissimam coronam ab Imperatore Græcorum Anastasio accepit, quam postea Clodoveus in signum Sanctæ Romanæ Ecclesiæ obedientiæ Hormisdæ Papæ dono misit, ut in dict. Epanoclifstus dixi- MI 371 mus, qui Pontifex coeperat coronam gestare. Ita Surius 13. Ianuar. Sigibert. an. 550. Sed hunc usum tempore S. Silvestri incoeipisse suprà demonstravimus. Solitum erat quando Pontifex ad Ecclesiæ januam perveniebat, deposito Regno, sumere mitram. Cencius Camerar. in ejus Rituali. Antiquitus hoc regnum unica corona cingebatur; sed Bonifacius VIII. addidit reliquas duas, ut denotaret triplice Pontificis dominium, regium, nempe, imperiale, & sacerdotale. FR. Effigies musiva Bonifacii VIII. posita in Lateranensi Ecclesia non longè ex parte interiori à porta Sancta unam tantùm coronam in camauro habet: Portò Spondanus ex Nicolao Alemanno de Lateranen. pariet. & ex Rogerio Abb. ait Bonifacium secundam coronam addidisse: tertiam verò Urbanum V. quod ex eo probabile videtur. Nam Joannes XXII. qui fuit multo post Bonifacium, duas tantùm coronas in regno gestavit, ut ex ipsius deposito in Avenionensi Ecclesia sito apparet. Paulus tamen Secundus tres pretiosissimas coronas ab ejus Antecessoribus prætermissas in Camauro renovavit, ac Nicolaum Beneventanum Archiepiscopum usu triregni prohibuit. Quando primus Diaconus Cardinalis ponit prima vice novo Pontifici Camaurum, dicit hæc verba: [Accipe thiaram tribus coronis ornatam, & scias te esse Patrem Principum, & Regum, Pastorem orbis in terra, Vicarium Salvatoris Nostri Iesu Christi, cui est honor in sæcula sæculorum. Amen.] Mitra autem significat Christi resurrectionem ob Constantini Imp. verba suprà adducta. Item secundùm Innocent. III. significat magnificentiam Christi; duo cornua denotant scientiam utriusque testamenti, quæ debet resplendere in Ecclesiasticorum Pastorum capite, duæ fasciæ super humeros pendentes symbolum sunt spiritus, ac litteræ in divina Scriptura absconditæ, quia Præsul debet super humeros portare totum id, quod ore docet: hæc præfatus Innocent. cap. 50. Habent usum Mitræ ex serico albo Cardinales ex concessione Pauli II. quando sacris paramentis sunt induti. Annal. Ecclesiast. ann. 1464. Episcopi Græci non utuntur mitra, excepto tamen Alexandrino Patriarcha, ut dictum est suprà. Rutheni nihilominus Sarmatiæ Europeæ Episcopi ferunt mitram rotundam variis ornamentis decoratam, eademque forma Moschorum Episcopi utuntur, sed nigri coloris; excepto tamen Novogradensi Episcopo, cujus mitra alba est, & ad formam Latinorum Episcoporum. De Abbatibus habentibus usum mitræ, dictum est in dict. Abbas. Sunt præterea multæ Cathedralesj, in quibus Canonici, vel Dignitates ex indulto Papæ usum mitræ habent, ut sunt quatuor dignitates Tolentanæ Cathedralis, nempè, Decanus, Archidiaconus, Cantor, & Thesaurarius, ex concessione Honorii III. de anno 1217. ut ex ejus epistolis, lib. 2. epist 771. constat, & Prior Conventualis Ecclesiæ Melitensium Equitum cum cæteris pontificalibus ornamentis. Item Canonici Cathedra- A2 2 dra-
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Quare I think that phrygium was the same thing which in Italian, corruptly, is called Freggio , and it was a band, or veil, four fingers wide, embroidered with a needle in the phrygian manner, which surrounded the border of the mitre and, by tightening it, secured it; and at the back it remained hanging down for two palms, which hanging parts are still observed in mitres, and therefore it was called Vida, and Ligamen, Sertum, Corona, and the like, as mentioned above; and hence a part was taken for the whole in the denomination. I am led to affirm this because the mitre of St. Paschal, Pope I, of which I spoke above, painted in the portico of St. Cecilia, was flat and had a band around the border, phrygian-style, and hanging behind, which was of a sky-blue color. In the same way, in Valencia in Spain, there is shown a mitre of white silk, with a band around the border of blue silk, and phrygian-style in gold. From these ancient examples the calumny of the later heretics is disproved, who claim that the mitre is a new invention, against which assertion Andrea du Sauffai wrote learnedly in his Panoplia . The Supreme Pontiff, besides the use of the mitre, uses the Camauro, which elsewhere is called the Regnum: [In sign of empire the Pontiff uses the regnum; in sign of the Pontiff he uses the mitre. Innocent III, sermon on St. Silvester.] See Camaurum in the entry Camelaucium . Epanoclifstus . Some think that the use of the regnum, or camauro, began in the time of Clovis, King of France, when that king, having been converted to the faith, received from the Emperor of the Greeks Anastasius a most splendid crown, which later Clovis sent as a gift to Pope Hormisdas as a sign of obedience to the Holy Roman Church, as I said in the entry Epanoclifstus , where the Pontiff had begun to wear the crown. So says Surius, 13 January, Sigibert, year 550. But we have shown above that this use began in the time of St. Silvester. It was customary, when the Pontiff reached the church door, to lay aside the Regnum and take up the mitre. Cencius Camerarius in his Ritual . In ancient times this regnum was encircled by a single crown; but Boniface VIII added the other two, to signify the Pontiff's triple dominion, namely royal, imperial, and priestly. FR. The mosaic image of Boniface VIII placed in the Lateran Church not far from the inside of the Holy Door has only one crown in the camauro. Moreover, Spondanus, from Nicholas Alemannus on the Lateran walls, and from Roger the Abbot, says that Boniface added the second crown; the third, however, Urban V, which from this seems probable. For John XXII, who was long after Boniface, wore only two crowns in the regnum, as appears from his effigy placed in the church of Avignon. Paul II, however, renewed in the camauro three most precious crowns omitted by his predecessors, and forbade Nicholas of Benevento, Archbishop, the use of the triregnum. When the first Cardinal Deacon places the camauro on the new Pontiff for the first time, he says these words: [Receive the tiara adorned with three crowns, and know that you are the Father of Princes and Kings, the Shepherd of the world on earth, the Vicar of our Savior Jesus Christ, to whom is honor forever and ever. Amen.] The mitre, however, signifies Christ's resurrection, because of the words of Emperor Constantine cited above. Also, according to Innocent III, it signifies the magnificence of Christ; the two horns denote knowledge of both Testaments, which ought to shine forth in the head of the pastors of the Church; the two bands hanging over the shoulders are a symbol of the spirit and of the letters hidden in divine Scripture, because the prelate must bear upon his shoulders all that which he teaches with his mouth: thus said Innocent, chapter 50. Cardinals have the use of the white silk mitre by concession of Paul II, when they are vested in sacred ornaments. Annales Ecclesiastici , year 1464. Greek bishops do not use the mitre, except for the Patriarch of Alexandria, as said above. Nevertheless, the bishops of the Rutheni of European Sarmatia wear a round mitre decorated with various ornaments, and the bishops of the Moscovites use the same form, but of black color; except, however, the bishop of Novgorod, whose mitre is white and of the form of the Latin bishops. Concerning abbots who have the use of the mitre, it was said in the entry Abbas . There are also many cathedrals in which canons, or dignitaries, by papal indult have the use of the mitre, such as the four dignitaries of the Cathedral of Toledo, namely, the Dean, Archdeacon, Cantor, and Treasurer, by concession of Honorius III in the year 1217, as is clear from his letters, book 2, letter 771; and the Conventual Prior of the Church of the Knights of Malta, together with other pontifical ornaments. Likewise the canons of the cathedrals...
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372 M I dralis Ecclesiæ Messianensis utuntur mitris ex serico albo. FR. ita Carolus Morabitus in Annal. Messan. Eccl. tit. I. n. 18. ∴ Dignitates Cathed. Mamphredoniæ, & Cathed. S. Michaelis Montis Gargani, item Canonici Lugdunenses, qui habent titulum Comitis, in Ecclesia Cathedrali S. Joannis Baptistæ, & omnes Canonici Ecclesiarum Collegiatarum dictæ Civitatis mitram gestant coloris currentis diei; in Choro verò ferunt clericale biretum Canonici in Sacris constituti; nam minoris ordinis Canonici detecto capite in choro assistunt. Sic etiam in Ecclesia Conventuali Equitum Melitensium, qui non est in sacris, non potest ferre biretum. Item Neapolitanæ Cathed. Canonici utuntur mitris telæ byssinæ, & Canonici Lucenses damasceni serici. Habet ulteriùs usum mitræ Præpositus Ecclesiæ S. Marci Veneriarum, ex indulto Alex. III. Item Præpositus Cath. Casurgis, sive Pragæ in Bohemia. Bzovius, an. 1378. Item Præpositus Collegiæ Prætensis. Congreg. Rit. 12. Novemb. 1601. Item Visitor, sive Corrector Hospitalis Neapolitani. Eadem Congr. 29. Maii 1621. Item Cappellanus Regis Norvegiæ ex concessione Clem. V. ann. 1312. & Thesaurarius regiæ Cappellæ Parisiensis ex indulto Clem. VII. ad instantiam Francisci Primi Galliarum Regis. Ex religiosis verò Generalis Monachorum Hieronymianorum in Italia. Eadem Congr. 14. Mart. 1571. Præpositus Monsterii Chotiesconviensis. Eadem Congr. 12. Mart. 1618. Ac Guardianus S. Sepulchri in Ierusalem in solemnibus functionibus. Item ex Laicis Urtislaus Boemorum Dux ex concessione Alex. II. anno 1008. Nunquam concessa Laicis mitra, ut in confirmatione ejusdem indulti à successiore ejusdem Alexandri Gregor. VII. per epistolam eidem Duci directam sit mentio. Cæterùm omnes Canonici mitrati in distributionibus candelarum, cinerum, atque palmarum, licèt habeant mitram, debent nihilominus surgere, ac stare, ad differentiam Episcopi, quem sedere decet. Sac. Cong. Episc. 18. Feb. 1650. MITTENTES. Vide Libellatici. MITTIO, quid significat. Vide Gasindus. MIXTUM, matutinum jentaculum: dicitur mixtum, quia in sola offa, sive mixtione panis, & vini consistebat. Frater hebdomadarius accipiat mixtum, priusquam incipiat legere, ne fortè grave sit ei jejunium sustinere. In Nomast. Cisterciensi, par. I. c. 23. Sed corruptè tam in Benedictinorum regula, quàm Camaldulensium Mistum legitur. MIZINUM. Vide Imisulum. MNA, Mva, monetæ species, de qua loquutus est Christus, quando dixit: [Vocatis autem servis suis, dedit eis decem mnas. Luc. 19.] Hanc aliqui expositores sexaginta Siclos continuisse dicunt; sed Iosephus Hebr. lib. 14. cap. 12. antiq; asserit duas libras cum dimidio valuisse. Latinè dicitur Mina, cujus valor. Vide Falenum. MOATRA, terminus Theologorum hispanorum in materia de contractibus, id est, quando fide, & non pecunia de contanti emitur, sed rigorosissimo pretio. & posseà eidem vendenti vili pretio in compensationem debiti traditur, ita ut primus emptor re vendira, ex vi primi contractus, adhuc remaneat in parte debitor, qui contractus in Hispania prohibitus est. In Italia hujusmodi contractus Stocco, & quando replicatur Bistocco dicitur. MODELA. FR. Modus. Est tamen obseva diuturna modela diætæ Libra cibi solidi, simplex hemina salerni. Fulbertus. Aliqui ex eo quia diæta est optimum salutis remedium, ideò pro Modela, Medelam legere malunt. MODIOLUS, quam partem rotæ significet. Vide Cantbus. MODIUM. Vide Maldrum. MODULA Iscol. FR. id est, quercus, I. si quis roborem, de damno, & injuria. MOECHIA, moxëia. FR. adulterium, can. Mere- trices, can. non moechaberis, 42. quæst. 5. can. non moechaberis, ibidem, qu. 6. Item fornicationem significat. Vide can. omnis moechia. Ibidem quæst. 4. MOECHUS, moixos. FR. nomen græcum, latinè adulter dicitur, can. qui vident. 32. quæst. 5. MOECHOSYNODUS, Moixosuodos, id est, adultera Synodus, coacta pro adulterio Constantini Copronymi Imperatoris Leonis IV. filii cum Theodote ejus famula, quam, vera uxore repudiata, imperatricem declarare intendebat. Baron. ann. 795. n. 42. & 43. propter quod oborta est Moechiana hæresis, id est, defensorum imperialis adulterii. Idem Baron. an. 809. n. 28. & seqq. MOESTIFICO, moestitiam affero. [Accepimus itaque vestræ charitatis epistolam, quæ nostrum ex parte relevavit, ex parte verò moestificavit exilium. Verba Synodi in operibus Sancti Fulgentii inserta, in tit. de veritate prædestinar. MOGILALUS, mutus, ex græco moqialalos, quod propriè balbutientem significat; sed D. Cyprianus pro muto usurpavit; sic enim ad Fort. de exhortat. Mart. cap. 10. inquit: [Qui fecit mogilalum, & surdum] quare ejusdem pervetusti Codices Veronensis, scilicet, & Beneventanus habent. [Qui fecit mutum, & surdum. MOGOG. FR. de Gog, & Mogog regionibus in Scythia non rarò in sac. Pagina. Iosephus Hebr. lib. I. antiq. c. 7. ait, quòd à Magog, qui fuit unus ex Japheri filiis, Mogogæ ita denominati fuere. S. Hieronymus inquit: [Iudæi, & nostri judizantes putant Gog gentes esse scythicas, immanes, & innumerabiles, quæ trans Caucasum montem, & Mæotidem paludem, & propè Cassium mare ad Indiam usque tendantur.] Et Chronicon Alex. [Sunt qui dicant ex Mogog Gothos, Sarmatas, & Scythas esse oriundos] Ego tamen putarem Mogog esse Moschos Asiæ populos: nam in Ezechiel. c. 39. I. habetur: [Ecce ego super te Gog principis capitis Mosoch] At cùm Propheta hic loquatur unitè Gog cum Mosoch, signum est ergo, quòd inter Hebræos idem eræ dice-
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members of the Messanian Church use mitres of white silk. FR. Thus Carolus Morabitus in Annal. Messan. Eccl. tit. I. n. 18. ∴ Dignitaries of the Cathedral of Melfi, and of the Cathedral of S. Michael of Mount Gargano, likewise the Canons of Lyon, who have the title of Count, in the Cathedral Church of S. John the Baptist, and all the Canons of the Collegiate Churches of the said City wear a mitre of the color of the current day; but in Choir they wear the clerical biretta of a Canon instituted in Sacred Orders; for Canons of minor orders assist in choir with uncovered heads. Thus also in the Conventual Church of the Knights of Malta, one who is not in holy orders may not wear a biretta. Likewise the Canons of the Cathedral of Naples use mitres of linen cloth, and the Canons of Lucca ones of damask silk. Further, the Provost of the Church of S. Mark of Venice has the use of the mitre, by indult of Alex. III. Likewise the Provost of the Cathedral of Casurgis, or Prague in Bohemia. Bzovius, year 1378. Likewise the Provost of the College of Pratensis. Congreg. Rit. 12 Nov. 1601. Likewise the Visitor, or Corrector of the Hospital of Naples. The same Congr. 29 May 1621. Likewise the Chaplain of the King of Norway by concession of Clem. V, year 1312, and the Treasurer of the royal Chapel of Paris by indult of Clem. VII at the request of Francis I King of the French. Among religious men, however, the General of the Hieronymian Monks in Italy. The same Congr. 14 Mar. 1571. The Provost of the Monastery of Chotiesconviensis. The same Congr. 12 Mar. 1618. And the Guardian of the Holy Sepulchre in Jerusalem in solemn functions. Likewise among laymen, Urtislaus, Duke of the Bohemians, by concession of Alex. II, in the year 1008. The mitre was never granted to laymen, as in the confirmation of the same indult by the successor of the same Alexander, Gregory VII, in a letter directed to the same Duke it is mentioned. In any case, all Canons wearing mitres, in the distributions of candles, ashes, and palms, although they have a mitre, must nevertheless rise and stand, in distinction from the Bishop, whom it befits to sit. Sac. Cong. Episc. 18 Feb. 1650. MITTENTES. See Libellatici. MITTIO, what it signifies. See Gasindus. MIXTUM, morning breakfast: it is called mixtum, because it consisted solely in a morsel, or mixture, of bread and wine. The weekly reader should take the mixtum, before he begins to read, lest perhaps it be hard for him to endure fasting. In the Cistercian Nomasticon, part I. c. 23. But corruptly both in the Rule of the Benedictines and of the Camaldolese it is written Mistum. MIZINUM. See Imisulum. MNA, Mva, a species of coin, of which Christ spoke when He said: [And having called his servants, he gave them ten minas. Luke 19.] Some expositors say that this contained sixty shekels; but Josephus the Hebrew, book 14, chap. 12, of the Antiquities, asserts that it was worth two and a half pounds. In Latin it is called Mina, whose value. See Falenum. MOATRA, a term of the Spanish theologians in the matter of contracts, that is, when by faith, and not with money in cash, one buys at the strictest price, and then the same is delivered to the vendor at a low price in compensation for a debt, so that the first buyer, having resold the thing, by force of the first contract, still remains in part a debtor; which contract in Spain is forbidden. In Italy such a contract is called Stocco, and when repeated Bistocco is said. MODELA. FR. Modus. Yet the long-observed modela of diet is a pound of solid food, a simple hemina of Salerno. Fulbertus. Some, because diet is the best remedy of health, therefore prefer to read Medelam rather than Modela. MODIOLUS, what part of the wheel it signifies. See Cantbus. MODIUM. See Maldrum. MODULA Iscol. FR. that is, an oak, I. if anyone [sues] for oakwood, for damage and injury. MOECHIA, moixëia. FR. adultery, can. Meretrices, can. non moechaberis, 42nd question, 5th canon, can. non moechaberis, ibid., question 6. Likewise it signifies fornication. See can. omnis moechia. Ibidem question 4. MOECHUS, moixos. FR. a Greek name, in Latin it is called adulter, can. qui vident. 32nd question, 5th canon. MOECHOSYNODUS, Moixosuodos, that is, the adulterous Synod, convened for the adultery of Constantine Copronymus, Emperor, son of Leo IV, together with Theodota his maidservant, whom, after repudiating his true wife, he intended to declare empress. Baron. year 795, n. 42 and 43. on account of which the Moechian heresy arose, that is, of the defenders of imperial adultery. The same Baronius, year 809, n. 28 and following. MOESTIFICO, I bring sadness. [Thus we received the letter of your charity, which partly relieved our exile, and partly saddened it. The words of the Synod inserted in the works of Saint Fulgentius, in the title de veritate prædestinar. MOGILALUS, mute, from the Greek moqialalos, which properly means a stammerer; but St. Cyprian used it for mute; for thus in the letter to Fortunatus, de exhortat. Mart. cap. 10, he says: [Who made the mogilalum, and the deaf] wherefore the very ancient Verona and Benevento Codices have. [Who made the mute, and the deaf. MOGOG. FR. concerning the regions of Gog and Magog in Scythia, not rarely in Holy Scripture. Josephus the Hebrew, book I of the Antiquities, c. 7, says that they were thus named from Magog, who was one of the sons of Japheth. St. Jerome says: [The Jews, and our own commentators, think Gog to be Scythian peoples, huge, and innumerable, who extend beyond Mount Caucasus, and the Maeotian marsh, and toward the Caspian sea all the way to India.] And the Chronicle of Alexandria: [There are those who say that from Mogog the Goths, Sarmatians, and Scythians are descended.] I, however, would think Mogog to be the Moschian peoples of Asia; for in Ezekiel ch. 39, v. 1, it is said: [Behold I am against you, Gog, prince of the head of Mosoch] But since the Prophet here speaks unitedly of Gog with Mosoch, it is therefore a sign that among the Hebrews the same was dice-
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MO dicere Mogog, ac Mosoch. Montanus etiam ait in Appar. Biblico, quòd Mosochi in sacr. literis sunt, qui hodie Moschovitæ appellantur. MOLA. Vide Vox molæ. MOLINUM. FR. molendinum. 1. si quis molinum, de damno, & injuria. MOLLIO. FR. relaxo. [Mollientes rigorem. 5. decretal. tit. 34. cap. 10. MOLLITIES. FR. deliciæ: [Mollitiis, & sæcula- ribus rebus obligari non debent.] De Clericis loquitur ex Cypriani textu, can. Mollitiis, 2. 1. qu. 3. Ubi Glossa [Mollitiis, id est, delitiis] decla- rat; sed textus mendosè, & Glossa inconsultè habent: nam in canone sequenti ex eodem Cy- priano habetur Molestiis, non Mollitiis. [Nec molestiis, & sæcularibus negotiis alligentur. can. Ii qui, ibidem.] Item ex eodem Cypriano cla- rius: [Ne quis Sacerdotes, & Ministros Dei Al- tari ejus, & Ecclesiæ vacantes, ad sæculares mo- lestias devocet. can. Sacerdotium, loc. cit. MOMENTALITER, statim, repentè. [Ut utriusque officii momentaliter perciperet plenitudinem. S. Ursus Abbas in vita Sancti Marcelli, lib. 2. cap. 3. S. 9. MONACHA. FR. Monialis. [In nullo loco Mo- nachos, & Monachas permittimus in unum Mo- nasterium; sed nec ea, quæ duplicia Monasteria vocantur, can. in nullo 18. quæst. 2.] Vide Mona- stica. Monialis. MONACHALIS. Vide Monachilis. MONACHATUS. Vide Singularitas, Monachium. & Monachus. MONACHILIS, monachalis, quod ad Monachos spectat. [Religiosissimi Patris Hildebrandi Cluniacensis Monasterii Prioris monachilis di- strictionis nobile monasterium expetivit. In Vi- ta Sancti Majoli] Monachales vestes. Vide Reli- giosus. MONACHIUM, monachion, monachatus, monachi status. [Ecclesiæ, vel martyrio, vel Clero, vel Mo- nachio, vel pauperibus, 1. Generali Cod. de Sa- crosanct. Eccles.] Vide Singularitas. MONACHO, as. Monachum facio. MONACHUS, græca vox Monachos, id est, solitarius, seu, ut aliis placet, à græca dictione monos, id est, solus, & æcos, moestus, ad denotandum sæculi secessum Religiosi proprium. FR. singularis etiam interpretatur in, can. placuit omnibus. 16. quæst. 1. [Monachus, id est, solus, quid facis in Urbibus, quæ utique non sunt solorum habitacu- la, sed multorum? can. si cupis, ead. 16. quæst. 1. Quia sicut piscis sine aqua caret vita, ita sine Mo- nasterio Monachus, can. Placuit communi, ibi- dem. Agnoscat nomen suum; monos enim græ- cè, latinè est unus; Achos græcè, latinè tristis so- nat. Ibidem.] An Monachus possit esse Iudex, vel Advocatus. Vide Glossam in, can. de præsen- tium, 16. quæst. 1. An possit esse tutor, vel cura- tor. Eadem Glossa in, can. Generaliter ibidem. Quàm indecens sit Monacho foresibus negotiis se implicare. Vide Foralis. In quo non debeat Mo- nachus se immiscere. Vide Disciplinatus. Anti- Hierolexicon Magri. MO 373 quitus titulum Fratris habebat. Vide Frater. Mo- nachustenetur potiùs obedire Episcopo, quàm Abbati. can. Qui resistit. 11. quæst. 3. & ibi Glossa. Monachisquare pax in Mista non dabatur. Vide Pax. Monachi Longi, qui dicti sunt. Vide Longi Monachi. Inepta quidem est etymologia in Glossa ad 1. 4. Cod. de Summa Trinit. ubi inquit [Monachus græcè, latinè dicitur Auriga.] Mo- nachi Synonima & species. Vide Asceta. Cucul- latus in dict. Cuculla. Celliota. Claustrum. Contra- dium. Dupla. Ecete. Enclistus. Griseus. Gyrovagus. Hesycasta. Hieromonachus. Inclusus. Lucifugæ. Mandrita. Monazontes. Nazaræus. Nonnus. Servi- tor. Monachorum officia. Vide Abbas. Archi- mandrita. Canonarcha. Circumitor. Deuteriarius. Grangiarius. Pantocratorenus. Paramonarius. Sympæctes. Synodica. Item Monachus in S. Gre- gorii Registro, lib. 1. epist. 42. est cognomen illius Joannis sæcularis, nempè, de quo ibi dicitur te- stamentum condidisse, ex eo quia, ut benè adver- tit Latinus Latinius in eo loco, Monachi testa- menta condere non possunt. Monachi orientales S. Pauli. Vide Tonsura. Monachorum vestes. Vide Religiosus. MONARCHICI, Hæreticorum secta, quia unum caput in divinis personis asserebant, quos San- ctus Cyprianus Monarchianos vocat. MONAS, monas, unitas. [Quia monas decies mul- tiplicata in denarium ducitur. S. Greg. lib. 9. mo- ral. cap. 2. MONASTERIUM, monastion. Vide Asceterium. Claustrum. Clausura. Cænobium. Dupla. Ergasterium. Hegumernachium. Irenæus. Laura. Locutorium. Man- dra. Metanæa. Panetaria. Paraclitense. Phrontiste- rium. Refectorium. Sacelia. Semnium. Scriptorium. Xenodochium. MONASTICA, monastion, monialis, [Ancillis Dei, quas vos græca lingua Monasticas dicitis. S. Gre- gor. in Regist. lib. 6. cap. 187.] Vide Monacha. Mo- nialis. MONAZONTES, monazontes, Monachi solitarii. Cassianus collat. 18. cap. 5. In aliquibus codicibus Monzontes mendosè legitur. MONELA, admonitio, monitum. [Si manu quis tentaverit provocare, præstò est Dominica mo- nela: Verberanti te, inquit, in faciem, eriam alte- ram genam obverte. Tertull. de pallio, cap. 8.] FR. Monella mendosè pro Monela legitur apud Luciferum Caralitanu[m], lib. 2. pro S. Athanasio, hoc pacto: [Tanquam fugisset nos Domini monella, dicentis; Attendite vobis à falsis Prophetis. MONETA, ejus species. Vide Asprum. Bisanti- nus. Dipondium. Drachma. Fartus. Ferdoni. Follera- lis. Geldus. Gerulus. Granaticus in d. Siliqua. Hy- perpyron. Libra. Malachinus. Maraobotinus. Marca. Marmotinus. Michelatus. Minutalis. Minutum. Mna. Obulus. Obryziati. Papeletra. Papiensis. Peculium. Provisinus. Pulveraticum. Romaninus. Saracenus. Siclus. Siliqua. Solidus. Stater. Talentum. Tarenus. Teruntianus. Tre- missis. Trimesium. Turonis. Vncia. Usus antiquus spargendi monetas in coronatione Summi A a 3 Pon-
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MO to say Mogog, and Mosoch. Montanus also says in the Biblical Apparatus that the Mosochi in the sacred writings are those who today are called Muscovites. MOLA. See the word molæ . MOLINUM. FR. mill. 1. if someone, regarding a mill, for damage and injury. MOLLIO. FR. I relax. [Softening severity. 5. decretal tit. 34. cap. 10. MOLLITIES. FR. delights: [They ought not to be bound by delights and secular matters.] He speaks of Clerics from the text of Cyprian, canon Mollitiis, 2. 1. qu. 3. Where the Gloss [Mollitiis, that is, delights] explains; but the text is corrupt, and the Gloss imprudently has it so: for in the following canon from the same Cy- prian it is found Molestiis , not Mollitiis . [Nor let them be bound by annoyances and secular affairs. can. Ii qui, ibidem.] Likewise, more clearly from the same Cyprian: [Let no one draw the Priests and Ministers of God, who are occupied with His Altar and the Church, to secular troubles. can. Sacerdotium, loc. cit. MOMENTALITER, immediately, suddenly. [So that he might receive the fullness of both offices at once. S. Ursus Abbas in the life of Saint Marcellus, book 2, chap. 3. S. 9. MONACHA. FR. nun. [We permit in no place monks and nuns to be in one monastery; nor even those which are called double monasteries, canon in nullo 18. question 2.] See Monastica. Monialis. MONACHALIS. See Monachilis. MONACHATUS. See Singularitas, Monachium. and Monachus. MONACHILIS, monachalis, that which pertains to monks. [The most religious Father Hildebrand, Prior of the Monastery of Cluny, sought out the noble monastery of monastic discipline. In the Life of Saint Majolus] Monachal vestments. See Religious. MONACHIUM, monachion, monachatus, the state of a monk. [To the Church, or to martyrdom, or to the clergy, or to monachium, or to the poor, 1. General Code on the Most Holy Church.] See Singularitas. MONACHO, as. I make a monk. MONACHUS, a Greek word Monachos, that is, solitary, or, as others prefer, from the Greek term monos, that is, alone, and echos , sad, to denote the retreat from the world proper to a religious man. FR. it is also interpreted as singular in canon placuit omnibus. 16. question 1. [Monachus, that is, alone, what are you doing in cities, which certainly are not dwellings of the solitary, but of many? canon si cupis, same 16. question 1. For just as a fish without water lacks life, so without a monastery a monk, canon Placuit communi, ibidem. Let him recognize his own name; for monos in Greek means one in Latin; Achos in Greek means sad in Latin. Ibidem.] Whether a monk may be a judge, or advocate. See the Gloss on canon de præsentium, 16. question 1. Whether he may be a tutor or curator. The same Gloss on canon Generaliter, ibidem. How unbecoming it is for a monk to involve himself in public business. See Foralis. In what matters a monk ought not to meddle. See Disciplinatus. Anti-Hierolexicon of Magri. MO 373 formerly bore the title of Brother. See Frater. A monk is bound rather to obey the Bishop than the Abbot. canon Qui resistit. 11. question 3. and there the Gloss. Why peace was not given to monks in the Mass. See Pax. The Long Monks, as they were called. See Longi Monachi. Indeed the etymology in the Gloss on 1. 4. Code on the Supreme Trinity is silly, where it says [Monachus in Greek is said in Latin to be Auriga.] Synonyms and species of monks. See Asceta. Hooded, in the word Cuculla. Celliota. Claustrum. Contradium. Dupla. Ecete. Enclistus. Griseus. Gyrovagus. Hesycasta. Hieromonachus. Inclusus. Lucifugæ. Mandrita. Monazontes. Nazaræus. Nonnus. Servitor. The offices of monks. See Abbas. Archimandrita. Canonarcha. Circumitor. Deuteriarius. Grangiarius. Pantocratorenus. Paramonarius. Sympæctes. Synodica. Likewise, Monachus in the Register of St. Gregory, book 1, epistle 42, is the surname of that secular John, namely of whom it is said there that he made a will, because, as Latinus Latinius rightly observed in that place, monks cannot make wills. The Eastern monks of St. Paul. See Tonsure. The vestments of monks. See Religious. MONARCHICI, a sect of heretics, because they asserted one head in the divine persons, whom Saint Cyprian calls Monarchians. MONAS, monas, unity. [Because monas multiplied ten times is brought into a denarius. S. Greg. book 9. moral. chap. 2. MONASTERIUM, monastion. See Asceterium. Claustrum. Clausura. Cænobium. Dupla. Ergasterium. Hegumernachium. Irenæus. Laura. Locutorium. Mandra. Metanæa. Panetaria. Paraclitense. Phrontisterium. Refectorium. Sacelia. Semnium. Scriptorium. Xenodochium. MONASTICA, monastion, nun. [The handmaids of God, whom you in the Greek tongue call Monasticas. S. Gregor. in the Register, book 6, chap. 187.] See Monacha. Monialis. MONAZONTES, monazontes, solitary monks. Cassian, collat. 18. chap. 5. In some manuscripts it is corruptly read Monzontes. MONELA, admonition, warning. [If anyone should attempt to provoke by hand, the Lord’s warning is at hand: To the one striking you, it says, on the face, turn the other cheek also. Tertull. de pallio, chap. 8.] FR. Monella is read corruptly for Monela in Lucifer of Cagliari, book 2, for Saint Athanasius, in this way: [As though the Lord’s warning had escaped us, saying: Take heed to yourselves from false prophets. MONETA, its kinds. See Asprum. Bisantinus. Dipondium. Drachma. Fartus. Ferdoni. Folleralis. Geldus. Gerulus. Granaticus in the said Siliqua . Hyperpyron. Libra. Malachinus. Maraobotinus. Marca. Marmotinus. Michelatus. Minutalis. Minutum. Mna. Obulus. Obryziati. Papeletra. Papiensis. Peculium. Provisinus. Pulveraticum. Romaninus. Saracenus. Siclus. Siliqua. Solidus. Stater. Talentum. Tarenus. Teruntianus. Tremissis. Trimesium. Turonis. Vncia. The ancient custom of scattering coins at the coronation of the Supreme A a 3 Pon-
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374 MO Pontificis. Vide Papa. In coronatione Imperatoris græci. Vide Epicombia. Ac in aliis occasionibus. Vide Roga. Strena. Qui falsas monetas cudit. Vide Paracharacta. De monetis. Vide lib. 3. decretal. tit. 39. cap. 20. Monetæ aureæ cæremonia, quam Papa in ore Primicerii imponebat. Vide Antiphona. MONIALIS. Vide Agapetæ sorores. Ascetria. Begina. Castimonalis. Devotæ. Discophora. Formaria. Lanipendia. Monacha Monastica Nonna. Præbendaria. Registoria. Earum velum. Vide Velum professionis. FR. Ad moniales accedere præter poenas, & prohibitiones recentes, invenitur antiqua prohibitio in Concil. Lateran. sub poena suspensionis, quoad Clericos, & excommunicationis, quoad laicos. In Decretal. de vita, & honestate Clericor. cap. 8. ubi Glossa exponit, quòd Frequentia pro duabus vicibus intelligatur. Monialis in prolatione Confiteor non debet dicere vobis Sorores. Vide Confessio in fine. Possunt Moniales respondere Missæ cantatæ. Vide Missa. Moniales quare comam tendunt in professione. Vide Tonsura. De velatione Monialium. Vide Velum professionis. MONOBAMBYLUM, vox græco latina, significat candelabrum unius candelæ, quæ ferebatur ante Patriarcham Constantinop. at in die illius creationis honorabatur ab Imperatore cum candelabro habenti duas candelas, quod Diabambylum dicebatur. [At ille recepto pastorali baculo ab Imperatore, ut fieri solet, honoratur diabambylo. Pachimeres histor. tom. 2. lib. 2. cap. 28. à Petro Possino latinè translatus: ] & ibidem in eruditis ad hunc locum ejusdem Possini notationibus satis osteditur Meursii error, qui credidit Monobambylum conclave significare, & Diabambylum atriu[m] esse, deceptus ex falso Textu Pharanzes, qui, lib. 3. cap. 19. hæc habet: [Secundùm hæc Patriarcha cum lampadibus ad diabambylum, sive atriu[m] descendebat, paratumque inveniens equum, ascendebat.] Sed verba Sive atrium ab interprete addita sunt. Quare Codinus loquens de cæremoniis ecclesiasticis Græcorum, ait, quòd Episcopo præibat [Diaconus manu tenens monobambylum] Esset quidem non parva ineptia asserere, Diaconum deferre in manu machinam conclave, si juxta Meursium, & Pharanzes interpretem his duabus dictionibus conclave, & atrii interpretationem daremus. Igitur sicut Monobambylum erat candelabrum unius luminis, sic Diaambylum candelabrum dicitur cum duobus luminibus, quod Imperatori tantùm deferebatur. Balsamon enim testatur, quòd Imperatori duo lumina præferebantur; Patriarchæ verò unum, ut in dict. Candelæ, Corona, diximus; sed in die creationis Patriarcha Diabambylo honorabatur, ut supra ex Pharanzes visum est. Etymon igitur horum nominum ex dictionibus græcis Monos, & dia, id est, unum, & duo, & latina Obambulum, id est, circum progressivum, provenit: Obambulus enim à Latinis dicebatur, à verbo Obambulo. MO --------Cùm solus obambulat ipse. Ovid. 2. Tristium. Ille quidem totam gemebundus obambulat Ætnam. Idem 13. Metamorph. Sic etiam malè interpretatus est Robertus Greygton Anglus in suis impostoribus notis ad Concilium Florentinum, ubi Monobambylon ampullam esse ait cum unico canaliculo, & Diabambylon ampullam cum duobus canaliculis. Fatetur idem insuper Robertus, quòd sit difficillimæ intelligentiæ, & tamen praxis Ecclesiasticorum orientalium Rituum docet esse flabellum, ut in dict. Flabellum dictum est. FR. In aliquibus tamen græcis Codicibus legitur , & , in quo sensu posset ampullam oleariam significare, & sic intelligeretur unica ampulla, vel binæ ampullæ. MONOCOSMUS. Vide Cosmus. MONOCRATOR, unicus potens, sive plenipotens. [In seniori Roma monocratorem constituunt, unico imperante. Chron. Casuien. lib. 4. cap. 127.] de Conrado loquitur. MONOCULO, oculo privo [Quem Deus monoculaverat. Marth. Paris. in hist. MONOGAMIA. Vide Monogamus. Vniviratus. MONOGAMUS, , id est, unius solius conjunctionis, vel matrimonii, qui semel duxerat uxorem, [Ut igitur in Domino nubas, secundùm legem, & Apostolum (si tamen id curas) qualis es, id matrimonium postulans, quod eis, à quibus id postulas, non licet habere ab Episcopo monogamo, à Presbyteris, ac Diaconis ejusdem Sacramenti, à viduis, quarum in te sectam recusasti. Tertull. lib. de Monogam.] Qui non habet notitiam Tertullianicorum temporu[m], difficiliter sensum prædicti textus percipere posset. Foeminæ enim tunc antequam nubebant, consilium, & informationem petebant ab Episcopo unà cum aliis Ecclesiasticis, viduisque Diaconissis, inquirentes viris conditiones, & hoc dicebatur, Petere matrimonium ab Episcopo, à vidua &c. quare perperàm aliqui hunc locum de nuptiali benedictione loqui intellexerunt. Nam sensus quidem improprius esset; non enim viduæ hanc benedictionem dare poterant. Idem Tertullianus in hunc locum appellavit Christum Monogamum propter unicum, spiritualeque matrimonium ab eodem cum Ecclesia ejus sponsa contractum, sic inquiens [Si verò non sufficis, monogamus occurrit in spiritu unam habens Ecclesiam sponsam] Hinc Monogamia unius uxoris matrimonium dicitur. Vide Agamus. Bigamus. Digamus. MONOGRAMMA, unica scriptura, seu subscriptio; nam semel subscribitur in signum confirmationis in id, quod in scriptura antecedenti continetur; itaque hæc dictio pro subscriptione, & confirmatione usurpatur. [Facto itaque testamento, monogrammate firmatur. Ordo in vita S. Burchardi. Et metaphoricè Monogrammus ingenuè loquentem denotat. [Nam nudi sermones corum, & monogramm-
Transcription: Translated (English)
374 MO Pontificis. See Papa. At the coronation of the Greek Emperor. See Epicombia. And on other occasions. See Roga. Strena. He who coins false money. See Paracharacta. On coins. See book 3 of the decretals, title 39, chapter 20. The ceremony of the golden coin, which the Pope placed in the mouth of the Primicerius. See Antiphona. MONIALIS. See Agapetæ sorores. Ascetria. Begina. Castimonalis. Devotæ. Discophora. Formaria. Lanipendia. Monacha Monastica Nonna. Præbendaria. Registoria. Their veil. See Veil of profession. FR. Besides the punishments and recent prohibitions against approaching nuns, there is found an ancient prohibition in the Lateran Council, under pain of suspension for clerics, and excommunication for laymen. In the Decretals, de vita et honestate Clericorum, ch. 8, where the Gloss explains that Frequentia is to be understood as twice. A nun, in the recitation of the Confiteor, ought not to say vobis Sorores. See Confessio at the end. Nuns may answer a sung Mass. See Missa. Why nuns stretch their hair in profession. See Tonsura. On the veiling of nuns. See Veil of profession. MONOBAMBYLUM, a Greco-Latin word, means a candlestick with one candle, which used to be carried before the Patriarch of Constantinople; but on the day of his creation he was honored by the Emperor with a candlestick having two candles, which was called Diabambylum. [But he, having received the pastoral staff from the Emperor, as is customary, is honored with the diabambylum. Pachymeres, Hist. tom. 2, book 2, ch. 28, translated into Latin by Peter Possino:] and there, in the learned notes to this passage by the same Possino, Meursius’s error is sufficiently shown, for he believed Monobambylum to mean a chamber, and Diabambylum to be a courtyard, being deceived by the false text of Pharanzes, who, in book 3, ch. 19, says this: [Accordingly the Patriarch, with lamps, descended to the diabambylum, that is, the courtyard, and finding a horse prepared, mounted it.] But the words “that is, the courtyard” were added by the translator. Wherefore Codinus, speaking of the ecclesiastical ceremonies of the Greeks, says that before the Bishop went [a Deacon holding in his hand the monobambylum]. It would indeed be no small absurdity to assert that the Deacon carried in his hand a contrivance meaning a chamber, if, according to Meursius and the interpreter of Pharanzes, we were to give to these two words the sense of chamber and courtyard. Therefore, just as Monobambylum was a candlestick with one light, so Diabambylum is called a candlestick with two lights, which was carried only before the Emperor. For Balsamon testifies that two lights were borne before the Emperor; before the Patriarch, however, one only, as we said in the entry Candelæ, Corona; but on the day of creation the Patriarch was honored with the Diabambylum, as seen above from Pharanzes. The etymology, therefore, of these names comes from the Greek words Monos and dia, that is, one and two, and the Latin Obambulum, that is, moving around in procession: for Obambulus was said by the Latins, from the verb Obambulo. MO --------When he wanders alone. Ovid, Tristia 2. He indeed, groaning, wanders about the whole of Etna. The same, Metamorphoses 13. Thus also Robert Greygton, an Englishman, interpreted this badly in his false notes to the Council of Florence, where he says Monobambylon is a flask with a single spout, and Diabambylon a flask with two spouts. The same Robert further admits that it is of the greatest difficulty to understand, and yet the practice of the clergy of the Eastern rites teaches that it is a fan, as was said in the entry Flabellum. FR. However, in some Greek codices there is read , and , in which sense it could mean an oil-flask, and thus one would understand either a single flask, or two flasks. MONOCOSMUS. See Cosmus. MONOCRATOR, sole ruler, or one having full power. [In old Rome they appoint a monocrator, one man ruling. Chron. Casuien. book 4, ch. 127.] It speaks of Conrad. MONOCULO, deprived of one eye [Whom God had made one-eyed. Marth. Paris. in hist. MONOGAMIA. See Monogamus. Univiratus. MONOGAMUS, , that is, of a single union, or marriage; one who had once taken a wife. [So that, in the Lord, you may marry according to the law and the Apostle (if indeed you care about that), asking for that kind of marriage, which those from whom you ask it are not allowed to have, from a monogamous Bishop, from Presbyters and Deacons of the same sacrament, and from widows, whose sect you have refused in yourself. Tertull., book On Monogamy.] One who does not have knowledge of Tertullian times could hardly grasp the sense of the aforesaid text. For women then, before they married, sought advice and instruction from the Bishop together with other ecclesiastics and widowed deaconesses, inquiring into the conditions of husbands, and this was called asking for marriage from the Bishop, from a widow, etc.; wherefore some wrongly understood this passage to refer to nuptial blessing. For that would indeed be an improper sense; for widows could not give this blessing. The same Tertullian, in this passage, called Christ Monogamous because of the one and spiritual marriage contracted by him with his Church as bride, thus saying: [But if you are not sufficient, the monogamous one meets you in the spirit, having one Church as bride.] Hence Monogamy is said to be the marriage of one wife. See Agamus. Bigamus. Digamus. MONOGRAMMA, a single writing, or signature; for one signs once as a sign of confirmation of what is contained in the preceding writing; thus this word is used for signature and confirmation. [Thus, after the will has been made, it is confirmed by monogram. Order in the life of St. Burchard. And figuratively Monogrammus denotes one speaking frankly. [For their words are plain, and monogramm-
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MO grammi videntur, in vita S. Syncleticæ Virg. MONOMACHIA, singulare certamen, duellum, græcè enim μονομαχια singulare certamen significat. Duellum est prohibitum in naturalibus, civilibus legibus, ecclesiasticisque constitutionibus, præsertim Tridentinæ Synodi. FR. [Salvis nihilominus prohibitionibus de monomachiis, sive duellis, antea promulgatis. Innocent. III. in, lib. 3. decretal. tit. 50. cap. 9.] ibi Glossa. [Dicitur Monomachia à monos, quod est unum, & machia pugna, quasi pugna unius contra alterum] :::Quando in duello inciditur in illis circumstatiis in bul. Greg. XIII. contentis, tunc intra Italiâ erit casus Pontifici reservatus, nempè, quando intimatur tempus, & locus ad duellum, & acceditur, licèt duellum non fuerit subsequutum, & hoc secundùm probabiliorem opinionem dicitur. MONOPHYSITÆ, Monophositæ, Heretici, qui in Christo unam tantùm naturam asserebant, quam opinionem amplexus est quidam Iacobus, pro qua cùm esset acerrimus defensor, ideò hi sectarii usque ad præsens Jacobitæ dicuntur; hæc hæresis præcipuè viget in Æthiopia. FR. De Monophysitis mentionem facit Gregor. in Regist. lib. II. epist. 55. & , lib. 9. epist. 61. MONOTESSARON, Monotæsapor; sic ab Ammiano Alexandrino appellata est historia ex quatuor Evangeliis in unum contexta, & concatenata, ex dictionibus græcis μονον, id est, unum, & τεωασον, quaternarium. MONOTHELITÆ, hæreticorum secta, ex græco vocabulo Monothelitæ, id est, unica voluntas; asserebant enim unicam tantùm in Christo voluntatem, & licèt duas naturas admitterent in eodem Christo, unam solam voluntatem, ac unicam operationem in eo fuisse fatebantur, quam Theandricam, latinè Deivirilem appellabant; licèt enim hoc vocabulo etiam catholici, ex S. Dionysii doctrina, utebantur; tamen diversum significatum importabat in sensu catholico; hi enim Deivirilem in Christo profitentur fuisse distinctam, ut in dict. Deivirili, dictum fuit; sed Monothelitæ asserebant hanc Deivirilitatem fuisse in unum confusam. Vide Theandricus. FR. Vide hanc quæstionem apud Baron. an. 563. n. 3. & seqq. an. 628. n. 4. & 5. & alibi passim. Item can. habeo, dist. 16. & ibi Glossa in can. ab antiqua, de consecrat. dist. 4. Vide Aquarii. MONTANI, sive Montenses. FR. sic ab Optato Milevitano appellati sunt Donatistæ Romam incolentes, quia pro eorum exercitiis extra Urbem in montibus se conferebant: [Sic speluncam quandam foris à Civitate gradibus sepserunt, ubi ipso tempore conventiculum habere potuissent: unde Montenses appellati sunt. Optat. Millevit. lib. 2.] Ob id eodem nomine à D. Hieronymo Campates, & Campenses appellati sunt in chronicon. Itaq; manifestus Erasini Roterodami error fuit, asserendo Donatistas Montanos appellatos fuisse à Montano Hæresiarcha, quia Montanus fuerat Cataphrygiorum hæresiarcha, ut in dict. Cathari visum est; ex can. Hi verò, de consecr. dist. MO 375 4. Ita etiam Librariorum incuria in Epiphanii Anachoretæ textu habetur, quòd Montanenses dicti sunt Novatiani, dum Donatiani deberent dici. Hos etiam ex contemptu à rupibus Rupitanos, sive Rupitas D. Augustinus appellavit in lib. de unit. cap. 9. & in , epist. 165. de quodam Donatista Episcopo ita scribens [Præsidens paucis Afris in Urbe Roma, Montensium, sive Rupitarum vocabulum propugnavit.] Ubi advertendum, quòd in aliquibus Codicibus mendosè Cuzupitarum legitur. In 24. quæst. 3. can. 39. habetur hæc verba: [Montani hæretici dicti, quòd tempore persecutionis in montibus latuerunt, qua occasione se à Catholicæ Ecclesiæ corpore diviserunt.] Hi inter alia negabant poenitentiam. D. Hieronymus in Epitaph. Fabiolæ ad Oceanu[m]. Vide Agnostici. Montanus hæresiarcha, quare dictus fuit Paracletus. Vide Psychicus. MORALIS SENSUS SAC. SCRIT. Vide Anagogia. Tropologia. MORATA, mora, temporis spacium. [His autem propositis Dominus Papa aliquantulùm hæsitans post moratam coepit loqui. In Translat. S. Thomæ Aquin. MORBI GRNERA. Vide Besentericus. Cephalagia. Dipsas. Elephantinus. Exoche. Fanaticus. Ficta. Picus. Frigoriticus. Glaucoma. Gutternosus. Gutteria Helucus. Hemitritæus. Hydrophobus. Inæqualitas. Incubo. Nyctages. Ophtalmicus. Opisthotonus. Otalgicus. Pannucula. Paralyticus. Phagedæna. Rames. Rhagas. Scotoma. Typus. MORCHIDIUM. Vide Mortridum. MORDAX, instrumentum quoddam. Vide Pavula. MORDRUM. Vide Mortridum. MORENU, hebraicè Prophetam significat. Vide Videns. MORES. Vide Mos. MORGANEGIBA, maritale donum. [In dote quam morganegiba, hoc est, maritali dono, in Franciam venientem certum est adæquasse. Greg. Turonen. lib. 9. cap. 20.] Ex dictionibus germanicis Morgen, id est, mane, & Gab; id est, donum: ne idem Gregor. Turonen. [Tam in dote, quàm in morgengabe, hoc est, matutinali dono, certum est adæquasse] hinc inter Juristas adhuc italicè dicitur matrimonium Alla morgana. MORGANITICUM, maritale donum, ut supra. [Joannes asserens Dominicam ad se spectare, tanquam matri suæ per Rodolphum Regem olim morganitico jure donatam, libenter habuisset. Albert. Argentin. in Chron. MORGENGABIS. Vide Morganegibæ. MORGINCAP. FR. donatio, seu donum maritale, ut supra, quod fit in sponsalibus, illudque esse non poterat ultra quartam partem ejus substantiæ, 1. si pater, de sponsalibus, & 1. si quis Longobardus, de his, quæ à viro. MORIO, fatuus. Vide Murio. MORTOC. FR. Brachii pars super cubitum, 1. si quis homini libero, de convitiis. In lege Longobard. A 2 4 Mo-
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MO grammi seem to appear in the life of Saint Syncletica the Virgin. MONOMACHIA, a single combat, a duel; for in Greek μονομαχια signifies a single combat. Duelling is prohibited by natural law, civil laws, and ecclesiastical constitutions, especially those of the Council of Trent. FR. [Notwithstanding the prohibitions concerning monomachies, or duels, previously promulgated. Innocent III, in lib. 3 Decretalium, tit. 50, cap. 9.] there Gloss. [It is called Monomachia from monos, meaning one, and machia, battle, as it were the battle of one against another.] :::When one is drawn into a duel in those circumstances contained in the bull of Gregory XIII, then within Italy it is a case reserved to the Pontiff, namely, when the time and place of the duel are announced and one proceeds, although the duel has not in fact followed; and this is said according to the more probable opinion. MONOPHYSITES, Monophysites, heretics who affirmed in Christ only one nature; this opinion was embraced by a certain Jacob, and because he was an especially ardent defender of it, these sectarians are even to the present day called Jacobites; this heresy chiefly flourishes in Ethiopia. FR. Gregory mentions the Monophysites in the Register, lib. II, epist. 55, and lib. 9, epist. 61. MONOTESSARON, Monotæsapor; thus was called by Ammianus of Alexandria the history woven together and concatenated from the four Gospels into one, from the Greek words μονον, that is, one, and τεωασον, the quaternary. MONOTHELITES, a sect of heretics, from the Greek word Monothelites, that is, one will; for they asserted only one will in Christ, and although they admitted two natures in the same Christ, they confessed that there was in Him only one will and one operation, which they called Theandric, in Latin Deivirile; for although Catholics also used this term, following the teaching of Saint Dionysius, it nevertheless had a different meaning in the Catholic sense; for they profess that the Deivirile in Christ was distinct, as was said in the entry Deivirile; but the Monothelites asserted that this Deivirility was confused into one. See Theandric. FR. See this question in Baronius, year 563, no. 3 and following; year 628, nos. 4 and 5, and elsewhere throughout. Also canon habeo, dist. 16, and there Gloss. in canon ab antiqua, de consecrat. dist. 4. See Aquarii. MONTANI, or Montenses. FR. thus were the Donatists dwelling at Rome called by Optatus of Milevis, because for their exercises they gathered outside the city in the mountains: [Thus they enclosed with steps a certain cave outside the city, where at that very time they could have had their meeting; hence they were called Montenses. Optat. Milevit., lib. 2.] For this reason, by the same name, Saint Jerome called them Campates and Campenses in the Chronicle. Therefore Erasmus of Rotterdam made a manifest error in asserting that the Donatists were called Montani from the heresiarch Montanus, because Montanus was the heresiarch of the Cataphrygians, as was seen in the entry Cathari; from canon Hi vero, de consecr. dist. 4. In the same way, through the carelessness of copyists, in the text of Epiphanius the Anachorete it is found that the Montanenses were called Novatians, whereas it ought to have said Donatists. Saint Augustine also called them from contempt Rupitani, or Rupitae, in the book De unitate, cap. 9, and in epist. 165, writing thus of a certain Donatist bishop: [Presiding over a few Africans in the city of Rome, he upheld the name of the Montenses, or Rupitae.] It should be noted here that in some codices the corrupted reading Cuzupitarum is found. In 24, quaest. 3, canon 39, these words are found: [The heretics called Montani, because in time of persecution they hid in the mountains, on which occasion they separated themselves from the body of the Catholic Church.] Among other things, these denied penance. Saint Jerome in the Epitaph of Fabiola to Oceanus. See Agnostici. Montanus the heresiarch, why he was called Paraclete. See Psychicus. MORAL SENSE OF SACRED SCRIPTURE. See Anagogia. Tropologia. MORATA, delay, a span of time. [But with these matters set forth, the Lord Pope, hesitating somewhat, after a delay began to speak. In the Translation of Saint Thomas Aquinas.] MORBI GRNERA. See Besentericus. Cephalagia. Dipsas. Elephantinus. Exoche. Fanaticus. Ficta. Picus. Frigoriticus. Glaucoma. Gutternosus. Gutteria. Helucus. Hemitritaeus. Hydrophobus. Inaequalitas. Incubo. Nyctages. Ophtalmicus. Opisthotonus. Otalgicus. Pannucula. Paralyticus. Phagedaena. Rames. Rhagas. Scotoma. Typus. MORCHIDIUM. See Mortridum. MORDAX, a certain instrument. See Pavula. MORDRUM. See Mortridum. MORENU, in Hebrew signifies a prophet. See Videns. MORES. See Mos. MORGANEGIBA, a marital gift. [In the dowry which he made certain had been granted to the woman coming into France as morganegiba, that is, as a marital gift. Gregory of Tours, lib. 9, cap. 20.] From the German words Morgen, that is, morning, and Gab, that is, gift: thus the same Gregory of Tours [Both in the dowry and in the morgengabe, that is, the morning gift, it is certain to have been made equal.] Hence among jurists in Italian it is still called matrimonio alla morgana. MORGANITICUM, a marital gift, as above. [John, asserting that Domenica belonged to him, as having once been given to his mother by King Rodolph by morganatic right, would have gladly possessed her, Albert of Strasbourg in the Chronicle.] MORGENGABIS. See Morganegibae. MORGINCAP. FR. a donation, or marital gift, as above, which is made at betrothal, and it could not be more than the fourth part of that substance, 1. si pater, de sponsalibus, and 1. si quis Longobardus, de his, quae a viro. MORIO, a fool. See Murio. MORTOC. FR. the part of the arm above the elbow, 1. si quis homini libero, de convitiis. In the Lombard law A 24 Mo-
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376 M O MORIOR. Vide Paulito in dict. Biothanatos. Pauso. MORS. Vide Discidium. Excessus. Exequiæ. Missa defunctorum. Pausatio. Reditio. Spatium humanitatis. Mortui dicuntur inferi. Vide Superi. MORS VIOLENTA. Vide Apocarteresis. Ahori. Biothanatus. MORSUS, fibula. Vide Firmaculum. MORTICINUM. FR. animal naturaliter mortuum, cujus carne vesci prohibuit Deus in veter. testam. [Morticina vitabitis. Levit. cap. II.] Vide Suffocatus. MORTIFICATUS, morti damnatus. [Quoniam filii mortificationis estis, id est, mortipunitionis. Lucifer Caralit. MORTIFICO, morte punio. [Et mortificavit ipse Sacerdotes Domini. Lucifer. Caralit. lib. 1. ad Constant. Imp. Venerunt duo Presbyteri pleni iniquæ mentis adversus Susannam, ut mortificarent eam. Idem, lib. 2. MORTILOGIUM. FR. id est, mortis elogium. MORTRIDUM, homicidium. [Qui spontè per fraudem, & avaritiam hominem innoxium cæciderit, quod mortridum vocant. Concil. Aurelian.] Alii tamen Morchidum legere malunt. Hinc occisor Murdrator, & occisus Murdratus dictus fuit. Item Mordrum, & Murdum occisio, quæ omnia ex germanico Moerden, belgico Moord, atque gallico Meurtre, quæ homicidium significant, derivantur: quin & Galli homicidam Meurtier vocant. MORTUARIUM. Vide Mortuorum. MORTUORIUM, in statutis Melitensium Equitum dicuntur fructus Commendæ currentes à die obitus Commendatarii usque ad futurum proximum Maji mensem, qui ad commune Ærarium spectant, ad quod etiam pertinet subsequens, ac integra annata, à Majo, nempè, prædicto, usque ad aliu[m] Majum, quod Vacans dicitur. Sed Mortuarium in jure canonico significat quandoque tertiam, quandoque quartam, quandoque medietatem funeralem. Glossa in, cap. 16. tit. 31. lib. 1. decretal. & cap. 14. lib. 3. decretal. tit. 16. de quo etiam agitur in extrav. comm. lib. 5. cap. 4. MORTUUS. FR. aliquando Idolum intelligitur. Gloss. in can. & jurabunt. 22. quæst. 1. Vide Necrothyta. Mos, & Mores. FR. differunt inter se. Vide Glossam in can. Mos est longa, dist. 1. MOSCHORUM RITUS. Vide Baptismus. Cherubim. Concionator. Crux. Evangelium. Icona. Mitra. Eorum Patriarcham Archipopo appellant. Vide Patriarcha. Eorum etymon. Vide Mogog. MOTITIO, in statutis Equitum Melitensium idem est ac Optio, quando, scilicet, Commendatarius habens necessaria requisita relinquit commendam, quam possidet, & meliorem optat, vulgari ter Smutire dicitur à gallica voce Motire, id est, nomine. Vide Optio. MOTUS PROPRIO, Bullæ pontificiæ species. Vide Leges. MOZARABICUS, ritus sacer quidam, qui in ali- MU quibus Hispaniarum Ecclesiis observatur, qui & Gothicus dicitur, à D. Isidoro Hispalensi Archiepiscopo institutus, cujus observantia à Concilio Toletano IV. universæ Hispaniæ commendata fuit; sed cùm esset multis erroribus per introductionem dominantium Barbarorum depravatus, juslu[m] Greg. VII. regnante Alphonso VI. dimissus fuerat, ut ex epistolis 64. & 83. lib. 1. præfati Pontificis ad eundem Regem datis liquet. Tandem tempore Francisci Ximenez Toletani Archiepiscopi Missale, ac Breviarium, juxta catholicos sensus correcta sunt, ac latinis characteribus impressa, & instituti sunt aliqui Sacerdotes, qui tenerentur juxta mozarabicum ritum officiare, & in præsenti in quinque Toletanæ diœcesis parochialibus Ecclesiis observatur, ac eriam in Cappella ab eodem Archiepiscopo erecta sit idem. Item in Cappella Doctoris Talabricensis Salmanticensis diœcesis. Hic igitur ritus ab omnibus aliis Ecclesiasticis Mozarabicus, id est, mixtarabicus appellatus est, quia Christiani tunc cum Arabibus, seu Agarenis mixti erant: sive Mos-arabicus dicebatur, quia inter eosdem infideles, tunc ibi regnantes, morabantur fideles; sed ante horum tyrannicum adventum Gothicus appellabatur. Pertinentia. Vide Hostia. Invitatorium. Missa mozarabica. MOZZETA. Vide Bavarum latum. Birrus. Capuccinus. Florellus in dict. Flocus. MPAILUS. Vide Bajulus. MUCCINIUM, sudariolum, sumpto vocabulo à nasi muccositate tergenda in Thusciæ quibusdam locis Moccichino: [Mitra, strophium, fascia, pulvinus, muccinum. Arnobius, lib. 1. adversus gentes. MUERDEM, Machometanorum Minister. Vide Nolarium. MUFFULA, cylindracea, semimancia hyemalis ad manus cælefaciendas, italicè Manizza, seu Manicotto dicitur. [Abbas provideat, ut unusquisque Monachorum habeat vuantos in æstate, & mufulas in hyeme vervecinas, in Addit. cap. 12. Constit. Caroli Magni. MULCEDO, melodia, harmonia. [Culto peracto vigiliarum, quas alternantes mulcedine, Monachi, Clericique psalmicines concelebraverunt. Sidon. lib. 5. epist. 17. MULCO, destruo: Anthelmus de septem capitalibus vitiis. Denique si potuit coeli muticare catervas. MULIERITAS, muliebritas: [Vertunt capillum, in aculasciviore, comam sibi inferunt, crinibus à fronte divisis, apertam proferre mulieritatem. Tertull. de Virg. Velan. cap. 12. MULINARIUM. FR. molendinum. Bull. Casin. tom. 2. const. 73. MULTA, quando ab Antiquis prolatum. Vide Kyrie eleison. MULTINUBA. FR. Mulier, quæ multis viris nuperat: refert D. Hieronymus in epist. 11. ad Ageruch. quòd cùm ipse Romæ moraretur, Papæ Damaso in officio Subdiaconi inserviens, repe-
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376 M O MORIOR. See Paulito under the entry Biothanatos. Pauso. MORS. See Discidium. Excessus. Exequiae. Missa defunctorum. Pausatio. Reditio. Spatium humanitatis. The dead are called inferi. See Superi. MORS VIOLENTA. See Apocarteresis. Ahori. Biothanatus. MORSUS, a clasp. See Firmaculum. MORTICINUM. FR. an animal naturally dead, whose flesh God forbade to be eaten in the Old Testament. [You shall avoid morticina. Levit. chap. 11.] See Suffocatus. MORTIFICATUS, condemned to death. [For you are sons of mortification, that is, of death-punishment. Lucifer of Cagliari. MORTIFICO, I punish by death. [And he himself mortified the priests of the Lord. Lucifer of Cagliari, book 1, to Constant. Imp. Two priests came full of wicked intent against Susanna, to mortify her. The same, book 2. MORTILOGIUM. FR. that is, a eulogy of death. MORTRIDUM, homicide. [Whoever of his own accord, through fraud and greed, shall slay an innocent man, what they call mortridum. Council of Orléans.] However, some prefer to read Morchidum. Hence the slayer was called Murdrator, and the slain man Murdratus. Likewise Mordrum, and Murdum, meaning killing; all these are derived from the German Moerden, the Belgian Moord, and the French Meurtre, which signify homicide; and the French even call a homicide Meurtier. MORTUARIUM. See Mortuorum. MORTUORIUM, in the statutes of the Knights of Malta, are called the fruits of a commandery accruing from the day of the death of the commander until the next coming month of May, which belong to the common treasury; and to it also belongs the following, and the full annate, from the aforesaid May until another May, which is called Vacans. But mortuarium in canon law sometimes means a third, sometimes a fourth, sometimes a funeral half-share. Gloss. in cap. 16, tit. 31, book 1 of the Decretals, and cap. 14, book 3 of the Decretals, tit. 16; on which matter also see the Extravagantes Communes, book 5, cap. 4. MORTUUS. FR. sometimes an idol is meant. Gloss. in can. & jurabunt, 22, q. 1. See Necrothyta. Mos and Mores. FR. differ from one another. See the Gloss on can. Mos est longa, dist. 1. MOSCHORUM RITUS. See Baptismus. Cherubim. Concionator. Crux. Evangelium. Icona. Mitra. Their patriarch they call Archipopo. See Patriarcha. Their etymon. See Mogog. MOTITIO, in the statutes of the Knights of Malta, is the same as Optio, when, namely, a commander, having the necessary qualifications, resigns the commandery he holds and chooses a better one; in common speech this is called Smutire, from the French word Motire, that is, by name. See Optio. MOTUS PROPRIO, a kind of papal bull. See Leges. MOZARABICUS, a certain sacred rite, which is observed in some churches of Spain, and is also called Gothic, established by St. Isidore, archbishop of Seville, whose observance was commended to all Spain by the Fourth Council of Toledo; but since it had been corrupted by many errors through the introduction of the ruling barbarians, it was, by order of Gregory VII, under King Alfonso VI, laid aside, as is clear from letters 64 and 83 of book 1 of the aforesaid pontiff addressed to that king. At last, in the time of Francisco Ximenez, archbishop of Toledo, the Missal and Breviary were corrected according to Catholic sense and printed in Latin characters, and some priests were appointed who were bound to officiate according to the Mozarabic rite; and at present it is observed in five parish churches of the diocese of Toledo, and also in the chapel erected by the same archbishop. Likewise in the chapel of Doctor Talabricensis in the diocese of Salamanca. This rite was therefore called by all others ecclesiastical Mozarabic, that is, mixed Arab, because the Christians were then mixed with the Arabs, or Agarenes; or it was called Mos-arabic, because among those same infidels, who then ruled there, the faithful dwelt. But before the arrival of those tyrants it was called Gothic. Pertinentia. See Hostia. Invitatorium. Mozarabic Mass. MOZZETA. See Bavarum latum. Birrus. Capuccinus. Florellus in the entry Flocus. MPAILUS. See Bajulus. MUCCINIUM, a little handkerchief, the word being taken from the wiping of nasal mucus; in some places of Tuscany it is called Moccichino. [Mitra, strophium, fascia, pulvinus, muccinum. Arnobius, book 1, Against the Nations. MUERDEM, minister of the Mohammedans. See Nolarium. MUFFULA, cylindrical, a winter mitt for the hands to keep them warm, in Italian called Manizza or Manicotto. [The abbot should provide that each monk have gloves in summer and sheepskin muffulae in winter, in the Addit. to cap. 12 of the Constitutions of Charlemagne. MULCEDO, melody, harmony. [After the office of the vigils was completed, which the monks and clerics celebrated alternately with sweetness in psalm-singing. Sidonius, book 5, epist. 17. MULCO, I destroy: Anthelmus on the seven deadly sins. Finally, if he was able to mutilate the host of heaven. MULIERITAS, womanliness: [They part the hair, in a more wanton style, they bring in their hair, with locks divided from the forehead, to display openly their womanliness. Tertullian, On the Veiling of Virgins, chap. 12. MULINARIUM. FR. a mill. Bull. Casin. vol. 2, const. 73. MULTA, when uttered by the ancients. See Kyrie eleison. MULTINUBA. FR. a woman who has married many men: St. Jerome relates in epistle 11 to Ageruch., that when he was staying at Rome, serving Pope Damasus in the office of subdeacon, he re-
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MU reperiebatur ibi quidam vir, qui viginti mulieres sepelierat, ac etiam quædam mulier, quæ viginti duos maritos ploraverat, qui simul in matrimonio conjuncti sunt; quapropter Romanus populus impatienti curiositate, quinam in hoc conjugio primus morte dissociaretur, attendebat. Morstandem pro mariti victoria inclinavit; quare idem Sanctus Doctor ibidem prosequitur, inquiens: [Vicit Maritus, & totius Urbis populo confluente coronatus, & palnam tenens, adoreamque per singulos sibi acclamantes, uxoris multinubæ feretrum præcedebat. Quid dicemus tali mulieri? nempè, illud quod Dominus Samaritanæ: viginti duos habuisti maritos, & ille, à quo sepelieris, non est tuis. MUMIA. Vibe Gabbara. MUNA, oblatio, munus. [Apporrabant ad sepulturam suam unam munam. In vita B. Ambrosii Senen. MUNDALITER, tutè. [Advocate Angelos ad custodiam puritatis vestræ, quia ipsa in tenera forte mundaliter posta cum Regina ipsorum etiam futura secum eorum suffragia sedula oratione contrahebat. Fulbert. ferm. de Ort. B. Virg. MUNDBURDUM, Mundeburdium, & Mundeburdis. Vide Mundiburdium. MUNDIALIS, mundanus. [Sed tu flos Sacerdotum, gemma Pontificum, scientia fortis, fortior conscientia, minas, undasque mundialium sperne nimborum. Sidon. lib. 9. epist. 4. sub quo Baguam fuisse mundiales historici prodiderunt. Sulpit. in hist. fac. lib. 2. c. 21. MUNDIBURDUM. FR. Mundeburdum, Mundeburdium, & Mundeburdis, defensio, privilegium, seu tutelaris potestas. Bullar. Casin. tom. 1. const. 48. 63. 84. & tom. 2. 38. 80. 84. 89. 90. 96. 120. & passim ibidem. Vide Mamburgium. MUNDIO. Idem ac Mundualdus, de quo infra. MUNDIUM. FR. jus quod habet Curator, vel Tutor in personam, & bona illius, qui sub ejus cura, vel tutela positus est, l. si vir. de raptu mulieris, & l. si pater, de sponsalibus. MUNDUALDUS. FR. Tutor, Curator, Fidejusior, l. si Vir. de raptu mulier. Bullarium Casinen. tom. 2. const. 83. & 115. MUNERA. Vide Epicombia, Roga, Strena. Quare prohibita in Circumcisione Domini. Vide Circumcision Domini. MUNERATOR. FR. Tyrannus, qui Martyres morti tradi jubet: [Igitur urgente muneratorum decreto S. Martyres in Circi spectaculo terdenis cuparum gremiis traduntur. Aldelmus, de Virg. c. 19.] Vide Munus. MUNIBILIS. FR. adornabilis. [Porticus columnis invidiosa munibilibus. Sidon. lib. 2. epist. 2. MUNIMEN, sive Monimen. FR. privilegium, seu attestatio. Bullar. Casinen. tom 2. const. 61. MUNIMENTA. FR. cumulum probationum significat, in quo fundatur litigantis intentio. [Comparuerunt procuratores vestri; sed quia non attulerunt depositiones testium, & alia munimenta, dilationem cum instancia postularunt, MU 377 lib. 1. decretal. de in integr. restit. c. coram foelicis.] Ubi Glossa: [ Munimenta dicuntur, quibus causa munitur, & instruitur, ut testes, instrumenta, confessiones, & quidquid aliud, quod adjuvet causam. MUNUS. FR. pro martyrio. [Conjuncto itaque unito gemitu ad Dominum orationem suderunt, ante tertium diem muneris. In pass. S. Perpetuæ, & Felicitatis per Lucam Holstenium edita. Quoniam ergo permisit, & permittendo voluit Spiritus Sanctus ordinem ipsius muneris conscribi. Ibidem. Ipsius muneris actum si quis voluerit, scribat. Ibidem.] Et inferiùs: [Venator potiùs, qui illum apro subligaverat, subsossus ab eadem bestia post dies muneris obiit.] Vide Munerator. MURAGIUM. FR. impositio pro resarcendis muris publicis. [Si Rex concesserit Civitati, vel Burgo, quòd possit accipere muragium. Marth. Paris. in Additam. MURATIO. FR. Pagus, sive alia domorum copulatio. [Murationes, & Castra insuper, quæ semper consueverunt per Monachos custodiri &c. Laicorum custodiæ commisisti. Bullar. Casin. tom. 2. const. 230. MURDO, Murdator, & Murdatus. Vide Mortridum. MURENÆ, ornamenta pensilia in Ecclesia ad instar murenæ, [Murenas prænales pretiosissimas duas. Anast. in Leone III. MURENULÆ. FR. Inaures. [Murenulas aureas faciemus tibi &c. Cantica, c. 1. Dextralia, ac murenulas, n. 31. MURILEGULUS. FR. Conchyliarum piscator, in quibus reperitur murex, sive purpura, Cod. Theodos. lib. 9. c. 45. MURILEGUS, felis, ex eo, quia mures capit. [Quia murilegi, seu cati nil ad hoc valent. B. Odericus in sua Peregrin. c. 2. Vide Musius. MURIO, fatuus, furiosus; sed Morio scribendum à græco vocabulo uopos; unde Morari pro insanire apud Tranquillum. [Exurgens turba murionum præfatorum tanta eos in ipsa S. Hilarii Basilica cæde mactavit, ut corruentibus in pavimento Episcopis vix consurgere possent. Greg. Turon. lib. 9. c. 41. MURMUROSUS, murmurans. [Quid est inanis gloria, quam venantur, nisi musca vilissima murmurosa, sordida, pungitiva? Petr. Blesen. epist. 14. MUSACH, hebraica vox: [Musach quoque sabbati, quod ædificaverunt in templo, 4. Reg. 16.] Templi ærarium erat, in quo Reges die sabbati in Templum ingredientes ad adorandum oblationes ponebant. Vide Corbona. MUSARDUS. FR. Ita Gulielmus Divionensis Abbas denominatus fuerat, ex eo quia Musarum studio incumbebat; quin & Musarum studiosi Musardi ab Adelberono appellati sunt. Si musas celebres clamant musarde Sacerdos. MUSICA. Vide Cantus, Harmonia, Panharmonium. Mu-
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MU There was found there a certain man who had buried twenty women, and also a certain woman who had wept over twenty-two husbands, who were joined together in marriage; wherefore the Roman people, with eager curiosity, watched to see which of the two would first be separated by death in this union. At length it turned to the husband’s victory; and therefore the same holy Doctor continues there, saying: [The Husband conquered, and, as the whole people of the City gathered, crowned, and holding palm and laurel, he went before the bier of his wife of many marriages, while each one shouted applause to him. What shall we say of such a woman? namely, that which the Lord said to the Samaritan woman: you have had twenty-two husbands, and he by whom you are buried is not yours.] MUMIA. Vibe Gabbara. MUNA, an offering, a gift. [They brought to burial one muna.] In the life of St. Ambrose of Siena. MUNDALITER, safely. [Call upon the Angels for the guardianship of your purity, because she herself, placed in tender years perhaps mundaliter with the Queen of them, even so to come, with earnest prayer, drew their aid to herself.] Fulbert, serm. on the Nativity of the Blessed Virgin. MUNDBURDUM, Mundeburdium, and Mundeburdis. See Mundiburdium. MUNDIALIS, worldly. [But you, flower of Priests, gem of Pontiffs, in knowledge strong, stronger in conscience, despise the threats and waves of worldly storms.] Sidon. lib. 9, epist. 4; under whom worldly historians have recorded that Baguam was. Sulpit. in hist. fac. lib. 2. c. 21. MUNDIBURDUM. FR. Mundeburdum, Mundeburdium, and Mundeburdis, defense, privilege, or tutelary power. Bullar. Casin. tom. 1, const. 48, 63, 84; and tom. 2, 38, 80, 84, 89, 90, 96, 120, and elsewhere there frequently. See Mamburgium. MUNDIO. The same as Mundualdus, of which below. MUNDIUM. FR. the right which a Curator or Tutor has over the person and goods of one who is placed under his care or guardianship, l. si vir. de raptu mulieris, and l. si pater, de sponsalibus. MUNDUALDUS. FR. Tutor, Curator, Surety, l. si Vir. de raptu mulier. Bullarium Casinen. tom. 2, const. 83 and 115. MUNERA. See Epicombia, Roga, Strena. Why they were forbidden at the Circumcision of the Lord. See Circumcision Domini. MUNERATOR. FR. Tyrant, who orders martyrs to be handed over to death: [Therefore, the decree of the munerators being urgent, the holy martyrs are delivered in the spectacle of the circus in three-and-ten basket-beds.] Aldhelm, de Virg. c. 19. See Munus. MUNIBILIS. FR. adornable. [A portico offensive with adornable columns.] Sidon. lib. 2, epist. 2. MUNIMEN, or Monimen. FR. privilege, or attestation. Bullar. Casinen. tom. 2, const. 61. MUNIMENTA. FR. signifies a body of proofs, on which the claimant’s case is founded. [Your agents appeared; but because they did not bring the depositions of witnesses and other munimenta, they requested a postponement with insistence,] lib. 1 decretal. de in integr. restit. c. coram foelicis. Where the Gloss says: [Munimenta are those things by which a cause is fortified and prepared, such as witnesses, documents, confessions, and whatever else helps the cause.] MUNUS. FR. for martyrdom. [Thus, with joined and single groaning, they poured out prayer to the Lord, before the third day of the munus.] In the Passion of Sts. Perpetua and Felicitas, published by Lucas Holstenius. [Since therefore the Holy Spirit permitted, and by permitting willed, that the order of that munus be written down.] Ibidem. [If anyone should wish, let him write the act of that munus itself.] Ibidem. And below: [The hunter rather, who had bound him to the boar, was struck down by that same beast and died after the days of the munus.] See Munerator. MURAGIUM. FR. a levy imposed for repairing public walls. [If the King should grant to a City or Borough that it may receive muragium.] Mart. Paris. in Additam. MURATIO. FR. a village, or some other cluster of houses. [You committed the Murationes, and castles as well, which have always been accustomed to be guarded by Monks, etc., to the custody of laymen.] Bullar. Casin. tom. 2, const. 230. MURDO, Murdator, and Murdatus. See Mortridum. MURENÆ, hanging ornaments in a church in the likeness of a moray eel, [Two very precious pre-natal murenas.] Anast. in Leo III. MURENULÆ. FR. earrings. [We will make golden murenulæ for you, etc.] Cantica, c. 1. [Armlets and earrings, no. 31.] MURILEGULUS. FR. a fisherman of shellfish, in which murex, or purple dye, is found. Cod. Theodos. lib. 9, c. 45. MURILEGUS, a cat, because it catches mice. [Because murilegi, or cats, are of no use for this.] B. Odericus in his Peregrin. c. 2. See Musius. MURIO, a fool, a madman; but it should be written Morio from the Greek word mōros; hence morari for to be insane in Tranquillus. [A crowd of the aforesaid muriones rising up slew them with such slaughter in the very Basilica of St. Hilary, that the bishops, falling on the pavement, could scarcely rise again.] Greg. Turon. lib. 9, c. 41. MURMUROSUS, murmuring. [What is vainglory, which they hunt after, if not a most worthless, murmurous, filthy, stinging fly?] Petr. Blesen. epist. 14. MUSACH, a Hebrew word: [Also the musach of the sabbath, which they built in the temple, 4 Kings 16.] It was the treasury of the temple, in which the kings, entering the temple on the sabbath to worship, placed offerings. See Corbona. MUSARDUS. FR. Thus was called William, Abbot of Dijon, because he was devoted to the study of the Muses; indeed, students of the Muses were also called Musardi by Adelbero. Si musas celebres clamant musarde Sacerdos. MUSIC A. See Cantus, Harmonia, Panharmonium. Mu-
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378 M Y MUSILEUM. Vide Mausoleum. MUSIUS, & Musio, ab Isidoro dicitur felis. [Musio appellatur, quia muribus infestus sit, lib.12. c.2.] Vide Murilegus. MUSIVUM, opus ex variis coloratis lapillis contessellatum. [Aphidam quoque ipsius aureis musivo perfuso coloribus ingenti amore depinxit. Anastas. in Sergio II. Aphidam, quæ ejus ex musivo aureo superinducto colore glorificè decoravit. Idem in Leone IV.] Reperitur etiam Mosibum, id est, B. pro V. juxta stylum illius ævi. [Erectus arcus optimo mosibo depictus. Romanus Basiliæ Vaticanæ Canonicus, qui vixerat Calisti III. temporibus, in tractatu de eadem Basilica, c.7.] Vide Illusus, Lithostrotos, Sarsorium. MUSSULA; lanuginosa herba, quæ in aquosis locis adnascitur, ex gallico vocabulo Mousse, quam Itali Musco, & Latini Muscum vocant. [Nam de musulis supernatis medicamina populi promerentur. Greg. Turon. de Glossa Confess. cap. 44. MUSSUS, stramentum, virgultum, sarmentum, ex Germanica voce Mutsaert proveniens: [Cùm pauperes musso, quem de nemore collegerant, oneratos præterire cerneret, emit ipse. Cæsar. lib. 6. miraculor. c.5. MUTA, aviarium: [Quædam in conservando sanas etiam quando jam mutant pennas, ut domuncula, quæ dicitur muta. Frider. II. de Venat. lib.2.] hinc adagium In mutam includere, de deceptis dicitur. Aliquando campanulam tenuissimi sonus denotat: [Tacta nota, cui muta, vel scilla est nomen. Matth. Paris. in vita Abb. MUTUS. Vide Mogilalus. MYCAULA. FR. Sabæ Reginæ nomen, ut Joseph. Hebr. lib. 8. antiq. c.6. asserit. MYGALE, musaraneus, de quo mentionem facit Ælianus, ex græco vocabulo μυγάν, est inter immunda animalia, in Levit. c.11. computatus. Hebraicè Anakah. MYOPARO, μυοπαρον, vulgò Fusta. Vide Hero. MYRMECIUM, copiositas, multitudo formicarum, ex græco vocabulo μυρμηνιον, quod formicarum agmen significat: translativè verò pro caterva vilissimorum hominum sumitur. [Variæ enim, multiplicesque negotiorum circumstantiæ, dum ubique publica exhauriuntur æraria, passimque hostium incursionibus pater aditus, tranquillum imperii nostri statum represserunt; cùm primumque adeò Imperatoriæ Majestatis fastigium conscendimus, nos à tergo illa majorum myrmecia insecuta est. Alexius Imp. in ea Bulla, quæ aurea appellatur. MYROBLYTA, μυροβλύτα. FR. ita cognominatus est S. Dominicus Martyr à Græcis, quia ex ejus sepulchro liquor scaturiebatur pro infirmitatibus mirabilis: voces quidem græcæ sunt, nempè, μύνον, unguentum, & βλύο, scateo, mano. MYROPHORI, sic appellatæ sunt tres mulieres, quæ ad Dominicum sepulchrum ferentes unguentum, ut ungerent Salvatorem, ierant. Græca vox μυροφόροι, unguenti latrices. Græci itaque N A Dominicam tertiam post Pascha Dominicano Sanctorum Myrophororum appellant; sic enim in Typico S. Sabæ legitur. MYRUM, unguentum, græcum vocab. μύνον. [Lavit corpus suum, & unxit se myro optimo. Iudith. cap. 10.] Græci deinde Sanctum Christma Myron vocant, & Melitenses Myru idem Sacramentum appellant. MYSTÆ. Vide Epopta. MYSTAGOGIA. Vide Missa. MYSTAGOGUS, rerum sacrarum director. [Deum Abraham, protectorem Isaac, Sanctum Israel, moysis Mystagogum. S. Method. de Simeone & Anna.] FR. dicitur Deus Mystagogus, quia Moysen sacrosritus docuerat: sic etiam S. Polyeuctus Martyr profani ritus ministrum arguerat, inquiens: [O scelerate, & profanorum mystagoge simulacrorum; cur me insidiosis tuis, & uxoris lacrymis studes abducere à confessione in Christum? Ex Metaphrast. Lippomanus, tom. 5. & Sur. tom. 1. MYSTERIUM FIDEI. FR. verba apposita in forma consecrationis sanguinis. Unde orta est quæstio, cujus resolutio habetur in c.6. lib.3. decretal. tit. 47. MYSTES, græcè Musus, id est, peritus, etiam pro Sacerdote usurpatur, unde Protomystes aliquando Episcopum significat. MYSTARCHUS. μυσαρχος, Sacerdotum præpositus, quo titulo Archiepiscopus Toletanus fruebatur. MYSTERIORUM LIBER. Vide Missalis. MYSTICUS Sacræ Scripturæ sensus. Vide Anagogia. MYTACISMUS. Vide Metacismus. MYXUM, μῦνον, ellychnium, ex græca dictione μῦξα, quæ propriè muccum nasi denotat. Latini enim Y in Ulene semper transferentes Mucum dixere, unde Catullus. Mucusque mala pituita nasi. Et translativè ad ellyelinium, ex eo quòd trahit humorem ex lucerna, quod Itali ex græco corruptè Miccio appellarunt: [Myxum ex stuppa amianti. Anast. Biblioth. Lucernam ex auro purissimo myxorum duodecim. Idem.] In aliquibus tamen Codicibus Mixum mendosè legitur. Vide Bimyxion. MYZINUM. Vide Imisilum. N N. E. quid significabat apud Antiquos. Vide Pandectæ. NAAS. FR. nomen proprium viri, & Urbis, in Sac. Script. serpentem significat [Quis est ergo Naas Ammonites, quæ est Iabes Galaad] Sed Naas interpretatur serpens, Iabes exsiccata. D. Greg. lib. 5. cap. 1. in primum Regum, c.10. NABAL. FR. dementem hebraicè significat. Joseph.
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378 M Y MUSILEUM. See Mausoleum. MUSIUS, and Musio, is said by Isidore to mean a cat. [It is called Musio, because it is hostile to mice, book 12, ch. 2.] See Murilegus. MUSIVUM, a work inlaid with various colored little stones. [He also painted Aphidam with the colors of his gold-covered mosaic in great beauty. Anastas. in Sergius II. Aphidam, which adorned her gloriously with the color overlaid from his golden mosaic. Idem in Leo IV.] It is also found as Mosibum, that is, B for V, according to the style of that age. [An arch depicted with the best mosibo was erected. A Canon of the Basilica of Vatican, who had lived in the time of Calixtus III., in a treatise on the same Basilica, ch. 7.] See Illusus, Lithostrotos, Sarsorium. MUSSULA; a downy herb that grows in watery places, from the French word Mousse, which the Italians call Musco, and the Latins Muscum. [For from those little mosses medicine was obtained by the people. Greg. Turon. de Glossa Confess. cap. 44. MUSSUS, straw, brushwood, twigs, from the German word Mutsaert: [When he saw the poor passing by loaded with mussus, which they had gathered from the wood, he himself bought it. Cæsar. lib. 6. miraculor. c. 5. MUTA, an aviary: [Some, in preserving them healthy even when they are already shedding their feathers, like a little house, which is called muta. Frider. II. de Venat. lib. 2.] hence the saying In mutam includere, is used of those who are deceived. At times it denotes a very faint bell sound: [A note was struck, whose name is muta, or scilla. Matth. Paris. in vita Abb. MUTUS. See Mogilalus. MYCAULA. FR. the name of the Queen of Sheba, as Joseph. Hebr. book 8. antiquities, ch. 6. states. MYGALE, the shrew-mouse, of which Ælian makes mention, from the Greek word μυγάν, is among the unclean animals, counted in Lev. ch. 11. In Hebrew, Anakah. MYOPARO, μυοπαρον, commonly Fusta. See Hero. MYRMECIUM, abundance, a multitude of ants, from the Greek word μυρμηνιον, which means a swarm of ants; but figuratively it is taken for a crowd of the meanest sort of men. [Indeed, the various and manifold circumstances of affairs, while public treasuries were being drained everywhere, and the entrance lay open on all sides to enemy incursions, suppressed the tranquil state of our empire; and when first we ascended the height of Imperial Majesty, that greater myrmecia of our ancestors pursued us from behind. Alexius Imp. in that Bull which is called golden. MYROBLYTA, μυροβλύτα. FR. thus was St. Dominic the Martyr surnamed by the Greeks, because from his sepulchre there flowed a liquid marvelous for ailments: the Greek words are, namely, μύνον, ointment, and βλύο, I flow, I gush forth. MYROPHORI, thus were the three women called who went to the sepulchre of the Lord carrying ointment, in order to anoint the Savior. The Greek word μυροφόροι means bearers of ointment. Therefore the Greeks N A call the third Sunday after Easter the Sunday of the Holy Myrophoroi; for thus it is read in the Typicon of St. Sabas. MYRUM, ointment, a Greek word μύνον. [She washed her body, and anointed herself with the best myrum. Judith, ch. 10.] The Greeks afterward call Holy Chrism Myron, and the Maltese call the same Sacrament Myru. MYSTÆ. See Epopta. MYSTAGOGIA. See Missa. MYSTAGOGUS, director of sacred rites. [The God of Abraham, protector of Isaac, Holy One of Israel, the mystagogue of Moses. S. Method. de Simeone & Anna.] FR. God is called Mystagogus because He had taught Moses the sacred rites; thus also St. Polyuctus the Martyr rebuked a minister of profane rites, saying: [O wicked one, and mystagogue of profane idols; why do you try with your deceitful words and the tears of your wife to lead me away from the confession of Christ? Ex Metaphrast. Lippomanus, tom. 5. & Sur. tom. 1. MYSTERIUM FIDEI. FR. the words inserted in the form of consecration of the blood. Hence arose a question, the resolution of which is found in c. 6. lib. 3. decretal. tit. 47. MYSTES, in Greek Musus, that is, skilled, is also used for a priest; hence Protomystes sometimes signifies a bishop. MYSTARCHUS. μυσαρχος, superintendent of the priests, a title enjoyed by the Archbishop of Toledo. MYSTERIORUM LIBER. See Missalis. MYSTICUS, the sacred sense of Scripture. See Anagogia. MYTACISMUS. See Metacismus. MYXUM, μῦνον, a wick, from the Greek term μῦξα, which properly denotes the mucus of the nose. For the Latins, transferring Y always into U, said Mucus; whence Catullus: Mucus and the foul phlegm of the nose. And figuratively for a wick, because it draws moisture from the lamp, which the Italians, corruptly from the Greek, called Miccio: [A wick made from asbestine tow. Anast. Biblioth. A lamp of purest gold with twelve wicks. Idem.] In some codices, however, Mixum is written incorrectly. See Bimyxion. MYZINUM. See Imisilum. N N. E. what it meant among the ancients. See Pandects. NAAS. FR. a proper name of a man and of a city, in Holy Scripture it signifies a serpent [Who then is Naas the Ammonite, what is Iabes Galaad] But Naas is interpreted as serpent, Iabes as dried up. D. Greg. book 5. ch. 1. on First Kings, ch. 10. NABAL. FR. in Hebrew it signifies a madman. Joseph.
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NA Seph. Jud. lib. 6. antiq. cap. 16. Alii tamen Na- phal legunt. NABLUM, ex hebraica voce Nabel, quæ multa si- gnificata in se continet; in primo enim significa- tu Uter denotat: hinc aliquando pro vase vacuo accipitur, rursùs ad hominem fatuum transfer- tur, ex eo quòd intelligentiæ sit vacuus. Item significat fistulam pastoralem diaulium, monau- lium, sive tibiam, musicum, ac rusticale instru- mentum, cui uter pendet, ac ore inflatur, ut so- num reddat. [Dixit David principibus Levita- rum, ut constituerent de fratribus suis cantores in organis musicis, nablis videlicet, lyris, & cym- balis, ut resonaret in excelsis sonitus lætitiæ, lib. 1. Paralip. cap. 15. In nablis arcana canta- bant. Ibidem. Unusquisque Israel deducebant Arcam foederis Domini in jubilo, & sonitu buccinæ, & tubis, & in cymbalis, & nablis, & cytharis concrepantes. Ibidem: Et nablis, & hymnis &c. c. 1. Macab. c. 13.] Errant siquidem qui putant hoc musicale instrumentum psalterium fuisse decem chordarum. NABLIZO, fistula sono. NACUS, lanæ pannus, ex græco vanos, pellis caprina, item vellus, aut pellis arietis, sive res pilosa. [Albus parafraenus cum naco scarlati suprà posito, & argenteo fræno præparatus à Ma- reschalco.] Loquitur de equo, in quo Papa equitare solebat in die Paschæ, Benedictus Basi- licæ Vaticanæ Canonicus in ejus M. S. Cære- moniali, quod in Bibliotheca Angelica de Ur- be asservatur. Innocentius III. in ejus decreta- libus epistolis, lib. 1. inter alias prærogativas, quas in favorem Archiep. Pisani recenset, hæc etiam reperitur, nempè: [Equo albo cum na- co albo in processionibus utendi.] FR. Honuph. Panvin. & Laurentius in ejus Amalthæa Na- chus scribunt; Nacce verò, & Nacta habet Turnebus, de quibus fusè in ejus Advers. lib. 23. c. 23. NAENIA. Vide Fletobotomia, Threni. NAFFUS. Vide Nausus. NAGERBA, fex cespitum, & similia ab undis ma- rinis in littore projecta. In lib. de mirabil. Sac. Scripturæ, c. 24. qui inter opera D. Aug. tom. 3. in- seritur. Alii Gerbam legunt, quæ mihi videtur esse æquoris aqua indurata in littore. Vide Gerba. NAMA, ræma, latex, unda, aut rivus decurrens, sic appellavit oleum Prudentius, in hym. ad incen. quod in luminibus Ecclesiarum ardet. Et de pinguidulis fota namatibus. In Codicibus verò mendosis perperàm Natati- bus legitur. NAPHAL. Vide Nabal. NAPINA, terra in qua napus nascitur, lex salica, tit. 2. NARIO. FR. qui nares habet latas, [Nario sub- fannans. Isidorus in ejus Glossa] Nonnulli Sub- sannator legunt. Aliis placuit interpretari lo- quacem, à verbo Narro etymon trahentes. NARTHEX, ex græco vapen, quod ferulam pro- priè significat. Vide Deputatus. Hinc Plinius in- quit: [Ferula calidis nascitur locis, atque trans- maria, geniculatis nodata scapis. Duo ejus ge- nera. Nartheca Græci vocant assurgentem in al- titudinem. Nartheciam verò semper humilem, lib. 13. cap. 22.] Et quia prima medicamentorum vascula ex narthece efficiebantur, hinc deinde quælibet vascula ex quacunque materia in qui- bus medicamenta reponebantur, Narthecia dicta sunt: unde Cic. 2. de finib. ait: [Iam doloris me- dicamenta illa epicurea tamquam de narthecio promant.] Et Martial. lib. 14. Epigr. 68. Artis ebur medicæ narthecia cernis habere. Sed apud Ecclesiasticos Narthex in Ecclesia locu[m] pro publicis poenitentibus assignatum denotat, sumpta fortasse metaphora ex Plinio suprà ex humili Narthecia, quia poenitentes humiliari de- bent, vel ex vasculo medicamentorum, quia poe- nitentia est medicamentum delens peccata. Est tamen maxima controversia inter Auctores, ubi precisè in Ecclesia Narthecis locus fuisset. Aliqui existimarunt esse in porticu, quam opinionem eruditè refellitur à Leone Allatio in eo tractatu, quem de Narthece composuit, in quo manifestè demonstrat, hunc locum fuisse propè portam Ecclesiæ; sed ex interiori parte, ubi Catechume- ni, Energumeni, & Poenitentes simul manebant. A Thaumaturgo Auditio dicitur, qui etiam ait fuisse in eodem loco, scilicet, propè januam Ec- clesiæ ex parte interiori, & ab Areopagita Sa- crum dicitur, ex quo loco tempore consecrationis excludebantur prædicti Poenitentes, Catechu- meni, & Energumeni; nam, ut idem Dionysius, c. 3. de Eccles. hierarch. ait: [Ea recitata, extra tem- pli ambitum collocantur Catechumeni, & post eos Energumeni, atque ii, quos anteactæ vitæ pe- nitet. Manent autem ii, qui divinarum rerum, & aspectu digni sunt, & communione.] Ex quibus satis colligitur contra Josephum Vicecomitem, qui in ejus tract. de Sac. Ritib. Catechumenos lo- cum extra Ecclesiam habuisse asseruit: licèt enim reperiatur apud nonnullos antiquos scriptores, quòd Catechumeni ab Ecclesia eliminabantur, tunc tamen erat locus ille, qui Fletus appellaba- tur, ut dictum est in dictione Ecclesia, & dict. Hye- mantes. Igitur si extra Ecclesiam in poenam de- lici patrati extrudebantur, ut signanter in dict. Fletus demonstratum fuit, sequitur proindè ma- nifestè, quòd inculpabiles locum intra Ecclesiam habebant. Hodie tamen inter Græcos, cùm am- pliùs Catechumenos non habeant, Narthez in Monachorum Ecclesiis pro Monachis laicis in- servit, & in Ecclesiis sæcularium pro mulieribus assignatur cancellis, transeunis, & eratibus obse- tus, sic per totum Orientem egomet observavi. Imperatoris narthex. Vide Prothesis. NASSA. Vide Lapsus, Nyssa. NATALIS. FR. dicitur dies obitus alicujus San- cti. Origen. lib. 3 in Job. Rabanus, c. 43. Alcuin. de divin. off. cap. de sexta feria. S. Cyprian. epist. 37. & 33. quæst. 4. can. 9. habetur: [Non licet in quadragesima natales martyrum celebrare; sed tantùm in Sabbato, & Dominica per comme- mora-
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NA Seph. Jud. lib. 6. antiq. cap. 16. However, others read Na- phal. NABLUM, from the Hebrew word Nabel, which contains many meanings within itself; for in its first meaning it denotes a skin: hence it is sometimes taken for an empty vessel, and again transferred to a foolish man, because he is empty of understanding. It also signifies a pastoral pipe, a double pipe, or a single pipe, a musical and rustic instrument, to which a skin is attached and which is blown through the mouth so that it may give sound. [David said to the princes of the Levites that they should appoint from among their brethren singers on musical instruments, namely on nablas, lyres, and cymbals, so that the sound of rejoicing might resound from on high, lib. 1 Paralip. cap. 15. In nablis arcana cantabant. Ibidem. Unusquisque Israel deducebant Arcam foederis Domini in jubilo, et sonitu buccinae, et tubis, et in cymbalis, et nablis, et cytharis concrepantes. Ibidem: Et nablis, et hymnis etc. c. 1. Macab. c. 13.] They are therefore mistaken who think that this musical instrument was the psaltery of ten strings. NABLIZO, a pipe with sound. NACUS, a woolen cloth, from the Greek vanos, a goatskin; also a fleece, or a ram's skin, or anything hairy. [A white parapherna with a scarlet naco placed above it, and prepared with a silver bridle by the Marshal.] He speaks of the horse on which the Pope used to ride on Easter Day, as Benedict, Canon of the Vatican Basilica, says in his manuscript ceremonial, which is kept in the Angelica Library of the city. Innocent III, in his decretal letters, book 1, among other prerogatives which he lists in favor of the Archbishop of Pisa, also mentions this, namely: [To use a white horse with a white naco in processions.] Fr. Honuph. Panvin. and Laurentius in his Amalthaea write Nachus; but Turnebus has Nacce and Nacta, about which see at length in his Adversaria, lib. 23, c. 23. NAENIA. See Fletobotomia, Threni. NAFFUS. See Nausus. NAGERBA, clumps of turf and similar things cast up on the shore by the sea waves. In the book De mirabil. Sac. Scripturae, c. 24, which is inserted among the works of St. Augustine, vol. 3. Others read Gerba, which seems to me to be the water of the sea hardened on the shore. See Gerba. NAMA, a stream, liquid, wave, or running brook; Prudence so called oil in the hymn for lighting, that which burns in the lamps of churches. And with kindly nourishments of fat namata. But in faulty manuscripts it is wrongly read Natatibus. NAPHAL. See Nabal. NAPINA, the land in which the turnip grows, Salic Law, title 2. NARIO. Fr. one who has broad nostrils, [Nario subfannans. Isidore in his Gloss] Some read Subsannator. Others preferred to interpret it as “talkative,” deriving the etymon from narro. NARTHEX, from the Greek narthex, which properly signifies a ferula. See Deputatus. Hence Pliny says: [The ferula grows in warm lands and beyond the sea, knotted with jointed stalks. There are two kinds of it. The Greeks call the taller one nartheca, and the always low one narthecia, lib. 13, cap. 22.] And because the first medicine containers were made from narthex, thereafter any containers of whatever material in which medicines were stored were called narthecia; whence Cicero, de finib. 2, says: [Now let those Epicurean remedies of pain come forth, as it were, from the narthecium.] And Martial, lib. 14, Epigr. 68: You see ivory medicine-cases of art to have within them. But among ecclesiastical writers, Narthex denotes the place in the church assigned for public penitents, perhaps by a metaphor taken from Pliny's humble narthecium, because penitents ought to be humbled, or from the medicine vessel, because penance is a remedy that erases sins. Yet there is great controversy among authors as to where precisely in the church the narthex was situated. Some thought it was in the portico, an opinion skillfully refuted by Leo Allatius in the treatise he composed On the Narthex, in which he clearly shows that this place was near the church door, but on the interior side, where catechumens, energumens, and penitents remained together. It is called Auditio by Thaumaturgus, who also says it was in the same place, namely near the church door on the interior side, and by the Areopagite it is called sacred, from which place, at the time of consecration, the aforesaid penitents, catechumens, and energumens were excluded; for, as the same Dionysius says, c. 3 De Eccles. hierarch.: [When these things have been recited, the catechumens are placed outside the temple precinct, and after them the energumens, and those who repent of their past life. But those who are worthy of divine things and of communion remain.] From which it is sufficiently gathered against Josephus Vicecomes, who in his treatise De Sac. Ritib. asserted that the catechumens had their place outside the church; for although it is found in some ancient writers that the catechumens were excluded from the church, that place was then the one called the Fletus, as was said in the word Ecclesia and in the entry Hyemantes. Therefore, if they were driven outside the church as punishment for a committed offense, as was distinctly shown under the word Fletus, it follows plainly that the guiltless had their place within the church. Today, however, among the Greeks, since they no longer have catechumens, the Narthex in monks' churches serves for lay monks, and in secular churches it is assigned for women, enclosed by railings, passages, and bars, as I myself observed throughout the East. The emperor's narthex. See Prothesis. NASSA. See Lapsus, Nyssa. NATALIS. Fr. the day of death of a Saint is so called. Origen, lib. 3 in Job. Rabanus, c. 43. Alcuin, de divin. off., chapter on Friday. St. Cyprian, epist. 37 and 33; question 4, canon 9, says: [It is not lawful to celebrate the martyrs' natal days during Lent; but only on Saturday and Sunday, by commemora-
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380 N A morationem eorum oblationes offerre: sed nec natalitia, nec nuprias liceat in quadragesima celebrare. Ubi Glossa colligit, quòd Natalis, & Natalitium habeant diversum significatum: Natalis nempè significare diem alicujus Sancti, Natalitium verò hominis. Iam cùm se revocat decursis mensibus annus, Natalemque diem passio festa refert. Prudentius. NATALIS. FR. adjectivum, natans, & in aquis degens. [Reformidant enim universa animalia, etiam ipsam Coeli umbram, sive natalia, sive terrestria, sive volatilia. Theodoret. quæst. 53. in cap. 8. Genesis. Post diluvium autem pretiosiorem cibum illi confert: (id est, homini Deus) jubens occidere, & comedere volatilia, natalia, & terrestria animalia. Ibid. quæst. 53. NATALIS CALICIS, dicitur Feria quinta in Coena Domini. Ex eo quia in eo die Eucharistiæ Sacramentum fuerat institutum. [Vocatur hæc dies Coena Domini, vocatur & Natalis Calicis, S. Elig.] Ac aliis nominibus, nempè, Dies panis, & Dies lucis à Chrysoft. Dies Indulgentiæ à S. Maurino Abb. quia tunc reconciliabantur publici poenitentes. Dies secretorum à Syris. Dies Natalis Eucharistiæ à Landulpho. Vide Feria V. in Coena Domini. NATALIS PONTIFICIS. Vide Episcopus. NATALITIUM. Vide Festus, Natalis. NATATORIA. Vide Probatica, Siloe. NATHINEI. Vide Subdiaconus. Nathinæi. NATIVITAS, messis. [Frumenta colligentur, quia tantùm hìc parva nativitas fuit, ut nisi auxiliante Deo frumenta de Sicilia congregentur, fames vehementer immineat. S. Greg. in Regist. lib. 1. cap. 70.] sed hìc potiùs fructificationem significat. NATIVITAS DOMINI, vulgariter Sol novus appellabatur. [Benè quodammodo servatam hanc diem Domini Solem novum vulgus appellat, & tanta sui auctoritate id confirmat, ut Iudæi, atque Gentiles in hac voce consentiant. D. Ambros. serm. 16.] Iudæi namque, ac Gentiles secundùm astronomiam vocabant solem novum, quia ab hac die crescere solet dies, sicut lunam novam nos dicimus, quando lunatio ejus numerari incipit, quod non acciderat sine profundissimo mysterio: Aug. enim ser. 21. de Sanctis inquit: [Eo die natus est Christus, quo incipiunt crescere dies: magnum sacramentum! &c.] Quæ omnium festivitatu[m] metropolis à Chrysoft. hom. 21. appellatur, ubi ait: [Omnium solemnitatum augustissima, & maximè stupenda, quam haud erravit, qui metropolim festorum omnium dixerit.] De tribus Missis in hac die dici solitis, & de Missa quæ in hac nocte ante ejus medietatem celebrari solet in Capella Papali, & in Ecclesia S. Marci Venetiis. Vide Missa Nativitatis. De benedictione gladii Imperialis, & ducalis pilei, quam pariter in hac nocte Papa facere solet. Vide Le- tio. Item quòd hic dies Epiphania dicebatur. Vide Epiphania. Item quòd ad S. Mariam Majo- N A rem in Matutino hujus noctis Invitatorium non dicebatur. Vide Invitatorium. Item quòd in prima Missa non debet dici, Ite missa est. Vide Ita missa est. In officio hujus noctis cooperiebatur Altare tribus velis diversis coloribus, & quare. Vide Altare. Cætera. Vide Neuma. Noel. NATHINÆI. FR. [Vobis quoque notum facimus de universis Sacerdotibus, & Levitis, & cantoribus, & janitoribus, & Nathinæis, & ministris Domus Dei hujus, 1. Esdr. cap. 7. & alibi.] Familia erat quæ Levitis ministrabat, ut ex 1. Esdræ, c. 8. habetur, nempe, [Et de Nathinæis, quos dederat David, & Princeps ad ministeria Levitarum. NATTA, theutonicum vocabulum Natte, quod tegetem, sive stoream denotat. Et ut ageretur miraculum, natta, qua accumbere solebant orantes, incolumis ante mausolæum reperta. In vita S. Vulstani Episc. NATURA. FR. [Imitatrix vitiorum dicitur, can. Proclivus, 20. quæst. 3. NATURALIS FILIUS. Vide Manzer. NAUPRAGARE RES SUAS. FR. disperdere, vel periculo exponere. Gloss. in 1. 6. de prohibit. alienat. minor. NATUS. FR. aliquando pro satellite usurpatur. [Ac ipse illiusque nati, seu satellites, certum officialem, seu Locumtenentem Monasterii vestri inhumaniter interfecerunt. Bullar. Casin. tom. 2. Constit. 335. Jacobus de Sabellis Domicellus Romanus, tunc in humanis agens, castrum Nazzani, Nepesin. Diæc. cum omnibus juribus, & pertinentiis suis possidens, illiusque nati, seu satellites, certum Officialem, seu Locumtenentem Monasterii S. Pauli inhumaniter interfecerant. Ibid. constit. 407. [Vide Puer curiæ in dic. Puer in sensu satellitis. Sed re vera illud Seu stare puto loco Et, ut in dict. Seu dicemus, & sic Jacobi filii unà cum satellitibus ad interfectionem prædictam concurrisse erit intelligendum. NAUFUS, area lignea, sarcophagus, in quo conduntur cadavera [Sancta corpora pallis, ac nauisis exornata. Greg. Turonen. de gloria confessor.] Alii tamen Naffus legunt. [Si quis mortuum hominem, aut in nastro, aut in petra, quæ vasa ex usu sarcophagi dicuntur, super alium miserit, lex Salica, tit. 17. NAVICULA, vasculum, in quo ponitur incensum pro thuribulo, sic appellata, quia solet ovata forma ad instar navis formari: ejus synonima. Vide Acerra, Hannapus, Incensorium, Pyxis. NAVIGO. FR. Uxorem duco. [Navigasti, id est, uxorem duxisti, can. nos novimus, 17. quæst. 2, Ibi Glossa. NAVIUM GENERA. Vide Chelandium, Colimpha, Dromon. Myoparo in dict. Hero. NAUPEGUS. FR. Navium fabricator, ex græco Nauwyos: sic appellatus est Michael Imperator, quia ejus majores in Paphlagonia navium fabricatores fuerant. Aliquando significat navium restaurator, id est, καλαφύτης, Calaphates. NAUTA. Vide Mesonauta, Nautologus. NAU-
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380 N A The offering of their memorial offerings; but neither birthdays nor weddings may be celebrated during Lent. Where the Gloss notes that Natalis and Natalitium have different meanings: Natalis signifying the day of some Saint, but Natalitium that of a man. Now when the year calls itself back through the months that have passed, and the feast returns the day of birth once more. Prudentius. NATALIS. FR. an adjective, swimming, and living in the waters. [For all living creatures shrink back, even from the shadow of heaven itself, whether those of the waters, or those of the earth, or those of the air. Theodoret, q. 53, on chap. 8 of Genesis. But after the Flood he grants them a more precious food: (that is, God to man) commanding them to kill and eat birds, aquatic animals, and terrestrial animals. Ibid. q. 53.] NATALIS CALICIS, is called Holy Thursday. So called because on that day the Sacrament of the Eucharist had been instituted. [This day is called the Lord's Supper, and also the Natalis Calicis, S. Eligius.] And by other names, namely, Day of bread, and Day of light, by Chrysostom. Day of Indulgence, by Saint Maurinus the Abbot, because then public penitents were reconciled. Day of secrets, by the Syrians. Day of the Birth of the Eucharist, by Landulph. See Feria V. in Coena Domini. NATALIS PONTIFICIS. See Bishop. NATALITIUM. See Festus, Natalis. NATATORIA. See Probatica, Siloe. NATHINEI. See Subdeacon. Nathinæi. NATIVITAS, harvest. [The grain shall be gathered, because here there was such a small nativitas, that unless grain were brought together from Sicily with God's help, famine would greatly threaten. St. Gregory, in the Register, book 1, chap. 70.] but here it means rather fructification. NATIVITAS DOMINI, was commonly called the New Sun. [Well, in a certain way the common people call this day the Lord's New Sun, and confirm it with such authority that Jews and Gentiles agree in this expression. St. Ambrose, sermon 16.] For Jews and Gentiles, according to astronomy, called it the new sun, because from that day the day begins to grow, just as we say new moon when its lunation begins to be counted, which did not happen without the deepest mystery: for Augustine says in sermon 21 On the Saints: [On that day Christ was born, on which the days begin to increase: a great sacrament! &c.] This is called by Chrysostom, homily 21, the metropolis of all feasts, where he says: [The most august of all solemnities, and the most astonishing, which he did not err who called the metropolis of all feasts.] Concerning the three Masses usually said on this day, and the Mass which on this night, before its midpoint, is usually celebrated in the Papal Chapel and in the Church of St. Mark in Venice. See Mass of the Nativity. Concerning the blessing of the Imperial sword and the ducal cap, which the Pope likewise usually performs on this night. See Leto. Also, that this day was called Epiphany. See Epiphany. Also, that at St. Mary Major in the Matins of this night the Invitatory was not said. See Invitatory. Also, that in the first Mass it should not be said, Ite missa est. See Ite missa est. In the office of this night the altar was covered with three veils of different colors, and why. See Altar. The rest. See Neuma. Noel. NATHINÆI. FR. [We also make known to you concerning all the priests, and Levites, and singers, and gatekeepers, and Nathinæi, and ministers of this house of God, 1 Esdras, chap. 7, and elsewhere.] It was a household that served the Levites, as is found in 1 Esdras, c. 8, namely, [And of the Nathinæi, whom David and the Prince had given for the ministries of the Levites.] NATTA, a German word, Natte, which denotes a mat or straw mat. And, in order that a miracle might be performed, the natta on which they used to lie while praying was found unharmed before the tomb. In the life of St. Wulstan, bishop. NATURA. FR. [It is called an imitator of vices, canon Proclivus, 20th question, 3rd.] NATURALIS FILIUS. See Manzer. NAUPRAGARE RES SUAS. FR. to waste or expose one's goods to danger. Gloss. on 1. 6, de prohibit. alienat. minor. NATUS. FR. is sometimes used to mean a retainer. [And he and his nati, or retainers, inhumanely killed a certain official, or lieutenant, of your monastery. Bullar. Casin. vol. 2, Constit. 335. Jacobus de Sabellis, a Roman gentleman, then living, possessing the castle of Nazzano, in the diocese of Nepi, with all its rights and appurtenances, and his nati, or retainers, had inhumanely murdered a certain official, or lieutenant, of the monastery of St. Paul. Ibid. constit. 407. [See Puer curiæ under the word Puer in the sense of retainer. But in truth I think that Seu stands in place of Et, as we shall say under the word Seu, and thus it must be understood that the sons of James together with the retainers took part in the aforesaid killing. NAUFUS, a wooden chest, a sarcophagus in which corpses are placed [Holy bodies adorned with cloths and naufuses. Gregory of Tours, On the glory of the confessors.] Others, however, read Naffus. [If anyone should place a dead man, either in a nastro, or in a stone vessel, which are called sarcophagus containers, upon another, Salic Law, title 17.] NAVICULA, a small vessel in which incense is placed for the thurible, so called because it is usually fashioned with an oval shape like a ship; its synonyms. See Acerra, Hannapus, Incensorium, Pyxis. NAVIGO. FR. I marry a wife. [You have navigasti, that is, you have taken a wife, canon Nos novimus, 17th question, 2.] There the Gloss. NAVIUM GENERA. See Chelandium, Colimpha, Dromon. Myoparo under the word Hero. NAUPEGUS. FR. Shipbuilder, from the Greek Naupegos: thus was Emperor Michael called, because his ancestors had been shipbuilders in Paphlagonia. Sometimes it means ship repairer, that is, καλαφύτης, Calaphates. NAUTA. See Mesonauta, Nautologus. NAU-
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NE NAUTICATIO, navigatio [Per diagrapha, seu capita, atque nauticationes. Anast. Biblioth. in Vitalian. NAUTOLOGUS, navi . FR. Nauclerus, navarchus: navi enim latinè sermo est, quia sermonibus, & præceptis navem dirigit. [Hi, qui catechizant, nautologis conferantur. Sanctus Clemens, epist. 1. NAZARÆUS. FR. hebraica vox Nazir, id est, segregatur. [Nazar significat separare semet à deliciis mundi, inde fit Nazaræus, qui separatus à vino, & populi frequentia, ut magis sanctimoniæ incumberet. David de Pomis. [Nazaræi igitur non solùm à mero abstinebant, sed à quo- cunque potu inebriante. Item ferre comam, nec novacula uti, nec ad funeralia intervenire solebant; imò nefas illis erat tangere cadavera, & mortuorum ossa, sive alia defunctorum utensilia. Nazaræi item duplicis speciei erant, quidam se alstringebat ad tempus huic instituto, ut in c. 6. Numer. legitur; quidam autem per totum vitæ cursum, ut fuerunt Samson, Samuel, & similes. Inceperat hoc institutum inter Iudæos à Moysis temporibus, & duravit usque ad Apostolorum ævum; unde de D. Paulo dicitur illum Nazaræum fuisse ante conversionem. Licèt autem in Genes. cap. 49. inveniatur Josephum Nazaræum fuisse, qui tamen multò ante Moysen vixerat, de quo ibid. [Et in vertice Nazaræi inter fratres suos] non enim Nazaræus ex eo, quod Nazaræorum institutum observasset, dicitur; sed quia in multis à suis fratribus separatus fuerat, quare dictum Genesis locum Chaldaica versio habet: [Super virum, qui separatus est à fratribus suis.] Nazaræi item appellati sunt Christiani, quia à Mortuis, id est, Idolis alieni, & segregati sunt; mortui enim à Christianis vocabantur Idola. Vide Mortuus. Hinc Prudentius, lib. 1. contra Symmachum Gentilium defensorum cecinit: Jamque ruit paucis tarpeja in rupe retectis Ad sincera virum penetralia Nazaræorum: Inter Græcos tamen Nazaræus juxta hebraicum sensum pro Monacho accipitur, id est, solus, segregatus &c. [Ioannem Andronici filium in Macedoniam abductum, communi assensu, applausuque Regem designat; inito regno, Cantacuzenum in Nazaræorum, sive Monachorum ordinem transtulit, quem mutato nomine Matthæum appellavit. Chalcondila, lib. 1. de reb. Turicis,] qui author sæpè hoc vocabulo utitur ad significandum Religiosum. NAZARENUS. FR. gentile à Nazareth, ex Hebræo Nazar, quod surculum significat, unde postea denominata est Civitas Nazareth. Item Nazareni etiam quidam sectari appellati sunt, qui quamvis Christianam Religionem sectarentur, ritus tamen veteris testamenti sequebantur, 24. quæst. 3. can. 39. NEAPOLIS, Campaniæ Civitas. FR. tempore Rogerii Sicilicæ Regis MM. CCC. & LXIII. passus circuibat. Falco Benevent. in ejus chron. ann. 1240. NE 381 NEBULO, as. FR. verbum, obscurare, & denigrare significat. [Semper cupiunt splendorem, & genus Romani nominis nebulare. S. Victor Uticens. lib. 3. de persecut. Vandal.] de Vandalis loquitur. NECESSITAS. FR. duplex, simplex, nempè, & conditionalis, can. vasis iræ, 24. qu. 4. NECESSITOSUS, egenus, & pauper. [Quia missus Imperatoris erat, & capitula ipsius pro defensandis advenis, & necessitosis habebat. Flodoard. lib. 3. hist. Remen. cap. 26.] quod sæpè usurpari videtur à scriptoribus illius sæculi. NECO. FR. id est, non alo. Gloss. in can. inter cætera, 22. qu. 4. NECROLOGIUM, , mortuorum catalogus, quo vocabulo usus est Beda in hist. Anglicana, lib. 4. cap. 14. Dicitur etiam Obitorium. Item & Calendarium, ita Anselm. lib. 1. epist. 21. inquit. [Vir ille, qui à nobis nuper moriens monachum sumpsit habitum, si etiam benedictionem assumpsit; mandate nobis nomen, & diem obitus ejus, ut in nostro Calendario scribatur. NECROPHORUS, , res mortuis, id est, Idolis sacrificatæ; quandoquidem Idolum mortuum alio nomine appellabatur. Vide Mortuus. [Si ergo gulam, & ventrem ab inquinamentis liberamus, quantò magis augustiora nostra, oculos, & aures ab idolothytis, & necrothytis voluptatibus abstinemus? Tertull. de spectac. cap. 13. NEDFRATRES, luminaria, sive incendium superstitiosum rusticorum in festo S. Jo. Bap. in cujus nocte funis ligabatur ad palum, qua hinc inde agitata, & confricata, eo motu excitabatur ignis, ad quem deinde imponebant stramenta, & similia pabula flammæ, ac cineres conservabant, ad eas in campis dispergendas, erucas frondium derodentes tali cinere necari falsò persuasi; de quæ superstitione fit mentio in Synodo à S. Bonifacio Papa Caroli Magni tempore celebrata, ubi his verbis expressè prohibetur: [Sive illos sacrilegosi ignes, quos ned fratres vocant.] Aliqui legunt Ned fratres, alii Nefratres, & alii Nefri; sed cordatores Ned fratres legere malunt, cùm ex vocibus anglicis Nood-frier, id est, necessarius ignis, derivetur, quia illum ad fertilitatem germinum necessarium putabant. NEGLIGENTIA. FR. sic definitur, Negligentia est noverca Eruditionis, can. nihil, dist. 83. Et ignorantia est mater cunctorum errorum, can. 1. dist. 38. NEGOTIATIO. Vide Litteratura. NEMOSEUS, nemorensis, seu nemoralis. [In novam thecam nemoseam, honestam, & notabilem sposuimus. In vita Sancti Vinvolei Abb. 3. Mart. NEMUS. FR. nemo, nullus. [Quia nemus rectiùs custos præponitur vitæ alienæ, quàm qui priùs custos factus vitæ suæ, Ivo Carnot. epist. 213. N-
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NE NAUTICATIO, navigation. [By diagrams, or chapters, and nautical matters. Anast. Biblioth. in Vitalian. NAUTOLOGUS, navi . FR. Nauclerus, navarchus: navi for in Latin speech it is because by his words and precepts he directs the ship. [Let those who catechize be compared with nautologi. Saint Clement, epist. 1. NAZARÆUS. FR. a Hebrew word, Nazir, that is, one set apart. [Nazar means to separate oneself from the delights of the world; hence comes Nazaræus, who, separated from wine and the company of the people, might more attend to holiness. David de Pomis. [The Nazaræi therefore abstained not only from wine, but from every intoxicating drink. Likewise they were accustomed to wear the hair long, neither to use a razor, nor to be present at funerals; indeed it was unlawful for them to touch corpses, and the bones of the dead, or any utensils of the departed. The Nazaræi also were of two kinds: some bound themselves to this rule for a time, as is read in chap. 6 of Numbers; others for the whole course of life, as were Samson, Samuel, and others like them. This institution began among the Jews in the time of Moses, and lasted until the age of the Apostles; whence it is said of St. Paul that he had been a Nazaræus before his conversion. Although in Genesis, chap. 49, Joseph is found to have been a Nazaræus, though he lived long before Moses, concerning which see there. [And upon the head of the Nazaræus among his brethren] for he is not called a Nazaræus because he observed the institution of the Nazaræi; but because in many things he had been separated from his brethren, wherefore the Chaldee version has that passage of Genesis: [Over the man who has been separated from his brethren.] The Nazaræi were also called Christians, because they were alien to and separated from the Dead, that is, from idols; for idols were called dead by Christians. See Mortuus. Hence Prudentius, book 1 against Symmachus, sang of the defenders of the Gentiles: And now, with a few remains uncovered on the Tarpeian rock, to the pure inner sanctuaries of the Nazaræi: Among the Greeks, however, Nazaræus is taken according to the Hebrew sense for a monk, that is, solitary, separated, etc. [John, the son of Andronicus, being carried off into Macedonia, by common consent and applause is designated king; having entered upon the kingdom, he transferred Cantacuzenus to the order of the Nazaræi, or monks, whom, with a changed name, he called Matthew. Chalcondila, book 1, De reb. Turicis,] who often uses this word to signify a religious man. NAZARENUS. FR. a gentilic name from Nazareth, from the Hebrew Nazar, which signifies a shoot, whence the city of Nazareth was afterwards named. Likewise certain sectarians were also called Nazareni, who, although they followed the Christian religion, nevertheless followed the rites of the Old Testament, 24. quæst. 3. can. 39. NEAPOLIS, a city of Campania. FR. in the time of King Roger of Sicily it measured 2,363 paces in circuit. Falco Benevent. in his chron., year 1240. NE 381 NEBULO, as. FR. the word signifies to obscure and blacken. [They always desire to darken the splendor and lineage of the Roman name. St. Victor of Utica, book 3, De persecutione Vandal.] speaking of the Vandals. NECESSITAS. FR. twofold, namely simple and conditional, can. vasis iræ, 24. qu. 4. NECESSITOSUS, needy and poor. [Because he was the emperor’s envoy, and had his instructions for defending strangers and needy persons. Flodoard, book 3, Hist. Remen., chap. 26.] which seems often to have been used by writers of that age. NECO. FR. that is, I do not nourish. Gloss. in can. inter cætera, 22. qu. 4. NECROLOGIUM, a catalog of the dead, a word used by Bede in his English history, book 4, chap. 14. It is also called Obitorium. Likewise Calendarium; so Anselm, book 1, epist. 21, says: [That man, who recently died among us and took the monastic habit, if he also received the blessing; send us his name and the day of his death, so that it may be written in our Calendar. NECROPHORUS, things sacrificed to the dead, that is, to idols; since an idol was called dead by another name. See Mortuus. [If therefore we cleanse our throat and belly from defilements, how much more ought we to keep our nobler parts, our eyes and ears, from idol-food and dead-sacrifice pleasures? Tertull. De spectac., chap. 13. NEDFRATRES, lights, or the superstitious bonfire of country folk on the feast of St. John the Baptist, on whose night a rope was tied to a post, which, being moved and rubbed here and there, fire was kindled by that motion; to which they then put straw and similar fuel for the flame, and kept the ashes, to scatter them in the fields, being falsely persuaded that caterpillars gnawing the leaves would be killed by such ash; mention of which superstition is made in a Synod celebrated by Pope St. Boniface in the time of Charlemagne, where it is expressly forbidden in these words: [Or those sacrilegious fires, which they call ned fratres.] Some read Ned fratres, others Nefratres, and others Nefri; but the more careful prefer reading Ned fratres, since it is derived from the English words Nood-frier, that is, necessary fire, because they thought it necessary for the fertility of the shoots. NEGLIGENTIA. FR. thus defined: Negligence is the stepmother of Learning, can. nihil, dist. 83. And ignorance is the mother of all errors, can. 1. dist. 38. NEGOTIATIO. See Literature. NEMOSEUS, woodland, or belonging to a grove. [We placed in a new nemosean, honorable, and noteworthy case. In the life of Saint Vinvole, Abbot, 3 March. NEMUS. FR. no one, none. [For a guardian of another’s life is more rightly placed over life than one who had first become the guardian of his own life, Ivo of Chartres, epist. 213. N-
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NE 382 NEENIA, sive Nænia, oratio funebris. Vide Flectobotomia, Threni. NEOCORUS. FR. , templi custos, qui titulus Civitatibus illis tribuebatur, in quibus aliquod celebre templum reperiebatur, quemadmodum fuit illud Dianæ Ephesinæ. Salderus verò credidit ejusdem templi Custodem appellatum fuisse Neocorum; sed ex textu Theophylacti, cap. 19. clarè convincitur, ubi ait: [Unde Ephesus Dianæ Neocorus dicebatur:] Licèt verum sit, quòd aliquando adulatoriè hoc nomen Imperatoribus tribuebatur. NEOMENIA, . Est nova luna, prima dies lunæ, seu mensis FR. LXX. quodlibet principium mensis Neomeniam verterunt: omne enim mensis principium apud Hebræos venerabatur; sed ab operibus servilibus non cessabant. D. Hieronymus Neomenias Kalendas interpretavit. Abulensis verò, & Lyranus, Novus defectus lunæ transtulerunt. Vide Sabbatum trigesimum. NEOPYLAX, , custos templi. NEOPHYLUS, , recens plantatus, nuper genitus, ex , nuper, & verbo , gigna, planto: inde latini foetum partum dixerunt. Neophyti à Santo Zenone, serm. 6. ad Neoph. appellantur Tripondes homines. Item Neophytus aliquando significat hominem ad sacros ordines, vel ad Episcopatum promotum; sic enim verba illa Apostoli, Non Neophytum, ne in superbiam elatus, incidat in judicium Diaboli. 1. Timor. cap. 3. ] intelliguntur. Nam in primitiva Ecclesia omnes, & ipsimet Apostoli erant Neophyti, ergo non de Christianis novis in fide ibi Apostolus intlexerat; sed de novitiis in ecclesiasticis ministeriis, quos ad Episcopatum evehi reprobavit. FR. Unde gratis quidem Salelles, tom. 1. de Inquisit. prolegom. 10. n. 6. tanquam summum privilegium Doctoris gentium fuisse exaggerat, quòd idem contra prædictam ejus ordinationem, Sanctu[m] Publium Melitæ Principem novellum in fide in ejusdem Insulæ Episcopum ordinarat; benè tamen dici posset, esse, nimirum, prædictæ regulæ Apostoli exceptionem, si ille Princeps per saltum ad dictum Episcopatum promotus fuisset. Neophyti igitur dicuntur Laici, qui nullo prævio Ecclesiastico ordine ad Episcopatum promoventur; ex hoc enim capite Neophytus appellatus fuerat Photius in IV. Constantinop. Concil. can. 4. & Patres ibi illius Patriarchalem electionem nullam, & invalidam ob id declararunt, non quia erat fidei, sed ordinum ecclesiasticorum Neophytus; constat enim illum à nativitate baptizatum fuisse, ergo tanquam in administratione Sactorum novellus, Neophytus appellatus fuit. Idem Photius Neophytus etiam ab Ivone Carnotensi, epist. 285. appellatur. Unde Ioannes Papa VIII. quando ad instantiam Augustorum præfaram electionem reinvalidavit, eisdem ita scripserat: [Ut post mortem Photii fratris nostri, nullus ex dignitate mundana ad Pontificalem honorem ascendat; sed ex presbyteris Cardinalibus ejusdem Ecclesiæ, vel ex Diaconibus, aut ex aliis NE Sacerdotibus, qui sub Ecclesia Constantinopoli tana consistunt:] ubi Diaconibus intelligendum est de Cardinalibus, quia in ordine anteponuntur hîc aliis Sacerdotibus non Cardinalibus. De his in rebus ecclesiasticis tyronibus loquitur can. statuimus, dist. 61. ubi sic inquit: [Ne his regenda Domini Ecclesia credatur, qui legitimaru[m] institutionum nescii, & totius humilitatis ignari, non ab infimis sumere incrementum, sed à summis volunt habere principium; cum valdè iniquum sit, & absurdum, ut imperiti magistris, novi antiquis, & rudes præferantur emeritis]: ∴: In hoc etiam sensu Casinensis Chronica, lib. 2. c. 41. de Landulpho non in fide Neophyto, sed in rebus ecclesiasticis, à Capuanis in eorum Episcopum electo, ait: [Landulphum quendam de suis nobilibus conjugatum, & Neophytum sibi Episcopum elegerunt.] De his ergo in rebus ecclesiasticis tanquam imperitis est suprà allatus sermo Apostoli. FR. idem insinuare videtur D. Hieronymus, lib. 1. Dialogor. advers. Pelagian. ubi ad locum illum Apost. alludens, sic inquit: [Vult, ut non Neophytus Episcopus ordinetur, quod videmus in nostris temporibus pro summa eligi justitia. Si baptismus statim justum faceret, & omni plenum justitia, nequaquam utique Apostolus Neophytum refutaret; sed Baptismus vetera peccata conscindit, novas virtutes non tribuit, dimittit è carcere, & dimisso si laboraverit, præmia pollicetur. Aut nullus inquam, aut rarus est, qui omnia habeat, quæ habere debet Episcopus.]: ∴: Item Neophyti vocabulum pro Novitio in Religione usurpatur, in quo sensu Greg. lib. 7. Regist. epist. 120. FR. de hoc sensu clarè in can. sicut Neophytus, dist. 48. ibi enim sic habetur: [Sicut Neophytus dicebatur, qui initio sanctæ fidei erat eruditione plantatus, sic modò Neophytus habendus est, qui repentè in Religionis habitu plantatus ad ambiendos sacros ordines irrepserit. Ordinatè ergo ad ordines ascendendum est.] Glossa autem in can. Proben tur, dist. 48. Secundam hujus vocabuli acceptionem, scilicet, de novello in rebus sacris, non agnovit, dùm ibi tantùm astruit, nempè: [Dicitur Neophytus novellus in fide, vel in Religione.] De Neophytis in fide. Vide Dominica nova, Illuminati. Eorum processio. Vide Vesperæ. NEOPHITORUM HÆRESIS. FR. laicorum, seu immeritorum pervicacia, dum simoniace ad Ecclesiasticas dignitates procurant pervenire, can. quisque per pecuniam, 1. qu. 1. NEPHALIUS, græcè , sobrium simul, ac vigilantem significat: [Quippe utrumque significat] inquit D. Hieronymus, epist. 83. ad Oceanum. NEPHESIUS. FR. idest, Nepesinus, ex Nepi Civitate, 5. decretal. tit. 33. cap. 21. NEPTUNNUS. FR. fortassè ex hebraico vocabulo Nephul, quod agonem, seu certamen significat. Calep. in dict. Agon. unde Neptunus Enosi-gens, ex eo quia terram quassat, & concurit, dictus fuit. NE-
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NE 382 NEENIA, or Nænia, a funeral speech. See Flectobotomia, Threni. NEOCORUS. FR., temple keeper, a title granted to those cities in which some famous temple was found, as was that of Diana of Ephesus. Salderus, however, believed that the keeper of the same temple was called Neocorus; but from the text of Theophylact, cap. 19, it is clearly proved, where he says: [Whence Ephesus was called Neocorus of Diana:] Although it is true that sometimes this name was flatteringly given to Emperors. NEOMENIA, . Is the new moon, the first day of the moon, or month. FR. LXX. they rendered Neomenia as any beginning of a month; for every beginning of the month among the Hebrews was held in reverence; but they did not cease from servile works. St. Jerome interpreted Neomenias as Kalends. Abulensis and Lyranus, however, translated it New waning of the moon. See Sabbathum trigesimum. NEOPYLAX, , temple keeper. NEOPHYLUS, , newly planted, newly born, from , recently, and the verb , to beget, to plant: hence the Latins said fetus for offspring. Neophytes, according to Saint Zenon, serm. 6. ad Neoph., are called Tripondes men. Likewise Neophytus sometimes signifies a man promoted to sacred orders, or to the Episcopate; for thus the words of the Apostle, Not a novice, lest, being lifted up with pride, he fall into the judgment of the Devil. 1 Tim. cap. 3. ] are understood. For in the primitive Church all, and even the Apostles themselves, were neophytes, therefore the Apostle there did not understand newly converted Christians in the faith; but novices in ecclesiastical ministries, whom he rejected from being raised to the Episcopate. FR. Hence Salelles, tom. 1. de Inquisit. prolegom. 10. n. 6., does indeed exaggerate as a great privilege of the Doctor of the Gentiles that he, contrary to the aforesaid ordinance, had ordained Saint Publius, a prince of Malta, newly come to the faith, as bishop of that same island; yet it could well be said that this was, namely, an exception to the aforesaid rule of the Apostle, if that prince had been promoted to said episcopate by a leap. Neophytes, therefore, are called laymen who are promoted to the Episcopate without any prior ecclesiastical order; for on this account Photius was called a neophyte in the IV Council of Constantinople, can. 4, and the Fathers there declared his patriarchal election null and invalid for that reason, not because he was a neophyte in the faith, but in ecclesiastical orders; for it is clear that he had been baptized from birth, therefore, as a newcomer in the administration of sacred things, he was called a neophyte. The same Photius is also called a neophyte by Ivo of Chartres, epist. 285. Whence Pope John VIII, when at the request of the Emperors he invalidated the aforesaid election, wrote to them as follows: [That after the death of Photius our brother, no one may ascend from worldly dignity to the pontifical honor; but from the Cardinal priests of the same Church, or from the deacons, or from the other NE priests who reside under the Church of Constantinople:] where by deacons must be understood the Cardinals, because in order they are placed before the other priests here who are not Cardinals. The canon Statuimus, dist. 61, speaks of these men as beginners in ecclesiastical matters, where it says thus: [Let not the government of the Lord’s Church be entrusted to those who are ignorant of legitimate institutions and of all humility, who do not wish to take their beginning from the lowest levels, but from the highest; since it is very unfair and absurd that the inexperienced should be preferred to masters, the new to the ancient, and the unformed to the seasoned]: ∴: In this same sense the Casinensian Chronicle, lib. 2, c. 41, speaking of Landulph, not a neophyte in the faith but in ecclesiastical matters, elected by the Capuans as their bishop, says: [They chose a certain Landulph, one of their nobles, married, and a neophyte, as their bishop.] Therefore the aforesaid saying of the Apostle refers to those inexperienced in ecclesiastical matters. FR. the same seems to be insinuated by St. Jerome, lib. 1. Dialogor. advers. Pelagian., where, alluding to that place of the Apostle, he says thus: [He wants that a Neophyte not be ordained bishop, which we see in our times being chosen for the highest justice. If baptism immediately made a man just, and full of all justice, the Apostle would by no means reject a neophyte; but baptism cuts off old sins, does not bestow new virtues, it frees from prison, and promises rewards to the one freed if he labors. Either none, I say, or rare is the one who has everything that a bishop ought to have.]: ∴: Likewise the word Neophyte is used for a novice in Religion, in which sense Gregory, lib. 7. Regist. epist. 120. FR. this sense is clearly found in can. sicut Neophytus, dist. 48. for there it is said thus: [Just as a neophyte was called one who at the beginning of holy faith was planted by instruction, so now a neophyte is to be regarded who, newly planted in the habit of religion, has crept in to seek sacred orders. Therefore one must ascend to orders in due order.] But the gloss on can. Proben tur, dist. 48, did not recognize the second meaning of this word, namely, of one newly come in sacred matters, since there it only states, namely: [A neophyte is called a novice in the faith, or in Religion.] On neophytes in the faith. See Dominica nova, Illuminati. Their procession. See Vespers. NEOPHITORUM HÆRESIS. FR. the obstinacy of laymen, or of those lacking merit, when by simony they seek to obtain ecclesiastical dignities, can. quisque per pecuniam, 1. qu. 1. NEPHALIUS, in Greek, signifies both sober and vigilant: [For it signifies both] says St. Jerome, epist. 83. ad Oceanum. NEPHESIUS. FR. that is, Nepesinus, from the city of Nepi, 5. decretal. tit. 33. cap. 21. NEPTUNNUS. FR. perhaps from the Hebrew word Nephul, which signifies combat or contest. Calep. in the word Agon. whence Neptune was called Enosi-gens, because he shakes and strikes the earth. NE-
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NE NESTIO Vos. FR. idest, non approbo. Glossa in can. consideret, de poenitent. dist. 5. Item contemno. Glossa in can. hac consona, 25. quæst. 1. NESTORIANTI. FR. Hæretici: [A Nestorio Constantinopolitano Episcopo nuncupari, qui B. Mariam Virg. non Dei, sed hominis tantum- modò matrem asseruit, ut aliam personam carnis, aliam faceret deitatis: rec unum Christum in Verbo Dei, & carne credidit; sed separatim, atque sejunctim alterum filium Dei, alterum filium hominis prædicavit, can. quidam autem, 24. qu. 3.] Hi ab Orientalibus Syrani committer appellantur. Vide Agnoetæ, Eurychiani. NETE, græcè, N[ost]ru, est altior citharæ corda, quæ acutum reddit sonum: [Jam hypate quoque, cùm sit nete contraria, est tamen una harmonia. Clem. Alex. lib. 1. stromat. c. 5.] Vide Hypate. NETORIUM. FR. fusus ad filum ducendum, at corruptè apud Isidorum Netorum dicitur. NEUMA, græcè v[er]buæ, idest, nutus; sed pro suavi, ac jubilationis spiritualiter prolato cantu usurpatur, quo vix verba exprimebantur, dum longa pausa quæque syllaba protrahebatur, ita ut ex oris tantùm aperitione, ac per ipsius nutum, & motum intelligerentur verba. Hæc cantus species exercebatur præcipuè in Natali Domini; hinc recentiores Musici in eadem nocte brevioribus syllabis Noel pronuntiant in cantilenis sacris. Antiquitus tamen in choro Neuma canebatur ad Kyrie eleison, vel ad dictionem Hierusalem, quia coelestis patria contemplabatur. Vide Noel. Unde Rupertus, lib. 1. de Divin. off. c. 35. inquit: [Jubilamus magis, quàm canimus, unamque brevem digni sermonis syllabâ in plures neumas, vel neumarum distinctiones protrahimus, ut jucundo auditu mens attonita repleatur, & rapiatur in gloria] Quæ interjectio sæpè in cantu Alleluja post epistolam apud Græcos frequentatur. NEUMO, verbum, idest, cano neumam. NIBITA. FR. aqua pluvialis. [Nibita aqua ex nubibus facta. Isidor.] Sed Vossius meliùs existimat dici Nivitam, aquam, nempè, ex nivibus liquefactis; nam, ut sæpè diximus, in illius Isidori sæculis B. pro V. ponebatur. NIBLATUS, utitur hac barbara dictione Joannes Diaconus in descriptione indumentorum S. Silviæ D. Gregorii genitricis, dum ait: [Ferens in capite matronalem mitram cadentis brandei raritate niblatam, in vita S. Greg. cap. 83. & 84.] sed mendosè, dum Nubilatam legendum est, eratque velum tenuissimum capiti ejusdem Sanctæ involutum ad instar turcici vittati, quod Italicè Turbante dicitur, ut in subjecta ejusdem Sanctæ figura, videre est, quam ex antiqua ejus imagine simul cum marito, & filio ad vivum expressa, & ab Eminentissimo Baronio ad annum 604. adducta, nos ad dictionis exemplum caput tantùm Matris hic supponi duximus. NE 383 FR. sed Turbante potiùs videtur fuisse pileum turbinatum. Vide Pileus. NICHLIANISTÆ, FR. Hæretici, quorum Auctor fuerat Petrus Abaelardus circa annum 1117. & contra quem scripserat Gualterus à S. Victore, ubi in Adversarium ita concludit: [Tuo operi non debetur lima, sed gehenna. Omnis Catholicus, qui legit, non dubitat.] Inter alia enim deliramenta, quæ asserebat, erat hoc enorme, quòd, nempè Christus erat nihil, inde Nichilianistæ ejus sequaces appellati sunt. NICOLAI PANES, erant panes ingentis magnitudinis, quorum denominationem à quodam Nicolao Damasceno Iulii Cæsaris familiarissimo sumpsisse testatur Suidas, qui solebar has ingentes placentas melle subactas eidem Imperatori donare, quo circa ab eodem Cæsare Nicolai panes appellati sunt; ac deinde quilibet magnitudine deformis panis Nicolai dictus est. Aliis verò placuit etymologiam ab eodem Nicolao derivare; sed non ab ingenti panis magnitudine, verùm quia ipsemet oblator ingentis staturæ fuerat, vultus, ac morum jucundissimus. FR. apud Photium in ejus Biblioth. ubi de Nicolao Damasceno, de quo etiam mentionem faciunt Hesychius, Joseph Hebræus, non rarò Suidas, & alii: [Uvas, & mala punica, & ficus, & nuces, omnia intempestiva; quin etiam quosdam inventos mellis favos, & urnam recentis lactis, & Nicolaos panes maximos, & mundos, & calidos è regione externa. Palladius in lausica hist. cap. 52.] Ubi colligitur veriorem fuisse Suidæ narrationem, dum Palladius ait Nicolaos panes esse maximos; sed re vera adhuc ambigitur, an in forma, vel in numero, Nicolai panes, quos Palladius recenset, fuissent maximi. Quos tamen panes Palmulas nicoleas Athenæus, lib. 14. c. 23. appellavit. NICOLAITÆ. FR. Hæreticorum secta in primitiva Ecclesia, à Nicolao Diacono Jerosolymitanæ Ecclesiæ denominati, qui Hæresiarcha unà cum S. Stephano, aliisque ab Apostolorum Principe ordinatus fuerat. Actor. cap. 6. cui erat conjuncta in matrimonio pulcherrima mulier, eamque omnibus lascivire cupientibus concessit, 24. qu. 3. can. 39. Hinc in Apocalyp. cap. 2. dicitur: [Sed hoc habes, quòd odisti facta Nicolaitarum, quæ ego odi.] Postillator Nicolaum hunc Machemetem
Transcription: Translated (English)
NE NESTIO. FR. that is, I do not approve. Gloss on can. consideret, de poenitent. dist. 5. Likewise I despise. Gloss on can. hac consona, 25. quæst. 1. NESTORIANTI. FR. Heretics: [So called from Nestorius, Bishop of Constantinople, who asserted that the Blessed Virgin Mary was mother not of God, but of man only, so as to make one person of the flesh and another of the Godhead: he believed one Christ in the Word of God and flesh; but separately and apart he preached one Son of God and another Son of man, can. quidam autem, 24. qu. 3.] These by the Eastern Syrians are called committer. See Agnoetæ, Eurychiani. NETE, in Greek, N[ost]ru, is the higher string of the cithara, which gives a sharp sound: [Indeed hypate also, though it is the opposite of nete, is nevertheless one harmony. Clem. Alex. lib. 1. Stromat. c. 5.] See Hypate. NETORIUM. FR. a spindle for drawing out thread, but corruptly in Isidore it is called Netorum. NEUMA, in Greek v[er]buæ, that is, a nod; but used for a sweet chant, uttered spiritually in jubilation, in which words were scarcely expressed, while each syllable was drawn out with a long pause, so that the words were understood only from the opening of the mouth and from its nod and movement. This kind of chant was especially practiced on the Nativity of the Lord; hence later musicians in that same night pronounce Noel in shorter syllables in sacred songs. In former times, however, in choir Neuma was sung to Kyrie eleison, or to the word Hierusalem, because the heavenly homeland was contemplated. See Noel. Hence Rupert, lib. 1. de Divin. off. c. 35., says: [We rejoice rather than sing, and we prolong one short syllable of a worthy word into several neumas, or divisions of neumas, so that the mind, struck with pleasant hearing, may be filled and carried away into glory.] This interjection is often frequent in the chant of Alleluia after the epistle among the Greeks. NEUMO, a verb, that is, I sing a neuma. NIBITA. FR. rainwater. [Nibita, water made from clouds. Isid.] But Vossius thinks it is better to say Nivita, namely water from melted snow; for, as we have often said, in the age of that Isidore B. was put for V. NIBLATUS, John the Deacon uses this barbarous word in the description of the garments of St. Silvia, mother of St. Gregory, when he says: [Bearing on her head a matron’s mitre, thinned by the rarity of falling tissue, niblated, in the life of St. Gregory, ch. 83 and 84.] but this is corrupt, for it should be read Nubilatam, and it was a very thin veil wrapped around the head of that same saint, like a Turkish turban, which in Italian is called Turbante, as can be seen in the figure of that saint below, which, taken from her ancient image, expressed to the life together with her husband and son, and brought forward by the most eminent Baronius for the year 604, we have thought fit to place here only the head of the Mother, as an example of the term. NE 383 FR. but rather it seems to have been a conical cap. See Pileus. NICHLIANISTÆ. FR. Heretics, whose founder was Peter Abaelard, around the year 1117, and against whom Walter of Saint Victor wrote, where in the Adversary he concludes thus: [Your work deserves not a file, but gehenna. Every Catholic who reads it has no doubt.] For among other delirious claims which he asserted, there was this enormous one, namely, that Christ was nothing; hence his followers were called Nichilianistæ. NICOLAI PANES were loaves of enormous size, whose name Suidas testifies was taken from a certain Nicolaus of Damascus, a very close familiar of Julius Caesar, who used to give those huge cakes kneaded with honey to the same emperor; wherefore by Caesar himself they were called Nicolai panes; and afterward any deformed loaf of large size was called a loaf of Nicolaus. Others, however, preferred to derive the etymology from the same Nicolaus, but not from the huge size of the loaf, rather because he himself, the giver, was of enormous stature and most agreeable in countenance and manners. FR. in Photius, in his Bibliotheca, where mention is also made of Nicolaus of Damascus, and of him Hesychius, Joseph the Hebrew, often Suidas, and others: [Grapes, and pomegranates, and figs, and nuts, all out of season; indeed even some honeycombs found, and a jar of fresh milk, and very large, clean, and hot loaves of Nicolaus from the outer region. Palladius in the Lausiac History, ch. 52.] From this it is gathered that Suidas’s account was the truer, since Palladius says the loaves of Nicolaus were very large; but in truth it is still uncertain whether, in form or in number, the loaves of Nicolaus mentioned by Palladius were of the greatest size. Yet Athenæus, lib. 14. c. 23., called those loaves Palmulas nicoleas. NICOLAITÆ. FR. A sect of heretics in the primitive Church, named after Nicolaus the Deacon of the Jerusalem Church, who, together with St. Stephen and others, had been ordained by the Prince of the Apostles. Acts ch. 6. He had joined in marriage a very beautiful woman, and granted her to all who desired to indulge in lust, 24. qu. 3. can. 39. Hence in Apocalyp. ch. 2 it is said: [But this you have, that you hate the works of the Nicolaitans, which I also hate.] The postillator calls this Nicolaus a Machemetem
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384 N I metem Pseudo-prophetam fuisse putat, ad can. Non omnes Episcopi, 2. quæst. 7. in fine, cui Postillæ Hugo subsignatur; sed Hugo à S. Victore in ejus Monasticis expositionibus, lib. 6. cap. 3. tit. de Claud. Tiberio Imp. de hoc Nicolao Hæresiarcha loquens, ait fuisse Antiochenum, & in eodem tractatu exposit prior, lib. 9. cap. 9. de Machomere prædicto mentionem faciens, ait fuisse ex Ismaelis progenie. Insuper quasi omnes Historici conveniunt, Machometem, de quo diximus, de anno 630. circiter in ruinam populorum extitisse. Est etiam magis ridicula Benvenuti Imolensis opinio in Commento ad cantum 28. de Inferno Dantis Aligierii, asserentis Machometem fuisse S. P. E. Cardinalem. Aliam fabulam de Machometo narrat Glossator in Clement. tit. de Iudæis, & Sarrac. quam ex Hist. Eccl. hausisse asserit, sic inquiens: [In historia ecclesiastica legitur Machometum nutritum fuisse à quodam Clerico nobili Romano, qui cùm tempore Bonifacii Papæ IV. quædam petita impetrare non potuisset, apostatavit à fide, & nutrivit illum cum quadam columba alba, quæ recipiebat grana de aure ejus, & sic erudita per hoc, quod quando volebat Machometus, illa ponebat in publico os ad aurem, & sic dicebat, quòd Spiritus Sanctus alloquebatur, & instruebat illum; iste postmodùm dedit legem Sarracenis, ut hæc in historia Ecclesiastica pleniùs reperiri possunt. NICOLAUS, N[omin]i[us] [aureus] . FR. græcè vincens populos interpretatur: quasi N[omin]i[us] [aureus]. [Pheronymus dicitur, qui verum, & congruum sibi fert nomen. Et go Nicolaus, qui verum, & idoneum actui suo nomen ferre visus est, aptè pheronymus dictus est, Nicolaus, quippè, vincens populos interpretatur; vicit enim, quippè, rectè non sentientes, sed iniquè agentes. Anastas. Biblioth. in 8. Syn. Act. 10] Vide Pheronymus. NIDOR. FR. odor assatarum carnium: [Quod irritamenta gulæ non habet, leviori digestione concoquitur; nemo enim uno, aut duobus cibis, hisque vilibus usque ad inflammationem ventris oneratur, quæ diversitate carnium, & saporis delectatione concipitur. Cum variis nidoribus fumant patinae, ad usum sui pro explenda esurie, quasi captivos trahunt, can. Ne tales, de consecrat. dist. 5.] Et ibi sic Glossa: [Nidor propriè dicitur quidam odor carnium assatarum, nidor est, eo quòd nebula levatur. NIGELLA, herba & semen, quod græcè dicitur, & in officinis Niella appellatur. Item papaver nigrum. Vide Gith. NICELLATUM, oleum ex nigella confectum, quod etiam Melanthinum, ex græco dicitur; & ubi vulgata in cap. 28. Isaiæ habet: [Non enim in terris triturabitur Gith.] græca lectio transfuit. [Quòd si nigellatum habes, mitre nobis per ea vascula, quæ pueris fillis nostris demandavimus. Paulin. epist. 1. ad Severum] cujus olei virtutem Dioscorides, lib. 1. c. 36. satis refert. Malè ergo quidam hunc Paulini locum Nigellarum pro vasculo pretioso, ex sigulina creta vul- N I go Porcellana intelligunt. FR. sed hanc difficultatem enodat Plinius, lib. 20. cap. 17. ubi sic inquit: [ Gith ex Græcis, & alii Melanthion, & alii Melaspermon vocant. Optimum, quàm exactissimi odoris, & quàm nigerrimum. Medetur serpentium plagis, & scorpionum. NIGER, idest, Dæmon. Vide Aquilus in dict. Dæmon. NIGRA PROCESSIO. Vide Litania. NIGRORUM ORDO, Casinenses Monachi, & aliæ Congregationes Ordinis S. Benedicti, qui habitum nigrum ferunt, quo colore induri sunt sæculares Clerici, qui tamen ante regimen Ecclesiæ à Benedictinis diù retentum violaceo colore induebantur. Vide Clericus. Nam in transactis sæculis nimis prævaluit in Ecclesia Dei Benedictinorum Religio, habuit enim ex Casinensi Congregatione octo Summos Pontifices præter alios quatuor ex aliis ejusdem Sancti Benedicti Congregationibus; item duo millia Cardinales, septem millia Archiepiscopos, & Episcopos quindecim millia. FR. Item Casinensis Congregatio præter bona stabilia, & Civitates, ac terras, quas possidet in præsenti, alias innumerabiles cùm merò, & mixto imperio possedit, quas oculis quicque percurrere potest in Bullario Casinensi duo- bus tomis recenter ab Eruditissimo, & in studio antiquitatum consummatissimo Viro, & à me Colendissimo Amico R. Abb. P. D. Cornelio Margarino in lucem edito: //: Mirificavit enim Benedictinos Deus in terris, & in Coelis, ubi nobis cogniti ex hoc ordine æternales cives, ex quodam M. S. antico monumento in Monte Casino asservato manifestantur: [Sancti Monachi sub regula Sancti Patris nostri Benedicti canonizati sunt numero quadraginta quatuor millia, & viginti duo, quorum quicque millia quinquaginta quinque fuerunt Monachi Sancti Benedicti Monasterii Casinensis, ibidemque sepulti.] Imò Tamburinus Sanctos canonizatos 55700. numerat. FR. sed Ioannes Papa XXII diversimodè calculat, sic scribens: [Ego Ioannes XXII. extrahi feci de Sanctorum Catalogo omnes Sanctos, & Prælatos, Monasteriaque de Ordine Sanctissimi Benedicti, qui ab ipsius tempore usque ad nostra fuerunt tempora. Invenimus autem ex Sanctissimo illius Ordine Summos Pontifices viginti quatuor: Cardinales ducentos, (corrige duo millia) Archiepiscopos septem millia, Episcopos quindecim millia, Abbates quindecim millia, & septuaginta quatuor, quorum confirmatio spectat ad Papam. Sanctos canonizatos quinque millia quingentos, & quinquaginta quinque, exceptis Martyribus, ex quorum numero isti pauci admodum describuntur. Sanctus Placidus Abbas, ac Sanctissimi Benedicti discipulus cum triginta tribus Monachis sub Manuca Duce martyrio coronatur. Sanctus Bertarius Abbas Montis Casini, cum pluribus, penèque innumerabilibus Monachis per martyrium cum Christo gaudent in æternum. Quamplurimi præterea Monachi, & quasi infiniti in Sicilia à Saracenis, & in Monaste- rio
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384 N I thinks that he was a pseudo-prophet, ad can. Non omnes Episcopi, 2. quæst. 7. at the end, to which Postilla Hugo is subscribed; but Hugo of S. Victor in his Monastic expositions, lib. 6. cap. 3. tit. de Claud. Tiberio Imp. speaking of this heresiarch Nicholas, says that he was an Antiochene, and in the same treatise, expounding earlier, lib. 9. cap. 9. making mention of the aforesaid Machomer, says that he was from the offspring of Ismael. Moreover, almost all historians agree that Machomet, of whom we have spoken, around the year 630 appeared for the ruin of peoples. Even more ridiculous is the opinion of Benvenuto of Imola in the Commentary on canto 28 of Dante Alighieri’s Inferno, asserting that Machomet was a cardinal of S.P.E. Another fable about Machomet is told by the Glossator in the Clementines, tit. de Iudæis, & Sarrac., which he claims to have drawn from Ecclesiastical History, thus saying: [In ecclesiastical history it is read that Machomet was nourished by a certain noble Roman cleric, who when, in the time of Pope Boniface IV, he could not obtain certain requests that had been made, he apostatized from the faith, and reared him with a certain white dove, which received grains from his ear, and thus trained by this, whenever Machomet wished, she publicly put her mouth to the ear, and thus said that the Holy Spirit was speaking and instructing him; this man afterward gave a law to the Saracens, as these things may be found more fully in Ecclesiastical History. NICOLAUS, N[omin]i[us] [aureus]. FR. in Greek means “conquering peoples”: as though N[omin]i[us] [aureus]. [A Pheronymus is called one who bears a true and fitting name for himself. And so I, Nicolaus, who seemed to bear a name true and suitable to his action, was fittingly called a pheronymus. Nicolaus, indeed, is interpreted as “conquering peoples”; for he conquered, indeed, those who think rightly not, but act wickedly. Anastas. Biblioth. in 8. Syn. Act. 10] See Pheronymus. NIDOR. FR. the smell of roasted meat: [That which has no provocations of the appetite is digested with a lighter digestion; for no one on one or two foods, and those cheap ones, is burdened to the point of inflammation of the belly, which is conceived through the diversity of meats and the delight of flavor. When dishes smoke with various odors, for use by those to satisfy hunger, they draw them like captives, canon. Ne tales, de consecrat. dist. 5.] And there the Gloss says thus: [Nidor is properly called a certain smell of roasted meats; nidor is so called because vapor is raised. NIGELLA, an herb and seed, which is called in Greek and in the shops is called Niella. Also black poppy. See Gith. NICELLATUM, oil made from nigella, which is also called Melanthinum from the Greek; and where the Vulgate in chapter 28 of Isaiah reads: [For indeed Gith shall not be threshed upon the earth.] the Greek reading has passed over. [But if you have nigellatum, send it to us through those little vessels which we have entrusted to our little boys. Paulin. epist. 1. ad Severum] whose virtue Dioscorides, lib. 1. c. 36, sufficiently relates. Therefore some wrongly understand this passage of Paulinus as Nigellarum, that is, a precious vessel, of baked clay commonly called porcelain. FR. but Pliny resolves this difficulty, lib. 20, cap. 17, where he says thus: [Gith the Greeks, and others call it Melanthion, and others Melaspermon. The best, of the most exact odor, and the blackest. It remedies the bites of serpents and scorpions. NIGER, that is, the Devil. See Aquilus in the word Dæmon. NIGRA PROCESSIO. See Litania. NIGRORUM ORDO, the monks of Monte Cassino, and other congregations of the Order of Saint Benedict, who wear black habit, by which color secular clerics are also clothed, although before the governance of the Church long retained by the Benedictines they were clothed in violet color. See Clericus. For in past centuries the religion of the Benedictines greatly prevailed in the Church of God; for it had from the Casinense congregation eight Supreme Pontiffs besides other four from other congregations of the same Saint Benedict; also two thousand cardinals, seven thousand archbishops, and fifteen thousand bishops. FR. Likewise the Casinense congregation, besides the stable goods, and cities, and lands, which it now possesses, formerly possessed countless others with pure, and mixed jurisdiction, which anyone can survey with his eyes in the Casinense Bullarium, in two recently published volumes by the most learned, and most accomplished in the study of antiquities, and by the Friend most worthy of my reverence, R. Abb. P. D. Cornelius Margarinus: //: For God has made the Benedictines marvelous on earth, and in Heaven, where, known to us from this order as eternal citizens, they are shown from a certain ancient manuscript monument preserved on Monte Cassino: [Holy monks under the rule of our Holy Father Benedict have been canonized to the number of forty-four thousand, and twenty-two, of whom fifty-five thousand each were monks of the monastery of Saint Benedict of Monte Cassino, and were buried there.] Indeed Tamburinus counts the canonized saints as 55,700. FR. but Pope John XXII calculates differently, writing thus: [I, John XXII, had all the saints, and prelates, and monasteries of the Order of the Most Holy Benedict from the Catalog of Saints removed, who from his time up to our times have been. We found, however, from that Most Holy Order twenty-four Supreme Pontiffs: two hundred cardinals, (correct it: two thousand) seven thousand archbishops, fifteen thousand bishops, fifteen thousand abbots, and seventy-four, whose confirmation belongs to the Pope. Canonized saints five thousand five hundred, and fifty-five, except martyrs, from whose number these are very few described. Saint Placidus the Abbot, and disciple of the Most Holy Benedict, with thirty-three monks were crowned with martyrdom under Duke Manuca. Saint Bertarius, Abbot of Monte Cassino, with many, indeed nearly innumerable monks, through martyrdom rejoice with Christ forever. Moreover, most numerous monks, and almost countless ones in Sicily, were by the Saracens, and in the monastery
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N I N rio Nonantulano à Barbaris, & in Monasterio Sæcti Vincentii apud Montem Casinum à Scoda Rege Christi Martyres sunt effecti. Sancti Monachi mille, & sepringenti, & sexdecim à Rege Iosaphat mortui, per martyrium coelum ascenderunt. Sanctus Porcarius Abbas, cum quingentis Monachis martyrii palmam est adeptus. Sancti Monachi omni perfectione pleni noningenti in Monasterio Benchorensi trucidati. Martyrum Collegio sunt ascripti Sancti Monachi centum, & sexdecim pro Christi fide in Monasterio Turonico martyrizati sunt. Sanctus Aygulphus Abbas cum plurimis sociis suis, & quasi innumerabilibus Monachis in India, in Monteque Tabor, & in Monasterio Lirinensi diversis tormentis, & cruciatibus à Saracenis, Turcisque, ac Iosaphat Rege trucidati, coelo inter Martyres sunt donati. Hos de multis tanquam Rosarium primitæ eligimus: cæteri verò præ multitudine à Christo solo numerantur. Monasteria verò Ordinis ejusdem hæc inventa sunt. Abbatiarum triginta tria millia, Præpositurarum quatuordecim millia, absque mulierum Coenobiis. Ut autem brevi cuncta sermone concludâ, Romana Ecclesia per quingentos annos ab isto sanctissimo recta est Ordine. Hìc autè ista posui- mus ad Dei laudem, & gloriam, ad honoremque Sanctissimi Benedicti, ejusq; Sanctissimæ Religio- nis, & consolationem sub ejus sanctissimo magi- sterio militantium, ut supradictos Sanctos pro in- tercessoribus ad Dominu[m] habentes, ad eorum ani- mentur imitanda vestigia, ut demum ad illorum post mortem mereantur pervenire consortium, & gloriam; ubi æternam cum illius requie fruantur, permaneantque in sæcula sæculorum. Amen. Bullar. Casin tom. 1. const. 41.]: ∴: Insuper Casinensis Abbas infrascriptis titulis fruebatur, ut ex epistola Imperatoris colligitur, nempè: [Lotharius Dei gratia Romanorum Imperator Augustus Dilectissimo fidehi suo Guibaldo Casinæsi Gerarchæ, & Rom. Imperii Cancellario, & Magistro Cappellano, Principi Pacis. Chron. Casinen. lib. 4. c. 121.] Undè non immeritò ea dignitas nedum ab ipsismet Cardinalibus exoptabatur, verùm etiam Abbates Casinenses ad suum Pontificatus apicè perducti priorem titulum retinere voluerunt. Baron. an. 1057. n. 12. Q uin & Abbas Casinensis consecrabatur ab eodem Pontifice non rarò, ac in Conc. Romano sub Paschali II. de an. 1116. Ab- bas Abbatum Casinensium Superior declaratus fuit. Quæ omnia siquidem spiritualia, & tempo- ralia, à Deo, & hominibus huic Religioni non alia de causa cumulata, nisi ex Sanctitatis odore, quæ suaviter olet, exacta nimirum obedientia, inconculta obtervantia, atque protrussimis eleemolynis, qua fragrantia attracti ipsimet Reges, ac Imperatores sceptra, ac diademata deponen- tes, superstitem vitæ cursum in hoc monastico instituto piè, sanctèque duxere. Igitur eadem de- votionis causa sæculares Clerici, ut supradictum est, nigrum habitum susceperunt. Quare hæc sanctissima Religio mater, ac magistra divellaru[m] claustrum, ac militarium ordinum fuit, atque Hieolexicon Magri. N I 385 prima noscitur in Occidente. ] Monasterium quoddam in Francia: erat autem de ordine nigrorum. Cæsar. lib. 4. cap. 12. Abbas quidam nigri ordinis. Idem cap. 16. ] Eademque causa dicebatur Vmbraticus Benedictinorum habitus, quemadmodum in vita S. Bercorii Abbas legitur, id est; [Nequaquam passus est umbraticum Monachos gestantes habitum, absque aliqua ulterius aberrare doctrina.] Eorum Civitatem. Vide Eulogimenopolis. Officium B. M. quando, & à quo eis recitari justum fuit. Vide Officium B. M Virg. Reliqua spectantia ad hunc ordinem. Vide Siphon, Sympæctes, Tabula, Officialis, Te Deum laudamus, Temporius. NIHIL MIHI CONSCIUS SUM. Fr. Apostoli phrasis I. Cor. 4. id est, nullius peccati mortalis conscientiam habeo. Gloss. in can. Adhuc instant. de poenit. dist. 3. NILUS, ejus aquæ quando in vinum mutabantur. Vide Epiphania. Ejus vocabuli characteres symbolicè dies unius anni arithmetice denotant. Vide Abraxas. NIMBUS, propriè significat vittam, seu fasciam auro contextam, quo foeminæ frontem redimebant. [ Laminas pertunderent aurium, imminerent frontes nimbis, fuligines oculos inumbrarent. Arnob. lib. 2. [Hinc Plautus Nimbatam appellavit meretricem, sed apud Ecclesiasticos Scriptores diadema significat, quod solet addi in Sanctorum Canonizatorum capitibus in forma circulari splendente. [Lumen, quod circa Angelorum capita pingitur, nimbus vocatur Isid. lib. 19. Etym. c. 31.] Græci in diademate Christi solent inscribere Exodi verba : scilicet, Qui est, ad significandum, quod Salvator in ea figura expressus, sit idem Deus, qui Moysi apparuit. In aliquibus antiquis picturis ad capita figurarum depicta perspiciuntur diademata in quadrata forma, & Jo. Diaconus in vita S. Gregorii, lib. 4. cap. 33. ejus significatum ita declarat: [ Circa verticem verò tabulæ similitudinem, quod viventis insigne est.] Imperfectum enim vitæ præsentis statum contingentiarum angulis refertum, ut Angelus Rocca exposuit, denotat, & econtrà rotundum diademæ symbolum perfectionis est. Aliud autem significatum affert Durand. lib. 1. cap. 3. ubi sic ait: [Cum aliquis Prælatus, aut Sanctus vivus pingitur, non in forma scuti rotundi, sed quadrati corona ipsa depingitur, ut quatuor cardinalibus virtutibus vigere monstretur.] Ac adhuc Romæ in variis Ecclesiis similes figuræ cum diademate quadrato pervetusto musivo formatæ cernuntur, veluti in Ecclesia Sanctæ Praxedis ad tribunam, ubi est effigies Paschalis Papæ primi, qui in cardina atu fuerat ejusdem Ecclesiæ titularis, illamque restauraverat, ornavitque. In via Numentana extat adhuc effigies Honorii primi Papæ, & nos supra in dict. Baculus attulimus similem S Gregorii Papæ. FR. similem etiam pervetustam S. Gregorii præfati figuram adducit Baronius ad annum 604. de qua pictura prædictus Jo. Diaconus B b in
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N I The Nonantolan monastery at Barbary, and in the monastery of Saint Vincent at Monte Cassino, by King Scoda, were made martyrs of Christ. A thousand and seven hundred and sixteen holy monks, slain by King Iosaphat, ascended to heaven through martyrdom. Saint Porcarius, abbot, with five hundred monks, obtained the palm of martyrdom. Nine hundred holy monks, full of every perfection, were slaughtered in the monastery of Benchor. One hundred and sixteen holy monks, martyred in the monastery of Tours for the faith of Christ, were enrolled in the company of the martyrs. Saint Aygulphus, abbot, with his many companions, and almost countless monks in India, on Mount Tabor, and in the monastery of Lérins, were slaughtered by the Saracens, the Turks, and King Iosaphat, after various torments and punishments, and were granted heaven among the martyrs. Out of these many we select as a first-fruits garland; the rest, because of their multitude, are numbered by Christ alone. The monasteries, however, of the same Order found are these: thirty-three thousand abbeys, fourteen thousand provostries, apart from convents of women. But to conclude everything briefly in a few words: for five hundred years the Roman Church was governed by this most holy Order. Here, however, we have set down these things for the praise and glory of God, and for the honor of the most holy Benedict and his most holy religion, and for the consolation of those fighting under his most holy rule; so that, having the aforesaid saints as intercessors with the Lord, they may be encouraged to imitate their footsteps, so that finally after death they may deserve to attain their fellowship and glory, where they may enjoy eternal rest with them and remain forever and ever. Amen. Moreover, the abbot of Monte Cassino enjoyed the titles written below, as is gathered from the emperor’s letter, namely: “Lothair, by the grace of God Augustus, Emperor of the Romans, to his most beloved faithful subject Guibald, hierarch of Monte Cassino, and chancellor of the Roman Empire, and master chaplain, prince of peace.” Hence not without reason that dignity was desired not only by the Cardinals themselves, but also the abbots of Monte Cassino, once brought to the summit of the papacy, wished to retain their former title. And indeed the abbot of Monte Cassino was often consecrated by the same pontiff, and in the Roman council under Paschal II in the year 1116, the abbot of the abbots of Monte Cassino was declared superior. All these things, indeed, spiritual and temporal, were heaped upon this religion by God and men for no other reason than the fragrance of holiness, which smells sweetly, namely exact obedience, uncomposed observance, and abundant almsgiving; drawn by that fragrance, kings and emperors themselves, laying down their scepters and diadems, led the remaining course of their life piously and holily in this monastic institute. Therefore, by the same cause of devotion, secular clerics, as noted above, took up the black habit. For this most holy religion was the mother and teacher of virgins’ cloisters and military orders, and is known as the first in the West. A certain monastery in France: it was of the order of the black monks. Caesar, book 4, chapter 12. A certain abbot of the black order. Same, chapter 16. For the same reason the habit of the Benedictines was called shadowy, just as is read in the life of Saint Bercorius the abbot, that is: “He by no means allowed monks wearing a shadowy habit to wander further without instruction.” Their city: see Eulogimenopolis. The Office of the Blessed Virgin Mary: when, and by whom, it was rightly to be recited for them. See the Office of the Blessed Virgin Mary. Other matters pertaining to this order: see Siphon, Sympæctes, Tabula, Officialis, Te Deum laudamus, Temporius. I have no consciousness of guilt. Fr. The Apostle’s phrase, 1 Cor. 4, that is, I have no conscience of any mortal sin. Gloss. on the canon Adhuc instant. de poenit., dist. 3. Nile: when its waters were changed into wine. See Epiphany. The symbols of this word arithmetically denote the days of one year. See Abraxas. Nimbus properly signifies a band, or fillet interwoven with gold, with which women adorned their foreheads. “They would pierce the plates of the ears, let nimbuses hang over the foreheads, and darken the eyes with soot.” Arnobius, book 2. Hence Plautus called a prostitute “nimbata,” but among ecclesiastical writers it signifies a diadem, which is usually added around the heads of canonized saints in a circular shining form. “The light that is painted around the heads of angels is called a nimbus,” Isidore, book 19, Etymologies, chapter 31. The Greeks usually inscribe on Christ’s diadem the words of Exodus, namely, “Who is,” to signify that the Savior depicted in that figure is the same God who appeared to Moses. In some ancient paintings diadems in square form are seen depicted around the heads of figures, and John the Deacon, in the life of Saint Gregory, book 4, chapter 33, explains its meaning thus: “Around the crown, indeed, in the likeness of a tablet, which is the sign of one who is alive.” For it denotes the imperfect state of present life, full of contingencies and angles, as Angelus Rocca explained, and conversely the round symbol of the diadem is a sign of perfection. Durand offers another meaning, book 1, chapter 3, where he says: “When any prelate or saint is painted alive, the crown itself is depicted not in the form of a round shield, but square, so that it may show the four cardinal virtues at work.” And even now at Rome in various churches similar figures with a square diadem formed in very ancient mosaic are seen, as in the church of Saint Praxedes at the apse, where there is an image of Pope Paschal I, who had been cardinal of that same titular church and had restored and adorned it. On the Nomentan Way there still stands the image of Pope Honorius I, and above we brought a similar one of Saint Gregory the Pope in the entry on “Baculus.” Fr. Baronius also cites a very ancient similar figure of the aforesaid Saint Gregory, for which painting the aforesaid John the Deacon in
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386 N I in vita S. Greg. lib. 4. cap. 84. loquens, excusat præfatum Pontificem à vanitatis nota, quòd nempè, se vivum permiserat depingi: & sic inquit: Ex quo manifestissimè declaratur, quia Gregorius, dùm adhuc viveret, suam similitudinem depingi salubriter voluit, in qua posset à suis Monachis, non pro elationis gloria, sed pro cognitæ distinctionis cautela frequentiùs intueri. Et sub qua ejus similitudine hoc disticon inscribere curavit. Christe potens Domine nostri largitor honorum, Indultum officium solita pietate guberna. In tribuna Ecclesiæ S. Cæciliæ Transtiberim prædictus S. Paschalis I. musivo opere se vivum effigiari fecit, ejusdem Ecclesiæ formam in manu gestans, & cum eadem quadrata corona in capite, hancque inscriptionem posuit. Hæc domus ampla micat variis fabricata metallis, Olim quæ fuerat contracta sub tempore prisco, Condidit in melius Paschalis Præsul opimus: Hanc aulam Domini firmans fundamine claro, Aurea gemmatis resonant hæc dindima templis. Lætus amore Dei, hîc conjunxit corpora sancta Cæciliæ & Sociis, rutilat hîc flore juventus, Quæ pridem in Cryptis pausabant membra beata. Roma resultat ovans semper ornata per ævum. NIMEREZET. Vide Maledictio pessima. NISAN. FR. primus Hæbreorum mensis. Vide Auctores citatos in dict. Elul. NISUS, avis. Vide Haliætus. NIZA, prunum, fructus, species. Cujus etymon sic Isidorus explicat: A multitudine enxi fructus nixam appellant, lib. 17. cap. 7. NOBILISSIMUS, etiam apud Cræcos Nobilios in eorum Cæremonial. in quo præscribitur benedictio Nobilissimo danda in ejus coronatione. Erat dignitatis titulus, qui ad Imperatoris filios minores, & ad ejus conjunctiores consanguineos spectabat. Ad libidines cùm esset pronus, tres uxores duxit, & ex prima quidem Leonem filium suscepit, quem Imperii nomine decoravit; ex alliis verò Christophorum, Nicephorum, & Nicetam habuit, quorum primos duos Cæsares coronavit: Nicetam autem etiam coronavit Nobilissimum. Zonara de Constantino Copronymo agens. Ad Basilium Imperatorem, & ad filios ejus Constantinum, & Leonem Augustos &c. parùm ille in historiis versatus se ostendit; nesciens, quòd Impp. viventes solebant filios NO Augustos coronare: hinc impérìtè glossavit, inquiens: Fili Imperatoris dicuntur etiam Augusti, quia sperabatur, quòd essent futuri Imperatores, & quasi per augurium hoc sperabatur. Vel sicut Imperator dicitur Augustus, quia illius propositum debet esse, quòd augeat; sic & filius potest dici Augustus, quia & hoc propositum debet habere, cùm habeat Imperium: sed tantum abest, quod filius Imperatoris non poterat dici Cæsar, nisi à Patre declarabatur, ut supra ex Zonara habetur. id est, Cæsaris, sicut hodie futurus Imperatoris successor Romanorum Rex solet appellari. Vide Jurisconsult. in l. 3. de nat. rest. Vide etiam Baron. ad an. 336. num. 25. Prima hujus tituli Nobilissimi mentio in consanguineis Constantini Magni. Vide Baron. an. 336. n. 25. & 26. Imò antiquior inscriptio adducitur ab Auctoribus, ubi Valerius Junior. de an. 260. cum Nobilissimus titulo decoratur. Meursius in suo Glos. Græco barb. refert, Constantinum, Lici- niumque nobilissimos appellatos fuisse. Vide etiam Landeber. in Ammian. lib. 14. Atque Didacus Lequile in tract. de Fam. Austriaca, tom. 1. dilemma 3. n. 11. refert in inscriptione Magni Constantini has notas: Quinimò hic titulus etiam foeminis filiis, ac descendentibus ex Imperiali familia tribuebatur, & de Marina nobilissima Arcadii Imp. filia agit Cedrenus. Itaque nobilissimum purpurea indutum fuisse toga, cujus limbum auro intextum, sedissequque supra Præfectos, Zonara lib. 2. testatur. Vide Porphyrogenitus. NOCTICULA. Vide Noctiluca. NOCTILUCA. FR. sic appellatus est lunaris Planeta, quem Joannes Sarberiensis Heram Dianam vocat lib. 2. cap. 17. In aliquibus Codicibus mendosè legitur, Herodiades, Homodiana, Herodes, & Nocticula. Vide Panagia in fine. NOCTURNUS, tertia Matutini pars; antiquitus enim ad instar militum excubitorum noctem trifariè dividebant Ecclesiastici; terque ad orandum surgebant, & in qualibet vigilia noctis unum nocturnum recitabant, ac diluculò laudes persolvebant. D. Hieronym. epist. ad Eustoch. At repercente Ecclesiasticorum observantia tres simul nocturni cum laudibus recitari coeperunt. Tres nocturni triplicem Ecclesiæ statum denotant, naturalem, scilicet, legalem, & Euangelicum, ideò in tertio dicitur Euangelium; sive tres Christi in horto orationes significant. Mast. de pass. Christi, lib. 1. cap. 4. Hæ quatuor matutini partes, inclusis laudibus, ab Hugone de S. Victore Canticinium, Intempestum, Gallicinium, & Antelucanum appellantur juxta noctis divisionem. Vide Nox. In diebus autem serialibus unicum nocturnum duodecim psalmorum recitatur, quia semel Monachis apparuit Angelus duodecim psalmos canens, quos sigillatim cum Antiphona Alleluja terminabat, Cassian. lib. 2. Instit. Coenob. cap. 4. De qua visione etiam mentionem facit Turonen. Synodus: quæ ideò ordinavit, ut in serialibus duo-
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386 N I in the life of St. Gregory, lib. 4, cap. 84, speaking, excuses the aforesaid Pontiff from the stain of vanity, because namely, he had allowed himself to be painted while alive: and thus he says: From which it is most clearly shown that Gregory, while he was still living, wisely wished his likeness to be painted, in which he could more frequently look, from among his Monks, not for the glory of exaltation, but for the safeguard of known distinction. And beneath which likeness he took care to have this distich inscribed. Christe potens Domine nostri largitor honorum, Indultum officium solita pietate guberna. In the tribune of the Church of St. Cecilia beyond the Tiber, the aforesaid St. Paschal I had himself portrayed while alive in mosaic work, holding in his hand the model of the same Church, and with a square crown on his head; and he placed this inscription. Hæc domus ampla micat variis fabricata metallis, Olim quæ fuerat contracta sub tempore prisco, Condidit in melius Paschalis Præsul opimus: Hanc aulam Domini firmans fundamine claro, Aurea gemmatis resonant hæc dindima templis. Lætus amore Dei, hîc conjunxit corpora sancta Cæciliæ & Sociis, rutilat hîc flore juventus, Quæ pridem in Cryptis pausabant membra beata. Roma resultat ovans semper ornata per ævum. NIMEREZET. See Cursed Malediction. NISAN. FR. the first month of the Hebrews. See the authors cited in the entry Elul. NISUS, bird. See Haliætus. NIZA, plum, fruit, species. Its etymology Isidore explains thus: From the multitude of the fruit, they call it nixam, lib. 17, cap. 7. NOBILISSIMUS, also among the Greeks Nobilios in their Ceremonial, in which a blessing is prescribed to be given to the Most Noble at his coronation. It was a title of dignity, which belonged to the Emperor’s younger sons and to his nearer blood relatives. Being prone to lust, he married three wives, and from the first he had a son Leo, whom he adorned with the name of Emperor; from the others, however, he had Christophorus, Nicephorus, and Nicetas, of whom the first two he crowned as Caesars; but Nicetas he also crowned Most Noble. Zonaras, speaking of Constantine Copronymus. To Emperor Basil, and to his sons Constantine and Leo, Augusti etc. he showed himself to be little versed in histories; not knowing that the living Emperors used to crown their sons NO Augusti: hence he glossed incompetently, saying: The sons of the Emperor are also called Augusti, because it was hoped that they would be future Emperors, and this was hoped as it were by augury. Or as the Emperor is called Augustus because his purpose ought to be that he increase; so also the son can be called Augustus, because he too ought to have this purpose, since he holds the Empire: but so far is it from this, that the son of an Emperor could not be called Caesar unless he was declared so by the Father, as is stated above from Zonaras. that is, of Caesar, just as today the successor of the future Emperor is usually called King of the Romans. See the jurist in l. 3, de nat. rest. See also Baronius, ad an. 336, num. 25. The first mention of this title Nobilissimus is among the relatives of Constantine the Great. See Baronius, an. 336, n. 25, & 26. Indeed, an older inscription is cited by authors, where Valerius Junior, of the year 260, is adorned with the title Nobilissimus. Meursius in his Greek-Barbarous Glossary reports that Constantine and Licinius were called nobilissimi. See also Landeber in Ammian. lib. 14. And Didacus Lequile in the treatise on the Austrian Family, vol. 1, dilemma 3, n. 11, reports that in an inscription of Great Constantine these marks: Moreover, this title was also attributed to women, sons, and descendants from the Imperial family, and Cedrenus speaks of Marina the most noble, daughter of Emperor Arcadius. Therefore the most noble was dressed in a purple toga, whose border was woven with gold, and sat above the Prefects, Zonaras testifies in lib. 2. See Porphyrogenitus. NOCTICULA. See Noctiluca. NOCTILUCA. FR. thus was called the lunar planet, which John of Salisbury calls Hera Diana, lib. 2, cap. 17. In some manuscripts it is corruptly read Herodiades, Homodiana, Herodes, & Nocticula. See Panagia at the end. NOCTURNUS, the third part of Matins; for in ancient times the Churchmen, in the manner of military watchmen, divided the night into three parts; and three times they rose to pray, and in each watch of the night they recited one nocturn, and at daybreak they completed Lauds. St. Jerome, epist. ad Eustoch. But when the observance of churchmen increased, three nocturns together began to be recited with Lauds. The three nocturns signify the three states of the Church, natural, namely, legal, and evangelical; therefore in the third the Gospel is said; or they signify the three prayers of Christ in the garden. Mast. de pass. Christi, lib. 1, cap. 4. These four parts of Matins, including Lauds, are called by Hugh of St. Victor Canticinium, Intempestum, Gallicinium, and Antelucanum, according to the division of the night. See Nox. But on ferial days a single nocturn of twelve psalms is recited, because once an Angel appeared to the Monks, singing twelve psalms, which he ended one by one with the antiphon Alleluia, Cassian, lib. 2, Instit. Coenob., cap. 4. Of which vision mention is also made by the Synod of Tours: which therefore ordered that on ferial days two-
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NO duodecim recitentur psalmi, & eundem ritum observandum declaravit Greg. VII. in can. In die de consecrat. dist. 5. FR. Monachale tamen officium quatuor habet nocturnos. Nocturnæ convocationes. Vide Vigilia. Cætera. Vide Matutinum. NOEL, hæc vox gallicè Natalem significat, ideò in cantilenis noctis nativitatis Domini iterari solet; sed Nohe proferendo. Alii tamen à Neuma, ut suo loco dictum fuit, deduci putant. NOETIANI. FR. Hæretici. [A quodam Noeto vocati, qui dicebant, Christum eundem esse ac Patrem, & Spiritum Sanctum; ipsamque Trinitatem in officiorum nominibus, non personis accipiunt. Unde & Patripassiani vocantur, quia Patrem passum dicunt. Sabelliani ab eodem Noeto pululasse dicuntur, cujus discipulum perhibent fuisse Sabellium, ex cujus nomine maximè innotuerunt, unde & Sabelliani vocati sunt. Hi unam personam Patris, & Filii, & Spiritus Sancti astruunt, 24. quæst. 3. can. 39. ] & can. His qui baptisma, 1. qu. 1. Qui etiam ex eo quia in personalitate unitam, & non distinctam Trinitatem prædicabant, Vnionitæ appellati sunt, de quibus Prudentius in tit. contra Unionitas cecinit. Cede profanator Christi, jam cede Sabelle, Depositorque Patris, Natique infane negator. Nonne Patrem violas, dùm natum scire recusas? Natum, id est, Filium intelligit, & non Patrem natum, ut quidam hæreticaliter Prudentii sensum ex ignorantia construxit. NOHESTAN, hebraica vox, quod æneum opus significat, unde in Sacra Scriptura ita vocatur æneus serpens à Moyse in deserto erectus, & deinde ab Ezechia Rege contractus, ut aboleret Hebræorum idololatriam, quem illi offerentes sacrificia, & incensum adorabant. [Vocavitque nomen ejus Nohestan. 4. Regum, cap. 18. [Quod nomen à Rege ex contemptu inditum fuit. FR. Alii tamen ad hebræum textum meliùs se conformantes, Neusthan legunt. NOLA. Vide Campana, Tintinnabulum. NOLARIUM, campanarum turris, de quo vocabulo sæpè Romanus Vaticanæ Basilicæ Canonicus, qui tempore Calixti III. de prærogativis ejusdem Basilicæ scripserat. FR. in Ecclesia S. Mariæ ad Martyres Romæ reperitur talis memoria de anno 1270. [Factæ fuerunt Nolæ, & Nolariu[m]: apud Torrig. de cryptis vatic. secunda impress. pag. 561. ] Vide Campanile: [:: Mahometani tamen loco campanarum in altissimis, ac cylindraceis turribus ad Meschitas contiguis solent in earum culminibus quinquies in die conclamando ad superstitiosas preces deperditum populum convocare, & in die Veneris, qui semper est festivus penè ipsos, conduplicatis vociferationibus dant prædicta signa. Patùm quidem informatum in hoc se præbuit Hieronymus Dandinus in ejus Itinerario ad Montem Libanum, dùm asseruit, Mahometanos septies in die ad instar Ecclesia- NO 387 sticorum Christianorum orare, quod falsum quidem est; nam ad preces solùm illi convocantur ad auroram, ad meridiem, ad Vesperas, ad Solis occasum, & ad primam noctis horam transactam. Quin etiam malè quasdam preces arabicas descript ibidem Dandinus, ac pejùs interpretatus est. FR. Quo ad vicissitudines Mahometanarum precum tusè habetur ex Glossa in Clement. de Iudæis, & Sarac. his verbis: [Quælibet Mesquita habet unum Sacerdotem de primis, & unu[m] Ministrum, qui vocatur Muerdem, quod sonat preco, qui supplet defectum campanarum, quas licèt Sarraceni multùm comendent, quia tamen Christiani in eis habendis prævenerunt, nolunt eis uti.] Sed alia ratione in Turcico Imperio prohibitas esse campanas in dict. Campana, jam ostendimus: sequitur itaque Glossa, inquiens: & [Illius preconis officium est: quia horis, de quibus infrà dicetur, ascendit turrim Mesquitæ, quadratam, in qualibet parte sui fenestram magnam habentem, & ad illarum quamlibet clamat obturatis auribus cum digitis, ut vox fortùs resonet in sua lingua verba hæc sonantia: nil aliud posse, nisi Deus, & Machometus ejus nuntius: venite ad orationem faciendam in relevationem peccatorum nostrorum: & postea submittit, legalis alle allah, quod est dicere, non est alius victor, nisi solus Deus. (Hæc arabica verba, ultimo dempto, sunt malè allata) & hæc verba omnes milites Sarraceni portant in scutis suis: & adhuc submittit, Deus est omnipotens. Horæ autem, quibus hoc facit (de quibus infrà sequitur) sunt quinque. Prima est in Aurora, quam vocant Zalaraxophi, quæ est dicere Oratio matutinalis. Et fortè hæc fuit causa erroris hujus verbi secundùm eum malè recepti, cùm ab illo precone profertur (id est, secundùm eum, qui Glossatori retulit, quem antea nominaverat) Secunda hora est in terriis. Tertia in Vesperis. Quarta in Completorio, quæ resonat in coena. Quinta in crepusculo noctis, quæ sua lingua resonat in tenebris; & qualibet istarum horarum Saraceni faciunt certas genuflexiones: sicut de sero nos facimus ad laudem Virginis. NOLUNTAS, voluntatis negatio. [Itaque cùm dissentimus ab eo, quod accidere nolumus, talis noluntas metus est: cùm autem dissentimus ab eo, quod nolentibus accidit, talis noluntas tristitia est. Divus Augustinus de Civitate Dei, lib. 14. cap. 6. NOMEN. FR. id est, error; [Et metueret tanti nominis debitor navigare, can. advocavit, 24. q. 1. Ideò nisi ejus nomine refutato, cæterisque consortibus hujus erroris, cum nullo prorsus eorum participare mensæ Dominicæ puritatem, can. Ne quiquam, 24. qu. 2: ] Ubi Glossa per Nomen errorem intelligit: [:: Mos est recitare in sacrificio nomina offerentium, pro quibus preces funduntur:] Ad communicationem admittuntur, & offertur nomen eorum, & nondum poenitentia facta, nondum exomologesi finita, nondum manus eis ab Episcopo, aut Clero imposita, Eucharistia B b 2
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NO twelve psalms are to be recited, and Pope Gregory VII declared that the same rite is to be observed in the canon In die de consecrat., dist. 5. The monastic office, however, has four nocturns. Nocturnal convocations. See Vigils. The rest. See Matins. NOEL, this word in French signifies Christmas; therefore in chants of the night of the Nativity of the Lord it is customary to repeat it; but pronouncing it Nohe. Others, however, think it is derived from Neuma, as was said in its proper place. NOETIANS. FR. Heretics. [Named after one Noetus, who said that Christ was the same as the Father and the Holy Spirit; and they understand the Trinity itself in terms of offices, not persons. Hence they are also called Patripassians, because they say that the Father suffered. The Sabellians are said to have sprung from the same Noetus, whose disciple they say Sabellius was, from whose name they became most widely known, whence they were also called Sabellians. These assert one person of the Father, and of the Son, and of the Holy Spirit, 24. q. 3, can. 39.] and can. His qui baptisma, 1. q. 1. Because they also proclaimed a Trinity united in personality, and not distinct, they were called Unionists, concerning whom Prudentius sang in the title against the Unionists: Depart, profaner of Christ, now depart, Sabellius, And thou destroyer of the Father, insane denier of the Son. Do you not wrong the Father, while you refuse to know the Son? Here he understands by Son the Son, that is, the Son, and not the Father begotten, as someone heretically and out of ignorance constructed Prudentius' meaning. NOHESTAN, a Hebrew word, which signifies a bronze work, whence in Sacred Scripture the bronze serpent is thus called, which Moses erected in the desert, and which later King Hezekiah broke up, to abolish the idolatry of the Hebrews, whom they worshipped, offering sacrifices and incense to it. [And he called its name Nohestan. 4 Kings, ch. 18.] [That name was imposed by the king in contempt. FR. Others, however, conforming better to the Hebrew text, read Neusthan. NOLA. See Bell, Tinkling-bell. NOLARIUM, the tower of the bells, about which word the Roman Canon of the Vatican Basilica often wrote, who in the time of Calixtus III had written on the prerogatives of the same Basilica. FR. In the church of St. Mary ad Martyres in Rome, such a record is found from the year 1270. [The bells and the nolarium were made there; at Torrig. de cryptis vatic. second printing, p. 561.] See Campanile: [:: The Mahometans, however, instead of bells, are accustomed in very high, cylindrical towers adjoining mosques to summon the lost people to superstitious prayers by crying out five times a day from their summits, and on Friday, which is almost always a feast day for them, they give the aforesaid signals with doubled shouting. Hieronymus Dandinus indeed showed little understanding of this in his Itinerary to Mount Lebanon, when he asserted that the Mahometans pray seven times a day like ecclesiastical Christians, which is certainly false; for they are summoned to prayer only at dawn, at midday, at Vespers, at sunset, and after the first hour of night has passed. Nor did Dandinus describe certain Arabic prayers there correctly, and he interpreted them worse still. FR. As to the alternation of Mahometan prayers, this is found in the Gloss on the Clementines, De Iudaeis et Saracenis, in these words: [Every mosque has one priest among the chief ones, and one minister, who is called Muerdem, which means herald, who makes up for the lack of bells, which although the Saracens greatly praise them, yet because Christians were beforehand in having them, they do not wish to use them.] But for another reason we have already shown in the said Campana that bells are prohibited in the Turkish Empire: the Gloss therefore continues, saying: and [the office of that herald is this: at the hours which will be mentioned below, he climbs the tower of the mosque, which is square and has a large window on each side, and to each of these he shouts with his ears stopped with his fingers, so that the voice may sound more strongly in his language these words: nothing can be done except by God, and Machometus is his messenger: come to make prayer for the remission of our sins: and afterward he lowers his voice, legalis alle allah, that is to say, there is no other conqueror except God alone. (These Arabic words, except for the last one, are badly reported) and all the Saracen soldiers bear these words on their shields: and he further adds, God is omnipotent. The hours at which he does this (of which mention follows below) are five. The first is at dawn, which they call Zalaraxophi, that is to say morning prayer. And perhaps this was the cause of the error of this word, wrongly received according to him, when it is uttered by that herald (that is, according to him, as reported to the Glossator, whom he had previously named). The second hour is at midday. The third at Vespers. The fourth at Compline, which sounds at supper. The fifth at twilight of night, which in his language sounds in darkness; and at each of these hours the Saracens make certain genuflections: just as in the evening we do in praise of the Virgin. NOLUNTAS, the negation of the will. [Thus when we disagree with what we do not wish to happen, such noluntas is fear; but when we disagree with what happens against our wishes, such noluntas is sorrow. Saint Augustine, City of God, book 14, ch. 6. NOMEN. FR., that is, error; [And he would fear to sail, debtor to so great a name, canon advocavit, 24. q. 1. Therefore, unless that name be repudiated, and the others companions in this error, he is by no means to share with them in the purity of the Lord's table, canon Ne quiquam, 24. q. 2:] where the Gloss understands by Name an error: [It is customary to recite in the sacrifice the names of the offerers, for whom prayers are poured out:] They are admitted to communion, and their name is offered, and while penance has not yet been done, while exomologesis has not yet been completed, while hands have not yet been laid upon them by the Bishop or the clergy, the Eucharist B b 2
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388 NO ristim illis datur. Cyprianus, lib.3. epist. 14. Ener- gumenum, qui ab erratico spiritu exagitatur, hujus nomen neque ad Altare cum oblatione est recitandum; Concil. Illiberit. c. 29. ] In ritu græco, dum præparatur panis in Altariolo pro sacrisficio, ibi dum ministri seligunt aliquas particulas, nominantur personæ secundum intentionem, tàm vivæ, quàm defunctæ, imponendo unam particulam in patena pro quocumque nomine, quæ omnes deinde consecrantur. Hoc enim fit, quia multi panem pro sacrificio offerunt, & cum non possit tota illa quantitas consecrari, sumitur ex quolibet pane una tantum particula. Vide Canon Missæ. Diptychum Oblatio. NOMENCIATORIS PAPÆ OFFICIUM. Vide Sac- cularius. NOMICUS, Nominis, legis doctor, qui Nominatæ, idest, legu[m] custos etiam dicebatur. In vitis tamen Parrum significat dispensarorem, fortasse quia in distributione leges monasticas præscriptas observabat. Alii putant fuisse Cantorum Præfectum. NOMOCANON, nominis, distributio, sive collectio canonum, vox à Balsamone usitata. Nominis enim græcè, latinè legem significat. NOMOTHETA, nominis, legislator, legum promulgator. Item Legislator. NOMOPHYLAX Vide Nomicus. NONA HORA. Vide Horæ Canonicæ. NONNA & Nonnas, antiqua Monialis, quam Galli Nonne vocant [Monachi, & Nonnæ. In Synod. Confluentiæ. ] Vide Nonus. NONNATUS. FR. ita cognominatus est S. Raymundus Cardinalis, quia non natus est; sex ex latere mortuæ matris chirurgicis instrumentis extractus fuerat. NON NEGRO. FR. id est permitto. ] Imperatori non dono, sed non negro. can. tributum. II. quæst. 1. NONNUS, Monachus antiquus: [ Juniores priores suos Nonnos vocant. In Reg. S. Benedicti. ] Vide Nonna. NOO, si tamen non sit error scriptorum, pro nugo, [ Dum hinc inde discurrerent cum ludentibus, & cachinnantibus pueris chros ducentibus, & frivola quædam, & scurrilia noarent. Petr. Damian. lib. 4. epist. 17. ] Ubi Constantinus Caje- tanus legit Boarent pro Noarent: ego tamen Nugarent corrigendum puto. NORAX. FR. peccator in Isidori Glossa exponitur; alii tamen Noxas melius legunt. NOSOCOMIUM, Nosocomior, Hospitale. [ Et primò omnium Nosocomium, id est, languentium villam instituit, in quo agrotantes colligeret de plateis, & consumpta languoribus, atque inedia miserorum membra rehoveret. D. Hieronym. epist. 39. ] FR. de hoc vocabulo fit mentio in l. il lud, §. 1. & in l. pen. C. de Sacrosanctis Ecclesiis & in Authent. de alien. & emphy. §. Emphyteusim per totum; licet in aliquibus exemplaribus mendosè habeatur; cujus synonima. Vide Brephrophrophium. Hospitale. Orphanotrophium. Xenodochium. NO NOTA, cicatrix, Glossa in can. Monachus, dist. 77. Vide Notatus. NOTAMEN, nomen, notatio. [ Pro foribus autem petræ, scilicet, superpositæ præfixa erant notamina, quorum interius busta jacebant. In translat. S. Benedicti Abb. 21. Martii. NOTARIATUS. Vide Tabellionatus. NOTARIUS, Officium Ecclesiasticum in primitiva Ecclesia institutum, quod per multa sæcula duravit, quorum Collegiu[m] Schola Notariorum dicebatur; de qua sæpè mentionem facit in ejus Registro D. Gregorius Papa I. Erant tamen duplicis generis; alii Ordinarii, & alii Regionarii, hi curam habebant Ecclesiæ Romanæ patrimonii, & sæpè ad majores dignitates promovebantur juxta eorum meritorum, servitiorumque exigentiam. FR. Notarius dicitur à Nota. Glossa in can. Monachus. dist. 77. Vide Exceptor. Graphio. Protonotarius. Scriniarius. Tabellio. Item notandum, quod quando in Menæo Græco fit mentio SS. Notariorum, intelliguntur SS. Martyres Marcianus, & Martyrius, non quod officium Notariatus exercuissent, ut nonnulli crediderunt; sed quia fuerunt lectores. Ideò in Martyrolog. Roman. sub eadem die 25. Octobris dicitur, quod Martyrius fuerat Subdiaconus, & Marcianus cantor. Sed Subdiaconus est Lector apud Græcos, idem etiam Cantor, quem Latini Confessorem Psalmistam dixere, ut in dict. Confessor. S. Tandem Confessor, diximus. Itaque Lector, & Notarius erant synonima in Ecclesia Romana, ut colligitur ex can 9. dist. 77. ubi sic habetur [ Monachus verò Novitius morum honestate fulcitus, continuò Lector, vel Notarius, aut certè defensor effectus, post tres menses existat Acolytus &c. ] & ibi Glossa pro Defensore exorcistam intelligit. Igitur dùm Menæus græcus Sanctos Marcianum, & Martyrium Notarios appellat, & Martyrol. Rom. eosdem Subdiaconum unum, & Cantorem alium vocat, & Lector, Subdiaconus, & Cantor, & Notarius promiscuè nonnumquam accipiuntur; intelligendum ergo est, hos Martyres non officium notariatus, sed ordinis exurcuisse: confirmatur prætereà ex Balsamone, qui Notarium à notis musicalibus, sive Lectores à perlegendis notis appellat in can. 62. Trull. de his duobus Sanctis Martyribus agens his verbis: [ Quæ fiebant in Sanctorum Notariorum festo à Notariis pueros docentibus, cum scenicis personis forum obeuntibus, ante aliquot annos exoluerunt Sanctissimi illius Domini Lucæ Patriarchæ decreto ] Sed Notarios pro Ludi- magistris numquam legisse memini, hinc asserere inducor fuisse hos cantores, sive lectores, ut supra visum est, qui pueros notas canendi docebant, & aliquas cantilenas cum scenicis personis forum obeuntibus canebant. Hinc fortassè eadem erat Romæ Schola Cantorum, ac Schola Notariorum. Nam Notarii Regionarii, qui Acta Martyrum scribebant, non erant plusquam septem, totidemque Diaconi Regionarii, ac defensores Regionarii, si ergo isti septem Regionarii
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388 NO is given to them. Cyprian, lib. 3, epist. 14: Energumenus, who is troubled by a wandering spirit, his name is not to be recited at the altar together with the offering; Council of Illiberi, c. 29. ] In the Greek rite, while the bread is being prepared in the little altar for the sacrifice, there, while the ministers select certain particles, persons are named according to intention, both living and deceased, one particle being placed on the paten for each name, and all of them are then consecrated. For this is done because many offer bread for the sacrifice, and since the whole quantity cannot be consecrated, only one particle is taken from each loaf. See Canon Missae. Diptychum. Oblatio. NOMENCIATORIS PAPÆ OFFICIUM. See Saccularius. NOMICUS, of the name, teacher of the law, who was also called Nominatus, that is, keeper of the law. In the lives of the Fathers, however, it means steward, perhaps because in distribution he observed the monastic rules prescribed. Others think he was the prefect of the cantors. NOMOCANON, of the name, distribution, or collection of canons, a term used by Balsamon. For nomina in Greek means law in Latin. NOMOTHETA, of the name, legislator, promulgator of laws. Also, Legislator. NOMOPHYLAX. See Nomicus. NONA HORA. See Canonical Hours. NONNA and Nonnas, an ancient nun, whom the French call Nonne [Monks and Nuns. In the Synod of Confluence.]. See Nonus. NONNATUS. FR. thus was St. Raymond, the Cardinal, surnamed, because he was not born; he had been taken out from the side of his dead mother by surgical instruments, six in number. NON NEGRO. FR. that is, I permit. ] I do not grant to the emperor, but I do not deny. can. tributum. II. quest. 1. NONNUS, an ancient monk: [The younger ones call their elders Nonnos. In the Rule of St. Benedict.] See Nonna. NOO, if however it is not an error of the scribes, for nugo, [While they ran here and there with the laughing and giggling children leading choruses, and uttered certain frivolous and scurrilous things. Petr. Damian. lib. 4, epist. 17.] Where Constantine Cajetan reads Boarent instead of Noarent: I, however, think Nugarent should be corrected. NORAX. FR. in Isidore’s Gloss it is explained as a sinner; others, however, read Noxas more correctly. NOSOCOMIUM, Nosocomior, hospital. [And first of all he established a nosocomium, that is, a village for the sick, in which he might gather the sick from the streets, and restore the wasted limbs of the wretched, consumed by illness and hunger. St. Jerome, epist. 39.] FR. mention is made of this word in l. illud, § 1, and in l. pen. C. de Sacrosanctis Ecclesiis, and in the Authent. de alien. & emphy. §. Emphyteusim throughout; although in some copies it is found corruptly; its synonyms: see Brephrophrophium, Hospitale, Orphanotrophium, Xenodochium. NO NOTA, a scar, Gloss in can. Monachus, dist. 77. See Notatus. NOTAMEN, name, marking. [And before the doors, namely upon the superimposed stone, there had been affixed notamina, inside which the tombs lay. In the translation of St. Benedict the Abbot, 21 March. NOTARIATUS. See Tabellionatus. NOTARIUS, an ecclesiastical office established in the primitive Church, which lasted for many centuries, whose college was called the School of Notaries; of which Pope St. Gregory I often makes mention in his Register. There were, however, two kinds: some ordinary, and others regional; these had charge of the Roman Church’s patrimony, and were often promoted to greater dignities according to the measure of their merits and services. FR. Notarius is said from Nota. Gloss in can. Monachus, dist. 77. See Exceptor, Graphio, Protonotarius, Scriniarius, Tabellio. Also note that when in the Greek Menæon mention is made of the holy Notaries, the holy martyrs Marcianus and Martyrius are understood, not because they had exercised the office of Notariatus, as some believed, but because they were readers. Therefore in the Roman Martyrology under the same day, 25 October, it is said that Martyrius had been a subdeacon and Marcianus a cantor. But a subdeacon among the Greeks is a reader; likewise a cantor, whom the Latins called a confessor-psalmist, as in the cited entry Confessor. S. Tandem Confessor, we have said. Thus a reader and a notary were synonyms in the Roman Church, as is gathered from can. 9, dist. 77, where it is stated: [But a novice monk, supported by honesty of conduct, should at once become a reader, or a notary, or certainly a defender, and after three months become an acolyte, etc.] and there the Gloss understands an exorcist by defender. Therefore, since the Greek Menæon calls the saints Marcianus and Martyrius notaries, and the Roman Martyrology calls the same one a subdeacon and the other a cantor, and reader, subdeacon, cantor, and notary are sometimes used interchangeably; it must therefore be understood that these martyrs did not exercise the office of notary, but rather of a grade of orders: this is further confirmed by Balsamon, who in canon 62 of Trullo, speaking of these two holy martyrs, calls a notary one who deals with musical notes, or readers as those who read the notes, in these words: [What used to happen at the feast of the holy Notaries by notaries teaching boys, together with stage-players going about the forum, ceased some years ago by decree of that most holy Lord Patriarch Luke.] But I do not remember ever having read of notaries as schoolmasters; from this I am led to assert that these were cantors, or readers, as was seen above, who taught boys the notes of singing and sang certain songs together with stage-players going about the forum. Hence perhaps the School of Cantors and the School of Notaries in Rome were the same. For the regionary notaries, who wrote the Acts of the Martyrs, were no more than seven, and likewise there were seven regionary deacons and seven regionary defenders; if therefore these seven regionaries
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NO 389 sii Notarii scholam habebant, quare non de se- ptem Diaconibus, defensoribusque scholas ha- buisse dicatur? Quid autem D. Gregor. in suo regist. lib.4. epist.14. ad Jo. Archiepisc. Raven. in- telligat per illud adagium, non facilè percipitur, dum inquit: [Deindè grave mihi est, quia irri- siones illas, quas habere Notarii adhuc pueri so- lent, usque hodie frater meus Joannes in lingua sua retinet.] Et inferius [Emenda illos mores Notarii.] Quos inquam mores pravos solent ad- huc pueri Notarii habere? Quare puto de Baju- lis potius esse sermonem, qui linguæ libertatem, & offensivos morum terminos habere solent, & maximè in pueritia; Notarii enim dicebantur etiam Bajuli, si Glossario Basil. credendum sit à Calepino in dict. Notarius adducto. Notarii offi- cium, id est graphium, potest in diebus festivis exerceri, quod servile non est. Ita Vestrius de stylo Datariæ: errat tamen Glossa in etymolo- gia hujus nominis. NOTATUS. FR. aliqua nota infamis [An verò no- tatus aliquis sit, & reprehensibilis, can. si testes omnes 4. quæst.2. & 3. Item testium.] Quare cicatrix in facie ad reminiscentiam alicujus infa- miæ Nota dicitur. Vide Nota. Et excommuni- care est infamia notare. Vide Noto. NOTHOTROPHIUM vobor [th]eisiv, locus ubi aluntur spurii tantùm. NOTHUS. Vide Mauzer, Tremuis. NOTO. FR. excommunico. [Illicita ergo excom- municatio, (ut ex præmissis apparet) non læ- dit eum, qui notatur: sed illum, à quo notatur.] Et inferius [Sicut ab imprudentibus familiæ po- tentum pro peccatis dominorum consueverunt notari, can. certum est, 24. qu. 3. NOTORIA, ita vocabatur epistola, vel accusa- tio, qua delictum judicibus denunciabatur, sive citatio sub poenis &c. [Circumcelliones quos- dam clericos Donatistas cura eorum, qui publi- cæ disciplinæ inserviunt, præmissa notoria, ad ju- dicia, legesque perduxit. August. epist. 160. Qui non accusantibus nostris, sed illorum noto- ria, ad quos tuendæ pacis vigilantia pertinebat, præsentari videntur examini. Idem epist. 159.] Vide Elogius. NOTORIUM, FR. dupliciter dicitur, vel per con- fessionem delinquentis, vel per sententiam. Glossa in cap.7. de cohabit. Cler. & Mulier. Vid. Diffiteor. Differentia autem est inter notorium, & publicum, nam notorium licèt publicum di- catur, publicum tamen non semper dicitur; ra- tio enim differentiæ est, quia notorium tunc di- citur, quando nempè adest evidentia facti; pu- blicum verò ex sola fama non rarò dicitur, ar- gum. ex cap.8. ejusdem tituli. NOVALE. FR. dicitur terra de novo culta, & re- dacta ad agriculturam, quæ nunquam fuerat cul- ta in memoria hominum. Glossa in cap.1. de verbor. signif. & Innocent. III. in 5. decretal. c.21. de verbor. significat. inquit [Quid per novale vo- cabulum intelligi debeat, tua fraternitas requisi- vit. Licèt autem quidam dixerint, quod novale Hierolexicon Magri. NO 389 sit terra præcisa, quæ anno cessat:] Hæc assertio habetur in ß. de verbor. signif.1. sylva cedula, ß. pe- nul. Sequitur ibid. Innocentius. [Aliis afferenti- bus, quod ex sylva, quæ arboribus extirpatis ad cultum redigitur, fieri novale dicatur: quarum utraque interpretatio ex civilibus legibus colligi- tur.] Hæc secunda assertio invenitur in l. illam, ß. de termino, mo.1. ult. ß. antepen. Sequitur idem Innoc. [Nos igitur inquisitioni tuæ Reverentiæ, quum eam credimus, prædecessorum nostrorum intentionem fuisse, cum piis locis indulgentiam de novalibus concesserunt, ut novale intellexe- rint agrum de novo ad cultum redactum, de quo non extat memoria, quod aliquando cultus fuis- set.] Hæc autem Innocentii opinio confirmatur Hierem. cap.4. ubi habetur: [Hæc dicit Do- minus viro Iudas, & Ierusalem, novate vobis novale, & nolite sedere super spinas,] nam ter- ra quæ spinas germinat, inculta est. NOVATIANI. FR. Hæretici, à Novato Presbytero Rom. qui contra Cornelium Papam se erexerat, conatusque est ex cathedra eum deponere, apo- stata effectus, jam baptizatos rebaptizabat, 24. qu. 3. can. 30. Vide Cathari. NOVECUPLUM. FR. multiplicatio unitatis per no- vem vices, sic in legibus Visigothorum; sed po- tius Novuplum, sicut Decuplum, & Septuplum &c. dicendum esset. NOVEMDIAL. Vid. D. Aug. in dict. Missa defunctorum. NOVERCOR. FR. Esse contrarium, & malignum ad instar Novercae, translativè adversari signifi- cat, sic Negligentia eruditionum Noverca, id est, contraria dicitur. Vide Negligentia. [Fortuna sibi novercante &c. captus est. Anonym. Casu. Monachi Chron. an. 1205. NOVITIOLUS, Neophytus, sive potiùs Catechu- menus. [Sed præcipuè novitiolis istis iminet, qui cum maximè incipiunt divinis sermonibus aures erigere, quique catuli infantiæ adhuc re- centis, nec perfectis luminibus incerta reptant. Tertullian. de poenit. cap.6.] Vide Catechumenus, Neophytus. NOVITIUS. Vide Neophytus. NOX. FR. cujus sunt quatuor partes, Conticinium, Intempestum, Gallicinium, Antelucanum, Gloss. in can. superveniente, 1. qu. 1. Sed Isid. lib.5. etym. septem partes dividit, nempè Vesperum, Crepusculum, Conticinium, Intempestum, Galli- cinium, Matutinum, & Diluculum, de quibus disertè Archidiac. in d. can. superveniente. Vide Nocturnus. Et meliùs Censorinus de die natal. cap.24. & ibidem Lindembrogius. NOXA, & Noxia. FR. verba inter se significatus differentis, quod explicatur hoc versu. Noxia delictum, delinquens noxa vocatur. ß. noxa. Instit. de noxal. act. Gloss. in cap. con- suluisti, de regular. & trans. ad relig. NOXAS. Vide Norax. NUDIPEDALIA, ita vocabatur ritus ille antiquorum, cùm in signum poenitentiæ nudis pedibus in pro- cessionibus, vel aliis ecclesiasticis, publicisque functionibus incedebant. Tertull. in Apolog. Bb 3 cap.4.
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NO 389 If the Notarii had schools, why should it not be said that the seven Deacons and defenders had schools too? What, however, St. Gregory means in his Register, book 4, letter 14, to John, Archbishop of Ravenna, by that saying is not easily understood, when he says: “Then it is a serious matter to me, because those mockeries, which Notarii while still boys are accustomed to have, my brother John still retains in his tongue even today.” And lower down: “Correct those habits of the Notarii.” What, I ask, are those evil habits which boy Notarii are accustomed to have? Therefore I think the passage concerns rather the Bajuli, who are accustomed to have freedom of speech and offensive bounds of behavior, especially in childhood; for Notarii were also called Bajuli, if belief is to be given to the Basilian Glossary as cited by Calepino in the word Notarius. The office of the Notarii, that is, writing, can be exercised on feast days, since it is not servile. So says Vestrius on the style of the Dataria; yet the Gloss is mistaken in the etymology of this name. NOTATUS. FR. something marked with infamy [Whether anyone be noted, and reprehensible, can. si testes omnes 4. q.2. & 3. Item testium.] Hence a scar on the face, in remembrance of some infamy, is called a “note.” See Nota. And to excommunicate is to mark with infamy. See Noto. NOTHOTROPHIUM, Greek vobor [th]eisiv, a place where bastards alone are nourished. NOTHUS. See Mauzer, Tremuis. NOTO. FR. I excommunicate. [An unlawful excommunication, therefore, (as appears from what precedes) does not harm him who is noted, but him by whom he is noted.] And below: [Just as by the imprudent, members of powerful households are accustomed to be noted for the sins of their masters, can. certum est, 24. q. 3.] NOTORIA, thus was called the letter, or accusation, by which a crime was denounced to the judges, or a citation under penalties, etc. [Certain clerics of the Donatists, the care of those who serve public discipline having first issued a notoria, were brought to judgment and the laws by Augustine, epist. 160. Those who seem to be brought to examination not by our accusers, but by their notoria, to whom the vigilance of guarding peace belongs. Idem epist. 159.] See Elogius. NOTORIUM, FR. is said in two ways, either by the confession of the offender, or by sentence. Gloss in cap. 7. de cohabit. Cler. & Mulier. See Diffiteor. But the difference between notorium and publicum is that, although notorium is called public, public is not always called notorium; for the reason of the distinction is that it is called notorium when, namely, there is evidence of the fact; but publicum is often said merely from rumor, argument from cap. 8 of the same title. NOVALE. FR. is said of land newly cultivated and brought to agriculture, which had never been cultivated within the memory of men. Gloss in cap. 1. de verbor. signif. And Innocent III in the 5th of the Decretals, c. 21 de verbor. significat. says: “What should be understood by the word novale, your brotherhood has asked. Although some have said that novale Hierolexicon of Magri. NO 389 is land that has been cut, which lies fallow for a year:” This assertion is found in the gloss on de verbor. signif. 1. sylva cedula, s. penul. Then follows there Innocent: “Others asserting that it is made from a forest which, after the trees are cut down, is brought into cultivation: both interpretations can be gathered from civil laws.” This second assertion is found in l. illam, s. de termino, mo.1. ult. s. antepen. The same Innocent continues: “We therefore, in answer to your Reverence’s inquiry, as we believe that the intention of our predecessors was, when they granted indulgence concerning novalia to pious places, that by novale they understood a field newly brought into cultivation, of which there is no memory that it was ever once cultivated.” This opinion of Innocent is confirmed by Jeremiah, chapter 4, where it is written: “Thus says the Lord to the men of Judah and Jerusalem, break up for yourselves new ground, and do not sit upon thorns,” for land that brings forth thorns is uncultivated. NOVATIANI. FR. Heretics, from Novatus, a Roman priest who had risen up against Pope Cornelius, and, having become an apostate, attempted to depose him from the chair; he rebaptized those already baptized, 24 q. 3 can. 30. See Cathari. NOVECUPLUM. FR. multiplication of unity nine times, thus in the laws of the Visigoths; but rather Novuplum, as Decuplum, Septuplum, etc., should be said. NOVEMDIAL. See St. Augustine in the said Mass of the Dead. NOVERCOR. FR. to be contrary and malignant after the manner of a stepmother; figuratively it signifies to oppose, thus Negligentia eruditionum Noverca, that is, contrary, is said. See Negligentia. [He was caught by fortune acting like a stepmother, etc.] Anonymous, Casu. Monachi Chron. year 1205. NOVITIOLUS, a neophyte, or rather a catechumen. [But especially let this concern those very novices, who are just beginning to raise their ears to divine sayings, and who, like the whelps of infancy still fresh and not yet fully formed, creep along uncertainly.] Tertullian, de poenit. ch. 6. See Catechumenus, Neophytus. NOVITIUS. See Neophytus. NOX. FR. it has four parts: Conticinium, Intempestum, Gallicinium, Antelucanum, Gloss. in can. superveniente, 1 q. 1. But Isidore in book 5 of the Etymologies divides it into seven parts, namely Vesperum, Crepusculum, Conticinium, Intempestum, Gallicinium, Matutinum, and Diluculum, on which Archdeacon speaks explicitly in the said canon superveniente. See Nocturnus. And better Censorinus, de die natal. ch. 24, and there Lindembrogius. NOXA, and Noxia. FR. words differing in meaning from each other, which is explained by this verse: Noxia means a crime; the offender is called noxa. s. noxa. Instit. de noxal. act. Gloss. in cap. consulvisti, de regular. & trans. ad relig. NOXAS. See Norax. NUDIPEDALIA, thus was called that rite of the ancients, when, in sign of penance, they walked barefoot in processions or other ecclesiastical and public functions. Tertullian, in Apolog. Bb 3 ch. 4.
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390 NU cap.4. & in lib. ad Uxor D. Leo Papa, ferm.4. de jejun. sept. mens. D. Hieron. in c.2. epist. ad Galatas. Quod etiam Hebræos occasione luctus, & poenitentiæ observasse Joseph. Hebr. testatur. Imò & Gentiles ad impetrandam pluviam. [Aquilicia Jovi immolatis, nudipedalia populo denuntiatis. Tertull. advers. Gentes c.40. NUDUS. Vide Investis. NULLIFICAMEN, nihileitas, nihilipenditas, epitethum, quod Tertullianus Christo crucifixo tribuit, quia ad nihilum redactus erat. [Nullificamen populi Christus crucifixus, lib.3. contra Ma[n]cion. c.7. NUMERARIUS, Arithmeticus, Computista. [Quod Bonifaci numerarii nostri suorum aliquid apud te interesse audivimus. D. Greg. in Registr. lib. 10 c.16.] Vide Arithmetica. NUMERORUM LIBER sacræ Bibliæ. Vide Arith- mus. NUMERUS. Vide Litteratura. NUMISMA SACRUM, quod solent fideles in coronis appendere, incoeperunt de anno 1566. qua occasione. Vide Famianum Stradam de Bello Bel- gico, lib.5. decad.1. Quamvis antiquo or fuerit devotio numismatum sacrorum ex plumbo, vel stanno in peregrinorum pileis, quæ Romæ illis vendebantur, scilicet, de anno 1200. ut ex epist. 533. Innocentii Papæ III. colligitur, in quibus ex una parte erat effigies Vultus Sancti, ideò in ejus epist. ait: [Vendentes Veronicas,] & in ejus Bulla. Imò apud Robertum Montensem Abba- tem in supplemento ad hist. Sigiberti legitur B. Virginem de anno 1183. cuidam fabroliignario apparuisse, eique sacrum numisma reliquisse, in quo erat effigies S. Salvatoris, insculpta, & in ejus circuitu legebantur verba: [Agnus Dei, qui rollis peccata mundi, dona nobis pacem,] cui etiam jusserat B. Virgo, quòd Episcopo Podensi id deferret, ut per ejus Diocesim omnibus simi- le numisma deferre secum mandaret, ad fruen- dam quietem, & pacem: quod exequutum fuit, atque ex tunc extingui coeperunt dira bel- la, quæ diù totam Europam afflixerant. Vide Agnus Dei, Bulla. NUMUS. Vide Moneta. NUNC DIMITTIS, canticum ad Completorium. Vide Canticum. NUNCIUS. FR. dicitur procurator, seu agens: [Ut pro Bordinatis, qui fuerint in ipsis loci præd. per ipsorum nunciorum manus destinentur, in Bul. Caroli Magni apud Torrig. de Cryptis Va- tic. pag.508. secund. impress. NUNDINÆ. FR. quæ sint, habetur in ff. de Nun- dinis. Qui nundinas impetrat, facit in præ- judicium multorum, unde breviori tempore hoc privilegium amittit, cùm sit odiosum; secùs si fiat in præjudicium singularis personæ. Postillator. in can. privilegia, 26. qu.2. Vide Ca- tabulum, Internundinium, Mercada, Panegy- ris, Torneta. NUPTA, ponebatur ei velum in capite. Vide Mavortes: & annulus in digito. Vide Annubus. NY NUTRIMAS. FR. nutrimentum, pabulum, cibus; 1. de nonis, & decimis. De decimis. NUTRIX, dicitur Ecclesia. Vide Ecclesiæ. FR. Quare christianæ nutrices Iudæorum infantes lactare prohibentur. Vide cap.13 lib.5. decre- tal tit 6 NYCTAGES, & NYCTAZONIES, NONTAZONI, NONTAZONIES, Hæretici, ita appellati, ex eo quia nocturnas vigilias, precesque damnabant, can. Quidam autem, 24. quæst.3. & Isid. lib.8. cap 1. Qui etiam Lethargici dicebantur. NYCTASTRATEGUS, NONTAZONI, Nocturnus Strator, sive Capitaneus, Romæ Præfectus vi- gilum dicebatur. NYCTICORAX, NONTAZONI, nocturnus Corvus Factus sum sicut nycticorax in domicilio. Psal. 101.] Noctuam volucrem communiter intelli- gunt Expositores. S. Paulinus epist. 26. Nycti- coram legendum docet ex græco NONTAZONI, id est, nocturna pupilla, quia ejus pupillæ noctu tan- tùm vident. Noctua siquidem nullam prorsus cum corvo similitudinem haber. NYMPHA, , locus Romæ in via Cornelia 13. mil. pas. ab Urbe distans. Baron. in notis ad Mar- tyrol. 19. Ianuar. FR. Item Nympha, viri nomen; licèt D. Ambrosius foeminimum esse crediderit, ubi Apostolus ad Colossien. c.4. ait: [Salutate fra- tres, qui sunt Laodiciæ, & Nympham, & quæ in domo ejus est, Ecclesiam.] Nihilominus mani- festatur esse marem; in textu enim græco, & ara- bico, in quibus idiomatibus pronomen Ejus est differens masculinum à foeminino; in græco , & in arabico Baitu generis masculini legitur, quod ex Theophylacto confirmatur, qui ait: [Nympha vir egregius erat, qui & domesticos omnes fideles haberet.] Haud absimilis error ex ore cujusdam egregii nostri temporis Conciona- toris auditus est, qui dixerat Scapulam, cui Ter- tullianus scribebat, nobilissimam Romanam ma- tronam fuisse; quasi desicerent inter Romanos si- milia nomina foemininæ vocis, significationisque masculinæ, ut Aquila, Catilina, Numa, Agrippa, & similia, quin & multi Romani vocati sunt Scapu- lae, ut Annius Scapula homo Provincialis, & equestris, maximæ dignitatis, ac gratiæ, familiaris Q. Cassii Proprætoris, in cujus tamé necem cum aliis conjuraverat. Hirtius commentar. 4. Cor- nelius Scapula Consul anno V.C.CCCCXXVI. Livius, lib.8. Hostorius Scabula bello egregius Britanniæ post Plantium sub Claudio præfuit. Tacitus, lib.12. & in vita Agricolæ Institution. lib. 3. c.9. licèt in aliquibus Codicibus appelletur A- sterius Scapula pro Hostorio Scapula. P. Quintius Scapula cum coenaret apud Aquilium, repente expiravit. Plin. lib.7. c.53. T. Quintius Scapula author, & concitator belli in Hispania cum Q. Aponio, à quibus expulsus est Trebonius Pro- consul à Cæsare ulteriori Hispaniæ præfectus, cujus exitus traditur Commentar. 6. & Dio lib. 43. Item Tertullo Scapulæ scripserunt Marcus, & Commodus Impp. teste Marcello de offic. Præsidis. Scapula cui librum direxerat Tertul- lia-
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390 NU cap. 4. and in lib. ad Uxor. D. Leo Papa, serm. 4. de jejun. sept. mens. D. Hieron. in c. 2. epist. ad Galatas. Which the Hebrews also, on the occasion of mourning, and penance, are testified by Joseph. Hebr. to have observed. Indeed, the Gentiles too, for obtaining rain. [Aquilicia Jovi immolatis, nudipedalia populo denuntiatis. Tertull. advers. Gentes c. 40. NUDUS. See Investis. NULLIFICAMEN, nihileity, nothingness, a title which Tertullian attributes to Christ crucified, because He had been reduced to nothing. [Nullificamen populi Christus crucifixus, lib. 3. contra Ma[n]cion. c. 7. NUMERARIUS, Arithmetician, accountant. [Quod Bonifaci numerarii nostri suorum aliquid apud te interesse audivimus. D. Greg. in Registr. lib. 10 c. 16.] See Arithmetica. NUMERORUM LIBER of Sacred Scripture. See Arith- mus. NUMERUS. See Litteratura. NUMISMA SACRUM, the sacred medal which the faithful are accustomed to append to rosaries, began in the year 1566, on which occasion. See Famianus Strada, de Bello Bel- gico, lib. 5. decad. 1. Although there was of old devotion to sacred medals of lead, or tin, in pilgrims’ hats, which were sold to them at Rome, namely, from the year 1200, as is gathered from epist. 533 of Pope Innocent III, in which on one side was the likeness of the Holy Face, therefore in that epistle he says: [Vendentes Veronicas,] and in his Bull. Indeed, at Robertus Montensis Abbot in the supplement to the history of Sigebert is read that the Blessed Virgin in the year 1183 appeared to a certain carpenter, and left him a sacred medal, in which was engraved the image of St. Saviour, and around it were read the words: [Agnus Dei, qui rollis peccata mundi, dona nobis pacem,] and the Blessed Virgin had also ordered him to take it to the Bishop of Poitiers, so that through his diocese he should command all to carry a similar medal with them, for enjoying quiet, and peace: which was carried out, and from then on the dire wars began to be extinguished, which had long afflicted all Europe. See Agnus Dei, Bulla. NUMUS. See Moneta. NUNC DIMITTIS, a canticle for Compline. See Canticum. NUNCIUS. FR. is said of a procurator, or agent: [Ut pro Bordinatis, qui fuerint in ipsis loci præd. per ipsorum nunciorum manus destinentur, in Bul. Caroli Magni apud Torrig. de Cryptis Va- tic. pag. 508. second impression. NUNDINÆ. FR. what they are is found in the ff. de Nundinis. He who obtains fairs, does so to the prejudice of many, hence he loses this privilege in a shorter time, since it is odious; otherwise if it be done to the prejudice of a single person. Postillator. in can. privilegia, 26. qu. 2. See Catabulum, Internundinium, Mercada, Panegyris, Torneta. NUPTA, a veil was placed upon her head. See Mavortes; and a ring on the finger. See Annubus. NY NUTRIMAS. FR. nourishment, fodder, food; 1. de nonis, & decimis. On tithes. NUTRIX, the Church is so called. See Ecclesiæ. FR. Wherefore Christian nurses are forbidden to suckle Jewish infants. See cap. 13 lib. 5. decretal tit. 6 NYCTAGES, and NYCTAZONES, NONTAZONI, NONTAZONES, heretics, so called because they condemned nocturnal vigils and prayers, can. Quidam autem, 24. quæst. 3. and Isid. lib. 8. cap. 1. They were also called Lethargici. NYCTASTRATEGUS, NONTAZONI, nocturnal Strator, or Captain, was called the Prefect of the watch at Rome. NYCTICORAX, NONTAZONI, nocturnal crow. I am made like a nycticorax in habitation. Psalm. 101.] Expositors commonly understand the owl. St. Paulinus epist. 26 teaches that nycticorax should be read from the Greek NONTAZONI, that is, nocturnal pupil, because its pupils see only at night. For the owl has no resemblance whatsoever to a crow. NYMPHA, , a place at Rome on the Cornelian road, 13. miles from the City. Baron. in notes to the Martyrology, 19 January. FR. Also Nympha, a man’s name; although St. Ambrose believed it to be feminine, where the Apostle to the Colossians c. 4 says: [Salutate fra- tres, qui sunt Laodiciæ, & Nympham, & quæ in domo ejus est, Ecclesiam.] Nevertheless it is shown to be male; for in the Greek text, and in Arabic, in which idioms the pronoun “his” is different, masculine from feminine; in Greek , and in Arabic Baitu of masculine gender is read, which is confirmed by Theophylact, who says: [Nympha vir egregius erat, qui & domesticos omnes fideles haberet.] Not unlike this error was heard from the mouth of a distinguished preacher of our own time, who had said that Scapula, to whom Tertullian wrote, was a most noble Roman matron; as if there were lacking among the Romans similar names of feminine sound and masculine signification, such as Aquila, Catilina, Numa, Agrippa, and the like; and indeed many Romans were called Scapulæ, as Annius Scapula, a man of provincial origin and equestrian rank, of the greatest dignity and favor, familiar with Q. Cassius the propraetor, in whose murder he had conspired with others. Hirtius, commentary 4. Cornelius Scapula, consul in the year V.C.CCCCXXVI. Livy, book 8. Hostorius Scabula, distinguished in the war in Britain after Plautius under Claudius, was in command. Tacitus, book 12, and in the life of Agricola, Institution. lib. 3. c. 9. although in some manuscripts he is called Asterius Scapula instead of Hostorius Scapula. P. Quintius Scapula, while dining with Aquilius, suddenly expired. Plin. lib. 7. c. 53. T. Quintius Scapula, author, and instigator of the war in Spain with Q. Aponius, by whom the Proconsul Trebonius, appointed by Caesar to govern further Spain, was expelled, whose end is related by Commentar. 6. and Dio lib. 43. Also Marcus and Commodus the Emperors wrote to Tertullus Scapula, as testified by Marcellus de offic. Præsidis. Scapula, to whom he had directed the book, Tertul- lia-
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NY lianus, pro Christianis erat Carthaginis Præses, qui censetur cognominatum fuisse Tertullum. NYPHÆUM. Fons ad Ecclesiæ januam, ubi manus lavabant Christiani, antequam ad orandum ingrederentur. [Nymphæum, & triporticum ante oratorium Sanctæ Crucis. Anast. Biblioth. in Hilario, ] de quo passim idem Author. NYPHIIUM. FR. locus fontis, sive alterius rei intra Monasterii septa, de quo Joannes Diaconus in vita S. Greg. Papæ, lib.4. c.83. Non verò locus pro mulieribus destinatus, quemadmodum falsò existimavit Joannes Mabbilon Benedictinus Monachus in notis ad prædictam vitam; mulieres enim intra Monasteria non habebant ingressum, & quod intra Monasterii atrium fuisset nymphium, ex ejusdem Joannis verbis ibidem manifestatur, ubi sic inquit: [In cujus Venerabilis Monasterii atrio jussu Greg. juxta nymphium duæ Iconæ veterrimæ artificialiter dispositæ usque hactenus videntur. NYSSA, Nucæa, terminus, meta, & septa; undè Incitare equum juxta nyssam proverbialiter, pro eo, qui in discursu extra terminum propositi digreditur; ideò monetur, ut inciter discursum juxta nyssam, id est terminum. [Incita equum juxta nyssam, & de festo discurre. D. Greg. Nazian. in serm. Paschæ. ] Ac idem adagium sub nomine Metæ replicat in serm. Nativitatis Domini inquiens: [Ne velut equi fervidi, & intractabiles posteaquam rationem, & sessorem excusserimus, & religiosam cautione pulchrè nos septis cohibernem, procul à meta curramus. ] Vide Meta. FR. puto, quod à Nyssa, nempè, septum, etymon trahat Nassæ latinum, italumque vocabulum septum, scilicet, ex viminibus contextum, intra quod capiuntur pisces. NYSUS. FR. vox Syracusana, id est, claudus; ideò Syracusani Bacchum Dionysum ex & Nucos, id est, Juppiter claudus appellabant. Nam, ut refert Nonnus in Dionysiacis. -------- Capiens Atlantide cretus Hinc Bacchum, patris illum de nomine dixit Mox dionysum, quod gestans hæc pondera tanta Poplite claudus iit Saturnius ipse gravato. Namque Syracusii soliti sunt dicere Nysum, Claudum. Hic assutus, nuper natusque vocatus Tum fuit: ipse parens femori nanque assuit illum. Apud Natal. Comitem, lib.5. Mythol. c.13. Hinc Nyseus non est nomen Bacchi, sed illius patronymicum; in quo erravit Calepinus, ut ex Ovid. lib.4. Metam. colligitur, qui sic inquit: Thuraque dant, Bacchumque vocant, Bromiumque, Lyeumque, Indigenamque, satumque iterum, solumque bimatrem. Additur his Nyseusque, in detonsusque Thyneus, Et cum laeneo genialis consitor uvæ. OB 391 Sic Chori nysæi Propert. lib.3. eleg.17. Palmes nysæus vitigineus. Sil. lib.7. Festas nysæo redimite palmite mensas. Quod pro libitu cum diphthongo, vel sine scribitur, & idem significat ac Baccheus, licet autem aliquando pro Nyseo, sive Nysæo, Nysias, Nyseidos, vel Nyseidis reperiatur, ut apud Ovid. 3. Fastorum habetur: [Nymphæ nyseides] ita etiam pro Baccheo, Baccheis, Baccheidos usurpavit Statius 2. syl. Itaque si vera esset Calepini assertio, Bacchus cognominari deberet non Dionysus, sed dio nysseus, vel dio nysæus. O . FR. hæc littera in Sacra Scripturæ est perfectionis nota. Vide Ephron. OASENA DEPORTATIO. FR. exilium ad quendam Ægypti locum, qui Oasis dicebatur, de qua poena fit mentio in Theodos. Codice: [Oasenæ deportationi constringendis, lib.9. tit.32. OBAUDIENTIUS, obedientius. [Quid igitur obaudientius potest esse, quàm ut Christi sequamur exemplum? D. Ambros. epist. 32. OBDUCO, quid significet apud Tertullianum. Vide Traduco. OBEDIENTES. FR. Hæreticorum secta. [Obedientes vocant, qui ex obedientia omnia faciunt, osculantur se mutuò ex obedientia, & alia turpissima faciunt, quæ honestatis gratia prætermittenda puto, ut patuit de societate Barelotti Bononiæ, qui omnia habebant communia, uxores filios, divitias. Ferdinandus Cordubensis in tract. de exigendis annatis, cap. de Obedient. OBEDIENTIA. FR. in can. sciendum, 8. qu. 1. sic commendatur: [Obedientia victimis jure præponitur, quia per victimas aliena caro, per obedientiam verò voluntas propria mactatur &c. quod contra ariolandi peccatum inobedientia dicitur, ut quanta sit virtus obedientiæ demonstretur. Ex adverso ergo meliùs ostenditur quid de ejus laude sentiatur. Si enim quasi peccatum ariolandi est repugnare, & quasi scelus idololatriæ nolle acquiescere; sola est, quæ fidei meritum possidet obedientia, sine qua quisquis infidelis convincitur, etiam si fidelis esse videatur.] Vide Obaudientius. OBEDIENTIALIS. FR. chori distributor. [Singuli Canonici, qui ad matutinas surrexerint, accipiant per manus obedientialium, qui ad hoc fuerunt instituti, duos denarios &c. Innocent. Papa III. apud Torrig. de Crypt. Vatic. impress. 2. pag. 306. OBELISCUS, & Obelus. Vide Asteriscus. OBEROS. FR. Curtis ruptura, seu agressio curtis alienæ, 1. si mulier, 1. si quis peculium, de homine in curte aliena, & 1. si servus, de culpis servorum. Bb 4 OBE-
Transcription: Translated (English)
NYlianus, was Prefect of Carthage for the Christians, who is thought to have had the surname Tertullus. NYPHÆUM. A fountain at the church door, where Christians washed their hands before going in to pray. [Nymphæum, and the triporticus before the oratory of the Holy Cross. Anast. Biblioth. in Hilario.] Of this the same author speaks everywhere. NYPHIIUM. FR. the place of a fountain, or of some other thing, within the precincts of a monastery, of which John the Deacon speaks in the life of St. Gregory the Pope, lib. 4, c. 83. Not, however, a place intended for women, as John Mabillon, the Benedictine monk, wrongly supposed in the notes to the said life; for women had no entrance into monasteries, and that there was a nymphium within the monastery courtyard is made clear from John’s own words there, where he says: [In the courtyard of that venerable monastery, by Gregory’s command, beside the nymphium, two very ancient icons are still seen, artfully arranged up to this day.] NYSSA, Nucæa, a boundary, limit, and enclosure; whence the proverb, to spur a horse near the nyssa, for one who in his course goes beyond the proposed limit; therefore one is warned to spur on the discourse near the nyssa, that is, the boundary. [Spur the horse near the nyssa, and run from the feast. D. Greg. Nazian. in sermon for Easter.] And he repeats the same saying under the name of Meta in the sermon for the Nativity of the Lord, saying: [Lest, like fiery and unmanageable horses, after we have shaken off reason and rider, and with religious caution have beautifully restrained ourselves within the enclosure, we run far from the goal.] See Meta. FR. I think that from Nyssa, namely, an enclosure, the Latin and Italian word nassæ derives its etymology, that is, a wickerwork enclosure within which fish are caught. NYSUS. FR. a Sicilian word, that is, lame; therefore the Syracusans called Bacchus Dionysus and Nucos, that is, lame Jupiter. For, as Nonnus relates in the Dionysiaca: -------- Taking one born of Atlantis Hence he named Bacchus from his father’s name, Soon Dionysus, because bearing such great burdens The Saturnian himself went with bent knee, his limb weighed down. For the Syracusans were accustomed to say Nysus, the lame. He was stitched on, and newly born was he called; Then was the father himself sewn onto the thigh, indeed, him. In Natalis Comes, lib. 5, Mythol. c. 13. Hence Nyseus is not Bacchus’ name, but his patronymic; in this Calepinus erred, as may be gathered from Ovid, Metam. lib. 4, who says: They offer incense and call on Bacchus, Bromius, Lycæus too, the native god, born a second time, and the one with two mothers. To these is added Nyseus, and Thyneus with cropped hair, And the planter of the festal vine among the laurel-wreathed grapes. Thus in Propertius, lib. 3, eleg. 17: the Nysæan vine branch; in Silius, lib. 7: Feast the tables crowned with the Nysæan vine branch. It may be written at will with the diphthong or without it, and it means the same as Baccheus, although sometimes Nysias, Nyseidos, or Nyseidis is found instead of Nyseus or Nysæus, as in Ovid, Fastorum 3: [Nymphæ nyseides]; likewise Statius in sylv. 2 used Baccheis and Baccheidos for Baccheus. Therefore, if Calepinus’s assertion were true, Bacchus should be called not Dionysus, but dio nysseus, or dio nysæus. O. FR. this letter in Holy Scripture is a sign of perfection. See Ephron. OASENA DEPORTATIO. FR. exile to a certain place in Egypt called Oasis, of which punishment mention is made in the Theodosian Code: [Those to be bound over for Oasenæ deportation, lib. 9, tit. 32.] OBAUDIENTIUS, more obediently. [For what can be more obedient than to follow the example of Christ? St. Ambrose, epist. 32.] OBDUCO, what it signifies in Tertullian. See Traduco. OBEDIENTES. FR. a sect of heretics. [They are called Obedientes, who do everything by obedience, kiss one another by obedience, and do other most shameful things, which I think should be omitted for the sake of decency, as was seen in the society of Barelotti at Bologna, who held everything in common, wives, children, wealth. Ferdinandus Cordubensis in tract. de exigendis annatis, cap. de Obedient.] OBEDIENTIA. FR. in canon Sciendum, 8, q. 1, it is thus praised: [Obedience is rightly set before sacrifices, because through sacrifices another’s flesh is slain, but through obedience one’s own will is slain, etc.; and what is said against the sin of divination about disobedience is said so that the greatness of obedience may be shown. From the opposite side, therefore, it is better shown what is thought of its praise. For if it is, as it were, the sin of divination to resist, and, as it were, the crime of idolatry not to acquiesce, obedience alone possesses the merit of faith, without which whoever is convicted is unbelieving, even if he seems to be faithful.] See Obaudientius. OBEDIENTIALIS. FR. distributor of the choir. [Let the individual canons who have risen for matins receive through the hands of the obediential, who were instituted for this purpose, two denarii, etc. Innocent III, apud Torrig. de Crypt. Vatic. impress. 2, p. 306.] OBELISCUS, and Obelus. See Asteriscus. OBEROS. FR. breach of a farmstead, or assault on another’s farmstead; 1. if a woman; 1. if anyone’s peculium, concerning a person in another’s farmstead; and 1. if a slave, concerning the faults of slaves.
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OBESUS. FR. in duobus contrariis significationibus usurpatur; aliquando enim Obesus, teste Non- nio, pro gracili, & corroso accipitur, ali- quando verò pro crasso, & carnoso, eodem Non- nio, & Gellio, lib. 7. c. 7. testibus, desumitur, in quo postremo significatu Hypocr. in aphorismis docuit: [Grassa, & obesa corpora, quæ cre- scendi mensuram impleverint, nisi citò ablatione sanguinis minuantur, in paralysim, & pessima morborum genera erumpere, in can. ne tales, de consecrat. dist. 5. OBJECTIO, pro repræsentatione, vel suggestione: [In peccatis esse quatuor gradus dicunt Sancti Patres. Objectionem, seu primum motum; lu- ctationem, assensionem, & actum. Quorum duo quidem prima non esse poenæ obnoxia; in duo autem, quæ sequuntur, poenam cadere. Balsa- mon in can. 4. Nicænæ Synodi. OBITORIUM. Vide Necrologium. OBLAGIUM, corruptè ex Eulogio. Usurpatur hìc terminus penes germanicos scriptores ad signifi- candam panis, & vini oblationem, ibi Parochis pro jure funerali debitam. OBLATIO. FR. [Ipsæ enim res fidelium oblationes appellantur, quæ à fidelibus Domino offerun- tur, can. videntes, 12. qu. 1. Et quæ pro reme- dio peccatorum, vel pro salute, & requie anima- rum suarum unusquisque Venerabili Ecclesiæ contulit, can. indignè, 12. quæst. 2.] Item pro benedictionibus nubentium, pro exequiis mor- tuorum, pro emendis in absolutione excommu- nicatorum, pro legatis piis, ut colligitur ex Ex- trav. comm. de decimis. Item pro fabrica. Item ratione alicujus festivitatis. Ibidem ß. de eleemo- synis, seu oblationibus. Hujusmodi oblationes, sive eleemosynæ à largientibus in Ecclesia obla- tæ multis modis recipi vetantur in can. oblationes, dist 90. & ibi Glossa. Item Oblationes, quæ minutissimæ dicuntur, nempè, pro sepulturis, & dandis poenitentiis. Ibidem, ß. Insuper. Item oblatio significat Missam. Vide Missa: //: Ordo Romanus modum describit, quo Papa in Ponti- ficali celebratione oblationes panis, & vini, acce- ptare solebat. Descendebat namque ad Senato- rium, locus autem erat hic pro Principibus de- stinatus, à quibus propriis manibus oblationes recipiebat, tradens ipse postea panem Regionario Subdiacono, & hic secundo Subdiacono consi- gnabat, qui eum in tobalea munda à duobus A- colytis delata, reponebat, quæ Offertorium dice- batur. Vide Offertorium in fine. Archidiaconus autem accepta à Pontificis manu vini oblatione, illud in calice à Subdiacono sustentato infunde- bat, & illo impleto evacuabatur in aliud vas, ab Acolyto delatum; transibat deinde Pontifex per Matronarum locum, & ab ipsi eade[m] cæremnia adhibita, similes oblationes recipiebat. Episcopus verò hebdomadarius, à populo panem collige- bat, illumque in tobalea reponebat, & à Diacono associatus, vinum acceptabat; ex hac massa panis oblata Archidiaconus sumebat quantitatem pro communione populi sufficientem. Hoc peracto OB Pontifex in Throno sedebat, & offerebat vini am- pullam in manibus Subdiaconi Oblationarii, hic autem eandem ampullam Archidiacono porrige- bat, qui per colatorium argenteum: (de quo in dict. Colatorium) instillabat, & instillatum vinum in calice cum aliquibus aquæ guttis delatæ à Sub- diacono imponebat. Surgebat à Throno postea Pontifex, conferebat se ad Altare, ubi recipiebat oblationes à Presbytero hebdomadario; tandem Archidiaconus ex manibus Oblationarii sumens panem jam oblatum in Throno à Pontifice, ei iterum porrigebat in Altari, super quod Papa propriis manibus reponebat, & interim à parte dextera panis consecrandi Archidiaconus calicé vino, ut supra, præparatum collocabat. Hæ cære- moniæ etiam ab Episcopis in propriis Diocesi- bus adhibebantur, sed minoribus solemnitatibus; sicque à reliquis Sacerdotibus respectivè, qui propriis manibus panis oblationes à populo su- mebant, ac in tobalea, à duobus Acolythis delata, reponebant. Erat enim dedecoris nota inter fide- les antiquitùs ad communionem accedere sine prævia oblatione, quod ex Sanctis Patribus ma- nifestatur; unde August. serm. 215. de tempore in- quit: [Erubescere debet homo idoneus, si de alie- na oblatione communicaverit.] Atque Cypria- nus, serm. de eleemos. ajebat [Locuples, & dives in Dominicum sine sacrificio venis, & panem de sacrificio, quod pauper obtulit, sumis] Sed Can- tores in Choro occupati aquam offerebant. [At Cantores, qui sunt de genere Levitarum, pro- pter instantem necessitatem cantandi, nô habent licentiam huc, illucque discurrendi, ut singuli offerant cum cæteris: statutum est eis, ut penitùs non sint extorres à sacrificio, custodire aquam, & hanc unam offerre pro cæteris. Amalar. lib. 1. de Eccl. off. c. 19.] Quod dictum fuit in dict. Aqua- rii, & Camisatus. Recitabantur insuper elata vo- ce nomina oblata tribuentium, & dicebatur No- men offerre, quæ actio tanquam vana à D. Hiero- nymo in Hierem. lib. 2. cap. 11. redarguitur, sic ajente: [Nunc publicè recitantur offerentium nomina, & redemptio peccatorum mutatur in laudem.] Hanc autem nominum recitationem ad alium Missæ locum transtulit Innocentius Pa- pa, can. 2. ubi ita decreverat: ] De nominibus verò recitandis antequam preces Sacerdos fa- ciat, atque eorum oblationes, quorum nomina recitanda sunt, sua oratione commendet, quàm superfluum sit, ipse per tuam prudentiam reco- gnoscis, ut cujus hostiam nec dùm Deo offeras, ejus ante nomen insimias, quamvis illi incogni- tum sit nihil. Priùs ergo oblationes sunt com- mendandæ, & tunc eorum nomina, quorum sunt oblationes, edenda.] De qua re dictum est in di- ctionibus Canon Missæ, Diptychum, Nomen. In Ecclesia Ambrosiana hic oblationis ritus sic ob- servatur, ut duo Seniores ex virorum parte tres hostias, & unum vas albi vini offerant, sic vice mulierum duæ Matronæ faciunt. Synonima. Vide Anaphora, Fertum, Offersio, Peccatum. Cætera. Vide Offertorium, Scyphus. OBLA-
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OBESUS. FR. is used in two opposite meanings; for sometimes Obesus, as Nonnius testifies, is taken for lean and wasted; at other times, indeed, for fat and fleshy, as the same Nonnius and Gellius, book 7, ch. 7, testify; in which latter meaning Hippocr. in the Aphorisms taught: [Fat and obese bodies, which have reached the measure of growth, unless they are quickly reduced by drawing off blood, break out into paralysis and the worst kinds of diseases, in can. ne tales, de consecrat. dist. 5. OBJECTIO, for representation or suggestion: [The Holy Fathers say there are four degrees in sins. Objection, or the first motion; struggle, assent, and act. Of which the first two are not liable to punishment; but in the two that follow, punishment falls.] Balsamon in can. 4 of the Nicene Synod. OBITORIUM. See Necrologium. OBLAGIUM, corrupted from Eulogium. The term is used here by German writers to signify the offering of bread and wine, there owed to the parish priests as a funeral right. OBLATIO. FR. [For those very things are called oblations of the faithful which are offered to the Lord by the faithful, can. videntes, 12. qu. 1. And those which each person has contributed to the venerable Church for a remedy for sins, or for the salvation and rest of their souls, can. indignè, 12. quest. 2.] Likewise for blessings of the married, for funeral rites for the dead, for payments in the absolution of excommunicated persons, for pious legacies, as may be gathered from the Extravag. comm. de decimis. Likewise for building funds. Likewise by reason of some feast day. Ibidem ß. de eleemosynis, seu oblationibus. Offerings of this kind, or alms offered in church by the donors, are forbidden to be received in many ways in can. oblationes, dist. 90, and there the Gloss. Likewise oblations, which are called very small, namely, for burials and for granting penances. Ibidem, ß. Insuper. Likewise oblation means the Mass. See Missa: //: The Roman Order describes the manner in which the Pope, in pontifical celebration, used to accept the oblations of bread and wine. For he went down to the Senatorium, a place assigned for the Princes, from whom he received the oblations with his own hands, then handing the bread to the Regionary Subdeacon; and he in turn delivered it to the second Subdeacon, who placed it in a clean cloth brought by two Acolytes, which was called the Offertorium. See Offertorium at the end. But the Archdeacon, having received from the Pontiff’s hand the oblation of wine, poured it into the chalice supported by the Subdeacon, and when that was filled it was emptied into another vessel brought by the Acolyte; then the Pontiff passed through the place of the Matrons, and with the same ceremony applied there, received similar oblations. The bishop of the week, however, collected bread from the people, and placed it in a cloth, and, accompanied by a Deacon, received the wine; from this mass of offered bread the Archdeacon took the amount sufficient for the communion of the people. This being done, the Pontiff sat on the throne, and offered a flask of wine in the hands of the Subdeacon of the Oblation, and this latter handed the same flask to the Archdeacon, who, through a silver colatorium (of which in the said Colatorium), let it drip, and put the wine thus dripped into the chalice with a few drops of water brought by the Subdeacon. The Pontiff then rose from the throne and went to the Altar, where he received oblations from the priest of the week; at last the Archdeacon, taking from the hands of the Oblationarius the bread already offered on the throne by the Pontiff, handed it again to him at the altar, upon which the Pope placed it with his own hands, and meanwhile on the right side the Archdeacon placed the chalice prepared with wine, as above, for consecration. These ceremonies were also used by bishops in their own dioceses, though with lesser solemnity; and likewise by the other priests respectively, who with their own hands took bread oblations from the people and placed them in a cloth carried by two Acolytes. For in ancient times it was considered a mark of disgrace among the faithful to approach communion without a prior oblation, as is made clear from the Holy Fathers; whence Augustine, sermon 215. de tempore, says: [A fit man ought to blush if he has communicated from another’s oblation.] And Cyprian, sermon de eleemos., said: [You rich man and wealthy, you come to the Lord’s Supper without sacrifice, and you take the bread from the sacrifice which the poor man offered.] But the cantors occupied in the choir offered water. [But the cantors, who are of the tribe of the Levites, because of the pressing need of singing, do not have permission to run hither and thither so that each may offer with the others; it has been established for them that they should not be entirely absent from the sacrifice, but keep the water and offer this one thing in place of the others. Amalar. book 1, de Eccl. off. ch. 19.] This was said in the entries Aquarii and Camisatus. Moreover, the names of the givers of oblations were recited aloud, and “to offer the name” was said; this action is rebuked as vain by St. Jerome in Jeremiah, book 2, ch. 11, speaking thus: [Now the names of those who offer are publicly recited, and the redemption of sins is changed into praise.] But Pope Innocent transferred this recitation of names to another place in the Mass, canon 2, where he thus decreed: ] Concerning the names to be recited before the priest says the prayers, and that he commend by his prayer the oblations of those whose names are to be recited, how superfluous this is, you yourself recognize by your prudence; for whose sacrifice you do not yet offer to God, before that you proclaim his name, although nothing is unknown to Him. Therefore the oblations must first be commended, and then the names of those whose oblations they are are to be proclaimed.] On this matter see the entries Canon Missæ, Diptychum, Nomen. In the Ambrosian Church this rite of oblation is observed thus, that two senior men from the men’s side offer three hosts and one vessel of white wine, and likewise two matrons do this on behalf of the women. Synonyms. See Anaphora, Fertum, Offersio, Peccatum. Other terms. See Offertorium, Scyphus. OBLA-
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OB OBLATIO PUERORUM, in aliquo loco sacro quomodo fiebat. Vide Pallæ. OBLATIONARIUS, dicebatur Subdiaconus, qui recipiebat oblationes in Missa, ut dictum est in dict. Oblatio: [Benedictus Subdiaconus, & Oblationarius. Luitprandus, lib.6. cap.6.] Ubi de Concil. Rom. agit. [Deinde Archidiaconus suscipit Oblatas duas de Oblationario, & dat Pontifici. Ord. Rom. de off. Missæ. OBLIGATIO RESIDENTIÆ. Vide Personatus. OBLIGATOR. Fascinator, incantator: [Præcipimus, ut nec cauculatores, nec tempestarii obligatoresfaciant &c. In capitulari, lib.1.cap.64.] FR. quos Matrimonii invidos appellat D. Hieronymus, inquens: [Rei uxoriæ hostes quinque vel perpetuas, vel nimium diuturnas nuptiarum ferias seriali carmine, & nodo indicunt.] Vide Caragus, Hydromantia, Tempestarii. OBMUSSITO, id est, contra aliquem murmuro. [Anno etiam Poetæ hæc nobis semper obmussitent. Tertull. de Anima, cap.8. OBNOXATIO. FR. concessio usustructus alicujus rei; retento tamen dominio: [Charta obnoxationis in filiis facta. Marculf. lib.2.cap.9. [id est, bona materna filiis concessa cum clausula prædicta, ne dominium Pater amitteret, qui solum filiis usumfructum dictorum bonorum concesserat. OBNOXIO, oblige: [Et ego de rebus meis, unde vestra beneficia rependere debuissem, non habeo; ideo pro hoc statum ingenuitatis meæ vobis visus sum obnoxiasse. Marculf. lib.2.c.28. OBOLARES MULIERES, viles meretrices, quæ pro obulo carnes suas offerunt. Vide Mandragerontes. OBORTIO, aborior, id est, ante tempus pario, sivè abortum facio. [Non recolis in Exodo dixisse Deum, si rixaverint duo, & percusserint mulierem in utero habentem, & abortiverit non deformatum, detrimentum patientur. Lucifer Caralitanus.] FR. Textus verò habet: [Si rixati fuerint viri, & percusserit quis mulierem prægnantem, & abortivum quidem fecerit, sed ipsa vixerit, subjacebit damno, quantum maritus mulieris experierit. Exod. c.21. num.22. OBRYZIATI, solidi dicuntur, quia constant ex auro purificato, italicè Die 24. caratti dicitur, de quibus solidis Justinian. agit in l. universo. Cod. de vet. numis. potes. lib.11. & l.1. Cod. de obligat. votor. lib.12. Licèt in utroque textu verba mendosè legantur. OBRYZUM, [Obruzov, aurum perfectissimum, ab Obradio ita dictum, ut Isidorus putat, quia nimis obradiat, atque resplendet; sed Hieronymus aliunde etymon trahit in cap.13. Isaiæ, nempè, ab [Ophir] Indiarum regione, ex qua Salomon aurum devehi curabat, & ita ait corruptum fuisse vocabulum obryzum ex [Ophirizo]. FR. Divus tamen Gregorius inquit: [Obryzum obrude aurum, id est, rudis auri molem fiduciam credidit. In c.31. Job. in ejus exposit. l.22.c.2.in OB 393 editione Romana de anno 1613.] sed impressio Basileæ de anno 1551. mendosè [Obrysum] habet. OBSCARIONUM SACRAMENTUM. FR. forma quædam particularis juramenti, lege si quis in curte, qualiter quis se defendere debet. OBSEURIO. Vide [Scurio]. OBSEQUIA, servitus, famulatus, concomitantiæ. Hic dimisit per obsequia sua ad omnem clerum togam unam integram. Anast. in Greg. Hic dimisit omni clero per obsequia sua togam integram. Idem in Bonifac. OBSERVO, pro attendo, expecto; legitur enim in Romana Synodo sub Bonifacio II. celebrata, quod Diaconus ad januam assistens, Patres ejusdem co[n]gressus monuerat, Theodosium Metropolitam foris esse expectantem, ad suam causam exponendam, quibus sic Diaconus dixerat: [Sicut præterita sessione constituitis, observat quid jubetis.] Ubi colligitur Ostiarii officium in Conciliis ad Diaconum spectasse, qui usus adhuc in Conclavi observatur; nam primus Diaconus Cardinalis frangit clausuram, & annuntiat populo novi Pontificis electionem; itaque etiam in Sac. Scriptura pro attendere, seu expectare [Observe] usurpatur: [Observe] potius videtur ex supra allatis exemplis [Observe] invigilandi significatum habere, quod ex aliis auctoritatibus ecclesiasticorum scriptorum manifestatur. Gregorius namque Papa in Registr. lib.7. epist.92. ob defectum Monachorum Sacerdotum Monasterii Præcoritani, eis sæcularem Sacerdote[m] concesserat, quem ob id à cura suæ Ecclesiæ exemit sub his verbis: [Atque eum nec in Ecclesia (id est, sua) nec in alio loco observare] nam impropriè hìc observare pro expectare intelligeretur, unde potius invigilare germanus sensus esset. Item Clerici ad aliquam Ecclesiam addicti [Observe] dicebantur, uti in can.26. Aurelianensis IV. Conciliis legitur, nempè: [Si quæ Parochiæ in Potentum domibus constitutæ sunt, ubi observantes Clerici ab Archidiacono Civitatis præmoniti &c.] unde [Observe]s, id est, inservientes, & invigilantes denotat. Item in c.8. Proverb. super allegato, ibi dicitur: [Beatus homo, qui audit me, & qui vigilat ad fores meas quotidie, & observat ad postes ostii mei, ubi Vigilare, & [Observe] sunt idé; solet enim sæpissimè Sacra Scriptura synonimicè loqui: & ne longius exempla petamus, desumi posset ex supra allata dictione [Obryzum]. Ait enim Job c.31. Si putavi aurum robur meu, & obryzo dixi: fiducia mea:] ubi aurum, & obryzum synonima sunt. Quin multa adduci potuissent ex ead. Sac. Script. exempli grat. [Observe custodias Domini.3 Reg. c.2. Et observet excubias Domini.4. Reg. c.6. In porta Regis ad orientem observabant per vices suas de fili Levi &c.1. [Paralip. c.9.] & similia, ubi semper verbum [Observe] invigilare significat. OBSESSUS, id est, à Dæmone: [Contigit, ut in &c. quidam obsessus esset, in quo demonium tàm nequam erat, ut coram astantibus improperaret peccata, quæ per confessionem veram non
Transcription: Translated (English)
OB OBLATION OF CHILDREN, in some sacred place, how it was done. See Pallæ. OBLATIONARY, was the title given to the Subdeacon who received the offerings at Mass, as said in the entry on Oblatio: [Benedictus Subdiaconus, & Oblationarius. Luitprandus, lib. 6, cap. 6.] Where he treats of the Roman Council. [Then the Archdeacon takes the two offerings from the Oblationary, & gives them to the Pontiff. Ord. Rom. de off. Missæ. OBLIGATION OF RESIDENCE. See Personatus. OBLIGATOR. A sorcerer, an enchanter: [We command that neither fortune-tellers, nor weather-makers, nor obligators be permitted to act, etc. In the capitulary, lib. 1, cap. 64.] FR. those whom St. Jerome calls enemies of marriage, saying: [The enemies of married life impose either perpetual or far too long marriage holidays by serial verse and by a knot.] See Caragus, Hydromantia, Tempestarii. OBMUSSITO, that is, I mutter against someone. [May the poets also always mutter this against us. Tertull. de Anima, cap. 8. OBNOXATIO. FR. a grant of the use and fruits of some property, while ownership is retained: [A charter of obnoxation made in favor of sons. Marculf. lib. 2, cap. 9.] That is, maternal goods granted to sons with the aforesaid clause, so that the father would not lose ownership, since he had only granted to the sons the usufruct of the said goods. OBNOXIO, to oblige: [And I, from the goods of mine, from which I ought to have repaid your benefits, have not; therefore for this reason I seemed to have made my state of freedom subject to you. Marculf. lib. 2, c. 28. OBOLARES WOMEN, vile harlots, who offer their bodies for an obolus. See Mandragerontes. OBORTIO, to miscarry, that is, to give birth before term, or to cause an abortion. [Do you not remember that in Exodus God said, if two men quarrel and strike a woman who is pregnant, and she miscarry without deformity, they shall suffer loss. Lucifer of Cagliari.] FR. however, the text reads: [If men have quarreled and someone strikes a pregnant woman, and she indeed causes a miscarriage, but she herself lives, he shall be liable to a penalty, whatever the husband of the woman demands. Exod. c. 21, no. 22. OBRYZIATI are called solidi, because they consist of purified gold, in Italian called 24-carat; of which solidi Justinian treats in the law universo. Cod. de vet. numis. potes. lib. 11, & l. 1. Cod. de obligat. votor. lib. 12. Although in both texts the words are read with errors. OBRYZUM, [Obruzov, most perfect gold, so called by Obradium, as Isidore thinks, because it gleams too much and shines brightly; but Jerome draws the etymology from elsewhere in chapter 13 of Isaiah, namely, from [Ophir], the region of India, from which Solomon used to have gold brought, and thus he says that the word obryzum was corrupted from [Ophirizo]. FR. however, blessed Gregory says: [Obryzum obrude gold, that is, a mass of raw gold, he trusted in confidence. In c. 31 of Job, in his exposition l. 22, c. 2, in the Roman edition of the year 1613.] but the Basel printing of the year 1551 has the mistaken reading [Obrysum]. OBSCARIONUM SACRAMENTUM. FR. a certain particular form of oath, according to the law si quis in curte, namely how one ought to defend oneself. OBSEURIO. See [Scurio]. OBSEQUIA, servitude, service, attendance, accompanying service. Here he left by his obsequies to the whole clergy one complete cope. Anast. in Greg. Here he left to all the clergy by his obsequies one complete cope. The same in Bonifac. OBSERVO, meaning to attend, to await; for it is read in the Roman Synod held under Boniface II, that the Deacon standing at the door had warned the Fathers of the same assembly that Theodosius the Metropolitan was waiting outside to set forth his case, to whom the Deacon thus said: [As you established at the previous session, observe what you command.] From this it is gathered that the office of doorkeeper in Councils belonged to the Deacon, which practice is still observed in the Conclave; for the first Cardinal Deacon breaks the seal, and announces to the people the election of the new Pontiff; and thus also in Sacred Scripture [Observe] is used for to attend, or to wait: [Observe] rather seems from the above examples to have the sense of keeping watch, which is made clear from other authorities of ecclesiastical writers. For Pope Gregory in the Register, lib. 7, epist. 92, because of the lack of priest-monks in the Monastery of Præcoritan, had granted them a secular priest, whom for that reason he exempted from the care of his Church in these words: [And that he should neither be observed in the Church (that is, his own) nor in another place] for here observe would improperly be understood as wait, whereas the proper sense would rather be to keep watch. Likewise clerics attached to a certain church were called [Observe]s, as is read in canon 26 of the Fourth Council of Orléans, namely: [If there are any parishes established in the houses of the powerful, where the clerics who observe are warned by the Archdeacon of the city, etc.] from which [Observe] denotes those who serve and keep watch. Likewise in chapter 8 of Proverbs, on the passage cited there it says: [Blessed is the man who hears me, and who watches at my gates daily, and observes at the posts of my door, where to watch and [Observe] are the same; for Sacred Scripture often speaks synonymously: and not to seek examples farther, one could take it from the above word [Obryzum]. For Job says, c. 31: If I thought gold was my strength, and said to the obryzum: my trust:] where gold and obryzum are synonyms. Indeed many more could be brought from the same Sacred Scripture, for example: [Observe the guards of the Lord. 3 Kings c. 2. And let him observe the watches of the Lord. 4 Kings c. 6. At the gate of the King toward the east they watched by their turns from the sons of Levi, etc. 1 Paralip. c. 9.] and the like, where the verb [Observe] always means to keep watch. OBSESSUS, that is, possessed by a demon: [It happened that in etc., a certain man was possessed, in whom the demon was so wicked that before those standing by he reproached the sins which by true confession were not
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394 O C non fuissent tecta. Cæsar. lib.3. cap.2. Mulier obsessa. Idem lib.5. cap.11. Puella obsessa. Ibidem cap.14.} Vide Energumenus. OBSTINATUS. Vide Buccadurus, Duricordium. OBVIO, pro contradico: {Quicumque obviaverit Imperatori, seriatur gladio, Sanct. Ambros. epist.32. OBULUS. FR. ponderis, & monetæ species, de quibus can. Iudices, 1. quæst.1. Atque Terentius: {Obulo emptus} dixit in Andria. Item Raph. Volaterranus Philolog. lib.30. Comment. Urb. ubi de Siclo. Budæus de asse, lib.1. & 5. qui medietatem scrupuli, & XLVIII. partem unciæ obulum valere asserit. Vide hîc Siclus. Talentum. OBUMBRO. FR. scribo, firmo, signo. Emittens, videlicet, de suscepta per Nomenclatorem suum manu sua obumbrata. Anast. Biblioth. in Agathone. OBUNCO, inunco: {Quem nefandis ulnarum gremiis procax obuncabat. Althelmus, cap.17.} Vide Incroco. Inhamo. OCCIDENS. Vide Plagæ mundi. Solsatis in dict. Placitum. OCCIDENTALIS. Vide Dyticus. OCCUPATOR. Vide Incubator. OCCUPO. FR. verbum, quod ut plurimum usurpare, vel rapere significat, ut: {Si quis autem sequestrationem hujusmodi impedire, vel fructus sequestratos quoquomodo præsumperit occupare. Clementin. de sequest. possess. cap. unic. Qui &c. bona Ecclesiarum, seu Monasteriorum, aut locorum ipsorum vacantium occupare præsumant &c. de electione, & electi potest. in 6.} & ibi Glossa in sensu prædicto multa congerit. Aliquando tamen prævenire denotat, ut: {Secus si sint in solidum constituti; sed tunc illius melior erit conditio, qui per litis contestationem negotium primitus occupabit. Post occupationem autem hujusmodi alter se intromittere nequit ulterius, cum ille litis dominus sit effectus; nisi dictum in constitutione fuisset, quod non fieret melior conditio occupantis: tunc enim, si eum, qui occupavit, infirmari, mori, absentari, vel alias impediri contingat &c. de procuratoribus in 6. cap.6.} In quo sensu multa exempla affert ibi Glossa. OCCURRO, id est, possum, vel accidit. {Sed quia morte occupatus necdum hoc occurrit implere. D. Greg. in Regist. lib.5. cap.144.} qui passum hac phrasi utitur. OCTAVA, prorogatio solemnitatum dies octo. Radulph. prop.19. Quæ solemnitas etiam in Levitico ordinatur, ac Psalmista in multis psalmis titulum apposuit Pro Octava, quod juxta Rabbino-rum expositionem significat musicum instrumentum octo chordarum, ut Genebrardus testatur, sive Psalmum, qui octo notis canitur, ut Iacobus Valentia autumat. Sed Iansenius ait, quod in illis psalmis, in quibus præfatus titulus habetur, semper de universali Iudicio mentio sit, post quod sequi debet mystica octava, id est, æternæ quietis Beatorum in anima & corpore glorifica- O C to, quo sensu faciliter verba Ambrosiana, lib.1. in cap.6. Lucæ, alias vix intelligibilia enodantur, ubi Sanctus Doctor de æterna beatitudine agens, inquit: {Sicut enim spei nostræ octava perfectio est, ita octava summa virtutum est.} Dixerat enim ante: {Et mandatum accipis octo illis partes dare fortasse benedictionibus} id est, cum benedictionibus, nempè, cum eleemosynis; nam benedictio, ut suo loco dictum est, quandoquidem eleemosynam significat, quibus verbis ad illud Ecclesiast. cap.2. allusit, ubi habetur: {Da partem septem, nec non octo, quia ignoras, quid futurum sit mali super terram.} Itaque D. Ambrosii verba denorant, quod octo beatitudines in largiendo octo partes pauperibus in benedictionibus, scilicet, eleemosynis consistant; hinc concludit, quod octava largitio summa virtutum est, sicut spei nostræ octava (id est, beatitudo) perfectio est. Nam in capite 6. Lucæ ab Ambrosio exposito loquebatur Dominus de beatitudinibus, ubi valdè eleemosynam comendaverat, inquens: {Veruntamen, væ vobis divitibus &c. væ vobis, qui saturati estis &c. sed vobis dico &c. Et ab eo qui ausert tibi vestimentum, etiam tunicam noli prohibere; omni autem petenti te tribue, & qui ausert quæ tua sunt, ne repetas &c.} Sed ut ad propositum redeamus, de octava ab Ecclesia instituta, & quo ad ejus antiquam institutionem, atque mysteria. Vide Paulum Quartum in comment. Rubr. Miss. par.1. tit.2. & licet Græci nunc octavas festivitatum non celebrent; constat tamen antiquitus illas solemnizasse, ut ex D. Basilio Seleucien. lib.2. de miraculis S. Theclæ, cap.18. satis colligitur, ubi octavam festi diem sæsæluius vocat, id est, discessum, seu dissolutionem; nam in octavo die terminatur, ac dissolvitur festum, dum ait: {Festum erat Martyris, & postremus jam ejusdem diei, quam vocant dissolutionem.} Cur autem occurrens octava Epiphaniæ in Dominica, officium illius Dominicæ anticipatur in antecedenti Sabbato, dum potest in propria ejus die cum nona lectione, & commemoratione fieri, ut in aliis festis fieri solet? Hoc dubium resolutum legi in quodam Breviario de anno 1300. manuscipro, in Sacristia Perusine Cathedralis asservato, in quo dicitur, quod hic ritus observatur, ne confundatur vitæ Christi ordo triginta annorum, qui in ea octava repræsentantur, atque duodecim annorum in sabbato. Octava autem solis certis Domini festivitatibus, & Bearæ Mariæ conceditur. Item principalibus Patronis, vel Titularibus totius Universalis Ecclesiæ, ut sunt Nativitatis, & Assumptionis B. Mariæ Virg. SS. Petri & Pauli, S. Jo. Baptistæ Nativitatis, Jo: Euangelistæ, Protomartyrum Stephani, & Laurentii, sive Patronis, & Titularibus particularium Ecclesiarum. Inter Octavas autem Domini sit aliqualis differentia; in primo enim gradu, sunt Paschæ, & Pentecostes, quæ alias festivitates, nec Titularis, nec Patroni admittunt. Secundi gradus est octava Epiphaniæ, quæ solum Patronos, & Titulares, & Dedicationis diem
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394 O C non fuissent tecta. Caesar, lib. 3, cap. 2. Mulier obsessa. Idem lib. 5, cap. 11. Puella obsessa. Ibidem cap. 14.} See Energumenus. OBSTINATUS. See Buccadurus, Duricordium. OBVIO, for contradico: {Whoever shall withstand the Emperor, let him be struck with the sword, St. Ambrose, epist. 32. OBULUS. FR. a species of weight and coin, concerning which see can. Judices, 1, quest. 1. And Terence said: {Bought for an obulus} in Andria. Also Raph. Volaterranus Philolog. lib. 30, Comment. Urb. where he treats of the Siclus. Budæus de asse, lib. 1 and 5, who asserts that an obulus is worth half a scruple and the forty-eighth part of an ounce. See here Siclus. Talentum. OBUMBRO. FR. I write, confirm, sign. Sending, namely, by the hand of his Nomenclator, shadowed over by his own hand. Anast. Biblioth. in Agathon. OBUNCO, I hook in: {Whom with wicked folds of arms the wanton man would enfold. Althelmus, cap. 17.} See Incroco. Inhamo. OCCIDENS. See Plagæ mundi. Solsatis in the word Placitum. OCCIDENTALIS. See Dyticus. OCCUPATOR. See Incubator. OCCUPO. FR. a verb which for the most part means to seize or take, as in: {If anyone should presume to prevent such sequestration, or to occupy in any way the sequestrated fruits. Clementines, de sequest. possess. cap. unic. Qui &c. may presume to occupy the goods of Churches, or Monasteries, or vacant places thereof, &c. de electione, et electi potest. in 6.} And there the Gloss collects many things in the aforesaid sense. Sometimes, however, it denotes to anticipate, as in: {Otherwise, if they be constituted in solidum; but then his condition will be better who by the contesting of the suit first occupies the matter. After such occupation, the other can no longer intermeddle, since he has become master of the suit; unless it had been stated in the constitution that the condition of the occupier should not be improved: then indeed, if it should happen that he who occupied is weakened, dies, is absent, or is otherwise hindered &c. de procuratoribus in 6, cap. 6.} In which sense the Gloss there adduces many examples. OCCURRO, that is, I can, or it happens. {But because he was overtaken by death, this had not yet occurred to be fulfilled. D. Gregory, in the Register, lib. 5, cap. 144.} who uses this expression of the passive. OCTAVA, the postponement of solemnities by eight days. Radulph. prop. 19. This solemnity is also arranged in Leviticus, and the Psalmist in many psalms added the title Pro Octava, which according to the Rabbins' interpretation signifies a musical instrument of eight strings, as Genebrardus testifies, or a psalm sung with eight notes, as Jacobus Valentia thinks. But Jansenius says that in those psalms in which the aforesaid title is found, mention is always made of the universal Judgment, after which the mystical octave must follow, that is, the eternal rest of the Blessed in soul and glorified body O C to, in which sense the Ambrosian words, lib. 1, in cap. 6 of Luke, otherwise hardly intelligible, are easily explained, where the Holy Doctor, speaking of eternal blessedness, says: {For just as the octave is the perfection of our hope, so the octave is the summit of virtues.} For he had said before: {And you are given a command to give those eight parts perhaps as blessings} that is, with blessings, namely, with alms; for blessing, as has been said in its place, since it signifies alms, by which words he alluded to that of Ecclesiastes, cap. 2, where it is written: {Give a portion to seven, and also to eight, because you do not know what evil shall be upon the earth.} Thus the words of St. Ambrose denote that the eight beatitudes in giving eight portions to the poor in blessings, that is, alms, consist; hence he concludes that the eighth giving is the summit of virtues, just as the octave of our hope, that is, blessedness, is perfection. For in chapter 6 of Luke, as expounded by Ambrose, the Lord was speaking of the beatitudes, where he had greatly commended almsgiving, saying: {Nevertheless, woe to you rich &c. woe to you who are full &c. but I say to you &c. And from him who takes away your garment, do not withhold your tunic also; and to everyone who asks of you give, and from him who takes away what is yours, do not demand it back &c.} But to return to the point, concerning the octave instituted by the Church, and regarding its ancient institution and mysteries. See Paul the Fourth in the commentary on the Rubrics of the Missal, part 1, title 2. And although the Greeks do not now celebrate octaves of feasts; nevertheless it is clear that they celebrated them in ancient times, as may sufficiently be gathered from St. Basil of Seleucia, lib. 2, de miraculis S. Theclæ, cap. 18, where he calls the octave of the feast day sæsæluius , that is, departure or dissolution; for on the eighth day the feast ends and is dissolved, when he says: {It was the feast of the Martyr, and already the last day of that same day, which they call dissolution.} But why, if the octave of Epiphany falls on a Sunday, is the office of that Sunday anticipated on the preceding Saturday, though it could be done on its own day with the ninth lesson and commemoration, as is customary in other feasts? I read this doubt resolved in a certain Breviary of the year 1300, handwritten, kept in the sacristy of the Cathedral of Perugia, in which it is said that this rite is observed lest the order of Christ's life of thirty years, which is represented in that octave, be confused, and the twelve years in the Saturday. The octave, however, is granted only to certain feasts of the Lord and of the Blessed Mary. Also to the principal Patrons or Titulars of the whole Universal Church, such as the Nativity and Assumption of the Blessed Virgin Mary, Saints Peter and Paul, the Nativity of Saint John the Baptist, Saint John the Evangelist, the Proto-martyrs Stephen and Lawrence, or to the Patrons and Titulars of particular Churches. Among the octaves of the Lord there is some difference; for in the first rank are Easter and Pentecost, which admit neither other feasts nor Titulars nor Patrons. Of the second rank is the octave of Epiphany, which admits only Patrons, Titulars, and the day of Dedication of the church
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O C 395 diem admittit; sed non in die octava, quia in eo celebratur baptismus Salvatoris. Durand. lib. 7. cap. 17. quam Octavam suppletionis idem vocat, cum in ea commemoratio præfati baptismi suppleatur. In tertio verò gradu habetur octava Corporis Christi, quæ admittit duplicia; non verò translata, nisi essent solemniissima, ex decreto Ioannis XXII. qui declaravit, quod Indulgentiæ concessæ in die alicujus Sancti; licet propter impedimentum alicujus Octavæ, de eo non fiat festum; nihilominus ab intervenientibus ad divina officia currentis dici acquirantur, quod decretum in Bibliotheca S. Isidori Romæ asservatur. FR. Sac. Rit. Congreg. die 21. Iunii 1670. facto prius verbo cum Sanctissimo, prohibuit, ne in posterum infra Octavam Corporis Christi Missæ votivæ quæcumque, vel pro Defunctis celebrarentur: ∴ Insuper in festivitatibus Domini Ecclesia non solet complere octavam diem; nam in Octava Nativitatis ejusdem celebratur ipsius Circumcisio; in Octava Epiphaniæ fit commemoratio de ejus Baptismo. Octava autem Paschæ, & Pentecostes ad Sabbatum terminatur, quod non sine mysterio sit ab Ecclesia, ad denotandam, scilicet, perfectam Salvatoris gloriam, tum animæ, tum corporis. In Ascensione siquidem tantum tota octava completur perfecta; in ea enim ultimata humanitatis gloria manifestatur. In quarto gradu sunt Octavæ Nativitatis, & Ascensionis Domini, & aliorum Sanctorum, in quibus admittuntur etiam semiduplicia. Circa dubia, quæ in octavis occurrere possunt, aliqua notanda sunt, & in primis non debet dici nona lectio simplicis festi; sed fiat de eo tantum commemoratio, licet aliter alii sentiant; sed ego ordinem offici Venetæ Impressionis sequor, in quo habetur: [Fit tantum commemoratio.] quæ verba ibi replicantur in octava Epiphaniæ, Paschæ, & Pentecostes, ubi dictio taxativa Tantùm excipit, & exceptio firmat regulam juxta Juristarum axioma, quod etiam ex mente Rubricæ institutoris esse probatur, dum in sola Ascensionis octava, & non in aliis apposuit hæc verba, de simplici nempè ait: [Fit tantum commemoratio cum nona lectione.] FR. quod confirmari etiam potest ex Sac. Rit. Congregationis decreto, sub die 8. Iunii 1669. emanato, ubi declaratur, quòd in Octava Corporis Christi non debet recitari nona lectio simplicis Sancti, & ex inde aliud extortum decretum sub die 22. Novembris 1659. revocavit, in quo sub æquivocis prætextis dixerat fieri nonâ simplicis lectione, ex suppositione, quòd octava Corporis Christi fuisset ejusdem classis, ac Ascensionis, in qua conceditur simplici nona lectio: sed re melius considerata primum decretum revocatum fuit, ut dixi: ∴ Et in hoc non solum sæpè solet falli director Ordinis officii Romanæ impressionis; sed etiam in aliis casibus, ut exempli gratia in impresso de anno 1662. in die S. Philippi Neri prætermittit commemorationem Feriæ, assignans pro tertia oratione de Beata Maria, & tamen Rubricæ est evidens, ubi ait: [Si verò in feria sexta occurrat festum novem lectionum, sit de festo cum commemoratione officii ejusdem diei.] Itaque tunc secunda oratio de feria, & tertia de Sancto Eleutherio debebat notari. In impresso de anno 1663. propter impedimentum Dominicæ V. transferri ordinat ad diem quintam mensis Maji, nempè, intra octavam Ascensionis, contra Rubricam de Translat. fest. nu. 5. Debebat itaque festum S. Petri Martyris transferri ad 21. ejusdem mensis. Item in eodem anno in secundis vesperis S. Gregorii Nazianz. præscribit à Capitulo de Octava Ascensionis, quæ habet pro se totum vesperarum officium integrum, ut in primo notando tabellæ de concurrentia exprimitur. At notabilior est error ejusdem in S. Gregorii festo de anno 1668. in Vigilia Ascensionis occurrentis, in quo die Ordo officii posuit in primo nocturno lectiones de Scriptura occurrente, quæ non extant, ac inde nonam lectionem vigiliæ reliquit. Sic etiam de anno 1671. cadens in Dominica Sanctorum Apostolorum Petri & Pauli Vigilia, ideò anticipata fuit in antecedenti Sabbato, in quo Sabbato Ordo officii præcipit celebrari Missam S. Joannis Bapt. cum ex Rubrica Missalis debuisset de vigilia celebrari. Hæc tamen non in contemptum Directoris sint dicta, quem compati debeo; nam errorum fragilitati omnes subjecti sumus; sed tantum annotare volui, ne in aliis similibus occurrentiis iterum in errorem incidatur. Sacræ Rituum Congregationi visum fuit, ut Gavantus ejusdem Congregationis olim secretarius affirmat, quod à die 17. Decembris, quando in Adventu incipiunt cani ad Magnificat Antiphonæ O, tunc excludi octavas, si occurrerent, itaque in simili occurrentia in primis vesperis non sit commemoratio, ut exempli gratia occurens octava dies in feria quarta Cinerum; nam debet relinqui ex Rubricæ ordinatione, & tunc in primis vesperis non debet de octava fieri mentio. Idemque observandum est in similibus casibus. Ita etiam quando festum habens octavam, transferri contigerit post octo dies, octavam amittet pro illo anno, dies octava venerit in Dominica privilegiata, in qua tantum fiet commemoratio octavæ, tunc in primis vesperis recitentur psalmi feriales Sabbati, & capitulum de Dominica privilegiata, solam octavæ commemorationem addendo. Sac. Rit. Congr. 19. Novembr. 1622. quæ in reverentiam Octavæ relinquit preces, & consueta suffragia in ea Dominica indulsit. Licet generalis rubrica ordinet, quòd quando venerit semiduplex intra octavâ, de eo dicantur Vesperæ usque ad Capitulum; fallit tamen hæc regula in secundis Vesperis SS. Jo. & Pauli, qui ex peculiari privilegio habent integras Vesperas sic etiam in primis Vesperis festorum secundæ classis non sit commemoratio dici inter octavam, si in sequenti die non fiet officium ejusdem. Item ex vigore præfati Sac. Congregationis decreti, occurrente octava in Dominica privilegiata, de qua octava sit tantum commemorationi, ut dictum fuit, inde sequitur quòd si in
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OC 395 on a day when it is admitted; but not on the eighth day, because on that day the Baptism of the Savior is celebrated. Durand, lib. 7, cap. 17, which he likewise calls the Octave of Completion, since therein the commemoration of the aforesaid baptism is supplied. In the third degree is found the Octave of the Body of Christ, which admits doubles; not however translated ones, unless they were most solemn, by decree of John XXII, who declared that indulgences granted on the day of any Saint, although because of the impediment of some Octave the feast itself be not celebrated, are nevertheless acquired by those attending the divine offices of the current day; which decree is kept in the Library of St. Isidore in Rome. FR. The Sacred Congregation of Rites, on the 21st of June 1670, having first spoken with the Most Holy Father, forbade that in future, within the Octave of Corpus Christi, any votive Masses whatever, or Masses for the Dead, be celebrated: ∴ Moreover, in the feasts of the Lord the Church does not customarily complete the eighth day; for in the Octave of His Nativity His Circumcision is celebrated; in the Octave of Epiphany a commemoration is made of His Baptism. But the Octave of Easter, and of Pentecost, is brought to an end on Saturday, which is done by the Church not without mystery, namely, to denote the perfect glory of the Savior, both of soul and of body. In the Ascension indeed alone is the entire octave fully completed; for in it the final glory of His humanity is manifested. In the fourth degree are the Octaves of the Nativity, and Ascension of the Lord, and of other Saints, in which semidoubles are also admitted. Concerning doubts which may arise in octaves, certain things are to be noted, and first of all the ninth lesson of a simple feast ought not to be said; but only a commemoration of it is to be made, although others think differently; but I follow the order of the office in the Venetian edition, in which it is stated: [Only a commemoration is made.] which words are repeated there in the octave of Epiphany, Easter, and Pentecost, where the restrictive word Only excludes, and an exception confirms the rule according to the axiom of the jurists, which is also proved to be from the mind of the rubric’s author, since in the octave of the Ascension alone, and not in the others, he added these words, namely of a simple feast he says: [Only a commemoration is made with the ninth lesson.] FR. This can also be confirmed by the decree of the Sacred Congregation of Rites, issued on the 8th of June 1669, where it is declared that in the Octave of Corpus Christi the ninth lesson of a simple Saint ought not to be recited, and from this another decree was elicited, on the 22nd of November 1659, it was revoked, in which under ambiguous pretexts it had said that the ninth lesson of a simple feast was to be done, from the supposition that the octave of Corpus Christi had been of the same class as that of the Ascension, in which a simple ninth lesson is allowed: but the matter having been better considered, the first decree was revoked, as I said: ∴ And in this not only does the director of the Order of the Roman printed office often err; but also in other cases, as for example in the printed book of the year 1662, on the feast of St. Philip Neri he omits the commemoration of the feria, assigning as the third prayer that of the Blessed Mary, and yet the rubrics make this evident, where it says: [But if on Friday there occur a feast of nine lessons, let it be of the feast with the commemoration of the office of that day.] Therefore then the second prayer was to be of the feria, and the third of Saint Eleutherius. In the printed book of the year 1663, because of the impediment of the Fifth Sunday he orders it to be transferred to the fifth day of the month of May, namely, within the octave of the Ascension, contrary to the rubric on the transfer of feasts, no. 5. Therefore the feast of St. Peter Martyr ought to have been transferred to the 21st of that same month. Likewise in the same year, at the second Vespers of St. Gregory Nazianzen he prescribes from the chapter of the Octave of the Ascension, which has for itself the whole complete office of Vespers, as is expressed in the first note of the table of concurrence. But more notable is the error of the same in the feast of St. Gregory in the year 1668, on the Vigil of the Ascension occurring, on which day the Order of the office placed in the first nocturn lessons from the Scripture of the day, which do not exist, and thereupon left the ninth lesson of the vigil. Likewise also in the year 1671, falling on the Sunday within the Vigil of the Holy Apostles Peter and Paul, it was therefore anticipated on the preceding Saturday, on which Saturday the Order of the office prescribes that the Mass of St. John the Baptist be celebrated, whereas according to the Missal rubric it ought to have been celebrated of the vigil. These things, however, are not said in contempt of the Director, whom I ought rather to bear with; for we are all subject to the fragility of errors; but I wished only to note them, lest in other similar occurrences error be again fallen into. It seemed good to the Sacred Congregation of Rites, as Gavantus, once secretary of the same Congregation, affirms, that from the 17th day of December, when in Advent the antiphons O begin to be sung at the Magnificat, octaves are then excluded, if they should occur; and thus in a similar occurrence, in First Vespers there should be no commemoration, as for example when the eighth day occurs on Ash Wednesday; for it must be set aside by the ordering of the rubric, and then in First Vespers no mention is to be made of the octave. The same is to be observed in similar cases. Likewise also when a feast having an octave should happen to be transferred after eight days, it will lose the octave for that year, if the eighth day should fall on a privileged Sunday, on which only a commemoration of the octave is made; then at First Vespers the ferial psalms of Saturday are to be recited, and the chapter from the privileged Sunday, adding only the commemoration of the octave. The Sacred Congregation of Rites, on 19 November 1622, in reverence for the Octave leaves the prayers, and granted the customary suffrages on that Sunday. Although the general rubric orders that when a semidouble comes within the octave, Vespers of it are to be said up to the Chapter; yet this rule fails in the Second Vespers of SS. John and Paul, who by a special privilege have full Vespers; so also in First Vespers of feasts of the second class there is not to be a commemoration within the octave, if on the following day there is not to be the office of the same. Likewise by virtue of the aforesaid decree of the Sacred Congregation, when an octave occurs on a privileged Sunday, of which octave only a commemoration is to be made, as was said, it follows therefrom that if in
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396 O C in præcedenti Sabbato venerit festu[m] semiduplex, tunc recitari debent in Vesperis psalmi illius Sancti semiduplicis, & à Capitulo de Dominica privilegiata & secunda oratio erit de Sancto, tertia de Octav. Reliqui occurrentes casus clarè habentur in Rubricis. Solum dicendum superest Octavam Nativitatis Beatæ Mariæ Virginis de an. 1245. ab Innocentio IV. in Concilio Lugdunensi ex voto Cardinalium in præcedenti Sede vacante Coelestini IV. quæ per viginti menses duraverat, institutam fuisse, ita Longin. lib. 7. Blond. decad. 2. lib. 7. quare suspecta redditur mentio hujus octavæ in Bedæ martyrologio, tum quia in eodem opere M. S. de ea nihil agitur, tum etiam quia in Martyrologiis Usuardi, Adonis, aliorumque illius ævi scriptorum, qui Innocentium IV. præcesserant, de tali octava nunquam egerunt. Alii verò autumant hanc octavam Nativitatis Virginis fuisse à fidelibus antiquitus celebratam; sed majori solemnitate celebrari jusserat Innocentius prædictus. Ecclesia Parisiensis in octava Assumptionis Mariæ excludit festa cujuslibet classis, ac si de principalibus octavis esset. Qui non teneâtur recitare octavam Patroni loci; Vide Officium Divinum. Præfatio infra octavam dicenda. Vide Præfatio. Reliqua ad octavam pertinentia. Vide Commemoratio. Vigilia in fine. Titulus aliquorum psalmorum inscriptus Pro octava quid significet. Vide Psalmus. In octava Paschæ ordinabatur Neophytorum processio, & non dicebatur; Deus in adjutorium &c. Vide Vesperæ. OCTEMBER, October mensis, October primam cum daret atque diem. Flodoard. lib. 3. cap. 3. eodemque modo habetur in Vandelberti Martyrologio. FR. reperitur in eadem significatione Octimbris [Cum &c. & cursum martyrii consummasset, mensis Octimbrii die undecima, feria prima, hora tertia, cum diceretur inter sancta officia, Sancta Sanctis, indictione decima. Hypomnest. in collectan. Anæst Biblioth. à Sirmondo in 8. epit. pag. 256. [Hæc cæremonia Sancta Sanctis ex Liturgia Sancti Jacobi Apostoli desumpta, à Diacono proferebatur illis, qui communionem sumebant, & populus respondebat Vnus est Sanctus. Baron. ann. 63. num. 7. Vide Sancta Sanctis. Item October mensis. Vide Hyperberateus. OCTOGAMUS, octogamus. FR. qui ad octonas nuptias transit, can. aperiant. 31. qu. 1. OCTOGILD. FR. compositio pecuniaria, 1. si plures homines, de furtis. OCTOPLA. Vide Hexapla. OCTONEUS, id est, ex aurichalco. [Aderant duo candelabra octonea, in Vita B. Andreæ de Galleranis, 19. Mart. OCULO, verbum, oculos illumino, visionem reddo. [Cæcos, & ignaros ad agnitionem veritatis ocularet. S. Cyprian. de Idol. vanit. Excoecatos hirundo pullos novit oculare de sua chelidonia. S. Pacianus, de poenit. & confest. ODALIUM, purgatio vulgaris, per ferrum candentem, de qua dictum est in dictionibus. Educere O E rese per æneum. Index compurgationis. Iuramentum. Missa Iudicii. Purgatio vulgaris. OECETÆ. Vide Ecetæ. OECONOMIA, oinoropia, regula domestica, sive domestica gubernatio; apud Sanctos Patrestamen, & Sacra Concilia nonnunquam pro Incarnatione, & unione Verbi divini cum carne humana usurpatur. Hinc eleganter D. Hieronymus de Apollinaris Hæresiarchæ errore loquens, qui solam in Christo humanitatem fatebatur, divinitatem négabat, inquit [Fortissimos libros contra Porphyrium scribit Apollinaris. Ecclesiasticam pulcre Eusebius historiam texuit. Alter eorum dimidiatam Christi introduxit oeconomiam. Alter impietatis Arii propugnator est. epist. 65. ad Oceanum. OECONOMUS, oinovem[us], regulator domus: erat officium Ecclesiasticum, cui incumbebat curare reditus Ecclesiæ, Clero stipendia dispensare, ruinas Ecclesiarum reparare, eleemosynis egenos subvenire; omne tamen id arbitrio Episcopi exquebatur. Isid. in epist. ad Laudref. Episc. ubi sic inquit: [Ad Oeconomum pertinet reparatio Basilicarum, atque constructio, actiones Ecclesiæ in judiciis, vel in proferendo, vel in respondendo, tributi quoque acceptio, & rationes eorum, quæ inferuntur, cura agrorum, & cultura vinearum, causæ possessionum, & servitialium, stipendia clericorum, viduarum, & devotarum pauperum, dispensatio vestimenti, & victus domesticorum Clericorum, servitialium quoque, & artificum, quæ omnia cum jussu, & arbitrio sui Episcopi, ab eo impleantur.] Qui ab omnibus Ecclesiasticis eligebatur. Metaphrastes. Idem pios legatos exigebat, S. si quis autem, Auth. de Eccl. tit. Mortuo Episcopo ad illum inventarium ecclesiasticarum suppellectilium formare pertinebat, can. charitatem, 12. quæst. 2. In Ecclesia Constantinopolitana Magnus Oeconomus erat ex principalioribus dignitatibus, quem Simeon Thessalonicensis S. Stephani Protomartyris, & primitivæ Ecclesiæ Oeconomi successorem appellat. FR. meritò quidem Ecclesiæ Oeconomus gerit vices S. Stephani Diaconi; nam Ecclesiæ oeconomia ad Archidiaconum spectabat, ut in dictione Archidiaconus dictum fuit; postea Camerarius, vulgo Camerlingo, appellatus fuit: de eo in can. quoniam, 16. quæst. 7. Qui Camerarius etiam hodie à cuncto Clero eligitur. Ad Episcopos tamen attinet proponere oeconomum, ipsis verò negligentibus devolvitur jus ad Metropolitanum: sic etiam de regularibus dicendum, can. cum simus, 9. quæst. 3. & ibi Glossa. Item Oeconomus dicitur, qui vacante beneficio, donec provideatur, illud administrat. cap. 4. de off. Iudicis ordin. Item Vicedominus appellabatur. [A. Vicedominus Ecclesiam eandem tanquam sequestratam accepit, de judiciis, cap. 15.] Dicitur etiam Præpositus. Vide Arcarius, Armarius. Cimeliarca in dict. Cemelium. Vicedominus. Oeconomus. OECUMENICUS, universalis, græc. dict. oinop[er]andis, quasi ex tota terra habitabili, quæ à græcis oiu-
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396 O C in the preceding Saturday there came a semi-double feast, then in Vespers the psalms of that semi-double Saint ought to be recited, and from the Chapter the privileged Sunday, and the second prayer shall be of the Saint, the third of the Octave. The other occurring cases are clearly set forth in the Rubrics. It remains only to say something about the Octave of the Nativity of the Blessed Virgin Mary, of A.D. 1245, instituted by Innocent IV. in the Council of Lyons, by the vote of the Cardinals in the preceding vacant See of Celestine IV., which had lasted for twenty months, as Longinus, lib. 7, and Blondus, decad. 2, lib. 7, relate; wherefore the mention of this octave in Bede's martyrology is made suspect, both because in the same MS. work nothing is said of it, and also because in the Martyrologies of Usuard, Ado, and the other writers of that age, who preceded Innocent IV., such an octave was never mentioned. Others, however, think that this octave of the Nativity of the Virgin was anciently celebrated by the faithful; but Innocent aforesaid had ordered it to be celebrated with greater solemnity. The Church of Paris, in the octave of Mary's Assumption, excludes feasts of whatever class, as though it were among the principal octaves. He who is not bound to recite the octave of the Patron of the place; see Office Divine. The Preface to be said within the octave. See Preface. The other things pertaining to the octave. See Commemoration. Vigil at the end. The title of some psalms inscribed For the octave; what it signifies. See Psalm. In the octave of Easter the procession of the Neophytes was arranged, and it was not said; God, come to my assistance, etc. See Vespers. OCTEMBER, the month October, when October first gave the day. Flodoard, lib. 3, chap. 3; and in the same way it is found in Vandelbert's Martyrology. FR. it is found with the same meaning as Octimbris [When, etc., and having completed the course of martyrdom, on the eleventh day of the month Octimbrius, on Monday, at the third hour, while it was being said among the holy offices, Holy things to the holy, in the tenth indiction. Hypomnest. in collectan. Anæst. Biblioth. by Sirmond in 8vo, epit. p. 256. [This ceremony Holy things to the holy was taken from the Liturgy of Saint James the Apostle, and was spoken by the Deacon to those who were receiving communion, and the people answered, One is holy. Baronius, ann. 63, no. 7. See Holy things to the holy. Also October, the month. See Hyperberateus. OCTOGAMUS, octogamus. FR. one who passes to eight marriages, can. aperiant. 31, q. 1. OCTOGILD. FR. a pecuniary composition, 1. si plures homines, de furtis. OCTOPLA. See Hexapla. OCTONEUS, that is, of brass. [There were two octonean candlesticks, in the Life of B. Andrew of Galleranis, 19 March. OCULO, a verb, I illuminate the eyes, I give sight. [That he might eye the blind and the ignorant unto the acknowledgment of the truth. St. Cyprian, de Idol. vanit. The swallow knows how to eye her chicks, once blinded, with her chelidonia. St. Pacian, de poenit. & confest. ODALIUM, vulgar purgation, by hot iron, of which mention has been made in the entries. To draw out O E rese by means of bronze. Index of compurgation. Oath. Mass of Judgment. Vulgar purgation. OECETÆ. See Ecetæ. OECONOMIA, oinoropia, domestic rule, or domestic governance; among the Holy Fathers, however, and in the Sacred Councils, it is sometimes used for the Incarnation, and the union of the divine Word with human flesh. Hence St. Jerome elegantly, speaking of the error of Apollinaris the heresiarch, who admitted only humanity in Christ and denied divinity, says: [Apollinaris writes very powerful books against Porphyry. Eusebius has woven ecclesiastical history beautifully. One of them introduced a mutilated economy of Christ. The other is a champion of Arian impiety.] Epist. 65 to Oceanus. OECONOMUS, oinovem[us], ruler of the house: this was an ecclesiastical office, whose duty it was to care for the revenues of the Church, to distribute stipends to the clergy, to repair the ruins of churches, to aid the poor by alms; yet all this was done at the discretion of the bishop. Isid. in the epistle to Laudref. Bishop, where he says thus: [To the Oeconomus belongs the repair and construction of basilicas, the administration of ecclesiastical affairs in lawsuits, either in making claims or in answering, the receiving of tribute also, and the accounts of those things that are brought in, care of fields, and cultivation of vineyards, questions concerning possessions and servants, the stipends of clerics, widows, and devoted poor, the distribution of clothing and food for the domestic clerics, as well as servants and craftsmen, all of which are to be carried out by him by the command and discretion of his bishop.] He was chosen by all the ecclesiastics. Metaphrastes. The same required pious envoys, S. si quis autem, Auth. de Eccl. tit. After the bishop's death it belonged to him to make an inventory of ecclesiastical furnishings, can. charitatem, 12, q. 2. In the Church of Constantinople the Great Oeconomus was among the chief dignities, whom Simeon the Thessalonian calls the successor of St. Stephen the Protomartyr and of the economus of the primitive Church. FR. indeed the Oeconomus of the Church rightly bears the office of St. Stephen the Deacon; for the administration of the Church belonged to the Archdeacon, as was said in the entry Archdeacon; later he was called Camerarius, commonly Camerlingo; about him in can. quoniam, 16, q. 7. This Camerarius is also today chosen by the entire clergy. It belongs, however, to bishops to appoint the economus; if they neglect it, the right devolves upon the Metropolitan: so also is it to be said of regulars, can. cum simus, 9, q. 3, and there the Gloss. Likewise an Oeconomus is called one who, while a benefice is vacant, administers it until provision is made. cap. 4. de off. Iudicis ordin. Likewise he was called Vicedominus. [A. The Vicedominus received the same church as though under sequestration, de judiciis, cap. 15.] He is also called Præpositus. See Arcarius, Armarius. Cimeliarca in the dict. Cemelium. Vicedominus. Oeconomus. OECUMENICUS, universal, a Greek term, oinop[er]andis, as if from the whole inhabited earth, which among the Greeks oiu-
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OE dicitur. Nuncupatur enim Oecumenicum Concilium illud, ad quod ex omnibus Orbis partibus Præsules adveniunt. FR. FL. Blondus decad. ult. lib. ult. Concilium Florentinum, ad quod quasi totius Christiani Orbis Episcopi tempore Eugenii IV. accesserant, Icmenicum Concilium appellat. In Tridentina Synodo maxima controversia inter Patres agitata fuit, utrum Synodus illa appellanda fuisset Oecumenica, de qua re vide magistrum meum Sfortiam Cardinalem Palavicinum in ejus historia Tridentini Concilii: Itaque Universale Concilium ab Athanasio Magnum dicitur Apolog. 2. in princip. ubi de Concil. Sardicense loquitur. Plenarium Epist. 162. vocat August. Oecumenici tituli, quem sibi arrogant Constantinopolitani Patriarchæ, primus usurpator Patriarcha Joannes fuit cui Pelagius Papa II. obstitit, ac multò magis ejus successor Gregorius. Baron. an. 586. num. 9. ann. 587. num. 2. & seqq. an. 593. & seqq. ann. 595. num. 31. 32. 36. 37. 38. & 39 Foca Imp. propter odium in Patriarcham Cyriacum, eum prohibuit Oecumenicum appellari. Baron. an. 606. num. 7. Imperator tamen Justinianus in Cod. Novell. 41. Mennæ Patriarchæ hunc titulum tribuit, sic ei rescribens: [Imperator Caesar Fl. Justinianus &c. Mennæ Sanctissimo, ac Beatissimo Archiepiscopo, & Universali Patriarchæ] sed ut advertit Baronius ad an 536. num. 103. & seqq. in tomo secundo Conciliorum dictio Vniversalis non haberet, ac dato, quod Vniversalis appellatus fuisset Patriarcha, non debet intelligi nisi respectu ad ejus jurisdictionem, & diocesum, cum in Concilio, ut ibidem notat Baronius, ab eo celebrato sæpè, & clarè expresserit idem Menna ejus Cathedram subactam esse Papæ Romano, & recentiores Græci Schismatici etiam concedunt eorum Patriarcham Oecumenicum, sive Universalem respectu Orientalium Ecclesiarum & non alibi ita denominari, ut idem Baronius ibidem testatur. Sic etiam pari sensu in Concilio Florentino sub Eugenio IV. Joseph Patriarcha in ejus professione fidei declaravit, atque Anastasius Biblioth. in præfatione septimæ Synodi ad Ioannem VIII. excusat Græcorum Patriarcharum ambitionem in hoc Oecumenici titulo, quod non respectu ad totius Orbis partes intelligatur, sed quoad universalitatem Orientalium: siquidem græcè, larinè universum habitabile significat, eo pacto, quo superior universalis alicujus Religionis, licet Generalis dicatur; ejus tamen generalitas respectivè ad unam tantum Religionem extenditur, ut in dict. Pantomatorenus dictum fuit. Item Concionator Oecumenicus Doctor appellatus est ab aliquibus. At verò quando hic titulus Papæ tribuitur, intelligitur de universalitate totius Orbis: in hoc enim sensu præfata Synodus Constantinopolitana sub Menna scripserat Papæ his titulis: [Domino nostro, per omnia Sanctissimo, ac Beatissimo Patri Patrum Archiepiscopo Romanorum, & Oecumenico Patriarchæ Agapeto.] Sic Cypri Episcopi OF 397 Synodalem Epistolam Theodoro Papæ cum his titulis miserere: [Sanctissimo, ac Beatissimo à Deo honorabili Domino meo Patri Patrum, Archiepiscopo, & Universali Papæ Domino Theodoro Sergius humilem in Domino salutem. Baron. an. 643. n. 9. & seqq.] sic etiam Constantinus Pogonatus Dono Papæ scripserat: [Flavius Constantinus fidelis, Magnus, Imperator, Dono Sanctissimo, ac Beatissimo Archiepiscopo antiquæ Romæ, & universali Papæ. Baron. an. 678. n. 3. Item Leo Magnus in eodem sensu Mariano Imperatori scribens hos titulos sibi apposuit: [Leo Romanæ, & universalis Catholicæ Ecclesiæ Episcopus] quo titulo reliqui successores usi sunt. OENANTHE, græcum nomen , id est, flos vini, de quo vocabulo D Hieronymus, l. 2. contra Iovian FR. Plinius, lib. 12. c. 28. inquit: [Eodem (id est, in Lycia) & oenante pertinet; est autem vitis labruscae uva. Colligitur cùm floret, id est, cùm optimè olet. Siccatur in umbra substrato linteo, atque in cados conditur.] Et inferiùs de secunda specie loquens, sic scripserat: [Nam quæ in Africa sit, ad medicos tantùm pertinet, vocaturque Massaris. Omnis autem ex alba labrusca præstantior, quàm è nigra. Est præterea arbor ad eadem unguenta pertinens, quam alii elatam vocant, quod nos abietem, alii palmam, alii spathen,] & post pauca: [Dumtaxat in locis sitientibus odorata, pingui lacryma, quæ in unguenta additur ab domandum oleum. In Syria gignitur & cinamum, quod caryopon appellant. Hic est succus nuci expressus (fortasse nuci muscatæ) multum à surculo veri cinami differens; vicina tamen gratia. Pretium in libras asses quadraginta.] Et lib. 15. cap. 7. de oleo fæsticio loquens inquit: [Et oenanthium sit de ipsa oenante, ut dictum est in unguentis.] Item lib. 23. cap. 4. de hoc oenanthino oleo agens, ait: [Oenanthino idem est effectus, qui rosaceo.] Item [Oenanth the herba, quæ nascitur in petris, folio pastinacæ, radice magna, numerosa. Idem Plin. lib. 21. cap. 24.] Sed creditur diversa ab alia, ex diversis virtutibus à Plinio loc. citatis. Dioscorid. lib. 5. cap. 334. hanc postremam speciem Cera scamion vocat, quæ ab aliis Corniger, & ab aliis Pastinaca sylvestris dicitur. OENOPA VESTIS, id est, vinacei coloris, quem admodum fuit Christi vestis. Vide Birrus. OENOCHUS. Vide Archiaenochus. OENOPHORON, , vas, quo vinum fertur: [Redeo ad Danielem, & fratres ejus, legumenum pabulum, & aquæ potum ferculis, & oenophoris regiis præferentem. Tertull. de jejun. cap. 9. OFFENSUS, substantivum nomen pro offensa: [Qui lapides sancti oppositi omnium offensui volutabant. Tertullian. lib. 4. advers. Marcion. OFFERENS, Patrinus. Vide Baptismus. OFFERENTIA, opportunitas: [Considerare causarum offerentiam. Tertull. lib. 4. advers. Marcion. cap. 23. OFFERSIO, oblatio, donum. [Et hæc carru'a offer-
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OE It is so called. For that council is termed Ecumenical which bishops come to from all parts of the world. FR. FL. Blondus, decad. ult. lib. ult., calls the Florentine Council, to which, in the time of Eugenius IV, the bishops of almost the whole Christian world had come, an Icmenical Council. In the Tridentine Synod, a great controversy arose among the Fathers as to whether that synod ought to have been called Ecumenical; on this matter see my master Cardinal Sforza Pallavicino in his history of the Council of Trent. Thus the Universal Council is called by Athanasius the Great, Apol. 2 in princip., where he speaks of the Council of Sardica. Augustine calls it Plenary, Epist. 162. Of the title “Ecumenical,” which the Patriarchs of Constantinople arrogate to themselves, the first to use it was Patriarch John, whom Pope Pelagius II opposed, and much more his successor Gregory. Baron. an. 586, no. 9; an. 587, no. 2 et seq.; an. 593 et seq.; an. 595, nos. 31, 32, 36, 37, 38, and 39. Emperor Phocas, out of hatred for Patriarch Cyriacus, forbade him to be called Ecumenical. Baron. an. 606, no. 7. Yet Emperor Justinian in Cod. Novell. 41 assigned this title to Patriarch Mennas, thus writing to him: [Emperor Caesar Fl. Justinian etc., to Mennas, most holy and most blessed Archbishop and Universal Patriarch.] But, as Baronius notes on an. 536, no. 103 et seq. in the second volume of the Councils, the term Universal should not be pressed; and even granted that the patriarch was called Universal, it must be understood only with respect to his jurisdiction and diocese, since in the council, as Baronius notes there, celebrated by him, Mennas often and clearly declared that his see was subject to the Roman Pope. And the more recent Greek schismatics also concede that their patriarch is called Ecumenical, or Universal, only with respect to the Eastern Churches and not elsewhere, as the same Baronius testifies there. In the same sense, too, at the Council of Florence under Eugenius IV, Patriarch Joseph stated this in his profession of faith; and Anastasius the Librarian, in the preface to the Seventh Synod addressed to John VIII, excuses the ambition of the Greek patriarchs in this title of Ecumenical, because it is not to be understood with respect to all parts of the world, but as referring to the universality of the East. For in Greek and Latin it signifies the whole inhabited world, in the same way that a superior of some universal religion, though called General, has his generality extended relatively only to one religion, as was said in the entry Pantomatorenus. Likewise a preacher has been called Ecumenical Doctor by some. But when this title is given to the Pope, it is understood of the universality of the whole world: for in this sense the aforesaid Constantinopolitan synod under Mennas had written to the Pope in these terms: [To our lord, in all things most holy and most blessed Father of Fathers, Archbishop of the Romans, and Ecumenical Patriarch Agapetus.] Thus the bishops of Cyprus sent a synodal letter to Pope Theodore with these titles: [To my lord Theodore, most holy and most blessed, honored by God, Father of Fathers, Archbishop, and Universal Pope, Sergius sends humble greeting in the Lord. Baron. an. 643, no. 9 et seq.] In this way also Constantine Pogonatus had written to Pope Donus: [Flavius Constantine, faithful, great Emperor, to Donus, most holy and most blessed Archbishop of ancient Rome and Universal Pope. Baron. an. 678, no. 3.] Likewise Leo the Great, writing to Emperor Marinianus in the same sense, prefixed these titles to himself: [Leo, Bishop of the Roman and Universal Catholic Church]—a title used by the other successors as well. OENANTHE, a Greek name, that is, “flower of wine,” concerning which word St. Jerome, book 2 against Jovinian, and Fr. Pliny, book 12, c. 28, say: [It also belongs to oenanthus in Lycia; it is the grape of the wild vine. It is gathered when it flowers, that is, when it smells best. It is dried in the shade on a linen cloth and stored in jars.] And further on, speaking of the second species, he wrote thus: [For what is found in Africa belongs only to physicians, and is called Massaris. And everything from the white wild vine is superior to that from the black. There is also a tree pertaining to the same perfumes, which some call elate, which we call fir, others palm, others spathe.] And a little later: [It is fragrant only in dry places, with a rich gum that is added to perfumes to temper the oil. In Syria there also grows cinnamum, which they call caryopon. This is the juice expressed from a nut (perhaps nutmeg), differing greatly from the twig of true cinnamon, though akin in fragrance. The price is forty asses per pound.] And book 15, chapter 7, speaking of festive oil, he says: [And the oenanthium should be made from the oenanthus itself, as was said above in the perfumes.] Likewise book 23, chapter 4, dealing with this oenanthine oil, he says: [Oenanthinum has the same effect as rose oil.] Likewise [Oenanthes, the herb which grows among rocks, with a parsnip-like leaf and a large, many-fibred root. The same Pliny, book 21, chapter 24.] But it is believed to be different from another species, on account of the different properties cited by Pliny in the passage quoted. Dioscorides, book 5, chapter 334, calls this last species Cera scamion, which by some is called Corniger, and by others wild parsnip. OENOPA VESTIS, that is, wine-colored, such as Christ’s garment was. See Birrus. OENOCHUS. See Archiaenochus. OENOPHORON, a vessel in which wine is carried: [I return to Daniel and his brothers, preferring vegetable food and drink of water at the table, and wine-vessels of the king. Tertullian, de Jejun. c. 9.] OFFENSUS, a substantive noun for offense: [The holy stones placed opposite all offense rolled about. Tertullian, book 4 against Marcion.] OFFERENS, a sponsor. See Baptism. OFFERENTIA, opportunity: [To consider the opportunity of causes. Tertullian, book 4 against Marcion, c. 23.] OFFERSIO, offering, gift. [And this carta'a offer-
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398 OF offensionis nomine firma, & stabilis permaneat, in donatione M. S. à S. Specioso Florentiæ præsule facta ad favorem Canonicorum S. Jo. Baptistæ de anno 744. quæ in Archivo Metropolit. Ecclesiæ ejusdem Civitatis conservatur. ] FR. in donatione Comitissæ Matildis Ecclesiæ Romanæ facta habetur: [Eidem Ecclesiæ dono offero, & per præsentem chattam offensionis itidem habenda confirmo.] Et passim in Bullar. Casin. præsertim tom. 2. constit. 57. 75. 78. 131. 149. & alibi. Vide Oblatio. OFFERTORIUM, Missæ pars, in quadam brevi antiphona consistens, quæ tempore oblationis canebatur ad imitandum Israelicum populum, ut Innocentius III ait, de quo in 2. Paralip. cap. 9. legitur: [Et jussit Ezechias, ut offerrent holocausta super Altare: cùmque offerrentur holocausta, cæperunt laudes canere Domino &c.] Euerunt hæ antiphona compositæ, sive ordinatæ à D. Gregorio. Gem. lib. 1. cap. 87. Alii à Cælestino, ac alii ab Eutychiano Pontificibus putant. Dicebatur hæc Antiphona etiam Offerenda. In Missa Sabbati Sancti offertorium non dicitur, quia in eo die oblatio non fiebat, cùm adhuc Resurrectio Salvatoris in eo Missæ termino non celebretur. Durand. lib. 6. cap. 8. Seu meliùs, quia racent Cantores, Mulieres Dominum quærentes in taciturnitate imitantes: nam illæ nocturni silentii favore unguenta Salvatori attulerunt. Albin. de divin. off. Celebrans in offertorio Hostiæ, in primis ejus verbis debet oculos ad cœlum elevare, & statim dimittere, quemadmodum rubrica: [Oculis ad Deum elevatis, ac statim dimissis] ordinat: oculus enim cùm sic rectæ intentionis symbolum, debet in Deum dirigi, cùm sacrificium sit actus latriæ, divinitati soli debitæ, ut docet Suarez, disput. 84. sect. 1. ß. 3. debet, inquam, statim oculos dimittere, cùm se ipsum Sacerdos nominet, qui tanquam peccator indignus imitari tenetur Publicanum, non audentem oculos in cœlum levare. In Calicis offertorio Crucifixum aspiciat; sit enim tunc suavissimi odoris pretiosissimi Christi sanguinis mentio. Diaconus in illo actu manu sustentans calicem, proferre debet unà cum Celebrante eandem oblationis orationem, significans, quòd Christus proprio sanguine mediante promulgaverat Euangelium, cujus Diaconus typus est. Quid autem significet offertorium. Vide Schola Cantorum. Quæritur à Theologis, an peracto offertorio, & ad Altare delata particula consecranda, possit licitè consecrari. Negant aliqui, inter quos Bonacina; Diana verò fieri posse ait, Tract. 14. de celebr. Missæ, Resolut. 71. dummodo tamen non sit jam Præfatio incoepta, in quo casu mentaliter Celebrans illam, seu illas particulas offerre posset. PR. intellectu difficilissima sunt verba offertorii in Missa Defunctorum, nempè: [Ne absorbeat eas Tartarus, ne cadant in obscurum.] Animæ enim Purgatorii, pro quibus funduntur preces, jam in tuto salutis statu sunt, & Tartarus, scilicet, Infernus eas absorbere nequaquam potest, neque in OF obscurum infra purgatorium cadere periclitantur. Ad quod responderetur primò, prædictam Antiphonam antiquitus recitari consuevisse in actu agoniæ; tunc enim temporis Missa propria Defunctorum non reperiebatur: quod probatur evidenter ex ipsissimet verbis; [Fac eas Domine de morte transire ad vitam.] Secundò dicunt, quod per nomen Tartari, & Obscuri Purgatorium intelligatur. Sed hæc responsio prima fronte non arridet; si enim Animæ sunt jam in Purgatorio, quomodo precamur, ne absorbeat eas Purgatorium, & ne cadant in obscurum? Ad quod replicatur, quòd pro eis quidem precamur, ne diù absorbeantur ibi, & ne cadant (secundùm nostrum captum) in obscuritatem oblivionis: sic etiam intelligenda sunt Psalmistæ verba in Psalm. 68. ubi ille ajebat: [Eripe me de luto, ut non infigar,] & tamen jam se infixum fuisse in ejusdem psalmi principio fatebatur, inquiens: [Infixus sum in limo profundi] rogabat igitur, ne infixus remaneret in luto miseriæ. Tandem respondetur pia, ac favorabili D. Hieronymi opinione, quæ in aliquibus Defunctorum Missalibus imprimi solet, nimirum: [Animæ, quæ in Purgatorio torquentur, pro quibus solet Sacerdos in Missa orare, interim nullum tormentum sustinent, dum Missa celebratur.] Igitur hæc Offertorii oratio ad supplicandum dirigitur, ne iterum cadant in tormentis post Missam, à quibus pro illo interim sublevatæ sunt animæ illæ, pro quibus rogatur, & in summa, ne ampliùs ibi detineantur. Pari modo explanantur verba illa: Fac eas &c. id est, quòd à diris illis, & (ut ita dicatur) mortiferis tormentis, faxit Deus, ut ad transitum æternæ gloriæ mox quiescere mereantur. Offertorii synonyma. Vide in dict. Oblatio: . Item offertorium toba-leam significat, de qua in dict. Oblatio diximus, in qua nempè oblationes panis recipiebantur, eademque mappa Archidiaconus sublevabat calicem coopertum cum Hostia in Missa Pontificali ante prolationem Orationis Dominicalis, sicut ad præsens, propriis manibus eum sublevat idemmet Celebrans: [Levat cum offertorio Calicem per ansas. Ordo Rom.] sic faciunt etiam Græci. Cæremoniæ, quæ tempore offertorii fiunt. Vide Prothesis. Oblatio. OFFERTRIX. FR. Oblatrix. Bullar. Casin. tom. 2. const. 95. & 115. OFFICIOSUM, quid significet. Vide Testamentum. OFFICIALIS LIBER, ita à Radulpho nuncupatum fuit officium divinum, de quo in dictione sequenti. OFFICIUM DIVINUM, quotidianæ preces, ad quastententur Ecclesiastici ratione ordinis, sive Beneficii, sive religiosæ professionis. De quo dictum est in dictionibus Breviarium. Canon. Cursus. Hora Canonica. Officialis liber. Sacrificium. Ac membratim. Vide Antiphona. Duplex. Hymnus. Laudes. Lectio. Matutinum. Nocturnum. Octava. Semiduplex. Et quomodo recitandum. Vide Farsura. Responserium. Rubrica. Semiduplex. Te
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398 OF Offensionis, by that name it may remain firm and stable, in a donation made by M. S. to S. Specioso, bishop of Florence, in favor of the Canons of St. John the Baptist, in the year 744, which is preserved in the Metropolitan Archive of the Church of that city. FR. In the donation made to the Roman Church by Countess Matilda, it is found: [I offer this gift to that Church, and by the present charter I confirm that the same is to be held as an offensionis.] And elsewhere in the Bullarium Casinense, especially vol. 2, constitutions 57, 75, 78, 131, 149, and elsewhere. See Oblatio. OFFERTORIUM, a part of the Mass, consisting of a short antiphon which was sung at the time of the offering, in imitation of the people of Israel, as Innocent III says, concerning which in 2 Paralipomenon, chapter 9, it is read: [And Hezekiah commanded that holocausts be offered upon the altar; and when the holocausts were being offered, they began to sing praises to the Lord, etc.] These antiphons were composed, or arranged, by St. Gregory, Gem. lib. 1, cap. 87. Others think by Celestine, and others by Pope Eutychian. This antiphon was also called Offerenda. In the Mass of Holy Saturday the offertory is not said, because on that day there was no oblation, since as yet the Resurrection of the Savior was not celebrated at that point of the Mass. Durand, lib. 6, cap. 8. Or better, because the singers remain silent, imitating the women who sought the Lord in silence; for they brought perfumes to the Savior in the favor of the night’s silence. Albin. de divin. off. The celebrant, in the offertory of the Host, in the first words of it, should raise his eyes to heaven and immediately lower them, as the rubric orders: [With eyes lifted to God, and immediately lowered.] For the eye, as a symbol of right intention, should be directed toward God, since sacrifice is an act of latria due to divinity alone, as Suarez teaches, disput. 84, sect. 1, § 3. He should, I say, immediately lower his eyes when he names himself, because as a sinner unworthy he is bound to imitate the Publican, who did not dare to lift his eyes to heaven. In the offertory of the Chalice he should look at the Crucifix; for at that time there is mention of the most precious Blood of Christ, of the sweetest fragrance. The deacon, in that act supporting the chalice with his hand, ought to recite together with the celebrant the same prayer of oblation, signifying that Christ, through His own blood, had promulgated the Gospel, of which the deacon is the type. What the offertory signifies, see Schola Cantorum. Theologians ask whether, after the offertory has been completed and the particle to be consecrated has been brought to the altar, it may lawfully be consecrated. Some deny it, among them Bonacina; but Diana says it can be done, Tract. 14, de celebr. Missæ, Resolut. 71, provided, however, that the Preface has not yet begun; in which case the celebrant could mentally offer that particle or those particles. FR. The words of the offertory in the Mass for the Dead are very difficult to understand, namely: [Lest Tartarus swallow them, lest they fall into obscurity.] For the souls of Purgatory, for whom the prayers are offered, are already in a safe state of salvation, and Tartarus, that is, Hell, cannot swallow them, nor do they run the risk of falling into obscurity below Purgatory. To this it could be answered first, that the aforesaid antiphon was formerly customarily recited in the act of agony; for at that time there was no proper Mass for the Dead: this is clearly proved by the very words themselves: [Grant that, O Lord, they may pass from death to life.] Secondly, they say that by the name Tartarus and Obscure, Purgatory is meant. But this answer does not at first sight please; for if the souls are already in Purgatory, how do we pray that Purgatory may not swallow them, and that they may not fall into obscurity? To this it is replied that we do indeed pray for them that they may not be long swallowed up there, and that they may not fall, according to our understanding, into the obscurity of forgetfulness; thus also are to be understood the Psalmist’s words in Psalm 68, where he said: [Deliver me from the mire, that I may not stick fast,] and yet at the beginning of the same psalm he confessed that he had already been stuck, saying: [I am stuck in the deep mire]; therefore he prayed that he might not remain stuck in the mire of misery. Finally, the pious and favorable opinion of St. Jerome is given as the answer, which is customarily printed in some Missals for the Dead, namely: [The souls that are tormented in Purgatory, for whom the priest is accustomed to pray in the Mass, meanwhile suffer no torment while Mass is being celebrated.] Therefore this prayer of the Offertory is directed to supplicate that they may not again fall into torments after Mass, from which in the meantime those souls for whom prayer is made have been relieved, and in sum, that they may not be detained there any longer. In the same way the following words are explained: Grant that they, etc., that is, that God may grant that from those dreadful and, so to speak, deathly torments they may soon deserve to rest for the passage to eternal glory. Synonyms of Offertory. See in the word Oblatio. Likewise offertory signifies the towel-cloth, of which we spoke under Oblatio, in which the offerings of bread were received, and with that same cloth the archdeacon lifted the covered chalice with the Host in the Pontifical Mass before the recitation of the Lord’s Prayer, just as at present the same celebrant lifts it with his own hands: [He lifts the chalice with the offertory by the handles. Roman Order.] The Greeks do likewise. Ceremonies performed during the time of the offertory. See Prothesis. Oblatio. OFFERTRIX. FR. Offerent, offering woman. Bullar. Casin. vol. 2, const. 95 and 115. OFFICIOSUM, what it signifies. See Testamentum. OFFICIALIS LIBER, thus the divine office was named by Radulphus, concerning which see in the following entry. OFFICIUM DIVINUM, the daily prayers to which ecclesiastics are bound by reason of their order, or benefice, or religious profession. This has been discussed in the entries Breviarium, Canon, Cursus, Hora Canonica, Officialis liber, Sacrificium. And in detail see Antiphona, Duplex, Hymnus, Laudes, Lectio, Matutinum, Nocturnum, Octava, Semiduplex. And how it is to be recited, see Farsura, Responserium, Rubrica, Semiduplex. Te
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O F Te Deum. Versus. Versus aperitionis. Vesperæ. Incipit autem in Subdiacono obligatio recitandi ab eodem instanti, in quo recipit sacrum ordinem; itaque tenetur recitare illam canonicam horam, quæ in eo tempore solet in Choro persolvi. Si verò ante ordinationem, illam canonicam horam anticipasset, denuò illam post ordinationem recitare tenetur. Auctores penes Bonacinam de horis canonicis, disp.1. quæst.2. punct.5. nu.9. Idem dicendum de Beneficiato, cui incipit obligatio recitandi officium ab hora captæ possessionis. Qui plura beneficia possidet, unum tantùm officium in die recitare tenetur; sed qui unum beneficium justè possidet, & aliud injustè, tenetur duo officia recitare quotidie ex rationib. à Bonacina adductis in d. tract. de Horis canon. disp.1. quæst.2. punc.4. num.4. Non est permissum dicere officium de quolibet Sancto sine expressa Sedis Apostolicæ licentia, dum in Calendario non reperiatur. Nec locorum Ordinarii habent facultatem addendi in dicto Calendario alios Sanctos. Sac. Rit. Congregat.9. Decemb.1628. Neque officium mutari potest, cùm juxta Calendarii præscriptionem recitari debeat, & qui fruitur beneficio ecclesiastico teneretur ad restitutionem emolumetorum illius diei. Congreg. Rituum 8. April. 1628. Quod decretum fuit deinde ab Urbano VIII. approbatum. Excipiuntur tamen, qui per duo sæcula ante Pii V. Bullam in Breviario appositam, ritum diversum observarunt, ut ibidem exprimitur. Quando in Bulla Canonizationis conceditur illius Sancti Canonizati officium, intelligendum est, si esset Patronus ille Sanctus, vel Titularis, juxta Rubricarum ordinationes. Sac. Rit. Congr. 9. Decembr. 1628. Qui est ascriptus alicui Ecclesiæ, recitare debet officium secundùm ritum in choro ejusdem Ecclesiæ observatum, non obstante Ascripti alibi degentia. S. Congr. 8. Sept. 1632. Regulares tenentur recitare officium Sancti Patroni illius loci, in quo morantur; licèt non teneantur ad octavam illius officii. In festo dedicationis Cathedralis de octava fieri debet tantùm in ea Civitate, ubi Cathedralis resi det, per Diocesim verò fit officium sine octava, d. Congreg. 2. Maii 1619. FR. de officio verò ad libitum Sac. Congreg. Rit. sub die 20. Decembr. 1673. sub his conceptis verbis decrevit: [Quamvis Sac. Rit. Congregatio die 18. Iulii 1671. annuente etiam Sanctissimo, die 16. Septembris ejusdem anni ad dubium, An de Sanctis ad libitum fieri posset traslatio, sicut fit de aliis Sanctis, qui non sunt ad libitum similiter translatis? Responderit affirmativè; nihilominus eadem Sac. Congr. habita die 2. Decembriscurrentis, prædicto decreto non obstante, censuit in futurum officia Sanctorum ad libitum non esse transferenda, quando dies eorum festivitatum sunt impedi ti Dominico, aut aliquo alio die festorum mobilium, si Sanctissimo Domino Nostro visum fuerit. Et facto de prædictis verbo cum Sanctissimo per me secretarium, Sanctitas sua sensum ejusdem Sacræ Congregationis approbavit, & confirmavit, O F 399 & in posterum ita jussit, & servari mandavit, quibuscumque in contrarium non obstantibus &c.] Igitur in casu concurrentiæ officii ad libitum cum aliquo festo immobili, posset officium ad libitum transferri; nam hoc ultimum decretum de anno 1673. non abrogavit primum emanatum de anno 1671. nisi quò ad dies Dominicos, & ad cætera mobilia festa; ac propterea in hoc anno 1676. exempli gratia, vigore ultimi decreti nihil fit de Officiis ad libitum S. Canuti, quia cadit 19. Ianuarii in Dominica II. post Epiph. Nec S. Vincentii Ferrerii, quia cadit 5. April. in Dominica Paschæ Resurrec. Nec S. Margaritæ Reginæ Scotiæ, quia occurrit 4. Iunii in Vigilia Corporis Christi. Nec S. Jo. Gualberti Abb. quia occurrit 12. Iulii in Dominica VII. post Pentecost. Contra verò ex priori decreto possunt transferri officia ad libitum, quamvis concurrant cum aliis immobilibus festivitatibus, ut sunt S. Elisabeth Reginæ Portugalliæ infra octavam SS. Apostolorum Petri, & Pauli cadentis. Item S. V Vincslai cum festo SS. Cosmæ, & Damiani concurrentis. Officium Sancti Titularis. Vide Beneficium. OFFICIUM AMBROSIANUM, quo Ecclesia Mediolanensis utitur, non à D. Ambrosio, sicut aliqui dixerunt, institutum fuit; sed à S. Barnaba Apostolo ejusdem Ecclesiæ fundatore; ac deinde confirmatum fuit regulis, ritibusque psallendi à D. Mirocle ejusdem Cathedræ Archiepiscopo, appellatumque fuerat Ambrosianum, quia Doctor ille Ecclesiæ illud ultimò approbaverat. Ita Joseph Vicecomes, lib 2. de Rit. Missæ, cap. 12. de quo ritu plura indicata invenies in dict. Ambrosianum. OFFICIUM B. M. VIRG. quod parvum dicitur, introductum fuit à B. Petro Damiano, qui suis Monachis ordinavit, ut post canonicas horas illud quotidie recitarent, cujus contradictores Monachi quomodo à Deo mulctati fuerint, ex eo quia nolebat hanc piam Virginis devotionem introducere. Vide Baron an. 1056. n.4. & seqq. Quod deinde anno 1095. Urbanus II. in Concilio Claramontano ab omnibus Clericis, ut opem Geneticis Dei in calamitatibus illius temporis grasiantibus implorarent, recitari ordinaverat. Baron. in dict. anno num. 51. Sed re vera Damianus potiùs restaurator fuerat, quàm institutor; nam scribit Vincentius Bellovacensis, in lib. 17. specul. histor. cap. 103. quòd D. Jo. Damascenus: [Reginæ Virginum horas quotidie studiosissimè decantabat.] Qui Damascenus per tria fermè sæcula ante Damianum floruerat. Imò Damianus ipse in commento ad Regulas D. Benedicti M.S. cap. 64. mentionem facit de officio B. Mariæ, tanquam à Zacharia Papa Congregationi Casinensi præordinato, aitque, Gregor. II. præfati officii Auctorem fuisse, atque apud Græcos antiqua fuit similis devotio. Quando in Choro recitandum est officium B. Mariæ parvum, postponitur singulis horis, Matutino excepto. Cistercienses tamen, & Carthusiani Monachisemper illud anteponunt, excepto Completorio, prop-
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O F Te Deum. Verses. Opening verses. Vespers. Moreover, in the Subdeacon the obligation to recite begins from the same instant in which he receives sacred orders; and so he is bound to recite that canonical hour which at that time is customarily sung in Choir. But if, before ordination, he had anticipated that canonical hour, he is bound to recite it again after ordination. Authors cited by Bonacina, de horis canonicis , disp. 1, quest. 2, punct. 5, n. 9. The same is to be said of the Beneficiary, for whom the obligation to recite the office begins from the hour of taking possession. He who possesses several benefices is bound to recite only one office a day; but he who holds one benefice lawfully, and another unlawfully, is bound to recite two offices daily, for the reasons given by Bonacina in the said treatise de Horis canon. disp. 1, quest. 2, punct. 4, num. 4. It is not permitted to say the office of any Saint without express permission of the Apostolic See, when he is not found in the Calendar. Nor do the local Ordinaries have authority to add other Saints to the said Calendar. Sacred Congregation of Rites, 9 December 1628. Nor can the office be changed, since it must be recited according to the prescription of the Calendar, and whoever enjoys an ecclesiastical benefice would be bound to restitution of the emoluments of that day. Congregation of Rites, 8 April 1628. That decree was later approved by Urban VIII. However, those are excepted who for two centuries before the Bull of Pius V, inserted in the Breviary, observed a different rite, as is expressed there. When in the Bull of Canonization the office of that Canonized Saint is granted, it is to be understood, if that Saint were Patron or Titular, according to the rulings of the rubrics. Sacred Congregation of Rites, 9 December 1628. He who is enrolled to any church must recite the office according to the rite observed in the choir of that same church, notwithstanding the enrolled person’s residence elsewhere. S. Congr. 8 Sept. 1632. Regulars are bound to recite the office of the Saint Patron of the place in which they dwell; though they are not bound to the octave of that office. On the feast of the dedication of the Cathedral the octave is to be observed only in that city where the Cathedral is situated; throughout the diocese, however, the office is said without octave, d. Congreg., 2 May 1619. FR. concerning office at will, however, the Sacred Congregation of Rites, on 20 December 1673, decreed in these terms: [Although the Sacred Congregation of Rites on 18 July 1671, with the approval also of the Most Holy Father, on 16 September of the same year, in response to the doubt whether, for Saints at will, a transfer could be made, as is done for other Saints who are similarly not at will transferred, responded affirmatively; nevertheless the same Sacred Congregation, in a meeting held on 2 December of the current year, notwithstanding the aforesaid decree, judged that in future the offices of Saints at will are not to be transferred, when the days of their feasts are impeded by a Sunday, or by some other movable feast, if it should so seem good to Our Most Holy Lord. And the above having been reported by word to the Most Holy Father through me, the secretary, His Holiness approved and confirmed the sense of the same Sacred Congregation, O F 399 and in future so ordered and commanded it to be observed, notwithstanding anything to the contrary, etc.] Therefore, in the case of a concurrence of an office at will with some immovable feast, the office at will could be transferred; for this later decree of the year 1673 did not abrogate the first one issued in the year 1671, except with regard to Sundays and to other movable feasts; and therefore in this year 1676, for example, by force of the latest decree nothing is done concerning the Offices at will of St. Canutus, because it falls on 19 January, on the Second Sunday after Epiphany. Nor of St. Vincent Ferrer, because it falls on 5 April, on the Sunday of the Resurrection of Easter. Nor of St. Margaret Queen of Scotland, because it occurs on 4 June, on the Vigil of Corpus Christi. Nor of St. John Gualbert, Abbot, because it occurs on 12 July, on the Seventh Sunday after Pentecost. On the other hand, by the earlier decree the offices at will may be transferred, although they concur with other immovable feasts, such as St. Elizabeth Queen of Portugal within the octave of the Holy Apostles Peter and Paul, falling Likewise St. Wenceslaus with the feast of the Holy Cosmas and Damian concurrent. Office of the Titular Saint. See Benefice. OFFICE AMBROSIAN, used by the Church of Milan, was not instituted by St. Ambrose, as some have said; but by the Apostle St. Barnabas, founder of the same Church; and afterward confirmed by the rules and modes of chanting of St. Mirocles, Archbishop of that See, and it was called Ambrosian because that Doctor of the Church had ultimately approved it. So says Joseph Vicecomes, book 2, de Rit. Missæ , chap. 12; concerning which rite you will find more matters indicated in the entry Ambrosianum . OFFICE OF THE B.V. MARY, called the little one, was introduced by Blessed Peter Damian, who ordered his monks that after the canonical hours they should recite it daily, and whose monk opponents how they were punished by God, because he did not want to introduce this pious devotion to the Virgin. See Baronius, year 1056, n. 4, and following. It was then in the year 1095 that Urban II, in the Council of Clermont, had ordered it to be recited by all clerics, so that they might implore help for God’s people in the calamities of that time with gratitude. Baronius, in the said year, n. 51. But in truth Damian was rather a restorer than an institutor; for Vincent of Beauvais writes, in book 17 of the Speculum Historiale , chap. 103, that St. John Damascene: [Most diligently sang daily the hours of the Queen of Virgins.] And Damascene flourished almost three centuries before Damian. Indeed Damian himself, in a commentary on the Rules of St. Benedict, MS, chap. 64, mentions the office of the Blessed Mary, as having been preordained by Pope Zachary for the Casinensian Congregation, and says that Gregory II was the author of the aforesaid office, and that among the Greeks a similar devotion was ancient. When in Choir the little office of the Blessed Mary is to be recited, it is postponed in every hour, except Matins. The Cistercians, however, and the Carthusian monks always place it before it, except at Compline, bec-
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400 O F propter quandam revelationem Carthusianis manifestatam, ut in ejus Chronica Petrus Damianus refert. De officio Sanctæ Mariæ in Sabbato. Vide Sabbatum. De officio Conceptionis ejusdem. Vide Conceptio B. Mariæ. OFFICIUM CAPELLARE. Vide Breviarium. OFFICIUM DEFUNCTORUM, circa ejus Auctorem sunt variæ opiniones. Aliqui ex quibusdam auctoritatibus D. Augustini, & Isidori apud Durandum existimant ab Origene habuisse principium. Alii verò Amalarium Fortunatum Auctorem faciunt. Isidorus Insulanus D. Ambrosio attribuit. Certum quidem est, quod officium Defunctorum uti antiquissimus Græcorum, & Latinorum ritus ab omnibus faretur. De eorum Missa Vide Missa Defunctorum. Offertorium. OFFICIUM EUSEBIANUM, à S. Eusebio primo Vercellensi Episcopo in ea Ecclesia institutum fuerat; sed opera Francisci Bonihominis ejusdem Civitatis Episcopi de anno 1572. derelictum est, in cujus loco officium Romani ritus introductum fuit; licèt in Altensi Pedemontana Ecclesia quidam ritus peculiaris in Officio observetur. OFFICIUM MOZARABICUM. V. Mozarabicus. OLCA. Terra foecunda. Melitenses appellant Olgia, sive Olgia territorium in planitie situm, atque foecundum. [Haud procul à Basilica campus tellure foecundus; tales enim incolæ olcas vocant. Greg. Turon. de gloria Confessor. cap. 79. Vide Orgia. OLEARIUM, vas, in quo oleum conservatur. [Exinanivit tamen dolia divitum siccitas, cum viduæ pauxillum olearium redundaret. D. Ambr. lib. de Vid. OLEUM. Vide Elæon. Nama. OLEUM CRUCIS. Vide Crux. OLEUM SANCTUM, præter Chrisma, de quo dictum est in dict Chrisma, & Myrum, duæ aliæ species olei consecrati ab Episcopo in feria V. Cænæ Dom. reperiuntur, id est, oleum Catechu menorum, quod Davantria in suo Cæremon. M S. Oleum exorcizatum vocat, quo pectus, & scapulæ baptizandi liniuntur, ad reddendum illum verum Athletam Christi, ut in conflictu, & adversitate toleranter sustinere valeat, tali fortitudine in ingressu fidei armatus; eodemque oleo unguntur Sacerdotes in eorum ordinatione, ad denotandum robur in internis animæ potentiis impressum, quæ characterizata remanet unctione Sancti Spiritus, ac præcipuè ne in sacerdotalibus manibus ad supernaturalia opera eas extollendo, vigor athleticus remaneat. Item eodem oleo Reges consecrantur, primò unctione capitis ad sanctificandas cogitationes, secundò in pectore, ut constans audacia illis conferatur, tertio in scapulis, ut patientes reddantur, tandem in dextero brachio, ut christiana fortitudine roborentur. Reginæ autem tantùm in scapulis, & in brachio liniuntur. Thomas Cantuariensis in ea epistola, in qua de consecratione Regis Angliæ agit, alios significatus tradit, inquiens: [Inunguntur enim OL in capite, in pectore, & brachiis, quod significat gloriam, scientiam, & fortitudinem.] Secunda olei sancti species dicitur Oleum Infirmorum, quo juxta D. Iacobi præceptum, unguntur infirmi, non solùm, ut venialium remissionem accipiant, seu mortalium oblitorum, cum sit verum, & distinctum Sacramentum, sed & pro corporis saluté; & ideò ad mortem damnatis non administraatur, cum tali medio corporis salutem minimè exoptare possint. Græci tamen prædicta olea in eo tempore benedicunt, in quo uti debent, quæ benedictio inter eos à simplicibus Sacerdotibus fieri permittitur. Dictum jam fuit supra, quod Oleum sanctum dabatur antè viaticum. Tempore autem pestis posset hæc unctio infirmis fieri mediante virga. Dian. tract. 4. de Sacram. resolut. 167. Imò aliqui sufficere putant unius tantùm membrorum partis unctionem. Silvest. 3. part. quæst 32. art. 7. Quæ quidem opinio ab universitate Lovaniensi de anno 1588. comprobata fuit. Mihi tamen placet Dianæ consilium, qui in tali casu rectè existimat unum tantùm ex conduplicatis membris festinanter inungi, & sub unica forma prolatæ dicere: [Per istas sanctas unctiones, & suam piissimam misericordiam indulgeat tibi Deus quidquid per visum, auditum, odoratum, gustum, & tactum deliquisti.] Non approbatur in hoc Sacramento à quibusdam Doctoribus forma illa, quæ in ritu Ambrosiano observatur, quia non est deprecativa, sed judicaria. Apostolus enim in forma deprecativa adhiberi docuit, dum ait: [Orent super eum.] Nihilominus suffinetur à Suarez, tom. 4. disp. 40. sect. 3. num. 8. Solebant in Hispania perpetuo Dei obsequio dedicare eos, qui supervixissent post acceptum Oleum sanctum, uti miraculosè virtute hujus Sacramenti, gratiaque coelesti à mortis articulo liberati; ideo XIII. Toletanum Concilium nonnisi illis hoc Sacramentum conferendum censuit, qui sui compotes, ac sanamente illud postulaverint. In casu necessitatis oleo currentis anni consecrato non invento, posse uti illo anni transacti, Sac. Congreg. Episcop. die 20. Maji 1568. decrevit. Antiquitus per manus Presbyteri oleo benedicto cadavera Sacerdotum, seu aliorum Ecclesiasticorum aspergebantur, quod etiam ad præsens Græci observant. [Tum Antistes oleo mortuorum perfundit, sanctaque precatione pro omnibus adhibita in loco honorato corpus cum aliis ejusdem ordinis sanctis corporibus reponit, & condit. S. Dionys. de Eccl. hierarch. cap. 7.] Qui ibidem mysterium hujus cæremoniæ explicat, inquiens: [Actum quidem olei perfusio ad sacra certamina eum, qui initiabatur, vocabat; nunc autem oleum, quod infunditur, eum, qui excessit è vita, in ipsis certaminibus certasse ac decessisse declarat] ex quibus verbis satis colligitur, quod Sacerdotes antiquitus oleo sancto consecrabantur contra calumniantes recentiores Græcos, qui Latinorum ritum in consecrando oleo sancto Sacerdotes, & Episcopos, dum ordinantur, calumniare non
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400 O F because of a certain revelation made known to the Carthusians, as Peter Damian relates in his Chronicle. On the Office of St. Mary on Saturday. See Saturday. On the office of the Conception of the same. See Conception of the B. Mary. OFFICIUM CAPELLARE. See Breviarium. OFFICIUM DEFUNCTORUM. Concerning its author there are various opinions. Some, from certain authorities of St. Augustine and Isidore as cited by Durandus, think that it had its beginning from Origen. Others, however, make Amalarius Fortunatus its author. Isidore of Isola attributes it to St. Ambrose. It is certainly true that the Office of the Dead, as an extremely ancient rite of the Greeks and Latins, is acknowledged by all. On their Mass see Mass of the Dead. Offertory. OFFICIUM EUSEBIANUM, instituted by St. Eusebius, first Bishop of Vercelli, in that church; but by the work of Francisco Bonihomini, Bishop of the same city, in the year 1572 it was abandoned, and in its place the office of the Roman rite was introduced; although in the church of Altens in Piedmont a certain peculiar rite is observed in the Office. OFFICIUM MOZARABICUM. V. Mozarabicus. OLCA. Fertile land. The people of Malta call Olgia, or the territory of Olgia, a plain situated and fertile. [Not far from the basilica there is a field fruitful by nature; for such places the inhabitants call olcas. Greg. Turon. de gloria Confessor. cap. 79. See Orgia. OLEARIUM, a vessel in which oil is preserved. [Yet dryness emptied the casks of the rich, while the widow's little oil vessel overflowed. St. Ambrose, lib. de Vid. OLEUM. See Elæon. Nama. OLEUM CRUCIS. See Crux. OLEUM SANCTUM. Besides Chrism, of which mention has been made in the article Chrism and Myrum, there are two other kinds of consecrated oil blessed by the bishop on Holy Thursday, namely the oil of catechumens, which Davantria in his MS. Ceremonial calls exorcized oil, with which the chest and shoulders of the person to be baptized are anointed, in order to make him a true athlete of Christ, so that, armed with such strength at the entrance of the faith, he may be able to endure conflict and adversity with steadfastness. By the same oil priests are anointed in their ordination, to signify the strength impressed upon the inner powers of the soul, which remains marked by the unction of the Holy Spirit, and especially so that, in the priestly hands, by lifting them to supernatural works, athletic vigor may remain. Likewise by the same oil kings are consecrated: first by anointing the head, to sanctify the thoughts; second on the breast, so that steadfast courage may be granted them; third on the shoulders, so that they may be made patient; finally on the right arm, so that they may be strengthened with Christian fortitude. Queens, however, are anointed only on the shoulders and on the arm. Thomas of Canterbury, in that letter in which he discusses the consecration of the King of England, gives other meanings, saying: [For they are anointed on the head, breast, and arms, which signifies glory, knowledge, and strength.] The second kind of holy oil is called the Oil of the Sick, with which, according to the precept of St. James, the sick are anointed, not only so that they may receive remission of venial sins, or of mortal sins forgotten, since it is a true and distinct Sacrament, but also for the health of the body; and therefore it is not administered to those condemned to death, since by such means they can scarcely hope for bodily health. The Greeks, however, bless the aforesaid oils at the time when they are to be used, and among them this blessing is permitted to be given by simple priests. It was already said above that holy oil was given before viaticum. In time of plague this anointing could be administered to the sick by means of a rod. Dian. tract. 4. de Sacram. resolut. 167. Indeed some think that the anointing of only one part of the limbs is sufficient. Silvest. 3. part. quæst. 32. art. 7. Which opinion was approved by the University of Louvain in the year 1588. Nevertheless I prefer Dian's counsel, who in such a case rightly judges that only one of the paired members should be quickly anointed, and that under a single form it should be said: [By these holy anointings, and by His most pious mercy, may God pardon you whatever you have offended through sight, hearing, smell, taste, and touch.] In this Sacrament some Doctors do not approve of that form observed in the Ambrosian rite, because it is not deprecatory but judicial. For the Apostle taught that a deprecatory form should be used when he said: [Let them pray over him.] Nevertheless, it is sufficiently supported by Suarez, tom. 4. disp. 40. sect. 3. num. 8. In Spain they used to dedicate to the perpetual service of God those who had survived after receiving holy oil, as miraculously freed from the point of death by the virtue of this Sacrament and heavenly grace; therefore the Thirteenth Council of Toledo judged that this Sacrament should be conferred only on those who, being in possession of their faculties and in sound mind, had requested it. In case of necessity, if consecrated oil of the current year could not be found, the Sacred Congregation of Bishops decreed on 20 May 1568 that that of the previous year could be used. In former times, by the hands of the priest, dead bodies of priests or other ecclesiastics were sprinkled with blessed oil, which the Greeks also observe at present. [Then the bishop pours the oil of the dead, and with holy prayer offered for all, places and deposits the body in an honorable place together with the other holy bodies of the same order. St. Dionys. de Eccl. hierarch. cap. 7.] There he explains the mystery of this ceremony, saying: [Indeed the act of pouring oil called him who was being initiated to the sacred contests; but now the oil that is poured declares that he who has passed from life has struggled and died in the very contests.] From these words it is sufficiently gathered that priests were in ancient times consecrated with holy oil, against the slanderers of the more recent Greeks, who do not so much as
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OL non cessant, & tamen evidenter à Dionysio Græco Doctore, & Apostolorum Discipulo affirmatur. Aliquando tamen pro oleo sacro abusivè oleum de lychno, quod in honorem alicujus Sancti ardet, intelligitur, & solebat infirmis devotionis causa distribui, ut hodie etiam fieri solet; sic Palladius in Lausiaca, ubi de S Macario Alexandrino loquitur, ait: [Cujus commiserans fusis precibus, & sacro oleo eam propriis manibus inungens, ad dies viginti immunem à malo redditam, in Civitatem propriam dimisit. OLIBANUM, incensum; Græci liberos , & Arabes Alluban dicunt, quo vocabulo Romanus Basilicæ Vaticanæ Canonicus passim utitur; is enim (ut aliàs diximus) scripserat de eadem Basilica tempore Calisti III. sic inquiens: [Una libra ceræ, & dimidium de olibano per mensem, c. 42. OLITANUS, antiquus, ab adverbio Olim: sic Anastasius Biblioth. in Paschali Papa inquit: [Et oltanis temporibus nimis emarcuerant.] Idemque in Adriano in quadam ibi epistola ad Regem Francorum ait: [Sed oltanam traditionem Sanctæ Catholicæ, & Apostolicæ Romanæ Ecclesiæ tenentes. OLIVETI MONS. Vide Elæon. OLOBERUS. Vide Holoberus, id est, totum ex purpura; aliquit tamen in eodem significatu convenientes Holephorus, & Olopherus dixere; vocabulum tamen contractum, & abbreviatum est ex Holoporphyro. Alii verò autumant esse nomen græco latinum, ac significare totum verum, & non falsificatum, cùm sit textile sericum, tam in stamine, quàm in tegmine. Sic etiam reperitur Holosericus, id est, totus sericus. OLOLYGMUS, , moestitiæ clamor. Melitenses Laghma, sive Naghma confusionis vociferationem appellant. [Aliud est oolygmus, hoc est, clamor, aliud alalagmus. Chrysoft. in psal. 91.] Nam Alalagmus significat acclamationis, & lætitiæ clamorem; hinc nauticum vocabulum Alare dicitur, quando nempè Nautæ omnes simul funem trahunt, quod lætè simul vociferando faciunt. OLOPHERUS, seu Olephorus. Vide Oloberus. OLOVITREUM, vocab. græco-latinum, id est, totum vitreum. Vide Holovitreum. OMOLOGO, & Emologo. FR. confirmo, ratum habeo. Goffi. in summ. de Arbitr. ß. effectus. Vide Homologium. OMONEA, FR. , id est, concordia, sic appellatum fuit SS. Pantaleonis & Marini Martyrum Templium, ex eo quia ibi CL. Episcopi Concilium Constantinopolitanum celebrantes, omnes concorditer falsam Macedonii Hæresiarchæ doctrinam condemnarunt. OMOPHAGIA, & Omophagi. Vide Homophagia. OMOPHORION, , Episcopale pallium. Vide Pallium. Evangelium. ß. Simeon Thesla- lonicensis. OMOUSION. Vide Homousion. ONERIFERUS, bajulus, gerulus. Vide Bajulus, Hierolexicon Magri. ON 401 atque [Oneriferum animal] Chrys. in homel. Asinum intellexit. ONESIMUS, minister, servus, ex græco, , id est, utilis, [Et for sitan parias aliquem onesi-mum. Tertull. advers. Valent. c. 32. ONIROCRITICUS, somniorum interpres. ONIROPOMPUS, ex græco verbo, , id est, somnia incito; itaque Oniropompus Dæmon ab Irenæo, lib. 1. de Hæresi Sim. & hæres. Carp. appellatur, qui juxta Magorum superstitionem, hunc spiritum malignum mala somnia expellere, & bona introducere, putant. ONISCON. Vide Tilion. ONOCROTLUS, , avis species. Levit. c. 11. Deuteron. 14. Isaiæ 34. Soph. 2. FR. quam Auctor vocab. eccles. ait dici ab onos, quòd est asinus, quia faciem gerat asini, & semper est famelicus; sed quis unquam ei talia revelavit quando quidem Plinius, lib. 10. c. 47. inquit: [Olorum similitudinem onocrorali habent, nec distare existimarentur omninò, nisi faucibus ipsis inesset alterius uteri genus. Huc omnia inexple-bile animal congerit, mira ut sit capacitas. Mox perfecta rapina, sensim inde in os reddita inferam in alvum ruminantis modo refert. Gal-lia hos septentrionali proxima Oceano mittit.] At quam similitudinis figuram olor cum asino habet, si Onocrotalus olori præter uterum, quem sub rostro gerit, omninò similis est? Melius ergo cum Samuele Buchardo de animalibus Sac. Script. lib. 2. c. 21. dicendum ex auctoribus ibidem citatis, quod volucris ista ita dicatur, quia duplicem vocem mutat; aliquando enim voce rudentem asinum imitari videtur, & aliquan-do graciliter vocem emittit. Hinc ab , id est asinus, & Crotalus, seu Crotulus, ut vult Varro, lib. 6. id est, gracilis nuncupatur; ubi perperàm Scaliger Crotilis corrigit, quia hæc volucris modò asininam, modò tenuem vo-cem emittit. ONONYCHITES, Christianorum Deus à Gentili-bus ex contemptu, teste Tertulliano, appella-tus; græcè enim , asininis unguibus præ-ditum significat, quæ fictio originem traxerat ex Tacito, lib. 5. hist. FR. ubi loquens de fuga Iudæo-rum ex Ægypto, inter alia hæc inquit: [Sed ni-hil æquè quàm inopia aquæ fatigabat. Jamque haud procul exitio toti campis procubuerant, cum grex asinorum agrestium è pastu in rupem nemore opacam concessit. Secutus Moses con-jectura herbidi soli largas aquarum venas ape-rit,] id est, quando Moyses trina virgæ percus-sione ex silice aquam emanare fecit. Num. 20. se-quitur ibidem post pauc Tacitus: [Effigiem ani-malis, quo mostrante errorem, sitimque depule- rant, penetrali sacravere cæso ariete &c.] At hoc non ignoranter, sed fietè asseruit Tacitus; nam cùm Moyses duos Cherubim, qui aliis sibi facies velabant, super tabernaculum in penetrali posue-rit: hinc alas illas per ludibrium aures asin nas appellavit Tacitus, & Cherubim capita, ac si es-sent Onagrorum: [ Eadem ludibriosa fabula ab Cc Apio-
Transcription: Translated (English)
OL they do not cease, and yet it is clearly affirmed by Dionysius, a Greek doctor and disciple of the Apostles. Sometimes, however, by sacred oil is abusively meant lamp oil, which burns in honor of some Saint, and it was customary to distribute it to the sick for devotion’s sake, as is still done today; thus Palladius in the Lausiac History, where he speaks of St. Macarius of Alexandria, says: [Moved with pity for her, and pouring out prayers, and anointing her with sacred oil with his own hands, he sent her back to her own city, free from the evil for twenty days. OLIBANUM, incense; the Greeks call it liberos , and the Arabs Alluban, a word which the Roman Canon of the Vatican Basilica uses frequently; for he (as we have elsewhere said) had written about the same Basilica in the time of Calixtus III, saying thus: [One pound of wax, and a half of olibanum per month, c. 42. OLITANUS, ancient, from the adverb Olim: thus Anastasius the Librarian, in Paschal Pope, says: [And in old times they had greatly grown weak.] And likewise in Adrian, in a certain letter there to the King of the Franks, he says: [But holding to the ancient tradition of the Holy Catholic and Apostolic Roman Church. OLIVETI MONS. See Elæon. OLOBERUS. See Holoberus, that is, entirely purple; some, however, who agreed in the same meaning said Holephorus and Olopherus; nevertheless the word is contracted and shortened from Holoporphyro. Others, however, think it is a Greco-Latin name, and means wholly true and not falsified, since it is silk fabric, both in the warp and in the covering. Thus also Holosericus is found, that is, wholly silk. OLOLYGMUS, a cry of sorrow. The Melitenses call a cry of confusion Laghma, or Naghma. [Oolygmus is one thing, that is, a cry; alalagmus is another. Chrysost. on Psalm 91.] For Alalagmus signifies a cry of acclamation and joy; hence the nautical term Alare is used, when indeed all the sailors together pull a rope, which they do by shouting joyfully together. OLOPHERUS, or Olephorus. See Oloberus. OLOVITREUM, a Greco-Latin term, that is, wholly glass. See Holovitreum. OMOLOGO, and Emologo. FR. I confirm, I approve as valid. Goffi. in summ. de Arbitr. ß. effectus. See Homologium. OMONEA, FR., that is, concord, was so called the Temple of SS. Pantaleon and Marinus the Martyrs, because there the 150 Bishops, celebrating the Council of Constantinople, unanimously condemned the false doctrine of the heresiarch Macedonius. OMOPHAGIA, and Omophagi. See Homophagia. OMOPHORION, the episcopal pallium. See Pallium. Evangelium. ß. Simeon of Thessalonica. OMOUSION. See Homousion. ONERIFERUS, bearer, porter. See Bajulus, Hierolexicon Magri. ON 401 and [A burden-bearing animal] Chrys. in homel. understood an ass. ONESIMUS, minister, servant, from the Greek, that is, useful, [And perhaps you may call someone onesimus. Tertull. against Valentinus c. 32. ONIROCRITICUS, interpreter of dreams. ONIROPOMPUS, from the Greek verb, that is, I incite dreams; thus the Oniropompus Demon is called by Irenaeus, book 1, against Heresy of Sim. and heres. Carp., who, according to the superstition of the Magi, they think this evil spirit drives away bad dreams and brings in good ones. ONISCON. See Tilion. ONOCROTLUS, a species of bird. Levit. c. 11. Deuteron. 14. Isa. 34. Soph. 2. FR. which the author of the ecclesiastical vocabulary says is so called from onos, which is ass, because it has the face of an ass, and is always hungry; but who ever revealed such things to him, since Pliny, book 10, c. 47, says: [The onocroral has a resemblance to swans, nor would they be thought at all different, unless in their very throat there were a kind of second belly. Into this the bird gathers everything insatiably, so great is its capacity. Then, after the prey is complete, it gradually returns it from there into the mouth, and sends it down into the belly like a ruminating animal. Gaul, nearest to the northern Ocean, sends these birds.] But what sort of likeness does a swan have to an ass, if the Onocrotalus is entirely like the swan except for the belly which it carries under its beak? It is better therefore, with Samuel Buchard on the animals of Sacred Scripture, book 2, c. 21, to say from the authors cited there that this bird is so called because it changes its voice in a twofold way; for sometimes it seems to imitate an ass braying with its voice, and sometimes it emits a thin voice. Hence from onos, that is, ass, and Crotalus, or Crotulus, as Varro wishes, book 6, that is, thin, it is named; where Scaliger wrongly corrects it to Crotilis, because this bird sometimes emits an asinine voice, sometimes a slender one. ONONYCHITES, the God of Christians called by the Gentiles in contempt, as Tertullian testifies; for in Greek it signifies one furnished with ass-like claws, a fiction which took its origin from Tacitus, book 5 of the Histories. FR. where, speaking of the flight of the Jews from Egypt, he says among other things: [But nothing afflicted them as much as lack of water. And now, not far from destruction, they had lain down over the whole fields, when a herd of wild asses from pasture withdrew to a rock shaded by a grove. Moses, following this by conjecture of the grassy soil, opened up abundant springs of water,] that is, when Moses caused water to flow from the rock by the triple striking of the rod. Num. 20. Tacitus continues there after a few [The image of the animal, by whose leading they had escaped error and thirst, they consecrated in their inner shrine, having slain a ram &c.] But Tacitus stated this not ignorantly, but falsely; for when Moses placed the two Cherubim, which with their wings covered one another, upon the tabernacle in the inner sanctuary, he therefore called those wings by way of mockery the ears of asses, and the heads of the Cherubim, as if they were of wild asses: [The same mocking fable by Apio-
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ON Apione Alexandrino Iudæis ex nimia aversione apposita fuit, contra quem Ioseph Hebræus scripserat. Quare cùm in Ecclesiæ primordio Christiani à Gentilibus iidem ac Hebræi reputati essent, ut alibi diximus, proptereà ethnici in Christianorum opprobrium formabant eorum Deum cum capite, & auribus asini cum hac inscriptione, ut Tertullianus in Apol. c. 16. refert: [Deus Christianorum ononychites. ONUS. FR. [Onus Babylonis. Isai. c. 13. Onus Ninive. Nahum cap. 1.] & similia sæpè in Sac. Scriptura, Aquila visionem interpretatur, cum quo concordant LXX. in dict. cap. 13. Isaiæ, & D. Hieronymus Proverb. 30. & 31. sed Symmachus, & Theodotion Sumptionem, seu Assumptionem vertunt. Iterum LXX. aliquando Verbum transferunt, & Hieronymus alibi ait, quod Massah in hebræo textu habetur, quod propriè onus significat, & translati è calamitosam poenam denotat. Vide Sarcina. ONYX, sive Onychites, gemma, cadmia, & piscis. Vide Solea. OPERA, id est operator. Vide Conditionalis. FR. Item Opera, operæ significat labor, operatio. [Opera tua non indigeo, 1. Cor. 11.] Item Opera operata, & Opera operantia, sive Operantis, Theologorum termini. [Sic in divinis aliqua attributa conveniunt alicui ex Personis, & quæ singillatim de tribus non prædicantur. Alia verò Triadi conveniunt. Quæ igitur tribus personis divinis æqualiter conveniunt, sunt opera operata: quæ singulis tantùm, sunt opera operantia. Glossa in can. sic enim, S. inseparabilia, 28. quæst. 1.] Item reperitur duplex gratiæ effectus in Sacramentis, nempè, Ex opere operato, & Ex opere operantis, quod notissimum est in Scholis. OPERATIO. Vide Energema. OPHAZ. Vide Ophir. OPHIOMACHUS, Lacertæ species, de qua fit mentio in Levit. cap. 51. estque græcum nomen, , id est, serpentis inimicus, contra quem solet certare; alii tamen putant esse locustæ speciem absque alis. OPHIR. FR. hebraica dictio, aurum significans, unde [Terra ophir. 3. Reg. cap. 9.] auriferam regionem denotat. Indagant autem Scriptores, quænam fuisset hæc regio, ex qua Salomoni deferebatur aurum. Quod si fides præstanda sit Iosepho Hæbreo, non intelligenda erit India; ait enim ille, quòd suo ævo, & non antea pro auri terra recognita fuerat. Eupolemus ab Eusebio, lib. 9. c. 4. de præparat. euang. adductus, ait quamdam insulam in mari Erithræo fuisse Vrphe, sive Vrsi appellatam. Marius autem Niger Chersonem Ptolemæi fuisse maluit, quam tamen nullus Auctor ait esse auriferam; sed tantùm ex nominis etymologia connectit. Thomas Lopez in ejus indica navigatione refert, habitates regionis Cephalæ in Ætiopia in eorum antiquis monumentis habere, Salomonem ibi misisse ad extrahendum aurum. Gropius in rebus Hispanicis, & Benedict. Arias Montanus asserunt, quòd ex vocabulo Ophir OP tractu temporis deperdita aspirationis literæ Opir, & corruptius Perit dictum fuit; tempore tamen Job de aquilonari plaga deferebatur aurum: [Ab aquilone aurum venit, idem c. 37.] tempore autem Davidis de Arabia: [Et dabunt ei aurum de Arabia, psal. 71.] Verùm qui cupit in hoc vocabulo Auctorum sylvam inspicere, legat Franciscum Torreblancam, lib. 10. juris spirit. pract. c. 4. n. 6. In Ieremia tamen, c. 10. Ophæz legitur. Vide Paz. OPHITÆ, hæretici serpentis adoratores, qui græcè δοῦται dicuntur. [Ophitæ à colubro nominati sunt, coluber enim græcè δοῦς dicitur: colunt enim serpentem, dicentes ipsum in Paradisum induxisse virtutis cognitionem. Isidor. lib. 8. etymol. c. 1. Accesserunt enim hæretici illi, qui Ophitæ nuncupantur; nam serpentem magnificant in tantùm, ut illum etiam ipsi Christo præferant. Tertull. lib. de præscr. hæretic. ] FR. Idem habetur, 24. quæst. 3. can. 39. Vide Hystera. OPHTHALMICUS, ocularis; ex græco ὑφθαλμὸς, oculus. [Cùm verò aures, oculosve pervaserit in otalgicum, sive in ophtalmicum vertitur morbum. Cassian. collat. 14. c. 15. OPICUS. Vide Carenum. Opirus. OPINIOSUS, suæ opinionis tenax. Alii propriam existimationem jactantem, id est, superbum intelligunt. Unde Tertullian. lib. 2. advers. Marc. de decem leprosis à Christo sanatis loquens, ait: [An tamquam legis illusor, ut in itinere curatis ostenderet, nihil esse legem cum ipsis Sacerdotibus? Et utique viderit, si cui opiniosus videbitur Christus.] Itaque dicere voluit Tertullianus, non erat legis novator, dum ad legis Sacerdotes leprosos jussit eis se ostendere. FR. Calepinus tamen ex Catholicon descripserat Opinosus; sed vitiatum, vel ab Ambrosio Calepino, vel à Typographo fuit; nam Joannes Genuensis in suo Catholicon Opinosus habet, cujus opus vetustissimum habeo, quod penes me vidisse testatur Eruditissimus Michael Justinianus in ejus opere de Scriptoribus Liguribus, p. 313. col. 1. Atque Cicero, lib. 4. Academ. inquit: [Quòd duo vel principes dialecticorum Antipater, & Archidamus opiniosissimi homines, nonne in multis rebus dissentiunt?] Ergo Opinosus, & non Opinosus, ut falsò Calepinus ait, scribi debet. OPIRUS, vox corrupta, cùm deberetur fortasse Apyrus scribi, ex græco ἀπυπος, ex particula α, privativa, id est, absque, & πῦp, ignis, id est, absque igne, quòd sonat non coetus, dum de pane Matth. Paris. in hist. ait: [Panis eorum opirus, & nucidus] si non vellet potiùs fortasse Opicum, id est, sordidum, & immundum intelligere, dum hic Author non videtur habere linguæ græcæ notitiam. OPISTHOGRAPHUS, ὑπιδογεαφος, pagina ex utraque parte exarata, quàm Latini Atergo dicebant. FR. nam veteres dumtaxat ab adversa tantùm facie chartæ scribebant, quò liceret è regione adjicere, si quid placeret postea, aut etiam id faciebant ob tabularum vitia. Hinc Plinius, in epist. 5. lib. 3. inquit: [Electorumque commen-
Transcription: Translated (English)
ON was applied to Apion Alexandrinus by the Jews, out of excessive dislike, against whom Josephus the Hebrew had written. Therefore, since in the beginning of the Church Christians were regarded by the Gentiles as the same as Hebrews, as we have said elsewhere, the pagans, to mock Christians, fashioned their God with the head and ears of an ass, with this inscription, as Tertullian reports in Apol. c. 16: [God of the Christians, ononychites. ONUS. FR. [The burden of Babylon. Isa. c. 13. The burden of Nineveh. Nahum ch. 1.] and similar expressions are often in Sacred Scripture; Aquila translates it as a vision, with whom the LXX agree in the said chapter 13 of Isaiah, and St. Jerome in Proverbs 30 and 31; but Symmachus and Theodotion render it as a burden, or assumption. Again the LXX sometimes translate it as “word,” and Jerome elsewhere says that Massah is found in the Hebrew text, which properly signifies burden, and by translation denotes a calamitous punishment. See Sarcina. ONYX, or Onychites, a gem, cadmia, and a fish. See Solea. OPERA, that is, operator. See Conditionalis. FR. Also opera, operæ signifies labor, work. [I do not need your labor, 1 Cor. 11.] Also Opera operata, and Opera operantia, or Operantis, are theological terms. [Thus in divine things some attributes belong to one of the Persons, and are not predicated separately of the three. Others, however, belong to the Trinity. Therefore, those things which equally belong to the three divine Persons are opera operata; those which belong only to individuals are opera operantia. Gloss on can. sic enim, S. inseparabilia, 28. q. 1.] Likewise there is found a twofold effect of grace in the Sacraments, namely, Ex opere operato and Ex opere operantis, which is well known in the Schools. OPERATION. See Energema. OPHAZ. See Ophir. OPHIOMACHUS, a kind of lizard, mentioned in Levit. ch. 51; and it is a Greek name, that is, enemy of the serpent, against which it is accustomed to fight; others, however, think it is a kind of locust without wings. OPHIR. FR. a Hebrew word meaning gold, whence [the land of Ophir. 3 Kings ch. 9.] it denotes a region rich in gold. Writers, however, investigate what region this may have been, from which gold was brought to Solomon. If credence is to be given to Joseph the Hebrew, India is not to be understood; for he says that in his time, and not before, it had been recognized as a land of gold. Eupolemus, cited by Eusebius, lib. 9, c. 4, de Praep. Euang., says that a certain island in the Red Sea was called Vrphe, or Vrsi. Marius Niger preferred the Chersonese of Ptolemy, though no author says it was a gold-bearing region; he connects it only from the etymology of the name. Thomas Lopez, in his Indian voyage, reports that the inhabitants of the region of Cephalæ in Ethiopia have in their ancient monuments that Solomon sent there to extract gold. Gropius in Spanish matters, and Benedict Arias Montanus, assert that from the word Ophir, OP through the passage of time, the aspiration being lost, the word Opir, and more corruptly Perit, was said; however, in the time of Job gold was brought from the north: [Gold comes from the north, the same ch. 37.] but in the time of David from Arabia: [And they shall give him gold from Arabia, Psalm 71.] But whoever wishes to inspect the forest of authors on this word, let him read Franciscus Torreblanca, book 10 of spiritual law, pract. c. 4, n. 6. In Jeremiah, however, ch. 10, Ophæz is read. See Paz. OPHITÆ, heretics, worshipers of the serpent, who in Greek are called δοῦται. [The Ophites are named from the serpent; for serpent in Greek is called δοῦς: for they worship the serpent, saying that it brought into Paradise the knowledge of virtue. Isidore, lib. 8, Etymol. c. 1. For those heretics also came forward, who are called Ophites; for they exalt the serpent so greatly that they even prefer it to Christ himself. Tertull. lib. de praescr. haeret. ] FR. The same is found in 24 q. 3, can. 39. See Hystera. OPHTHALMICUS, ocular; from the Greek ὑφθαλμὸς, the eye. [But when it has invaded the ears or eyes, it turns into an otalgic, or ophthalmic, disease. Cassian, collat. 14, c. 15. OPICUS. See Carenum. Opirus. OPINIOSUS, stubborn in his own opinion. Others understand one who boasts of his own reputation, that is, proud. Hence Tertullian, lib. 2 advers. Marc., speaking of the ten lepers healed by Christ, says: [As though a mocker of the Law, when he cured them on the way, to show that the Law was nothing even with the priests themselves? And in any case let it be seen, if Christ will seem opiniosus to anyone.] Thus Tertullian meant to say that he was not a innovator of the Law, since he ordered the lepers to show themselves to the priests of the Law. FR. Calepinus, however, had copied Opinosus from the Catholicon; but it was corrupted, either by Ambrose Calepinus or by the printer; for John of Genoa in his Catholicon has Opinosus, whose most ancient work I have, which the most learned Michael Justinianus testifies he saw in my possession in his work on the Writers of Liguria, p. 313, col. 1. And Cicero, lib. 4 Academ., says: [Since the two leading dialecticians Antipater and Archidamus, very opiniosus men, do they not disagree on many things?] Therefore it should be written Opinosus, and not Opinosus, as Calepinus wrongly says. OPIRUS, a corrupted word, whereas perhaps it should have been written Apyrus, from the Greek ἀπυρος, from the privative particle α, that is, without, and πῦρ, fire, that is, without fire, which sounds like not mixed, when speaking of bread Matth. Paris in hist. says: [Their bread opirus, and nutty] unless he would rather perhaps have meant Opicum, that is, dirty, and unclean, since this author does not seem to have knowledge of the Greek language. OPISTHOGRAPHUS, ὑπιδογεαφος, a page written on both sides, which the Latins called Atergo. FR. for the ancients used to write only on the front side of the parchment, so that they might be able to add something opposite if they wished later, or also they did this because of defects in tablets. Hence Pliny, in epist. 5, lib. 3, says: [And of the chosen commen-
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OP OR 403 mentarios centum sexaginta mihi reliquit, opistographos quidem, & minutissimè scriptos.} Vide Claud. Min. in observat. d. epist. 5. quam significationem Alexan. ab Alexan. lib. 2. genial. c. 30. approbavit. Corruptè tamen Episthographum apud Ulpian. legebatur. Vide Hermolaum Barbarum in comment. ad Plinium, ubi locu[m] Ulpiani, in leg. 4. ff. Bonor. post. secund. tab. adducit. OPISTHOTONUS, [σπιδόπως; dolor in scapulis, ubi nervi congregantur, ac taliter indurantur, ut patientum caput vergere non sinant. Quo vocabulo usus est Origenes, in homil. sup. lib. Regum. OPORTET. FR. hoc verbum non semper importat necessitatem; sed quandoque honestatem, & convenientiam significat. Glossa in can. confidimus, 25. quæst. 1. OPPASUS, objectus, oppositus, interpositus, {Solis enim Sacerdotibus adire licitum, & conspectus cæterorum, velo oppasso, interdicebatur. Tertull. advers Gent. cap. 16.} Loquitur enim de velo, quod Sancta Sanctorum tegebat, ac oppositum erat conspectui populari. In aliis codicibus Oppanso legitur. OPPIGNORO. Vide Infiducio. OPPORTUNUS. Vide Temporaneus. OPPOSITUS, pignori datus, {Suppositorium aliquod argenteum, pro uno solido dicitur esse oppositum, & calix pro sex solidis. D. Greg. in Registro, lib. 1. c. 42. OPTIO. FR. Curiæ Rom. terminus, quando, scilicet, Cardinalis mutat titulum sui Cardinalatus, quæ tempore Alex. PP. V. inter Cardinales introducta est, qui Papa post sedatum schisma invenerat duos Cardinales eundem titulum possidentes; unde opus fuit uni eorum mutare titulum, atque exinde introducta fuit optio. Honuphrius Panvinus apud Spondanum anno 1410. Optio enim dicitur electio. {Si optio naturæ nostræ detur. Cic. 4. Acad.} Quando tamen est mascul. generis, Custodem, Commissarium, Vicarium, & similia denotat, unde Optio carceris, Optio fabricæ, & sic de cæteris dicebatur. {Deinde post dies paucos Pudens miles optio præpositus carceris, qui nos magni faciebat, coepit intelligere magnam virtutem esse in nobis, pass. SS. Perpetuæ, & Felicitatis, per Holsten. edita.} Et inferiùs ibid. {Tamen ipso optione carceris credente} ac idem vocab. apud D. Ambrosium legitur: Neque Paulus, & Silas Tempus distulerunt, quo optionem carceris baptizarent, in epist. ad Ephes. cap. 4.} Erant etiam in exercitu Optiones commissarii, seu decuriones, de quibus Ulpian. in I. Divus Adrian. de bon. dam. & Calist. in I. ult. de jur. immu. & Imperat. in I. pen. Cod. de apocis publ. lib. 10. Item hoc officium, {Optionatus, ut Decurionatus, Pontificatus dicitur, ut Cato in ea, quàm habuit apud equites: Majores seorsum, atque adversum pretium paravere bonis, atque strenuis, decurionatus, optionatus, hastas donaticas, alios honores.} ita Festus ex Farnesiana Biblioth. ORACULUM, Cappella, vel Oratorium. {Intra Basilicam B. Petri Oraculum miræ pulchritudinis construxit. Anast. Biblioth. in Leone.} Qui habent facultatem audiendi Sacrum in Cappella domestica ex Breve Apostolico, in eo ferè exceptuantur dies solemnes; quæ solemnitates sunt Natalis Domini, Epiphania, Pascha, Pentecostes, Annunciatio, & Assumptio Virginis, Sanctorum Petri, & Pauli, ac Omnium Sanctorum festivitates. Sac. Rit. Congreg. 17. Novemb. 1607. In Oratorio Episcopalis Palatii Missa celebrari nequit, quando Episcopus non est præsens; nam privilegium personale est, & non locale. Diana, part. 4. tit. 14. Resol. 15. Vide Cappella, Confessio, Oratorium. FR. Idem habetur ex Sac. Scriptura. {Propitiatorium, id est, oraculum. Exod. c. 37. Per circuitum templi, & oraculi. 3. Reg. c. 6.} ac passim ibidem. Item Oraculum significat Pontificis responsum, seu rescriptum. {Secunda verò assertio per oraculum Clementis Papæ fulcitur. In decretal. de restitut. spol. cap. 13. Postulasti per apostolicum oraculum edoceri, utrum &c. Nos igitur respondemus. Ibid. de testibus cogen. c. 9. Apostolicæ Sedis oraculum. Ibid. de donat. cap. 9. Unde per nostrum oraculum postulas edocen. 5. decretal. tit. 12. c. 19. S. Potestas.} Oraculum falsum. Vide Loxias. ORALE. Vide Fanon. ORAMA, neutrius generis, ex græco [εμμα, visio, spectrum, phantasma. Unde Althelmus de Virgin. Lecto sopitus cum somno membra dedisset, Orama per noctem cernebat ritè supernum. Coelestes fatus sic foelix auribus hausit. Idem etiam Oroma dixit, c. 19. ubi loquens de D. Gregorio Nazianzeno, ait: {Vidit Christum in oromate.} Vide Horama. ORAMEN. Oratio, precatio. {Summumque continuò, ac syncerum cernuis oraminibus salutavimus. In Vita S. Landoardi. 19. Mart. ORARIUM, stola, græca vox dedexor , cujus etymon sic ab Alcuino de divin. off. cap. 39. explicatur: {Orarium stola dicitur, eò quòd Oratori- bus, hoc est, Prædicatoribus concedatur} Petrus verò Blesen. serm. 41. aliud etymon affert, inquens: {Orarium autem dicitur, quia propter offensas populi sui cum humili genuflexione debes supplicare.} Quòd debet in modum crucis cingi {Orarium, quod & stola dicitur, super collem geris, cujus brachia ad minus extenduntur usque ad genua, & cancellari debent per medium pectus in modum crucis. Idem ibidem.} Quod ad alas Angelicorum Spitituum alludere ait Simon Thessalonicensis, quorum officium Diaconustunc exercet, qui quando communionem suscipiet, debet post tergum stolam in modum crucis cancellare. Solent Græci in orario hoc laudis nomen άγνος, tripliciter effigiare. Quia verò antiquis temporibus aliqui Diaconi ex arrogantia duo oraria gestare præsumebant; hinc Toletanum IV. Concilium, can. 39. sic rescripserat: C c 2 {Ora-
Transcription: Translated (English)
OP OR 403 mentarios left one hundred and sixty to me, indeed opistographs, and written in the tiniest hand. See Claud. Min. in observat. d. epist. 5. which meaning Alexan. ab Alexan. lib. 2. genial. c. 30. approved. However, the word Episthographum was read corruptly in Ulpian. See Hermolaus Barbarus in his commentary on Pliny, where he cites the passage of Ulpian, in leg. 4. ff. Bonor. post. secund. tab. OPISTHOTONUS, [σπιδόπως]; pain in the shoulder-blades, where the nerves gather and harden in such a way that they do not allow the patient’s head to bend. This word was used by Origen, in the homily on the book of Kings. OPORTET. FR. this word does not always imply necessity, but sometimes signifies propriety and suitability. Gloss in can. confidimus, 25. quæst. 1. OPPASUS, set before, opposed, interposed; for to priests alone it was allowed to approach, and the view of others was forbidden, with the veil spread opposite. Tertull. advers. Gent. cap. 16. For he speaks of the veil that covered the Holy of Holies and stood opposite the view of the people. In other manuscripts Oppanso is read. OPPIGNORO. See Infiducio. OPPORTUNUS. See Temporaneus. OPPOSITUS, given in pledge, a certain silver vessel is said to be pledged for one solidus, and a chalice for six solidi. D. Greg. in Registro, lib. 1. c. 42. OPTIO. FR. a term of the Roman Curia, when, namely, a Cardinal changes the title of his cardinalate, which was introduced in the time of Pope Alexander V among the cardinals, whom the Pope found, after the schism had been quieted, holding the same title; hence it was necessary for one of them to change his title, and from this the optio was introduced. Honuphrius Panvinus apud Spondanum, year 1410. Optio in fact means choice. If option is given to our nature. Cic. 4. Acad. Yet when it is of masculine gender, it denotes Guardian, Commissioner, Deputy, and the like; whence one spoke of optio carceris, optio fabricæ, and so on. Then after a few days Pudens, a soldier and optio in charge of the prison, who esteemed us highly, began to understand that there was great power in us, pass. SS. Perpetuæ and Felicitatis, edited by Holsten. And below in the same passage: Yet with the optio of the prison himself believing; and the same word is read in St. Ambrose: Neither Paul nor Silas delayed the time when they would baptize the optio of the prison, in epist. ad Ephes. cap. 4. There were also in the army optiones, commissioners or decurions, concerning whom Ulpian. in I. Divus Adrian. de bon. dam. and Calist. in I. ult. de jur. immu. and Imperat. in I. pen. Cod. de apocis publ. lib. 10. Likewise this office is called optionatus, as decurionatus and pontificatus are called, as Cato says in that speech he made among the equites: The greater men set apart, and against the price they prepared for the good and the brave, decurionatus, optionatus, donative spears, and other honors. Thus Festus from the Farnesian Library. ORACULUM, a chapel, or oratory. Within the Basilica of St. Peter he built an oraculum of marvelous beauty. Anast. Biblioth. in Leo. Those who have permission to hear Mass in a domestic chapel by Apostolic Brief are there exempted almost only on solemn days; these solemnities are the Nativity of the Lord, Epiphany, Easter, Pentecost, the Annunciation, and the Assumption of the Virgin, and the feasts of Saints Peter and Paul, and of All Saints. Sac. Rit. Congreg. 17 Novemb. 1607. In the oratory of the episcopal palace Mass cannot be celebrated when the bishop is not present; for it is a personal privilege, not a local one. Diana, part. 4. tit. 14. Resol. 15. See Cappella, Confessio, Oratorium. FR. The same is found in Sacred Scripture. Propitiatorium, that is, oraculum. Exod. c. 37. Around the temple and the oraculum. 3 Reg. c. 6. and elsewhere there. Likewise oraculum signifies the Pope’s answer, or rescript. The second assertion is supported by the oracle of Pope Clement. In decretal. de restitut. spol. cap. 13. You asked to be instructed by apostolic oraculum whether etc. Therefore we respond. Ibid. de testibus cogen. c. 9. The oraculum of the Apostolic See. Ibid. de donat. cap. 9. Whence you ask to be instructed through our oraculum. 5 decretal. tit. 12. c. 19. S. Potestas. A false oracle. See Loxias. ORALE. See Fanon. ORAMA, neuter gender, from the Greek [εμμα], a vision, apparition, phantom. Hence Althelmus de Virgin. When, lulled in bed with sleep, he had given his limbs to slumber, through the night he was rightly seeing a supernal Orama. Thus he, blessed, drank in the heavenly words with his ears. The same also said Oroma, c. 19, where speaking of St. Gregory Nazianzen, he says: He saw Christ in an oromate. See Horama. ORAMEN. Prayer, supplication. And continuously, with sincere kneeling supplications, we greeted the highest. In the Life of St. Landoard. 19 Mart. ORARIUM, a stole, a Greek word dedexor , whose etymology Alcuin explains thus in de divin. off. cap. 39: The orarium is called a stole, because it is granted to Orators, that is, Preachers. Peter of Blois, however, in sermon 41, gives another etymology, saying: It is called orarium because, on account of the offenses of his people, you ought to supplicate with humble genuflection. That it ought to be worn in the manner of a cross: The orarium, which is also called a stole, you wear upon the neck, whose ends at least are extended as far as the knees, and they should be crossed over the middle of the chest in the form of a cross. The same author there. Simon of Thessalonica says that this alludes to the wings of the angelic spirits, whose office the deacon then exercises, and when he is to receive communion, he ought to cross the stole behind his back in the form of a cross. The Greeks are accustomed to depict in this orarium the name of praise, άγνος, in threefold form. But because in ancient times some deacons, through arrogance, presumed to wear two oraria, the Fourth Council of Toledo had thus decreed, can. 39: C c 2 Ora-
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404 OR {Orariis duobus nec Episcopo quidem licet, nec Presbytero uti, quantò magis Diacono, qui minister eorum est?} Item Orarium significat velum, quod devotionis gratia super reliquias Sanctorum ponebatur; de quo D. Ambrosius, & alii. Inde in S. Gregorii Sacramentario (ubi agitur de adoratione Crucis in feria VI. Parasceve) mendosè habetur: In oratorio, quod In orario corrigi debet; ibi enim de velo, quod sub Cruce extenditur, manifestus sensus est. FR. Quo ad Orarii etymologiam, variis varia dixere. Balsamon in can. 22: Laodicon. existimat à græco verbo , id est, observo derivari, sic inquiens: {Orarium terre est tantùm Diaconorum: hi enim eis, qui celebrant, adsistentes, & sanctarum orationum mysteria, & Presbyterorum observantes, eis, qui sunt in suggestu Diaconis per orarium significant, quando debeat fieri pronunciatio, seu prolatio petitionum Catechumenorum, & cæterorum. Appellatumque est Orarium à verbo , quòd est observo.} Quem sequitur Jo. Duran. lib.2. de Rit. Eccl.cap.9.n.14. Matth. Blastar. Fuerunt tamen & ipsi Græci, qui contrarium sensere, quod nempè, Orarium ex latina voce derivatum sit; ita Suidas {Orarium latinè appellatur.} Unde aliqui ab Ore, vel ab Ora Orarium deduci autumant; ab Ore utique, quia ori admovetur ad plausum, & favorem, ut & Veneti suis stolis ab humero pendentibus; ita Diaconi se inclinantes populo, vel sacro Altari exosculantur Orarium in venerationis signum. Glossæ veteres {Oraria, quibus os obvolvitur} & Aurel. Prudentius cecinit, lib. Peristeph. hym. 1. ver. 170. Hic sui dat pignus oris (ut ferunt) Orarium. Quod etiam indicat Flavius Vopisc. in Aureliano inquiens: {Sciendum tamen ipsumque primum donasse Oraria Populo Romano, quibus uteretur ad favorem} id est, ad favorem reverentiæ sibi exhibendum. Alii verò putantes hoc nomen ab ora, seu limbo deduci, asserunt Orarium esse quasi institæ, & oræ partem, ac ornamentum, quod à græcis dicitur. Sic Josephus Hebr. oram tunicæ talaris Aaron, lib.3. antiq. c.8. describit his verbis , id est, ima ejus vestis ornabatur limbo. Hesych. {Ubi & peza vestis dicitur sambria, seu infimæ partes ad pedes.} Item Suidas. {Peza extremitas, vel id in quo terminatur tunica, quod nos limbum dici- mus.} Atque Eustat. Iliad. a inquit: {Pezam esse ornamentum quoddam ad extremitatem vestis existens.} Consolidant hanc opinionem ex Liturgia S. Io. Chrysoftomi, ubi cùm Sacerdos stolam accipit, dicit: {Benedictus Deus, qui effundit gratiam suam super Sacerdotes ejus, ut unguentum super caput, quod descendit in barbam, barbam Aaron, quod descendit in oram vestimenti ejus.} Ubi per oram vestimenti stolam intelligit, ex qua deductum est nomen orarii: etymologia autem Orarii à Blesensi suprà adducta desumpta fuit ex can. unum orarium, dist. 25. ubi sic ait: {Unum orarium oportet Levitam gestare in sinistro propter quod orat, id est, prædicat. OR Dexteram autem partem oportet habere liberam, ut expeditiùs ad ministerium sacerdotale recurrat} & ibi Glossa:& hoc quo ad etymon. Græci tamen videntur distingvere stolam ab Orario; illam enim , hoc verò ; nam apud eos Orarium est Diaconorum, & stola Sacerdotum: unde Curopalata de off. Constantinop. agens de festo adorationis S. Crucis, ait quòd Archidiaconus affert crucem ab Ecclesia, {Gestans tum consuetam suam tunicam, tum insuper & casulam; non tamen stolam, sed orarium} & S. Germanus suprà adductus in sua Theoria Eccl. inquit: {Orarium autem fert Diaconus in sinistro humero super dalmaticam.} Item in Liturgia S. Jo. Chrysoft. Romæ impress. habetur: {Diaconus induitur tunica orans ita &c. & orarium quidem osculans imponit sinistro humero} eo autem sæpissimè utitur Diaconus ad venerationis signum, ibidemque crebrò dicitur: {Diaconus versus Sacerdotem dicit, inclinans caput suum, & orarium in manu tenens} & ante symbolum fidei {Diaconus osculatur orarium suum, & venerabundè inclinans se ter dicit &c.} Sed inter Latinos stola, & orarium promiscuè accipiuntur. {Quintum quoque est indumentum quod Orarium dicitur, licèt hoc quidam stolam vocant. Raban. lib.1. de inst. Cleric.cap.14.} sic stolam orarium appellavit S. Ambrosius de obitu S. Satyri ejus fratris, inquiens: {Ligari fecit in orario, & orarium involvit collo, atque ita se dejecit in mare Sacramentis tutamine fretus.} Atque orarium pro stola, quæ est propria sacerdotum, in utroque humero, Concil. Brac. III. can.3. {Sacerdotem utroque humero orario ambiri præcipitur} & infrà: {Sacramentum Corporis, & Sanguinis Domini nostri Iesu Christi sumpturus non aliter accedat sacerdos quàm orario utroque humero circumseptus; ita ut de uno, eodemque orario crucem pariter & utrumque humerum premens, signum in suo pectore præparet crucis.} Item Concil. Tol. IV.cap.27. ait: {Si Episcopus est, orarium, anulum, & baculum: si presbyter, orarium, & patenam: si Diaconus, orarium, & albam} quod etiam ex infrà adducendis stolam, & orarium idem esse penes latinos Patres, quod Orarium ad modum fasciæ longiusculæ fuerit, probatur ex D. Augustini testimonio, lib.22. de Civit. Dei, c.8. sicut enim in dict. Fanon dixi, quòd illud promiscuè in sensu stolæ, & veli accipitur, sic Orarium. Gavantus item ait, quòd Orarium, & Orarius dici potest. In Rubr. Missal. par.2. tit.1. de præpar. Sacerd. celebrat. ß. Imponit brachio sinistro. Maronitæ Lectores, ac Subdiconi utuntur orario. Variis temporibus variantur etiam opiniones; sicut enim intumescebant Diacones tempore IV. Concilii Toletani, & duæ oraria gestare ambiebant, è contra tempore primi Bracarensis Concilii pudebat Diaconos patenter orarium deferre, & ideo sub tunicam abscondebant, quare d. Concil. can.27. cap.1. eis tale præceptum imposuerat, videlicet: {Item placuit, quia aliquanti hujus provinciæ Ecclesiæ Diaz
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404 OR {With two oraria, it is permitted neither even to a Bishop, nor to a Presbyter to use one, much less to a Deacon, who is their minister?} Likewise, orarium signifies a veil, which for devotion’s sake was placed over the relics of the Saints; of which St. Ambrose and others speak. Hence in the Sacramentary of St. Gregory (where the adoration of the Cross on Good Friday is treated of) it is found incorrectly: In oratorio, which must be corrected to In orario; for there the manifest sense is of the veil which is stretched beneath the Cross. FR. As to the etymology of Orarium, various men have said various things. Balsamon in can. 22: Laodicon. thinks it is derived from the Greek verb , that is, “I observe,” saying thus: {Orarium belongs only to Deacons: for these, standing by those who celebrate, and observing the mysteries of the sacred prayers and of the Presbyters, signal with the orarium to those who are on the raised platform, when the announcement, or pronouncement, of the petitions of the Catechumens and the rest ought to be made. And it was called Orarium from the verb , which means “I observe.”} He is followed by Jo. Duran. lib.2. de Rit. Eccl. cap.9. n.14. Matth. Blastar. Yet there were also Greeks who thought the contrary, namely, that Orarium is derived from a Latin word; thus Suidas: {It is called Orarium in Latin.} Hence some think that Orarium is derived from Ore, or from Ora; from Ore, indeed, because it is brought to the mouth for applause and favor, as the Venetians do with their stoles hanging from the shoulder; so Deacons, bowing to the people or to the sacred Altar, kiss the Orarium as a sign of veneration. Ancient glosses: {Oraria, with which the mouth is covered} and Aurel. Prudentius sang, lib. Peristeph. hym. 1. ver. 170. Here he gives the pledge of his mouth (as they say), the Orarium. This is also indicated by Flavius Vopiscus in Aurelian, saying: {Yet it should be known that he himself first gave Oraria to the Roman People, for them to use in showing favor} that is, in order to show him favorable reverence. Others, however, thinking that this name is derived from ora, or hem, assert that Orarium is, as it were, a part of the border and edge, and an ornament, which is called by the Greeks . Thus Josephus the Hebrew, describing the hem of Aaron’s long tunic, book 3 of Antiquities, ch. 8, says in these words, that is, the lower part of his garment was adorned with a border. Hesych. {Where also peza is called the part of a garment, or the lower parts down to the feet.} Likewise Suidas. {Peza is the extremity, or that in which a tunic ends, which we call a hem.} And Eustath. on Iliad a says: {That peza is a certain ornament existing at the extremity of a garment.} This opinion is supported from the Liturgy of St. John Chrysostom, where when the Priest receives the stole, he says: {Blessed is God, who pours forth His grace upon His Priests, as ointment upon the head, which descends upon the beard, the beard of Aaron, which descended upon the hem of his garment.} Where by the hem of the garment he understands the stole, from which the name orarium has been derived: and the etymology of Orarium given above by Blesensis was taken from can. unum orarium, dist. 25, where he says thus: {One orarium ought the Levite to wear on the left side, because of that for which he prays, that is, preaches. OR The right side, however, ought to be free, so that he may the more readily return to the priestly ministry} & there the Gloss: & this as to the etymon. The Greeks, however, seem to distinguish the stole from the Orarium; for the one, this the other; for among them the Orarium is for Deacons, and the stole for Priests: whence Curopalata, in his work on the offices of Constantinople, speaking of the feast of the adoration of the Holy Cross, says that the Archdeacon brings the cross from the Church, {wearing both his customary tunic and also a cope; not, however, a stole, but an orarium} and St. Germanus, cited above, in his Ecclesiastical Theory says: {But the Deacon bears the orarium on the left shoulder over the dalmatic.} Likewise in the Liturgy of St. John Chrysostom, printed at Rome, it is found: {The Deacon is vested in the tunic praying thus etc. and kissing the orarium he places it indeed on the left shoulder} and he uses it very often as a sign of veneration, and there too it is often said: {The Deacon, facing the Priest, says, bowing his head, and holding the orarium in his hand} and before the symbol of faith {The Deacon kisses his orarium, and bowing reverently, says three times etc.} But among the Latins, stole and orarium are taken interchangeably. {The fifth vestment also is that which is called Orarium, although some call this the stole. Raban. lib.1. de inst. Cleric. cap.14.} thus St. Ambrose called the stole an orarium in his book on the death of St. Satyrus his brother, saying: {He caused it to be tied in the orarium, and wrapped the orarium around his neck, and thus he threw himself into the sea, trusting in the protection of the Sacraments.} And the orarium for the stole, which is proper to priests, over both shoulders, Concil. Brac. III. can.3. {The priest is ordered to be surrounded by the orarium on both shoulders} and below: {When about to receive the Sacrament of the Body and Blood of our Lord Jesus Christ, let the priest come in no other way than with the orarium encircling both shoulders; so that, with the same orarium pressing both the cross and both shoulders together, he may prepare the sign of the cross on his breast.} Likewise Concil. Tol. IV. cap.27. says: {If he is a Bishop, [he receives] the orarium, ring, and staff: if a presbyter, the orarium and paten: if a Deacon, the orarium and alb} which also from what will be adduced below, that the stole and orarium are the same among the Latin Fathers, is proved by the testimony of St. Augustine, lib.22. de Civit. Dei, c.8. for just as in the aforesaid Fanon I said that it is taken interchangeably in the sense of stole and veil, so also Orarium. Gavantus likewise says that Orarium, and Orarius, may be said. In the Rubric of the Missal, part 2, title 1, de præpar. Sacerd. celebrat. ß. He places it on the left arm. The Maronites, Readers, and Subdeacons use the orarium. Opinions also vary with different times; for just as the Deacons were puffed up in the time of the Fourth Council of Toledo, and aspired to wear two oraria, so on the contrary, in the time of the First Council of Braga the Deacons were ashamed to wear the orarium openly, and therefore they hid it under the tunic, wherefore the said Council, can.27. cap.1. had imposed upon them such a precept, namely: {It likewise pleased [the council], because certain Churches of this province Diaz
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OR Diacones absconsis infrà tunicam utantur orariis, ita nihil differre à Subdiacono videantur, ut de cætero superposito scapulæ (sicut decet) utantur orario. Item idem Concilium ex antiqua institutione præceptum Sacerdotibus renovaverat, ut semper, & intermissivè orarium portarent, ac sub excommunicationis poena, quod in modum crucis illud deferre deberent. Can. Ecclesiastica institutione, dist.23. Idemq[ue] in Concilio Moguntino tempore Caroli Magni cautum fuerat, scilicet, Presbyteri sine intermissione utantur orariis propter differentiam Sacerdotii dignitatis, c.28. Quæ observantia in summo, soloque Pontifice remansit, ita ut hodie pro singulari ejus prærogativa reputetur. Erat autem antea Episcopi dedecus orario privari, quare Anastas. Biblioth. in Agathone ait, quòd cùm esset Patriarcha Antiochenus Macarius in sexta Synodo tamquam hæreticus damnatus, ibi Basilius Cretensis Episc. illum publicè orario despoliavit, quod degradationis signum erat: Accedens Mauritius Subdiaconus orarium de ejus collo abstulit, & projecit ante pedes ejus. Idem Biblioth. in Stephano IV. Qui degradationis modus in omnibus ordinibus quomodo fieri solebat, ex restitutione ordinum conjectari licet in can. Episcopus, 11. quæst.3. Nam eis restituebatur, quod antea ablatum erat; ibi enim sic ait: Gradus ammissos recipiat, & coram Altari de manibus Episcoporum, si Episcopus est, Orarium, & baculum, & anulum: si Presbyter est, Orarium, & planetam; si Diaconus, Orarium, & albam. Quo autem ad significationem Veli, habetur in can. Monacho, 27. q. 1. ibi enim sic ait: Monacho orarium in Monasterio, vel zonas habere non liceat, & si postea uxori fuerat sociatus &c. Ubi Glossa ita exponit: Orarium ponitur pro quolibet ornamento mulierum, & ponitur pars pro toto; est enim propriè velum, vel peplum, quo mulieres caput velant, 2c in Hypomnesto ad Collectan. Anastasii Biblioth. inserto, à Sirmondo in 8. edit. pag.259. inter reliquias S. Martini Papæ, & Martyris, quas ei Theodorus dederat, inquit: Donata etiam particula sancti Orarii, idest, facialis, quæ sibi fuerat ab eo demissa: Ubi dictio Facialis, ut suo loco dictum fuit, strophiolum, sive manipulum significat, quod antiquitus velum erat, ut etiam ex Philothei Patriarchæ verbis comprobatur, quæ in dict. Sticharium adducentur; quamvis ille cum aspiratione in prima litera scribat, idest, Horarium. Nihilominus crederem, quòd aliquando orarii vocabulum pro illo velo diaconali usurpetur, quo levita tempore jejuniorum in cantu Evangeli induitur, quod Stola etiam dicitur; sic enim in Missalis Rubrica de qualitat. parament. c.19. n. 6. habetur: Planetam Diaconus dimittit, cùm lecturus est Euangelium, eaque tunc super sinistrum humerum super stolam complicatur, aut ponitur aliud genus stolæ latioris in modum planetæ plicatæ. Vide Fanon. Linostima. Stola. Et quo ad significationem veli. Vide Brandeum. Hierolexicon Magri. OR 405 ORATIO. Vide Oramen. Prex. Proseucha. ORATIO DOMINICALIS. Vide Globuli. Pater nester. ORATOR. FR. denotat devotum, & pium Confratrem, can. illi qui peregrinos, vel oratores alicujus Sancti, 24. quæst.3. Item Orator, idest, Prædicator. Vide Concionator. ORATORIUM. FR. differt à Cappella, quia hæc dicitur publicum oratorium, & non potest erigi absque Diocesani licentia, cap.4. de privileg. in Sexto. Sed Oratorium simpliciter, in quo non celebratur, quælibet privata familia absque ulla licentia erigere potest. Gloss. in d. cap.4. de priv. : Item Oratorium scabellum ad genuflexendum adaptatum aliquando significat: Qui dum veniens de Sacrario, processerit cum ordine suo ante Altare ad orandum super oratorium. Ordo Rom. In priori sensu synonyma. Vide Cappella. Confessio. Oraculum. Oratorii S. Philippi Nerii commendatio. Vide Pax. ORBATIO, cæcitas. Et hoc est, quod Dominus in illa plaga orbationis præceperat. Tertull. de bapt. ORBICULUS, quid significet. Apud Anastasium Biblioth. Vide Seu. ORBITELLUS. FR. Civitas Tusciæ, quæ Cossa à Pomponio Mela, lib.2. c.4. Cosa in Itinerar. Antonini Imp. Consa ab Honuphrio, Cossæ, arum à Ptolemæo appellatur: Grave gerimus, quòd cùm in Ecclesiam Sanctæ Mariæ de Orbitello, & quasdam alias Ecclesias in tua Diocesi existentes, ad Monasterium Sancti Anastasii de Urbe spectantes &c. lib.1. decretal. tit.31. c.19. ORBITUS. FR. Circulatio. Beata uobis gaudia Anni reduxit orbita: In hymn. Pentecostes, ad laudes Ex Virgil. Æneid.6. Annuus exactis completur mensibus orbis. ORCA, vas. Igitur advenientibus transmarinis, Vigilii Archidiaconi homines septuaginta vasa, quæ vulgò orcas vocant, olei, liquaminisque furati sunt. Greg. Turon. lib.4. hist. cap.38. FR. Varro de re rust. lib.1. cap.13. inquit: Sæpè ubi conditum novum vinum, orca in Hispania fervore musti ruptæ, neque non dolia in Italia. Eodemque vocabulo utitur D. Greg. in ejus Regist. lib.1. epist.53. ORCINUS, Libertus, dicitur ille, cui directò libertas à testatore relinquitur, & dicitur Orcinus, quia ab his manumittitur, qui ad Orcum tendunt. FR. Alii dicunt Orthinum ab Orthes, quod significat directum: Alii Orkinum. Gloss. fin. in l. directis. Cod. de testam. Gloss.2. in l. cùm testamentum. Cod. de Jur. & fact. Gloss. Orcinum, & ibi add. marg. in l.2. ß. per contrarium, de Dote præleg. ORDINALE, Rituale, liber ecclesiasticorum rituum. Sine Ordinalibus, Consuetudinariis, Missalibus, Tropariis. Matth. Paris. in vita Abb. ORDINARIUS. FR. ut plurimum Episcopum significat; sed aliquando Decanum, Archipresbyterum, vel Abbatem denotat, quia ex consue- C c 3
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OR Deacons should use oraria hidden beneath the tunic, so that they may seem to differ in nothing from the Subdeacon, until henceforth they wear the orarium laid over the shoulder, as is fitting. Likewise the same Council had renewed the precept, from ancient institution, for Priests, that they should always, and without interruption, wear the orarium, under pain of excommunication, and that they ought to carry it in the form of a cross. Can. Ecclesiastica institutione, dist. 23. The same had been ordered in the Council of Mainz in the time of Charlemagne, namely, that Presbyters should use the oraria without interruption, because of the distinction of the dignity of the Priesthood, c. 28. This observance remained only in the supreme Pontiff, so that today it is regarded as his singular prerogative. Formerly, however, it was a disgrace for a Bishop to be deprived of the orarium; wherefore Anast. Biblioth. in Agathon says that when Macarius, Patriarch of Antioch, had been condemned in the Sixth Synod as a heretic, there Basil, Bishop of Crete, publicly stripped him of the orarium, which was a sign of degradation: Mauricius the Subdeacon approached, took the orarium from his neck, and threw it before his feet. The same Biblioth. in Stephen IV. By what manner this degradation was customarily carried out in all orders may be conjectured from the restitution of orders in can. Episcopus, 11, q. 3. For what had been taken away was restored to them; for there he says thus: Let him receive back the lost degrees, and before the Altar, from the hands of the Bishops, if he is a Bishop, the Orarium, and the staff, and the ring: if he is a Presbyter, the Orarium, and the chasuble; if a Deacon, the Orarium, and the alb. As for the meaning of the Veil, it is found in can. Monacho, 27, q. 1. for there he says thus: Let it not be permitted to a monk to have an orarium in the monastery, or belts, and if afterwards he had been joined to a wife etc. Where the Gloss explains it thus: Orarium is put for any ornament of women, and the part is put for the whole; for it is properly the veil, or peplum, with which women cover their heads, and in the Hypomnestus inserted in the Collectanea of Anastasius Bibliothecarius, by Sirmond in the 8th edition, p. 259, among the relics of St. Martin Pope and Martyr, which Theodorus had given him, it says: A piece of the holy Orarium was also given, that is, the facial, which had been sent down to him by him: where the word Facialis, as was said in its proper place, signifies a small veil, or handkerchief, which in antiquity was a veil, as is also confirmed by the words of Patriarch Philotheus, which will be cited in the entry Sticharium; although he writes it with an aspiration in the first letter, that is, Horarium. Nevertheless, I would believe that sometimes the word orarium is used for that diaconal veil with which the Levite, at the time of fasting, is vested when chanting the Gospel, which is also called Stola; for thus in the Rubric of the Missal on the qualities of vestments, c. 19, n. 6, it is stated: The Deacon lays aside the chasuble when he is to read the Gospel, and then it is folded over the left shoulder over the stole, or another kind of broader stole is placed in the manner of a folded chasuble. See Fanon. Linostima. Stola. And as to the meaning of veil, see Brandeum. Hierolexicon Magri. OR 405 ORATIO. See Oramen. Prex. Proseucha. ORATIO DOMINICALIS. See Globuli. Pater nester. ORATOR. FR. denotes a devout and pious Confrere, can. illi qui peregrinos, vel oratores alicujus Sancti, 24, q. 3. Likewise Orator, that is, Preacher. See Concionator. ORATORY. FR. differs from Chapel, because this is called a public oratory, and cannot be erected without the permission of the Diocesan, cap. 4, de privileg. in Sexto. But an oratory simply, in which Mass is not celebrated, any private family can erect without any permission whatever. Gloss. in d. cap. 4, de priv.: likewise Oratory sometimes signifies a small kneeler adapted for genuflection: Who, when coming from the Sacristy, proceeded with his order before the Altar to pray upon the oratory. Ordo Rom. In the former sense, synonyms. See Cappella. Confessio. Oraculum. Commendation of the Oratory of St. Philip Neri. See Pax. ORBATIO, blindness. And this is what the Lord had commanded in that plague of orbation. Tertull. de bapt. ORBICULUS, what it signifies. In Anastasius Bibliothecarius. See Seu. ORBITELLO. FR. A city of Tuscany, which is called Cossa by Pomponius Mela, book 2, ch. 4; Cosa in the Itinerary of Emperor Antoninus; Consa by Onuphrius; Cossæ, arum by Ptolemy. We grieve greatly that, when the Church of Saint Mary of Orbitello, and certain other churches existing in your Diocese, belonging to the Monastery of Saint Anastasius of the City etc. lib. 1 decretal. tit. 31, c. 19. ORBITUS. FR. Circulation. Beata uobis gaudia Anni reduxit orbita: in the hymn for Pentecost, at Lauds, from Virgil, Æneid 6. Annuus exactis completur mensibus orbis. ORCA, a vessel. Therefore, when the men of the foreign arrivals came, seventy vessels, which they commonly call orcas, of oil and liquor were stolen by the men of Vigilius the Archdeacon. Greg. Turon. lib. 4 hist. cap. 38. FR. Varro de re rust. lib. 1, cap. 13, says: Often, when new wine has been laid up, the orcae in Spain burst from the heat of the must, and not less the dolia in Italy. And St. Gregory uses the same word in his Register, lib. 1, epist. 53. ORCINUS, a freedman, is said of one to whom liberty is directly left by a testator, and he is called Orcinus because he is manumitted by those who are tending toward Orcus. FR. Others say Orthinus, from Orthes, which means direct; others Orkinus. Gloss. fin. in l. directis. Cod. de testam. Gloss. 2 in l. cum testamentum. Cod. de Jur. & fact. Gloss. Orcinum, and there add. marg. in l. 2. § per contrarium, de Dote præleg. ORDINALE, Ritual, a book of ecclesiastical rites. Sine Ordinalibus, Consuetudinariis, Missalibus, Tropariis. Matth. Paris. in vita Abb. ORDINARY. FR. for the most part signifies a Bishop; but sometimes it denotes a Dean, Archpriest, or Abbot, because by custom... C c 3
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406 OR suetudine jurisdictionem spiritualem exercent. Gloss. de Excessib. Prælat. cap.2. in sexto. Vide Episcopus. Diæcesanus. ORDINATIO, ejus synonymum. Vide Chirotonia. Ordinatio. FR. dicitur etiam Benedictio. Glossa in can. quamvis Chorepiscopus, dict. 68. ORNATURA. FR. ornatus, can. omnis jactantia, & ornatura corporalis à sacrato ordine aliena est 21. quæst.4. ORDINO. Vide Imponere manus. ORDO, gradus Ecclesiasticus ab Episcopo collatus tempore jejuniorum ex Apostolica traditione. [ Tunc jejunantes, & orantes, imposuerunt eis manus. Act. 13.] Minores tamen ordines in quocumque die à jejunio feriato conferri possunt. [ A tempore S. Petri, usque ad Poëlicem III. ex vitis Pontificum inter prædictos intermediatorum semper ordinationem in mense Decembris ordinatam fuisse colligitur, ut cum Christo novelli Ministri nascerentur. Amal. lib.2. cap.1.] Gelasius autem Papa sacras ordinationes dilatavit ad reliqua anni tempora; sed semper in sabbato jejuniorum, de quo in ejus vita primùm dicitur fuisse, qui ordinationem habuerit in mense Februarii. Episcopus in die Dominica ex legitimo impedimento, continuante tamen sabbati jejunio, tam in ipso, quàm in sequenti ordinationem continuare posset, can literas, dist.63. & in decretal. habetur titulus De temporibus ordinationum; atque clariùs D. Leo Papa, epist.81. cap. 1. de tali ordinatione scribens, inquit: [Quod ejusdem observantiæ erit, si manè ipso Dominico die, continuato sabbati jejunio, celebretur,] quod etiam hodie fieri posse communiter tenent Theologi, & Canonistæ. Sed in Sabbato est initianda ordinatio, ut idem Leo ad Dioscorum Alexandrinum Patriarcham scripserat, nempè: [Ut non passim diebus omnibus sacerdotalis, vel levitica ordinatio celebretur; sed post diem sabbati ejus noctis, quæ in prima sabbati lucescit, exordia deligantur.] Vide Dominica mediana. At quia continuabatur usque ad Dominicam in ordinando; illa ideò Dominica dicebatur Vacans, ut in dict. Adventus, videre est. Dicuntur septem lectiones, Euangelio incluso, quæ septem ordines denotant, ac in quocumque ordinationis tempore legitur illa trium puerorum in ardore babylonicæ fornacis positorum; ad denotandum, quòd Ordinandi eodem modo per hujus sæculi ardores intacti transire debeant. Alcuin. In feria IV. antecedente leguntur in Missa duæ lectiones, ad instruendos eosdem in Sacrae Scripturæ lectionibus; nam in hoc die examinari solent. Durand. lib.6.cap.8. Antiquitus publicabantur populo, ut ille de moribus, ac vita ordinandorum testificaretur, idemque in consecratione Episcoporum observabatur; ac Pontifex solebat in eadem feria IV. ante ordinationes ad S. Mariæ Majoris Basilicam celebrare, ubi post primam Missæ lectionem populo ordinandos proponebat, ut deponerent hi, qui aliquid impedimenti contra eosdem, OR si scirent. [Ibi Dominus Papa præparatus cantat Misclam more quadragesimali, & ibi nunciat, quem ordinare disponit, hoc modo: Auxiliante Domino, & Salvatore nostro Iesu Christo, eligimus hunc Diaconum in Presbyterum; si quis habet aliquid contra eum, pro Deo exeat, & dicat, verumtamen memor sit conditionis suæ. In cæremon. M.S. Benedicti S Petri Canonici, quod in Biblioth. S. Aug. de Urbe asservatur.] Quam laudabilem consuetudinem antiquissimam inter Christianos fuisse ex eo colligitur, quòd Imperator Alexander Severus, (ut Lamprid. author est c.45.) id imitari ostentaverit in electione provincialium Gubernatorum; sic enim præfatus historicus in hac Imperatoris publicatione concludit: [ Cùm Christiani in prædicandis Sacerdotibus, qui ordinandi sunt, id facerent.] Ubi Prædicare publicare denotat. Cui publicationi populus respondere solebat: [Dignus est, & justus est.] Ad quod de dignit. Sacerdot. cap.5. D. Ambrosius alludens, inquit: [Nescii homines, & indocti in ordinationibus eorum clamant, & dicunt: Dignus es, justus es, & conscientia misera, indignus es, indignus es dicit.] D. August. in epist.110. de hisce popularibus acclamationibus in ordinatione Eradii electi Episcopi mentionem facit, quòd nempè populus iteratis plausibus dixisset: [Deo gratias, Christo laudes, Augustino vita, te Patrem, te Episcopum.] Idem S. Doctor Notarium jusserat has acclamationes registrare, ac iterum de prædictæ electionis opinione populum interrogare voluit; tunc populus iterùm clamans, respondit: [Fiat, Fiat, dignum, & justum est, judicio tuo gratias agimus. Exaudi Christe, Eradium conserva.] Græci adhuc hunc usum retinent, in ordinationibus enim Populus crebris vicibus clamat: ædios, id est, dignus. Latina verò Ecclesia variis inconvenientibus edocta, hanc popularem, & publicam opinionem non ampliùs exigit; sed cautiùs per trinam Parochorum, ubi ordinandi degunt, denunciationem in conventuali Missa diei de præcepto factam, ad curiam Episcopalem recursum præbet eis, qui morum vitæ, vel alterius ordinandorum illegimitatis impedimenta deducere cupiunt in notitiam. Atque recenter jussu Gregorii XV Congregatio EE. Cardinalium super Regno Neapolit. sub die 22. Iunii 1623. decrevit, quòd nullus Præsul ejusdem Regni posset primam tonsuram conferre absque tonsurandi denunciatione in ejus Parochia sub pæna Clerico suspensionis, aliorumque in eodem decreto contentorum. Quantum autem episcopalis conscientia in hoc invigilare teneatur, D. Paul. Apost. epist.1.cap.5. ad Timoth. sic monet: [Manus citò ne imposueris, neque communicaveris peccatis alienis,] Particeps enim peccatorum ordinati Episcopus efficitur, dum indignum ad ordines promovet; quare de Sancto, Magnoque Papa Leone in Prat. spiritual.cap.149. dicitur, quòd cùm per quadraginta dies ad confessionem Sancti Petri pro ejus peccatorum remissione preces sudisset, tan-
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406 OR by custom they exercise spiritual jurisdiction. Gloss. on Excessib. Prælat. cap. 2. in sexto. See Episcopus. Diæcesanus. ORDINATIO, its synonym. See Chirotonia. Ordinatio. In French it is also called Benediction. Gloss. in can. quamvis Chorepiscopus, dict. 68. ORNATURA. In French, ornatus; can. omnis jactantia, and bodily adornment is alien to the sacred order 21. quest. 4. ORDINO. See Imponere manus. ORDO, an ecclesiastical rank conferred by the Bishop at the time of fasting, according to Apostolic tradition. [Then fasting and praying, they laid their hands on them. Acts 13.] Minor orders, however, may be conferred on any day not set apart by fasting. [From the time of St. Peter until Poëlicus III, from the lives of the Popes intermediate between the aforesaid, it is gathered that ordination was always arranged in the month of December, so that the new ministers might be born together with Christ. Amal. lib. 2. cap. 1.] But Pope Gelasius extended sacred ordinations to the remaining seasons of the year; yet always on the Saturday of fasting, of which in his life it is first said that he who had ordination in the month of February. A Bishop on Sunday, by lawful impediment, though the Saturday fast still continued, could continue the ordination both on that day and on the following one, can. literas, dist. 63. and in the decretals there is a title On the times of ordinations; and more clearly Pope Leo, epist. 81. cap. 1, writing about such an ordination, says: [The same observance will apply if in the morning itself on Sunday, with the Saturday fast continued, it be celebrated,] which even today theologians and canonists commonly hold to be possible. But the ordination is to be begun on Saturday, as the same Leo had written to Dioscorus, Patriarch of Alexandria, namely: [So that the priestly or levitical ordination may not be celebrated on all days indiscriminately; but after the day of Saturday the beginnings of that night which dawns on the first Saturday are to be chosen.] See Dominica mediana. But because it continued until Sunday in the ordination; that Sunday was therefore called Vacans, as in dict. Adventus, may be seen. There are said to be seven readings, the Gospel included, which denote the seven orders, and at whatever time of ordination that reading of the three youths placed in the fiery furnace of Babylon is read; to signify that those to be ordained must pass untouched in the same way through the fires of this age. Alcuin. On the preceding Wednesday two readings are read at Mass, to instruct them in the readings of Sacred Scripture; for on this day they are usually examined. Durand. lib. 6. cap. 8. In ancient times they were proclaimed to the people, so that the people might testify concerning the morals and life of those to be ordained; and the same was observed in the consecration of Bishops; and the Pontiff used to celebrate on the same Wednesday before ordinations at the Basilica of St. Mary Major, where after the first Mass reading he proposed the candidates to the people, so that those might disclose whatever impediment against them they knew, OR if they knew any. [There the Lord Pope, prepared, sings Mass in Lenten manner, and there announces whom he intends to ordain, in this way: Assisted by the Lord, and our Savior Jesus Christ, we choose this Deacon as Priest; if anyone has anything against him, for God’s sake let him come forth and say it; nevertheless let him remember his own condition. In the ceremonies of the MS. of Benedict, Canon of St. Peter, which is preserved in the Library of St. Augustine of the City.] That this most praiseworthy and ancient custom was among Christians is gathered from the fact that the Emperor Alexander Severus, (as Lampridius the author says c. 45.) showed that he imitated it in the election of provincial governors; for thus the aforesaid historian concludes in this Emperor’s proclamation: [Since the Christians did this in the announcing of priests, who are to be ordained.] Here Praedicare means to publish. To this publication the people used to respond: [He is worthy, and it is just.] Whereupon St. Ambrose, alluding in de dignit. Sacerdot. cap. 5, says: [Unlearned and ignorant men shout in their ordinations and say: You are worthy, you are just; and the miserable conscience, you are unworthy, you are unworthy, it says.] St. Augustine, in epist. 110, mentions these popular acclamations in the ordination of the elected Bishop Eradius, namely, that the people with repeated applause had said: [Thanks be to God, praise to Christ, life to Augustine, you as Father, you as Bishop.] The same holy Doctor had ordered the Notary to record these acclamations, and again he wished to question the people about the opinion of the aforesaid election; then the people again crying out, replied: [Let it be done, let it be done, it is worthy and just; we thank you for your judgment. Hear us, Christ, preserve Eradius.] The Greeks still retain this custom, for in ordinations the people cry many times: ædios, that is, worthy. But the Latin Church, taught by various inconveniences, no longer requires this popular and public opinion; instead, more cautiously, through a threefold announcement by the parish priests, where the ordinands live, made at the conventual Mass of the day of obligation, it provides recourse to the Episcopal curia for those who wish to bring to notice impediments of morals, life, or other illegitimacy of the ordinands. And recently, by order of Gregory XV, the Congregation of the Eminent Cardinals concerning the Kingdom of Naples, on 22 June 1623, decreed that no prelate of the same kingdom could confer the first tonsure without announcement of the one to be tonsured in his parish, under penalty of suspension from the clergy, and other penalties contained in the same decree. How much the episcopal conscience must keep watch in this matter is thus admonished by St. Paul the Apostle, epist. 1, cap. 5, to Timothy: [Lay hands suddenly on no man, neither be partaker of other men’s sins,] For the Bishop who ordains becomes a partaker of the sins of the ordained man when he promotes the unworthy to orders; wherefore of St. and Great Pope Leo in Prat. spiritual. cap. 149 it is said that when through forty days he had poured out prayers at the confession of St. Peter for the remission of his sins, tan-
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OR tandem hanc coelestem vocem audire meruit: {Oravi pro te, dimissa sunt tibi peccata tua, præter impositiones manuum, hoc enim abs te requiretur, sive benè, sive fortasse aliter egeris.} Nihilominus oculatissimus in hoc ille Sanctus Doctor internoscitur extirisse, præsertim ex ejus epist. 5. ubi quendam Episcopum de hac negligentia sic acriter reprehendit: {Apud te novo ambitu, foedoque colluvio Presbyterii ordinem fuisse turbatum, ita ut unius festina, & immatura provectio, quædam eorum dejectio facta sit.} Atque calamitosam nonnullorum recentiorum Episcoporum ostentationem tangit, qui non dignum, sed humano favore commendatum curant promovere; unde ibidem Sanctus Papa pro sequitur: {Tuæ fuerat industriæ, atque doctrinæ, ut justè petentium desideria rationabili auctoritate cohiberes, ne quem in sacerdotali properè provehebas honore, ad injuriam eorum, qui sociabantur, inciperet.} Ac etiam promovendus non debet neglectis interstitiis, palliatoque prætextu sacrorum ordinum conseqvutiones extra tempora per Breve Apostolicum sine scrupulo tentare; sufficerent enim Pontificum exempla Gregorii VII. nimirum, & Innocentii III. qui ad Pontificatum, dum Diaconi fuerant, electi; expectare tamen voluerunt ordinationum tempus, ut Sacerdotium sumerent. Matth. Paris. in hist. Angliæ apud Odoricum Raynaldum in An. 1198. FR. Idem de Paschali II. legitur: {Erat, quippè, ut retulimus, cùm electus fuit, Diaconus, & Cancellarius, qui quidem nonnisi in canonico jejunii tempore constituto consecrari poterat. Falco Benevent. in Chron. ann. 1118.} ∴: Licèt processu tempori Clemens VI. ad instantiam Philippi Galliarum Regis, seu potiùs Joannis ejus filii Umbertum Principem, qui Delfinatum Regi renunciaverat, ne ei daretur spatium se retrahendi à renunciatione facta, ipsemet Papa omnes tres sacros ordines in unico die illi contulerat, qui & habitum Dominicanum susceperat, de qua re non facit mentionem Odericus Raynaldus in sua Eccles. Hist. de anno 1350. n. 39. dicit tamen, quòd propter hunc finem, instante Joanne Philippi Regis filio, Umbertum ad sacros ordines promotum fuisse, & Patriarcham Alexandrinum declaratum; ac in commendam Archiepiscopatum Rhemensem habuisse. At ego magis distinctè in quodam pervetusto M. S. Bibliothecæ Vaticanæ posito ad n. 3765. hæc legi: {In prædicto festo Nativitatis Domini (scilicet, de anno 1350.) quod fuit Sabbato, Papa ipsum promovit ad tres sacros ordines. In prima Missa galli cantus ordinat ipsum (nempè, Umbertum) in Subdiaconum. In secunda Missa ortus diei ordinat ipsum in Diaconum. In summa Missa in Sacerdotem. Et eodem die ipse Delfinus Missam celebravit, & post octo dies ipsum Episcopum consecravit.} Legitur etiam in diariis M. S. Brocardi, quæ in rarissima Dom. mei Card. Brancatii Bibliotheca asservantur, quòd Cardinalis Alexandrinus in unico die, qui fuit feria IV. majoris hebdomadæ cadentis OR 407 26. Martii 1493. Cardinalibus Valentino, & Ioanni Borgiæ, ambobus Alexandri VI. nepotibus, minores ordines, Subdiaconatum, & Diaconatum simul contulerat. Antiquitus autem, qui aliquem ordinem suscipiebat per manus Papæ, non poterat ab alio Episcopo sine licentia Sedis Apostolice ad reliquos ordines promoveri, quod tamen Archiepiscopo Mediolanensi ex privilegio Innocentius III. lib. 1. epist. 2. concesserat. Promoti ab Episcopis Sac. Congreg. Propagandæ Fidei extra limites jurisdictionis eis assignatæ sunt suspensi, non obstante Ordinariorum locorum licentia. Congreg. Episc. 23. Aprilis 1655. Imò ipsi Episcopi conferentes ordines in suspensionem incidunt, ut in eadem Congregat. Episcoporum coram Innocentio X. 18. Martii 1651. habita, decretum fuit. Item Gregorius XI. Dominicanis Armeniæ Missionariis facultatem concessit, ut conferre possent sub conditione ordines minores, ac sacros in eodem die Ecclesiasticis Armenis, de quibus dubitabatur, an rectè, & ritè ab eorum schismaticis Episcopis antea ordinati fuissent. Odericus Raynaldus in Hist. Eccles. ann. 1374. Antiquitus etiam simplices Sacerdores primam tousuram conferebant, quod colligitur ex Rhemensi historia, ubi de S. Sequano agens, sic habetur: {Erat autem tunc temporis in Magnimontensi oppido Presbyter moribus, & ætare, nomine Eustadius, vir Deo dignus, atque sanctissimus, quem parentes Beatissimi Sequani ad tondendum eum adduxerunt cum læticia, qui cùm venisset, & preces Deo profudisset, ejus capitis verticem divino charactere signatum to- tondit, & post detensionem, casta oscula capiti, atque labiis ejus infigens, benedixit eum &c.} Ac clariùs ex Emeritano Concilio, can. 18. sic habetur: {Omnes Parochiani Presbyteri, juxta ut in rebus à Deo creditis sentiunt habere virtutem, de Ecclesiæ suæ familia Clericos sibi faciant.} Sed hodie hoc privilegium derogatum fuit, seu potiùs non reperitur concessum ab habente facultatem. FR. nam Emeritatum Concilium à Baronio impugnatur. ∴: Ordinatus à Papa sine licentia Papæ non promovetur, lib. 1. decretal. tit. 11. c. 12. FR. hæc est propositio posita in titulo, & in rubrica ejusdem cap. 12. quæ posita fuit ab aliquo imperito; nam textus hoc non continet, cujus verba talia sunt: {Meminimus fuisse suppliciter postulatum, & clementer indultum, ut quia præfatus A. Ecclesiæ Romanæ Subdiaconus erat, mandaremus ipsum per Bononiensem Episcopum promoveri.} Non enim dicit, quòd ille talis in Subdiaconum promotus fuerat à Papa; sed quòd erat Ecclesiæ Romanæ Subdiaconus, & consequenter illi Diocesi subjectus; at si nullus Episcopus sine dimissorialibus literis Diocesani potest personam alterius jurisdictionis ad ordines promovere; quantò magis Subdiaconus Romanæ Ecclesiæ subjectus nequireat ordinari ab Episcopo Bononiensi, sine licentia Romanæ Ecclesiæ Episcopi? Atque miror Glossam juxta tituli sensum textum commen- tan- CC 4
Transcription: Translated (English)
OR he was deemed worthy to hear that heavenly voice in addition: {I have prayed for you; your sins are forgiven you; except for the imposition of hands, for this indeed shall be required of you, whether you have acted well or perhaps otherwise.} Nevertheless, that most clear-sighted holy Doctor is seen to have excelled in this matter, especially from his epistle 5, where he thus sharply rebukes a certain bishop for this negligence: {With you, by a new ambition and a foul confusion, the order of the presbyterate has been disturbed, so that the hasty and immature promotion of one has become a certain downfall of others.} And he touches upon the disastrous display of some more recent bishops, who seek to promote not the worthy, but the one recommended by human favor; hence the holy Pope continues there: {It was your task, by your diligence and learning, to restrain by a just authority the desires of those who were seeking it reasonably, lest one whom you were quickly advancing to priestly honor should begin to be an insult to those who were associated with him.} And likewise, one who is to be promoted ought not, with intervals neglected and under the veiled pretext of sacred orders, to attempt without scruple the reception of orders outside the proper times by Apostolic Brief; for the examples of the pontiffs Gregory VII and Innocent III would suffice, who, having been elected to the pontificate while they were deacons, nevertheless wished to wait for the time of ordination so that they might receive the priesthood. Matth. Paris, in the history of England, apud Odoricus Raynaldus in An. 1198. FR. The same is read of Paschal II: {For, as we have related, when he was elected, he was a deacon and chancellor, and indeed he could not be consecrated except in the established canonical time of fasting. Falco of Benevento in the Chronicle, year 1118.} ∴: Although in the course of time Clement VI, at the request of Philip, King of France, or rather of John his son, promoted Humbert the Prince, who had renounced the Dauphinate to the king, so that he would not be given time to withdraw from the renunciation he had made, the pope himself conferred all three sacred orders on him in a single day; and he also had assumed the Dominican habit, concerning which Odericus Raynaldus does not make mention in his Ecclesiastical History for the year 1350, no. 39. He does say, however, that for this purpose, at the request of John, son of King Philip, Humbert was promoted to sacred orders and declared Patriarch of Alexandria; and that he held the archbishopric of Rheims in commendam. But I read more distinctly in a very old manuscript placed in the Vatican Library, no. 3765, these words: {On the aforesaid feast of the Nativity of the Lord (namely, in the year 1350), which fell on Saturday, the Pope promoted him to the three sacred orders. At the first Mass of cockcrow he ordains him (namely, Humbert) a subdeacon. At the second Mass, at daybreak, he ordains him a deacon. At the solemn Mass, a priest. And on the same day he himself, the Dauphin, celebrated Mass, and after eight days he consecrated him bishop.} It is also read in the manuscripts of Brocardus, which are preserved in the exceedingly rare library of my lord Cardinal Brancatius, that the Cardinal of Alexandria, on a single day, which was Wednesday of the fourth day in Holy Week falling on 26 March 1493, had conferred minor orders, Subdiaconate, and Diaconate together upon the Cardinals Valentino and Giovanni Borgia, both nephews of Alexander VI. But formerly, one who received an order by the hands of the Pope could not be promoted by another bishop without permission of the Apostolic See to the remaining orders, though Innocent III had granted this privilege to the Archbishop of Milan in lib. 1, epist. 2. Those promoted by bishops of the Sacred Congregation for the Propagation of the Faith beyond the limits of the jurisdiction assigned to them are suspended, notwithstanding the permission of the local ordinaries. Congregation of Bishops, 23 April 1655. Indeed, the bishops themselves who confer orders fall into suspension, as was decreed in the same Congregation of Bishops held before Innocent X on 18 March 1651. Likewise Gregory XI granted to the Dominican missionaries of Armenia the faculty to confer, conditionally, minor orders and sacred orders on the same day upon Armenian clerics, concerning whom there was doubt whether they had previously been rightly and duly ordained by their schismatic bishops. Odericus Raynaldus, in Hist. Eccles. year 1374. In former times also simple priests conferred the first tonsure, which is gathered from the history of Rheims, where, speaking of Saint Sequanus, it is related as follows: {For at that time in the town of Magnimont there was a priest in character and age, named Eustadius, a man worthy of God and most holy, whom the parents of the blessed Sequanus brought with joy to have him tonsured. When he had come and poured out prayers to God, he tonsured the crown of his head, marked with the divine character, and after the tonsure, placing chaste kisses on his head and lips, he blessed him, etc.} And more clearly from the Council of Mérida, canon 18, it is thus stated: {All parish priests, according as they judge themselves to have authority in the things entrusted by God, should make clerics for themselves from the family of their Church.} But today this privilege has been withdrawn, or rather is not found to have been granted by the one who had the faculty. FR. for the Council of Mérida is attacked by Baronius. ∴: One ordained by the Pope is not promoted without the Pope's permission, lib. 1 Decretals, tit. 11, c. 12. FR. this is the proposition placed in the title and in the rubric of the same chapter 12, which was placed there by some unlearned person; for the text does not contain this, whose words are as follows: {We remember that it was humbly requested and graciously granted that, since the aforesaid A. was a subdeacon of the Roman Church, we should order him to be promoted by the Bishop of Bologna.} For it does not say that such a man had been promoted to subdeacon by the Pope; but that he was a subdeacon of the Roman Church, and consequently subject to that diocese. But if no bishop without dimissorial letters of the diocesan can promote a person of another jurisdiction to orders, how much more would a subdeacon subject to the Roman Church be unable to be ordained by the Bishop of Bologna without the permission of the Bishop of the Roman Church? And I wonder that the Gloss, according to the sense of the title, commen- CC 4
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408 OR tantem ponderare, quod potiùs sit onus, quàm honor Subdiacono Ecclesiæ Romanæ; dum hæc regula universalis est, ut dixi; omnes siquidem Clerici cunctarum Diocesium, qui nonnisi à proprio Episcopo, vel de ejus licentia ab alio Episcopo ad alios ordines promoveri possunt, ad hoc onus etiam subjecti sunt procul dubio. De ecclesiasticis ordinibus agitur singillatim in can. perlectis, dist.25. & hîc in dictionibus Acolutus. Anagnosta. Ceroferarins. Clericus. Diaconus. Exercista. Lector. Ostiarius. Presbyter. Psalmista. Sacerdos. Subdiaconus. Tonsura. Qui ordinari nequeant. Vide Energumenus. Promotio furtiva. Ratiocinium. Ordines ecclesiastici Hebræorum. Vide Subdiaconus initio. ORDO NIGRORUM. Vide Nigrorum Ordo. ORDO OFFICII sæpè errat. Vide Octava. Symbolum. ORDO PRECUM. Vide Canon Missæ. OREBITÆ, & Horebitæ, hærecicorum secta, ex factione Hussitarum, sic appellati à Castello Horeb, ut ad montem hujus nominis, in quo Deus Moysi legem tradiderat, alluderent; jactantes se in eodem loco eorum falsa dogmata recepisse, qui implacabiles Catholicorum adversarii extitere. Vide Thaboritæ. ORGANUM, [Organum vocabulum est generale vaforum musicorum, hoc autem cui folles adhibentur, Hydraulum Græci nominant. Ut autem organum dicatur, magis ea vulgaris consuetudo. Isidor.lib.3. etym.c.28.] de quo cecinit Venant. Fortunatus in descriptione Cleri S. Germani Episcopi. Hinc puer exiguis attemperat organa cannis, Inde senex largam ructat ab ore tubam. Cymbalicæ voces calamis miscentur, acutis, Disparibusque tropis fistula dulce sonat. Tympana rauca senum puerilis fistula mulcet, Atque hominum reparant verba canora lyram. Atque D. Augustinus, in Psalm.98. inquit: [Rogamus pro illis, ut qui delectabiliter audiunt organum, delectabiliùs audiant vocem Dei.] FR. De organo aliisque instrumentis musicalibus, quæ in Ecclesia permittuntur, & quando ea introducta fuere, agit Baronius an.60. n.36. De organo musicali à Copronymo Imp. Pipino Galliarum Regi misso idem Baron. anno 776. n.20. refert. Item Cantores Romani docuerunt Gallos organum pulsare. Idem Baron. an.787. n.69. & 70. Vide Cantus. Phiala. Hydraulus. ORGANUM ARMIGATUM, de quo in 2. Reg. c.6. habetur; [Et David percutiebat in organis armigatis, ] exponit ibi Dionys. Carthus. [Idest, ad armum, humerumve ligatis, ut fieri in organis portatilibus solet. Vel secundùm nonnullos genus est organi, quod sit cum aqua, quia non sonat, nisi habeat aquam: itaque aqua ponitur in concavitate, ut sonum reddat.] Sed si organa- OR num quodlibet musicale instrumentum significat, ut supra visum fuit, melius (meo judicio) exponeretur, quod fuissent non organa, sed alia musicalia instrumenta in humeris, seu ab humeris sustentata. ORGIA. FR. planities. Bullar.Casin.tom.2. const. 6. Melitenses Olgia, sive Olgia dicunt. Vide Olca. ORIGENES, [O[e]ry[e]ns,] an unus fuerit. V. Adamantius. FR. duos extitisse putat Latinius in Observ. ad Jo. Trithemium. Contrarium tamen videtur sensisse Bellarm.de Scriptor.Eccl. in Origene, & qui plura de Origene desiderat, legat Philip. Labbè de Script. Ecclesiast. in Origene, de quo fit mentio hîc in dict. Exapla. Magister Græcorum. Officium defunctorum, & hic inferiùs Origeniani. Ejus Præceptor. V. Saccas. Origenes à Methodio Centaureus appellatur apud Photium in ejus Biblioth.tit. Methodius, c. de creatis excerpta. ORIGENIANI, sive Origenianistæ, ut eos D. Greg. lib.34.in Job cap.16. & 41. appellat, Hæretici ab Origene seducti, quorum argumenta adducit, & confutat idem Gregorius ibidem, & in can. qui-dam autem hæretici, 24. quæst. 3. ubi nonnulli eorum errores recensentur, scilicet, [Quòd non possit videre Filius Patrem, nec Spiritus Sanctus Filium, animas quoque in mundi principio peccasse dicunt, & pro diversitate peccatorum de cælis usque ad terram diversa corpora quasi vincula meruisse, eaque causa factum fuisse mundum.] Errat tamen Glossa in can. sane profertur, 24. quæst.2. quæ putat duos fuisse Origenes, quod æquivocum manifestatum fuit in d. Adamantius. FR. sed aliter in dict. Origenes. ORIGINALIA, scripta, quæ de genealiogis, & originibus tractat; hinc Originalia instrumenta appellavit Tertull.lib.1.de carne Christi attestationes spectantes ad genealogiam Christi secundùm ejus humanitatem. ORIGINARIUS. FR. dicitur ille, qui ex adscriptio natus est in proprio solo. Glossa in can. generalis, dist.54. Sed aliter habet Glossa in cap. quidam vir. 32. quæst. 1. Originarius autem filium in potestatem non habet. Glossa in can. patrem, 32. quæst. 3. ORIOLUM, ambulacrum, sive porticus. [Ut non in infirmaria, sed scorsum in oriolo Monachi infirmi carnem comederent. Matth.Paris.in vita Abb.] Vide Embolus. Embolus. Lobium. Macrena. Porticani. ORION, [de]i[ur], signum coeleste, quid sit. Vide Arcturus. ORNAMENTA SACRA. Vide Vestis. OROMA. Vide Orama. ORPHANTROPHIUM, [o]pp[er]a[nt]or[um] [de]i[ur]. FR. Orphanorum hospitale. [Reverentiam Beati Gregoriis prædecessoris sui præ oculis cordis habens, tribuit idem Summus Pontifex in hospitali ipsius Beati Gregor. in porticu B. Petri Apostoli sermonum sanctorum librum unum, & in schola Cantorum, quę pridem Orphanotrophium vocabatur, Heptateuchum. Gulielmus Lateranensis Bi-
Transcription: Translated (English)
408 OR to weigh carefully whether it is more of a burden than an honor for a Subdeacon of the Roman Church; since this is a universal rule, as I said, for all Clerics of every diocese, who can be promoted to other orders only by their own Bishop, or by another Bishop with his permission, are without doubt subject to this burden as well. The ecclesiastical orders are treated separately in can. perlectis, dist. 25, and here under the entries Acolutus. Anagnosta. Ceroferarius. Clericus. Diaconus. Exercista. Lector. Ostiarius. Presbyter. Psalmista. Sacerdos. Subdiaconus. Tonsura. Qui ordinari nequeant. See Energumenus. Promotio furtiva. Ratiocinium. Ordines ecclesiastici Hebræorum. See Subdiaconus at the beginning. ORDO NIGRORUM. See Nigrorum Ordo. ORDO OFFICII often errs. See Octava. Symbolum. ORDO PRECUM. See Canon Missæ. OREBITÆ, and Horebitæ, a sect of heretics from the Hussite faction, so called from the Castle of Horeb, in order to allude to the mountain of that name, on which God had given the law to Moses; boasting that in that same place they had received their false doctrines, they who proved to be implacable enemies of the Catholics. See Thaboritæ. ORGANUM, [the word Organum is a general term for musical instruments; but that instrument which uses bellows the Greeks call Hydraulus. And it is more by common usage that it is called organ. Isid. lib. 3, Etym. c. 28.] of which Venantius Fortunatus sang in his description of the clergy of St. Germanus the Bishop. Hence the boy tunes the organs with slender reeds, There the old man sends forth from his mouth a broad trumpet. Cymbal-like voices are mingled with the sharp reeds, And the flute sweetly sounds with different strains. The boy’s flute softens the hoarse drums of old men, And human voices renew the canorous lyre. And St. Augustine, on Psalm 98, says: [We pray for them, that those who delight in hearing the organ may more delightfully hear the voice of God.] FR. Baronius treats, under the year 60, no. 36, of the organ and other musical instruments permitted in the Church, and when they were introduced. Of the musical organ sent by Emperor Copronymus to Pepin, King of the Gauls, the same Baronius relates in the year 776, no. 20. Likewise the Roman cantors taught the Gauls to play the organ. Same Baron. year 787, nos. 69 and 70. See Cantus. Phiala. Hydraulus. ORGANUM ARMIGATUM, mentioned in 2 Kings c. 6; [And David played on armigata organs,] Dionysius the Carthusian explains there: [that is, fastened to the arm or shoulder, as is customary with portable organs. Or, according to some, it is a kind of organ that works with water, because it does not sound unless it has water: and so water is placed in the hollow part to produce the sound.] But if organum signifies any musical instrument, as was seen above, it would be better (in my judgment) to explain that these were not organs, but other musical instruments borne on the shoulders, or supported by the shoulders. ORGIA. FR. plainness. Bullar. Casin. tom. 2, const. 6. The Melitenses call it Olgia, or Olgia. See Olca. ORIGENES, [O[e]ry[e]ns,] whether there was only one. See Adamantius. FR. Latinus thinks there were two in his Observations on Jo. Trithemius. However, Bellarmine seems to have held the contrary in De Scriptor. Eccl., in Origen, and whoever desires more about Origen should read Philip. Labbè, De Script. Ecclesiast. in Origen, who is mentioned here under the entry Exapla. Magister Græcorum. Officium defunctorum, and here below Origeniani. His Teacher. See Saccas. Origen is called Centaurus by Methodius in Photius, in his Biblioth. tit. Methodius, c. de creatis excerpta. ORIGENIANI, or Origenianists, as St. Gregory calls them in lib. 34 on Job, ch. 16 and 41, heretics led astray by Origen, whose arguments the same Gregory adduces and refutes there, and in can. quidam autem hæretici, 24 q. 3, where some of their errors are listed, namely: [That the Son cannot see the Father, nor the Holy Spirit the Son; they also say that souls sinned at the beginning of the world, and that according to the diversity of sins they deserved different bodies from heaven to earth as though bonds, and that this was the cause why the world was made.] Yet the Gloss on can. sane profertur, 24 q. 2, errs when it thinks that there were two Origens, which was made clear to be a case of two names in the said Adamantius. FR. but otherwise in the said entry Origenes. ORIGINALIA, writings that treat of genealogies and origins; hence Tertullian in lib. 1 De carne Christi called originalia the attestations relating to the genealogy of Christ according to His humanity. ORIGINARIUS. FR. is said of one who is born by inscription in his own soil. Gloss on can. generalis, dist. 54. But the Gloss in cap. quidam vir, 32 q. 1, has it otherwise. Moreover, an originarius does not have his son in his power. Gloss on can. patrem, 32 q. 3. ORIOLUM, a walkway or portico. [So that the sick monks ate meat not in the infirmary, but separately in the oriolum. Matth. Paris in the life of the Abbot.] See Embolus. Embolus. Lobium. Macrena. Porticani. ORION, [de]i[ur], a heavenly sign; what it is. See Arcturus. ORNAMENTA SACRA. See Vestis. OROMA. See Orama. ORPHANTROPHIUM, [hospital of orphans]. FR. Orphanorum hospitale. [Keeping before the eyes of his heart the reverence due to his blessed predecessor Gregory, the same Supreme Pontiff gave in the hospital of blessed Gregory himself, in the portico of Blessed Peter the Apostle, one book of the sayings of the saints, and in the school of the Cantors, which had formerly been called the Orphanotrophium, the Heptateuch.] William of Lateran Bi-
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OS OS Biblioth. apud Torrigium de Crypt. Vatican. secunda impress. pag. 189. Unde autem hoc nomen, & à quo institutum; Vide Calepinum in eadem dictione, & verbum Oscillo. At Tertullianus translativè pro sphæra mundiali ab axe suspensa, lib. de anima, c. 12. usurpat, inquiens: [Initium enim omnium commentatus animum, & universitatis oscillum de illius axe suspendens. ] FR. At idem Tertullianus de pallio, cap. 1. in vera significatione hoc vocabulo usus est. Vide Testitrahus. Machometanis autem antiquos Romanos imitantes, qui talem ludum exercebant per tres dies in feriis latini à Latino Rege institutis, sive ad exemplum Atheniensium, qui etiam tale ludum in eorum feriis exercebant, ut author est Germanicus Arati interpres, sic illi in eorum Bairam, id est, Pascha solent talem ludum exercere. Bulingerus Pensilem jactationem vocat hunc ludum. ORTHODOXIA, op[er]od[ot]o[n]g[i]a. FR. recta opinio; accipitur pro sana, ac Catholica doctrina. Vide ejus antithesim. Cacodoxia. ORTHODOXUS, op[er]od[ot]o[n]g[i]os, rectæ opinionis; accipitur pro Catholico, & econtrà Heterodoxus. FR. & Cacodoxus, pravæ opinionis denotat, scilicet, Hæreticum, aut Schismaticum. Vide Cacodoxia. [Sin autem orthodoxus contra hæreticum litiget, pro orthodoxo quidem hæretici testimonium valeat, contra orthodoxum solius orthodoxi testimonium valeat, can. si hæreticus, 2. quæst. 7. ORTHOGRAPHIÆ SIGNA. Vide Asteriscus, Oxyrynchus. ORTYGOMETRA, o[ph]rtu[ph]o[n]i[n]t[er]æ, coturnicum matrix, seu mater. [Escam parans eis ortygometram. Sapien. c. 16. Ubi sepultus est populus carnis avidissimus usque ad choleram ortygometram cruditando. Tertullianus adversus Psych. c. 16.] Agit enim de populo hebræo; ubi aliqui loco Cruditando legunt Eructando, ut textui D. Hieronymi se conformarent, qui in eodem sensu scripserat: [Apud sepulchra concupiscentiæ crassus populus ortygometram scribitur ad choleram usque eructasse. ] FR. Calepinus vult, quod Ortygometram coturnicum matrix dicatur; sed potiùs metrix; nam meram, tetminum, & viam cæteris coturnicibus ostendit, eas conducendo. Unde Plinius, lib. 10. c. 23. inquit: [Coturnices ante etiam semper adveniunt &c. Aquilone ergo maximè volant ortygometra duce.] Vide Jansenium in dict. Sapientiæ, cap. 16. Quo verò fundamento Auctor Vocab. Eccles. hoc nomen regionem coturnicum significare dicat, & an rectè hoc asserat, videat Lector. ORZOLI. FR. corruptum vocabulum ex urceolis. Bernardinus Corius in hist. Mediolanen. ad ann. 1333. Vide Ama. OSANNA, hebræa vox. Vide Hosanna. OSCILLUM, ludus, qui fit fune suspensa ab anulo, seu arbore sustentata, & in ea ludentes agitantur, qui ludus Romæ Cannasiendola, in Tuscia Altalena, in Gallia Branleore, seu Pandileore. in Sicilia verò, ac in Melita, ubi multa vocabula gallica adhuc retinentur, Bandola dicunt, sed potiùs ex latino vocabulo Pendula, corruptè Bendula sive Bandula dictio provenit, de hac 2. Georgic. Virgilius. Oscilla ex alta suspendunt mollia quer- cu. 409 OS Unde autem hoc nomen, & à quo institutum; Unde autem hoc nomen, & à quo institutum; Vide Calepinum in eadem dictione, & verbum Oscillo. At Tertullianus translativè pro sphæra mundiali ab axe suspensa, lib. de anima, c. 12. usur- pat, inquiens: [Initium enim omnium commentatus animum, & universitatis oscillum de illius axe suspendens. ] FR. At idem Tertullianus de pallio, cap. 1. in vera significatione hoc vocabulo usus est. Vide Testitrahus. Machometanis autem antiquos Romanos imitantes, qui talem ludum exercebant per tres dies in feriis latini à Latino Rege institutis, sive ad exemplum Atheniensium, qui etiam tale ludum in eorum feriis exercebant, ut author est Germanicus Arati interpres, sic illi in eorum Bairam, id est, Pascha solent talem ludum exercere. Bulingerus Pensilem jactationem vocat hunc ludum. OSCULATORIUM, parva tabella cum sacra aliqua imagine, qua populo osculum pacis confertur tempore Missæ, de qua in dict. Pax. OSCULUM, quod sit in omnibus rebus, quæ Sacerdoti porriguntur in sacro Altari, quæ priùs osculatur, & dum Sacerdos ad illas recipiendas extèdit manum, ea quoque osculari debet; eodemque modo sit in tradizione patenæ, sive thuribuli à Ministris; quæ oscula omittuntur, si expositu[m] erit Sacramentu[m]. Gavantus. Excepto tamen Subdiaconi osculo in fine Epistolæ, ac Diaconi in postulanda benedictione ante Evangelii cantum more solito; nam in prolatione epistolæ Sacerdos Christum tanquam legis antiquæ terminum, & in Evangelio illius Auctorem denotat, Innocent. III. lib. 2. de Myst. Miss. c. 21. & Durand. lib. 4. c. 17. In Missa verò Defunctorum oscula prædicta post epistolam, & ante Evangelium omittuntur, quia cùm hujusmodi signa suavitatis, dulcitudinisque sint, in mortis memoria minimè reperiuntur. Quando datur osculum. Vide Evangelium. Pax. OSIRIS, idem ac Bacchus. Vide Helucus. OSIUS, [osius]. FR. Sanctus: [Hæc abrahamicus ille senex verè osius, id est, sanctus, & sensit, & scripsit. Athanas. adversus Arian. orat. 1.] Osium Corduben. Episc. intelligit, de quo vide in dict. Symbolum in fine. OSSARIUM. Vide Cinerarium. OSSITIUM, porci, vel alterius in animali caput: [Pisces non habemus, Monachi simplices sunt, & esuriunt; vade, accipisse officium, & ossibus ejectis, cum piperamentis præpara, sicque appones, & dices: comedite de bono rhombo. Cæsarius, lib. 6. cap. 5. OSTENTAMEN, ostentatio, manifestatio. [In omnibus persecutionibus, & pressuris, quibus sustinetis ostentamen justi judicii Dei. Tertull. adversus Gnostic. cap. 13. OSTIARIUS, unus ex quatuor minoribus, ecclesiasticisque ordinibus, cui, [Pertinent claves Ecclesiæ, ut claudat, & aperia[m] templum Dei, & omnia, quæ sunt inus, custodiat, fideles recipiat, & infideles rejiciat. Isidor. epist. ad Lanfred.] Vide Anagnosta. OTALGICUS, qui aurium dolore laborat, ex græco
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OS OS Biblioth. apud Torrigium de Crypt. Vatican. secunda impress. pag. 189. Whence this name comes, and by whom it was introduced, see Calepinus under the same word, and the word Oscillo. But Tertullian uses it figuratively for the worldly sphere suspended from its axis, book On the Soul, ch. 12, saying: [For he devised the beginning of all things in the mind, and suspending the oscillum of the universe from its axis.] FR. But the same Tertullian, in On the Cloak, ch. 1, used this word in its true meaning. See Testitrahus. Among the Muslims, however, imitating the ancient Romans, who performed such a game for three days during the Latin festivals instituted by King Latinus, or in imitation of the Athenians, who also performed such a game in their festivals, as the interpreter of Aratus, Germanicus, is author of, they likewise customarily perform such a game in their Bairam, that is, Easter. Bulinger calls this game a swinging toss. ORTHODOXIA, op[er]od[ot]o[n]g[i]a. FR. right belief; it is taken for sound and Catholic doctrine. See its opposite: Cacodoxia. ORTHODOXUS, op[er]od[ot]o[n]g[i]os, of right belief; it is taken for Catholic, and conversely Heterodoxus. FR. and Cacodoxus denotes one of perverse belief, namely, a heretic or schismatic. See Cacodoxia. [But if an orthodox man litigate against a heretic, the testimony of a heretic shall be valid against the orthodox; against an orthodox man, the testimony of an orthodox alone shall be valid, canon Si hæreticus, 2, question 7. ORTHOGRAPHIÆ SIGNA. See Asteriscus, Oxyrynchus. ORTYGOMETRA, o[ph]rtu[ph]o[n]i[n]t[er]æ, the mother of quails, or the mother bird. [Providing them food, the ortygometra. Wisdom ch. 16. Where the people, most eager after flesh, were buried, even to the quails, by cramming themselves to repletion. Tertullian against the Psychics, ch. 16.] For he is speaking of the Hebrew people; where some, instead of cruditando, read eructando, to conform to the text of St. Jerome, who had written in the same sense: [At the sepulchres of desire, the fat people are said to have belched up even to the quails.] FR. Calepinus thinks that Ortygometra is called the mother of quails; but rather the guide-mother; for she shows them the sea, the boundary, and the way to the others, leading them. Hence Pliny, book 10, ch. 23, says: [Quails arrive beforehand always, etc. Therefore they fly most especially with the ortygometra as guide.] See Jansen in the word Wisdom, chapter 16. On what basis the author of the Ecclesiastical Vocabulary says that this name signifies the region of quails, and whether he states this correctly, let the reader judge. ORZOLI. FR. a corrupted word from urceolis. Bernardino Corio in the history of Milan, year 1333. See Ama. OSANNA, a Hebrew word. See Hosanna. OSCILLUM, a game performed by a rope suspended from a ring, or supported by a tree, and by which the players are swung; this game in Rome is called Cannasiendola, in Tuscany Altalena, in France Branleore, or Pandileore. In Sicily, however, and in Malta, where many French words are still retained, they call it Bandola; but rather from the Latin word Pendula, the corrupted form Bendula or Bandula is derived. On this game Virgil writes in the second Georgic: Oscilla ex alta suspendunt mollia quer- cu. 409 OS Whence this name comes, and by whom it was introduced; Whence this name comes, and by whom it was introduced; see Calepinus under the same word, and the word Oscillo. But Tertullian uses it figuratively for the worldly sphere suspended from its axis, book On the Soul, ch. 12, saying: [For he devised the beginning of all things in the mind, and suspending the oscillum of the universe from its axis.] FR. But the same Tertullian, in On the Cloak, ch. 1, used this word in its true meaning. See Testitrahus. Among the Muslims, however, imitating the ancient Romans, who performed such a game for three days during the Latin festivals instituted by King Latinus, or in imitation of the Athenians, who also performed such a game in their festivals, as the interpreter of Aratus, Germanicus, is author of, they likewise customarily perform such a game in their Bairam, that is, Easter. Bulinger calls this game a swinging toss. OSCULATORIUM, a small tablet with some sacred image, by which the kiss of peace is given to the people during Mass; see under Pax. OSCULUM, which is done in all things handed to the priest on the holy altar, which he first kisses, and when the priest extends his hand to receive them, he must also kiss them; and in the same way it is done in handing the paten, or the thurible, by the ministers; these kisses are omitted if the Sacrament is exposed. Gavantus. Except however for the subdeacon’s kiss at the end of the Epistle, and the deacon’s in asking for the blessing before the singing of the Gospel, according to custom; for in the proclamation of the Epistle the priest signifies Christ as the end of the Old Law, and in the Gospel its Author, Innocent III, book 2, On the Mystery of the Mass, ch. 21, and Durandus, book 4, ch. 17. But in the Mass for the Dead the aforesaid kisses after the Epistle and before the Gospel are omitted, because, since such signs are marks of sweetness and gentleness, they are found least of all in the memory of death. When the kiss is given. See Gospel. Peace. OSIRIS, the same as Bacchus. See Helucus. OSIUS, [osius]. FR. holy: [That patriarchal old man Abraham was truly osius, that is, holy, and so he felt and wrote. Athanasius, against the Arians, oration 1.] He means Hosius of Corduba, bishop; see him under the word Symbolum at the end. OSSARIUM. See Cinerarium. OSSITIUM, the head of a pig, or of some other animal: [We have no fish; the monks are simple and hungry; go, take the office, and, with the bones removed, prepare it with seasonings, and then serve it, and say: eat of the good rhombus. Cæsarius, book 6, ch. 5. OSTENTAMEN, display, manifestation. [In all persecutions and pressures, in which you endure the display of the just judgment of God. Tertullian against the Gnostics, ch. 13. OSTIARIUS, one of the four minor ecclesiastical orders, to whom [belong the keys of the Church, so that he may close and open the temple of God, and guard all things within it, receive the faithful, and reject unbelievers. Isidore, letter to Lanfred.] See Anagnosta. OTALGICUS, one who suffers from ear pain, from the Greek
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410 O X co [con]v[er]t[ur], id est, auris, & [aqua] [mercur]ios, dolor, [Etenim] cùm arcem corporis, id est, caput vis noxii humoris obsederit, cephalagiæ procreat passionem: cùm verò aures, oculosve pervaserit, in orali gicum, sive ophthalmicum, vertitur morbum. Cassian. collat. 14. cap. 15. OTHONE, [con]v[er]t[ur], linteum, tobalia. [Othone,] cum qua ministrat Diaconus, designat Christi humilitatem, quam demonstravit, cùm pedes suorum abluerat. S. Germanus in Theor.] FR. [Othone] sine ullo diphthongo est herba in Syria nascens similis Erucæ, perforatis crebro foliis, flore croci, quare quidam anemonem vocaverunt. Plin. lib. 27. cap. 12. sed [Othone] cum diphthongo in fine, linteum significat apud Homenum Iliad. 3. ubi loquens de Elena, air: [Confestim autem splendidis amicta Othonis.] Ubi Didymus interpres dicit [Othonas] ex lino contextas esse, alii ex lana, quibus asseritur Pollux. In Evangelista Joanne, cap. 19. de Christo humando, hæc verba habentur: [Et ligaverunt eum linteis:] Græcus textus habet [con]fessor: reliqui verò Evangelistæ habent [Sindonem]. Inter linea vestimenta posuit Pollux. Vide Cæl. Rhodiginum, lib. 16. cap. 10. OVES, dicuntur Laici. Vide Laicus. OXYCRATUM, aceti, & aquæ potio, ex græco [con]v[er]t[ur]. [Omni autem alio tempore contenta erat oxycratio, & pane arido. Pallad. in Lassiaca, cap. 145.] & à Latinis [P]o[s]ca dicebatur. OXYPTERUS, [con]v[er]t[ur], avis ex genere accipitrum.] Aliud corpus, & vox est aquilæ, & aliud corpus, & vox oxypteri. S. Macarius, homil. 32.] græcè autem velocem in volatu significat. OXYRYNCHUS, characteris specialis forma, de qua Palladius, ubi Heraclides ejus interpres in latinum sic vertit: [Similiter illam scribebat manum, quam oxyryncham vocant Græci,] nomen græcum est [con]v[er]t[ur], quod ex [con]v[er] tus, acutus, & [con]v[er]t[us], avis [con]strum, componitur, quare acutum, longumque characterem fuisse colligitur. FR. fortassè ex forma piscis oblongi ita denominatus, qui testibus Strabone, lib. 17. in Nilo, & [A]eliano, lib. 12. cap. 33. 34. & 35. in Caspio mari invenitur, seu ex Civitatis nomine; nam ita etiam in [A]egypto appellata fuit quædam urbs, de qua Strabo ibidem, & Stephanus de Urbibus testantur, quæ alio nomine Cynopolis dicebatur: ∴: Cæterum Chaldæi [Strangheli] quandam characteris formam appellant, quo in scribendis librorum titulis utuntur, eundemque penè characterem Græci in eorum ecclesiasticis libris adhibent, fortassè ex [Oxyryncho] corruptè hi sic dicunt. PÆ P PACATIO, solutio, vocab. nimis barbarum. [Sine pacationis retributione. Math. Paris. in Hist. Anglica. PATIENTIA, Religiosorum indumentum. Vide [Ar]milansa, Scapulare. PACIFICUS. Vide [Irenæus]. PACIS PRINCEPS. Vide [Irenarcha]. PACTO, verbum, pacisci significans. [Et cùm ibi exercitus diu stetisset, pactaverunt illi de castro cum eis, in vita Caroli IV. PACTUM. Vide [Depactio], [Stantiæ], [Synthica] [Transactio]. [PEAN, ] [con]v[er]t[ur]. FR. Hymnus, qui Apollini canebatur, sicut Dithyrambus dicebatur hymnus Bacchi. Virgil. 6. [A]eneid. --------Lætumque choro pæana canentes. Significat etiam hymnum in Deorum laudem, sic Pindarus ejus opera de laudibus Deorum [Pæana] appellavit. Sic etiam in lectionibus Brev. Rom. secundi nocturni Dominicæ IV. Octobris D. Jo. Chrysoft. de Machabæis agens, inquit: [Ad bellum autem euntes, non tragædias excitabant, non pæana cantabant. PÆNULA. Vide [P]enula. PÆDAGOGO, Græcè [con]v[er]t[ur] [con]v[er]t[us] [con]v[er]t[us], sequor pueros, artem pædagogicam exerceo. [Se invicem pædagogantes pari custodia. In vita S. Severi Episcopi.] FR. Item [Pædagogium], rusticum, ac vile servitium. Vide [Paradogum]. Item [Pædagogium], locus, ubi pueri, sive servimorantur. Plin. epist. 7. ad Rufum sic inquit: [Puer in pædagio mixtus pluribus dormiebat.] Sed legendum est [Pædagogio]. [Pædagogium verò] proservitio, Ulpian. 1. quæsitum, de fundo instructo, & instrument. legat. [Pædagogus], Magister, qui pueros instruit, & associatur. Vide Proscholus, & Collector. in dict. [Baccalaureus]. [PEONIUS, & Pæon, ] [con]v[er]t[ur], dicebatur Apollo, quem medicum fuisse singunt Poetæ, & est etiam nomen cujusdam medici: [Verbum autem paternum solus est humanarum ægritudinum Pæonius Medicus, & sanctus ægrotæ animæ incantator. Clem. Alexandr. lib. 1. [Pædag. ] cap. 2.] Insinuare intendit, quòd sicut Pæonius, de quo Homerus Iliad. 5. inquit Plutonem sanasse; sic Verbum Patris animas nostras à Plutonis tartaro liberavit. Dicitur etiam, quòd ab illo medicoreperta fuisse pæonia herba, & tam [Pæon], quàm [Pæon] etymon trahunt ab Apolline. PAGANIA, paganismus, gentilitas, sive Idololatria. [Ut populus Dei paganias non faciat. Zacharias Papa in epist. ad Gallos,] ubi sequitur hoc vocabulum explicare, inquiens: [Qui pæganas observationes in aliqua fecerit. PAGANALIA FESTA. Vide [Septimontium]. PAGANUS. [con]v[er]t[ur], hoc vocabulum diversimodè apud Ecclesiasticos Scriptores usurpatur. Qvi-
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410 O X co [con]v[er]t[ur], that is, ear, & [water] [mercur]ious, pain. For when the harmful fluid has besieged the stronghold of the body, that is, the head, it produces the affliction of headache; but when it has invaded the ears or eyes, it turns into the oral, or ophthalmic, disease. Cassian, Collat. 14, cap. 15. OTHONE, [con]v[er]t[ur], linen, tobalia. [Othone], with which the Deacon ministers, signifies Christ’s humility, which He showed when He washed the feet of His own. S. Germanus in Theor.] FR. [Othone] without any diphthong is a plant growing in Syria, similar to eruca, with leaves often perforated, and a saffron-colored flower; for which reason some have called it anemone. Plin. lib. 27, cap. 12. But [Othone], with a diphthong at the end, means linen in Homer, Iliad. 3, where, speaking of Helen, he says: [Immediately clothed in splendid Othonis.] There Didymus the interpreter says that [Othonas] are woven from linen, others from wool, as Pollux asserts. In the Evangelist John, cap. 19, concerning the burial of Christ, these words are found: [And they bound him in linens:] the Greek text has [confessor]; the other Evangelists have [Sindonem]. Pollux placed it among linen garments. See Cæl. Rhodiginus, lib. 16, cap. 10. OVES, the laity are so called. See Laicus. OXYCRATUM, a drink of vinegar and water, translated from the Greek. [But at all other times they were content with oxycrat, and dry bread. Pallad. in Lassiaca, cap. 145.] And by the Latins it was called [P]o[s]ca. OXYPTERUS, [con]v[er]t[ur], a bird of the hawk kind.] Another body and voice belong to the eagle, and another body and voice to the oxypterus. S. Macarius, homil. 32.] In Greek it signifies one swift in flight. OXYRYNCHUS, a special form of character, concerning which Palladius, where Heraclides his interpreter thus renders it into Latin: [Likewise he wrote that hand which the Greeks call oxyryncha,] the Greek name is [con]v[er]t[ur], which is composed from [con]v[er]tus, sharp, and [con]v[er]tus, a bird [con]strum, whence it is inferred that it was a sharp, long character. FR. perhaps so named from the shape of the oblong fish, which, according to Strabo, lib. 17, is found in the Nile, and according to Aelian, lib. 12, cap. 33, 34, and 35, in the Caspian Sea, or from the name of a city; for thus also in Egypt a certain city was called, concerning which Strabo there and Stephanus on Cities testify, which was called by another name Cynopolis: ∴: Moreover the Chaldeans call a certain form of character [Strangheli], which they use in writing the titles of books, and the Greeks use nearly the same character in their ecclesiastical books, perhaps corruptly calling it thus from [Oxyryncho]. PÆ P PACATIO, release, a very barbarous word. [Without repayment of pacation. Math. Paris. in Hist. Anglica.] PATIENTIA, the garment of religious persons. See [Ar]milansa, Scapulare. PACIFICUS. See [Irenæus]. PACIS PRINCEPS. See [Irenarcha]. PACTO, a verb meaning to make a pact. [And when the army had remained there for a long time, they agreed with them concerning the castle, in the life of Charles IV.] PACTUM. See [Depactio], [Stantiæ], [Synthica], [Transactio]. [PEAN, ] [con]v[er]t[ur]. FR. A hymn sung to Apollo, just as the dithyramb was called a hymn of Bacchus. Virgil. 6. Aeneid. --------Lætumque choro pæana canentes. It also signifies a hymn in praise of the gods; thus Pindar, in his works on the praises of the gods, called it [Pæana]. Likewise, in the lessons of the Roman Breviary for the second nocturn of the Fourth Sunday of October, St. John Chrysostom, speaking of the Maccabees, says: [But going to battle, they did not raise tragedies, they did not sing paeans.] PÆNULA. See [P]enula. PÆDAGOGO, in Greek [con]v[er]t[ur] [con]v[er]t[us] [con]v[er]t[us], I follow children, I exercise the art of a pedagogue. [They were mutually acting as pedagogues with equal custody. In the life of St. Severus the Bishop.] FR. Also [Pædagogium], rustic and vile service. See [Paradogum]. Also [Pædagogium], the place where boys or servants dwell. Plin. Epist. 7 to Rufus says thus: [A boy slept among many in the pædagogium.] But it should be read [Pædagogio]. [Pædagogium moreover] means service, Ulpian. 1, question, de fundo instructo, & instrument. legat. [Pædagogus], a master who instructs and accompanies boys. See Proscholus, and Collector. in the word [Baccalaureus]. [PEONIUS, & Pæon, ] [con]v[er]t[ur], Apollo was so called, whom the poets imagine to have been a physician, and it is also the name of a certain physician: [But the Father’s Word alone is the Paeonian Physician of human ailments, and the holy enchanter of the sick soul. Clem. Alexandr. lib. 1. [Pædag.] cap. 2.] He intends to suggest that just as Paeonius, of whom Homer says in Iliad 5 that he healed Pluto, so the Word of the Father has delivered our souls from Pluto’s tartarus. It is also said that the paeonia herb was discovered by that physician, and both [Pæon] and [Pæon] derive their etymology from Apollo. PAGANIA, paganism, gentility, or idolatry. [So that the people of God may not commit paganias. Pope Zacharias in a letter to the Gauls,] where he goes on to explain this word, saying: [Whoever shall have made pagan observances in any place. PAGANALIA FESTA. See [Septimontium]. PAGANUS. [con]v[er]t[ur], this word is used in various ways by ecclesiastical writers. Qvi-
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P A Originaliter tamen Paganus à Pago deducitur, hinc paganus Pagi incola dicitur, & in hoc sensu legitur in S. Agathæ officio [Paganorum multitudo fugientes ad sepulchrum Virginis tulerunt velum ejus contra ignem.] Deinde Pagani dicti sunt inter Gentiles, qui in militia non adscribebantur. 1. 1. C. de milit. test. Et in hoc sensu Tertull. de Corona milit. inquit: Apud hunc (id est, Christum) tam miles est paganus fidelis, quam paganus est miles infidelis] quod vocabulum Paganus perperàm à Rhenano, & Pamelio pro Gentili intellectum fuit; nam hîc, & in aliis locis per paganum, eum, qui miles non est, Tertull. intelligit, ac in eodem tractatu sic ait: [Christianum hominem militiæ adscriptum, eadem pro Christi nomine præstare debere, quæ fides paga na condixit.] Hujusmodi enim verba nullo modo de Ethnico intelligi possunt; sed de paganis Christicolis, id est, qui in militia minimè sunt adscripti, quia Christianus eadem præcepta ob servare tenetur, quando militiæ adscribitur, quæ promiserat, quum paganus fuerat, id est, non miles. Et confirmatur ex eo, quòd Theodoretus, lib. 3. c. 3. de Constantio Imper. scripserat, qui, nempè, præceperat militibus suis, ut qui baptismum aspernabantur, cingulum militare deponerentur, & ad paganitatem redirent, id est, quòd non fuissent pro militibus ampliùs reputati. Processu autem temporis à Christianis Paganus appellatus deinde fuit, qui in Christiana militia non erat adscriptus, licèt alii alia afferant. Vide Baton. in Annotat. Martyr. ad diem 31. Ianuar. lit. D. FR. & uberiùs Iacobus Gotof. in not. ad Cod. Theod. in tit. de Paganis sacrif. & templ. imò D. Greg. in ejus Regist. lib. 7. epist. 55. Paganum vocat, qui in sacerdotali militia non est adscriptus, de Abrahamo enim ibi loquens, inquit: [Si ergo tantæ considerationis Paganus vir fuit, quantò magis nos, qui sacerdores dicitur, hoc facere non debemus?] Certè paganum non appellavit Gregorius Abraham, illum scilicet intelligendo fuisse idololatram, & infidelem; nam fidelis Deo extiterat; sed Paganum dicit ad contradistinctionem Sacerdotum, nam laicum fuisse designare intelligit. In sensu Idololatræ. Vide Discola. Ethnicus. Forasticus. Idolatra. Infidelis. Necrothyta. PAGARCHUS, παγαρχος, id est, pagi Princeps Justin. in Novell. PAGARE. FR. solvere, creditori satisfacere. 1. de nova, & falsa moneta. eod. tit. PAGENSIS, plebanus, Pagi incola. [Cùm ante hos annos S. Andreæ solemnitas in prima Dominica Dominici Adventus incurrisset, quidam Sacerdos, sicut Turonicæ Ecclesiæ Præceptor asserit, pagensibus suis utrasque Missas audire præcepit. Oddo Cluniacen. lib. 1.] Sumitur pro persona laicali ad distinctionem Ecclesiastici, ut suprà in dict. Paganus de Abrahamo visum est: sic in eodem sensu Gregor. Turon. lib. 10. cap. 9. inquit: [Episcopus cum Clericis, & pagensibus suis,] id est, cum Clero, & laico populo suæ P A 411 Dioecesis; nam si pro pagensibus, Pagorum incolas intellexisset, dicere debuerat; Cum clero, civibus, & pagensibus. PAGINE, & Pagineuma. In inscriptione marmorea Civitatis Leoninæ ad Vaticanum, quæ à Leone Papa IV. contra Saracenorum incursiones ædificata fuit, quod vocabulum aggerem significat. In quibus moeniis usque ad tempora Martini V. adhuc extabant XLIV. scilicet, turres, & MCCCCXLIV. pinnulæ numerabantur. FR. in qua Civitate Leonina duæ inscriptiones extabant, in una sic [* Temporibus Dom. Leonis. Q. PP. hanc pagine, & duas turres salti sine militia construxi. *] & in alia [Hanc turrem, & pagine una facta à militia capracorum tém Dom Leonis Quar. PP. Ego Agatho ei .... apud Torrig. de Crypt. Vatic. secunda impress. pag. 400. 401. & 406. PALÆSTRA. Vide Asceterium. PALÆSTINI, pop. FR. ab Ethnicis Iudæi intelliguntur. [Non alieni ab impiorum Palæstinorum moribus. Nam & illi hoc habent impietatis signum, quòd Deos esse non putent, atque hi à Græcis, atq; adeo bonis omnibus quodammodo dissentiunt; in reliquis quidem rebus umbra sua magis muti: Aristides in Biblioth. Photii tit. ex communi defensione pro Rhetorica.] Sed Palestini ab Hebræis Philisthæi intelliguntur. Vide Philistæi. PALATHA, παλαθα, massa ficorum siccorum. [Imposuit abræ suæ ascoperam vini, & vas olei, & polentam, & palathas. Iudith cap. 10] FR. de eodem vocabulo sit etiam mentio in 2. Reg. c. 16. n. 1. & 2. Item in 1. Paralip. c. 12. n. 40. PALATIUM. Vide Sarajum. Palatium vaticanum à quo Pontifice primò ædificatum fuerat. Vide Breviarium. PALEA, hic titulus sæpè in Gratiani decreto reperitur. Aliqui putant, quòd hæc dictio significet res parvi momenti; sed contrarium constat; nam decreta considerabilia, & magni ponderis ibi leguntur. Alii etymon à voce græca παλαθα, quæ res antiquas significat, deducunt, dum ibi vetusta continentur, quod videtur verisimilius: sed Palæa scribendum esset. Alii denique ab adverbio etiam græco παλιν, quod iterùm denotat, provenire existimant, quia in illis decretis replicatur idem ferè, quod in præcedenti capitulo continebatur. Opinio autem illorum, qui dicunt, quòd tales tituli sint cujusdam Cardinalis Protopaleæ, non habet ullam subsistentiam; nullum enim hoc nomine appellatum fuisse Cardinalem legitur. FR. Cotta in ejus Memorial. Iuris tit. de jurisperitis. S. Postquam, ait: Paleam fuisse Gratiani discipulum, ac ibi addidisse omne id, quod inter M. SS. sui Magistri posthuma repererat, & quòd hic Palea summaria ad Gratiani capitula præscriperat: ac pro se Cotta citat Ioannem Andreas in sua de spec. paraph. tit. de disp. & allegat. in fine, ac latè Ioannem Imolam post Salicetum in rubr. ÿ. de verbor. obligat. in 2. & 3. co-
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P A Originally, however, Paganus is derived from pagus; hence paganus is said to mean an inhabitant of a pagus, and in this sense it is read in the office of St. Agatha: [A multitude of pagans, fleeing to the tomb of the Virgin, carried her veil against the fire.] Then Pagani were said among the Gentiles of those who were not enrolled in military service. 1. 1. C. de milit. test. And in this sense Tertullian in De Corona milit. says: [With this one (that is, Christ), a faithful soldier is just as much a pagan as an unbelieving soldier is a pagan]—which term Paganus was wrongly understood by Rhenanus and Pamelius as meaning Gentile; for here, and in other places, by pagan Tertullian understands one who is not a soldier, and in the same treatise he thus says: [A Christian man enrolled in military service ought to perform for the name of Christ the same things which pagan faith had stipulated.] Such words indeed in no way can be understood of an ethnic pagan; but of pagan Christians, that is, those who are in no way enrolled in military service, because a Christian is bound to observe the same precepts when he is enrolled in military service, which he had promised when he was pagan, that is, not a soldier. And this is confirmed by the fact that Theodoret, lib. 3. c. 3. of Emperor Constantius, had written that he, namely, had ordered his soldiers that those who rejected baptism should lay aside the military belt and return to paganism, that is, that they should no longer be regarded as soldiers. But in the course of time, among Christians Paganus was then called one who was not enrolled in Christian military service, although others propose different explanations. See Baton. in Annotat. Martyr. for Jan. 31, lit. D. FR. and more fully Jacobus Gotof. in the notes to the Cod. Theod. under the title de Paganis sacrif. & templ. indeed St. Gregory in his Register, lib. 7. epist. 55, calls Paganus one who is not enrolled in priestly service; for speaking there of Abraham, he says: [If therefore a pagan man was of such consideration, how much more ought we, who are called priests, not to do this?] Certainly Gregory did not call Abraham a pagan, that is, understanding him to have been an idolater and unbeliever; for he had remained faithful to God; but he says pagan by contrast with priests, for he understands this to indicate that he was a layman. In the sense of idolater. See Discola. Ethnicus. Forasticus. Idolatra. Infidelis. Necrothyta. PAGARCHUS, παγαρχος, that is, prince of a pagus in Justin, in the Novels. PAGARE. FR. to pay, to satisfy a creditor. 1. de nova, & falsa moneta. eod. tit. PAGENSIS, parish priest, inhabitant of a pagus. [When some years ago the solemnity of St. Andrew fell on the first Sunday of Advent, a certain priest, as the Teacher of the Church of Tours asserts, ordered his parishioners to hear both Masses. Oddo of Cluny, lib. 1.] It is taken for a lay person in distinction from an ecclesiastic, as above in the entry Paganus concerning Abraham was seen; thus in the same sense Gregory of Tours, lib. 10. cap. 9. says: [The bishop with his clerics and parishioners,] that is, with the clergy and lay people of his P A 411 diocese; for if by pagenses he had understood inhabitants of pagi, he ought to have said: With the clergy, citizens, and parishioners. PAGINE, and Pagineuma. In a marble inscription of the Leonine City near the Vatican, which was built by Pope Leo IV against the incursions of the Saracens, this word signifies a rampart. In these fortifications, down to the time of Martin V, there still stood forty-four towers, namely, and 1,444 battlements were counted. FR. in which Leonine City two inscriptions stood, in one thus: [* In the times of Lord Leo, Q. PP., I built this pagine and two towers without military aid. *] and in another: [This tower, and the pagine, made as one by the militia of the he-goats, in the time of Lord Leo the Fourth, PP. I, Agatho, .... apud Torrig. de Crypt. Vatic. second edition, pp. 400, 401, and 406. PALÆSTRA. See Asceterium. PALÆSTINI, people. FR. among the Gentiles the Jews are meant. [Not unlike the customs of the impious Palestinians. For they too have this mark of impiety, that they do not think there are gods, and thus in a way they differ from the Greeks and therefore from all good men; in other matters indeed they are more mute than their own shadow: Aristides in the Bibliotheca of Photius under the title from the common defense for Rhetoric.] But the Palestinians are understood by the Hebrews to be the Philistines. See Philistæi. PALATHA, παλαθα, a mass of dried figs. [And she put on her ascoperam of wine, and a vessel of oil, and meal, and palathas. Judith ch. 10] FR. mention of this same word is also made in 2 Kings ch. 16, n. 1 and 2. Also in 1 Paralip. ch. 12, n. 40. PALATIUM. See Sarajum. The Vatican palace, by which Pontiff it had first been built. See Breviarium. PALEA, this title is often found in Gratian’s Decretum. Some think that this word signifies things of little moment; but the contrary is clear; for there decrees of great weight and importance are read. Others derive the etymon from the Greek word παλαθα, which means old things, since old matters are contained there, which seems more probable: but it should be written Palæa. Others finally think that it derives from the Greek adverb παλιν, which denotes again, because in those decrees almost the same thing is repeated as was contained in the preceding chapter. But the opinion of those who say that such titles are of some Cardinal Protopalea does not have any support; for no Cardinal is read to have been called by this name. FR. Cotta in his Memorial. Iuris, title de jurisperitis. S. Postquam, says: Palea was Gratian’s disciple, and there added all that which among the posthumous manuscripts of his Master he found, and that this Palea had written summaries to Gratian’s chapters: and in support Cotta cites John Andreas in his de spec. paraph. title de disp. & allegat. at the end, and at length John of Imola after Salicetus in the rubric of the law concerning verbal obligations, in 2 and 3. co-
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colum. Qui autem existimarunt Paleam significare rem frivolam, ac parvi momenti, ex eo inducti sunt, quia res apocryphæ non rarò afferuntur ibi, quæ palea siquidem sunt, dum subsistentiæ pondere carent; & parum refert, quòd antiquæ, ac seriæ sint, dum verisimilitudinis circumstantiis non corroborentur: cujusmodi sunt exempli gratia in cap. Osius Papa dist. 56. cujus titulus est: [Damasus Hieronymo scribit.] Damasus enim, qui tempore D. Hieronymi Romanam sedem rexerat, obiit ann. 384. Quomodo ergo hæc potuerat scribere, nempè: [Bonifacius Papa fuit filius Jocundi Presbyteri. Foelix Papa filius Foelicis Presbyteri de tit. fasciolæ. Agapitus Papa filius Gordiani Presbyteri.] si Damaso Bonifacius post triginta quinque annos successerat: nempè de anno 419. quando Bonifacius regnare coeperat. Foelix tit. fasciolæ fuit ipsemet Papa III. post Damasum 99. annis, id est, de anno 483. Agapitus per annos 151. post Damasum, quia in Pontificali Cathedra sedere coeperat anno 535. & sic de aliis ibi successivè nominatis Pontificibus, unde verba superant errores. Osius in primis non fuit Papa, & si de Osio Cordubensi Episcopo intelligatur, tempore Gratiani nomen Papæ non habebant ampliùs Episcopi: deindè valdè apocrypha res est, Pontifices Sacerdotum filios fuisse. Item Palea sæpè historiam tripartitam citat, quæ apocrypha reputatur, de qua D. Anselmus Lucensis Episcopus in ejus Apologet. I. n. 17. inquit: [Quòd verò in Historia tripartita legitur &c. Hoc autem nil nobis adversatur, cùm B. Gregorius eandem historiam mendosam, & à Romana Ecclesia repudiatam affirmet.] Quare imperitè nimis aliqui, ex supradicta Paleæ authoritate apocrypha, decepti asseruere Damasum Gesta Romanorum Pontificum scripsisse, quod nullo modo probatur. Blondus enim in primis, lib. 10. decad. 1. sic affirmat: [Petrus Gulielmus Lateranensis Ecclesiæ Bibliothecarius, omnium est antiquissimus, quos de rebus gestis Ecclesiæ, & Romanorum Pontificum ordine videmus scripsisse.] Atque Baronius, ann. 69. ait: [Hæc accepta esse noscuntur ex libro vulgato nomine Damasi de Romanis Pontificibus; sed à diversis Auctoribus (ut verius puto) collecto] Item Bellarminus de Scriptoribus Ecclesiasticis in Damaso: [Tribuitur S. Damaso liber de vitis Pontificum, qui extat in primo tomo Conciliorum; sed liber ille est Anastasii Bibliothecarii, non Damasi, ut notum est.] Philippus tamen Labbè de Scriptoribus Eccles. in Damaso, ex eo inducitur contrarium asserere, quia testatur se vidisse M. S. codicem optimæ notæ tempore Caroli Magni exaratum, in quo vitæ illæ Damaso jam tribuebantur, antequam haud natus esset Anastasius. At in primis iste Eruditissimus contra proprium stylum talia adducit; nam quando m. ss. citat, solet illa semper, ubinam reperiantur, manifestare, hoc autem m. s. ubi extet, non exprimit. Secundò in characteribus antiquis sæpè Antiquarii falluntur, & in diversis sæ-
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column. But those who thought that Palea signified something frivolous and of little importance were led to that conclusion because apocryphal matters are often cited there, which are indeed like chaff, being devoid of substantial weight; and it matters little that they are ancient and serious if they are not supported by circumstances of credibility. Of this kind are, for example, in cap. Osius Papa dist. 56, whose title is: [Damasus writes to Jerome.] For Damasus, who governed the Roman see in the time of St. Jerome, died in the year 384. How then could he have written this, namely: [Pope Boniface was the son of the priest Jocundus. Pope Felix was the son of the priest Felix, of the title of Fasciola. Pope Agapitus was the son of the priest Gordian.] if Boniface had succeeded Damasus thirty-five years later, namely in the year 419, when Boniface began to reign? Felix of the title of Fasciola was himself Pope III, 99 years after Damasus, that is, in the year 483. Agapitus, 151 years after Damasus, because he had begun to sit on the pontifical chair in the year 535; and so on with the other pontiffs named there in succession, from which the words overcome the errors. Osius in the first place was not a pope, and if the Bishop Osius of Corduba is meant, in the time of Gratian the bishops no longer had the name pope. Secondly, it is a very apocryphal thing that pontiffs were sons of priests. Likewise Palea often cites the Tripartite History, which is regarded as apocryphal; concerning which St. Anselm, Bishop of Lucca, in his Apologet. I, no. 17, says: [As for what is read in the Tripartite History, etc., this does us no harm, since Blessed Gregory affirms that the same history is corrupt and rejected by the Roman Church.] Wherefore some, too ignorant, deceived by the aforesaid apocryphal authority of Palea, have asserted that Damasus wrote the Deeds of the Roman Pontiffs, which is by no means proved. For Blondus, first of all, in book 10, decade 1, affirms thus: [Peter William, librarian of the Lateran Church, is the most ancient of all whom we see to have written in order about the deeds of the Church and of the Roman Pontiffs.] And Baronius, in the year 69, says: [These are known to have been taken from a book commonly called that of Damasus on the Roman Pontiffs; but collected by various authors, as I believe more truly.] Likewise Bellarmine, in On Ecclesiastical Writers, under Damasus: [A book on the lives of the Pontiffs is attributed to St. Damasus, which is found in the first volume of the Councils; but that book is by Anastasius the Librarian, not by Damasus, as is well known.] Philip Labbè, however, in On Ecclesiastical Writers, under Damasus, is induced from this to assert the contrary, because he says that he saw a manuscript codex of excellent quality, written in the time of Charlemagne, in which those lives were already attributed to Damasus, before Anastasius had even been born. But first of all this very learned man, contrary to his own style, adduces such things; for when he cites manuscripts, he usually always makes clear where they are to be found, but he does not specify where this manuscript exists. Secondly, in ancient characters Antiquarii often make mistakes, and in various sa-
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PA finem imponendo; ad alias Paleæ implicantias redeamus. Ait enim D. Gregorius in, can. Men- nam 2. quæst. 5. [Vulgarem denique, & nulla canonica sanctione sultam legem, serventis, sci- licet, sive frigidæ aquæ, ignitique ferri conta- ctum, aut cujuslibet popularis intentionis: (quia fabricante hæc sunt omnino facta invidia) nec ipsum exhibere, nec aliquo modo te volumus postulare; imò Apostolica authoritate prohibe- mus firmissimè. ] Si hæc tam rigorosè à Sanctis Patribus prohibita erant, ut diximus in d. Iudex compurgationis. Iuramentum. Missa Iudicii, & in dict. Purgator agemus etiam: quomodo Palea in eadem 2. quæst. 5. subjungit, quòd Triburiensis Synodus, quæ per duo sæcula post D. Gregorium (intelligo priorem Synodum) celebrat a uerat, talia juramenta in certis ca- sibus asserat ordinare? Hoc siquidem nonnisi apocryphum esse dicere oportet. Et sic in aliis decretis ab eo adductis, quod esset longum re- ferre, & censuris notare. Quin & ipsius Gratia- ni, qui fuit Casmensis Monachus Monasterii S. Procli, patria Tuscus, & Bononiæ Decreta- lium Professor, de anno 1151. colligere cæperat ad componendum ejus volumen Decretorum, ac de anno 1561. terminaverat, ut Author est Cherubinus Ghirardaccius in sua hist. Bonon. par. 1. lib. 2. & 3. & Glossa in 5. forma Apostolo- rum. 2. quæst. 6. licet in corpore habeatur de an- no 1165. de qua re diffusè Cald. in procem. de- cretal. 3. col. Card. Alex. in præfat. decreti in principio, Gratiani inquam, opiniones non so- lent acceptari, & in multis reprobantur. Idem Card. Alexandr. loc. cit. & Felinus in, c. 2. col. 24. de rescriptis, August. Barbos. in procem. Colle- ctan. num. 8. Quare multò magis improbanda sunt asserta Paleæ decreta. Vide Canon. PALFREDUS, equus cursor. [Miserunt prædi- cto nobili viro per quemdam familiarem suum palefredum albissimum. Guilielmus Tyrius de bello sac. lib. 13. c. 23.] Ab aliquibus tamen Pali- fridus scribitur, & ab aliis Palfredus. PALERGIUM, apud Anastas. Biblioth. sed scribi debet Perergium ex græco παδρερον, quod appen- dix, & corollarium significat. PALESTES, græca vox παλαισι, qua utitur D. Hieronymus in, c. 40. Ezechielis: significat men- suram unius palmi minoris, ex quatuor geome- tricis digitis constantis. PALIFICO, palàm facio, & manifesto. [Vitam, ordinationem, nec non & obitum sacratissimum qualicumque stylo palificare gestientes. In vita S. Severi Ravennatis Archiepisc. M. S. quæ in Bi- bliotheca Vallicellæ de Urbe conservatur. PALIFICO, id est palismunio. Vide Paxillo. PALIFRIDUS. Vide Palefredus. Pali Termales, confinia, & termini. [Palos termales sigitis Deo. Tertull. de jejun. cap. 11.] Ubi metaphoricè de Deorum potentia limitata ad peculiares res loquitur. PALLA, pars corporalis, sive parvum corporale, quo calix cooperitur: dicitur Palla à Palliando, PA 413 quæ Animetta etiam appellatur; quia in corpo- rale, quasi anima in corpore includitur. Anti- quitus tegebatur calix eodem corporale, ut di- ctum est in dict. Corporale. Unde Pallacorpora- lis dicebatur; nam nomen Pallæ simpliciter si- gnificat Altaris mappam, quæ debet esse linea, & non bombycina, ut instruunt Rubricæ. Scri- bit Franciscus Hallier in lib. de electionibus, & ordinationibus, quòd quando pueri ab eorum parentibus offerebantur alicui Ecclesiæ, invol- vebantur in mappis Altaris, & sic remanebant oblati in servitium illius Ecclesiæ, sive Mona- sterii. De hac cæremonia sit mentio etiam in c. 54. Regulæ S. Benedicti his verbis: [Si quis fortè de nobilibus offert filium suum Deo in Monasterio, si ipse puer in minoritate est, paren- tes ejus faciant petitionem, quam suprà dixi- mus, & cum oblatione ipsam petitionem, & ma- num pueri involvant in palla altaris, & sic eum offerant.] Ac eadem functio specificatur in can. præsens 20. quæst. 3. Ubi pater de nullitate pro- fessionis filii sui in Religione inter alia allegabat, quòd: [Neque ego pater ejus palla altaris indu- tum illum obtuli.] Et eodem modo fiebant oblationes Ecclesiæ de rebus stabilibus: sic enim legitur in donatione Tertulli favore Monasterii Casmensis: [Atque per pallam altaris S. Joannis Baptistæ, eidemque Patri obtuli, &c.] Ubi se- quuntur ejus stabilium donationes. In Archivio Cathedralis Viterb. inveni scriptum, quòd fide- les ponebant super caput Altaris pallam in præ- sentia Archipresbyteri, & sic constituebantur oblati, & eorum bona S. Laurentio offerebant. De Palla calicis. Vide Animetta. Calix. Corporale. Cætera. Vide Linostima. PALLIA. FR. forrassè Altaris frontispicium, sive culcitra. [Duodecim pallias, quæ pendent sub arcis, unà cum velo serico, quod habet historiam Nativitatis Domini. Apud Torrigium de Crypt. Vatican. impress. 2. pag 505. PALLIO. FR. verbum, abscondo, tego:] Tu er- go, quod factum est, si studeas palliare, ut id in confusionem tuam, & ad Sedis Apostolicæ opprobrium non redundet. De auctoritate, & usu Pallii, cap. 3. Ad palliandum tantæ præsum- ptionis excessum, lib. 5. decretal. tit. 31. c. 11. Se- cundò autem dicimus non licere, ne viam ape- riamus iis, qui pravitatem suam satagunt pallia- re, lib. 3. decretal. tit. 12. cap. ult. PALLIOLUM. Vide Birrus. PALLIUM, sacrum insigne à Pontifice Patriarchis, Metropolitis, arque Archiepiscopis concessum, ab Altari, sub quo corpora Principum Aposto- lorum quiescunt, desumptum, ac loco superhu- meralis Summi Sacerdotis antiquæ Legis succes- sum, ut inquit Durand. in ejus Rationale, lib. 3. cap 17. à Græcis παροφέων dicitur. Vide in dict. Evangelium. S. Simon Thessalonicon. & à Latinis Stola Apostolatus, Stola Archiepiscopatus, Stola Pontificalis appellatur. Vide etiam Psachnion. Texitur autem ex candida lana cum aliquibus ni- gris crucibus, quæ tamen Cruces antiquitus erant ru-
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PA to bring it to an end; let us return to other implications of Palea. For D. Gregory says in can. Men- nam 2. quaest. 5: [Finally, the common law, and one supported by no canonical sanction, namely, the use of cold water or red-hot iron, or any popular ordeal: (because these things were altogether brought about by the contrivance of envy) we do not wish you either to produce it or in any way to demand it; indeed, by Apostolic authority we most firmly forbid it.] If these things were so rigorously prohibited by the Holy Fathers, as we said in the said Judex compurgationis . Iuramentum . Missa Iudicii , and in the said Purgator we shall also discuss: how is it that Palea, in the same 2. quaest. 5, adds that the Triburian Synod, which was celebrated two centuries after D. Gregory (I mean the earlier Synod), asserts that such oaths were ordered in certain cases? This, indeed, must be said to be nothing but apocryphal. And so too in the other decrees cited by him, which it would be too long to recount and note with censures. Nor should the opinions of Gratian himself, who was a monk of Casim from the Monastery of S. Proculus, a Tuscan by birth, and professor of Decretals at Bologna, who had begun to compile by the year 1151 for the making of his book of Decrees, and had finished by the year 1161, as the author is Cherubinus Ghirardaccius in his hist. Bonon. par. 1, lib. 2 and 3, and the Gloss on the 5th form of the Apostles, 2. quaest. 6, although in the body it is given as from the year 1165, concerning which matter Calderinus speaks at length in the proem of the Decretals, 3 col.; Cardinal Alexander in the preface to the Decree at the beginning; Gratian, I say, are not usually accepted, and in many things are rejected. The same Cardinal Alexander, loc. cit., and Felinus in c. 2, col. 24, de rescriptis, Augustinus Barbosus in the proem of the Collectanea , no. 8. Therefore, much more should the statements of the decrees attributed by Palea be disapproved. See Canon. PALFREDUS, a riding horse. [They sent to the said nobleman, through one of his household, a very white palfrey. William of Tyre, de bello sac. lib. 13, c. 23.] By some, however, it is written Palifridus , and by others Palfredus . PALERGIUM, in Anastasius the Librarian; but it should be written Perergium , from the Greek παρέργον, which signifies an appendix and a corollary. PALESTES, the Greek word παλαισι, used by St. Jerome in c. 40 of Ezekiel: it signifies the measure of a smaller palm, consisting of four geometric fingers. PALIFICO, to make public and manifest. [Desiring to make known by whatever style the life, ordination, and most sacred death of Severus, Archbishop of Ravenna, in a manuscript preserved in the Library of Vallicella in the City.] PALIFICO, that is, to fortify with stakes. See Paxillo . PALIFRIDUS. See Palefredus . Pali Termales, boundaries and termini. [Set up thermal stakes to God. Tertullian, de jejun. cap. 11.] Where he speaks metaphorically of divine power limited to particular things. PALLA, the corporal cloth, or small corporal, with which the chalice is covered: it is called Palla from palliando , also called Animetta ; because it is enclosed in the corporal, as it were soul in body. In ancient times the chalice was covered with the same corporal, as was said in the said Corporale . Hence it was called the Palla corporalis ; for the word Palla simply signifies the altar cloth, which ought to be linen, not silk, as the rubrics teach. Francis Hallier writes in his book de electionibus et ordinationibus , that when children were offered by their parents to some church, they were wrapped in the altar cloths, and thus remained offered for the service of that church or monastery. Mention of this ceremony is also made in c. 54 of the Rule of St. Benedict, in these words: [If by chance one of the nobility offers his son to God in the monastery, if the boy is still a minor, his parents shall make the petition which we have mentioned above, and with the offering wrap that petition and the hand of the boy in the altar cloth, and so offer him.] And the same rite is specified in can. praesens 20. quaest. 3. There the father, arguing among other things for the nullity of his son’s profession in religion, alleged that: [Nor did I, his father, offer him clothed in the altar cloth.] And in the same way offerings to the Church of immovable property were made: for thus it is read in the donation of Tertullus in favor of the Monastery of Casim: [And through the altar cloth of St. John the Baptist, I offered it to the same Father, etc.] There follow his donations of property. In the archive of the Cathedral of Viterbo I found it written that the faithful placed the altar cloth on the head of the altar in the presence of the archpriest, and thus they were constituted as offerings, and they offered their goods to St. Lawrence. On the chalice pall. See Animetta . Calix . Corporale . The rest. See Linostima . PALLIA. FR. perhaps the altar front, or cushion. [Twelve hangings which hang beneath the arches, together with a silk veil which has the history of the Nativity of the Lord. In Torrigius, de Crypt. Vatican. printed ed. 2, p. 505.] PALLIO. FR. a verb, to hide, to cover:] Therefore, if you are trying to palliate what has been done, so that it may not redound to your confusion and to the reproach of the Apostolic See. De auctoritate, et usu Pallii , cap. 3. To palliate such an excess of presumption, lib. 5, decretals, title 31, c. 11. But secondly we say that it is not permitted, lest we open a way for those who strive to palliate their wickedness, lib. 3, decretals, title 12, last chapter. PALLIOLUM. See Birrus . PALLIUM, the sacred insignia granted by the Pontiff to patriarchs, metropolitans, and archbishops, taken from the altar beneath which the bodies of the Princes of the Apostles rest, and succeeding to the superhumeral of the High Priest of the Old Law, as Durandus says in his Rationale , lib. 3, cap. 17; among the Greeks it is called παροφέων. See in the said Evangelium . St. Simon of Thessalonica. And among the Latins it is called the Stole of the Apostolate, the Stole of the Archbishopric, the Pontifical Stole. See also Psachnion . It is woven from white wool with some black crosses, which however in ancient times were ru-
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PA rubræ. [Super hæc omnia Summo Pontifici propter Apostolicam vicem pallii honor decernitur, quod genus indumenti Crucis signaculum purpureo colore exprimit, ut ipso indutus Pontifex à tergo, & pectore Crucem habeat. Raban. de ordin. antiph.] Cujus partes ab Innocentio III. de offic. Miss. egregiè describuntur, nimirum: [Pallium illud, quo majores Episcopi utuntur, est de candida lana contextum, desuper habens circulum humeros constringentem, & duas lineas ab utraque parte pendentes, quatuor Cruces purpureas ante, retro, à dextris, & à sinistris; sed à sinistris duplex est, & simplex à dextris. Tres etiam acus aureæ insiguntur pallio ante pectus, super humerum, & post tergum, super dexterum humerum non insigitur. Hæc quælibet acus præiosum continet lapidem.] FR. appellatur Pallium à Petro Damiano Tribalthon, quia trium colorum erat in symbolum Sanctissimæ Trinitatis. [Pallium tribalthon nuncupatur ; trium, quippè, colorum est, & balton &c. lib. 4. epist. ad Episcopos, epist. 7. tom. 1.] Magnus verò Constantinus Lorum, & Superhumerale illud appellat. [Necnon & superhumerale, videlicet, lorum, quod Imperiale circundare assolet collum, in can. Constantinus, dist. 96.] Sed non Phrygium, ut Baronius autumat; de quo nos in dict. Mitraegimus. Pallium est plenitudinis Officii Pontificalis insigne, lib. 5. decretal. tit. 33. cap. 23. Quod Patriarchæ suis suffraganeis concedere possunt. Ibidem. : Pallium mysticè denotat ovem, quæ perierat, ac inventa super humeros Pastoris dilecti posita fuit: [Episcopi humerale ex lana, non ex lino, significat pellem ovis errantis, quam Dominus humeris suis sustulit. Isidor. Pelusiot. lib. 1. epist. 136.] Quod ideò ex lana nonnullorum agnorum candidorum conficitur, qui in festo S. Agnetis, & in ejus Ecclesia posita in via Numentana à Canonicis Regularibus, S. Salvatoris nuncupatis, ibi commorantibus, duo numero pro canone quotannis Lateranensi Basilicæ contribuuntur. Iraque præfatae S. Agnetis Abbas peracta Missa cantata, hos agnos super Altare collocatos, ac floribus coronatos benedicit, qui deindè nomine Lateranensium Canonicorum ab eorum Cæremoniarum Præceptore recipiuntur, qui Mansionario tradit: hic eos superponit equo, qui tapeto coopertus super serica pulvinaria jacentes defert, & ad Pontificis pedes offert, qui solita benedictione eos signat. Tunc Apostolicorum Subdiaconorum Camerarius illos desumit, & Monialibus alicujus Monasterii ad placitum Sanctissimi nutriendos tradit. FR. Ordo Romanus à Georgio Cassandro Coloniæ de anno 1561. impressus, pag. 65. hæc habet: [Fertur, quod antiquitùs nutriebantur candidi Agni sine macula per Moniales albas Monasterii S. Andreæ propè S. Marcellum de Urbe, & in Dominica in albis, dùm canebatur Agnus Dei, circuibant Agni hujusmodi Altare Sancti Petri.] : Cura verò texendi, & ornandi pallia ad Subdiaconorum Apostolicorum Decanum spectat; PA quæ perfecta deindè Canonico Altaristæ Basilicæ Vaticanæ ille consignat; & in primis Vesperifesti SS. Petri, & Pauli super sepulcra eorumdem Sanctorum collocantur, ibique per totam illam noctem manentia, ac sequenti die extracta, Canonicis ejusdem Vaticanæ Sacristiæ Præfectis traduntur, ut inter sacras reliquias asserventur, quæ postmodum exigente opportunitate ab Apostolicis Subdiaconis postulantur. Vide Altarista. Pallium Archiepiscopus, seu ejus procurator à Decano Sacri Collegii, & ex singulari favore à Papa aliquando accipit. FR. Pro quo nihil ab accipientibus solvendum est. Baron. ann. 565. num. 58. an. 743. num. 8. & seqq. : Vide etiam Pastellus. Papa autem, quia plenitudinem potestatis à Deo immediatè recipit, ideò in ejus consecrationis die, in principio ejusdem solemnis Missæ, peracta confessione, suis manibus ex Altari pallium desumit, quo tradito Sac. Collegii Decano, hic ei imponit, dicens: [Accipe pallium sanctum plenitudinem pontificalis officii &c.] Solo Summo Pontifici dicitur Accipe: nam cæteris dicitur: [Tradimus tibi pallium de Corpore B. Petri sumptum in plenitudinem Pontificalis dignitatis.] Mysterium autem trium aurearum acuum sic Gemin. lib. 1. cap. 22. explicat, inquiens: [Spinulæ, quibus pallium affigitur, sunt clavi, quibus Corpus Christi cruci affigitur.] Quomodo autem in aliis solemnitatibus Papa induitur Pallio Vide Fanon. Pallii usum initium habuisse à S. Lino Papa I. asserit Reverendissimus Marcellus in suo Cærem. lib. 1. cap. 8. & pro se testimonia S. Maximi hom. de Vest. Sacerd. Eusebii Cæsariensis ferm. de Epiph. adducit; sed in S. Maximi opere asserta homilia, & in Eusebii scriptis sermo de Epiphania non extant. Rupertus verò pallium introductum ab Apostolis fuisse ait. FR. si non æquivocaverat Rupertus, non de pallio Pontificali, sed de pallio indumentali, quo in primitiva Ecclesia utebantur Christiani, hunc Auctorem intellexisse fatendum est, de quo pallii usu disertè egit Baronius ann. 57. nu. 91. 94. 95. 96. Quo hodie Monachi utuntur. Ibid. nu. 97. Certum quidem est, ut idem Cardinalis affirmat ann. 336. n. 63. quòd usque ad annum 32. imperii Constantini Magni nullibi de pallio Pontificali fit mentio, nec imaginabile est Apostolos talia exercuisse, dum nec litteraliter, nec interpretativè apud ullum probatum, & antiquum Auctorem colligi potest. Præterquamquòd Baronii attestatio prædicta concordat cum can. Constantinus supra relato. : Licet autem soli Patriarchæ, & Metropolitæ habeant pallii usum, tamen reperiuntur nonnulli Episcopi simili privilegio decorati, ut sunt, exempli gratia, Episcopus Lucensis in Hetruria ex concessione Gregorii VII. Ticinensis, sive Papiensis ex indulto Anastasi III. & Veronensis ambo in Lombardia; ex epistola enim Gregor. VII. Brunoni Veronensi Episcopo scripta habetur illi usum pallii concessisse. Item Episcopo Hostiensi S. Marcus Papa concesserat pallium. Baron. ann. 336. num. 63. Episcop
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PA red. [Above all these things, a pallium is conferred on the Supreme Pontiff on account of the Apostolic office, a vestment whose kind expresses the sign of the Cross in purple color, so that the Pontiff, when vested in it, may have the Cross at his back and on his breast. Raban. de ordin. antiph.] Its parts are excellently described by Innocent III in De offic. Miss., namely: [That pallium, which the greater Bishops use, is woven of white wool, having above a circle binding the shoulders, and two bands hanging down on either side, with four purple crosses, before, behind, at the right, and at the left; but on the left there is a double one, and on the right a single one. Three golden pins are also placed on the pallium, before the breast, over the shoulder, and behind the back; none is placed over the right shoulder. Each of these pins contains a precious stone.] It is called by Peter Damian a Tribalthon pallium, because it was of three colors, as a symbol of the Most Holy Trinity. [It is called the pallium tribalthon; for it is of three colors, and balton, etc. lib. 4, epist. ad Episcopos, epist. 7, tom. 1.] But Constantine the Great calls it a lorum and that superhumeral. [And also the superhumeral, namely, the lorum, which is accustomed to surround the imperial neck, in can. Constantinus, dist. 96.] But not a Phrygian cap, as Baronius thinks; concerning which we treated under the entry Mitra. The pallium is the emblem of the fullness of the Pontifical office, lib. 5 decretal., tit. 33, cap. 23. The Patriarchs can grant it to their suffragans. Ibid. It mystically signifies the sheep that had perished and, when found, was placed on the shoulders of the beloved Shepherd: [The bishop’s shoulder-band of wool, not of linen, signifies the fleece of the wandering sheep, which the Lord lifted onto His shoulders. Isidor. Pelusiot. lib. 1 epist. 136.] For this reason it is made of wool from certain white lambs, which on the feast of St. Agnes, and at her church situated on the Via Nomentana, by the Regular Canons called of St. Savior, dwelling there, are annually contributed in the number of two as the canon due to the Lateran Basilica. Therefore the abbot of the aforesaid St. Agnes, after the sung Mass has been completed, blesses these lambs, placed on the altar and crowned with flowers; then they are received in the name of the Lateran Canons by their Ceremonies Master, who hands them to the Mansionary; this one places them on a horse, which, covered with a cloth and lying on silk cushions, carries them, and offers them at the Pope’s feet, who marks them with the customary blessing. Then the Camerarius of the Apostolic Subdeacons takes them down and delivers them to nuns of some monastery to be raised at the pleasure of the Most Holy Father. FR. The Roman Order printed at Cologne by Georg Cassander in 1561, page 65, says this: [It is said that in ancient times white lambs without blemish were nurtured by the white nuns of the monastery of St. Andrew near St. Marcellus in the City, and on Low Sunday, while the Agnus Dei was being sung, such lambs would go around the altar of St. Peter.] The care of weaving and ornamenting the pallia belongs to the dean of the Apostolic Subdeacons; PA when finished, he then delivers them to the Canon Altarist of the Vatican Basilica; and first at First Vespers of the feast of SS. Peter and Paul they are placed over the tombs of those same saints, and remaining there throughout that whole night, and taken out the next day, they are handed over to the Prefects of the Vatican Sacristy Canons, so that they may be kept among the sacred relics, and afterward, when opportunity requires, they are requested by the Apostolic Subdeacons. See Altarista. The Archbishop, or his procurator, receives the pallium from the Dean of the Sacred College, and sometimes by special favor from the Pope. FR. For which nothing is to be paid by the recipients. Baron. ann. 565, no. 58; ann. 743, no. 8, and following: see also Pastellus. But the Pope, because he receives the fullness of power immediately from God, therefore on the day of his consecration, at the beginning of the solemn Mass itself, after the confession has been completed, with his own hands he takes the pallium from the altar, and, having handed it to the Dean of the Sacred College, the latter places it upon him, saying: [Receive the holy pallium, the fullness of the pontifical office, etc.] To the Supreme Pontiff alone is it said, Receive; for to the others it is said: [We deliver to you the pallium taken from the Body of Blessed Peter, in the fullness of Pontifical dignity.] The mystery of the three golden pins Geminus explains thus in lib. 1, cap. 22, saying: [The little spikes by which the pallium is fastened are the nails by which the Body of Christ is fastened to the Cross.] How the Pope is vested with the pallium in other solemnities, see Fanon. Reverend Marcellus asserts that the use of the pallium began with St. Linus, Pope I, in his Cærem. lib. 1, cap. 8, and for support he adduces testimonies from St. Maximus, hom. de Vest. Sacerd., and Eusebius of Caesarea, serm. de Epiph.; but in the work of St. Maximus the cited homily does not exist, nor in Eusebius’s writings a sermon on Epiphany. Rupertus, however, says that the pallium was introduced by the Apostles. FR. If Rupertus was not equivocating, one must admit that he was speaking not of the pontifical pallium, but of the vesting pallium, which Christians used in the primitive Church; this author is to be understood in that sense, and Baronius dealt clearly with this use of the pallium in ann. 57, nos. 91, 94, 95, 96. It is used today by monks. Ibid. no. 97. It is certainly true, as the same Cardinal affirms in ann. 336, no. 63, that up to the 32nd year of the reign of Constantine the Great there is nowhere any mention of the pontifical pallium, nor is it conceivable that the Apostles practiced such things, since neither literally nor by interpretation can it be gathered from any approved and ancient author. Moreover, the aforesaid statement of Baronius agrees with the above-mentioned canon Constantinus. Although only Patriarchs and Metropolitans have the use of the pallium, nevertheless some Bishops are found adorned with a similar privilege, such as, for example, the Bishop of Lucca in Etruria by concession of Gregory VII, the Bishop of Pavia, or Ticinum, by the grant of Anastasius III, and both those of Verona in Lombardy; for from a letter of Gregory VII written to Bruno, Bishop of Verona, it is found that he granted him the use of the pallium. Likewise Pope St. Mark had granted a pallium to the Bishop of Ostia. Baron. ann. 336, no. 63. Bisho
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P A scopo Bambergiensi in Germania, ex concess. Leonis IX. Doliensi Episc. po in Gallia, ex concess. Pelagii I. Augustodunensi, ex concess. Gregor. Magni, ex eo quia cooperavit in conversione Catholica totius Angliæ, auxiliando, nempè, Augustinum ab eodem D. Gregorio ad hunc fi- nem ibi missum. FR. Pallium non fertur nisi in certis solemnitatibus, can. contra morem, dist. 100. quæ exprimuntur in Glossa in, can. ad honorem, de authorit. & usu pallii. Ubi etiam tradit formam in collatione ejusdem: ∴: Sed Pontifex Romanus ubique, & in omni tempore utitur pallio, lib. 1. decretal. de authoritate, & usu pall. can. ad honorem. FR. Non potest pallium aliis commodari, lib. 1. decretal. tit. 8. cap. 2. Nec uni concesso, intelligitur etiam successori donatum; sed semper novus Archiepiscopus debet illud postulare à Sede Apostolica. Baron. an. 432. n. 9. & Sac. Congregat. Rituum, 4. Mart. 1606. Blondus decad. 1. lib. 2. ex testimonio Agnelli Ravennatis ejusdem Ecclesiæ antiqui scriptoris, hæc refert: {Ornavit Valentinianus Imperator Ioannem E- piscopum Ravennaten. pallio ex candido lana confecto, quo solus tunc Imperator uteretur. Quod quidem superbiæ incentivum effecisse vi- demus, ut Episcopi Ravennates eas habuerint cum Pont. paritatis contentiones, de quibus suo tempore dicemus.} Quod tamen Baronius ne- gat dicto anno 432. num. 91. Ecclesiastici Imperii Electores si carent pallio, non possunt eligere, nec consecrare Imperatorem. {Conradus Imp. &c. qui mox ad palatium Aquis veniens, à prædicto Cardinali (nam Coloniensis, qui id facere jure de- buerat, noviter inthronizatus pallio carebat) co- operantibus Coloniensi, & Trevirensi Archiepi- scopis cum cæteris Episcopis in Regem ungitur. Otto Frisingen. lib. 7. cap. 22. ∴: Functiones Epi- scopales minimè exercere potest Archiepisco- pus, antequam pallium recipiat, can. nisi specia- lis, de authoritate, & usu pallii, can. quod sicut, &, can. specialis, de elect. Et hoc currit à die ejus consecrationis, etsi jam antea in Episcopum esset consecratus, à die tamen confirmationis intelli- gitur; aliter in poenas cadit, quæ in can. quoniam. dist. 100. continentur. Quod verò limitatur, quando in aliena Diocesi tanquam simplex Epi- scopus munera episcopalia de licentia Ordinarii loci exercere vellet. Auctores apud Matthæum Paulum Leonem in tract. de Authoritate, & usu pallii Pontificii. Ubi etiam sustinet, quòd quan- do privilegium deferendi pallium est locale, & non personale, uti sunt Episcopatui concessa, de quibus aliquos numeravimus suprà; hi enim possent munera Episcopalia liberè exercere ante obtentum pallium; itaque poenæ in canone con- tentæ solùm in Archiepiscopos, & alios Primates tendunt, qui non gaudent privilegio locali. Si pallium deperdi contigerit, tunc Archiepiscopus non posset ex se aliud formare; sed denuò à San- cta Sede aliud impetrare teneretur, ut nostris tem- poribus Manfredoniensi Archiepiscopo accidit, cui quia à pyratis infidelibus pallium depræda- P A 415 tum fuerat, tunc ad Urbanum VIII. pro alio re- currere necesse fuit, & in tali casu Papa ex gratia vivæ vocis oraculo illud concedere solet. Quan- do Archiepiscopus sua Sede relicta ad alium Epi- scopatum descendit, tunc uti Episcopus pallio ampliùs frui non potest. Sac. Rit. Congreg. 16. Octobr. 1604. Si Archiepiscopus in propria Pro- vincia moritur, tunc pallio indutus sepeliri de- bet; at extra Provinciam obiens, cum pallio sub capite sepelitur. Castal. in praxi cæremon. lib. 1. sect. 10. num. 2. Abusus autem pallii inter Græcos dupliciter notatur, primò, quòd solent ex serico illud contexere, cùm ex lana fieri deberet, ut Græcusmet Auctor Simon Thessalonicensis fate- tur, his verbis: {Ideò enim ex lana quoque te- xitur, quoniam erraticam ovem, id est, naturam nostram signat.} Et licèt Joannes Diaconus in vita S. Gregor. Papæ dicat præfatum Pontificem candido, byssinoque pallio usum fuistè, vel de- bet intelligi de tegumento, vel si de pallio Ponti- ficali loquatur, fuisse lana mixtum indubitanter intelligere oportet. Secundus Græcorum abu- sus est, quòd omnes locorum Ordinarii illud de- ferant, quum hic illaudatus mos antiquæ eorum Ecclesiæ omninò adversetur; illorum enim Pa- triarcha, quotiescumque cessabat schisma, tunc semper pallium à Romano Pont. poscebat; unde Luitprandus in sua legatione inquit: {Vidimus Constantinopolitanum Episcopum pallio non uti, nisi Sancti Patris nostri permisso.} Subjun- gitque, quòd temporibus Theophylacti Eunu- chi, & Constantinopolitani Patriarchæ, qui vio- lenter à Pontifice Rom. pro se, & successoribus fe- rendi pallium sine Sedis Apostolicæ licentia in- dultum extorserant, atque extunc talem abusum coepisse, nimirum: {Ex quo turpi commercio vituperandus mos inolevit, ut non solùm Patri- archæ, sed etiam Episcopi totius Græciæ palliis utantur.} FR. indultum fuit Joannis Papæ XI. nam Albericus Romæ Tyrannus violenter pro hac concessione Pontificem coegit, dùm in car- cere illum inclusum arctaverat. Baron. an. 934. num. 1. ∴: Constat item, quòd Justinianus suam patriam privilegiis nobilitare cupiens, quam Ju- stinianam Civitatem appellaverat, Agapitum Papam I. rogaverat, ut illius Civitatis Episcopo pallium concederet. Baron. an. 535. n. 55. Quod tamen, ne in hoc præjudicium Metropolitanis fieret, concedere recusavit. Baron. ibid. num. 57. & 58. Sed Vigilius deinde Papa crebris instantiis molestatus concesserat. Baron. ibid. num. 56. De quo indulto etiam D. Gregorius, lib. 4. epist. 15. mentionem facit; atque vigore hujusmodi Ro- manæ Sedis privilegiorum, usque ad præsens illa Justiniana Civitas à Patriarcha Constantinopo- litani jurisdictione exempta existit. FR. Quo verò ad Patriarcharum auctoritate concedendi eorum suffraganeis pallium, intelligitur facultas hæc, si acceperint Patriarchæ à Pontifice pal- lium cum solito fidelitatis juramento &c. ut cau- tum est in cap. Antiquæ, de privil. & excess. in, lib. 5. decretal. ∴: Pallium verò, de quo Tertullianus tra-
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P A to the Bambergians in Germany, by concession of Leo IX.; to the bishop of Doli in Gaul, by concession of Pelagius I.; to the Augustodunense, by concession of Gregory the Great, for the reason that he cooperated in the conversion of all England to the Catholic faith, namely by assisting Augustine, whom the same Lord Gregory had sent there for this purpose. FR. The pallium is not worn except on certain solemnities, canon contra morem, dist. 100, which are expressed in the Gloss on canon ad honorem, de authorit. & usu pallii. There too is given the form for conferring it: ∴ But the Roman Pontiff uses the pallium everywhere and at all times, lib. 1 decretal. de authoritate, & usu pall., canon ad honorem. FR. The pallium cannot be loaned to others, lib. 1 decretal. tit. 8, cap. 2. Nor, when granted to one, is it understood to be given also to his successor; rather, every new Archbishop must request it from the Apostolic See. Baron. an. 432, n. 9; and Sac. Congregat. Rituum, 4 Mart. 1606. Blondus, decad. 1, lib. 2, from the testimony of Agnellus of Ravenna, an ancient writer of that Church, relates the following: {The Emperor Valentinian adorned John, Bishop of Ravenna, with a pallium made of white wool, which at that time only the Emperor was accustomed to wear. This indeed seems to have produced an incentive to pride, so that the Archbishops of Ravenna had contentions of parity with the Pontiff, about which we shall speak in due time.} Yet Baronius denies this for the said year 432, no. 91. The electors of the Ecclesiastical Empire, if they lack the pallium, cannot elect nor consecrate the Emperor. {Emperor Conrad, etc., who, shortly after arriving at the palace at Aachen, was anointed king by the aforesaid Cardinal (for the Archbishop of Cologne, who by right ought to have done this, having been newly enthroned lacked the pallium), with the cooperation of the Archbishops of Cologne and Trier and the other bishops. Otto of Freising, lib. 7, cap. 22. ∴: Episcopal functions can by no means be exercised by an Archbishop before he receives the pallium, canon nisi specialis, de authoritate, & usu pallii, canon quod sicut, and canon specialis, de elect. And this runs from the day of his consecration, even if he had already previously been consecrated bishop; from the day of confirmation, however, it is to be understood. Otherwise he falls into the penalties contained in canon quoniam, dist. 100. What is limited is when, in another diocese, as a simple bishop, he wishes to exercise episcopal duties by permission of the local Ordinary. The authors are cited by Matthaeus Paulus Leo in the treatise De Authoritate & usu pallii Pontificii. There too he maintains that when the privilege of wearing the pallium is local and not personal, as are those conceded to bishoprics, of which we have listed some above, then these could freely exercise episcopal functions before obtaining the pallium; thus the penalties contained in the canon apply only to Archbishops and other Primates, who do not enjoy a local privilege. If it should happen that the pallium is lost, then the Archbishop could not fashion another from himself; rather, he would be obliged to obtain another anew from the Holy See, as happened in our times to the Archbishop of Manfredonia, to whom, because the pallium had been plundered by infidel pirates, it was then necessary to have recourse to Urban VIII for another, and in such a case the Pope is accustomed, by favor, to grant it by the living voice oracle. When an Archbishop leaves his See and descends to another bishopric, then he can no longer enjoy the pallium as bishop. Sac. Rit. Congreg., 16 Oct. 1604. If an Archbishop dies in his own province, then he ought to be buried clothed in the pallium; but dying outside the province, he is buried with the pallium under his head. Castal. in praxi cæremon. lib. 1, sect. 10, no. 2. The abuses of the pallium among the Greeks are noted in two ways: first, that they are accustomed to weave it from silk, whereas it ought to be made from wool, as the Greek author Simon of Thessalonica himself confesses in these words: {For it is woven from wool also, because it signifies the wandering sheep, that is, our nature.} And although John the Deacon in the life of St. Gregory the Pope says that the aforesaid Pontiff used a white, linen pallium, it must be understood either of a covering, or, if he speaks of the pontifical pallium, it must undoubtedly be understood to have been mixed with wool. The second abuse of the Greeks is that all local ordinaries wear it, whereas this blameworthy custom is wholly contrary to the ancient usage of their Church; for their Patriarch, whenever the schism ceased, always asked the pallium from the Roman Pontiff. Hence Luitprand, in his embassy, says: {We saw that the Bishop of Constantinople did not use the pallium except by permission of our holy father.} And he adds that in the time of Theophylact the eunuch and Patriarch of Constantinople, who had violently extorted from the Roman Pontiff for himself and his successors the grant of wearing the pallium without the license of the Apostolic See, this abuse then began, namely: {From this shameful bargain there grew the censurable custom that not only Patriarchs, but also the bishops of all Greece, use pallia.} FR. It was granted in the time of Pope John XI., for the tyrant Alberic of Rome violently compelled the Pontiff for this concession, while he had him confined in prison. Baron. an. 934, no. 1. ∴: It is also clear that Justinian, desiring to ennoble his homeland with privileges, which he had called the Justinian City, had asked Pope Agapetus I to grant a pallium to the bishop of that city. Baron. an. 535, no. 55. Yet, lest prejudice be thereby caused to the metropolitans, he refused to grant it. Baron. ibid. nos. 57 and 58. But Pope Vigilius later, being troubled by repeated requests, granted it. Baron. ibid. no. 56. Gregory the Great also makes mention of this grant, lib. 4, epist. 15; and by virtue of such privileges of the Roman See, that Justinian City remains to the present exempt from the jurisdiction of the Patriarch of Constantinople. FR. As for the authority of Patriarchs to grant the pallium to their suffragans, this faculty is understood, if the Patriarchs have received the pallium from the Pontiff together with the customary oath of fidelity, etc., as provided in cap. Antiquæ, de privil. & excess. in lib. 5 decretal. ∴: But the pallium, of which Tertullian speaks...
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416 P A tractatum instituerat, est longè ab Episcopali diversum; quod à Pharisaës ferebatur. Baron. in Apparat. n. 9. FR. Tiberius item Cæsar circa id legem sanciverat. Idem Baron. ann. 16. num. 6. Illoque Romæ aqua, & igne interdicti induebantur, item Virgines Deo consecratæ. Idem an. 57. num. 91. Postea Christiani abjecta toga, illud ferebant, unde apud Gentiles adagium illud: De toga ad pallium. Ibid. num. 94. & seqq. Quod erat quadrangulum. Ibid. Item de philosophico pallio, quoutebatur Porphyrius. Ibidem, num. 96. Eratque fuscì, & obscuri coloris. Ibidem, n. 97. & anno. 197. num. 7. & seqq. Item pallium, quod Augustus prohibuerat, Monachis in usu deinde remansit. Idem an. 57. nu. 97. Usique sunt quandoque nonnulli Christiani. Idem Baron. an. 197. num. 7. Et postea omnes communiter. Ibidem n. 8. & 9.::: Ubi ipse Cardinalis errorem Pamelii manifestat, qui dixerat Tertullianum coepisse religionem Christianam profiteri, ex quo hujusmodi pallio coeperat uti. FR. Pallium, quod à Pharisaës ferebatur, in quatuor angulis habebat violaceas ligulas, & in extremitatibus fimbriæ spinas circumpolitas, quæ in ambulando pedes compungebant, sicque emanantem sanguinem ostentabant. D. Hieronymus in, cap. 23. Matth. num. 15. Vide Tabardum. PALMA ARBOR. Vide Baja, Elatæ, Palmarum festum. PALMA, pro manu. Vide Manus, sive palmas suspendere. FR. Item hæc Phrasis Perductus ad palmam non semper intelligitur Martyrìi, nisi expressè ponatur hæc ultima dictio, quemadmodum ad lectiones S. Vitalis Martyris in perventusto Breviario Liciensi de libro S. Ambrosii (ut ibi dicitur) desumptas habetur, quòd Ursicinus: & inferiùs ubi narratur Martyrium ejusdem Vitalis, sequitur: [Post equulei tormenta justus est perduci ad palmam; locus autem, ubi decollabantur Christiani, hoc habebat vocabulum, eò quòd arbores palmæ ibi essent, 28. April. Ex Epistola sub nomine S. Ambrosii, apud Surium, tom. 3. ad 19. Iunii, atque Mombritius, tom. 2. PALMARE, sic denominatum fuit Concilium Rom. sub Symmacho Papa in porticu Vaticanæ Basilicæ celebratum, quæ porticus Palmaria dicebatur. FR. sic Anastasius Biblioth. in Honorio: [In porticu Beati Petri Apostoli, quæ appellatur de palmaria.] Item ad Palmam auream Romæ locus in vita S. Fulgentii, fortassè inde Pallara hodie corruptè dicitur; nam Ad palmam erat locus juxta arcum triumphalem Septimii Severi ad radices Capitolii, Florav. Martinello teste in ejus Roma sacra, pag. 45. id est, ad Ædes Deorum Penarum, ubi hodie S. Mariæ Liberratricis Templum. Nardinus in ejus Roma antiqua, lib. 5. cap. 4. pag. mihi 227. PALMARUM FESTUM, Dominica nempè palmarum, quæ Dominica florum, seu ramorum, Hosanna, Pascha petitum, seu Competentium diceba- P A tur, de quo aliqua diximus in dict. Baja, Capitilævium, Catechumenus, Hosanna. FR. in Sacramentario S. Greg. Papæ Dominica in palmis dicitur, à S. Ambrosio Dominica in ramis olivarum, à D. Hieronym. Dominica indulgentiæ, quia in hac die propter proximum Paschæ festum liberabantur in carceribus detenti: ab Isidoro, & Alcuino Dies palmarum; ab Anastasio Nicæno Festum palmarum; à Philostheo Constantinopolitano Patriarcha Festum Evangelismis palmarum; à Balsamone Dominica gestationis ramorum::: In processione hujus diei super humeros duorum Sacerdotum machina, in qua triumphaliter positum erat Sanctissimu[m] Eucharistiæ Sacramentu[m], deferri solebat, ad denotandum ejusdem Christi triumphum, Lanfranc. c. 1. S. 4. sive liber Evangelioru[m]. [Hodie præparatur quoddam portatorium honestissimè, in quo intromittitur Sanctum Evangelium, quod intelligitur Christus. Albin. de divin. off.] Et inferiùs ait, quòd machina, in qua erat liber Evangeliorum, à Diaconibus ferebatur: [Diaconi supradictum portatorium cum Evangelio bajulan tes.] Lepida quidem est Maronitarum cæremonia in hac die; arbore[m] enim olivarum in Ecclesiam illi ferunt, quæ, post quàm benedicitur, in publica auctione ponitur, & tandem majorem eleemosynam offerenti datur, qui ab ejus consanguineis auxiliatus in processione defert, ac in culmine arboris filium suum, seu alium puerum collocat, ibique puer lætitiæ acclamationis profert, in regressu autem processionis omnes arborem aggrediuntur, & ramunculos devotionis causa abscindunt. Antiquitus etiam in aliis diebus solebar Pontifex peregrinis ramos palmaru[m] in signum victoriæ pro reditu visitationis Terræ Sanctæ distribuere, quibus etiam Cruces ad collu[m] imponebat. Rog. in Annal. Anglican. Vid. Palmatus. FR. Difficultas quide[m] insurgit in illis verbis benedictionis palmaru[m], nimirum: [Intellexit enim jam tunc illa hominum beata multitudo præfigurari, quia Redemptor noster humanis condolens miseriis prototius mundi vita cum mortis principe esset pugnaturus, ac moriendo triumphaturus; & ideò talia obsequens administravit, quæ in illo & triumphos victoriæ, & misericordiæ pinguedinem declararent.] Quomodo enim intellexerat illa beata multitudo Hebræorum redemptionis humanæ mysteria? si quidem notum est, quòd turbæ illæ tales cogitationes minimè habuerint; sed eorum signis triumphalibus Christo exhibitis, illi tanquam Regi, ac Domino occurrere intendebant, purantes non esse Christu[m] moriturum; imò nec adhuc ipsimet Apostoli, adhuc inerudiri, hæc mysteria, quæ Ecclesia in prædictis verbis canit, in palmarum, olivarumque ramis denotata percipiebant? Dubium hoc sic resolvunt Gratianus in 3. part. quæst. 2. & Iansenius in Concord. Evangelist. quòd verbum Intellexerat verificatur; nam Spiritus Sanctus turbas taliter operando inspirabat, eodem modo, quo Caiphas Christi mortem Genibus redemptionem prophetaverat allaturam, & de Magda-
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416 P A It was far different from the Episcopal garment which he had undertaken to use; it was the kind worn by the Pharisees. Baronius, in Apparat. no. 9. FR. Tiberius Caesar likewise had established a law about it around that time. The same Baronius, ann. 16, no. 6. And in Rome those interdicted from water and fire wore it, as did also virgins consecrated to God. The same, year 57, no. 91. Later Christians, having laid aside the toga, wore it, whence came that Gentile saying: “From the toga to the pallium.” Ibid. no. 94 and following. It was quadrangular. Ibid. Also the philosophical pallium used by Porphyry. Ibidem, no. 96. And it was dusky and of dark color. Ibidem, no. 97, and year 197, no. 7 and following. Also the pallium, which Augustus had forbidden, afterward remained in use among monks. The same, year 57, no. 97. Some Christians used it at times. The same Baronius, year 197, no. 7. And later all commonly used it. Ibidem, no. 8 and 9. ::: Where the Cardinal himself exposes the error of Pamelius, who had said that Tertullian began to profess the Christian religion from the time he began to use this kind of pallium. FR. The pallium worn by the Pharisees had four violet bands at the corners, and at the extremities fringes surrounded by spikes, which in walking pricked the feet and thus displayed the blood that flowed. St. Jerome on chapter 23 of Matthew, no. 15. See Tabardum. PALMA ARBOR. See Baja, Elatæ, Palmarum festum. PALMA, for hand. See Manus, or to suspend palms. FR. Also this phrase, “brought to the palm,” is not always understood of martyrdom unless this last word is expressly added, as is found in the lessons of St. Vitalis the Martyr in a very ancient Breviary of Liège, taken from the book of St. Ambrose (as it says there), where it is written of Ursicinus; and below, where the martyrdom of the same Vitalis is narrated, it follows: [After the torments of the rack he was justly brought to the palm; but the place where Christians were beheaded had this name, because there were palm trees there, April 28. From the letter under the name of St. Ambrose, apud Surius, tom. 3, ad 19 June, and Mombritius, tom. 2. PALMARE, thus was named the Roman Council held under Pope Symmachus in the portico of the Vatican Basilica, which portico was called Palmaria. FR. thus Anastasius the Librarian in Honorius: [In the portico of the Blessed Apostle Peter, which is called de palmaria.] Also “ad Palmam auream” was a place in Rome in the life of St. Fulgentius; perhaps today it is corruptly called Pallara; for Ad palmam was a place near the triumphal arch of Septimius Severus at the foot of the Capitoline Hill, as Florav. Martinello testifies in his Roma sacra, p. 45, that is, near the Temple of the Penates Gods, where today stands the Temple of Santa Maria Liberatrice. Nardini in his Roma antiqua, book 5, chapter 4, p. 227 in my copy. PALMARUM FESTUM, namely Palm Sunday, which was also called the Sunday of flowers, or of branches, Hosanna, Pascha petitum, or of the Competentes, as we said in the entries Baja, Capitilævium, Catechumenus, Hosanna. FR. In the Sacramentary of Pope St. Gregory it is called Dominica in palmis; by St. Ambrose, Dominica in ramis olivarum; by St. Jerome, Dominica indulgentiæ, because on that day, because of the approaching Paschal feast, those held in prison were released; by Isidore and Alcuin, Dies palmarum; by Anastasius of Nicaea, Festum palmarum; by Philostheos, Patriarch of Constantinople, Festum Evangelismis palmarum; by Balsamon, Dominica gestationis ramorum. ::: In the procession of this day, there used to be carried on the shoulders of two priests a machine on which the Most Holy Sacrament of the Eucharist was triumphantly placed, to signify the triumph of Christ himself, Lanfranc, c. 1, S. 4, or the Book of the Gospels. [Today a certain dignified portable structure is prepared, into which the Holy Gospel is placed, which is understood to be Christ. Albin. de divin. off.] And below he says that the machine on which the Book of the Gospels was placed was borne by deacons: [The deacons carry the aforesaid portable structure with the Gospel.] Indeed, the ceremony of the Maronites on this day is a charming one; for they bring an olive tree into the church, which, after it is blessed, is put up for public auction, and finally given to the one who offers the larger alms; he, assisted by his relatives, carries it in the procession, and at the top of the tree places his son, or some other boy, and there the boy gives cries of joy; on the return from the procession, however, all attack the tree and cut off twigs out of devotion. In ancient times, too, on other days the Pontiff used to distribute to pilgrims branches of palms as a sign of victory for the return from the visitation of the Holy Land, and he also placed crosses around their necks. Rog. in Annal. Anglican. See Palmatus. FR. Indeed, a difficulty arises in those words of the blessing of the palms, namely: [For then that blessed multitude of men understood that it had been prefigured that our Redeemer, compassionating human miseries, was about to contend with the prince of death for the life of the whole world, and by dying to triumph; and therefore he suitably provided such things as might declare in him both the triumphs of victory and the richness of mercy.] For how had that blessed multitude of Hebrews understood the mysteries of human redemption? since it is known that those crowds had by no means such thoughts; but by the triumphal signs shown to Christ, they intended to meet him as King and Lord, not yet supposing that Christ was to die; indeed not even the Apostles themselves, still untrained, were perceiving these mysteries which the Church sings in the aforesaid words, signified in the branches of palms and olives? This difficulty is resolved by Gratian in the 3rd part, question 2, and Jansenius in Concord. Evang., namely, that the word “Intellexerat” is true; for the Holy Spirit was inspiring the crowds in this way, in the same manner as Caiaphas had prophesied that Christ’s death would bring redemption to the knees, and of Magda-
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PA Magdalena, quæ prævenerat ungere Domini caput, idem Dominus dixerat, & inferiùs : {Sensati in verbis, & ipsi sapientes egerunt, & intellexerunt veritatem, & justitiam, & impleverunt proverbia, & judicia.} Et de eisdem Isaias, cap.43. dixerat: {Vos testes mei dicit Dominus.} Unde Joannes suprà: {Testimonium ergo perhibuit turba,} & sequitur post pauca ibidem Isaias: {Et credatis mihi.} Ideò Ecclesia beatam illam hominum multitudinem appellat, quia credidit, {Et intelligatis, quia ego ipse sum,} ait ibidem Isaias, & Ecclesia suprà: {Intellexerat enim jam illa hominum &c.} Et rande[m] Propheta ibidem concludit: {Populum istum formavi mihi, & laudem meam narrabit,} quando, nempe clamaverunt Hosanna &c. Item Baruch. c.2. in idem concinens inquit: {Et scient quia ego sum Dominus Deus illorum, & dabo eis cor, & intelligent; aures, & audient; & laudabunt me in terram captivitatis} quia Iudæi tempore Christi erant subditi Romanis: & inferiùs concludit {Et statuam illis testamentum alterum:} ergo de scientia Domini Dei in populo hebræo loquitur, quando illum esse Deum intellexerat, & laudavit, Hosanna dicens, & in statuendo alterum testamentum, id est, Evangelium. Insuper jam illa beata hominum multitudo, quòd Redemptor noster esset cum mortis principe pugnaturus, etiam jam intellexerat; nam ut allegat. suprà Evangelista Joannes ait: {Et hæc fecerunt ei} statim reddit rationem: {Testimonium ergo perhibuit turba, quæ erat cum eo, quando Lazarum vocavit de monumento, & suscitavit eum à mortuis, propterea & obviàm venit ei turba, quia audierunt eum fecisse hoc signum:} Signum, inquâ, quo satis turba intelligere potuerat, quòd Redemptor esset cum mortis principe pugnaturus, dum Lazaru[m] à mortuis suscitaverat. Intellexerat item satis illum esse verum Messiam ex præmonitis Prophetarum signis suprà adductis, licèt errasset deindè Deo viduata Synagoga, credendo Christi humanitatem fuisse immortalem: {Hymnum autem Gloria, laus, honor &c. qui canitur in processione hujus festi, Sigibertus in chron. & Crantius in hist. Sax. apud Baronium an.835. n.2. asserunt compositum fuisse à Theodulfo Floriacensi Abbate, qui cùm esset bonus poeta, dum in carcere detineretur de quada[m] conjuratione contra Ludovicum Imperatorem imputatus, prædictos versus composuerat, quos cecinerat in carceris fenestra, dùm Imperator ille in die palmarum illuc transiverat: cui taliter placuere, ut detendum non solùm à vinculis liberasset, quin etiam ad Aurelianensem Episcopatum promovisset. Sed hæc narrativa meritò tanquam fabulosa à nonnullis rejicitur; nam Albinus, sive Alcuinus Flaccus, qui obierat (teste Baronio) ann.804. & consequenter triginta annis antè relatam conjurationem, mentionem facit de hujusmodi hymno, lib.1. de divin. off. cap.14. Insuper ab antiquis Ludovici Imp. Scriptoribus nulla de tali successu mentio colligitur. Imò Eughirardus de ann.1318. & Teganus de gestis Ludovici D d Pii
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PA Magdalene, who had gone before to anoint the Lord’s head, the same Lord had said, and below: : {The wise in words, and they themselves acted wisely, and understood truth, and justice, and fulfilled proverbs and judgments.} And of the same, Isaiah, chap. 43, had said: {You are my witnesses, says the Lord.} Whence John above: {The crowd, therefore, bore witness,} and shortly afterward in the same place Isaiah follows: {And you may believe me.} Therefore the Church calls that blessed multitude of men, because it believed, {And you may understand, because I myself am he,} says Isaiah there, and the Church above: {For that multitude of men had already understood, etc.} And at the end the Prophet there concludes: {This people I have formed for myself, and they shall declare my praise,} when, namely, they cried Hosanna, etc. Likewise Baruch, ch. 2, agreeing to the same, says: {And they shall know that I am the Lord their God, and I will give them a heart, and they shall understand; ears, and they shall hear; and they shall praise me in the land of their captivity} because the Jews in the time of Christ were subject to the Romans; and below he concludes: {And I will establish for them another covenant:} therefore he speaks of the knowledge of the Lord God in the Hebrew people, when that people had understood Him to be God, and praised Him, saying Hosanna, and in establishing another covenant, that is, the Gospel. Moreover, that blessed multitude of men already understood that our Redeemer was to fight with the prince of death; for, as the Evangelist John cited above says: {And they did these things to Him} he immediately gives the reason: {The crowd therefore bore witness, which was with Him when He called Lazarus out of the tomb, and raised him from the dead; therefore the crowd also came out to meet Him, because they had heard that He had done this sign:} A sign, I say, by which the crowd could sufficiently understand that the Redeemer was to fight with the prince of death, when He had raised Lazarus from the dead. It likewise sufficiently understood Him to be the true Messiah from the fore-announced signs of the Prophets adduced above, although the synagogue, deprived of God, afterwards erred in believing that Christ’s humanity was immortal: {But the hymn Gloria, laus, honor, etc., which is sung in the procession of this feast, Sigibertus in the chronicle and Crantius in the history of Saxony, as cited by Baronius, year 835, no. 2, assert to have been composed by Theodulfus, Abbot of Fleury, who, since he was a good poet, while he was being held in prison on account of some conspiracy against Emperor Louis, had composed the aforesaid verses, which he sang at the prison window, while that Emperor had passed by there on Palm Sunday: to whom they pleased so much that he not only released him from bonds, but even promoted him to the Bishopric of Orléans. But this narrative is deservedly rejected by some as fabulous; for Albinus, or Alcuin Flaccus, who had died (according to Baronius) in the year 804, and consequently thirty years before the alleged conspiracy, mentions such a hymn, book 1, De divin. off., chap. 14. Moreover, from the ancient writers of Emperor Louis, no mention of such an outcome is gathered. Indeed, Eughirardus of the year 1318 and Teganus on the deeds of Louis D d Pii
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P A Pii nu. 22. affirmant Theodulphum Aurelianensem jam Episcopum, unà cum aliis Coepiscopis conjuratis in Synodo ab Episcopali dignitate depositum fuisse, & in Monasterium detrusum, ut ipsemet etiam ad Monduinam Episcopum scribit, cujus epist. inserta reperitur apud Canisium, tom. 5. antiq. lect. par. 3. ubi narrat condemnatum eum fuisse absque Summi Pontificis notitia; fuerat nihilominus unà cum cæteris complicibus occasione nuptiarum Lotarii Ludovici filii tandem liberatus, ut ibidem Canisius refert. Anonymus verò S. Mammantis vitæ Scriptor, cap. 9. Reinaldum Lingonensem Episcopum hujus hymni authorem facit, quæ vita in Biblioth. Floriacensi, cap. 3. legitur. Sed huic opinioni obstat supradicta Alcuini authoritas. Debent palmæ in manuteneri, dum canitur Passio. Sed tempore elevationis tantùm Episcopus palmam habere oportet. Cærem Episc. lib. 2. c. 21. S. Cyrillus Hierosol. in Catech. 10. refert, quòd ejus ætate palma arbor, ex qua sumpserunt Hebræi ramos, ut Redemptori obviàm irent, adhuc per providentiam Dei extabat, ac intuita remanserat in illo Hierosolymitano exterminio tempore Titi, & Vespasiani Imp[er]non obstante totali arborum projectione in illâ regione. PALMATA, genus afflictionis corporalis apud Monachos usitatum. [Super metanoeis verò, disciplinis, atque palmatis, sive etiam brachiis in orationibus extendendis, cæterisque sancti fervoris exercitiis, nulla fratres lege constringimus. Petrus Damianus.] Baronius tamen existimat fuisse genus poenitentiæ, & percuriebatur palma manus cum ferula. Sed expositio Gretserii magis placet, qui ait palmatam fuisse violentam ad solum percussionem manus, quando exercebantur metanoeæ, ut suo loco diximus, quæ erant quædam ad terram prostrationes, & confirmatur ex eodem Damiano: [Lorica est homo indutus ad carnem, ferreis membra divisa circulis ambit, mittit cum labore metanoeas, allidit in pavimentum sæpiùs manus.] FR. Item Palmata erat insigne Consulatus. Baronius, ann. 508. num. 1. Vide Purpura. PALMATINÆ, caryotæ, seu caryotides, phoenicobalani, dactyli, palmæ fructus; [Et quoniam non delectamur zenis, palmatinas, quas tua direxit Fraternitas, cum gratiarum actione suscepimus. D. Greg. lib. 1. epist. 64.] Baronius tamen genus vini pretiosi fuisse existimat; sed tunc Palmatianum diceretur; quemadmodum scribit Cassiodorus, lib. 12. cap. 11. inquiens: [Vinum quoque, quod laudare cupiens palmatianum nominavit antiquitas.] Quia inter alia vina palmam vindicabat, ut idem ait: [Ut meritò illi à palma nomen videatur impositum.] Aliud verò genus vini refert Hieronymus, epist. 2. quod ex dactylis conficiebatur. Plinius quoddam vinum ex uvis palmis appellatis, lib. 14. cap. 6. recenset. Vide in dict. Stips. FR. opinio quòd hæc Palmatinæ fuerint vinum ex palmarum fructibus non videtur sustinenda, primò, quia Palmatinæ à Feli- P A ci Messianensi Archiepiscopo D. Gregorio dono missæ fuerant: at hujusmodi fructus non generantur in Sicilia. Item si ex uvis palmis appellatis hoc vinum esset, Palmesum diceretur, ut patet ex Plinio loco cit. ajente: [Ex reliquis (idest, vinis) à supero mari Eræturia, atque Anconæ nascentia, quæ à palma uva sortè enata palmesia appellantur. [Cæterum vinum, quod D. Hieronymus ait ex succo dactylorum confectum, erat ingratum gustui, & soli Orientales illud bibebant, eodem Plinio, lib. 6. cap. 18. teste, ex quibus dactylis non solùm vinum, sed & panem Orientales conficiebant. Idem Plinius, lib. 13. cap. 4. Reperiebatur siquidem quoddam vinum in Italia Palmiprimum denominatum. Idem Plin. lib. 14. cap. 16. Item Palmeum vinum, ibid. & lib. 23. c. 1. Vide Stips. PALMATUS. Vide Expalmatus. FR. Item Palmatus dicebatur Peregrinus, qui ex Hierosolymitana peregrinatione redibat. [Nonnulli etiam palmati de Hierosolyma redeuntes Acris, quæ est Accaron, expugnatam nunciarant. Abbas Vespergen.] Vide Palmarum festum, ubi narratur, quòd antiquitus Pontifex peregrinis solebat palmam tradere. Item in Iure Civili Palmatus equus appellatur, sive ex eo, quòd egregius cursor sit, qui in concursu aliorum palmam, & bravium consequi solet, sive ex bajo colore; nam baja græcè palmam significat. Vide Bajæ. Item palmatus lapis nigri coloris circa Mundam in Hispania. Plin. lib. 16. cap. 18. PALMESIUM. ) Vide Palmatina. PALMIPRIMUM. ) PALMULÆ NICOLEÆ. Vide Nicolei panes. PAMMYIA, omnis musca. Vide Cænomyja. PANACLYSTUS, ex græco παῦ, idest, totum, & πλυσός, nempe diffusus; sed in Anastasio Biblioth. mendosè habetur quandoquidem Spanaclystus, & aliquando Epanaclystus. Legi igitur debet [Calicem aureum præcipuum panaclystum. PANAERETOS, παναίρετος, idest, principalis: sic D. Hieronymus librum Ecclesiastici in præfatione ad Salomonis libros appellavit: [Fertur & panæretos Iesu filii Sirach liber. PANAGIA, Παναγια, idest, sanctissima, titulus, quo Græci Beatissimam Virginem appellant. Origo hujus nominis in Horologio græco sic refertur; quòd Apostoli post Christi Ascensionem, quando ad mensam sedebant, primum accubitum vacuum relinquebant ob reverentiam eorum Magistri, & Domini Iesu, in quem locum super pulvinar partem panis, de quo comedebant, depositabant. Peracta autem mensa, in altum illum panem extollebant, precesque in gratiarum actionem recitabant, qui pius usus à singulis Apostolis per mundum dispersis continuatus deinde fuerat. At dum iterum in unum divina dispositione in Deiparæ transitu congregati, post mortuorias functiones, scilicet, die tertio illius obitus, cùm post mensam, solitam panis elevationem cum gratiarum actione agerent, apparuit eis
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P A Pii nu. 22. assert that Theodulphus of Orléans, already a bishop, together with other co-conspiring bishops, was deposed from episcopal dignity in a synod and thrust into a monastery, as he himself also writes to Bishop Monduinus, whose letter is found inserted in Canisius, vol. 5, Antiq. lect. par. 3, where he relates that he was condemned without the knowledge of the Supreme Pontiff; nevertheless he was at length, together with the other accomplices, liberated on the occasion of the marriage of Lothair, son of Louis, as Canisius there reports. But the anonymous writer of the Life of St. Mammant, ch. 9, makes Reinald, Bishop of Langres, the author of this hymn; which life is read in the Floriacense Library, ch. 3. But this opinion is opposed by the aforementioned authority of Alcuin. The palms are to be held in the hand while the Passion is sung. But at the time of the elevation only the bishop ought to have the palm. Cærem. Episc. lib. 2, c. 21. St. Cyril of Jerusalem in Catech. 10 relates that in his time the palm tree, from which the Hebrews had taken branches to go to meet the Redeemer, still stood by the providence of God and remained standing in that Jerusalem desolation in the time of Titus and Vespasian, notwithstanding the total cutting down of the trees in that region. PALMATA, a kind of bodily punishment customary among monks. [But concerning metanoeae, disciplines, and palmatae, or even the stretching out of the arms in prayer, and the other exercises of holy fervor, we bind the brothers by no law. Peter Damian.] Baronius, however, thinks it was a kind of penance, and the palm of the hand was struck with a ferule. But Gretser’s explanation is more pleasing, who says that the palmata was a violent striking of the hand against the ground, when the metanoeae were performed, as we said in its place, which were certain prostrations to the earth, and this is confirmed by the same Damian: [Man is clad in a cuirass against the flesh, he girds his members with iron rings, he makes metanoeae with effort, he beats his hands more than once upon the pavement.] FR. Also, Palmata was an insignia of the consulship. Baronius, ann. 508, no. 1. See Purple. PALMATINÆ, caryotæ, or caryotides, phoenicobalani, dates, the fruit of the palm; [And since we are not delighted with zenæ, we have received with thanks the palmatinæ which your Fraternity sent. St. Gregory, lib. 1, epist. 64.] Baronius, however, thinks it was a kind of precious wine; but then it would be called Palmatianum, as Cassiodorus writes, lib. 12, c. 11, saying: [Likewise the wine which, wishing to praise it, antiquity called palmatianum.] Because among other wines it claimed the palm, as he likewise says: [So that the name seems to have been imposed on it not without reason from the palm.] Jerome, however, mentions another kind of wine, epist. 2, which was made from dates. Pliny mentions a certain wine made from grapes called palms, lib. 14, c. 6. See in the word Stips. FR. The opinion that these Palmatinæ were wine from the fruits of the palm tree does not seem sustainable, first because the Palmatinæ had been sent as a gift to St. Gregory by Felicius, Archbishop of Messina: but such fruits are not produced in Sicily. Also, if this wine were from grapes called palms, it would be called Palmesum, as is clear from Pliny in the cited passage, saying: [From the rest (that is, the wines) growing by the upper sea, those of Etruria and Ancona, which from the grape by chance sprung from a palm are called palmesia. Moreover, the wine which St. Jerome says is made from the juice of dates was unpleasant to the taste, and only the Eastern peoples drank it, as Pliny himself testifies, lib. 6, c. 18; from those dates the Eastern peoples made not only wine but also bread. The same Pliny, lib. 13, c. 4. There was indeed in Italy a certain wine called Palmiprimum. The same Pliny, lib. 14, c. 16. Also Palmeum wine, ibid. and lib. 23, c. 1. See Stips. PALMATUS. See Expalmatus. FR. Also, a Palmatus was called a pilgrim who returned from the pilgrimage to Jerusalem. [Certain also reported that palmati returning from Jerusalem announced that Acre, which is Accaron, had been taken. Abbot of Vespergen.] See Feast of Palms, where it is narrated that in ancient times the Pontiff used to hand a palm to pilgrims. Also in Civil Law a palmatus horse is called so, either because it is an outstanding runner, who in a contest with others usually gains the palm and the prize, or because of its bay color; for baja in Greek means palm. See Bajæ. Also a palmatus stone of black color near Munda in Spain. Plin. lib. 16, c. 18. PALMESIUM.) See Palmatina. PALMIPRIMUM.) PALMULÆ NICOLEÆ. See Nicolei breads. PAMMYIA, every fly. See Cænomyja. PANACLYSTUS, from the Greek παῦ, that is, all, and πλυσός, namely, spread out; but in Anastasius the Librarian it is corruptly written, since it is found as Spanaclystus, and sometimes Epanaclystus. It should therefore be read: [A gold cup, especially panaclystus.] PANAERETOS, παναίρετος, that is, principal: thus St. Jerome called the book of Ecclesiasticus in the preface to the books of Solomon: [It is also said that the panæretos book of Jesus son of Sirach.] PANAGIA, Παναγια, that is, most holy, the title by which the Greeks call the Most Blessed Virgin. The origin of this name is related in the Greek Horologion thus: that the Apostles after Christ’s Ascension, when they sat at table, left the first place vacant out of reverence for their Master and Lord Jesus, and in that place they placed upon a cushion a portion of the bread of which they were eating. When the meal was over, they lifted that bread aloft and recited prayers in thanksgiving, and this devout custom was afterward continued by each of the Apostles dispersed through the world. But when they were again gathered together by divine arrangement at the passing of the Mother of God, after the funeral rites, namely on the third day of her death, while after the meal they were performing the customary elevation of the bread with thanksgiving, there appeared to them
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PA eis Beatissima Virgo choris Angelicis confamulata, quæ aspectu jucundissimo eos salutavit: verùm illi mente stupefacti, ac animi lætitia excitati, confestim in tali coelesti visione solitas preces dimittentes, Panagia Deipara adjuva nos] conclamare coeperunt, & redeuntes ad Virginis sepulchrum, ejus Beatissimum Corpus non invenere, quare certiores facti sunt illam anima, & corpore in Coelum assumptam fuisse. Ex hac historia originem habuit non solùm titulus B. V. (eo modo, quo diximus) attributus; sed & ipsemet panis, qui in altum elevatur cum gratiarum actione post comestionem, ita appellatus fuit; unde solent adhuc græci Monachi ad imitationem Apostolorum Deo gratias agere post corporis refectionem, quem benedictum panem deinde inter se dividunt, & cophinum, seu vas, in quo hic panis collocatur, Panagiarium vocant. Hinc error Meursii scatuit, asserens Panagiana panem sanctum significare, malè percipiens similem cæremoniam, quam in mensa Imperiali Græcorum solitam fieri refert Codinus, ita inquiens: Ex quibus verbis satis colligitur, quòd nomine Panagia panis in altum elevatus ad complementum cæremoniæ, de qua diximus, intelligatur. Itaque nullus græcæ linguæ professor Panagiam panem benedictum significare ait; sed potiùs Panagiam denotare omninò sanctam. R. panagia erat Dianæ epitheton, si Erasmo in ejus Chiliad. credimus. Sic etiam panapu's Phoebi epitheton. PANAGIARIUM. Vide Panagia. PANARIUM, ita S. Epiphanius in ejus librum contra Hæreticos denominavit. FR. arculam medicam ipsemet per hoc vocabulum significare ait: Panarium, sive arculam medicam, ad eorum, qui à serpentibus (id est, Hæreticis) icti sunt, remedium. In epist. ad Acacium, & Paulum ejus Amicos ad quorum instantiam prædictum librum composuerat. PANATARIA. Vide Panetaria. PANATHENÆA, Gentilium festa. Vide Thallophorus. PANCAREA. Vide Potarea. PANCARPUM, sive Pancarpum, Palæstra, gymnicus locus, spectaculum luctatorum. Inde Cassianus, collat. 5. cap. 14. ait: Ut fieri solet ab his, qui coram regibus hujus mundi omnigenis congredi bestiis præmiorum contemplatione consueverunt, quod spectaculi genus vulgò pancarpum nuncupatur. Et D. Aug. adver. Secund. Nomine pancarpi, quòd in ludicris muneribus edi solet. FR. Pancarpium omnium florum coronam significat. Festus manutianæ editionis, & Sipontinus in Martial. Paschal. de coron. l. 2. c. 13. ideò Gladiatores, qui his coronis decorabantur Pancarpi, & Pancratii dicti sunt, & locus spectaculorum Pancarpum, & Pancarpium appella- PA 419 batur. Novell. de Cosulib. Vide Pancratista PANCATRIUSU. panagæstion , FR. certamen gymnicum, quod latinè Quinquertium dicebatur, eò quòd ex quinque certandi generibus constaret, cursu, sciliter, disco, saltu, lucta, & pugillatu. Hermol. Barbarus, lib. 34. PANCRESTUM, παγγανον , munuscula dulcia quibus pueri ad omne obsequii genus pertrahuntur, quasi cunctis gratum, utile. Infantes quoque, & omnes ferè parvulos contumaces, quos morigeros minæ, & ferulæ non efficiunt, interdum panchresta, atque blanditiæ ad obedientiam trahunt. FR. significat etiam medicamentum communiter morbis salutiferum, & utile. Cic. Ver. 5. Adventu L. Metelii Prætoris cùm omnes ejus comites iste sibi suo illo panchresto medicamento amicos redemisset &c. ubi pecuniam intelligit, & in sensu medicamenti loquitur etiam Plinius, lib. 20. cap. 8. ubi de cichorio agens, sic inquit: Adjiciunt Magi, succo totius (id est, omnium cichoriorum specierum) cum oleo perunctos favorabiliores fieri, & quæ velint, faciliùs impetrare. Quod quidem propter singularem salubritatem aliqui chreston appellant, alii pancration legendum fortasse panchreston: & clariùs lib. 36. cap. 20. ubi de hæmatitarum quinque generibus agit his verbis: Prosicit oculorum lacrymis in lacte muliebri, procidentesque oculos præclarè cohibet. Hæc est sententia eorum, qui nuperrimè scripsere. Sed Sotacus è vetustissimis Authoribus quinque genera hæmatitarum tradit, præter magnetem; principatum dat ex iis Æthiopico, oculorum medicamentis utilissimo, & iis quæ Panchresta appellant : Reperitur etiam Panchrestarius apud Arnobium, lib. 2. advers. Gent. Quid fullones, lanarios, phrygiones, coquos, panchrestarios, muliones, lenones, lanios, meretrices quod dulciariorum, & panchrestorum, coctorem significat. PANCRESTARIUS. Vide Panchrestum. PANCRATISTA. FR. Athleta. Gellius, lib 13. c. 26. Plin. lib. 34. cap. 8. Vide Pancarpium. PANDECTÆ, Panæctæ, corpus juris civilis, quod Digestum appellatur, ex græco παῦ, id est, totum, & δέχωα, nempè, contineo, seu comprehendo; in eo enim volumine omnes leges comprehenduntur. Quando igitur pandectas citabant Veteres Græci, primam litteram dictionis tantùm notabant, παῦ; sed Latini hoc signum non percipientes æquivocarunt in hoc similis figuræ signo, st. FR. multa quo ad etymologiam, & alias de hoc vocabulo eruditiones ex Budæo præcipuè Calepinus congerit; sed nos hìc aliqua addamus, de quibus ibi non sit mentio. Itaque Accursius in præfatione Pandectarum dict. Digestorum, ex Gellio in fine Noctium Atticarum, Pandectas, id est, omnium receptacula interpretatur. Et Justinianus Imp. in, l. 2. ß. Sed cùm omnia, Cod. de veter. jur. enucl. inquit, Digestorum, seu Pandectarum nomen inditum propterea, quòd disputationes legitimas in se continent, & quasi digerunt; nam quod undique faerat collectum, in suos D d 2 sinus
Transcription: Translated (English)
PA the Most Blessed Virgin, accompanied by the angelic choirs, greeted them with a most delightful sight: but they, astonished in mind and stirred by joy of spirit, at once, abandoning the usual prayers in such a heavenly vision, began to cry out, “Panagia Deipara, help us!” and, returning to the Virgin’s sepulchre, found not her most blessed Body; wherefore they were made certain that she had been assumed into Heaven in soul and body. From this history arose not only the title B.V. being attributed in that manner which we have said; but even the bread itself, which is lifted up on high with thanksgiving after the meal, was so called; whence the Greek monks still customarily, in imitation of the Apostles, give thanks to God after bodily refreshment, and then divide among themselves that blessed bread, and the basket, or vessel, in which this bread is placed, they call the Panagiarion. Hence the error of Meursius sprang, when he asserted that Panagiana signifies holy bread, wrongly understanding a similar ceremony, which Codinus relates as customary to be performed at the imperial table of the Greeks, saying thus: From these words it is sufficiently gathered that by the name Panagia the bread lifted up in the air for the completion of the ceremony of which we have spoken is understood. Therefore no professor of the Greek language says that Panagia signifies blessed bread; but rather that Panagia altogether denotes the Most Holy One. R. panagia was an epithet of Diana, if we believe Erasmus in his Chiliades. Thus also panapu's was an epithet of Phoebus. PANAGIARIUM. See Panagia. PANARIUM, thus Saint Epiphanius entitled his book against the Heretics. FR. he himself says that he means by this word a medical chest: Panarium, sive arculam medicam, ad eorum, qui à serpentibus (id est, Hæreticis) icti sunt, remedium. In epist. ad Acacium, & Paulum ejus Amicos at whose request he had composed the aforesaid book. PANATARIA. See Panetaria. PANATHENÆA, pagan festivals. See Thallophorus. PANCAREA. See Potarea. PANCARPUM, or Pancarpum, the wrestling-ground, a gymnastic place, a spectacle of wrestlers. Hence Cassian, Coll. 5, c. 14, says: As is customary with those who, before the kings of this world, have been accustomed to contend with all kinds of beasts for the sake of prizes, which kind of spectacle is commonly called pancarpum. And St. Augustine, against Secundinus, Nomine pancarpi, quòd in ludicris muneribus edi solet. FR. Pancarpium signifies a crown of all flowers. Festus of the Manutian edition, and Sipontinus in Martial, Paschal. de coron. l. 2, c. 13, therefore gladiators who were adorned with these crowns were called Pancarpi and Pancratii, and the place of spectacles was called Pancarpum and Pancarpium. Novell. de Cosulib. See Pancratista. PA 419 PANCATRIUSU. panagæstion , FR. a gymnastic contest, which in Latin was called Quinquertium, because it consisted of five kinds of competition: running, namely, discus, jumping, wrestling, and boxing. Hermol. Barbarus, lib. 34. PANCRESTUM, παγγανον , little sweets by which boys are drawn to every kind of obedience, as being pleasing and useful to all. Even infants, and almost all stubborn little children, whom threats and the rod do not make obedient, are sometimes brought to obedience by panchresta and coaxing. FR. it also means a medicine commonly salutary and useful against diseases. Cic. Ver. 5. At the arrival of L. Metellius the praetor, when all his companions had been won over to him by that his panchrestum medicine, that is &c. where he means money, and Pliny also speaks in the sense of medicine, lib. 20, cap. 8, where, speaking of chicory, he says thus: The Magi add that those anointed with the juice of the whole plant (that is, of all kinds of chicory) with oil become more favored, and obtain more easily what they wish. Because of its singular usefulness, some call it chreston, others pancration : perhaps it should be read panchreston; and more clearly, lib. 36, cap. 20, where he treats of the five kinds of hematite, in these words: It assists against the tears of the eyes in woman’s milk, and splendidly restrains the drooping of the eyes. This is the opinion of those who wrote most recently. But Sotacus, from the most ancient authors, gives five kinds of hematite, apart from magnet; he gives precedence among them to the Ethiopian, most useful for eye medicines, and to those which they call Panchresta . Panchrestarius is also found in Arnobius, lib. 2, against the Gentiles: What about fullers, wool-workers, dyers, cooks, panchrestarii, muleteers, pimps, butchers, prostitutes , which signifies a maker of sweets and panchresta. PANCRESTARIUS. See Panchrestum. PANCRATISTA. FR. an athlete. Gellius, lib. 13, c. 26. Plin. lib. 34, cap. 8. See Pancarpium. PANDECTÆ, Panæctæ, the body of civil law, which is called the Digest, from the Greek παῦ, that is, all, and δέχωα, namely, I contain, or I comprehend; for in that volume all laws are contained. Therefore, when the ancient Greeks cited the Pandects, they indicated only the first letter of the word, παῦ; but the Latins, not perceiving this sign, made a mistake with this sign of similar shape, st. FR. many points concerning etymology and other learned matters about this word are gathered especially by Budé and Calepinus; but let us here add some things of which there is no mention there. Thus Accursius, in the preface to the Pandects of the said Digest, interprets Pandects, following Gellius in the end of the Attic Nights, as receptacles of all things. And the Emperor Justinian, in l. 2, § Sed cùm omnia, Cod. de veter. jur. enucl., says that the name of the Digest, or Pandects, was given for this reason, that they contain legal disputes within themselves and, as it were, arrange them; for what had been collected from every side, into their own bosoms
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420 P A sinus receperunt. De signo, [mercurius] sciendum, quòd antiqui Signum condemnandi scribebant[ur] C. sicut Græci K. Signum verò absolvendi erat, A. & quando judici perplexa, & obscura causa videbatur, (juxta l. unic. ex pluribus, [mercurius] de re judicata, ) tunc ponebant litteras, N.L. quod significabat, Non liquet. Ita Asconius Pedianus. At cùm aliquid factum fuisse indicare volebant, hoc duplici [mercurius] per eos significabatur, ut etiam Author est Probus, qui integrum libellum super hoc composit. Igitur Justinianus significare volens, quòd in his voluminibus continetur omnem rerum, atque doctrinarum genus, Pandectas inscripsit, volens etiam ex tituli inspectione admonere Lectorem, quòd in his legum libris continentur S. C. & principum constitutiones. Item ea, quæ à Cæsaribus facta fuere, [mercurius] duplici denotavit, quasi diceret Facta fueræ. Quæ quidem priùs dispersæ, ab ipso collectæ, & in ordinem redactæ sunt; ideòque Digesta nuncupavit. Digerere enim, & disponere, ac in ordinem redigere synonyma sunt; unde Virg. 4. Æneid. Digerit in numerum, atque antro seclusa relinquit. Pomponius in, 1. 2. ß. ita libri, [mercurius] de orig. juris, ait: [Libri digesti sunt ab Aufidio] id est collecti, sive dispositi. An autem dicendum sit Pisanæ pandectæ, sive Florentiæ pandectæ. Vide Calepinum in hac dict. Hentricus Spelmam Literæ Pisanæ legit; sunt enim antiquæ pandectæ charactere antiquo Romano majusculo exaratæ, & Pisani, sive Pisanæ appellatae, quia in Amalphitana Civitate repertæ fuerunt, quando à Lotario Imperatore ea Civitas capta fuerat, quas Pisanis dederant; Florentiæ tamen ab aliis appellantur, quia nunc in rarissima Magni Etruriæ Ducis Bibliotheca reperiuntur, ajuntque esse Justiniani Originale, quod ob reverentiam accensis funalibus, ut Politianus scribit, ostendebatur. PANDOCHÆUM, [mercurius] , diversorium, publicum hospitium. [In pandochæum etiam aliquando, cùm iter faceres, divertisti, ibique lectum, mensam, pocula, discos, aliaque omnis generis vasa reperisti, cùm nihil attulisses. Aster. Episcop. hom. de Oecon.] Usurpatur etiam pro Caupona, sive Taberna, & dicitur etiam Pandochium, ut ex sequentibus verbis colligitur: [Erat autem in ipso emporio pandochium. In vita S. Martiniæ.] Hinc Pandox dicitur Hostis. Vide Albergaria. Pandoxo. PANDOCHIUM, & Pandox. V. Pandochæum, Pandoxo. PANDORA, [mercurius] puellæ nomen apud Hesiodum, ut cui omnes dii deæque suas quisque dotes adjunxissent. Est etiam Epitheton telluris, quæ omnis generis fruges profert. PANDOXIS. FR. Luna dicitur, [mercurius] à Platone appellata, quòd totius generationis susceptrix ellet. PANDOXO. FR. emere aliquid ab hospite. [Saliat Abbas carnes, quas mactavit, ne putrescant, & vèdat cervisiam, quâ pandoxavit, ne acescat, & pannes, quos pinsuit, ne indurescant. Tho. Vallunga-| P A P A mus in Richar. II. [mercurius] enim Græci hospitem appellant, ideò hic Abbas reprehenditur, quòd ab hospite cervisiam emerat. Item Pandoxo laudare significat; nam Rhetor Caupona dicitur. Vide Caupona. Vide etiam Chil. Erasmi. Hinc [mercurius] , genus musici instrumenti, quo laudes alicujus canuntur. Unde Pandurus, & Panduristes, qui pandura instrumento canit. Item significat etiam cultrum cauponæ. PANDURIZO, panduram pulso. [Pandurizavit, organo modulatus est. Lamprid. in Heliogab. PANEGIRI, FR. [mercurius], nundinæ, emporium, publicus conventus, quales quolibet lustro Athenis celebrari solitos fuisse, Herodot. lib. 6. scribit. Cicero. 1. Tusc. quæst. mercatum interpretatur; eodem vocabulo [mercurius] usi sunt Sanctus Proclus, Orat. 1. in laudem B. Mariæ Virg. & D. Greg. Nazian. in Car. de vita sua, quorum Interpretes emptorium, & nundinas vertunt. Et [mercurius], id est, panegyricæ orationes. PANETARIA, Refectorium Monachorum. Item locus in Lateranensi Palatio, ubi feria V. in Coena Domini Papa comedebat. [Vadit ad Basilicam Zachariæ, quæ panetaria diebus his nuncupatur. Cencius Camerar. in suo M.S. Cærem.] Tempore verò Benedicti Canonici Varicanæ Basil. Papa in hac die ad Basilicam S. Theodori comedebat; sic enim in ejus M.S. Cæremon. quod in Biblioth. Angelica de Urbe conservatur, habet: [Quibus sinitis vadunt ad Coenam in Basilicam Sancti Theodori, quæ est panetaria. PANETARIUS, qui in panetaria præsidebat. PANARMONIUM, [mercurius]. FR. suavis harmonia, plena, & omnibus numeris absoluta. Suidas. PANYPERESEBASTUS. Vide Sebastiocrator. PANICOCTARIA, Panifica; Pistrix, quæ panem coquit. [In manu panicoctariæ mulieris regni sui invenit, & format exemplum. Chrysol. serm. 166. PANIFICUS IMBEER, appellata est manna à Chrysol. quæ Israeliticis pluebat. Vide Escatilis pluvia. PANIS BENEDICTUS. Vide Fermentum, Panægia. PANIS GRADILIS. Vide Gradilis panis. PANIS NICOLAI. Vide Nicolai Panes. PANNUCULA, tumor, seu plaga. [Unde morbus pannucula dictus, & convulsum est femur illius. In vita S. Simeonis Styliæ.] Aliqui putant esse græcum vocabulum [mercurius], at equidem tale nomen adhuc non inveni. FR. Panum apud Plin. crebrò invenio. [Panos sanat, & cicatricibus colorem reddit, lib. 20. cap. 1. Sanat & aliæ vulneræ &c. sic & omnes tumores, collectionesq; cum melle, & uva passa. Panos verò ex aceto tritum. Ibid. cap. 20.] & , lib. 21. cap. 20. agens de nardo gallico, inquit: [Struma hæc, vel panos, vel inguina discurrit.] Item, lib. 22. cap. 8. ubi de herba centumcapita, ait: [Extralat infixa corpori cum melle strumas, parocidas, panos recedentibus ab ossibus, &c.] Si ex ossibus, ulcus gummosus, ergo est Panus, & non tumor,
Transcription: Translated (English)
They received from the sign, it should be known that the ancients wrote the sign of condemnation, C, just as the Greeks wrote K. But the sign of acquittal was A. And when the matter seemed to the judge perplexing and obscure, according to the single law, from many, on res judicata, then they placed the letters N.L., which signified Non liquet. So Asconius Pedianus says. But when they wished to indicate that something had been done, this was signified by them with a double , as Probus also is author, who composed a whole little book on this subject. Therefore Justinian, wishing to signify that in these volumes there is contained every kind of thing and of learning, entitled them Pandects, also wishing by the inspection of the title to remind the reader that in these books of laws are contained senatus consulta and the constitutions of the princes. Likewise, what had been done by the Caesars he marked with a double , as if to say facta fueræ. These things, formerly scattered, were gathered by him and reduced to order; therefore he called them Digesta. For to arrange, dispose, and reduce to order are synonyms; whence Virg. Aeneid 4: Digerit in numerum, atque antro seclusa relinquit. Pomponius, in l. 2. §. ita libri, de orig. juris, says: [The books are digested by Aufidius], that is, collected or arranged. But whether one should say the Pisan Pandects or the Florentine Pandects, see Calepinus in that word. Hentricus Spelman reads Pisan letters; for the ancient Pandects are written in ancient Roman majuscule characters, and are called Pisan or Pisane because they were found in the city of Amalfi, when that city had been captured by Emperor Lothair, who gave them to the Pisans; yet by others they are called Florentine, because now they are found in the very rare library of the Grand Duke of Etruria, and they say that they are the original of Justinian, which, out of reverence, was shown with lighted candles, as Politian writes. PANDOCHÆUM, , a lodging-house, a public inn. [You also once stopped in a pandochæum when you were traveling, and there found a bed, a table, cups, dishes, and vessels of all kinds, though you had brought nothing with you. Aster. Episc. hom. de Oecon.] It is also used for a tavern, or shop, and is also called pandochium, as may be gathered from the following words: [But there was in the very market-place a pandochium. In the life of St. Martina.] Hence Pandox means host. See Albergaria. Pandoxo. PANDOCHIUM, and Pandox. See Pandochæum, Pandoxo. PANDORA, , the name of a girl among Hesiod, to whom all the gods and goddesses each added their own gifts. It is also an epithet of the earth, which produces fruits of every kind. PANDOXIS. FR. The moon is called thus, , so named by Plato, because she would be the receptacle of all generation. PANDOXO. FR. to buy something from a host. [Let the Abbot sell the meat he has slaughtered, lest it rot, and the beer with which he has pandoxed, lest it turn sour, and the breads he has kneaded, lest they harden. Tho. Vallunga-] mus in Richar. II. For the Greeks call a host , therefore this Abbot is blamed because he had bought beer from a host. Likewise pandoxo means to praise; for a rhetorician is called a tavern-keeper. See Caupona. See also Chil. of Erasmus. Hence , a kind of musical instrument with which someone’s praises are sung. Whence Pandurus and Panduristes, one who sings with the instrument pandura. It also signifies the tavern knife. PANDURIZO, I strike the pandura. [He pandurizavit, he played the organ. Lamprid. in Heliogab.] PANEGIRI, FR. , fairs, market-place, a public assembly, such as, Herodotus writes, used to be celebrated at Athens every five years. Cicero in book 1 of the Tusculan Questions interprets it as a market; the same word was used by Saint Proclus, Orat. 1. in praise of the Blessed Virgin Mary, and by St. Gregory Nazianzen in the poem on his own life, whose translators render it emporium and fairs. And , that is, panegyrical orations. PANETARIA, the monks’ refectory. Likewise, a place in the Lateran Palace where on Maundy Thursday the Pope dined. [He goes to the Basilica of Zacharias, which on these days is called the panetaria. Cencius Camerar. in his M.S. Ceremonies.] But in the time of Benedict, canon of the Varican Basilica, the Pope on this day dined at the Basilica of St. Theodore; for in his M.S. Ceremonial, preserved in the Angelica Library of Rome, it says: [When these are finished, they go to supper in the Basilica of Saint Theodore, which is the panetaria.] PANETARIUS, he who presided over the panetaria. PANARMONIUM, . FR. sweet harmony, complete and perfect in all respects. Suidas. PANYPERESEBASTUS. See Sebastiocrator. PANICOCTARIA, Panifica; a baker, a woman who bakes bread. [In the hand of the woman panicoctaria he found the kingdom of himself, and formed an example. Chrysol. serm. 166.] PANIFICUS IMBEER, manna was so called by Chrysol., which rained upon the Israelites. See Escatilis pluvia. PANIS BENEDICTUS. See Fermentum, Panægia. PANIS GRADILIS. See Gradilis panis. PANIS NICOLAI. See Nicolai Panes. PANNUCULA, a swelling or wound. [Whence the disease was called pannucula, and his thigh was dislocated. In the life of St. Simeon Stylites.] Some think it is a Greek word , but indeed I have not yet found such a name. FR. I often find panum in Pliny. [It heals panos and restores color to scars, book 20, chapter 1. It also heals other wounds, etc.; likewise all swellings and collections, with honey and raisins. But panos ground in vinegar. Ibid. chapter 20.] And, book 21, chapter 20, speaking of Gallic nard, he says: [This reaches struma, or panos, or groin swellings.] Likewise, book 22, chapter 8, where he speaks of the herb centumcapita, he says: [It draws out from the body, when applied with honey, scrofulas, parotids, panos receding from the bones, etc.] If from the bones, it is a gummous ulcer, therefore it is Panus, and not a tumor,
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PA ex quo formatur diminutivum nomen Panunculus, & mendosè Panunculus. PANORMUM; ex græco Πανομον, idest, universale receptaculum. Ibi fuisse Barbicanam Ecclesiam. Vide Deputatus in pænitentiam. In ea regione obiit S. Rosalia. Vide Roracia. PANOTII, Scythæ populi, ex longis auribus ita appellati, ut ex vocabulo colligitur, παῦ enim totum græcè significat, ὀρα, aures. Ita Isidorus. Denotat item hominem ingentibus auribus præditum. FR. Si per Panotios Pannones intelligantur, Herodotus, lib.1.ait Pannones ex Ionia oriundos. Hinc Paniones duodecim ex Ionia civitates dicebantur à Pan, & Jones, quia Panos Deus ab eis colebatur, & Plin. lib.4.c.13.ait: [Aliæ in quibus equinis pedibus nascantur, Hippopodes appellati. Fanesiorum aliæ, (Panotiorum corrigit Turnebus,) in quibus nuda alioquin corpora prægrandes ipsorum aures tota contegunt.] At Pomponius Mela, cap.6. de Hispaniæ, & Septentrionis Insulis inquit: [Esse equinis pedibus Hippopodas, & Stamalos, quibus magnæ aures, & ad ambiendum corpus omne patulæ, nudis alioqui pro veste sint, præterquamquod fabulis traditur, authores etiam, quod sequi non pigeat, invenio.] Quibus similes in India esse scribit, lib.15.Strabo, qui Enotocæti vocantur, quòd auribus pro strato quoque, cùm dormiunt, utantur, ex græcis vocibus nomen compositum εν, idest in, ὀρα, aures, κολτη, cubile, lectus, quasi dicas in auribus somnum capientes. Ita placuit Græcis fabulandi licentiam in remotissima quæque detorquere: [Longinquitas enim non facilè redargui potest, ]ut idem Strabo, lib.11.ait. PANSELENOS, Πανοελων, idest, tota luna, seu plenilunium. [Cùm fuisset luna panselenos. Matth. Paris. in vita Abb. PANTHEON. FR. Πανθεον, omnium Deorum Templum, Romæ à M. Agrippa erectum, in quo omnes Dii colebantur, & à Bonifacio Papa IV. in omnium Sanctorum honorem ann. 610. consecratum. Quod S. Mariæ ad Martyres, vulgò La Rotonda, hodiè dicitur. Licèt Templum Sanctæ Mariæ in Cosmedin, & S. Mariæ ad Martyres teste Martinello in sua Roma sacra etiam diceretur. PANTOCRATOR, Παντοκράτορ. FR. Omnipotens, unius, ac summi Dei epitheton. PANTOCRATORENUS, universalis superior alicujus Religiosorum Ordinis, ac si Generalis diceres. [Quòd autem Pantocratorenus præfectus præsit multis Monasteriis, canoni non adversatur: multa enim Monasteria, ut unum reputantur. Balsamon. tit. de fide ad, can. 20. Photii. PANTOLOGIA, Παντολογια, universalis loquutio, quo vocabulo utitur, loquens de variis doctrinis sub lactis symbolo, Petrus Blesensis ser.3.dum inquit: [Audi adhuc fili, & tace. Considera idiomata singulorum uberum, ut scias cui debeasos admovere, & à quo amovere. Primum uber fuit serpentis, secundum Ægypti, tertium Hierolexicon Magri. PA 421 Philosophi, quartum Dei, quintum hæretici, sextum viri Catholici. De primo manavit lac venenosum, de secundo lac acetosum, quia multis amaritudinibus respersa est dulcedo humanæ felicitatis, de tertio lac ampullosum, de quarto lac coagulatum, de quinto lac aqua mixtum; pessimi enim caupones vinum aqua miscuerunt: de sexto lac syncerum.] Deinde sequitur docens, quomodo Philosophorum doctrinis uti possimus, his verbis: [Tertium excolendum, ut quod liquidum in philosophis, reponatur; abjiciatur quod foeculentum est.] Tandem reepilogans has metaphoricas lactis diversitates, inquit; [Primum dicitur paralogia,] idest, falsa loquutio. [Secundum scenologia,] idest, obscura loquutio. [Tertium physiologia,] nempè, naturalis loquutio. [Quartum Theologia,] scilicet, divina loquutio. [Quintum cacologia,] videlicet mala loquutio. [Sextum pantologia,] nempè, universalis loquutio. PAPA, Πανα, sive Παναδα, idest, Pater. Antonomasticè tamen Summus Romanus Pontifex intelligitur; antiquitus autem communis erat hic titulus omnibus Sacerdotibus, & præcipuè Episcopis. Vide Baron. an. 165. n.10. & fusiùs in Notis ad Martyrol. 10. Ianuar. Et usque ad præsens Patriarcha Alexandrinus solet sic nominari. [N. miseratione divina Papa, & Patriarcha Magnæ Urbis Alexandriæ, & Iudex orbis terrarum.] In quadam Chronologia Ecclesiastica ab Abraham Ecchellense Maronita in latinum translata habetur, quòd Hierocla Alexandrinus Patriarcha primus fuisset, qui Papæ nomine appellari coepit, idest, anno 240. FR. si acta S. Cæciliæ scripta sunt, ut creditur, tempore ejus passionis, scilicet, anno 232. ibi sic habetur: [Tunc Valerianus perduxit fratrem suum ad Papam Urbanum,] & Tertullianus, qui ante Alexandrinum Patriarcham Hieroclam extiterat, Pontif. Rom. ut mox infrà monstrabitur, Papam appellaverat. ∴: Gregorius VII. in Concilio Romano de an. 1073. quod in Bibliotheca Vaticana M.S. conservatur, sancivit, nisi solo Romano Pontifici titulum Papæ nemini attribui, quod ipsimet Græci schismatici observant, ut Nicetas Chronites fatetur: nam solum Pontificem Romanum illi Πανας appellant cum accentu acuto super penultimam syllabam, & Sacerdotem Πανας dicunt cum accentu gravi super ultimam syllabam, ut unius titulus ab altero distinguatur. Errant, qui putant Papam significare Patrem Patrum, & ideò has binas syllabas dicunt distinctè sic Pa-Pa esse intelligendas; nam, præterquàm quòd hæc esset interpretatio contrario græco vocabulo, videtur etiam titulus Papæ distinctus à titulo Pater Patrum, quo etiam Concilia uti solebant in epistolis ad Pontificem Romanum directis, cujusmodi est illa à Synodi Epiri Patribus ad Hormisdam Papam directa cum tali inscriptione. [Synodus veteris Epiri Joannes, Mattæus, Constantius, &c. Domino nostro per cuncta Sanctissimo, & Beatissimo Patri Patrum, Comministro, ac] D d 3
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PA from which the diminutive noun Panunculus is formed, and, by corruption, Panunculus . PANORMUM; from the Greek Πανορμον, that is, a universal receptacle. There was the Barbican Church. See Deputatus in pænitentiam . In that region St. Rosalia died. See Roracia . PANOTII, a Scythian people, so called from their long ears, as may be gathered from the word, for παῦ means the whole in Greek, ὀρα, ears. So Isidore. It also denotes a man endowed with enormous ears. FR. If by Panotii the Pannonians are meant, Herodotus, book 1, says that the Pannonians originated from Ionia. Hence the twelve Ionian cities were called Paniones, from Pan and Iones, because the god Pan was worshiped by them; and Pliny, book 4, chap. 13, says: [Other peoples, in whom they are born with horse feet, are called Hippopodes. Other Fanesii, (Turnebus corrects this to Panotii,) in whom otherwise naked bodies are entirely covered by their large ears.] But Pomponius Mela, chap. 6, on the islands of Spain and the North, says: [There are Hippopodes with horse feet, and Stamalos, who have large ears, open enough to cover the whole body, and serve as clothing for them while naked, except that, beyond what is handed down in fables, I also find authors, which I do not think should be neglected.] Similar beings in India, he writes, are mentioned by Strabo, book 15, who are called Enotocæti, because they use their ears as bedding also when they sleep, the name being formed from the Greek words εν, that is, in, ὀρα, ears, κολτη, bed, couch, as if you were to say, those taking sleep in their ears. Thus it pleased the Greeks to bend the license of fable to the most remote peoples: [For distance cannot easily be refuted,] as the same Strabo says, book 11. PANSELENOS, Πανοελων, that is, the whole moon, or full moon. [When it was the panselenos moon. Matth. Paris. in the life of the Abbot. PANTHEON. FR. Πανθεον, the Temple of all the Gods, erected at Rome by M. Agrippa, in which all the gods were worshiped, and consecrated by Pope Boniface IV in honor of All Saints in the year 610. This is now called Santa Maria ad Martyres, commonly La Rotonda. Although the Church of Santa Maria in Cosmedin and Santa Maria ad Martyres, as Martinelli testifies in his Roma Sacra , were also so called. PANTOCRATOR, Παντοκράτορ. FR. Almighty, the epithet of the one and supreme God. PANTOCRATORENUS, the universal superior of some religious order, as if you were to say General. [But the fact that a Pantocratorenus prelate presides over many monasteries is not contrary to canon law: for many monasteries are reckoned as one. Balsamon, title on the faith, ad can. 20 of Photius. PANTOLOGIA, Παντολογια, universal speech, a word used, when speaking of various doctrines under the symbol of milk, by Peter of Blois, sermon 3, when he says: [Listen still, son, and be silent. Consider the idioms of the individual udders, so that you may know to which you should apply your lips, and from which to remove them. The first udder was that of the serpent, the second of Egypt, the third of the philosophers, the fourth of God, the fifth of heretics, the sixth of Catholic men. From the first flowed poisonous milk, from the second sour milk, because the sweetness of human happiness is sprinkled with many bitternesses, from the third frothy milk, from the fourth curdled milk, from the fifth milk mixed with water; for the worst innkeepers mixed wine with water: from the sixth pure milk.] Then follows his teaching on how we may use the doctrines of the philosophers, in these words: [The third is to be cultivated, so that what is liquid in the philosophers may be retained; what is foul is to be cast away.] Finally, summing up these metaphorical varieties of milk, he says: [The first is called paralogia, that is, false speech. The second scenologia, that is, obscure speech. The third physiologia, namely, natural speech. The fourth Theologia, that is, divine speech. The fifth cacologia, namely bad speech. The sixth pantologia, namely universal speech.] PAPA, Πανα, or Παναδα, that is, Father. However, by antonomasia the Supreme Roman Pontiff is meant; in ancient times, however, this title was common to all priests, and especially bishops. See Baronius, year 165, no. 10, and more fully in the notes to the Martyrology for January 10. And to the present day the Patriarch of Alexandria is accustomed to be called thus. [N., by divine mercy Pope and Patriarch of the Great City of Alexandria, and Judge of the whole world.] In a certain ecclesiastical chronology translated into Latin by Abraham Ecchellensis the Maronite, it is stated that Hierocla, Patriarch of Alexandria, was the first who began to be called by the name of Pope, that is, in the year 240. FR. If the Acts of St. Cecilia were written, as is believed, at the time of her passion, namely in the year 232, it is stated there thus: [Then Valerian led his brother to Pope Urban,] and Tertullian, who had lived before Hierocla, Patriarch of Alexandria, had called the Roman Pontiff Pope, as will be shown shortly below. ∴ Gregory VII, in the Roman Council of the year 1073, which is preserved in manuscript in the Vatican Library, decreed that the title of Pope be attributed to no one except the Roman Pontiff alone, which the Greek schismatics themselves observe, as Nicetas Choniates confesses: for they call only the Roman Pontiff Πανας, with the acute accent over the penultimate syllable, and they call a priest Πανας with the grave accent over the last syllable, so that one title may be distinguished from the other. They are mistaken who think that Pope signifies Father of Fathers, and therefore say that these two syllables must be understood distinctly as Pa-Pa; for, apart from the fact that this would be an interpretation contrary to the Greek word, the title Pope also seems distinct from the title Father of Fathers, which Councils also used in letters addressed to the Roman Pontiff, such as that sent by the Fathers of the Synod of Epirus to Pope Hormisdas, with such an inscription. [Synod of old Epirus, John, Matthew, Constantius, etc., to our Lord, in all things Most Holy and Most Blessed Father of Fathers, Fellow-minister, and] D d 3
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422 PA ac Principi Episcoporum Hormisdæ Papæ.} Quod, ut optimè Baronius advertit in dict. Not. ad Martyrol. 10. Ianuar. si Patrem Patrum Papa significaret, titulus Papæ ibi non adderetur. FR. Glossa affert aliam etymologiam in proemio Clementinæ, ubi sic habet: [Papa, id est, admirabilis, & dicitur Papè, quod est interjectio admirantis, & verè admirabilis, quia vices Dei in terris gerit. Inde dicit ille Anglicus in poesia nova: Papa stupor mundi; & circa finem: Qui maxima rerum, nec Deus es, nec homo, quasi neuter es inter utrunque. Etymologia verò nominis est Pater Patriæ.} Cæterum tractatum de etymologia nominum Pontificis, & Papæ eruditè conscripsit Ignatius Braccius in libro ejusdem tituli: ∴: De magnificis Papæ titulis ab antiquis ei tributis: Tertullianus de pudicit. cap. 13. ait: [Benedictus Papa concionaris, & in parabola ovis capras quæris.} FR. dicitur Archiater, id est, protomedicus, quia reliqui Episcopi animaru Medi ci sunt; sed Papa omnium est primus. Vide Archiater. Vide etiam Apostolicus, Archiclarus, Spiritualis homo. Item Archiepiscopus magnæ Romæ, can. in tantum, dist. 21. Æternæ vitæ claviger, can. omnes, dist. 22. Item Canonum Magister, & Custos, can. quibus, 25. quæst. 3. Item Sanctæ Sedis, seu Sedis Apostolicæ Rector. Vide Rector. Item S. Romanæ Ecclesiæ servus, can. nemo, 16. quæst. 3. Item Totius Catholicæ Parochiæ Curatus. Aldel mus de Virg. c. 7. Vide Parochia. Vide Oecumenicus. Item Nomarcha, id est, Præfecturæ, & Legum superintendens; Nupos enim græcè Præfecturam, atque legem significat. Patriarcha Vniversi Odoris. Baron. an. 5 17. n. 54. Item Rex Summus. Idem anno 863. n. 50. Item Pater noster. Idem ann. 681. n. 46. Item Princeps Pastorum. Ibid. n. 47. Dicitur Zorobabel, id est, alienus à confusione, quia nunquam errare potest in rebus fidei, de quo per os Aggæi Prophetæ loquutus est Deus, dicens: [In die illa, dicit Dominus exercituum, assumam re Zorobabel serve meus, & ponam te quasi signaculum, quia te elegi dicit Dominus &c. Agg. cap. 2.] Et quod de Ecclesia Catholica loquebatur Propheta, evidens est, dùm ait: [Adhuc unum modicum, & ego commovebo Coelum, & terram, & mare, & aridam, & movebo omnes gentes, & veniet desideratus cunctis gentibus, & implebo domum istam gloria, dicit Dominus exercituum, ] & inferiùs: [In loco isto dabo pacem &c. Item [Suscitabo Spiritum Zorobabel, ] id est, spiritum à confusione alienum. Licèt Procopius in, cap. 14. Isajæ Christum pro Zorobabel intelligat, quod perinde esset; nam multa, quæ de Christo prædicantur, ejus etiam Vicario conveniunt. Et nota, quòd tres visiones habuerit Aggæus, quæ fuerunt semper in die alicujus Sancti Apostoli; nam ait: [In anno secundo Darii Regis in mense sexto in die una mensis, ] id est, prima die sextilis mensis, qui est Augustini, in qua cadit S. Petri festum ad vincula: [In die vigesimaquarta mensis mense sexto, ] id est, in festo S. Bartholomæi: [In septimo mense vigesima prima PA mensis, ] id est, in die S. Matthæi. Quòd Zorobabel significet à confusione alienum. Vide interpretationem nominum hebraicorum in principio, vel in calce Sacræ Scripturæ. Et à prophetico Evangelista Isaja Eliacim, id est, Dei resurrectio, Papa denominatur, sic, cap. 22. inquiens: [Et erit in die illa: Vocabo servum meum Eliacim filium Helciæ, & induam illum tunica tua, & cingulo tuo confortabo eum, (id est, Sacerdotalibus Summi Hebræorum Pontificiis indumentis) Et potestatem tuam dabo in manu ejus: Et erit quasi Pater habitantibus Ierusalem, & domui Iuda: & dabo clavem domus David super humerum ejus, & aperiet, & non erit qui claudat, & claudet, & non erit qui aperiat: & sigam paxillum in loco fideli, & erit solium gloriæ domui patris ejus: & suspendent super eum omnem gloriam domus patris ejus &c.} De mutatione verò nominis in assumptione Pontificatus, est maxima inter Scriptores controversia, à quonam, scilicet, cæperit hic usus: Blondus enim decad. 2. lib. 2. initium habuisse ait à Sergio secundo, Greg. IV. successore: [Suffectus in Pontificem Os porci Civis Romanus id nomen ob deformitatem à Clero, populoque Romano in Sergium mutare coactus est. Perseveravitque postea consuetudo, ut Romani Pontifices, quum primùm sunt creati, inditum sibi quodcumque volunt alterius prædecessoris sui, proprio abolito, nomen accipiant.] Sed Pontifices proprium primum nomen non totaliter abolent; nam in subscriptionibus primævo nomine firmant, ut praxis in supplicationum libellis manifestat. Blondum sequutus est Vvernerus Rolevvinck in fasciculo temporum ad annum Christi 844. ubi posuit Sergium II. Os porci. Sic etiam Polydor. Virgilius. Sed Ditmarus in ejus Chronicon. lib. 6. circa finem inquit Buccam porci vocatum fuisse Sergium IV. ubi post Sylvestrum II. Ioannem Phasan (Phusanum appellat. Baron.) id est, hujus nominis XIX. collocat. Sed Baron. Ioannem XIIIX. Siccum antea appellatum, intermediat. Itaque ait Ditmarus: [Huic, (id est, Silvestro II.) succedebant Sergius, qui vocabatur Bucca porci, & Benedictus, ] nimirum Benedictus VIII. Miror tamen quomodo Ditmarus, cùm istorum Pontificum coëtaneus esset; nam, ut habetur in vita ejusdem Ditmari posita in principio ejus operis, diem suum clauserat ann. 1018. Cal. Decemb. & tamen de Papa Joanne XIX. à Baronio Siccæ appellato, non faciat ille ullam mentionem. Igitur ad quæstionem nominis redeundo, nullo modo relatio Blondi, & ejus Asseclarum verificari potest. Quia Ditmarus Buccam porci ejus coëtaneum affirmat fuisse Sergium IV. Secundò quia ante Buccam porci, id est IV. Sergium, alii Pontifices primum nomen mutaverunt, & iste Sergius IV. appellabatur Petrus Albanensis Episcopus, ita Baronius. Item illius prædecessor Silvestri II. in minoribus Gubertus, & hujus Antecessor Bruno antea, & in Pontificatu Gregorius V. atque Joannes XIV. Petrus Papiensis Episcopus priùs vocabantur. Q ua
Transcription: Translated (English)
422 PA according to the Principi Episcoporum of Pope Hormisdas.} As Baronius very well notes in the cited notes on the Martyrology, 10 January, if it signified Father of Fathers, the title of Pope would not be added there. FR. The Gloss gives another etymology in the proem of the Clementines, where it says: [Papa, that is, admirable, and it is said from papè, which is the interjection of one admiring, and truly admirable, because he exercises the place of God on earth. Hence that Englishman says in a new poem: Papa stupor mundi; and near the end: Who art greatest in worldly things, neither God nor man, as if a neutral between both. But the etymology of the name is Father of the Fatherland.} However, the treatise on the etymology of the names Pontifex and Papa was learnedly written by Ignatius Braccius in a book of the same title: ∴: On the magnificent titles of the Pope given to him by the ancients: Tertullian, de pudicit. chap. 13, says: [Blessed Pope, you preach, and in the parable of the sheep you seek goats.} FR. He is called Archiater, that is, chief physician, because the other bishops are physicians of souls; but the Pope is first of all. See Archiater. See also Apostolicus, Archiclarus, Spiritual man. Likewise Archbishop of great Rome, can. in tantum, dist. 21. Key-bearer of eternal life, can. omnes, dist. 22. Also Master and Keeper of the Canons, can. quibus, 25. q. 3. Also Rector of the Holy See, or of the Apostolic See. See Rector. Also servant of Holy Roman Church, can. nemo, 16. q. 3. Also Curate of the Whole Catholic Parish. Aldelmus, de Virg. c. 7. See Parish. See Oecumenicus. Also Nomarch, that is, superintendent of the prefecture and of the laws; for the Greek noun signifies prefecture and law. Patriarch of the Universe. Baron. year 517, n. 54. Likewise Supreme King. The same, year 863, n. 50. Also Our Father. The same year 681, n. 46. Also Prince of Shepherds. Ibid. n. 47. He is called Zorobabel, that is, alien from confusion, because he can never err in matters of faith, of which God spoke through the mouth of the prophet Haggai, saying: [On that day, says the Lord of hosts, I will take my servant Zorobabel, and I will set you like a signet, because I have chosen you, says the Lord, etc. Hag. chap. 2.] And that the prophet was speaking of the Catholic Church is clear, when he says: [Yet a little while, and I will shake heaven, and earth, and the sea, and the dry land, and I will move all nations, and the desired of all nations shall come, and I will fill this house with glory, says the Lord of hosts,] and below: [In this place I will give peace, etc.] Also [I will raise up the Spirit of Zorobabel,] that is, a spirit alien from confusion. Although Procopius in chap. 14 of Isaiah understands Christ by Zorobabel, which would be the same thing; for many things that are foretold of Christ also apply to his Vicar. And note that Haggai had three visions, which were always on the day of some Holy Apostle; for he says: [In the second year of Darius the king, in the sixth month, on the first day of the month,] that is, on the first day of the sixth month, which is August, on which falls the feast of St. Peter ad vincula: [On the twenty-fourth day of the month in the sixth month,] that is, on the feast of St. Bartholomew: [In the seventh month, on the twenty-first day of the month,] that is, on the day of St. Matthew. That Zorobabel signifies alien from confusion. See the interpretation of Hebrew names at the beginning, or at the end, of Sacred Scripture. And from the prophetic Evangelist Isaiah, Eliacim, that is, resurrection of God, the Pope is named, thus, chap. 22, saying: [And it shall come to pass in that day: I will call my servant Eliacim the son of Hilkiah, and I will clothe him with your tunic, and I will strengthen him with your belt, (that is, with the priestly garments of the supreme Hebrew high priest) And I will put your authority into his hand: And he shall be as a father to the inhabitants of Jerusalem, and to the house of Judah: and I will give the key of the house of David upon his shoulder, and he shall open, and none shall close, and he shall close, and none shall open: and I will fasten him as a peg in a sure place, and he shall be a throne of glory to the house of his father: and they shall hang upon him all the glory of the house of his father, etc.} But concerning the change of name at the assumption of the Pontificate, there is a great controversy among writers, from whom, namely, this custom began: for Blondus, decad. 2. lib. 2., says it had its beginning with Sergius II, successor of Gregory IV: [Being elected Pope, Os porci, a Roman citizen, was compelled by the clergy and people of Rome to change that name to Sergius on account of its ugliness. And afterward the custom continued, that the Roman Pontiffs, as soon as they are created, receive whatever other name they wish of their predecessor, their own being abolished.] But the Pontiffs do not entirely abolish their first proper name; for in subscriptions they sign with their original name, as the practice in supplication booklets shows. Blondus was followed by Vvernerus Rolevinck in the Fasciculus temporum for the year of Christ 844, where he placed Sergius II, Os porci. So also Polydor Virgil. But Ditmar in his Chronicle, lib. 6, near the end, says that Sergius IV was called Bucca porci, where after Sylvester II he places John Phasan (Baronius calls him Phusan), that is, John XIX of this name. But Baronius places John XIX, formerly called Siccus, in between. Therefore Ditmar says: [To him, (that is, to Sylvester II) were succeeded Sergius, who was called Bucca porci, and Benedict,] namely Benedict VIII. Yet I wonder how Ditmar, since he was a contemporary of those Pontiffs; for, as is found in the life of the same Ditmar placed at the beginning of his work, he had closed his day in the year 1018, on 1 December, and yet he makes no mention at all of Pope John XIX, called Siccus by Baronius. Therefore, returning to the question of the name, in no way can the account of Blondus and his followers be verified. First, because Ditmar affirms that Bucca porci was his contemporary Sergius IV. Secondly, because before Bucca porci, that is, Sergius IV, other Pontiffs changed their first name, and this Sergius IV was called Peter, Bishop of Albano, as Baronius says. Likewise his predecessor Sylvester II was formerly Gerbert, and his predecessor Bruno before that, and in the Pontificate Gregory V, and John XIV, were formerly called Peter, Bishop of Pavia. Q ua
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PA Quare Baronius ann. 955. num. 4. existimat Ioannem XII. primum fuisse, qui mutandi nomina usum introduxisset, cùm antè Octavianus appellaretur. Symmachus tamen Papa duplex nomen habebat. [Admonitione Beatissimi Symmachi Simplicii, quem antè oculos semper habere debemus, &c. can. Benè quidem. dist. 96. ]//Honorius tamen IV. Adrianus VI. & Marcellus II. primum eorum nomen in Pontificatu retinuere. Cæremonia imponendi nomen in creatione Pontificis non ab electo fiebat, sed imponebatur ei: quare de Desiderio S. Cæciliæ Cardinali, & Casinensi Abbate electo Papa, habetur, quòd: [Victoris ei nomen imponunt. Chron. Casin. lib. 3. c. 66. ]&, ut Platina affirmat, à Primiscriniis, id est, Protonotariis imponebatur; sic enim in Paschali II. inquit: [Cui posteà Primiscrinii scribæ regionarii Paschalis nomen indidere. ]Patriarchæ Constantinopolitani in eorum electione hunc stylum etiam sequuti sunt; sed semper ob memoriam primi nominis aliud in prima littera simile sibi assumpsere, sic exempli gr. Gregorius Protosyncellus electus Patriarcha Gennadius appellatus est, eumdemqueritum Græci in assumptione monachalis habitus observant. FR. At Antiochenus Patriarcha Maronitarum semper, ob memoriam primi illius Sedis fundatoris, Petrus appellatur// Erant autem valdè calamitosa, ac libertati Ecclesiasticæ nimis odiosa sæcula illa, quando à Clero Romano electus in Summum Pontificem, non permittebatur illi ab Imperatoribus munera papalia exercere ante illorum confirmationem; abusus siquidem à Gregorio Magno deploratus, qui electus, Mauritii Augusti confirmationem expectare coactus fuerat, quæ tyrannica subjectio ab Arianis Gothis inoleverat, pro quo interim ab Electo cum Archipresbytero, Primicerio, ac Consiliario Sedis Apostolicæ, tegebatur Romana Ecclesia; sic enim colligitur ex quadam epistola in Sede Vacante Severini, ubi electus posteà fuit Joannes IV. de anno 639. de qua epist. cum infrascripto ordine in sua hist. Anglic. lib. 2. c. 19. mentionem facit Beda his verbis: [Dilectissimis Thomajono &c. Hilarius Archipresbyter, & servans locum S. Sedis Apostolicæ Joannes Diaconus, & in Dei nomine Electus. Item Joannes Primicerius, & servans locum Sedis Apostolicæ, & Joannes servus Dei Consiliarius Sedis Apostolicæ. ]Benedictus verò II. obtinuit, ne in posterum Imperatoris confirmatio expectaretur ampliùs. Baron. 2n. 684. nu. 2. & 3. FR. Quo autem prætextu Basilius Odoacris Prorex sibi arrogare voluit electionem Pontificis. Vide Mausoleum. Electus in Pontificem pro illo interim scribebat in litteris Apostolicis: [N. Electus servus servorum Dei. ]Atque in plumbo non imprimebatur ejus nomen, sed solùm capita SS. Petri, & Pauli, & in data ponebatur: [Suscepti à nobis Apostolatus Officii anno &c. Cærem. Rom. lib. 1. sect. 2. c. 1. ] Blondus enim in ejus decad. 2. lib. 2. ait, quod: [Paschalis L. qui à Clero, populoque Romano absque Im- PA 423 peratoris authoritate præter observatam diù consuetudinem cùm electus esset, ad illum scribens suam innocentiam à Cleri, populique Romani violentia purgavit, egitque cum illo mitiùs omnium opinione Ludovicus, qui non solùm in bonam partem Pontificis scripta accepit, sed pacta quoque inter utriusq; prædecessores servari solita spontè confirmavit. ]Et inferiùs: [ Tradunt enim Eginardus, Paulusq; & Ricardus Scriptores Ludovicum in Paschalis Rom. Pontif. mani bus renuntiasse juri, quod Adrianus I. Pont. Rom. Carolo Magno genitori suo concesserat. Id cùm nullus dictorum scriptorum quod fuerit scribar, fuisse tenemus, quod supra in Caroli gestis rebus verisimile nobis videri negavimus, aut, scilicet, summæ modestiæ Imperatorem voluisse, aut excellentis animi, & ingenii Pontificem concessisse jus Summorum Pontificum, & omnium Orbis Christiani Episcoporum ad libitum ordinandorum. Sive igitur Adrianus Carolo concessit, & Ludovicus seipsum, posterosq; spolia vit: sive nihil horum fuit. ]De hac epistola Ludovico directa à Paschali in principio sui Pontificatus tantùm mentionem facit Baronius; sed de ejus tenore nil exponit; remittit tamen Lectorem illam legendi apud scriptores de gestis ipsius Ludovici Pii. Dicimus igitur, quòd sit manifestissimum mendacium historia Ecclesiastica, quam affert Grat. in can. Adrianus Papa. dist. 63. il secondo. Quòd nempè Adrianus I. Carolo Magno concesserat jus eligendi Pontificem, & ordinandi Apostolicam Sedem. Insuper Archiepiscopos, & Episcopos per singulas provincias ab Imperatore investituram accipere debere. Quia Auctor istius Ecclesiasticæ historiæ est Sigibertus, qui fuerat in fatis ann. 1112. nempè annis 438. post dictos Adrianum Papam, & Carolum Magnum, & cùm nemo ex illorum coætaneis scriptoribus, ut supra Blondus adverterat, neque apud Auctores gestorum prædicti Caroli, qui omnia ejus gesta diligentissimè collegerunt, de tali præasserto privilegio ullam mentionem fecerit; tùm etiam quia Sigibertus in hac re nimis redditur suspectus, quòd in gratia Henrici Imperatoris schismatici, investiturarum Ecclesiarum usurpatoris, multa contra Gregorium VII. Urbanum II. & Paschalem II. aliasque imposturas contra Ecclesiam Romanam, ut de scriptoribus Ecclesiasticis Bellarminus, & præsertim Labbè referunt, scripserit. Item mendax ille Monachus in hoc facto se ostendit; dicit enim in præallegato Gratiani can. quòd: [ Carolus Romam veniens, Papiam obsedit, ibique relicto exercitu, in sancta Resurrectione ab Adriano Papa Romæ honorificè susceptus est. Post sanctam Resurrectionem reversus Papiam, cepit Desiderium Regem, deinde Romam reversus, constituit ibi Synodum, &c. ]ubi Adrianus cum universa Synodo tradiderunt Carolo præassertum jus. Omnes enim Historici conveniunt, Carolum post captam Papiam non rediisse Romam; sed festinanter in Galliam iter suum D d 4 dite-
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PA Why Baronius, in year 955, no. 4, thinks that John XII was the first who introduced the custom of changing names, since before that he was called Octavian. Yet Pope Symmachus had a double name. [On the admonition of the most blessed Symmachus, we must always have Simplicius before our eyes, etc. can. Bene quidem. dist. 96.] // However, Honorius IV, Adrian VI, and Marcellus II retained their first name in the Pontificate. The ceremony of imposing a name at the creation of a Pontiff was not done by the one elected, but it was imposed on him; therefore it is recorded of Desiderius, Cardinal of S. Cecilia and Abbot of Monte Cassino, elected Pope, that: [They impose on him the name Victor. Chron. Casin. lib. 3. c. 66.] And, as Platina affirms, it was imposed by the Primiscrinii, that is, the Protonotaries; for thus he says of Paschal II: [To him afterwards the Primiscrinii, the regional scribes, gave the name Paschal.] The Patriarchs of Constantinople, in their election, also followed this custom; but always, in memory of the first name, they took another similar to it in the first letter. Thus, for example, Gregory the Protosyncellus, when elected Patriarch, was called Gennadius, and the Greeks observe the same in the assumption of the monastic habit. FR. But the Antiochene Patriarch of the Maronites is always called Peter, in memory of the founder of that first See. Those centuries were indeed very calamitous and too hateful to ecclesiastical liberty, when the cleric elected in Rome as Supreme Pontiff was not allowed by the emperors to exercise papal functions before their confirmation; for such an abuse was deplored by Gregory the Great, who, having been elected, was forced to wait for the confirmation of Emperor Mauritius, which tyrannical subjection had become established under the Arian Goths. During this time the Roman Church was under the care of the Elect, together with the Archpriest, the Primicerius, and the Councillor of the Apostolic See; for thus it is gathered from a certain letter in the Vacancy of the See of Severinus, when John IV was afterwards elected in the year 639. Bede mentions this letter, with the order written below, in his Hist. Anglic. lib. 2. c. 19, in these words: [To our most beloved Thomajon, etc., Hilary the Archpriest, and John the Deacon, holding the place of the Holy Apostolic See, and Elect in the name of God. Likewise John the Primicerius, holding the place of the Apostolic See, and John, servant of God, Councillor of the Apostolic See.] Benedict II, however, obtained that in the future the emperor’s confirmation should no longer be awaited. Baron. 2n. 684. nu. 2 & 3. FR. But under what pretext did Basil, viceroy of Odoacer, wish to arrogate to himself the election of the Pontiff? See Mausoleum. The one elected Pontiff, meanwhile, wrote in apostolic letters: [N. Elect, servant of the servants of God.] And on the lead seal his name was not impressed, but only the heads of SS. Peter and Paul, and in the date it was placed: [In the year of the Apostolic Office received by us, etc. Cærem. Rom. lib. 1. sect. 2. c. 1.] Indeed Blondus, in his decad 2, lib. 2, says that: [Paschal I, who, having been elected by the clerics and people of Rome without the authority of the emperor, contrary to the custom long observed, when writing to him, cleared himself of innocence from the violence of the clergy and Roman people, and Louis acted more mildly than everyone expected, who not only received the Pontiff’s writings favorably, but also voluntarily confirmed the agreements customarily preserved between the predecessors of both.] And below: [For Eginard, Paul, and Richard, writers, report that Louis, in the hands of Paschal, Pontiff of Rome, renounced the right which Adrian I, Pontiff of Rome, had granted to his father Charles the Great. Since none of those writers wrote that this was the case, we hold that what we denied above as seemingly probable in the deeds of Charles was either that, namely, the emperor of the greatest modesty wished, or that the Pontiff of outstanding spirit and talent conceded the right of ordaining at will the Supreme Pontiffs and all the Bishops of the Christian world. Therefore, whether Adrian granted it to Charles, and Louis deprived himself and his descendants of it; or whether none of these things happened.] Baronius makes only a mention of this letter addressed by Paschal to Louis at the beginning of his Pontificate; but he explains nothing of its contents; nevertheless he refers the reader to those who write about the deeds of Louis the Pious. We therefore say that it is a most manifest lie in the ecclesiastical history which Gratian cites in can. Adrianus Papa, dist. 63, second part. Namely, that Adrian I had granted to Charles the Great the right of electing the Pontiff and ordaining the Apostolic See. Moreover, that Archbishops and Bishops throughout each province ought to receive investiture from the Emperor. For the author of that ecclesiastical history is Sigebert, who was flourishing in the year 1112, namely 438 years after the said Pope Adrian and Charles the Great; and since none of the contemporary writers of either, as Blondus noted above, nor among the authors of the deeds of the aforesaid Charles, who collected all his actions most diligently, made any mention of such an alleged privilege; then also because Sigebert is rendered highly suspect in this matter, since, being in the favor of the schismatic Emperor Henry, the usurper of church investitures, he wrote many things against Gregory VII, Urban II, and Paschal II, and other impostures against the Roman Church, as Bellarmine and especially Labbé report concerning ecclesiastical writers. Likewise that lying monk shows himself in this deed; for in the aforementioned canon of Gratian he says that: [Charles, coming to Rome, besieged Pavia, and there leaving the army, was honorably received in Rome by Pope Adrian on the Holy Resurrection. After the Holy Resurrection, returning to Pavia, he captured King Desiderius, then returning to Rome, established a synod there, etc.] where Adrian, together with the whole synod, handed over the aforesaid right to Charles. For all historians agree that Charles, after capturing Pavia, did not return to Rome, but hurried on his way to Gaul.
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PA direxisse, ad bellicam contra Saxones rebelles expeditionem coactum. At quis meliùs facta Caroli referre potuisset, quàm Eginardus, qui semper in omnibus itineribus Imperatoris eum comitatus fuerat? Hic tamen nil de hoc privilegio scripserat, ut supra Blondus advertit; sed & Caroli adventus ad Urbem singillatim refert, nempe, primum ejus adventum de ann. 774. Secu[n]dum de anno 780. pro quodam ejus voto adimplendo. Tertium de ann. 786. ad reprimendum Beneventanum Ducem. Quartum de ann. 800. ad reponendum in Petri Sede Leonem Papam. Itaque, si vera esset Sigiberti relatio, quintus accessus Imperatoris ad Urbem superaddi deberet, quod nemo illorum temporum scriptor retulit. Atque in Gratiano plus concucullati, & commonachalis Sigiberti prævaluerat authoritas, quàm vera Ecclesiæ Romanæ libertas. Præterquam quòd ipse Gratianus sibi contradicere videtur, dùm in can. nullus Laicoru[m], ead. dist. 63. ostendit Adrianu[m] sub poena anathematis ordinasse, quòd nullus Laicus possit se ingerere in electione Patriarchæ Metropolitæ, aut cujuslibet Episcopi; ergo multò minus in electione Summi Pontificis. Insuper si Papa Adrianus sanciverat, ne in Patriarcharum, Metropolitarum, aut quorumlibet Episcoporum Electionibus, sub excommunicationis poena, ullus laicus posset se ingerere; quonam igitur pacto per eundem Gratianum conciliari poterit facultas laicalis, per eum asserta in d. can. Adrianus S. [Insuper Archiepiscopos, & Episcopos per singulas Provincias ab eo, (id est, à Carolo Imp.) investituram accipere definivit Adrianus?] Cæterum Theodoricus primus hujus tyrannici juris usurpator fuerat. Baron. an. 526. n. 22. Et postmodum Græci in Italiam intrusi, quorum primus Justinianus, sibi arrogaverant hanc Pontificis confirmationem. Idem Baron. an. 554. num. 1. 2. & 3. Quem sequutus est Mauritius Imp. an. 590. in electione Greg. Magni, de quo Martyrol. 3. Septembr. sic inquit: [Romæ ordinatio incomparabilis viri Greg. Magni in Summum Pontificem, qui onus illud subire coactus, è sublimiori throno clarioribus sanctitatis radiis in orbe refulsit.] Ubi in notis Baron. & in annal. in prædicto anno de ejus confirmatione ab Imperatore Mauritio diu expectata agit. Quare ob hanc diuturnam expectandi moram Constantinus Pogonatus hanc usurpationem cesserat, ut absque Imperiali requisitione, novus in Pontificem electus posset statim consecrari. Baron. an. 684. n. 2. Sed sub Justiniano II. Imp. iterum monstruosa hæc confirmandi cupido repululaverat, ac Clero Romano reclamante ob mala occurrentia ex confirmatione nimis in longum protracta, cùm tali expedienti jusserat Imperator, ut nempè, ejus vice ad suum Italiæ Exarchum in casu novæ electionis pro confirmatione in posterum recurrendum foret. Baron. an. 686. n. 3. Qui Imperiales Vicarii deindè, ut Imperio Constantinopolitano Romanam Ecclesiam subjugarent, semper Græcos in Romanum Pontifi- PA catum anteferre conati sunt. Idem Baron. ann. 705. n. 2. Sed illi jam ad apicem Pontificalem evecti novum, Apostolicumque spiritum reassumentes, pro sancta eorum, Romanaque Sede Græcis Ministris Imperatorum sese opposuere. Ibid. num. 3. Blondus nihilominus aliquam specialem narrationem in medio adducit decad. 2. lib. 2. sic inquiens: [Adrianus III. qui primus, inchoata à Nicolao I. sed non perfecta lege sancivit, ne Imperatoribus ultrà liceret Pontificum Romanorum electioni aliqualiter se ingerere.] Quare, can. nullus Laicorum, dist. 73. supra relatum Adriani III. fuisse dicendum ex Blondo oportet, vel potiùs secundi Adriani, de quo Anastasius Bibliothecarius ait, quòd acclamatus in Pontificem confestim à populi multitudine ad Lateranum perductus, inscii Principum Oratores, conquesti ideò fuerant, quòd ad talem functionem non fuissent antea invitati; sed cùm intellexissent hoc non in contemptum Cæsarum fuisse actum, verùm ne præberetur occasio præscribendi in posterum, ut in simili functione expectari debuissent Principum Legati; deposuerunt iram, & humiliter ad salutandum electum accessere, apud Baron. an. 867. nu. 144. Blondus tamen decad. 2. lib. 3. Othonem I. hanc authoritatem sibi assumere tentasse ait, sed non habuisse effectum; nam Romanus Clerus confestim Ioannem XIII. elegerat, & tamen in can. tibi Domino, dist. 63. habetur Othonem medio juramento in manibus Ioannis XII. omnes jus in Pontificis electione renunciasse, quod ibi etiam Gratianus notavit. Nihilominus ex Baronio ann. 993. n. 11. 12. 18. 19. & 20. verum esse quod Blondus refert, colligitur. Anno verò 1054. in Sede Vacante Leonis IX. Romani, non inventa in Urbe pro tanto munere persona idonea, miserunt ad Imperatorem quemdam Hildebrandum tunc Subdiaconum, cum facultate eligendi, quem aptum ibi reperisset in Pontificem, (quam tamen commissionis formulam in futurum ampliùs fore exemplandam haud crederem) Gebeardum itaque Ostiensem Episcopum ille ab Imperatore postulaverat, quem tamen Cæsar non tam libenter concessit, atque Romam conductum in Victorem Papam II. acclamatus est. Baron. an. 53. ::/: Singularissima fuit quoque Martini V. ex nobilissima Columniensium familia electio; nam ex tribus simul Antipapis, duob. jam vita functis, scilicet, Jo: & Benedicto, tertius superstes, cùm in Concilio suam prætensam authoritatem deponeret, eadem synodus pro eligendo legitimo Pontifice triginta Ecclesiasticos Electores Cardinalibus coaddidit, nempè, sex Italos, totidem Gallos, Hispanos, Germans, & Anglos, qui omnes unanimiter præfatum Martinum elegerunt. FR. Quomodo autem Nicolaus II. electionem Summi Pontificis Henrico III. Imperatori concesserat, quæ haberur in can. In nomine Domini, dist. 23. Vide eundem Cardinalem Baron. in prædicto anno num. 23. & 24. Atque hanc Imperatorum usurpationem Gratianus sub can. vota Civium, dist. 63. sic excusat: [Prin-
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he had directed, having been compelled to the military expedition against the rebel Saxons. But who could have related the deeds of Charles better than Eginhard, who had always accompanied him on all the Emperor’s journeys? Yet he wrote nothing about this privilege, as Blondus notes above; but he does relate separately Charles’s arrivals in the City, namely, his first arrival in the year 774; the second in the year 780, for the fulfillment of a certain vow of his; the third in the year 786, to restrain the Duke of Benevento; the fourth in the year 800, to restore Pope Leo to the See of Peter. Therefore, if Sigibert’s report were true, a fifth approach of the Emperor to the City ought to be added, which no writer of those times recorded. And in Gratian, the authority of the more cowl-wearing and monastic Sigibert had prevailed over the true liberty of the Roman Church. Besides, Gratian himself seems to contradict himself, when in can. nullus Laicorum, dist. 63, he shows that Adrian, under penalty of anathema, ordained that no layman could intrude himself into the election of a Patriarch, Metropolitan, or any Bishop; therefore much less into the election of the Supreme Pontiff. Moreover, if Pope Adrian had enacted that in the elections of Patriarchs, Metropolitans, or any Bishops, under penalty of excommunication, no layman could interfere, by what means then can the lay power, asserted by him in the said canon Adrianus, be reconciled through the same Gratian? [Besides, Adrian defined that Archbishops and Bishops throughout the several provinces should receive investiture from him, that is, from Charles the Emperor?] In any case, Theodoric was the first usurper of this tyrannical right. Baron. an. 526, n. 22. And later the Greeks, having been thrust into Italy, of whom Justinian was the first, had arrogated to themselves this confirmation of the Pontiff. The same Baron. an. 554, num. 1, 2, & 3. Mauritius the Emperor followed him in the election of Gregory the Great, concerning whom the Martyrology, Sept. 3, says thus: [At Rome, the ordination of the incomparable man Gregory the Great as Supreme Pontiff, who, compelled to undertake that burden, shone forth in the world from a more exalted throne with brighter rays of holiness.] Where, in the notes of Baron. and in the annals for the aforesaid year, he discusses his confirmation by Emperor Mauritius, long awaited. Therefore, on account of this long delay in waiting, Constantine Pogonatus had abandoned this usurpation, so that without imperial requisition the newly elected pontiff might at once be consecrated. Baron. an. 684, n. 2. But under Emperor Justinian II this monstrous desire to confirm again revived, and, the Roman clergy protesting because of the evils arising from a confirmation too long drawn out, the Emperor had ordered, as a remedy, that instead, in case of a new election, recourse should in future be made to his Exarch in Italy for confirmation. Baron. an. 686, n. 3. Those imperial vicars thereafter, in order to subject the Roman Church to the Constantinopolitan Empire, always tried to prefer Greeks to the Roman Pontificate. The same Baron. ann. 705, n. 2. But when they had already been raised to the summit of the Pontificate, taking up again a new and apostolic spirit, they opposed the Greek ministers of the emperors for the sake of their holy Roman See. Ibid. num. 3. Blondus nevertheless introduces some special account in the middle of decad. 2, lib. 2, saying thus: [Adrian III, who first sanctioned, in a law begun by Nicholas I but not completed, that it should no longer be lawful for emperors to interfere in any way with the election of the Roman pontiffs.] Therefore, the canon nullus Laicorum, dist. 73, cited above, ought to be said by Blondus to belong to Adrian III, or rather to the second Adrian, of whom Anastasius the Librarian says that, having been acclaimed as Pontiff and immediately led by the multitude of the people to the Lateran, the envoys of the princes, unaware of this, had therefore complained that they had not been invited beforehand to such a function; but when they understood that this had not been done in contempt of the Caesars, but lest there should be given occasion for prescribing in future that in a similar function the legates of princes ought to be awaited, they laid aside their anger and humbly approached to salute the elect, as is found in Baron. an. 867, n. 144. Blondus nevertheless, decad. 2, lib. 3, says that Otto I attempted to assume this authority for himself, but had no success; for the Roman clergy immediately had elected John XIII, and yet in can. tibi Domino, dist. 63, it is stated that Otto, by a middle oath in the hands of John XII, renounced all right in the election of the Pontiff, which Gratian also noted there. Nevertheless, from Baronius, ann. 993, n. 11, 12, 18, 19, & 20, it is gathered that what Blondus relates is true. But in the year 1054, during the vacant See of Leo IX, when the Romans, not finding in the City a suitable person for so great an office, sent to the Emperor a certain Hildebrand, then Subdeacon, with the faculty of electing whom he might find there suitable as Pontiff, (though I should not believe that this form of commission was thereafter to be more widely taken as a precedent) he therefore had requested Gebeard, Bishop of Ostia, from the Emperor, whom Caesar, however, did not grant too readily, and when brought to Rome he was acclaimed as Pope Victor II. Baron. an. 53. ::/: The election of Martin V from the most noble Colonna family was also most remarkable; for out of three antipopes at once, two already dead, namely John and Benedict, the third surviving, when in the Council he laid down his pretended authority, that synod, for the election of the legitimate Pontiff, joined thirty ecclesiastical electors to the Cardinals, namely, six Italians, as many French, Spaniards, Germans, and English, who all unanimously elected the aforesaid Martin. FR. But how Nicholas II had conceded the election of the Supreme Pontiff to Emperor Henry III, which is found in can. In nomine Domini, dist. 23, see the same Cardinal Baronius in the aforesaid year, num. 23 and 24. And Gratian excuses this usurpation of the emperors under can. vota Civium, dist. 63, thus: [Prin-
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PA [ Principibus verò, atque Imperatoribus electiones Romanorum Pontificum, atque aliorum Episcoporum referendas, usus, & constitutio tradidit, pro schismaticorum, atque Hæreticorum dissensionibus, quibus nonnumquam Ecclesia Dei concussa periclitabatur: contra quos legibus fidelissimorum Imperatorum frequenter munita legitur &c.] Anselmus verò Lucensis Episcopus in ejus Apologetico disertè hunc abusum damnat. Primus igitur hujus libertatis usurpator Basilius Odoacris Prorex, qui prætextu quietis politicæ tempore Symmachi Papæ sibi Pontificis electionem arrogare conatus est, can. Benè quidem, dist.96. ibi Gloss. Ac etiam ex tunc temporis demonstratur, Pontificem Romanum habuisse super omnes Ecclesias primatum; unde Ennodius Ticinen, Episc. qui eodem tempore vixerat, epist. 7. sic scripserat: [ Me &c. ire ad famosum officium compulisti, in quo omnes errorum rami magistra vivendi solent falce truncari. [ Ubi Romanam Curiam intelligit. Quem verò locum tenebat Electus pro illo interim, quo confirmatio expectabatur. Vide eundem Baron. an 639. num.6. In synodo Romana sub Stephano IV. celebrata statutum fuit non posse eligi in Pontificem, qui Presbyter, vel ad minùs, Diaconus non sit. Baron. an.769. num.5. //: Quomodo eligitur Papa. Vide Conclave. Si occurrerit tamen Diaconum novum in Papam consecrari, (ut aliquando accidit) tunc observari debent aliquæ cæremoniæ, quæ à Reverendissimo Christophoro in ejus cæremoniali traduntur, nimirum, Papa tunc comparebit ad ordinationem indutus amictu, manipulo, cingulo, pluviali, & mitra in capite, quæ deponitur, quando Episcopus ordinans faciet impositiones manus, stans ipse, & Papa in throno sedens; sed erigitur, quando ab Episcopo recipere debet stolam. Mitra tamen coopertus, ac sedens librum Euangeliorum tangit. Si in Sacerdotem esset consecrandus. Vide Presbyter. Si in Subdiaconum. Vide Subdiaconus. Quando in Episcopum consecrari deberet; tunc solitæ exhortationes, atque interrogationes omittuntur, atque consecrans, dum litaniæ dicuntur, Papam benedicens, stare debet sine baculo, & genusflexi duo Assistentes. Dum ponitur illi super humeros liber, sedebit in throno sine Mitra Papa; Ordinans verò stando. Idem in unctione capitis, & manus observandum, nec baculum in manu tenebit; sed tantùm annulum, quem dum illi Episcopus ponit, osculetur Papæ manum. Quo imposito accedunt Cardinales ad illius pedis, manus, & faciei osculum, ac idem faciet Episcopus ordinans, à quo, tempore Offertorii stans Episcopus, recipiet faculas, panem, & vinum sine mitra, & manum offerentis Pontificis osculetur, Papa verò in throno sedente; qui tandem à Cardinali D[omi]acono accipiet pallium sub forma verborum, ut in dict. Pallium dictum fuit. Hæ quidem sunt cæremoniæ in Pontificali cæremoniiali præscriptæ, in quo etiam ordinatur, quid singillatim in qualibet ordinis collatione sit PA 425 agendum, de quibus nos in suis peculiaribus locis dicemus, præter Diaconatus collationem, de qua supra jam diximus. Sed antè omnia, statim ac Pontifex electus est, in Cathedra collocatur, & ponitur annulus piscatoris in digito, novoque nomine sibi assumpto, confessim primus Diaconus Cardinalis illum populo divulgat, ut in dict. Conclave egimus. Electus verò in Pontificem depositis Cardinalitiis indumentis, induitur veste candida lanea, vel serica juxta temporis exigentiam, ac calicis ejusdem coloris, cum calceamentis rubris, in quibus acupictæ sint aureæ Cruces. Præcingitur cingulo rubro aureis floccis, atque bireto, rocheto, amictu, alba, cingulo ornatur, & stola ad collum pendente, si erit Sacerdos, seu ad sinistrum humerum, si esset Diaconus, si autem nullum haberet ordinem, non ponitur stola. Ac in Sede positus à Cardinalibus croceis indutis adoratur, denuò osculando ejus pedem, manum, & genam; desertur illi interea pluviale, mitraque pretiosa, & sic indutus ad sedendum ponitur super Cappellæ Altare, ubi iterùm ut supra in tribus partibus post aliam adorationem Cardinales eum osculentur. Tunc patefactis Conclavis valvis, ubique lætitiæ sonitus, acclamationum, campanarum, tormentorumque bellicorum auditur. Atque sic in Sede collocatus processionaliter, præcedente Vaticanæ Basilicæ Clero, concomitantibus Cardinalibus, indutis rocheto, & cappa magna, ad eandem Basilicam S. Petri defertur, populumque conclamantem Pontifex benedicit, tandem super Altare majus deponitur, ibique sacrum Collegium denuò illum publicè, ordinatèque adorat, & singuli ternam osculationem, ut supra, complent. Interim Purpuratorum Decanus genuflexus intonat Te Deum, quo à Musicorum Choro expleto, Decanus super Pontificem nonnullas preces recitat, post quas Papa populum solemniter benedicit. In die autem pro Coronatione destinato, dum Papa ad Vaticanam Basilicam defertur, Cæremoniarum Magister immediatè Pontificem antecedens, defert in manibus duas oblongas arundines, in vertice unius stuppa habetur, & in alterius culmine parva candela, qua dum stupam incendit, dicit: [ Beatissime Pater, sic transit gloria mundi, ] quam cæremoniam facit tripliciter. Cerem. Rom. lib.1. sect.2. cap.2. & 3. Ciacconus tamen in vita Antipapæ Benedicti XII. aliàs XIII. quandam cæremoniam antiquitus usitatem refert, quòd, nempe, in coronationis actu Pontifici hæc verba memorabantur: [ Pater Sancte non videbis dies Petri. ] Qua conjectura prædictus Author intendit probare Benedictum memoratum non fuisse legitimum Papam, quia triginta vixerat annos. Hæc siquidem cæremonia nec in canonibus, neque in pervertistis cæremorialibus reperitur, de longitudine verò vitæ in Pontificatu Successorum Petri ad ejusdem dies non æquabili, est ex communi observatione receptum, seu potiùs ex continua tot sæculorum experientia corroboratur; cùm decessorum Pontificum nullus ad annos D. Pe-
Transcription: Translated (English)
PA [But the custom and constitution have handed over the elections of the Roman Pontiffs and other Bishops to princes and emperors, on account of the dissensions of schismatics and heretics, by which the Church of God was at times shaken and imperiled; against whom it is read that it was often fortified by the laws of the most faithful emperors, etc.] But Anselm, Bishop of Lucca, in his Apologetic distinctly condemns this abuse. Therefore the first usurper of this liberty was Basil, viceroy of Odoacer, who under the pretext of political peace, in the time of Pope Symmachus, attempted to arrogate to himself the election of the Pontiff, can. Bene quidem, dist. 96, there Gloss. And even from that time it is shown that the Roman Pontiff had primacy over all churches; whence Ennodius, Bishop of Ticinum, who had lived at the same time, wrote thus in epistle 7: [You compelled me, etc., to go to that famous office, in which all the branches of error are usually cut down by the master’s sickle of right living.] [By which he means the Roman Curia.] But who occupied the place of the Elect in the meantime, while confirmation was awaited? See the same Baronius, year 639, no. 6. In the Roman synod celebrated under Stephen IV, it was decreed that he cannot be elected Pontiff who is not a priest, or at least a deacon. Baronius, year 769, no. 5. //: How the Pope is elected. See Conclave. If, however, it should happen that a new deacon is consecrated as Pope (as has sometimes occurred), then certain ceremonies must be observed, which are set forth by the Most Reverend Christopher in his ceremonial, namely: the Pope will then appear at ordination clothed with amice, maniple, cincture, cope, and mitre on his head, which is removed when the ordaining bishop performs the laying on of hands, he himself standing and the Pope seated on the throne; but he is raised when he must receive the stole from the bishop. However, with the mitre still on and seated, he touches the Book of the Gospels. If he is to be consecrated as a priest, see Presbyter. If as a subdeacon, see Subdeacon. When he ought to be consecrated as bishop, then the usual exhortations and questions are omitted, and the consecrator, while the litanies are being said, blessing the Pope, must stand without a staff, and two assistants on bended knees. While the book is placed upon his shoulders, the Pope will sit on the throne without the mitre; the ordaining bishop standing. The same is to be observed in the anointing of the head and hands, and he will not hold a staff in his hand; but only the ring, which when the bishop places it on him, the Pope kisses the bishop’s hand. When this has been done, the cardinals come to kiss his foot, hand, and face, and the same will be done by the ordaining bishop, from whom, at the time of the Offertory, the bishop standing will receive the torches, bread, and wine without the mitre, and he will kiss the hand of the offering Pontiff, while the Pope sits on the throne; who finally will receive the pallium from the Cardinal Deacon in the form of the words, as was said in the place cited under Pallium. These indeed are the ceremonies prescribed in the Pontifical ceremonial, in which it is also laid down what is to be done in each detail at the conferral of every order, about which we shall speak in their proper places, except for the conferral of the diaconate, concerning which we have already spoken above. But before everything, as soon as the Pontiff has been elected, he is placed in the chair, and the fisherman’s ring is put on his finger, and after he has assumed a new name, the first Cardinal Deacon immediately announces him to the people, as we discussed in the cited Conclave. But the Elect, after laying aside the cardinal’s garments, is clothed in a white woolen or silken vesture according to the need of the season, and with stockings of the same color, with red shoes, on which golden crosses are embroidered. He is girded with a red belt with golden tassels, and adorned with biretta, rochet, amice, alb, cincture, and stole hanging at the neck if he is a priest, or on the left shoulder if he is a deacon; but if he has no order, the stole is not placed on him. And being placed in the chair, he is adored by the cardinals clothed in scarlet, again kissing his foot, hand, and cheek; in the meantime the cope and precious mitre are brought to him, and thus clothed he is placed to sit upon the altar of the Chapel, where again, as above, after another act of adoration, the cardinals kiss him in the three parts. Then, the doors of the conclave being opened, everywhere there is heard the sound of joy, acclamations, bells, and artillery. And thus seated, he is carried in procession, with the clergy of the Vatican Basilica going before and the cardinals accompanying him, dressed in rochet and cappa magna, to the same Basilica of St. Peter, and the Pontiff blesses the shouting people; finally he is placed upon the great altar, and there the sacred College again publicly and in order adores him, and each one completes the triple kiss as above. Meanwhile the Dean of the Cardinals, kneeling, intones the Te Deum, which being finished by the choir of musicians, the Dean recites certain prayers over the Pontiff, after which the Pope solemnly blesses the people. But on the day appointed for the Coronation, while the Pope is being carried to the Vatican Basilica, the Master of Ceremonies, immediately preceding the Pontiff, carries in his hands two long reeds, on the top of one there is tow, and on the summit of the other a small candle, which, while he kindles the tow, he says: [Most blessed Father, thus passes the glory of the world,] which ceremony he performs three times. Cerem. Rom. lib. 1, sect. 2, cap. 2 and 3. Ciacconus, however, in the life of the Antipope Benedict XII, otherwise XIII, relates a certain ancient ceremony, namely, that in the act of coronation these words were recalled to the Pontiff: [Holy Father, you will not see the days of Peter.] By which conjecture the aforesaid author intends to prove that the said Benedict was not a legitimate Pope, because he had lived thirty years. Indeed, this ceremony is found neither in the canons nor in the perverted ceremonial books; but concerning the length of life in the Pontificate of the Successors of Peter, not equal to his days, it is accepted from common observation, or rather confirmed by the continuous experience of so many centuries; since none of the deceased Pontiffs reached the years of D. Pe-
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D. Petri Pontificatus pervenire valuerit, qui Apostolorum Princeps, juxta Cardinalis Baronii computum, in Pontificia Cathedra per annos viginti quatuor, menses quinque, diesque undecim sedit, & tamen quam plurimi Pontifices in juvenili ætate fuere; de qua re ab Alexandro II. B. Petrus Damianus semel interrogatus in epist. 17. lib. 1. respondit, tribus de causis hoc accidere. Primò, ut Ecclesiæ caput supremum, agnoscens, brevibus periodis ejus vitam concludi, sanctum timorem exinde conciperet, ac laudato sine innocentem morti occurrere præparetur. Secundò quia mundus totus in Pontificis vitam oculos collimat, qui tamquam obscuratus sol, ad se cunctorum lumina trahit. Tertio, ut dum Papa vitæ usura fruitur, ad spirituale animarum gubernium peculiari incumbat studio, de cujus custodia post tempus breve erit summo Pastori Deo arctam rationem redditurus. Quo proposito etiam Melliflui verba, in epist. 237. ad Eugenium III. directa connecti possent: Quantorum in brevi Romanorum Pontificum mortes tuis oculis aspexisti? Ipsi te Prædecessores tui tuæ certissimæ, & citissimæ decessionis admonent, & modicum tempus dominationis eorum paucitatem dierum tuorum nunciat tibi. Tandem cum sequenti perutili documento epistolam concludit, dicens: Quibus successisti in sedem, ipsos sine dubio sequeris ad mortem. FR. Usus spargendi ad Lateranum monetas in Pontificis coronatione antiquissimus est. Baron. an. 867. num. 143. apud quem ibidem, num. 144. alii hujus diei ritus habentur: Cæterum electio Summorum Pontificum semper à Clero facta fuit, varijs tamen modis, ac formis. FR. à quibus ad Cardinales tandem devoluta, can. In nomine Domini, dist. 23. Ad præsens verò vigore Bullæ Gregorii XV. scrutiniis secretis sit, & tertia pars Cardinalium in Conclavi præsentium ad validam electionem concurrere debet; quæ quidem sanctio in libertatem electores constituit; hinc quilibet Cardinalis in Galeri receptione prædictam bullam minimè mutare jurat, si Papa fieri contigerit, qua forma quinque Pontifices Urbanus VIII. Innocentius X. Alexander VII. Clemens IX. & X. electi jam sunt. FR. & INNOCENTIUS XI. de quo adhuc non emanavit id, quod in dict. Bulla promiseram. Solus Papa ante hymnum Angelicum, id est, Gloria in excelsis, consecratur, & postmodùm ipse Missarum solemnia incipit, & perficit consecratus; cæteri verò Episcopi inter epistolam, & Euangelium consecrantur, de elect. & electi pot. c. 28. S. Super eo. Ennod. in Apol. Papam Petri Vicarium appellat, idem ait de se Zach. Papa A die qua nos jussit divina clementia &c. Apostoli vicem gerere, in epist. ad Bonifac. Episc. tom. 3: Concil. edit. Venetæ. quod minimè dicendum videtur, cùm immediatus Christi Vicarius in terris sit; sed intelligendum, quod vicem, & successivum Petri locum Papa possideat, atque in hoc sensu D. Gregorius dixerat: Ex auctoritate B. Petri Apostolorum P A Principis, cujus vice huic Romanæ Ecclesiæ præsidemus &c. can. quam sit 18. quæst. 2. ] atque S. Leo I. serm. 2. in festiv. annivers. assumpt. ad ejus Papatum sic explicat: His itaque modis dilectissimi rationabili obsequio hodierna festivitas, ut in persona humilitatis meæ ille (id est, Petrus) intelligatur, ille honoretur, in quo & omnium Pastorum sollicitudo, cum commendatarum sibi ovium custodia perseverat, & cujus etiam dignitas in indigno hærede non deficit. ] Item Innocentius inquit: Non nisi ad Petrum, id est, sui nominis, & honoris auctorem referre debere, can. quoties, 24. qu. 1. ] Item Hieronymus ad Damasum scribens inquit: Cupimus à te, qui Petri sedem, & fidem tenes, can. Hæc est fides, eadem quæst. significat autem, quòd Papa habeat eandem auctoritatem à Christo Domino sibi collatam, ac si ipsemet Petrus esset, suique personam repræsentaret, quod declaratur in c. 2. de sent. & re judicata in sexto. Ubi sic Innocent. IV. inquit: Cùm Iesu Christi vices, licèt immeriti teneamus in terris, nobisque in Beati Petri persona sit dictum, quodcumque ligaveris super terram &c. ] ://: Solebat Papa uti Metropolitanus convocare Synodum provincialem, in qua interveniebant ejus Episcopi suffraganei, & circumvicini, sed tamquam Primas convocabat omnes Episcopos Italiæ, ac insularum adjacentium, & uti Patriarcha Occidentis congregabat omnes Episcopos Italiæ, Galliæ, Hispaniæ, Angliæ, Germaniæ, & Illyrici, tandem uti Summus Pontifex, & universalis Pastor convocat Oecumenica Concilia, ubi tenentur convenire omnes Episcopi totius Orbis. FR. Leo IV. ille fuit, qui introduxit ante se ferre Crucé. Torrigius in Cryp. Vatican. secundæ impress. par. 2. pag. 400. Sed antiquitus ferebatur Sanctissimum Eucharistiæ Sacramentum. Baron. an. 753. num. 8. & 9. Taciturnitas est maximum vitium in Papa. Gloss. in can. officii, 24. quæst. 1. Papa quando non potest concedere indultum, sive privilegium. Vide Privilegium. Reliqua. Vide Pontifex. Papæ indumenta, & cæremoniæ. Vide Baptismus. Birrus. Bugia. Camelaucium. Camesaneus. Candelæ in fine. Canola. Cherubim. Cinerum dies. Siphon. Indumenta Bonifacii VIII. cujus sepulchrum detectum fuerat anno 1605. talia erant, ut inter alia refert Io. Mucâtius apud Torrigium, pag. 373. Vidi dictum corpus integrum conservatum in dicta capsâ lignea, in qua fuerat sepultum per 302. annos: facies tantùm ejus aliquantulum consumpta erat, ita ut nec narices, nec labia, sed tantùm mentum appareret, & dentes. Habebat in capite mitram albam admodùm parvam, & ut conjecturari potui, ex tela bombacina; corpus indutum erat omnibus Pontificalibus indumentis, id est, caligis, sandaliis ex tela aurea, in summitate acutis, sine Cruce, rochetto longo albo, stola, cingulo, dalmatica, tunicella, planeta ampla sericea coloris nigri, phanone, & pallio, quod consumptum erat; sed plumbum apparebat, & pendebat ferè usque ad pedes; spinulæ tres gem-
Transcription: Translated (English)
The manner in which Peter attained the Pontificate is evident, who, Prince of the Apostles, according to Cardinal Baronius’s reckoning, sat in the Pontifical Chair for twenty-four years, five months, and eleven days; and yet very many Pontiffs were in their youth. On this matter, when Blessed Peter Damian was once asked by Alexander II, in epistle 17 of book 1, he replied that this happened for three reasons. First, so that, acknowledging himself to be the supreme head of the Church and that his life would be ended within brief periods, he might conceive a holy fear, and by praise prepare himself to meet innocent death. Secondly, because the whole world fixes its eyes on the life of the Pontiff, who, like the darkened sun, draws all men’s gaze to himself. Thirdly, so that while the Pope enjoys the use of life, he may with particular zeal devote himself to the spiritual governance of souls, for whose keeping he will after a short time have to render a strict account to God, the supreme Shepherd. With this intention also the words of the Mellifluous Doctor, in epistle 237 addressed to Eugene III, might be connected: “How many Roman Pontiffs’ deaths have you seen in a short time with your own eyes? Your very predecessors warn you of your most certain and speediest departure, and the brief span of their rule announces to you the small number of your days.” Finally, he ends the epistle with the following very useful admonition, saying: “Those whose seat you have succeeded, without doubt you will follow to death.” FR. The custom of scattering coins at the Lateran at the Pope’s coronation is very ancient. Baron. year 867, no. 143, where in the same place, no. 144, other rites of this day are noted. However, the election of the Supreme Pontiffs was always made by the clergy, though in various ways and forms. FR. At length it passed from them to the Cardinals, canon In nomine Domini, dist. 23. But at present, by force of the Bull of Gregory XV, it is by secret ballots, and one third of the Cardinals present in the Conclave must concur for a valid election; and indeed this ordinance places the electors in freedom. Hence each Cardinal, upon receiving the galero, swears that he will not in any way alter the aforesaid bull if it should happen that he becomes Pope, according to which form five Pontiffs have already been elected: Urban VIII, Innocent X, Alexander VII, Clement IX, and X. FR. And Innocent XI, concerning whom that which I had promised in the said Bull has not yet been issued. The Pope alone is consecrated before the hymn Angelic, that is, Gloria in excelsis, and afterwards he himself begins and completes the solemn Mass as consecrated; but the other bishops are consecrated between the Epistle and the Gospel, de elect. & electi pot. c. 28. S. Super eo. Ennodius in the Apology calls the Pope the Vicar of Peter; Pope Zachary says the same of himself: “From the day on which divine clemency commanded us to act in the place of the Apostles,” in the epistle to Bishop Boniface, vol. 3 of the Venetian edition of the Councils. This seems by no means to be said, since he is the immediate Vicar of Christ on earth; but it is to be understood that the Pope possesses the place and succession of Peter, and in this sense St. Gregory had said: “By the authority of Blessed Peter, Prince of the Apostles, whose place we preside over this Roman Church in,” can. quam sit 18. q. 2. And St. Leo I, sermon 2 on the anniversary feast of his assumption to the Papacy, explains it thus: “In these ways, then, most beloved, by reasonable observance may today’s feast be celebrated, so that in the person of my humility that one (that is, Peter) may be understood, that one may be honored, in whom both the care of all shepherds remains with the custody of the sheep entrusted to him, and whose dignity also does not fail in an unworthy heir.” Likewise Innocent says: “It must be referred only to Peter, that is, the author of his name and honor,” can. quoties, 24. q. 1. Likewise Jerome, writing to Damasus, says: “We desire from you, who hold the seat and faith of Peter,” can. Hæc est fides, the same question indicates that the Pope has the same authority bestowed on him by Christ the Lord, as if Peter himself were present and represented his person, which is declared in c. 2, de sent. & re judicata in the Sext. Where Innocent IV says: “Since we hold the place of Jesus Christ, though unworthy, on earth, and it has been said to us in the person of Blessed Peter, Whatever you shall bind upon earth, etc.” The Pope used to convoke, as Metropolitan, a provincial synod, at which his suffragan bishops and neighboring bishops attended; but as Primate he convoked all the bishops of Italy and the neighboring islands; and as Patriarch of the West he gathered all the bishops of Italy, Gaul, Spain, England, Germany, and Illyricum; finally, as Supreme Pontiff and universal Pastor he convokes Ecumenical Councils, where all the bishops of the whole world are bound to assemble. FR. Leo IV was the one who introduced the carrying of the Cross before him. Torrigius in Cryp. Vatican. second edition, part 2, p. 400. But in ancient times the Most Holy Sacrament of the Eucharist was carried. Baron. year 753, no. 8 and 9. Silence is the greatest fault in a Pope. Gloss. in can. officii, 24. q. 1. The Pope, when he cannot grant an indult or privilege. See Privilege. The rest. See Pontiff. The Pope’s vestments and ceremonies. See Baptism. Birrus. Bugia. Camelaucion. Camesaneus. Candles at the end. Canola. Cherubim. Ash Wednesday. Siphon. The vestments of Boniface VIII, whose tomb had been uncovered in the year 1605, were such as John Mucatius relates among other things, as Torrigius says, p. 373. I saw the said body preserved intact in the said wooden coffin in which it had been buried for 302 years: only his face was somewhat consumed, so that neither nostrils nor lips appeared, but only the chin and the teeth. He had on his head a very small white mitre, and, as I could judge, of cotton cloth; the body was clothed in all the Pontifical vestments, namely stockings, sandals of gold cloth, pointed at the top, without a cross, a long white rochet, stole, girdle, dalmatic, tunic, ample black silk planeta, phanon, and a pallium, which was consumed; but the lead was visible and hung almost down to the feet; three little spikes P A Prince, in whose place we preside over this Roman Church, etc. can. quam sit 18. question 2. ] and St. Leo I, sermon 2 on the anniversary feast of the assumption to his Papacy, thus explains it: “In these ways, therefore, most beloved, by reasonable obedience may today’s feast be celebrated, so that in the person of my humility that one (that is, Peter) may be understood, that one may be honored, in whom both the care of all pastors remains, with the custody of the sheep entrusted to him, and whose dignity also does not fail in an unworthy heir.” ] Likewise Innocent says: “It must be referred only to Peter, that is, the author of his name and honor,” can. quoties, 24. q. 1. ] Likewise Jerome, writing to Damasus, says: “We desire from you, who hold the seat and faith of Peter,” can. Hæc est fides, the same question indicates that the Pope has the same authority bestowed on him by Christ the Lord, as if Peter himself were present and represented his person, which is declared in c. 2, de sent. & re judicata in the Sext. Where Innocent IV says: “Since we hold the place of Jesus Christ, though unworthy, on earth, and it has been said to us in the person of Blessed Peter, Whatever you shall bind upon earth, etc.” ] ://: The Pope used to employ, as Metropolitan, to convoke a provincial synod, in which his suffragan bishops and neighboring bishops attended, but as Primate he convoked all the bishops of Italy and the adjacent islands, and as Patriarch of the West he gathered all the bishops of Italy, Gaul, Spain, England, Germany, and Illyricum; finally, as Supreme Pontiff and universal Pastor he convokes Ecumenical Councils, where all the bishops of the whole world are bound to assemble. FR. Leo IV was the one who introduced carrying the Cross before him. Torrigius in Cryp. Vatican. second edition, part 2, page 400. But in ancient times the Most Holy Sacrament of the Eucharist was carried. Baron. year 753, no. 8 & 9. Taciturnity is the greatest fault in a Pope. Gloss. in can. officii, 24. question 1. The Pope, when he cannot grant an indult or privilege. See Privilege. The rest. See Pontiff. The Pope’s vestments & ceremonies. See Baptism. Birrus. Bugia. Camelaucium. Camesaneus. Candles at the end. Canola. Cherubim. Ash Wednesday. Siphon. The vestments of Boniface VIII, whose tomb had been uncovered in the year 1605, were such as John Mucatius relates among other things, as Torrigius says, page 373. I saw the said body preserved intact in the said wooden coffin, in which it had been buried for 302 years: only his face was somewhat consumed, so that neither nostrils, nor lips, but only the chin and the teeth appeared. He had on his head a very small white mitre, and, as I could conjecture, of cotton cloth; the body was clothed in all the Pontifical vestments, that is, stockings, sandals of gold cloth, pointed at the top, without a Cross, a long white rochet, stole, girdle, dalmatic, tunic, ample black silk planeta, phanon, and a pallium, which was consumed; but the lead was visible, and hung almost down to the feet; three little spikes gem-
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PA gemmatæ, manus ejus chirothecis albis acu factis, & margaritis ornatæ erant, & annulum pretiosum digito gestabat, atque zaphirum valoris (ut dixerunt aliqui) 30. scutorum &c. ] Quæ tamen relatio habebitur integra in dict. Rochetum. Item quo ad reliqua Papæ indumenta. Vide Cappa prope finem. Cingulum. Compagi, Crocea. Epigenation. Fanon. Mandyas. Orale. Pedules. Quomodo fert Papa tonsuram. Vide Tonsura. Papa in Sabbato sancto baptizabat tres pueros. Vide Brachialia. Electus in Papam, si ordinandus erat in sacris, debebat expectare jejunium Quatuor temporum. Vide Ordo. Non induitur Papa sandidaliis, subcinctorio, chirothecis, & fanone die Veneris sancti. Vide Cingulum. In processione festi Purificationis nudis pedibus incedebat. Vide Planelli. Ejus solemnis communio. Vide Communio. Ejus Viaticum Sacramentum in peregrinatione. Vide Viaticum. Ejus vestiarum. Vide Virgarius. Papa celebraturus solemniter. Vide Euangelium. Quare non utitur bugia. Vide Bugia. Neque baculo pastorali. Vide Baculus. Ponitur aqua in ejus calice cum cochleari aureo. Vide Forceps. Quando debet genuflectere Pontifex. Vide Genuflexio. Benedictiones ejus in cereis agnus Dei. Vide Agnus Dei. Ejus benedictio gladii. Vide Lectio. Quando canit ultimam lectionem matutinalem in Cappella. Vide Jube Domne. Quomodo recipiebat oblationes. Vide Oblatio. Papa quomodo prima vice pallium suscipiat. Vide Pallium. Ubi comedebat in Feria V. Coenæ Domini. Vide Panetaria. Papa solemniter celebrans quomodo communionem recipit ex parte sinistra. Vide Communio. Quomodo pacem sumebat. Vide Pax. Quando dicit Pax Domini sit semper &c. Chorus non respondet. Vide Pax Domini sit semper &c. Quomodo ei cinis ad caput imponitur. Vide Cinerum dies. Quomodo incensandus. Vide Thuribulum. Pessimus Hebræus David de Pomis in suo Dictionario hebraico in dict. Papa Pefior hebraicè eum vocat, quod postea in dict. Idolum inquit Hebraicè Pefior sic denominari; sic etiam Romæ Hebræi monetam papalem, quam nos Iulium, sive Paulum dicimus, ipsi Pefior appellant, idest, Idolum, quod quidem Sac. Orbis, & Urbis Inquisitio talia vocabula in caput Ecclesiæ universalis opprobriosa emendare deberet. Papa est omnium Ecclesiarum caput. Vide Patriarcha. Quando de jure potest privilegia locis piis concedere. Vide Privilegium. Papæ equitatio. Vide Saccularius. Vicedominus. De osculo ejus pedum. Vide Sandalia. Possessio novi Pontificis in Laterano, ac aliæ cæremoniæ in eo actu. Vide Sedes Stercoria. Item ejus juramentum in hac functione. Vide Sequipes. Tempore Jejunorum fert cappam, & pluviale. Vide Sticharium. Quando induitur veste ex candida lana. Vide Superpellicum. PAPALETHRA, clericalis corona, ex græco ; sed crederem scribendum potiùs , idest, presbyteralis moneta; nam PA 427 presbyterum denotat, & , monetam, sive numisma. [Statuit canon, ut caput eis tondeatur more clericorum, & habeat papelethram. Balsamon ad Synod. 6. annot. 21.] Vide Tonsura. PAPINIANISTA, dicebatur, qui post biennalem juris studium, ad tertium transibat. PAPIENSIS, papalis, in cæremonialibus antiq. Item Denarius papiensis moneta. PAPPIAS, dignitas in Aula imperiali Græcorum, quæ Cæsaris consanguineis conferri solebat, vox quidem græca , Majori domus correspondebat [Dextrum cornu Protostrator, sinistrum Zamplaco Magnus Pappias tenebat, medio agmine Imperator ipse emicabat. Cantacuz lib. 2. c. 27. PAPYRUS, , arbuscula in Ægypto frequens. FR. charta est, & non pergamenum, ut aliqui existimant. [Prædicta privilegia quasi jam nimia verustate consumpta cùm fuerint, non in pergameno, sed in papyro conscripta duximus innovanda. In decretal. de confirm. util. vel inutil. c. 4. PARABOLA, , id est, comparatio, vel similitudo. Differt autem ab Historia, quia hæc est relatio rei jam successæ; at parabola est verisimilitudo ingeniosè composita, & adinventa: rudes enim faciliùs hujusmodi exempla retinent memoriter: hac figura usus est sæpè Christus. [Et accedentes discipuli dixerunt ei; quare in parabolis loqueris ei? Qui respondens, ait illis: Quia vobis datum est nosse mysteria regni cælorum, illis autem non est datum. Matth. cap. 13. Et dicebat eis: Vobis datum est nosse mysteria regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt. Marc. cap. 4. Quibus ipse dixit: Vobis datum est nosse mysterium regni Dei, cæteris autem in parabolis. Luc. c. 8.] Quare autem Discipulis mysteriorum noticiam exponebat Christus, & vulgaribus parabolicè loquebatur. Vide Deividus. FR. aliquando tamen in sac. Scriptura accipitur pro re gesta, seu historia. [Denique quod Salvator in Euangelio tamquam parabolam ponit de Lazaro, ac divite, Expositores communiter dicunt fuisse rem gestam, & tamen vocatur parabola, in quantum per sir illitudinem alterius rei significativa. Dionys. Carth. in 2. Reg. c. 14. art. 23. PARABOLUS, , ita vocabatur Clericus, qui in Collegio Alexandriæ ad curandos infirmos erat addictus; quæ vox præcipitosum, & audacem in mortis periculis græcè significat; nam etiam contagiosis serviebant; sed quia hoc sanctum institutum in charitate fundatum, in seditiones deinde, & divisiones transierat, nimirum, contra prædicti loci pii Præfectos tumultuarii Clerici insurgendo ad favorem Episcopi: ideò congruum Theodosio Juniori Imperatori visum fuit, ut prædicti Clerici in eo Collegio commorantes quingentesimum numerum non excederent, atque potentes, ac divites minimè admitterentur, & quòd ad aulam Principis viginti simul accedere nequissent, sed vicissim tantùm unus. Theod.
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PA The emperor’s hands were adorned with white gloves sewn with embroidery and with pearls, and he wore a precious ring on his finger, and a sapphire valued (as some said) at 30 scudi, etc. This relation, however, will be given in full under the word Rochetum. Likewise, as to the rest of the Pope’s vestments, see Cappa near the end; Cingulum; Compagi; Crocea; Epigenation; Fanon; Mandyas; Orale; Pedules; how the Pope wears the tonsure, see Tonsura. The Pope on Holy Saturday baptized three boys, see Brachialia. If elected Pope and he was to be ordained in holy orders, he had to wait for the Ember fast, see Ordo. The Pope is not vested on Good Friday with sandidalia, subcinctorium, gloves, and fanon, see Cingulum. In the procession of the feast of the Purification he walked barefoot, see Planelli. His solemn communion, see Communio. His Viaticum sacrament on a journey, see Viaticum. His vestments, see Virgarius. The Pope about to celebrate solemnly, see Euangelium. Why he does not use a bugia, see Bugia. Nor a pastoral staff, see Baculus. Water is placed in his chalice with a golden spoon, see Forceps. When the Pontiff ought to genuflect, see Genuflexio. His blessings on the candles of the Agnus Dei, see Agnus Dei. His blessing of the sword, see Lectio. When he sings the last morning lesson in the chapel, see Jube Domne. How he received offerings, see Oblatio. How the Pope first receives the pallium, see Pallium. Where he ate on Maundy Thursday, see Panetaria. How the Pope, celebrating solemnly, receives communion on the left side, see Communio. How he took the peace, see Pax. When he says Pax Domini sit semper, etc., the choir does not respond, see Pax Domini sit semper, etc. How ashes are placed on his head, see Cinerum dies. How he is to be incensed, see Thuribulum. The worst Hebrew, David de Pomis, in his Hebrew Dictionary under the word Papa, calls him Pefior in Hebrew; later, under the word Idol, he says that in Hebrew it is so named Pefior. Thus also at Rome the Jews call the papal coin, which we call a Julius or a Paul, Pefior, that is, Idol; and indeed the Inquisition of the Holy City and the City should correct such offensive words against the head of the universal Church. The Pope is the head of all the Churches, see Patriarcha. When by right he may grant privileges to pious places, see Privilegium. The Pope’s riding, see Saccularius. Vicedominus. On the kissing of his feet, see Sandalia. The possession of a new Pontiff in the Lateran, and the other ceremonies in that act, see Sedes Stercoria. Likewise his oath in that function, see Sequipes. In times of fasts he wears a cope and a pluvial, see Sticharium. When he is vested in a garment of white wool, see Superpellicum. PAPALETHRA, a clerical crown, from the Greek; but I would rather think it should be written thus, that is, presbyteral coin; for it denotes presbyter, and coin, or money. [The canon established that their heads be shorn in the manner of clerics, and that they have papelethra. Balsamon on Synod. 6, note 21.] See Tonsura. PAPINIANISTA, one who, after two years’ study of law, passed on to the third. PAPIENSIS, papal, in ancient ceremonial matters. Also a Denarius of Pavia coin. PAPPIAS, a dignity in the imperial court of the Greeks, which was usually conferred on the emperor’s kinsmen; the word is Greek, corresponding to Major domus. [The right wing was held by the Protostrator, the left by the Zamplacus; the Great Pappias held the middle division; the Emperor himself shone forth in the center. Cantacuz. lib. 2, c. 27.] PAPYRUS, a little tree common in Egypt. FR. it is paper, and not parchment, as some think. [Since the aforesaid privileges, as though already worn away by excessive age, were found written not on parchment but on papyrus, we deemed it fitting to renew them. In the decretals, de confirm. util. vel inutil. c. 4.] PARABOLA, that is, a comparison or similitude. It differs, however, from history, because history is a relation of a thing already done; but a parable is a plausibility ingeniously composed and invented, for the unlearned more easily retain examples of this kind in memory; Christ often used this figure. [And his disciples came and said to him, Why do you speak to them in parables? He answering said to them: Because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. Matt. ch. 13. And he said to them: To you it is given to know the mysteries of the kingdom of God; but to those who are outside, all things are done in parables. Mark ch. 4. To whom he himself said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables. Luke ch. 8.] Why Christ, then, explained the knowledge of mysteries to the disciples, and spoke parabolically to the common people, see Deividus. FR. Sometimes, however, in Sacred Scripture it is taken for a thing done, or a history. [Finally, what the Savior in the Gospel sets forth as a parable about Lazarus and the rich man, the expositors commonly say was an actual event, and yet it is called a parable insofar as it is significant through the likeness of another thing. Dionys. Carth. on 2 Kings ch. 14, art. 23.] PARABOLUS, so was called a cleric who in the College of Alexandria was assigned to the care of the sick; this word in Greek signifies reckless and daring in the dangers of death; for they also served the contagious, but because this holy institution, founded in charity, later passed into seditions and divisions, namely through the rebellious clerics rising against the prefects of the aforesaid pious place in favor of the bishop, therefore it seemed fitting to the Emperor Theodosius Junior that the clerics dwelling in that college should not exceed the number of five hundred, and that the powerful and rich should by no means be admitted, and that twenty at a time should not be able to go to the prince’s court, but only one in turn. Theod.
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428 PA Theod.lib.42. de Episc. & Cleric. Qui etiam Parabolani, & Parabolarii dicebantur. PARACELLARIUM. Vide Paracellarius. PARACELLARIUS, Palati Apostolici officialis, cui incumbebat mensæ Pontificiæ largitiones pauperibus distribuere. FR. dispensatorem propriè significat [Hic beatissimus Papa statuit, ut crebris diebus alimentorum sumptus, qui & usque nunc eleemosyna appellatur, & de venerabili Patriarchio à Paracellariis pauperibus, & peregri[n]nis, qui ad B. Petrum morantur, deportari, eisque erogari. Nec non & omnibus inopibus, & infirmis per universas regiones istius Romanæ Urbis constitutis eandem similiter distribui ipsam alimentorum eleemosynam. Anast.Bibliot. in Zacharia. Et erogentur omni die per manus unius fidelissimi Paracellarii eisdem pauperibus; accipiens unusquisque eorum portionem panis, atque portionem vini &c. Idem in Adriano I.] Item & ipsa dispensa Paracellarium dicebatur [Capita centum exinde occidantur, & in eodem paracellario reponantur. Idem in eodem Adriano I.] Idem officialis Subpulmentarius dicebatur. Anast. in eod. Adriano. [Benedictus Subdiaconus subpulmentarius. Luitprandus.] FR. an potiùs Transcriptorum incuria Supplementarius scribendum esset, quia egenorum necessitatibus supplebat, ac succurrebat. Vide Cellerarius. PARACHÆMADION, locus ad hybernandum aptus, ex græco verbo , hybernandum significante [Abiit ad parachæmadion suum, sive stationem hybernationis. In vita S. Anastasi Persæ. Item , hybernatio. PARACHARACTA, falsæ monetæ fabricator, ex græco , id est, inscriptio, seu figura falsa. [Ut imaginem tyrannici cultus, sub colore nobis auri fallentis objiciat, sive cum paracharagmis nos conatur illudere. Cassian.collat.1.c.20. ubi aliqui malè legunt Paracharaximum. PARACIMOMENUS, & Paracæmomenus, id est, excubans, accubitor [Ad tuendum palatium, tuenda, nque rem privatam, ut istis moris est, Eunuco officium paracæmomenon dedit. Luitprand. de rebus Europæ.] Ivo tamen, lib.4. de privil. & dignit. Eccles. Rom. Concubitorem vocat. [Quemadmodum imperialis potentia diversis officiis cubiculariorum, nec non ostiariorum, atque omnium concubitorum ornatur. PARACLETUS, appellabatur Montanus Hæresiarcha. Vide Psychicus. PARACLITENSE. FR. Monasterium in Diocesi, PA vulgò Troges appellata in Gallia, ubi Moniales degunt, ita à Paraclito Spiritu Sancto appellatum, quod à Petro Abailardo anteà hæretico, ac Arnaldi Brixiensis Magistro, ad catholicam fidem opera Petri Abbatis Cluniacensis reducto, fundatum est; ibique suam uxorem Heloissam Abbatislam præposuit, & ipse Monachus Cluniacensis effectus est. Baron. an. 140. n.8. & seqq. quod Monasterium dicitur etiam Paracliti, seu de Paraclito; in quo usque hodie in die Pentecostes cani lingua græca officium, Nicolaus Camusatius in ejus Miscellanea hist. testatur, & super Heloissæ sepulchrum hi versus leguntur: Hoc tumulo Abbatissa jacet prudens Heloissæ, Paraclitum statuit, cum Paraclito requiescit. Hanc Eugenio III. Papæ D. Bernardus, epist.178. commendavit, inquiens: [Sed & quod petit Abbatissa de Paraclito, per ipsum, si dignamini, scire potestis, & facere, si dignum judicatis. PARACLITUS, , id est, Advocatus, consolator, Spiritus Sancti attributum; ejus enim adventu afflictum Discipulorum conventum conso lavit, & ante Reges, & Præsides Christi asseclis, quid tunc pro fidei defensione loquendum esset, tamquam Advocatus dictaverat. FR. Inter eruditos controvertitur, an Paraclitus, vel Paraclitus, litera, e, producta dicendum sit: nam Haymon Halberstatensis Episcopus super Euangelia Dominicalia inquit, quod [Quidam Græcus veniens in Palatio Regis, cùm legeretur illud Euangelium, & diceretur, Paraclitus, dixit, Paraclitus deberet dici. Tamen nos non audemus illud mutare ex consuetudine.] Quin & Jo. Baptista Thiers Parisiensis Theologus in ejus eruditissima disertatione typis anno 1669. excusa, Paraclitum dici debere evidenter demonstrat tum vigore græcæ dictionis, tum propter sacrorum hymnorum prosodiam, tum etiam propter antiquissimam Ecclesiæ consuetudinem. Reliqua Vide Spiritus Sanctus. PARADISUS, viridarium, & deliciarum locus: hinc coelestis patria Paradisus dicta; nam summus deliciarum foelicitatumque locus est. Alii tamen ex chaldaico hujus vocabuli etymon deducunt, id est Parrad, quod locum amoenum significat, unde Arabes Fardus dicunt. Item Paradisus Ecclesiæ atrium, sive Coemeterium denotat; nam ibi corpora in pace quiescunt [In Paradiso Ecclesiæ tumulari rogavit. Chron. Casin. lib.4. c.8.] Vide Perivolium. FR. & clariùs in eadem Casin. Chron. lib.3. cap.28. de Dionysio Abb. qui deinde Papa Victor III. fuit appellatus, dicitur: Ecit & atrium ante Ecclesiam, quod nos romana consuetudine Paradisum vocamus.] Apud externos Scriptores nedum horum, seu viridarium; sed etiam locum immensæ latitudinis, ut plurima animalium genera ad venationem sustentari possint, significat, quod ex Xenophonte, Plutarcho, Philostrato, & aliis
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428 PA Theod. lib. 42, de Episc. & Cleric. They were also called Parabolani and Parabolarii. PARACELLARIUM. See Paracellarius. PARACELLARIUS, an official of the Apostolic Palace, whose duty was to distribute to the poor the gifts from the Pontifical table. FR. properly it signifies the dispenser [This most blessed Pope decreed that, on frequent days, the cost of provisions, which even to this day is called alms, should be brought from the venerable Patriarchate by the Paracellarii to the poor and to pilgrims who stay at St. Peter's, and be given out to them. Likewise that the same alms of food should be distributed in the same way to all the needy and sick throughout the regions of this Roman City. Anast. Bibliot. in Zacharia. And let it be given every day through the hands of one most faithful Paracellarius to the same poor; each receiving a portion of bread and a portion of wine, etc. Idem in Adrian I.] Likewise the pantry itself was called Paracellarium [Let a hundred heads be slain there, and placed in the same paracellarium. Idem in the same Adrian I.] The same official was also called Subpulmentarius. Anast. in the same Adrian. [Benedict the Subdeacon, the subpulmentarius. Luitprandus.] FR. perhaps, rather through the carelessness of copyists, it should be written Supplementarius, because he supplied the needs of the poor and came to their aid. See Cellerarius. PARACHÆMADION, a place suitable for wintering, from the Greek word meaning wintering [He went to his parachæmadion, or winter station. In the life of St. Anastasius the Persian. Also, wintering. PARACHARACTA, a fabricator of false coin, from the Greek, that is, a false inscription or image. [So that under the appearance of tyrannical worship, with the pretense of deceptive gold, he may present an image to deceive us, or with paracharagms he tries to mock us. Cassian, collat. 1, c. 20, where some read wrongly Paracharaximum. PARACIMOMENUS, and Paracæmomenus, that is, one who keeps watch, a bedfellow [For the protection of the palace, and also of private affairs, as is customary with them, he gave the office of paracæmomenon to a eunuch. Luitprand. de rebus Europæ.] Yet Ivo, lib. 4. de privil. & dignit. Eccles. Rom., calls him Concubitor. [Just as imperial power is adorned with various offices of chamberlains, as well as doorkeepers, and of all concubitores. PARACLETUS, Montanus the heresiarch was called this. See Psychicus. PARACLITENSE. FR. a monastery in the diocese commonly called Troges in France, where nuns live; so named from the Paraclete, the Holy Spirit, because it was founded by Peter Abelard, formerly a heretic and teacher of Arnold of Brescia, after he had been brought back to the Catholic faith through the work of Peter, abbot of Cluny, and there he placed his wife Heloise as abbess, and he himself became a Cluniac monk. Baron. an. 140, n. 8 & seqq. That monastery is also called of the Paraclete, or de Paraclito; in which even today, on the day of Pentecost, the office is sung in the Greek language, as Nicolaus Camusatius testifies in his Miscellanea hist., and on Heloise's tombstone these verses are read: In this tomb lies the wise Abbess Heloise, She founded the Paraclete, with the Paraclete she rests. St. Bernard recommended her to Pope Eugene III in epist. 178, saying: [But also what the Abbess of the Paraclete asks, you may, if you are pleased, learn through him, and do it, if you judge it worthy. PARACLITUS, that is, Advocate, comforter, an attribute of the Holy Spirit; for by his coming he consoled the afflicted company of the Disciples, and before kings and governors he had dictated to Christ's followers what then should be spoken for the defense of the faith, as an Advocate. FR. Among scholars it is disputed whether it should be said Paraclitus or Paracletus, with the letter e lengthened: for Haymo, Bishop of Halberstadt, on the Sunday Gospels says that [A certain Greek man, coming into the King's palace, when that Gospel was being read and it was said Paraclitus, said that Paraclitus ought to be said. Yet we do not dare to change it from custom.] Indeed, John Baptist Thiers, a Parisian theologian, in his very learned dissertation printed in the year 1669, clearly shows that Paraclitus ought to be said, both by force of the Greek expression, by the prosody of the sacred hymns, and also by the very ancient custom of the Church. For the rest, see Holy Spirit. PARADISUS, a grove and a place of delights: hence the heavenly homeland is called Paradise; for it is the highest place of delights and happiness. Others, however, derive the etymology of this word from the Chaldaic Parrad, which signifies a pleasant place, whence the Arabs say Fardus. Likewise, Paradise denotes the atrium or cemetery of a church; for there the bodies rest in peace [He asked to be buried in the Paradise of the Church. Chron. Casin. lib. 4, c. 8.] See Perivolium. FR. and more clearly in the same Casin. Chron. lib. 3, cap. 28, concerning Abbot Dionysius, who later was called Pope Victor III, it is said: He also made the atrium before the church, which we, according to Roman custom, call Paradise.] Among foreign writers it signifies not only these, namely a grove; but also a place of immense extent, so that many kinds of animals may be kept for hunting, as from Xenophon, Plutarch, Philostratus, and others
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PA & aliis comprobare conantur Eugubinus in sua Cosmopoeia ad verba: Paradisum voluptatis &c. Genes.cap.2. & disertè Brissonius, lib.1. de Regno Persarum. ß. Palatiis verò Regum. Henericus Stephanus in Thesaur. Ling. Græcæ. Pineda in cap.2. Eccl. vers.5. Feci hortos, & pomaria &c. Malvenda de Paradiso, cap.3. Gellius verò viva- ria intelligit, sic inquiens: [Vivaria autem, quæ nunc vulgus dicit, sunt, quos Egodeiús Græci appellant, lib.2.cap.20.] At phrasis biblica per Paradisum hortum intelligit; insuper non rarò hortum voluptatis simpliciter appellat, ut in eod.cap.2.Genes. vers.10. & 15. & cap.3. vers.23. Ezech.cap.36. vers.35. Joel.cap.2. vers.3. Quapropter Moyses Barcepha, par.2. commentar. de Paradiso, c.16. sic habet [Paradisus verò appella- tur Paradisus, quòd locus sit cultus plurimis, pulcherrimusque tum odoratu, tum gustu jucundis plantis, planèque congruis appositus, accom- modatus, ut sit domicilium, sedesque, & amoenitas hominum; nam hujusmodi locum consueverunt homines appellare] Insuper ubi vulgata legit: [Plantaverat autem Dominus Deus Para- disum voluptatis à principio. Genes.cap.2.] LXX. verterunt [Plantavit Deus Paradisum in Eden ad orientem] Atque D. Hieronym. in quæst. hebraicis in Genes.ex hebræo [Plantaverat auté Deus Paradisum in Eden ad orientem] transtulit. Quid autem Eden significet idem Hieronym. de- clarat in eadem dictione, quòd delicias interpre- retur. Itaque Bellarm. de statu primi hominis, c. 15. Cornelius à Lap. in cap.2. Genes. vers.8. affir- mant Paradisum diffusi ambitus fuisse, in quo & hortus, & etiam animalia inveniebantur. Sed Chrysostomus, hom.13. in Genes. Theodoretus, quæst.25. in Genes. Hieronymus de dictionibus hebraicis verb. Eden, affirmant Eden non fuisse ipsum Paradisum; sed regionem, ac territorium, in quo plantatus fuerat Paradisus. Quibus adsti- pulatur Moyses Barcepha, part.1. de Paradiso, cap.16. ubi sic ait: [Porrò ut regio Eden cun- ctas præcellit tetras, ita & ea ejus pars, in qua situs est Paradisus, cætera omnia, quæ Eden complectitur, loca superat; neque enim in Eden ullum est solum præstantius eo, in quo Paradisus est constitutus.] Exaggeratio autem nimis exorbitans est Anaphasi Synaitæ, lib.9. in Hexameron. nempè; [Fuisse magnitudinis in- comprehensibilis] sed verisimiliùs Aug. lib.8. in Genes. ad litt. cap.10. inquit: [Neque enim exiguus locus erat, quem tantus fons irrigabat:] cum quo concordat Moyses Barcepha, par.1. commentar. de Paradiso, cap.15. dicens: [Jam verò ex fluminis magnitudine conficitur Para- disus, qui illo rigatur, amplissimum quoque es- se] Atque peculiari mensura definit Tostatus, quæst.98. in cap.13. Genes. ubi sic ait: [Non enim videtur, quòd oporterer majorem magni- tudinem, quam habeat insula, scilicet, in longi- tudine tres, vel quatuor leucas, in circuiru autem duodecim, aut parum plus.] Eugubinus verò in Cosmopoeja in præd. cap.2. Genes. Fluvius egre- PA 429 diebatur &c. regionem fuisse trecentorum mil- lium passuum arbitratur. Malvenda de Paradiso, cap.26. putat fuisse ejus ambitum quadraginta, vel quinquaginta leucas, uti decebat pomarium magni Principis. Suar. lib.3. de oper. sex dier. cap. 6. n.15. saltem amplitudinem unius Regni ha- buisse ait. Quo verò ad erymologiam nominis Postillator in can. Ecclesia Paradiso, de consecr. diff.4. se parum in græco idiomate versatum ostendit, dum ibi ait: [Dicitur Paradisus parans Deum, vel Deitatis visum, quia ibi Deum vide- bimus facie ad faciem.] Philo Hebræus, lib.1. Allegoriar. negavit veram, ac realem terrestris Paradisi existentiam; sed tantùm allegoricè sa- cram Scripturam loqui asseruit, quem errorea sequuti sunt Origen. lib.4. Periarchon, cap.2. & Nicetas in commentar. Nazianzenæ orationis de Nativitate, Pshellius, ac recenter Gregorius Ven- tus in ejus Harmonia mundi, quæ opinio tam- quam falsa à Sanctis Patribus rejicitur, signanter à D. Augustino, lib.8. de Genes. ad litt. cap.1. & lib.13. de Civit. Dei, cap.21. Hieronymo, in cap. 17. Jeremiæ, ß. In principio regni, & c.10. in Da- nilem. ß. Die autem, Epiphanio hæresi, 64. & in epist. contra Jo. Hierosolym. Sophronio Patriar- cha in sex. Synod. act.11. Anastasio Synaita, lib.7. Hexameri, Moyse Barcepha, par.1. comment. de Paradiso, cap.1. & 4. De qua re uberiùs Six- tus Senen. lib.5. Biblioth. annot.34. Pereira, lib. 3. in Genes. disp. de Paradiso, quæst.1. n.15. Bellar. lib. de gratia primi hominis, cap.10. Suarez, lib.3. de oper. sex dier. cap.6. num.5. Malvenda de Paradiso, cap.6. & 7. Ubinam conditus fuerit, varii varia dixere. PARADOGUM, vox barbara, qua Longobardi feu- dum nobile intelligebant: sic è contrario Pæ- dagogum, feudum vile, & rusticum dicebant. PARADIGMA , exemplum. Vide Pæni- tentia. ß. Necessitas puniendi. PARÆNESIS, , admonitio. FR. sic inti- tulavit suum libellum exhortatorium ad poe- nit. S. Pacianus Barcinonen. Episc. qui extat in Bi- blioth. SS. Patrum. PARAFRÆDUS. FR. Fidejussor pro solutione poenæ pecuniariæ. Bullar. Casinen. tom.2. constit.38. num.2. PARAGAUDA, fascia, sive laciniarum species se- rico, & auro contexta, qua vestium extremita- res ornabantur. [Nemo auratas habeat, aut in tunicis, aut in lineis paragaudas, leg.2. de divers. holob. PARAGRAMMA, , adscriptus, & signum distinctivum scripturæ denotat, ac di- versitatem periodi sensus indicat. Græci utun- tur litera 1, hac forma dimidiata; sed Latini duplici, s, hoc modo, ß. signant, quæ literæ Signum sectionis interpretantur, cùm re vera sepa-
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& they try to prove it from others as well, Eugubinus in his Cosmopoeia on the words: “The paradise of delight,” etc., Genesis ch. 2; and clearly Brissonius, lib. 1, De Regno Persarum, §. “Concerning the palaces of kings.” Henericus Stephanus in Thesaur. Ling. Græcæ. Pineda on Ecclesiastes ch. 2, v. 5: “I made gardens and orchards,” etc. Malvenda, De Paradiso, cap. 3. Gellius, however, understands fish- ponds, thus saying: [Vivaria autem, quæ nunc vulgus dicit, sunt, quos Egodeiús Græci appellant, lib. 2, cap. 20.] But the biblical phrase understands by Paradise a garden; moreover it not rarely simply calls it a garden of delight, as in the same chapter 2 of Genesis, vv. 10 and 15, and ch. 3, v. 23; Ezek. ch. 36, v. 35; Joel ch. 2, v. 3. Wherefore Moses Barcepha, part 2, commentary on Paradise, c. 16, thus has: [Paradise is indeed called Paradise because it is a cultivated place, most beautiful and pleasant both in smell and taste, with plants and likewise fitting and suitable in every way, so that it may be the dwelling place, seat, and delight of men; for people are accustomed to call such a place by this name.] Moreover, where the Vulgate reads: [Now the Lord God had planted the paradise of delight from the beginning. Genesis ch. 2.] The LXX translated: [God planted Paradise in Eden toward the east.] And St. Jerome, in the Hebrew questions on Genesis, from the Hebrew [God had planted Paradise in Eden toward the east] translated it. What Eden signifies, the same Jerome explains in that same word, namely that it means delights. Therefore Bellarmine, De statu primi hominis, c. 15, and Cornelius a Lapide on Genesis ch. 2, v. 8, affirm that Paradise was of wide extent, in which both a garden and even animals were found. But Chrysostom, hom. 13 on Genesis; Theodoret, q. 25 on Genesis; Jerome, De dictionibus hebraicis, word Eden, affirm that Eden was not Paradise itself, but the region and territory in which Paradise had been planted. To which agrees Moses Barcepha, part 1, De Paradiso, cap. 16, where he says: [Furthermore, as the region of Eden surpasses all other lands, so also that part of it in which Paradise is situated surpasses all the other places contained in Eden; for in Eden there is no soil more excellent than that on which Paradise is established.] But the exaggeration of Anaphasis Synaita, lib. 9, in Hexameron, is too excessive, namely: [That it was of incomprehensible size]; but it is more probable that Aug., lib. 8, De Genesi ad litteram, cap. 10, says: [For it was not a small place, which so great a fountain watered:] with whom Moses Barcepha agrees, part 1, commentary on Paradise, cap. 15, saying: [Now from the size of the river it follows that Paradise, which is watered by it, is also very spacious.] And Tostatus defines it by a particular measure, question 98 on Genesis ch. 13, where he says: [For it does not seem that a greater size is required than an island has, namely in length three or four leagues, and in circuit twelve, or a little more.] Eugubinus, however, in the Cosmopoeia on the aforesaid ch. 2 of Genesis, “A river went forth,” etc., thinks the region was three hundred thousand paces. PA 429 Malvenda, De Paradiso, cap. 26, thinks its extent was forty or fifty leagues, as befitted the orchard of a great prince. Suarez, lib. 3, De opere sex dierum, cap. 6, n. 15, says it had at least the size of a kingdom. But as for the etymology of the name, the Postillator in can. Ecclesia Paradiso, De consecr. diff. 4, shows himself little versed in the Greek tongue when there he says: [It is called Paradise from preparing God, or the sight of divinity, because there we shall see God face to face.] Philo the Hebrew, lib. 1, Allegoriar., denied the true and real existence of an earthly Paradise; but he asserted that Sacred Scripture speaks only allegorically, an error followed by Origen, lib. 4, Periarchon, cap. 2, and Nicetas in the commentary on Nazianzen’s oration on the Nativity, Pshellius, and more recently Gregory Ventus in his Harmonia mundi, an opinion rejected as false by the Holy Fathers, especially by St. Augustine, lib. 8, De Genesi ad litteram, cap. 1, and lib. 13, De Civitate Dei, cap. 21; Jerome, on ch. 17 of Jeremiah, §. In principio regni, and c. 10 on Daniel, §. Die autem; Epiphanius, heresy 64, and in the epistle against John of Jerusalem; Sophronius the Patriarch in the Sixth Synod, act. 11; Anastasius Sinaita, lib. 7, Hexameri; Moses Barcepha, part 1, commentary on Paradise, cap. 1 and 4. On this matter more fully: Sixtus Senensis, lib. 5, Biblioth. annot. 34; Pereira, lib. 3, in Genesis, disp. De Paradiso, question 1, n. 15; Bellarmine, lib. De gratia primi hominis, cap. 10; Suarez, lib. 3, De opere sex dierum, cap. 6, num. 5; Malvenda, De Paradiso, cap. 6 and 7. Where it was situated, various people have said various things. PARADOGUM, a barbarous word, by which the Lombards understood a noble fief; conversely they called a Pædagogum a base and rustic fief. PARADIGMA, an example. See Penance. §. Necessity of punishing. PARÆNESIS, admonition. FR. thus St. Pacianus, Bishop of Barcelona, entitled his exhortatory little book to penance, which is found in the Biblioth. SS. Patrum. PARAFRÆDUS. FR. A surety for the payment of a pecuniary penalty. Bullar. Casinen. tom. 2, constit. 38, num. 2. PARAGAUDA, a band, or a kind of fringe woven with silk and gold, with which the extremities of garments were adorned. [No one shall have gilded paragaudae, either on tunics or on linen garments, leg. 2, de divers. holob.] PARAGRAMMA, signified something written alongside, and denotes a distinctive mark of writing, and indicates the difference of a period’s sense. The Greeks use the letter 1, in this half form; but the Latins mark it with the double s, thus, ß. This letter is interpreted as the sign of a section, whereas in truth it is sepa-
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430 P A separationem discursus demonstrent; alii tamen existimant, quòd sit antiquum, gothicumque P, quo paragraphus notatur. PARALIPOMENON, , id est, prætermislorum, sic in sac. Scriptura duo libri appellantur, quia in eis bellicæ expeditiones Hebræorum in libris Regum prætermisæ referuntur, seu quæ narratur in libris Regum, in Paralipomenon aliis circumstantiis referuntur, quos libros Dibre Hajamim, id est, Verba dierum vocant Hebræi, cùm ad instar Diarii successarum rerum relationes contineant, quorum auctorem Esdram existimant R. Moyses Kimchi, ac R. Salomon. FR. D. Clemens Papa in Canonibus Apostolicis Derelista appellavit hos duos libros [Derelictorum ex libro dierum duo, can. 84.] De hoc sic Dionysius Carthusianus ait: [Vocatur quippè hic liber Paralipomenon, & ut 6. etymol. ait Isidorus, græcè , interpretatur latinè prætermislorum, aut derelictorum. Circa quod scribit Magister Adam Parisiensis, verbum græcum est, significans idem quod relinquo, aut prætermitto, & secundùm Huguitionem dicitur , quod est præter, & , quod supplens, & , quod est defectus, quasi prætermislorum supplens defectum: quoniam ea, quæ in lege, & præsertim quæ in libris Regum omissa sunt, vel non plenè relata, summatim, ac breviter in isto exprimuntur volumine. Propter quod secundùm Hieronymum liber hic dici potest , totius Sac. Scripturæ &c. in proem. primi lib. Paralip. PARALOGIA, , falsa loquutio. Vide in dict. Pantologia. PARALYTICUS, , qui paralysi, sive apoplexia laborat, de quo sit mentio in Euang. PARAMENTA SACRA. Vide Vestis. PARAMONARIUS , Monasterii Minister. [Oeconomi autem, Chartularii, Paramonarii, & alii promoventur. Balsamon. in can. 2. Synod. Chalced. PARANGARIA. Vide Angaria. PARANYMPHI. FR. Adolescentuli benè compti, qui sponsam comitantur, l. pervenit, de Aggressione in unico. PARAPHONISTA, , acclamator; sed communiter cantor intelligitur, qui divinas laudes canit. In pervetustis cæremonalibus Magistrum cappellæ, qui musicam dirigit, significat, ubi sic habetur [Paraphonista cum schola (id est, Canthorum,) vigilias incipit.] Vide Archiparaphonista. PARAPSIS, , & . FR. vas, sive patina, lanx, catinum, & similia, in quibus obsonia ponuntur. Quidam à rotunditate erymon trahunt. [Unam paraphidem plenam carboni-| P A bus, quibus ustus fuit S. Laurentius. In privileg. Caroli Magni apud Torrigium de Crypt. Vatican. secunda impress. pag. 504.] Dicitur etiam Paropsis, ut Matth. cap. 23. & 26. ex græco , pro, & , cibus, ita Pollux, & Eustath. At Marc. 14. & Luc. 11. Catinum scribunt, & Juvenal. Satyr. 3. Quàm multa magnaque paropside coenat Martialis: Quæ portat gaudens ancilla paropside rubra, Et alibi idem: Sic implet gabatas, paropsidesque. & Sueton. in Galba, [Paropsidem leguminis] dixit. Vide Absida. PARASCEVE, , significat diem Veneris. Aliqui existimant ex verbo græco , id est, præparo, deduci: ita Adrian. Iunius in verbo, ; nam in hac die Hebræi comestibilia pro sequenti Sabbati die præparare solent, quo vocabulo etiam ipsosuri solitos fuisse refert Baron. an. 34. num. 154. Malè igitur Hugo Cardinalis hoc vocabulum Parans coenam significare ait. Græcos enim Christianos in Ecclesia hoc introduxisse vocabulum, Baronius an. 34. n. 153. demonstrat. Item Parasceve apud Tertullianum advers. Psych. cap. 14. Sabbatum significat, quare de jejunio ab Ecclesia Occidentali in Sabbato observato loquens, ait: [Cur stationibus quartam, & sextam Sabbati dicamus, & jejuniis parasceven.] Appellatur etiam , id est, Ante Sabbatum, Epiphan. lib. 4. contr. Hær. in fine: Ecclesia tamen per Parasceven Feriam VI. majoris hebdomadæ intelligit Redemptoris morti consecratam, quæ dies etiam Cæna pura appellata fuit ab Irenæo, ut suo loco diximus. Est quidem antiquissima Ecclesiæ traditio minimè celebrandi in hac die, Hinc Toletanum XVI. Concilium de anno 693. quotidie pro Regis salute celebrandum statuit [Excepto Passionis Dominicæ die, quando Altaria denudata persistunt, nec cuiquam in eodem die licet solemnia celebrare, can. 10.] Et in hac die in signum mororis Papa super nudum scabellum sedebat. [Hac die secundùm antiquas cæremonias Papa in camera sua non confuevit sedere super sedes, sed super scabella, & Cardinalis finito officio, & deducto Pontifice ad cameram descendit sine confabulatione aliqua, Ordo Roman.] FR. In ritu Ambrosiano, nedum in hac die, sed in omnibus feriis sextis non celebratur, in quibus diebus Crux super Altare cum sex candelabris exponitur: Irenæus, lib. 5. Adamum die 25. Martii obiisse ait, in quo etiam die communiter Christi mortem accidisse existimatur, ac in quodam pervetusto Martyrol. M. S. quod extat in Bibliotheca Reginæ Sveriæ sub hac die his verbis notatur, [Hierosolymæ Dominus crucifixus est.] Quod Martyrologium juxta Holstenii opinionem in octavo Christiano sæculo scriptum fuerat. Itaque de Christi crucifixione sub die præfata etiam mentionem faciunt M. SS. martyrol. Corbejense, & Antverpiense. Constantinopoli in die Parasce- ve
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430 P A separation of discourse they indicate; others, however, think that it is the ancient Gothic P, by which a paragraph is marked. PARALIPOMENON, that is, of the omitted things, thus in Holy Scripture are called two books, because in them the military expeditions of the Hebrews, omitted in the books of Kings, are related, or rather what is narrated in the books of Kings is reported in Paralipomenon with other circumstances; the Hebrews call these books Dibre Hajamim, that is, “Words of Days,” since they contain, like a diary, relations of succeeding events, whose author they think was Ezra, R. Moses Kimchi, and R. Solomon. Fr. D. Pope Clement in the Apostolic Canons called these two books Derelicta [the two of the book of days, can. 84.] On this Dionysius the Carthusian says thus: [For indeed this book is called Paralipomenon, and, as Isidore says in book 6 of the Etymologies, in Greek it is translated in Latin as “omitted things,” or “things left out.” Concerning this Master Adam of Paris writes that the Greek word is one signifying the same as “I leave behind,” or “I omit,” and according to Huguition it is called , which is “beside,” and , which is “supplying,” and , which is “defect,” as though supplying what was omitted: for the things which in the Law, and especially those in the books of Kings, were omitted, or not fully reported, are expressed briefly and summarily in this volume. For which reason, according to Jerome, this book may be called the supplement of the whole Sacred Scripture, etc. in the prologue of the first book of Paralipomenon. PARALOGIA, false speech. See in the dictionary Pantologia. PARALYTICUS, one who suffers from paralysis, or apoplexy, of whom mention is made in the Gospel. PARAMENTA SACRA. See Vestis. PARAMONARIUS, monastery servant. [For the Oeconomi, Chartularii, Paramonarii, and others are promoted.] Balsamon in canon 2 of the Synod of Chalcedon. PARANGARIA. See Angaria. PARANYMPHI. Fr. well-adorned young men, who accompany the bride, l. pervenit, de Aggressione in unico. PARAPHONISTA, an acclaimer; but more commonly it means a singer, one who sings divine praises. In very ancient ceremonial books it signifies the master of the chapel, who directs the music, where it is stated thus: [The Paraphonista with the school (that is, the singers) begins the vigils.] See Archiparaphonista. PARAPSIS, and . Fr. a vessel, or dish, a platter, bowl, and the like, in which food is placed. Some derive it from roundness. [One paraphis filled with coals-| P A bs, with which Saint Lawrence was burned. In the privilege of Charlemagne apud Torrigio, de Crypt. Vatican., second edition, p. 504.] It is also called Paropsis, as in Matthew, ch. 23 and 26, from the Greek , for, and , food; so Pollux and Eustathius. But in Mark 14 and Luke 11 they write Catinum, and Juvenal, Satire 3: How many and how great things he dines on a paropsis Martial: The maid, rejoicing, carries a red paropsis, And elsewhere the same author: Thus he fills the basins and paropsides. And Suetonius, in Galba, said [a paropsis of legumes]. See Absida. PARASCEVE, signifies the day of Venus. Some think it is derived from the Greek verb , that is, to prepare: thus Adrian Junius in the word ; for on this day the Hebrews are accustomed to prepare food for the following Sabbath day, a term which Baronius also reports the Jews used, year 34, no. 154. Therefore Hugo Cardinal was wrong in saying that this word signifies preparing supper. Baronius proves that the Greek Christians introduced this term into the Church, year 34, no. 153. Likewise Parasceve in Tertullian, Against Psychics, ch. 14, signifies the Sabbath, where, speaking of the fast observed by the Western Church on Saturday, he says: [Why do we call the fourth and sixth stations of the Sabbath, and the fasts parasceve?] It is also called , that is, “before the Sabbath,” Epiphanius, book 4, Against Heresies, at the end: yet the Church by Parasceve understands Friday of the great week, consecrated to the death of the Redeemer, which day was also called Cæna pura by Irenaeus, as we said in its place. Indeed, it is an ancient tradition of the Church that nothing should be celebrated on this day. Hence the Sixteenth Council of Toledo, of the year 693, decreed that the daily celebration for the king’s health should be observed [Except on the day of the Lord’s Passion, when the altars remain stripped, nor is it permitted to anyone on that day to celebrate solemn rites, canon 10.] And on this day, as a sign of sorrow, the Pope sat on a bare stool. [On this day, according to the ancient ceremonies, the Pope in his chamber was not accustomed to sit on chairs, but on stools, and the Cardinal, after completing the office and having escorted the Pontiff to the chamber, descends without any conversation, Roman Order.] Fr. In the Ambrosian rite, not only on this day, but on all Fridays, there is no celebration; on those days the Cross is displayed above the Altar with six candlesticks: Irenaeus, book 5, says Adam died on March 25, on which day also it is commonly believed that Christ died, and in a certain very ancient manuscript Martyrology that exists in the Library of Queen Sweden, under this day it is noted in these words, [The Lord was crucified at Jerusalem.] That Martyrology, according to Holstenius’s opinion, had been written in the eighth Christian century. Therefore, under the aforesaid day the manuscript martyrologies of Corbie and Antwerp also make mention of Christ’s crucifixion. In Constantinople on the day of Parasceve
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PA ve extra Urbem concionabatur populo, quod idem Chrysostomus testatur apud Gretser. tom. 2. de Cruce, in memoriam Christi passionis extra Hierosolymæ Civitatem obtentæ, ac in Melita Insula ex hac devotione fortasse in Dominica Palmarum extra Urbem Notabilem in quadam planitie, ubi nunc columna cum Cruce remansit, cani passionem olim solitum fuisse senes affirmabant, ac usque ad eorum tempora durasse. In suo M.S. cæremoniai Davanria advertit, quòd licèt in hac die non consecret Sacerdos, debet nihilominus aquam in vinum infundere, ad detonandum sanguinem, & aquam de latere Christi emanatum, qui tamen refert in aliquibus Ecclesiis solitum fuisse merum sine aqua in calicem ponere, quod, ut Iacobus Cajetanus observat, hebraicam crudelitatem significabat. Quando Sacerdos particulam consecratam immittit in calicem, non debet solita Crucis signa facere. Sac. Rit. Cong. 28. Aug. 1627. Quod etiam Cæremoniale jussu Innocentii X. correctum, lib. 2. cap. 26. adverter, ubi hæc verba habentur [Sed sine signo Crucis] An si in hac die concurrat festum Annunciationis Deiparæ, teneantur Christiani loco sacro audire cæremonias in hac die fieri, solitas, sicut de anno 1644. occurrerat. Negativè Sac. Rit. Congregatio 19. Februar. 1622. respondit, additque minimè Eucharistiam ratione festivitatis B. Virginis fidelibus administrari debere, nisi in casu necessitatis per modum viatici. Imò Albaspina de veter. ritibus observat. lib. 1. non fuisse solitum antiquitus distribuere Eucharistiam in jejuniorum tempore notat. Item Sac. Episcop. Congr. 22. Mart. 1596. abstulit abusum deferendi in hac die processionaliter Eucharistiam. Hodie tamen dictum Festum Annunciationis B.V. Mariæ occurrenti Feria sexta in Parasceve, vel Sabbato sancto, transferri debet unà cum præcepto audiendi Missam, & vacandi ab operibus, ad Feriam secundam post Dominicam in Albis, quocumque alio Festo, quod non sit altioris ritus, etiam impeditam, ita ut prædicto casu eveniente, eadem Feria secunda pro sede propria & fixa, memorato Festo Annunciationis assignata, perpetuò intelligatur. Et in illa eo prorsùs modo & forma, præfatum Festum quoad Officium & Missam celebretur, quibus celebraretur die 25. Martii: protractis tamen ad aliam diem non impeditam, juxta Rubricas Breviarii Romani, omnibus aliis Festis, in eadem Feria occurrentibus. Ex Decreto S.R.C. 11. Martii 1690.] In Ecclesia Andegavensi Sacerdos, qui in hac die hostiam absumit, non progreditur ad deferendum ex sepulchro Sacramentum; sed duo Presbyteri alba, stola, & manipulo induri illud deferunt, de quibus Rupertus ait, lib. 6. de divin. offic. cap. 23. [Duos Presbyteros, qui corpus Domini ad Altare deferunt, significare Joseph justum ab Arimathia, & Nicodemum] Altaria solita denu dari in hac die. Vide Baronium an. 1034. num. 18. Reliqua ad hanc diem pertinentia. Vide Feria VI. in Parasceve. Item Parasceve Virginis, & Martyris nomen est, quam PA 431 Græci appellant, & Latini Veneram, sive Venerandam, quæ à suis genitoribus ita appellara fuerat, quia in Feria VI. Parasceve nata erat, cujus festum sub die 14. Novembris celebrat Martyrol. Rom. sed Ecclesia græca illius festum agit sub die 26. Iulii, sic etiam in Melita, & in Catanensi Siciliæ Civitate, ubi ad litrus ejus sacellum extat. Vulgus tamen ignarus, eandem Sanctam cum Deiparæ Genitrice confundit, ex eo quia in eodem die utriusque festum celebratur, & in quodam antiquo Liciensis Ecclesiæ Breviario impressio ejus proprias lectiones habentur sub die 26. Iulii. PARASENELITES. Vide Synelites. PARASTATA, , columnæ basis, super quam antiquitus Altaria erigebantur, quarum structuræ multæ adhuc videntur cum lapide integro desuper ipsarum, & de eis in descriptione Basilicæ S. Pauli extra Urbem agit Honuphius Panvinus: [Octavum in medio parasatæ. Item, socius, adjutor, opitulator. PARASTITIA, posticum, ut aliqui existimant, quam dictionem græco-latinum putant ex græcè, & statio, latinè, sicut etiam in Sac. Canonibus Interstitium dicitur temporis spatium ad sacros Ordines suscipiendos interpositum. Sed aliis melius fortasse postes intelligunt ex græco nomine , id est, postis. [Ecce enim Angelus Domini ad repetendum aliquod Deo charum missus depositum, nos desuper intra Ecclesiam aspiciens benedixit, rursumque parastitiam Ecclesiæ reversus, nulla talia vestigia exitus reliquit. In vita S. Albani. PARASYNAGOGA, , illegitima congregatio, sive conciliabulum. [Id consequutus est, ut & martyrii corona exciderit, & à Divis Patribus, qui Nicæam convenerant, eo nomine condemnatus sit, quia seorsum parasynagogas convocaret. Nicetas lib. 5. de fid. orthodox. juxta Morelli interpretationem. PARASYNELITES. Vide Synelites. PARATA, FR. apparatus, item tributum, vel collecta pro viis & pontibus reparandis. Sigon. de Regno Italiæ, lib. 7. Bullar. Casinen. tom. 2. Constit. 22. 23. 40. & 41. : [Non graves sitis Presbyteris in paratis quærendis, neque ducatis superfluè vobiscum homines, vel vestros proprios, vel amicos, vel propinquos vestros, per quos illos gravetis in cibo, & potu, & fodro ad caballos. Hincmarus ad Archidiaconos scribens. PARATITUM, FR. rerum summarium [Roglerus Odofredi Beneventani præceptor, qui Placentiæ per aliquot tempus primas partes sibi meritò vindicavit. Hic etiam primus paratitla conscripsit, id est rerum summas titulatim appositas, quod à Justiniano promissum fuerat, ut legitur in l. prima, ß ult. Cod. de vet. jur. enucl. ubi mendosè Paratica, pro Paratitla scriptum est. Cor-
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PA used to preach to the people outside the city, as the same Chrysostom testifies in Gretser, vol. 2, on the Cross, in remembrance of Christ’s Passion endured outside the City of Jerusalem, and in Malta Island, from this devotion perhaps on Palm Sunday outside the City of Notabile, in a certain plain, where now a column with a Cross remains, old men affirmed that the Passion had once been sung, and that it had lasted even to their time. In his MS. ceremonial Davanria notes that, although on this day the priest does not consecrate, he must nevertheless pour water into the wine, to denote the blood and water that flowed from Christ’s side, yet he reports that in some churches it was customary to place wine without water in the chalice, which, as Jacob Cajetan observes, signified Hebrew cruelty. When the priest places the consecrated particle into the chalice, he should not make the usual signs of the Cross. Sac. Rit. Cong. 28 Aug. 1627. This also appears in the Ceremonial corrected by command of Innocent X, lib. 2, cap. 26, where these words are found: [But without the sign of the Cross.] Whether, if on this day the feast of the Annunciation of the Mother of God should occur, Christians are bound to hear the ceremonies performed on this day in a sacred place, as happened in the year 1644. The Sacred Congregation of Rites answered negatively on 19 February 1622, and adds that the Eucharist should by no means be administered to the faithful on account of the feast of the Blessed Virgin, except in case of necessity, in the manner of Viaticum. Indeed Albaspina, in De veteribus ritibus, lib. 1, notes that it was not customary in ancient times to distribute the Eucharist during the season of fasting. Likewise the Sacred Congregation of Bishops, 22 March 1596, abolished the abuse of carrying the Eucharist in procession on this day. Today, however, the said Feast of the Annunciation of the Blessed Virgin Mary, if it occurs on Good Friday, or Holy Saturday, must be transferred together with the obligation of hearing Mass and abstaining from works, to the Monday after Low Sunday, if any other feast, even if impeded, is not of higher rank; so that in the case aforesaid, the same Monday shall be understood perpetually as the proper and fixed seat assigned to the said Feast of the Annunciation. And on that day, in exactly the same manner and form, the aforesaid feast is to be celebrated as regards Office and Mass, as it would be celebrated on 25 March, with all other feasts occurring on the same Monday, however, deferred to another unimpeded day, according to the Rubrics of the Roman Breviary. From the Decree of the S.R.C. 11 March 1690.] In the Church of Angers, the priest who receives the host on this day does not go forward to carry the Sacrament from the sepulchre; rather two priests, in alb, stole, and maniple, carry it, concerning whom Rupert says, lib. 6, De divin. offic. cap. 23: [The two priests who carry the Body of the Lord to the altar signify Joseph the just man from Arimathea and Nicodemus.] Altars were formerly renewed on this day. See Baronius year 1034, no. 18. The rest pertaining to this day. See Friday in Passion Week. Likewise Parasceve is the name of a Virgin and Martyr, whom PA 431 the Greeks call, and the Latins Venera, or Veneranda, who had been so named by her parents, because she had been born on Good Friday, whose feast the Roman Martyrology celebrates on 14 November; but the Greek Church keeps her feast on 26 July, and so also in Malta and in the Sicilian city of Catania, where a chapel dedicated to her stands. The common people, however, ignorant of this, confuse the same Saint with the Mother of God, because the feast of both is celebrated on the same day, and in a certain ancient printed Breviary of the Church of Licium her proper lessons are found under the day of 26 July. PARASENELITES. See Synelites. PARASTATA, the base of a column, upon which formerly altars were erected, many structures of which are still visible, with a single stone above them, and Honuphrius Panvinius discusses them in the description of the Basilica of St. Paul outside the City: [The eighth in the middle of the parasata. Likewise, a companion, helper, supporter. PARASTITIA, the back entrance, as some think, a word which they consider Greek-Latin from the Greek, and statio, in Latin, just as in the Sacred Canons Interstitium is also called the period of time interposed for receiving sacred orders. But others perhaps understand posts more correctly from the Greek name, that is, postis. [For behold, the Angel of the Lord, sent to recover some deposit dear to God, looking down upon us from above within the church, blessed us, and returning again to the parastitia of the church, left no such traces of departure behind. In the life of St. Alban. PARASYNAGOGA, an unlawful gathering, or conventicle. [He brought it about that he also fell from the crown of martyrdom, and was condemned by the holy Fathers who had come together at Nicaea by that name, because he summoned para-synagogues apart. Nicetas, lib. 5, De fid. orthod., according to Morell’s interpretation. PARASYNELITES. See Synelites. PARATA, FR. apparatus; likewise a tax or collection for repairing roads and bridges. Sigon. De Regno Italiae, lib. 7. Bullar. Casinense, vol. 2. Constit. 22, 23, 40, and 41: [Do not be burdensome to priests in seeking paratas, and do not bring with you superfluously men, whether your own, or your friends, or your relatives, through whom you burden them with food and drink and fodder for horses.] Hincmar, writing to the archdeacons. PARATITUM, FR. a summary of things [Roger, teacher of Odofredus of Benevento, who at Piacenza for some time deservedly claimed the leading role for himself. He was also the first to compose paratitla, that is, summaries of things set out under their titles, as had been promised by Justinian, as is read in law 1, ß ult. Code de vet. jur. enucl., where Paratica is written erroneously instead of Paratitla. Cor-
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Cotta in ejus memor. juris, tit. de Jurisperitis. PARATORIUM, præparatorium, sive credentia vulgò dicta. [Calicem autem Subdiaconus accipit sequens, & dat Acolytho, & ille revocat in paratorium. Ord. Rom. PARATURA. FR. ornamentum, quod in limbo vestium apponebatur. [Transmisimus fraternitati vestræ paraturam unam. S. Gregor. lib. 10. epist. 37.] Et clariùs Matth. Paris. in vita Abb. [Albas duas cum paraturis burdatis] Quo vocabulo sæpè etiam Anast. Biblioth. utitur. PAREDROS παρεδρος, Assessor, consiliarius, accipitur etiam pro malo spiritu, qui Incantatoribus, ac Magis assistere solet [Scimus enim Magiam elicere explorandis occultis catabolicos, & pæredros, & pythonicos spiritus. Tertull. de anim. cap. 28.] FR. Salmasius per Paredros Deos minores intelligit in Notis ad Spartanum in vita Adriani Imp. sic inquiens: [Qui autem de hominibus in Deorum numerum referebantur, hi παρεδροι Deorum fieri dicebantur, quasi assessores, & eadem sede præditi cum cæteris Diis,] & Tertulliani locum corrigit in Apologet. cap. 13. ubi sic habetur: [Cùm Simonem Magum statua, & inscriptione Sancti Dei inauguratis, quum de pædagogiis aulicis nescio, quem Cincedum Deum facitis] legendum putat Salmasius: Synodi Deum facitis, id est, in Synodum, & Collegium Deorum cooptatis, ac pæredros, nempè cum Diis assessores. PARENTINUS, Paternus. D. Ambros. ser. 75. PARENTIVUS. FR. paternus: [Quisquis hominum parentivæ mortis expectatione animam pascit, parricidiali crimine in hæreditate succedit. Valerianus Cimeliensis Episc. hom. 20. PARERE. FR. videri, seu existimari significat. Bullar. Casin. tom. 2. constit. 91. PARERGUM. Vide Palergium. AAARIBUS. Vide Aparibus. Parilitas. PARICLA, seu Paricula, charta, circularis scriptura, quia pari tenore omnibus interessatis, seu collitigantibus dabatur; Charta paricla sententiæ judicialis copia dicebatur. Marcul. lib. 1. formular cap. 38. PARIES DEALBATUS. FR. à D. Paulo Hypocrita appellatur, can. nisi bella, 23. quæst. 1. PARILITAS, similitudo, æqualitas. [Quæ consequenti unguentariæ spatii parilitate conquadrat. Sidon. lib. 2. epist. 2. Ut hactenus parentum nobilitate decorabat, ita jam nunc titulorum parilitate fastigabat. Idem lib. 3. epist. 6.] Vide Aparibus. Pariatio. PARIO, as, æqualissum. [Æqua enim substantia pariant inter se Christus, & Adam. Tertull. de resurrect. carn. cap. 53.] Ex quo verbo sit Æquiparo, as. PARIOR, aris, æqualis fio, sive æquiparor: [Sermo enim Deus, quia in effigie Dei constitutus, non rapinam existimavit pariari Deo. Tertull. de resur. carn. c. 6. PARIATIO, & Pariatoria, ex verbo Pario as, supra, id est, similitudo, & comparatio, nomina apud Sanctos Africanos Patres usitata. [Pariatio plenaria. Beda in epist. D. Pauli ad Corruptè tamen in eadem epistus Paritio plenaria habet pro malè in textu D. Augustini Lovaniensi: [Pariatoria plenaria omnium non erit finis, nisi cùm sæculum finitum fuerit.] Quare Latinus Latinius tollenda esse puncta, & dictio Finis, existimat, & sic corrigit: [Pariatoria plenaria passionum omnium non erit, nisi cùm sæculum finitum fuerit. PARIS, herbæ, & radix. Vide Exorcista. PARISIUS, hebraica vox, latrones significat, atque Publicanos. Baron. an. 31. n. 73. Sed propriè publicanos significat. Vide Publicanus. PARSIUS, pro Parisiis adverbaliter. [Durè scribitis non merenti. Quid peccavi? Si monui Magistrum Robertum Pullum aliquantum tempus facere Parisius. D. Bernardus.] Nonnulli corrigendum Parisis existimarunt, sed error non est: nam apud Ecclesiasticos Scriptores Parisius eriâ legitur, & præcipuè apud Petrum Blesensem frequentissimè: [Dum Parisius operam studiis dabas, publicè dicebatur, quòd in hac humana conversatione te Angelum exhibebas, epist. 9. PARMENIANI. FR. hæretici à Parmeniano quodam, contra quem scripsit D. Aug. Glossa in can. quisquis, 23. quæst. 4. PAROCHIA, græca vox, παρομιλα, significat domorum adunationem, seu habitationes contiguas, hinc juxta græcæ dictionis vim Paræcia meliùs dicitur. Vide Labra. FR. dicitur etiam Plebania, lib. 3. Decretal. tit. 24. cap. 1. Dicitur etiam Plebs ::: Est autem differentia inter Ecclesiam Parochialem Curatam, & Baptismalem. Nam omnis Parochialis Ecclesia est curata, sed non viceversa. Ulteriùs repetiri potest Ecclesia Baptismalis, quæ nec Parochialis, nec curata sit; nam Baptismum conferre non est juridicus Parochi actus, cùm posset quilibet Laicus illud conferre in necessitatis casu: quæ triplex distinctio ex Trident. Synodo, sess. 21. cap. 5. De reformat. colligitur, ubi sic ait: [Possunt Episcopi etiam tamquam Apostolicæ Sedis delegati juxta formam juris, sine tamen præjudicio obtinentium, facere uniones perpetuas quarumcumque Ecclesiarum Parochialium, Baptismalium, aliorumque beneficiorum curatorum.] FR. Regimen animarum dicitur Ars artium. De ætat. & qualit. ord. cap. 14. ::: Parochia per spatium quadraginta annorum derelicta, beneficium simplex efficitur. Bellarm. in notis ad Concil. Trident. sess. 21. cap. 7. de Reform. Item Parochia dicitur Dioecesis Parocho subjecta: [Nam peragris fortè Dioecesibus; cùm domum veni &c. Sidon. lib. 9. ep. 16.] Et è contra Parochia pro Episcopi Dioecesi non rarò accipitur: [Unusquisque Episcoporum habeat suæ Parochiæ potestatem. Rothland. in epist. ad Nicol. Ingresso itaque Beato Archipræsule Martino propriæ Parochiæ fines. Oddo Cluniac. Abb. in vita S. Martini, lib. 2. cap. 10. Nullus Episcopus in alterius Parochia ordinationes aliquas face-
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Cotta in ejus memor. juris, tit. de Jurisperitis. PARATORIUM, præparatorium, or credentia, as it is commonly called. [The Deacon next takes the chalice, and gives it to the Acolyte, and he puts it back into the paratorium. Ord. Rom.] PARATURA. FR. ornament, which was placed on the hem of garments. [We have sent to your fraternity one paratura. S. Gregor. lib. 10. epist. 37.] And more clearly Matth. Paris. in vita Abb. [Two albs with burdated paraturæ.] This word is also often used by Anast. Biblioth. PAREDROS, παρεδρος, an assessor, counselor; it is also taken for an evil spirit, which is wont to assist enchanters and magicians. [For we know that magic, in searching out hidden things, elicits catabolic, paredros, and pythonic spirits. Tertull. de anim. cap. 28.] FR. Salmasius understands by Paredros lesser gods in his notes on Spartian in the life of the Emperor Hadrian, saying thus: [But those who were counted among the number of the gods from among men were said to become the parædroi of the gods, as it were assessors, and endowed with the same seat as the other gods.] And he corrects a passage of Tertullian in Apologet. cap. 13, where it is thus read: [When you consecrate Simon the Magician with a statue and the inscription of the Holy God, when, from the court attendants, I know not what catamite you make a god] Salmasius thinks it should be read: Synodi Deum facitis, that is, you enroll him in the Synod and College of the gods, and make him a paredros, namely an assessor with the gods. PARENTINUS, paternal. D. Ambros. ser. 75. PARENTIVUS. FR. paternal: [Whoever nourishes his soul in anticipation of a parentive death succeeds to the inheritance with the crime of parricide. Valerianus Cimeliensis Episc. hom. 20.] PARERE. FR. signifies to seem, or to be thought. Bullar. Casin. tom. 2. constit. 91. PARERGUM. See Palergium. AAARIBUS. See Aparibus. Parilitas. PARICLA, or Paricula, a circular writing, because it was given in the same tenor to all interested parties, or litigants; a copia of a judicial sentence was called charta paricla. Marcul. lib. 1. formular cap. 38. PARIES DEALBATUS. FR. D. Paul calls him a hypocrite, can. nisi bella, 23. quæst. 1. PARILITAS, similarity, equality. [Which fits together by the equal spacing of the ointment-maker's stalls. Sidon. lib. 2. epist. 2. As formerly he adorned by the nobility of his ancestors, so now he raised himself by the equality of his titles. Idem lib. 3. epist. 6.] See Aparibus. Pariatio. PARIO, as, to make equal. [For of equal substance Christ and Adam make one another equal. Tertull. de resurrect. carn. cap. 53.] From this verb comes æquiparo, as. PARIOR, aris, to become equal, or to be equated: [For the Word is God, because, being established in the form of God, he did not think it robbery to be equal with God. Tertull. de resur. carn. c. 6.] PARIATIO, and Pariatoria, from the verb Pario, as, above, that is, similarity and comparison, names used among the African Fathers and Saints. [Complete pariation. Bede in epist. D. Pauli ad Corruptè tamen in eadem epistus Paritio plenaria habet pro male in textu D. Augustini Lovaniensi: [Complete pariatoria of all things will not have an end, unless the age shall have been ended.] Wherefore Latinus Latinius thinks that the stops and the word Finis ought to be removed, and he thus corrects it: [Complete pariatoria of all passions will not be, unless the age shall have been ended.] PARIS, of herbs, and root. See Exorcista. PARISIUS, a Hebrew word, signifies robbers, and also publicans. Baron. an. 31. n. 73. But properly it signifies publicans. See Publicanus. PARSIUS, adverbially for Parisiis. [You write harshly to one who does not deserve it. What have I done wrong? If I advised Master Robert Pullum to spend some time at Paris. D. Bernardus.] Some thought it should be corrected to Parisis, but it is not an error: for among ecclesiastical writers Parisius is read, and especially very frequently in Peter of Blois: [While you were devoting yourself to studies at Paris, it was publicly said that in this human conversation you showed yourself to be an angel, epist. 9.] PARMENIANI. FR. heretics from one Parmenian, against whom St. Augustine wrote. Gloss in can. quisquis, 23. quæst. 4. PAROCHIA, a Greek word, παρομιλα, signifies a gathering of houses, or contiguous dwellings; hence, according to the force of the Greek term, Paræcia is better said. See Labra. FR. it is also called Plebania, lib. 3. Decretal. tit. 24. cap. 1. It is also called Plebs. ::: Now there is a difference between a Parochial Curate Church and a Baptismal one. For every Parochial Church is curata, but not vice versa. Further, a Baptismal Church may be mentioned, which is neither Parochial nor curata; for conferring baptism is not a juridical act of the parish priest, since any layman could confer it in a case of necessity: which threefold distinction is gathered from the Tridentine Synod, sess. 21. cap. 5. De reform. where it says: [Bishops, also as delegates of the Apostolic See according to the form of law, but without prejudice to the rights of those holding them, can make perpetual unions of any Parochial Churches, Baptismal Churches, and other benefices with cure.] FR. The governance of souls is called the art of arts. De ætat. & qual. ord. cap. 14. ::: A parish abandoned for the space of forty years becomes a simple benefice. Bellarm. in notes ad Concil. Trident. sess. 21. cap. 7. de Reform. Likewise, Parochia is called the diocese subject to a parish priest: [For perhaps through the dioceses, when I came home, etc. Sidon. lib. 9. ep. 16.] And conversely Parochia is not rarely taken for the bishop's diocese: [Let each of the bishops have authority over his Parochia. Rothland. in epist. ad Nicol. Having thus entered, the blessed archpriest Martin crossed the bounds of his own Parochia. Oddo Cluniac. Abb. in vita S. Martini, lib. 2. cap. 10. No bishop in another Parochia is to make any ordinations...]
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PA facere, vel negotia peragere, quæ ad eum non pertinent &c. In Capit. Caroli Magni, lib. I. c. II.} FR. sic etiam habet, in can. si quis ordina- tus, dist. 92. can. si quis Episc. ordinatus, & can. si qui Episc. ead. dist. Item can. nullus primas, 9. qu. 2. can. Lugdunensis Parochiæ clericos, ibid. can. Archiepiscopus, 9. quæst. 3. Dioecesis enim est Parochia Episcopi. Gloss. in Clement. de pri- vil. c. I. ∴ Item Parochia pro universali Ecclesia nonnumquam usurpatur. Contra Catholicam Ecclesiæ Parochiam cum Ducibus suis prolatis gregatim ingruere moliuntur. Aldhel. de Virg. c. 7.} Vide Diœcesis. PAROCHIANUS. FR. Parochiæ incola, can. in Do- minicis, 9. quæst. 2. & can. inter cætera, 22. quæst. 4. Item Parochiana Ecclesia pro Parochia- li: [Placuit huic Sancto Concilio, ut nullus provinciæ Lusitaniæ Episcopus à qualibet Paro- chiana Ecclesia tertiam auferre præsumat, can. priscis, 10. q. 3. Hi enim Pontifices &c. Paro- chianas Ecclesias pergravantes &c. can. Inter cætera, ead. 10. quæst. 3. PAROCHUS, παροχος, id est, distributor, quia di- stribuere, ac conferre Sacramenta subditis tene- tur, pro quibus aliquando sacrificium applicare debet, Concil. Trident. sess. 23. cap. I. quod juxta communem Doctorum opinionem intelligen- dum est in Dominicis, & principalibus Domini festivitatibus, vel saltem semel in hebdomada. Bonacina, qu. ult. punct. 3. Sed à plerisque Theo- logis, præcipuè Suarez, Aversa, & Diana, hujus- modi obligatio in Parocho minimè agnoscitur, & auctoritatem Concilii Tridentini suprà adductam explicant intelligi de applicatione quo ad impe- trationem; non verò quo ad satisfactionem. Pa- rochus enim in Missæ sacrificio tenetur pro ovi- bus suæ curæ commissis orare, non autem pro eis sacrificii valorem applicare; licèt congruum mi- hi videatur in aliquibus solemnitatibus pro eis applicare sacrificium, præsertim si pingues deci- mas, primitias, aliosque redditus ab eis exigat. Item Parochus non tenetur subministrare Sacer- dotibus ceram in ejus Ecclesia celebrare volenti- bus, nec ad hoc ab Episcopo cogi debet. Sac. Rit. Congreg. 10. Iunii 1603. Antiquitus Parochus tenebatur Officium divinum in ejus Ecclesia re- citare; sed ex contraria, universalique consue- tudine hanc obligationem abolitam fuisse docent Suar. & Bonac. exceptis tamen festivis diebus, in quibus Vesperas canere deberet, si cleticorum copiam haberet, vel saltem laicos ad hoc instru- ctos; nam solus canere non tenetur. Item Sac. Concil. Trident. Congregatio non posse Paro- chum per integram hebdomadam ab ejus Paro- chia absentari declaravit, apud Bellarm. in No- tis ad Conc. Trident. sess. 23. cap. I. de Reform. Vide Plebanus. Decanus. PARMENSIS Dux Rainutius sacrarium Græcorum cum gladio in foemore ingrediens prohibitus quid respondit. Vide Sacrarium. PAROECIA. Vide Parochia. PAROENIA, παροεια, injuria ineptè, & arrogan- Hierolexicon Magri. PA 433 ter prolata; quo vocabulo D. Hieronymus utitur contra Rufinum scribens. PAROPSIS. Vide Parapsis. PARTICIPIUM, participatio, & communicatio: [Ita ergo fac, ut impensæ mercedis tu quoque participium sortiaris. D. Greg. lib. 4. epist. 23.] ubi Sanctus Pontifex portionem labori debitam intelligit. [Videntes furem currunt cum eo, & portionem suam cum adulteris ponunt, & pol- luti labii participio peccant, & non corrigunt. Bless. in can. Episcop. PARTICULÆ CONSECRATÆ. Vide Margarita. Utrùm post offertorium particulæ non conse- cratæ in Altare delatæ, sint consecrandæ. Vide Offertorium. PARTIO, Partus. [Et partione prosperante in parricidium partus expressus. S. Cyprian. lib. 2. epist. ad Cornel. PARTITUDO, parturitio, parturiendi actus. [Tolle dolores partitudinis. S. Hilar. advers. Arian. PARTUM, torneamentum. Ut [Comites pupillo- rum, & orphanorum causas primùm audiant, & in venationem non vadant illo die, quando placitum debent custodire, nec ad partum. In Constit. Caroli Magni.] Vide Tornamentum. Tornatrix. PARVIFICO, id est, parvum facio, minuo. Vide Episcopo, verbum. PARVISUM; erat Ecclesiæ pars externa, in qua fiebat pro pueris schola, ex voce gallica Parvis, id est, porticus, seu atrium Ecclesiæ, vel, ut alii malunt, à Parvis latinè, scilicet, pueris. [Coge- batur ille pauperculus multis diebus scholam exercens, venditis in parvisio libellis, vitam fa- melicam protelare. Matth. Paris. in hist. PASCHA. [Pascha, hebraicè dicitur Phase, non à passione, ut plerique arbitrantur; sed nec dicitur Phase à transitu maris rubri, id quod Ecclesia ca- nit &c. sed quòd exterminator videns sanguinem in foribus Israelitarum pertransierit, neque per- cuserit illos. Ait namque Scriptura: Est enim phase, id est, transitus Domini, & transibo per ter- ram Ægypti nocte illa, percutiamque omne pri- mogenitum. D. Hieronym. in Exod. 12.] Quare ex D. Hieronymo corrigenda essent Preconii ver- ba, quæ in Sabbato Sancto canuntur, nempè: [ Hæc nox est, in qua primùm patres nostros, si- lios Israel eductos de Ægypto, mare rubrum sic- co vestigio transire fecisti.] FR. Deduci etiam potest ex Chaldæo Pheshha, quod lætitiam signi- ficat. Calepinus autem in hoc vocabulo inquit, quòd licèt hoc nomen neutrum sit, genitivum non habet Paschatis, ut quidam ex recentioribus asse- runt, manifesto errore, cùm sola græca verbalia in ma terminata à prima persona præteriti passivi derivata, in atis mittant genitivum. Et re vera translatores Sacræ Scripturæ in latinum semper genitivum Pascha scripsere. [Erit vobis Paschæ solemnitas. Ezech. 45. In die solemni Paschæ, Luc. 2. Ante sex dies Paschæ. Io. 12. Ante diem festum Paschæ. Idem 13. Erat autem parasceve E e Pas-
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PA to do, or to carry out business that does not belong to him, etc. In the Capitularies of Charlemagne, book I, c. II. FR. likewise has it in can. si quis ordinatus, dist. 92; can. si quis Episc. ordinatus, and can. si qui Episc. ead. dist. Also can. nullus primas, 9. qu. 2; can. Lugdunensis Parochiæ clericos, ibid. can. Archiepiscopus, 9. quæst. 3. For a diocese is the parish of a bishop. Gloss. in Clement. de pri- vil. c. I. Moreover, parochia is sometimes used for the universal Church. Against the Catholic parish of the Church, with their duces or leaders, they endeavor to rush together in a body. Aldhel. de Virg. c. 7. See Diœcesis. PAROCHIANUS. FR. an inhabitant of a parish, can. in Do- minicis, 9. quæst. 2, and can. inter cætera, 22. quæst. 4. Also Parochiana Ecclesia for Parochial Church: [It pleased this Holy Council that no bishop of the province of Lusitania should presume to take a third part from any Parochiana church, can. priscis, 10. q. 3. For these pontiffs, etc., burdening the Parochiana churches, etc. can. Inter cætera, the same 10. quæst. 3. PAROCHUS, παροχος, that is, distributor, because he is bound to distribute and confer the sacraments to his subjects, for whom at times he ought to apply sacrifice, Concil. Trident. sess. 23. cap. I. which, according to the common opinion of the doctors, is to be understood on Sundays and principal feasts of the Lord, or at least once a week. Bonacina, qu. ult. punct. 3. But by many theologians, especially Suarez, Aversa, and Diana, this obligation is by no means acknowledged in a parish priest, and they explain the authority of the Council of Trent cited above as meaning application as to impetration, but not as to satisfaction. For the parish priest in the sacrifice of the Mass is bound to pray for the sheep committed to his care, but not to apply the value of the sacrifice for them; although it seems fitting to me that on certain solemnities he should apply the sacrifice for them, especially if he exacts from them heavy tithes, first fruits, and other revenues. Likewise the parish priest is not bound to provide candles for priests wishing to celebrate in his church, nor ought he to be compelled to do so by the bishop. Sac. Rit. Congreg. 10 June 1603. In former times the parish priest was bound to recite the divine Office in his church; but Suar. and Bonac. teach that by contrary and universal custom this obligation has been abolished, except on feast days, on which he ought to sing Vespers if he has a supply of clerics, or at least laymen instructed for this purpose; for he is not bound to sing alone. Likewise the Sacred Congregation of the Council of Trent declared that the parish priest cannot be absent from his parish for an entire week, as noted by Bellarmine in the Notes to the Council of Trent, sess. 23, cap. I. de Reform. See Plebanus. Decanus. PARMENSIS Dux Rainutius, entering the Greeks' sanctuary with a sword at his thigh, being forbidden, what did he answer? See Sacrarium. PAROECIA. See Parochia. PAROENIA, παροεια, an insult spoken foolishly and arrogantly; D. Jerome uses this word when writing against Rufinus. PAROPSIS. See Parapsis. PARTICIPIUM, participation and sharing: [So therefore do this, that you too may obtain a share of the expense's reward. St. Gregory, book 4, epist. 23.] where the holy Pontiff understands the portion due to labor. [Seeing a thief they run with him, and they place their share with adulterers, and by the participation of a defiled tongue they sin, and do not correct it. Bless. in can. Episcop. PARTICULÆ CONSECRATÆ. See Margarita. Whether after the offertory the unconsecrated particles carried to the altar are to be consecrated. See Offertorium. PARTIO, birth. [And with childbirth prospering, the child was brought forth into parricide. St. Cyprian, book 2, epist. to Cornel. PARTITUDO, labor of childbirth, act of giving birth. [Take away the pains of childbirth. St. Hilary against the Arians. PARTUM, tournament. Thus [Let the counts of wards and orphans first hear cases, and let them not go to the hunt on that day when they must keep court, nor to the tournament. In the Constitutions of Charlemagne.] See Tornamentum. Tornatrix. PARVIFICO, that is, I make small, I diminish. See Episcopo, the word. PARVISUM; this was the outer part of the church, in which the school for boys was held, from the French word Parvis, that is, the porch or atrium of the church, or, as others prefer, from Latin parvis, namely, children. [That poor man, compelled for many days to keep school, sold little books in the parvisium and prolonged his starving life. Matthew Paris in his history. PASCHA. [Pascha is called in Hebrew Phase, not from passion, as most people suppose; nor is it called Phase from the crossing of the Red Sea, as the Church sings, etc.; but because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them. For Scripture says: It is phase, that is, the Lord’s passing over, and I shall pass through the land of Egypt that night, and shall strike every firstborn. St. Jerome on Exodus 12.] Therefore, according to St. Jerome, the words of the Exsultet which are sung on Holy Saturday ought to be corrected, namely: [This is the night in which you first made our fathers, the sons of Israel, brought out of Egypt, to pass through the Red Sea on dry foot.] FR. It can also be derived from the Chaldean Pheshha, which signifies joy. Calepinus, however, says concerning this word that although this noun is neuter, it does not have the genitive Paschatis, as some of the more recent writers assert, by a manifest error, since only Greek verbal nouns ending in ma, derived from the first person of the past passive, form the genitive in -atis. And in truth the translators of Sacred Scripture into Latin always wrote the genitive Pascha. [It shall be for you the solemnity of Pascha. Ezek. 45. On the solemn day of Pascha, Luke 2. Six days before Pascha. John 12. Before the feast day of Pascha. The same 13. But it was the parasceve E e Pas-
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PA PA ti assistunt, qui duos Angelos Christi monumentum custodiêtes significant, ac interea ex sacristia duo Clerici, Corbicularii appellati, alba, sive rochetto, & dalmatica induti, (ut in dict. Corbicularius dictum est) habentes in capite amictum rubra fascia ligatum, qui Sanctas Mulieres ad sepulcrum euntes denotant, eisque duo Cantores cum thuribulo præcedunt, qui addictum Altare accedentes in musicali tono his verbis interrogantur: [Quem quæritis in se pulchro?] ipsi verò etiam canendo respondent: [Iesum Nazarenum Crucifixum.] Tunc duo assistentes Sacerdotes reassumunt: [Nô est hîc, surrexit, sicut prædixit. Venite, & videte locum, ubi positus erat Dominus.] Post quam responsionem prædicti duo clerici sepulchrum ingrediuntur, & Altare osculantur, atque dum Thuriferarii ter Altare incensant, canunt duo Sacerdotes: [Ite, nunciate Discipulis ejus, quia surrexit.] Itaque ad Chorum accedunt præfati duo Clerici, salutant Episcopum primùm cum osculo pacis, in ejusque aurem summissa voce suggerunt: [Surrexit Dominus, Alleluja, ]quibus Præsul salutationem, & osculum reddens, [Deo gratias, Alleluja, ]responder. Idem cum Canonicis, & in Choro assistentibus sit, dum canitur Te Deum. Aliter autem in Sennonensi Ecclesia in hac die observatur; nam in Cappella satis ornata, sanctissima Eucharistia exposita, ad quam solemnis processio dirigitur, & in ingressu ejusdem Cappellæ, ubi tres Vicecurati assistunt, intonat Cantor: [Dic nobis Maria, quid vidisti in via?] tunc unus ex Vicecuratis respondit: [Sepulchrum Christi viventis, & gloriam vidi resurgentis.] Alius canit: [Angelicos testes, sudarium, & vestes.] Tertius verò concludit: [Scimus Christum surrexisse à mortuis verè.] Ac Cantor reassumit, & canit: [Credendum est magis soli Mariæ veraci, quàm Iudæorum turbæ fallaci.] Deinde immediatè ab Episcopo intonatur Te Deum, qui ex Cappella processionaliter ad majus Altare defert Sacramentum, & genuflexus extremitatem pyxidis osculatur, & post Episcopum idem facit Clerus, Magistratus, & populus. Pascha nonnumquam tempus quadragesimale Paschę proximum significat, sic Jejunare Pascha apud Balsamonem jejunium quadragesimæ denotat, quod ab aliis Paschalis observantia appellatur. Atque Timotheus Alexandrinus in ejus interrogationibus 7.8. & 9. quærit, utrum infirmus, seu enixa jejunare teneatur: [In Sanctum Pascha] ut ipse ait, ubi Balsamon [id est, quadragesima] glossat. Pelagius insuper Papa Laurentio Centumcellensi Episcopo scribens, ait posse ordines conferre [in Dominica medianæ Paschæ] quam quadragesimalem Dominicam esse ostendimus in dict. Dominica mediana. Item Toletanum Concil. VIII illos damnat, qui cibis prohibitis Festa paschalia contaminant. Eodemque vocabulo S. Aug. in psalm.98. utitur, ubi differentiam jejuniorum inter Christianum, & Gentilem assignat. Itaque appellatum fuit tempus illud quadragesimale Paschę proximum, quia ad
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They assist, who signify the two Angels guarding Christ’s tomb, and meanwhile from the sacristy come out two clerics, called Corbicularii, dressed in alb, or rochet, and dalmatic, (as was said in the passage on the Corbicularius), having on their heads a head-covering tied with a red band, who denote the Holy Women going to the sepulchre; and two singers with a thurible go before them, who, as they approach the prepared altar, are questioned in musical tone with these words: [Whom do you seek in the beautiful one?] and they also answer by singing: [Jesus of Nazareth crucified.] Then the two assisting priests take up the response: [He is not here, he is risen, as he foretold. Come, and see the place where the Lord was laid.] After this response the aforesaid two clerics enter the sepulchre and kiss the altar, and while the thurifers incense the altar three times, the two priests sing: [Go, announce to His disciples that He is risen.] Thus the aforesaid two clerics go to the choir, first salute the Bishop with the kiss of peace, and in a low voice say in his ear: [The Lord is risen, Alleluia,] to which the prelate, returning the greeting and kiss, answers: [Thanks be to God, Alleluia.] The same is done with the Canons and those assisting in the choir while the Te Deum is sung. But otherwise in the Church of Sennones this day is observed; for in a suitably adorned chapel, with the most holy Eucharist exposed, to which a solemn procession is directed, at the entrance of the same chapel, where three vice-curates assist, the cantor intones: [Tell us, Mary, what did you see on the way?] Then one of the vice-curates replies: [I saw the sepulchre of the living Christ, and the glory of the risen One.] Another sings: [Angelic witnesses, the shroud, and the garments.] The third concludes: [We know that Christ has truly risen from the dead.] And the cantor resumes and sings: [More faith is due to truthful Mary alone than to the deceitful crowd of the Jews.] Then immediately the Te Deum is intoned by the Bishop, who carries the Sacrament processionally from the chapel to the high altar, and kneeling, kisses the edge of the pyx; and after the Bishop the clergy, magistrates, and people do the same. At times Pascha signifies the Paschal Lenten season near Easter; thus to fast Pascha in Balsamon means the fast of Lent, which by others is called the observance of Pascha. And Timothy of Alexandria in his questions 7, 8, and 9 asks whether one who is sick, or a woman after childbirth, is bound to fast: [In Holy Pascha], as he says, where Balsamon glosses [that is, Lent]. Moreover, Pope Pelagius, writing to Laurence, Bishop of Centumcellae, says that orders may be conferred [in the Sunday of the middle of Pascha], which we have shown to be a Lenten Sunday in the said middle Sunday. Likewise the Eighth Council of Toledo condemns those who defile the Paschal feasts with forbidden foods. And St. Augustine uses the same word in his commentary on Psalm 98, where he assigns the difference between the fasts of the Christian and the Gentile. Therefore that Lenten time near Pascha was so called, because to
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PA ad Pascha præparatorium erat. Tandem Pascha Agnum Paschalem significat, qui præscriptis cæremoniis comedebatur, ita in Euangelio legitur. In festo Paschæ quotannis comburebatur stuppa in conspectu Pontificis. Vide Sedes stercoraria. De Paschæ synonymis. Vide Anastasis. Pentecostes. Propter Paschæ celebrationem ingens discordia. Vide Quartadecimani. Ratio inveniendi Paschalem diem. Vide Aureus numerus. Epacta. De celebratione paschæ. Vide Herma. PASCHA ANNOTINUM. Vide Annotinum Pascha. PASCHA CLAUSUM, ita Sabbatum in Albis appellatum fuit, ex eo quia in hac die clauditur Paschæ octava. PASCHA COMPETENTIUM, seu poenitentium. Vide Capitilarium. PASCHÆ hebraicæ calculatio. Vide Pentecostes. PASCHA MEDIUM, id est, Mercurii dies infra octavam Paschæ. Vide Pentecostes media: PASCHALES, dicebantur epistolæ, quas de solemnitate Paschali scribebat Episcopus Alexandrinus; nam in Conciliis paschalis calculus huic Episcopo injungebatur, cùm Ægyptus optimis astrologis abundaret. Vide Epiphania. PASCHALIS CEREUS. Vide Cereus paschalis. PASCUA, in singulari numero, id est, pascuum, sive pascendi locus. [In loco pascuæ, ibi me collocavit, psalm. 22. PASCUALIS, dicitur de animali in pascuo campo impinguato. [Quomodo domum suam judicat ovile Dei, ubi non Pascuale germen Dei pecus dat balatum. Chrysol. ser. 10.] Errant quidem, qui existimarunt hoc vocabulum animal pro Paschæ tempore impinguatum, & destinatum significare. Nam ex lib. 3. Reg. c. 4. aliter constat, ubi sic habetur: [Brat autem cibus Salomonis per dies singulos triginta cori similæ, & sexaginta cori farinæ, decem boves pingues, & viginti boves pascuales.] Ubi hebraeus textus Bakarmite, id est, boves pasculi, habet. PASCUAGIUM. FR. herba pascibilis. [Quia tunc solvitur ex venditione pascuagii, seu herbagii.] & inferiùs: [Si non vendantur pascuagia. In extrav. comm. de Decimis. PASCUARIUM, contributio pro jure pascendi. Marculf. lib. 2. formular. c. 36. PASSAGIUM. FR. tributum, quod jure transitus solvitur. Extrav. Io. XXII. de Tornamentis. Bullar. Casinen. tom. 2. const. 193. Sed apud Equites Melitenses est quædam solutio, quæ fit in receptione equitis communi ærario, & pro expensis phari turris applicatur in sustinendo lucernas ad navigantium commoditatem tempore nocturno. Dicitur enim passagium ex prima institutione, quia ex oriente, quando hæc Religio Hierosolymis residebat, navem mittebat per maritima Europæ loca ad colligendos Tyrones, qui in hac Sac. Militia conscribi cupiebant; hinc nautica illa solutio passagium dicta fuit. PASSAGINI, Hæretici. Vide Gazari. PASSIO, Euangelii pars continens Christi passio- PA 435 nem, quæ in Ecclesia in majori hebdomada canitur ex Alexandri Papæ ordinatione, ut Durandus, c. 68. testatur. D. Aug. ser. 144. de temp. refert, quòd in Africa in unico tantùm die historia passionis secundùm Matthæum legebatur, at cùm ipse per alios dies reliquorum Euangelistarum passionis narrationes legere statuisset, exorta fuerat proptereà popularis tumultuatio. In Ecclesia Ambrosiana legitur tantùm passionis textus Matt. qui dividitur in duas lectiones, nempè, una pars legitur in feria V. Coena Dom. & alia pars in feria VI. sequenti, in quo die Diaconus Ambrosiani ritus, qui passionem canit, est totus rubro colore indutus, gerens Dalmaticam ex villoso serico, ac eodem colore cooperitur Altare, paratur Ecclesia, & Ministri, in memoriam pretiosissimi Christi sanguinis in hac die pro nobis effusi, ad prophetica verba alludendo: [Quare rubrum est vestimentum tuum?] Quando autem pronunciantur verba [Et emisit spiritum:] statim duo Subdiaconi denuant Altare, ac cætera Ecclesiæ paramenta auferuntur, luminaria extinguuntur, & campanarum sonus suspenditur, quæ mæstitiæ signa mærorem in astantibus excitant, eorumque animos ad afflictionem disponunt in audienda passionis concione, quæ post Euangelium passionis, ex Sacristia exant amictu, alba, cingulo, stola, ac manipulo induti: & licèt in Cæremoniali Episcoporum non fiat mentio de manipulo, in Cæremoniali tamen Romano expressè habetur his verbis: [Tres ex eis dicturi passionem parantur amictu, alba, cingulo, manipulo, & stola in modum Diaconi, coloris violacei.] Ac debent exire hoc ordine incedendo, præcedente, nimirum, qui textum canere debet, deinde qui turbam repræsentat, & ultimò qui Christi vicem gerit; qui in canendo medium locum inter Euangelistam à dextris, & turbam canentem à sinistris stare debet; & antè quàm canere incipiant, osculentur Episcopi manum. Cærem. Episc. lib. 2. c. 21. Quæ cæremonia omittitur in feria VI. Non petitur benedictio, quia Christus benedictionum Auctor extinctus tunc contemplatur. Non deferuntur lumina, nec incensum, quia tunc ardor fidei in Apostolorum pectoribus deferbuerat. Consuêta salutatio sub verbis Dominus robiscum omittitur, ob detestationem proditoriæ salutationis Iudæ, quando [Confestim accedens ad Iesum, dixit: Ave Rabbi, & osculatus est eum. Matth. c. 26.] Nec tandem dicitur Gloria tibi Domine, quia Dominus noster deposita gloria, improperio indutus est. Durand. c. 68. & Microlog. c. 52. Dum canitur passio, à Celebrante in cornu epistolæ submissa voce legitur, ubi etiam subsequens textus, qui loco Euangelii recitari solet, ab eodem Celebrante persolvitur, ac peracto, saciem vertit versus Cantores. Cærem. Pap. lib. 2. cap. 39. Advertendum tamen est, quòd Celebrans non genuflectit ad illa verba: [Et emisit spiritum] in ejus privata lectione; benè tamen quando à Cantore eadem verba proferuntur simul cum aliis Mini- stris E e 2
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PA before Easter it was preparatory. Finally, Pascha signifies the Paschal Lamb, which was eaten with the prescribed ceremonies, so it is read in the Gospel. On the feast of Easter toward the year a wisp was burned in the presence of the Pontiff. See Sedes stercoraria. Of the synonyms of Pascha. See Anastasis. Pentecost. On account of the celebration of Easter, there was great discord. See Quartadecimani. The method of finding the Paschal day. See Golden Number. Epact. On the celebration of Easter. See Herma. PASCHA ANNOTINUM. See Annotinum Pascha. PASCHA CLAUSUM, thus the Saturday in Albis was called, because on this day the octave of Easter is closed. PASCHA COMPETENTIUM, or of the penitents. See Capitilarium. Calculation of the Hebrew Easter. See Pentecost. PASCHA MEDIUM, that is, Wednesday within the octave of Easter. See middle Pentecost: PASCHALES, were the letters which the Bishop of Alexandria wrote concerning the solemnity of Easter; for in Councils the Paschal calculation was entrusted to this Bishop, since Egypt abounded in the best astrologers. See Epiphany. PASCHAL CANDLE. See Paschal candle. PASCUA, in the singular number, that is, pasture, or a place for grazing. [In the place of pasture, there he set me down, Psalm 22. PASCUALIS, is said of an animal fattened in a pasture field. [How the sheepfold of God judges his house, where no Paschal shoot gives the flock of God bleating. Chrysol. ser. 10.] They certainly err who have thought that this word means an animal fattened and destined for the Paschal season. For from 3 Kings, c. 4, it is otherwise clear, where it is thus written: [Now Solomon's provision was for each day thirty cors of fine flour, and sixty cors of meal, ten fat oxen, and twenty pastured oxen.] Where the Hebrew text has Bakarmite, that is, pastured oxen. PASCUAGIUM. FR. grazeable grass. [Because then payment is made from the sale of pascuagium, or herbage.] and below: [If pascua are not sold. In extrav. comm. de Decimis. PASCUARIUM, a contribution for the right of grazing. Marculf. lib. 2. formular. c. 36. PASSAGIUM. FR. a tax paid by right of passage. Extrav. Io. XXII. de Tornamentis. Bullar. Casinen. tom. 2. const. 193. But among the Knights of Malta there is a certain payment made at the reception of a knight into the common treasury, and applied to the expenses of the lighthouse tower in sustaining lamps for the convenience of sailors at night-time. It is called passagium from its first institution, because from the east, when this Religion resided in Jerusalem, it sent a ship through the maritime places of Europe to collect recruits, who wished to be enrolled in this Sacred Military Order; hence that nautical payment was called passagium. PASSAGINI, heretics. See Gazari. PASSIO, the part of the Gospel containing Christ's passion, which in the Church is sung in Holy Week by ordinance of Pope Alexander, as Durandus, c. 68, testifies. St. Augustine, ser. 144 de temp., reports that in Africa on only a single day the history of the Passion according to Matthew was read, but when he himself had determined that on the other days the Passion narratives of the remaining Evangelists should be read, a popular disturbance had arisen there because of this. In the Ambrosian Church only the text of the Passion from Matt. is read, which is divided into two lessons, namely, one part is read on Holy Thursday and the other part on the following Friday, on which day the Deacon of the Ambrosian rite, who sings the Passion, is wholly clothed in red, wearing a dalmatic of shaggy silk, and the altar is covered with the same color, the church and ministers are prepared, in memory of the most precious blood of Christ shed for us on this day, alluding to the prophetic words: [Why is your clothing red?] But when the words are pronounced, [And he gave up the spirit:] immediately two subdeacons strip the altar, and the other ornaments of the church are removed, the lights are extinguished, and the sound of the bells is suspended, which signs of mourning arouse sorrow in those standing by and dispose their minds to affliction while hearing the Passion sermon, which after the Gospel of the Passion, from the sacristy wearing an amice, alb, girdle, stole, and maniple: and although in the Ceremonial of Bishops there is no mention of the maniple, in the Roman Ceremonial it is expressly found in these words: [Three of them who are to say the Passion are prepared with amice, alb, girdle, maniple, and stole in the manner of a deacon, of violet color.] And they should come out walking in this order, namely, the one who is to sing the text leading, then the one who represents the crowd, and lastly the one who acts Christ's part; who in singing should stand in the middle place between the Evangelist on the right and the singing crowd on the left; and before they begin to sing, they kiss the Bishop's hand. Cærem. Episc. lib. 2. c. 21. This ceremony is omitted on Good Friday. No blessing is asked, because Christ, the author of blessings, is then contemplated as dead. No lights are carried, nor incense, because then the ardor of faith had grown cold in the hearts of the Apostles. The customary greeting under the words Dominus vobiscum is omitted, out of detestation for Judas' treacherous greeting, when [Immediately coming to Jesus, he said: Hail, Rabbi, and he kissed him. Matt. c. 26.] Nor at last is Glory be to thee, O Lord, said, because our Lord, having laid aside glory, was clothed in reproach. Durand. c. 68. and Microlog. c. 52. While the Passion is sung, by the Celebrant at the epistle side it is read in a low voice, where also the following text, which is usually recited in place of the Gospel, is likewise performed by the same Celebrant, and when finished, he turns his face toward the singers. Cærem. Pap. lib. 2. cap. 39. It should nevertheless be noted that the Celebrant does not genuflect at those words: [And he gave up the spirit] in his private reading; but he does so when those same words are spoken by the singer together with the other ministers E e 2
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436 PA stris genuflecti debet ambobus genibus: nec quicquam surgere debet ante Euangelistam Cantorem, qui primus debet surgere, ut in Cæremon. Episcop. lib. 2. cap. 25. præscribitur. Unde est planè aliquarum Ecclesiarium abusus, quòd Celebrans strepitu percussionis manus dat erectionis signum. Quæritur quid significent illæ notæ , C. S. Aliqui Christum, Chronistam, Synagogam, interpretantur. Alii verò Christum, Cantorem, & Succentorem explicant. Nam Diaconus in Cæremoniali Episc. loco cit. Cantor appellatur, Succentor verò quid sit. Vide Succentor. Post cantum verò Passionis, canitur à Diacono altera postrema pars in tono Euangelii cum solita benedictione, ac incensatione, & in fine præbetur liber ad solitum osculum absque luminibus: sed Subdiaconum ferentem librum duo Acolythi associant. In feria autem sexta parasceve omittitur osculum manus Celebrantis ante Euangelium, quod suprà nudum pulpitum legitur, in memoriam Salvatoris nuditatis, & ministri induuntur nigris paramentis, quin & antiquitus Cantores nudis pedibus legebant. Durand. lib. 6. c. 77. Ac in ultima lectionis parte, quæ in Euangelii tono legitur, non petitur benedictio, nec incensum defertur. PASSIONALIA, scripta, in quibus passiones Sanctorum Martyrum continebantur, quæ etiam Sanctoralia dicebantur, ex quibus deinde originem habuit Rom. Martyrologium. Antiquitus acta Sanctorum Martyrum legi solebant in Ecclesia eo modo, quo nunc legitur Martyrologium: imo in prioribus Christianis sæculis post eas lectiones encomiastica concio fiebat, ut passim apud Sanctos Patres multæ homiliæ hac occasione recitatæ leguntur. PASSIONALIS, passibilis: [Quod & nihil mali, aut boni sentire possis sine carnis passionalis facultate. Tertullian. de test. Animæ, c. 4. PASSIONARIUM, liber continens passionis Christi Euangelia, ad ea in majori hebdomada canenda; sic in quodam pervetusto Collegiatæ Sancti Faustini Ecclesiæ Viterbii inventario legitur. PASSIVITAS, frequentia licentiosæ libertatis, ab adverbio Passim, id est, frequenter malè agendo: [Imò quantum ad passivitatem libidinis pertiner, quis non conjugem in numerum ancillarum redegit? Salian. lib. 7. de Gubern. Atque illi, de quibus legimus, & minore, ut reor, numero criminum, & passivitatis peccabant. Ibid. PASSIVITUS, passum, frequenter. Tertull. PASSIVUS, frequens, ab adverb. Passim, ut supra: [Passivus, lascivisque oculorum obtutus. Al-dhelm. de Virgin. c. 1.] id est, frequens, ac lasciva inspectio. Item apud Nonnum rem communem, & frequentatam significat: [Pro fligare verbum passivum ad usum coeptum est, ] id est, ad usum communem, & frequentativum. Apud Augustinum vagivagos, qui ubique frequentare solent, significat: Magis hos implent vagi Roma- PA norum, quos passivos appellant. Contra Adim. c. 24.] Ac Discipulos passivos in eodem sensu dixit Tertullianus pro iis, qui vagi sunt, & diversos Magistros instabiliter frequentant. Corpora passiva pro cadaveribus communibus, & indifferentibus tam bonorum, quàm malorum Christianorum, habetur in Conc. Cartag. I. Atque ibidem Communio passiva de ea dicitur, quæ absque meritorum inspectione ab Ecclesia omnibus indifferenter conceditur. Vide Communio passiva. PASSUS. FR. extensionis mensura. In can. sicut antiquitus, 17. quæst. 4. disponitur, quòd Ecclesia major debet habere continia 40. passuum per circuitum: Cappella verò, vel minores Ecclesiæ 30. & ibi Glossa inquit: [Passus (ut ait Isidorus) est mensura quinque pedum, pes est spatium quindecim digitorum; istud tamen non tenet in Cappellis, quæ sunt intra ambitum Castellorum, ubi propter loci angustiam non potest istud observari, ut in can. quisquis, & in can. quæsti. Ibidem.] Item [Si quis infregerit Ecclesiam, vel triginta Ecclesiasticos passus, qui in circuitu Ecclesiæ sunt, vel domos, quæ intra prædictos passus sunt. Cap. sacrilegium committitur, post can. quisquis, & can. definivit, 17. quæst. 4. PASTELLATICUM. Vide Pastellus. PASTELLUS, sigillum, sive ejus impressio in pasta cerea, sicut modò in Brevibus Apostolicis, aliisque privilegiis fieri solet: [Pro ordinatione verò, vel pallio, seu chartis, atque pastello, omnino aliquid dare prohibeo, D. Gregor. Papa, in Regist. lib. 4. c. 88.] FR. Idem habetur ex eodem D. Gregor. in Concil. generale ab eo Romæ habito, cujus verba sic in 5. Decretal. tit. 3. c. 1. registrantur: [Pro ordinatione igitur, vel usu pallii, seu chartis, atque pastellis, eum, qui ordina-tur, omnino aliquid dare prohibemus.] Ubi per-peràm Glossa pro Ministro Archidiaconum intel- ligit, dum ibi clarè de Ministro, id est, ordinum Collatore loquitur. Item malè pro pastellis, Pa-storalis legit: ∴: Sic etiam Christianus Lupus, in ejus Notis super Concilia, falsò existimat Pastel-lum parvum convivium significare. FR. quem se- quutus est Antonius Dadinus in epistolas D. Gre-gor. ∴: Nam gregorianis verbis hujusmodi Expo-sutores manifestè contradicunt, quia si pro pastel-lo nil solvendum decreverat, quomodo ergo con-vivia pro gratiis fieri debuissent? præterquam- quòd pastellum cum charta annumeraverat Gre-gor. in qua sigillum imprimebatur. Reperitur et-iam Pastellaticum, quod donum pro ejus sigilli impressione significat, eo enim nomine simoniam palliare nitebatur: [Cùm verò quosdam cognosceret, ad evitanda simoniacæ hæresis crimina, pestiferæ negotiationis munera pastellaticum callidè vocitare &c. Joan. Diac. in vita S. Greg. PASTINARE, & Pastinatores. FR. vineam planta-re, & vinearum plantatores significant, quod etiam italice, præcipue Romæ, Pastinare, id est, vineam plantare vulgò dicitur. Quæ vocabula habentur in can. quod priori, 13. quæst. 2. & 4. quod vi, aut clam. 1. semper, ß. 1. PAS-
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436 PA is to be genuflected with both knees: and nothing should rise before the Gospel singer, who ought to rise first, as is prescribed in the Ceremonial of Bishops, lib. 2, cap. 25. Hence the abuse of some churches is plainly evident, in that the celebrant gives the sign for rising by the noise of the striking of hands. It is asked what those marks, C. S., signify. Some interpret them as Christ, the Chronicler, the Synagogue. Others, however, explain them as Christ, the Cantor, and the Succentor. For the Deacon in the Ceremonial of Bishops, in the place cited, is called Cantor; as for Succentor, what it is, see Succentor. But after the chanting of the Passion, the last remaining part is sung by the Deacon in the tone of the Gospel with the usual blessing and incensation, and at the end the book is presented for the customary kiss without lights: but two Acolytes accompany the Subdeacon carrying the book. On Good Friday, however, the kiss of the celebrant’s hand before the Gospel is omitted, which is read above on the bare lectern, in memory of the Savior’s nakedness, and the ministers are vested in black vestments; indeed, in ancient times the singers also read with bare feet. Durand. lib. 6, c. 77. And in the final part of the reading, which is read in the Gospel tone, the blessing is not sought, nor is incense carried. PASSIONALIA, writings in which the passions of the holy martyrs were contained, which were also called Sanctoralia, from which afterward arose the Roman Martyrology. In ancient times the acts of the holy martyrs used to be read in the Church in the manner in which the Martyrology is now read; indeed, in the earlier Christian centuries, after those readings an encomiastic sermon was delivered, as is seen everywhere in the Holy Fathers, where many homilies recited on this occasion are read. PASSIONALIS, passible: [For you can feel neither evil nor good without the passional faculty of the flesh. Tertullian, de test. Animæ, c. 4. PASSIONARIUM, a book containing the Gospels of Christ’s Passion, to be sung in Holy Week; thus in a certain very ancient inventory of the Collegiate Church of Saint Faustinus at Viterbo it is read. PASSIVITAS, the frequency of licentious freedom, from the adverb Passim, that is, by doing evil frequently: [Indeed, so far as the passivity of lust is concerned, who has not reduced his wife to the rank of maidservants? Salian. lib. 7, de Gubern. And those about whom we read also sinned, as I think, with a smaller number of crimes and of passivity. Ibid. PASSIVITUS, passively, frequently. Tertull. PASSIVUS, frequent, from the adverb Passim, as above: [Passivus, and the wanton gaze of the eyes. Al-dhelm. de Virgin. c. 1.] that is, frequent and wanton looking. Likewise אצל Nonnus it signifies a common and frequented thing: [The word profligare was begun to be used in a passive sense,] that is, in common and frequentative use. אצל Augustine it signifies vagabonds, those who are accustomed to frequent everywhere: More these fill the wandering Romans, whom they call passivos. Contra Adim. c. 24.] And Tertullian used passivos for Disciples in the same sense, for those who wander and unstably frequent various Masters. Corpora passiva, as common and indifferent corpses of both good and evil Christians, is found in the Council of Carthage I. And there Communion passiva is said to be that which, without examination of merits, is granted by the Church to all indifferently. See Passive communion. PASSUS. FR. a measure of length. In the canon sicut antiquitus, 17, quest. 4, it is provided that a greater church ought to have contiguous ground of 40 passus around it: but a chapel, or smaller churches, 30; and there the Gloss says: [A passus (as Isidore says) is the measure of five feet; a foot is the space of fifteen fingers; yet this does not hold in chapels that are within the enclosure of castles, where because of the narrowness of the place this cannot be observed, as in the canon quisquis, and in the canon quæsti. ibidem.] Also [If anyone should break into a church, or into the thirty ecclesiastical passus that are around the church, or into the houses that are within the aforesaid passus. Cap. sacrilegium committitur, after can. quisquis, and can. definivit, 17, quest. 4. PASTELLATICUM. See Pastellus. PASTELLUS, a seal, or its impression in wax paste, such as is now customarily done in Apostolic Briefs and other privileges: [Moreover, for ordination, or for the pallium, or for papers, and for the pastellum, I altogether forbid that anything be given, D. Gregory Pope, in Regist. lib. 4, c. 88.] FR. The same is found from the same St. Gregory in the general Council held by him at Rome, whose words are thus recorded in the 5th Decretal, title 3, c. 1: [Therefore for ordination, or for the use of the pallium, or for papers, and for pastella, we altogether forbid that anything be given by the one who is ordained.] Where the Gloss wrongly understands by Minister the Archdeacon, when there he clearly speaks of the Minister, that is, the dispenser of orders. Likewise he wrongly reads Pastoralis instead of pastellis. ∴: Thus also Christianus Lupus, in his Notes on the Councils, falsely thinks that Pastellum signifies a small banquet. FR. Antonio Dadinus followed him in the epistles of D. Gregory. ∴: For the interpreters of Gregory plainly contradict such words, because if he had decreed that nothing be paid for the pastellum, how then should banquets have had to be made in return for favors? besides which Gregory had numbered the pastellum together with the paper, on which the seal was impressed. There is also found Pastellaticum, which signifies a gift for the impression of his seal, for by that name he was trying cleverly to disguise simony: [And when he recognized certain persons, in order to avoid the crimes of the simoniacal heresy, he cleverly used to call the gifts of the pestiferous business pastellaticum, etc. John the Deacon, in the life of St. Gregory. PASTINARE, and Pastinatores. FR. they signify to plant a vineyard, and planters of vineyards, which also in Italian, especially in Rome, is commonly called Pastinare, that is, to plant a vineyard. These words are found in the canon quod priori, 13, quest. 2, and 4, quod vi, aut clam. 1, semper, § 1. PAS-
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P A 437 goricè significare, D. Germanus in Theor. docet: {Discus lectica est, in qua Corpus Domini à Sacerdote, & Diacono componitur, qui sunt Ioseph. & Nicodemus.} Aliquando patena concava fiebat, ut in ea sacrum Christia poneretur, & ideo Patena Chri s malis dicebatur: {Patenam argenteam Chri s malem obtulit. Anastas. Biblioth. in Silvestro.} Pax cum patena non datur, ut in epist. S. Pii V. ad Archiep. Tarraconen. 8. Ianuar. 1571. cautum fuit; tempore tamen Tertulliani hoc erat in usu. Vide Pax. Nec à Ministris sub mento illo-rum, qui communicaturi sunt, supponi debet patena, nisi quando Episcopus communionem ministrat, quod sit ratione majestatis administrantis. Græci autem super patenam stellam insigur. Vide Asteriscus. Qui etiam abstergere patenam parva spongiola solent, quam intra corporale complicatum conservant, ac sanctam spongiam vocant. Armeni autem loco patenæ altero Calice utuntur, in quo componunt panem pro consecratione. Synonyma. Vide Suppositorium. PATER NOSTER. Oratio à Christo Domino composita; circa quam tres tantùm rituum diversitates ab Ecclesia in ejus recitatione observatas referam. Nam aliquando tota hæc oratio secretè recitatur, aliquando tota elata voce dicitur, ac tandem aliquando ejus pars voce submissa, & pars clara profertur. Primo modo in principio, & fine canonicarum horarum observatur, ad demonstrandum, quòd apud Deum sufficiant cordis, & mentis voces, ut exaudiamur. Secundo modo in Missa, & in fine horarum canonicarum juxta monasticum ritum, ad significandam unanimem concordiam, & catholicum consensum in postulatione coelestium gratiarum, seu ut S. Benedictus in ejus constitutionibus, c. 13. monuit, ad denotandam fraternam concordiam, & ut adversitatum vepres, quæ in communi, & monastica vita germinari solent, extirpentur. Ob eandem rationem in Lateranensi Ecclesia, ut Eminentissimus Cardinalis Rasponus in ejus erudi tissimo tractatu de prærogativis hujus Basilicæ ait, alta voce in omnibus horis canonicis recitabatur, quia hæc Ecclesia Coelestis Hierusalem est typus, in qua concordia, & pax perpetua regnat, & ut ostendatur, quòd hæc Basilica Salvatoris titulo dedicata sit, qui hujus orationis Auctor fuerat. FR. sed credibilior videtur opinio in dict. Collecta à me allata, quòd nimirum Oratio hæc clara voce dicebatur in præfata Basilica ex introductione Monastica, quia ibi Benedictini diù mâserant: //: Tandem tertio modo frequentior est recitandi usus in priora, & posteriora verba elata voce pronunciando; hoc enim modo demonstratur, quòd petitionibus secretis à Celebrante postulatis fidelium communiter assensus accedat. Quare Catechumeni nequibant hanc orationem proferre. Vide Catechumenus. Ad verba Dimitte nobis &c. percutiebatur pectus. Vide Confesso. E e 3
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P A 437 to signify, D. Germanus teaches in Theor.: {The discus is the bier on which the Body of the Lord is arranged by the Priest and the Deacon, who are Joseph and Nicodemus.} At times the paten was made concave, so that the sacred Host might be placed in it, and therefore it was called the Christ-paten: {He offered a silver Christ-paten. Anast. Biblioth. in Silvestro.} The pax is not given with the paten, as was provided in the letter of St. Pius V to the Archbishop of Tarragona, 8 January 1571; however, in the time of Tertullian this was in use. See Pax. Nor should the paten be placed by the ministers beneath the chins of those who are to communicate, except when the Bishop administers communion, because of the majesty of the one administering. The Greeks, however, place a star on the paten. See Asteriscus. They also usually wipe the paten with a small sponge, which they keep folded inside the corporal, and call the holy sponge. The Armenians, however, use another chalice in place of the paten, in which they place the bread for consecration. Synonyms. See Suppositorium. PATER NOSTER. A prayer composed by Christ the Lord; concerning which I shall mention only three ritual differences observed by the Church in its recitation. For sometimes this whole prayer is recited secretly, sometimes it is said entirely aloud, and sometimes part of it is spoken in a low voice and part aloud. In the first manner it is observed at the beginning and end of the canonical hours, to show that before God the voices of the heart and mind are sufficient for us to be heard. In the second manner, at Mass, and at the end of the canonical hours according to the monastic rite, to signify unanimous concord and catholic agreement in the asking of heavenly graces, or, as St. Benedict in his constitutions, c. 13, admonished, to denote fraternal harmony, and so that the briars of adversity, which are wont to spring up in common and monastic life, may be rooted out. For the same reason, in the Lateran Church, as the Most Eminent Cardinal Rasponus says in his most learned treatise on the prerogatives of this Basilica, it was recited in a loud voice in all the canonical hours, because this Church is a type of the Heavenly Jerusalem, in which concord and perpetual peace reign, and to show that this Basilica was dedicated under the title of the Savior, who had been the Author of this prayer. FR. but the more credible opinion seems to be, in the said Collecta cited by me, that is, that this prayer was said aloud in the aforesaid Basilica because of monastic introduction, since the Benedictines had long dwelt there. //: Finally, the third and most frequent way of reciting it is by pronouncing the earlier and later words aloud; for in this way it is shown that to the secret petitions asked by the Celebrant there comes the common assent of the faithful. Therefore catechumens were unable to say this prayer. See Catechumenus. At the words Dimitte nobis etc. the breast was struck. See Confesso. E e 3
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PA In Missa Papali in die Paschæ ad orationem Dominicalem non respondetur Amen, & quare. Vide Amen. FR. Antiquitus post Pater noster in Missa immediatè dabatur osculum pacis. Baron. An. 45. n. 25. Utrum dicatur ante Vesperas De- functorum. Vide Vesperæ. Pro hæresum extirpa- tione Psalmum: [Læratus sum in his, quæ dicta sunt mihi &c.] cum aliis precibus post Pater no- ster adjungi præceperat Joannes XXII. ut in ex- trav. de Celebrat. Missarum habetur. Amen quando ad Pater noster non debet responderi. Vide Amen. PATERNUS. Vide Parentinus, & Parentibus. PATESCO. FR. patens fio: [Videntibus illis ele- vatus est, (id est, Christus) & nubes suscepit eum ab oculis eorum. Notate verba, & signate myste- ria. Convescens elevatus est. Comedit, & ascen- dit, ut, videlicet, per effectum comestionis, veritas patesceret carnis. D. Greg. hom. 29. in c. 16. Marci. PATHANII hæretici. Vide Gazari. PATIENTIA. FR. tolerantia. [Multa per patien- tiam tolerantur, quæ si deducta fuerint in judi- cium, exigente justitia non debent tolerari. De præbendis, & dignitatibus, c. 18. PATINA. Vide Patena. PATRIARCHA, , id est, Princeps Pa- trum, dignitas Ecclesiastica. Tres ante Nicænam Synodum erant Patriarchæ, nempè, Pontifex to- rius Europæ Patriarcha, eo sensu quo in dict. Papa dictum fuit, item Alexandrinus totius Afri- cæ, & Antiochenus totius Asiæ, quæ Ecclesiæ fuerunt his præeminentiarum privilegiis deco- ratæ, ex eo quia ab ipsomet Apostolorum Prin- cipe erectæ essent, seu per ejus Discipulum Mar- cum, ut fuit Alexandrina vice Magistri ejus ad- huc viventis; quæ tres Ecclesiæ in unam sunt con- junctæ ad instar Divinæ Triadis, quæ trina in personis, & unica in Divinitare existit: ideò [Ad instar Trinitatis] illas esse ait Symmachus Papa; ideoque Magnus Gregorius, lib. 11. epist. 48. ad Eulogium Patriarcham scribens, suam Cathedra vocat Alexandrinam Sedem: [Festinare deberis Simoniacam hæresim, quæ prima in Ecclesia orta est, à sanctissima Sede vestra, quæ nostra est, fun- ditus evellere.] Itaque omnium trium caput est Pontifex Petri eorum fundatoris successor. In Concilio autem Nicæno, can. 7 concessus fuit Epi- scopo Hierosolymitano titulus Patriarchæ ob re- verentiam loci Christi vestigiis, ac sanguine con- secrati, absque tamen præjudicio Cesaree Metro- politani, cui Sedes Hierosolymitana subdebatur, & à quo Hierosolymotum Episc. consecrabatur: quare Hierosolymitanus ante omnes Præsules, & post prædictos tres Patriarchas in sessionibus sy- nodalibus locum habebat, sed absque alia juris- dictione, ut dicitur in can. Quoniam 85. dist. tem- poris verò progressu multas Ecclesias ex jurisdi- ctionibus Patriarchatuum Antiochiæ, Alexand. ejusque Metropolitani sensum usurpavit. Simili- ter & Præsules Constantinop. calore Græcorum Imp. excitati, sibi Patriarchale titulum nô solùm arrogarunt, sed etiam omnes alias dignitates post PA Romanum Pont. ausi sunt sibi usurpare; & ideò in Concilio Constantinopolitano primo addiderunt canonem super hujusmodi novam, intrusamque Constantinopolitanam Patriarchatus dignitate, quæ erectio numquam à Sede Apostolica recepta fuit; in eo enim Synodo Romani Pontificis Legati præsentes non fuerant, quando hic canon addi- tus est. Simili astutia Græci in Chalcedonensi Concilio usi sunt, in quo post Dioscoridis Patri- archæ condemnationem, peracta, ac dimissa Sy- nodo, sequenti die Anatholius Constantinop. Episcopus præstita sibi occasione vacationis Pa- triarhæ Alexandrini, qui se illi opponere potue- rat, & absentibus jam Sedis Romanæ Legatis, conciliabulum orientalium Episcoporum coegit, in quo decretum extorsit, quòd ejus Sedes prima- ria post Romanam haberi deberetur, contra quâ extorsionem reclamarunt notificati prædicti Le- gati, & se opposuerunt jugiter Pontifices Roma- ni, ac præcipuè S. Leo Papa Primus, qui Marcia- no Imperatori scribens, demonstrat, quomodo Urbs Constantinopolitana regia quidem, ac Im- perialis habenda sit, non verò Apostolica, sicut Romana, Alexandrina, & Antiochena. Idem etia Gelasius Papa scripserat: [Risimus autem, quòd prærogativam volunt Acacio comparari, quia Episcopus fuerit Regiæ Civitatis. Numquid apud Ravennam, apud Mediolanum, apud Tre- vitos multis temporibus non constitit Impera- tor?] Tandem Concilium Lateranense sub Inno- centio III. celebratum contemplatione Magni Constantini illius Urbis fundatoris, & Ecclesiæ Romanæ tam benemeriti, prætensum locum Pa- triarhæ Constantinopolitano post Romanum Pontificem concedere annuit, ut habetur in can. Constantinopolitana, 22. dist & in cap. Antiqua, tit. 33. in lib. 5. Decretal. & ibi Glossa. Idemque definitum fuit ab Eugenio Papa IV. anno 1439. in quadam Bulla, quæ incipit Consentiente. Sed quia ille Episc. Metropol. Heracleæ subjectus erat; ideo in signum antiquæ subjectionis usque ad præsens ab eo Metropolitano Constantin- politanus consecratur. Patriarcha Constant. Su- periorem Papæ se jactabat. Vide Stultus Ejus cæ- remonia in demébrationibus jurisdictionum. Vi- de Stauropegium. Quod erat in signum tituli. Vi- de Titulus. Anno autem 570. exorto schismate cùm Veneti Episcopi, ac Stiriæ, & Liguriæ Ro- mano Pontifici subjugari recusassent, Paulinum Aquilejensem Episcopum pro eorum primate elegerant, & in Patriarcham conclamaverant, atque ex tunc primum in Occidente nomen Pa- triarhæ præter Romanum Pontificem auditum fuit; rebus tamen compositis, & prædictis Præsu- libus ad obedientiam Romanæ Sedis reductis, ob pacis conservationem continuatio hujus tituli in Aquileiensi Episcopo à Sancta Romana Sede permissa fuit, & successivè à plerisque Pontifici- bus Aquilejensem Sedem primam post Roma- nam in Italia locum habere, ac tertiò Ravenna- tensem declaratum est. Aquilejensi Patriarchæ multa etiam privilegia ab Imperat. concessa fue- te,
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PA In Papal Mass on Easter Day, at the Lord’s Prayer one does not respond “Amen,” and why. See Amen. FR. In ancient times, after the Pater noster in Mass the kiss of peace was immediately given. Baron. An. 45. n. 25. Whether it is said before Vespers of the Dead. See Vespers. For the extirpation of heresies the Psalm: [Laetatus sum in his, quae dicta sunt mihi, etc.] with other prayers after the Pater No- ster had been ordered to be added by John XXII, as is found in the extra vagantes de Celebrat. Missarum. Amen when it should not be responded to at the Pater noster. See Amen. PATERNUS. See Parentinus and Parentibus. PATESCO. FR. I become open: [While they were looking, he was lifted up, (that is, Christ) and a cloud received him out of their sight. Mark the words, and set forth the mysteries. Eating, he was lifted up. He ate and ascended, namely, so that, through the effect of eating, the truth of the flesh might become manifest. St. Gregory, hom. 29 in c. 16 of Mark. PATHANII, heretics. See Gazari. PATIENCE. FR. forbearance. [Many things are endured through patience, which, if brought into judgment, justice requiring it does not allow to be endured. De præbendis et dignitatibus, c. 18. PATINA. See Patena. PATRIARCH, that is, Prince of the Fathers, an ecclesiastical dignity. There were three Patriarchs before the Council of Nicea, namely, the Pontiff of all Europe, Patriarch in the sense in which it was said in the entry on Pope; likewise the Alexandrian, of all Africa, and the Antiochene, of all Asia. These Churches were adorned with these privileges of preeminence, because they had been erected by the Prince of the Apostles himself, or through his disciple Mark, as was the Alexandrian in place of his master still living; these three Churches are joined into one by the likeness of the Divine Trinity, which exists threefold in persons and one in Divinity: therefore [In the likeness of the Trinity] Pope Symmachus says that they are so; and for this reason Gregory the Great, book 11, epistle 48, writing to Eulogius the Patriarch, calls his see the Alexandrian See: [You ought to hasten to root out completely the Simoniac heresy, which first arose in the Church, from your most holy See, which is ours.] Thus, the head of all three is the Pontiff, successor of Peter their founder. In the Council of Nicea, however, canon 7, the title of Patriarch was granted to the Bishop of Jerusalem out of reverence for the place consecrated by Christ’s footsteps and blood, but without prejudice to the metropolitan of Caesarea, to whom the See of Jerusalem was subject, and by whom the Bishop of Jerusalem was consecrated: wherefore the Jerusalemite had a place before all the prelates, and after the aforesaid three Patriarchs in synodal sessions, but without any other jurisdiction, as is said in canon Quoniam, dist. 85. In the course of time, however, many Churches from the jurisdictions of the Patriarchates of Antioch and Alexandria, and even of their Metropolitans, assumed that meaning. Likewise, the prelates of Constantinople, stirred up by the warmth of the Greek emperors, not only arrogated to themselves the patriarchal title, but also dared to claim for themselves all other dignities after the Roman Pontiff; and therefore in the First Council of Constantinople they added a canon concerning this new, intrusive dignity of the Constantinopolitan Patriarchate, whose erection was never received by the Apostolic See; for in that Synod the legates of the Roman Pontiff were not present when this canon was added. The Greeks used similar craft in the Council of Chalcedon, in which, after the condemnation of Patriarch Dioscorus, the Synod being concluded and dismissed, on the following day Anatolius, Bishop of Constantinople, taking advantage of the vacancy of the Alexandrian Patriarch, who might have opposed him, and with the legates of the Roman See now absent, assembled a conventicle of eastern bishops, in which he extorted a decree that his see should be held as first after Rome; against this extortion the aforesaid legates, once notified, protested, and the Roman Pontiffs continually opposed it, and especially St. Pope Leo I, who, writing to the Emperor Marcian, shows how the city of Constantinople must indeed be regarded as royal and imperial, but not Apostolic, like Rome, Alexandria, and Antioch. The same Pope Gelasius had also written: [We have laughed that they wish a prerogative to be compared with Acacius, because he was Bishop of the Royal City. Was not the Emperor established for many years at Ravenna, at Milan, at Trier?] At length the Lateran Council held under Innocent III, in consideration of the great Constantine, founder of that city, and so deserving of the Roman Church, consented to grant the claimed place of Patriarch to the Bishop of Constantinople after the Roman Pontiff, as is found in canon Constantinopolitana, dist. 22, and in cap. Antiqua, tit. 33, in book 5 of the Decretals, and there the Gloss. The same was also defined by Pope Eugene IV in the year 1439 in a certain Bull, which begins Consentiente. But because that Bishop, a Metropolitan, was subject to Heraclea; therefore in sign of ancient subjection the Constantinopolitan is consecrated by that Metropolitan to the present day. The Patriarch of Constantinople boasted himself superior to the Pope. See the foolish ceremony in the demarcations of jurisdictions. See Stauropegium. This was as a sign of title. See Title. In the year 570, however, a schism having arisen, when the bishops of Venice, and of Styria and Liguria, had refused to be subject to the Roman Pontiff, they had elected Paulinus, Bishop of Aquileia, as their primate, and had acclaimed him as Patriarch, and from then on for the first time in the West the name of Patriarch, apart from the Roman Pontiff, was heard; yet matters having been settled, and the aforesaid prelates brought back to obedience to the Roman See, for the preservation of peace the continuation of this title in the Bishop of Aquileia was allowed by the Holy Roman See, and successively by many Pontiffs the See of Aquileia was declared to have first place in Italy after Rome, and Ravenna to be third. To the Aquileian Patriarch many privileges were also granted by the Emperors,
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PA re, & ideo nedum monetas cudebat, sed & Foroliviensis Dux, Istriæ Marchio, & sacri Imperii Princeps appellabatur. Tempore autem prædicti schismatis Pontifices titulum Patriarche Episcopo Gradensi tribuerant, ut illum schismatico Aquilejesi opponerent, quare inter hos duos Episcopos maximæ contentiones exortæ sunt, & Aquilejensi Longobardi Principes savebant, Gradensem verò Papa, & Ravennæ Exarchus tuebantur, qui tamen Gradensis Patriarchatus anno 1451. in Venetum Episcopum à Nicolao V. translatus fuit, primisque exinde Patriarcha Beatus Laurentius Justinianus fuerat, qui antea Episcopus Castellanus nuncupabatur; hic enim erat Venetorum Episcoporum titulus. Vide Baronium, an.112. nu.3. an.570. nu.10. 11. & 12. an. 605. n.2. an.630. n.15. an.698. n.8. an.729. n.7. an.1047. n.2. an.1050. n.3. an.1053. n.4. Hodie verò cunctæ Orientalium sectæ Patriarcham eorum Ecclesiasticos Superiores appellant. Moschorum verò secta eorum assertum Patriarcham Archipopo, id est, Archipapam appellat. Cæterum etiam Catholici Archiepiscopi quandoque Patriarchæ appellati fuere, ita à Gregorio Turonensi S. Nicetus Lugdunensis Archiepiscopus appellatus est. Vide Primas. Item Pontifex solet quatuor Patriarchas titulares creare. Quatuor autem Patriarchæ Constantinopolitanus, Alexandrinus, Antiochenus, & Jerosolymitanus, postquam à Sede Apostolica pallium receperint, & fidelitatis juramentum præstiterint, possunt, extra tamen Romanam Urbem, & ubicumque Pontifex extiterit, Crucem ante se deferre, c. Antiqua, de privileg. & excess. in lib.5. Decretal. Patriarchæ Constantinopolitanini futurus successor. Vide Congellus, & Syncellus. Quomodo, & ubi eligebatur, & alia. Vide Monobambylum. FR. vide etiam lib. 1. Decretal. tit.6. cap.40. & 45.::: Quo pacto mutat nomen novus electus. Vide Papa. Antiochenus Patriarcha semper habet Patri nomen. Vide Papa, qui Theopolitanus dicitur. Vide Theopolis. Jerosolymitani Patriarchæ titulus. Vide Staurophylax. Ejus præsumptus titulus. Vide Occumenicus. Patriarchæ non possunt concedere suffraganeis pallium, nisi ipsi priùs à Papa pro se cum solito fidelitatis juramento acceperint. Vide Pallium. Patriarchæ indumentum. Vide Camilabo. PATRIARCHIUM, Πατειαρχεῖον. Sic appellatur Lateranense Palatium, de quo. Vide Constantiniana Ecclesia. Extant Romæ quinque Ecclesiæ Patriarchales, id est, Lateranensis, Vaticana, S. Pauli extra Urbem, S. Mariæ Majoris, & S. Laurentii extra muros. Baron. an.1057. num.19. & 20. FR. Aliquando Cameram Apostolicam significat. [Unde autem sumebat ea, quæ ad usum sui corporis erant necessaria? Dicit Beatus manifestè de Patriarchio Romano &c. Nescitis Ecclesiam Romanam? Dico enim vobis, quia quis venit illuc miserabilis homo hospitari, omnia ad usum præbentur ei &c. In exilio S. Martini Papæ in Collectan. Anastasi Bibliotho per Sir- PA 439 mondum in 8. edit. pag.99.] id est, sumptibus Cameræ Apostolicæ. PATRICIANI, sive Patritiani. FR. Hæretici, à quodam Patricio Hæresiarcha Symmachi Marconitæ præceptore, qui asserebant humanam carnem à Diabolo conditam fuisse. Baron. anno 203. n.16. qui etiam Tatiani dicebantur. Vide Encratitæ. PATRINUS, vel Patrimus. Vide Baptismus. Catechista in dict. Catechismus. Chrisma. FR. Gentiles Sponsorem appellabant: [Cujus pro genitore, me sponsorem accipe. Plin. epist. lib.3. ad Corollam Viduam, ] cui se illius filii sponsorem loco mortui genitoris præbet, id est, loco patris mortui. PATRIOTICUS. FR. Patrius. [Quam patriotica lingua nominamus Exonia. Hincmarus, in epist. ad Carolum Magnum. PATRIPASSIANI Hæretici. Vide Neotiani. Vide etiam Baronium, an.196. n.17. & 21. PATRITIATUS. FR. dignitas, de qua Baron. an.337. n.53. an.508. n.1. an.787. n.71. Item can. Adrianus, can. In Synodo, dist.63. PATRITIUS, seu Patricius. FR. qui patritiatus dignitate fruitur. [Et coram Patricio sæcularia judicentur in communi, can. omnis oppressus, 2. qu.6.] Patritius à rebellibus Romanis constitutus fuerat. Vide Baron. an.1144. n.41. PATRONI, id est, Patrini. Vide Baptismus. PAVIO, id est, pavimentum formo, quo Paulinus, epist.11. ad Sever. in sensu passivo usus est, ubi de Sacello Moncis Oliveti agens, in quo loco ascendens Christus in Coelum, vestigia ejus in pavimento impressa reliquerat, affirmat hic Sanctus, quòd numquam in eo loco extendi poterat pavimentum; nam semper lapides miraculosè rejecti erant, ita ut minimè sancta illa vestigia abscondi potuerint. [Numquam tegi marmore, aut paviri receperit, semper excussis solo respuente, quæ manus adornandi studio tentavit apponere. PAULIANI, sive Paulianistæ. FR. Hæretici à Paulo Samosateno sic denominati, cujus improba vita. Vide Dæceta. Hi Christum blasphemabant asserentes, non aliud principium habuisse, nisi à generatione Mariæ, can. quidam, 24. quæst. 3. S. Pauliani, can. si quis confugerit, & can. Paulianistæ, 1. quæst. 1. PAULITI. FR. Hæretici Severiani. Baron. an.535. n.84. PAULUS APOSTOLUS. Vide Pseudo Saulus. Ejus effigies descripta. Vide Galilæus. Ejus Monachi Orientales. Vide Tonsura. Quare de eo sit mentio in Canone Missæ ante confectionem, non verò de S. Matthia. Vide Canon Missæ. PAVO, animal: varia ejus grammaticalis declinatio. Vide Cataclistus. FR. Pavonum Corona à Papa Angliæ Regi missa. Baron. an.1186. n.9. Item Pavo culcitram significare puto in lectionibus Sancti Marcelli Papæ & Mart. in quodam perpetuo Liciense Breviario, ubi sic habetur: [Post dies octo veniens Sanctus Marcellus Episcopus cum Lucina Matrona Christianissima, condidit E e 4 cor-
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re, and thus he not only coined money, but was also called Duke of Forlì, Marquess of Istria, and Prince of the Holy Roman Empire. But in the time of the aforesaid schism the Pontiffs had conferred the title of Patriarch on the Bishop of Grado, in order to set him against the schismatic one of Aquileia; wherefore great contentions arose between these two Bishops, and the Lombard princes supported the Aquileian, while the Pope and the Exarch of Ravenna protected the Grado one, who nevertheless in the year 1451 the patriarchate of Grado was transferred by Nicholas V to the Venetian Bishop, and the first patriarch thereafter was Blessed Lorenzo Giustiniani, who had previously been called Bishop of Castello; for this was the title of the Bishops of Venice. See Baronius, year 112, no. 3; year 570, nos. 10, 11, and 12; year 605, no. 2; year 630, no. 15; year 698, no. 8; year 729, no. 7; year 1047, no. 2; year 1050, no. 3; year 1053, no. 4. Today, however, all the Oriental sects call their ecclesiastical superiors Patriarch. The Moschovite sect calls its alleged patriarch Archipopo, that is, Archipapa. Besides, even Catholic Archbishops were sometimes called Patriarchs; thus, according to Gregory of Tours, St. Nicetus, Archbishop of Lyons, was called Patriarch. See Primas. Likewise, the Pontiff is accustomed to create four titular Patriarchs. But the four Patriarchs of Constantinople, Alexandria, Antioch, and Jerusalem, after they have received the pallium from the Apostolic See and have made the oath of fidelity, may, though only outside the city of Rome and wherever the Pontiff happens to be, have the cross carried before them; c. Antiqua, de privileg. et excess. in lib. 5 Decretal. Future successor of the Patriarch of Constantinople. See Congellus and Syncellus. How and where he was elected, and other matters. See Monobambylum. FR. See also lib. 1 Decretal. tit. 6, cap. 40 and 45.::: In what manner a newly elected man changes his name. See Papa. The Patriarch of Antioch always has the title Patris. See Papa, who is called Theopolitanus. See Theopolis. Title of the Patriarch of Jerusalem. See Staurophylax. His presumed title. See Oecumenicus. Patriarchs cannot grant the pallium to their suffragans unless they themselves have first received it from the Pope for themselves with the customary oath of fidelity. See Pallium. The vesture of Patriarchs. See Camilabo. PATRIARCHIUM, Πατειαρχεῖον. Thus the Lateran Palace is called, concerning which see Constantiniana Ecclesia. There are in Rome five Patriarchal Churches, namely: the Lateran, the Vatican, St. Paul outside the Walls, St. Mary Major, and St. Lawrence outside the walls. Baronius, year 1057, nos. 19 and 20. FR. At times it signifies the Apostolic Camera. [Whence then did he take what was necessary for the use of his body? The Blessed plainly speaks of the Roman Patriarchium, etc. Do you not know the Roman Church? For I tell you that whoever comes there, a miserable man seeking lodging, everything necessary is provided for him, etc. In the exile of St. Martin the Pope in the Collectanea of Anastasius the Librarian by Sir- PA 439 mond, in the 8th edition, p. 99.] that is, at the expense of the Apostolic Camera. PATRICIANI, or Patritiani. FR. Heretics, from a certain Patricius, an heresiarch and teacher of the Marcionite Symmachians, who maintained that human flesh had been created by the Devil. Baronius, year 203, no. 16; they were also called Tatiani. See Encratitae. PATRINUS, or Patrimus. See Baptism. Catechist in the entry Catechismus. Chrisma. FR. The Gentiles called him Sponsor: [Receive me in the place of his deceased father as sponsor for him. Pliny, Epist. lib. 3, to Corollam the Widow,] who offers himself as sponsor for that man’s son in place of the dead father, that is, in place of the dead father. PATRIOTICUS. FR. Patrius. [Which in our patriotic language we call Exonia. Hincmar, in a letter to Charles the Great.] PATRIPASSIANI, heretics. See Neotiani. See also Baronius, year 196, no. 17 and 21. PATRITIATUS. FR. A dignity, concerning which see Baronius, year 337, no. 53; year 508, no. 1; year 787, no. 71. Likewise c. Adrianus, c. In Synodo, dist. 63. PATRITIUS, or Patricius. FR. One who enjoys the dignity of patritiatus. [And secular matters shall be judged before the Patrician in common, can. omnis oppressus, 2, q. 6.] A Patrician had been established by rebellious Romans. See Baronius, year 1144, no. 41. PATRONI, that is, Patrini. See Baptism. PAVIO, that is, to form a pavement, which Paulinus used in a passive sense in Epistle 11 to Severus, where, speaking of the chapel of Mount Olivet, in which place Christ, ascending into Heaven, had left the imprint of his footsteps on the pavement, this saint affirms that in that place the pavement could never be laid; for the stones were always miraculously thrown back, so that those holy footprints could by no means be hidden. [Never did it allow itself to be covered with marble or paved, always repelling the ground with stones shaken off, which the hand attempted to place with the desire of adorning it. PAULIANI, or Paulianistae. FR. Heretics named thus from Paul of Samosata, whose wicked life. See Dæceta. They blasphemed Christ, asserting that he had had no other beginning than from the generation of Mary; can. quidam, 24, q. 3. St. Pauliani, can. si quis confugerit, and can. Paulianistae, 1, q. 1. PAULITI. FR. Severian heretics. Baronius, year 535, no. 84. PAULUS APOSTOLUS. See Pseudo Saulus. His effigy described. See Galilaeus. His Eastern monks. See Tonsure. Why mention of him is made in the Canon of the Mass before the Consecration, and not of St. Matthias. See Canon of the Mass. PAVO, the animal: its various grammatical declension. See Cataclistus. FR. A peacock crown sent by the Pope to the King of England. Baronius, year 1186, no. 9. Likewise, I think pavo signifies a quilt in the lessons of Saint Marcellus, Pope and Martyr, in a certain perpetual Breviary of Liège, where it is thus stated: [After eight days, Saint Marcellus, Bishop, coming with Lucina, a most Christian matron, established ...
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440 PA corpora Sanctorum aromatibus, & linteamini- bus involvit, ac imposuit nocte in pavone suo cum Eunuchis suis, & sustulit Martyres &c. ] An iste Pavo erat Pontificis, & tunc suspicarer esse Favonem, de quo suo loco diximus. PAUPER. Vide Eleemosyna. Laturarius. PAUPERES de Lugduno, Hæretici, Vide Ga- zari. PAUSANA, interstitium, proroga, temporis inter- vallum, pausa. Pausanas exigit, quas nec te exigere, neque nos concedere ratio ipsa com- pellit. Luitprandus in ejus legatione. ] Vide Pausatio. Pauso. PAUSANS, & Pausito. Vide Biothanatus. PAUSATIO, diastema, temporis intercapedo. Pausatio Sanctæ Mariæ, ] id est, quies; sic ap- pellatur in quodam antiquissimo M.S. Calenda- rio Bibliothecæ S. Genovææ Monasterii Parisien- sis festum Assumptionis B. Virginis, quod Græ- ci Dormitionem vocant, & metaphoricè mor- tem significat. PAUSO, quiesco. Verumtamen pausemus hìc, si placet, hodie. S. Bernardus in serm. 3. ad festum Omnium Sanctorum. Pavula, hoc vocabulum in regulis S. Pachomii, c.72. reperitur, ubi sic habetur: [Nullus habeat separatim mordacem pavulam.] Loquitur de volsellis, cum quibus Monachi spinas in eorum pedibus confictas expellebant, dum discalceati incidebant: ideoque in ea regula ordinatur, quòd prædictum instrumentum in communi, non aute[m] in particulari retineri possit. Aliqui putant ex græco vocabulo παῦλα, id est, quies, hoc nomen derivari, quia tali instrumento extrahendo ex pedibus spinas, & dolore cessante, quies sentie- batur. Sed cum Petro Possino puto nihilominus hæc frustrà asseri, nam instrumentum illud Mor- dax appellatum clarum est, ac proinde corrigen- dum Mordacem parvulam, sive potiùs sine ulla mutatione Mordacem pavulam; legi enim apud Pacranum Pavulus, id est, Parvulus. PAX, quæ in osculo piè ante communionem à Christianis ex apostolica traditione dabatur. [Salutate vos invicem in osculo pacis. 1. Cor. 16.] Quare D. August. serm. de vigil. Pasch. inquit: [Post ipsum dicitur Pax vobiscum, & osculantur se Christiani in osculo sancto; sed pacis Christi si- gnum, quod ostendunt labia, fiat in conscientia, id est, quomodo labia fratris tui accedunt, sic cor à corde non recedat.] FR. Divus autem Ber- nardus per hoc sanctum osculum mysterium San- ctissimæ Trinitatis contemplatur, nempè, in am- bobus labiis Patrem, & Filium considerat, & in lingua Spiritum Sanctum. Item D. August. hanc pacem sic encomiasticè, serm. 1. de pace ad Fræ- tres in eremo extollit [Hæc est illa pax mater Eremitarum, Coenobitarum pater, Monacho- rum foror, virginum tripudium, viduarum spe- culum, conjugatorum spectaculum. Tu malo- rum præsidium, tu gemma Regum, tu ò Pax pau- verem divitem facis. Pax, quam inter divitias potentes nequeunt invenire, & sine te jejunia, PA orationes, eleemosynæ, cæteraque bonæ prodes- se non possunt] ://: Hodie tamen osculum pacis inter Ecclesiasticos tantùm præberi solet, quia osculorum abusus inter sæculares malitiosè con- creverat, & furtivè mulieres osculabantur; ideo introductum fuit, ut cum icona sacra in aliqua tabella depicta pax sæcularibus daretur. Baron. an. 45. Græci tamen dant pacem ante consecra- tionem juxta decretum Concilii Laodicensis, can. 9. in quo sic habetur: [Tum pax danda, quam ubi Episcopo Sacerdotes impertierint, lai- ci sibi invicem dabunt pacem, secundùm quæ per- ficiatur oblatio] à Latinis verò ante communio- nem datur, juxta decretum Innocentii Papæ Pacem ante communionem dari Innocemius Papa decretis suis instituit. Valæf. de reb. Eccles. cap. 22.] FR. Sed antiquitus immediatè post Pater noster dabatur pax. Baron. an. 45. num. 25. ://: Igitur Diaconus à Celebrante accipiens pacis osculum juxta morem Subdiacono donat, & is omnibus illis tantùm, quos Diaconus incensave- rat, communicat, eo ordine, quo incensatio fa- cta fuerat; licèt brevitatis gratia sufficiat hanc ce- remoniam peragere cum capitibus ordinum in illis Cathedralibus, in quibus reperiuntur præ- bendæ diaconales, & subdiaconales distinctæ; at ubi hic ordo minimè extat, sufficeret primis ex utroque choro hujus functionis actio. FR. Anti- quitus Lectori epistolam D. Pauli lecturo daba- tur pax. Baron. ann. 60. nu. 58. ://: Pax autem da- tur cum dantis, & recipientis amplexu, cum si- nistræ genæ contactu, quia sunt ex cordis latere, ut ordinant Rubricæ; ac ultimo loco Subdiacono- nus Acolyto, qui illum associatus est, dat pacem, & hic inferioribus clericis, aliisque sæcularibus deferr: sæcularibus enim numquam à Subdiacono est pax deferenda, licèt Magnates, & locorum Domini essent; ita Sac. Rit. Congr. sub die 5. Ju- lii 1614. decreverat. Quando in celebratione re- peritur Sacerdos assistens, tunc hic debet à Cele- brante pacem sumere, & Subdiacono conferre, ut ad chorum, & deinde ad Diaconum illam de- ferat, ead. Sac. Congr. Rit. 17. Iun. 1606. Si verò Pontificaliter Episcopus celebret, tunc ad assi- stentem Sacerdorem spectat ab eo pacem accipe- re, qui accedens ad latus Episcopi dexterum, & genus flexus osculando priùs Altare, accipit ab ipso Episcopo pacem, & ad chorum eo ordine, quo incensatio adhibita fuit, defert. Diaconus, & Subdiaconus quando communicantur, ab eo- dem Episcopo pacem sumant, duo verò Diaco- ni assistentes ab eodem etiam post Assistentem Presbyterum sumant, facientes priùs genuflexio- nem, sed Altare non osculantur. Tandem pres- byter assistens illam ceremoniarum Magistro dat, & hic ad alios chori Clericos defert. Quan- do verò Episcopus solummodo ad Missam can- tatam assistit, tunc presbyter assistens sumpta à Celebrante pace, ad Episcopum deportat, qui Diaconibus assistentibus illam communi- cat. Presbyter autem assistens, postquam Epis- copo pacem dederit, ad suum locum in Choro rece-
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440 PA wraps the bodies of the Saints with spices and linen cloths, and laid them at night in his peacock with his Eunuchs, and carried off the Martyrs, etc.] Was that Peacock the Pope’s, and then I should suspect it to be the Favon mentioned by us in its proper place. PAUPER. See Eleemosyna. Laturarius. PAUPERES of Lyons, heretics. See Gazari. PAUSANA, interstice, postponement, interval of time, pause. He demands pauses, which neither reason itself compels you to demand, nor us to grant. Luitprandus in his embassy.] See Pausatio. Pauso. PAUSANS, and Pausito. See Biothanatus. PAUSATIO, diastema, interval of time, intermission. Pausatio of Saint Mary, ] that is, rest; thus is called in a very ancient manuscript calendar of the Library of the Monastery of Saint Geneviève of Paris the feast of the Assumption of the Blessed Virgin, which the Greeks call the Dormition, and which metaphorically signifies death. PAUSO, I rest. Nevertheless let us pause here, if you please, today. Saint Bernard in sermon 3 for the feast of All Saints. Pavula, this word is found in the rules of Saint Pachomius, c. 72, where it is thus stated: [Let no one have a mordacious pavula separately.] He speaks of pincers, with which monks used to remove thorns stuck in their feet while walking barefoot; and therefore in that rule it is ordered that the said instrument may be kept in common, not in private. Some think that this name is derived from the Greek word παῦλα, that is, rest, because by such an instrument, in drawing thorns from the feet and the pain ceasing, rest was felt. But, with Peter Possinus, I nevertheless think these things are asserted in vain, for it is clear that that instrument was called mordacious, and therefore one should read “mordacious parvula,” or rather, without any change, “mordacious pavula”; for I have read in Pacranus Pavulus, that is, little. PAX, which in a kiss piously given before communion by Christians is handed down from apostolic tradition. [Salute one another with a holy kiss. 1 Cor. 16.] Wherefore St. Augustine says in the sermon on the Paschal vigil: [After that is said, “Peace be with you,” and Christians kiss one another with a holy kiss; but let the sign of Christ’s peace, which the lips show, take place in the conscience, that is, just as the lips of your brother approach, so let the heart not depart from the heart.] FR. Moreover, St. Bernard contemplates through this holy kiss the mystery of the Most Holy Trinity, namely, he considers the Father and the Son in both lips, and the Holy Spirit in the tongue. Likewise St. Augustine extols this peace in encomiastic fashion, sermon 1 on peace to the Brethren in the desert: [This is that peace, mother of Hermits, father of Cenobites, sister of Monks, delight of virgins, mirror of widows, spectacle of the married. You are the defense of the wicked, you the jewel of kings, you, O Peace, make the poor man rich. Peace, which the mighty among riches cannot find, and without you fasts, prayers, alms, and other good works cannot profit.] However, today the kiss of peace is usually given only among ecclesiastics, because the abuse of kisses had maliciously grown among lay people, and women were secretly kissed; therefore it was introduced that peace be given to lay people with a sacred image painted on some tablet. Baronius, year 45. The Greeks, however, give peace before consecration according to the decree of the Council of Laodicea, canon 9, where it is thus stated: [Then peace is to be given; and when the priests shall have bestowed it on the Bishop, the laity shall give peace to one another, so that the offering may be perfected] but by the Latins it is given before communion, according to the decree of Pope Innocent. Pope Innocent instituted by his decrees that peace be given before communion. Valef. de reb. Eccles. cap. 22.] FR. But in ancient times peace was given immediately after the Our Father. Baronius, year 45, no. 25. ://: Therefore the Deacon, receiving the kiss of peace from the Celebrant according to custom, gives it to the Subdeacon, and he communicates it only to those whom the Deacon has incensed, in the same order in which the incensation was done; although for the sake of brevity it is enough to carry out this ceremony with the heads of the orders in those Cathedrals in which distinct diaconal and subdiaconal prebends are found; but where this order does not exist at all, it would be enough for the first in each choir to perform this function. FR. In ancient times the reader who was to read the epistle of St. Paul was given peace. Baronius, year 60, no. 58. ://: But peace is given with an embrace of the giver and receiver, with the touch of the left cheek, because they are at the side of the heart, as the rubrics prescribe; and lastly the Subdeacon gives peace to the Acolyte who is associated with him, and he carries it to the lower clerics and others of the laity: for peace is never to be conveyed to laymen by a Subdeacon, even if they were magnates and lords of places; so the Sacred Congregation of Rites had decreed on 5 July 1614. When a priest assistant is found in the celebration, then he should receive peace from the Celebrant and confer it on the Subdeacon, so that he may bear it to the choir, and then to the Deacon, the same Sacred Congregation of Rites, 17 June 1606. But if the Bishop celebrates pontifically, then it pertains to the assisting priest to receive peace from him, who, approaching the right side of the Bishop and kneeling, first kissing the Altar, receives peace from the Bishop himself, and carries it to the choir in the same order in which the incensation was used. The Deacon and Subdeacon, when they are communicants, receive peace from the same Bishop; and the two assisting Deacons likewise receive it from him after the assisting priest, first making a genuflection, but they do not kiss the Altar. Finally the assisting priest gives it to the Master of Ceremonies, and he carries it to the other clerics of the choir. But when the Bishop only assists at a sung Mass, then the assisting priest, having received peace from the Celebrant, carries it to the Bishop, who communicates it to the assisting Deacons. The assisting priest, after he has given peace to the Bishop, returns to his place in the choir
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PA recedit, ubi accedens Subdiaconus ad recipiendam pacem, eam ad alios juxta consuetum morem, ut supra diximus, defert, ac tandem Diacono communicat. Cærem. Episc. lib.1. c.24. Nam Diaconus in tali casu non debet à Celebrante pacem recipere, sicut in aliis casibus facit; sic enim S.R. Congr.17. Iunii 1606. & 15. Mart. 1608. declaravit. Qui fert iconam pacis, vel librum Evangeliorum ad osculandum, non debet facere reverentiam personæ, cui pacem, vel librum porrigit ad osculandum in principio. Cær. Episc. lib.1. c.14. Inferia v. in Cæna Domini & feria vi. Parasceve pax non datur, cujus mysterium Amalar. de Eccles. off. lib.1. c.13. sic explicat: [Similiter & à pacis osculo in illis diebus nos abstinemus, non quòd pacis osculum malum sit, ubi charitate vera profertur; sed vi demonstretur, quam injuriam passus sit Christus à suo proditore. ] Neque datur in Missa Sabbati Sancti, quia adhuc non eam suis Discipulis annuntiaverat Christus. Tandem relinquitur in Missa defunctorum. Nam, ut inquit Durand. lib.4. c.53. [In Missa verò pro defunctis pax non datur, quia fideles animæ jam non sunt, nec ulteriùs erunt in turbatione hujus mundi.] Ubi enim rixarum, & contentionum reperitur periculum, ibi pacis remedium requiritur. Et ideò in Missis defunctorum non excludebantur Energumeni, neque publici poenitentes, quia non dabatur pax, nec communio porrigebatur, quæ semper cum pace unitè dabatur, ita ut apud D. Cyprianum, aliasque Dare pacem significet porrigere communionem, quæ à S. Ignatio Martyre, epist.14. ad Ephes. Pax Christi appellata est. Et antiquitus etiam non dabatur Monachis pax, ut Durandus ibidem asserit. [Hinc est, quòd etiam inter Monachos pax non datur, quia Mundo mortui reputantur.] Quando Papa solemniter celebrabat, Primicerius cantorum solebat ejus humerum dexterum deosculare, ad denotandum Angelum annuntiantem Pastoribus Christi Nativitatem; ita Innocentius III. lib.2. de Myst. Missæ, c.10. Deinde duo Assistentes Diaconi idem faciebant, osculando priùs Altare, ad significandam pacem à Christo in terram allatam, & ideò priùs Altare osculabantur; sic enim Presbyter assistens, sed in fine Missæ, antequam Pontifex daret benedictionem, faciebat; ideò idem Innocent. lib.6. c.13. Mysterium hujus actus ostendit, inquiens: [Ostendens hunc illum Pontificem, qui secundùm legem figuratè dexterum armum separare debet ab hostiis salutaribus, vel pacificis.] Tempore Tertulliani dabatur pax cum patena, (sed à Beato Pio Papa V. prohibitum fuisse in dict. Patena diximus) quæ pax, subjungit Tertullianus, Aulicis non dabatur, tamquam ambitiosis, ac invidis, paci, & quieti adversantibus: ] Circumferatur patena pacis inter fideles, præterquam tamen inter Aulicos, quos unanimes esse, & pacificos non finit ambitio, lib. de orat.] Pax verò nedum in Missa dabatur, sed etiam post publicas Ecclesiæ preces. [Sub finem PA 441 precum nos inter nos osculo salutamus. Iustin. in Apolog. ad Antonin. Imp.] Et ideò prædictus Tertull. eod. lib. de orat. c.14. hoc pacis osculum figillum orationis appellavit, quod relinquebatur jejuniorum tempore, his verbis: [Alia jam consuetudo invaluit, jejunantes habita oratione, cum fratribus subtrahunt osculum pacis, quod est signaculum orationis.] Ideò ad osculum convenire, pro simul orare antiquitus dicebatur Quod pacis osculum non solùm in Ecclesiis publicis, sed & in privatis domibus post orationem dabatur. [Potes domi deferre pacem,] Tertullianus dixerat. Hæc tamen pia, ac religiosa consuetudo à D. Philippo Nerio pacis, & concordiæ amatore renovata fuit; in ejus enim constitutionibus statuit, ut peracta mentali oratione vespertina, quam Patres simul agunt, pace sigilletur, dum Sacrista pacis tabellam ad osculum circumfert; in qua sodalitate hujus coelestis pignoris effectus mirabiliter, ac jugiter emicat. Antiquitus mos puerorum erat osculando genitores, aliosque amicos aures apprehendere, cujus significationem sic Clem. Alex. strom. 5. explicat: [Non ergo temerè pueris præcipimus, ut apprehensi auribus amicos osculentur, hoc utique tacitè significantes ingenerari per auditum sensum directionis] quod osculum , græcè, id est, olla dicebatur, quia caput per aures apprehendebant, eo modo, quo olla per ansas sumitur. Reliqua. Vide Osculum. De Pace. Vide Irenæus. Irenarca, Labarum. FR. in antiquis inscriptionibus quando reperiuntur hæc verba Quierit, vel Quiescit in pace, signum est, quòd depositum illud sit alicujus Christiani, ita Gruterus de epitaph. Christianorum. Torrigius de Crypt. Vatic. in secunda impr. pag. 576. & alii. PAX DOMINI SIT SEMPER VOBISCUM; verba, quæ dicuntur à Sacerdote, antequam immitat particulam hostiæ in Calice. Vide Hostia. S. Quo verò ad cæremoniam fractionis Hostiæ. Quando Papa celebrat in Basilica S. Mariæ Majoris, ad verba Pax Domini sit semper, Ec. Chorus fiet in memoriam illius prodigii, quando in die Paschæ celebranti ibi D. Greg. Angeli responderunt: Et cum spiritu tuo. PAX TECUM. Vide Deo gratias. FR. dicebatur post osculum pacis. Baron. ann. 45. num. 24. & 25. Dicebatur post Pater noster in Missa. Ibidem. PAX VOBIS, quæ Salutatio Episcopalis à Petro Damiano appellatur, nam Episcopus prima vice salutans populum in Missa loco Dominus vobiscum dicit Pax vobis; quam formam suis discipulis Christum ordinasse ait Alcuinus de divin. off. ideò Episcopi Apostoloru[m] successores eadem forma salutant: sic miraculosè corpus S. Ioannis Chrysostomi, quando S. Proclus Patriarcha illud in Throno reposuerat, dicens; [Recipe thronum tuum à Pater] ex ore defuncti tunc auditæ est ad populum hæc salutatio: Pax vobis. Baron. ann. 438. num. 11. Hæc salutatio relinquitur tempore Adventus. Cærem. Episc. lib.2 c.13. Non
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recedes, where the Subdeacon, coming forward to receive the peace, carries it to the others according to the customary rite, as we said above, and at last communicates it to the Deacon. Cærem. Episc. lib.1. c.24. For in such a case the Deacon ought not to receive the peace from the Celebrant, as he does in other cases; for thus the Sacred Congregation declared on 17 June 1606 and 15 March 1608. He who bears the icon of peace, or the book of the Gospels, to be kissed, ought not at the beginning to make reverence to the person to whom he presents the peace or the book to be kissed. Cær. Episc. lib.1. c.14. On Maundy Thursday and Good Friday peace is not given, the mystery of which Amalar. de Eccles. off. lib.1. c.13. explains thus: [Likewise we abstain from the kiss of peace on those days, not because the kiss of peace is evil, where true charity is shown; but so that it may be demonstrated what injury Christ suffered from his betrayer.] Nor is it given in the Mass of Holy Saturday, because Christ had not yet announced it to his disciples. Finally it is omitted in Masses for the dead. For, as Durandus says, lib.4. c.53. [In the Mass for the dead peace is not given, because the souls of the faithful are no longer in this world, nor will they be any longer in its turmoil.] For wherever there is danger of quarrels and disputes, there the remedy of peace is required. And therefore in Masses for the dead the possessed were not excluded, nor public penitents, because peace was not given, nor was Communion offered, which was always given together with peace, so that with St. Cyprian and others, to give peace means to confer Communion, which by St. Ignatius Martyr, epist. 14. ad Ephes., is called the Peace of Christ. And in former times peace was also not given to monks, as Durandus there asserts. [Hence it is that peace is not given even among monks, because they are reckoned dead to the world.] When the Pope celebrated solemnly, the Primicerius of the singers used to kiss his right shoulder, to signify the angel announcing Christ’s Nativity to the shepherds; thus Innocent III, lib.2. de Myst. Missæ, c.10. Then two assisting deacons did the same, first kissing the altar, to signify the peace brought to earth by Christ, and therefore they first kissed the altar; thus also the assisting priest did, but at the end of Mass, before the Pontiff gave the blessing; hence the same Innocent, lib.6. c.13. shows the mystery of this act, saying: [Showing that Pontiff, who according to the law, in figure, ought to separate the right arm from the salutary or peace offerings.] In Tertullian’s time peace was given with the paten, (but we have said in the said Patena that this was forbidden by Blessed Pope Pius V), which peace, Tertullian adds, was not given to courtiers, as ambitious and envious men opposed to peace and quiet: ] Let the paten of peace be carried among the faithful, except, however, among courtiers, whom ambition does not allow to be of one mind and peaceful, lib. de orat.] Peace was given not only in Mass, but also after the public prayers of the Church. [At the end of the prayers we greet one another with a kiss. Justin. in Apolog. ad Antonin. Imp.] And therefore the aforesaid Tertullian, in the same book de orat. c.14, called this kiss of peace the seal of prayer, which was omitted during times of fasting, in these words: [Another custom has now arisen: those who are fasting, after prayer being made, withdraw the kiss of peace from the brethren, which is the sign of prayer.] Therefore to meet for the kiss used formerly to mean to pray together. This kiss of peace was given not only in public churches, but also in private houses after prayer. [You can carry peace home with you,] Tertullian had said. This pious and religious custom, however, was renewed by St. Philip Neri, lover of peace and concord; for in his constitutions he decreed that after the evening mental prayer, which the Fathers perform together, it should be sealed with peace, while the Sacristan carries around the tablet of peace to be kissed; in that confraternity the effect of this heavenly pledge shines forth marvellously and continually. In former times it was the custom of boys, when kissing their parents and other friends, to grasp their ears, the meaning of which Clement of Alexandria explains thus, Strom. 5: [We do not therefore rashly instruct boys to kiss friends by seizing them by the ears, thereby tacitly indicating that by hearing there is engendered the sense of direction.] This kiss was called in Greek, that is, olla, because they grasped the head by the ears, in the same way that a pot is taken by its handles. See the rest under Osculum. On Peace. See Irenæus. Irenarca, Labarum. FR. In ancient inscriptions, when these words Quierit, or Quiescit in pace are found, it is a sign that that burial is that of a Christian, as Gruterus says in de epitaph. Christianorum. Torrigius de Crypt. Vatic. in the second edition, p. 576, and others. PAX DOMINI SIT SEMPER VOBISCUM; the words said by the Priest before he places the particle of the Host into the Chalice. See Hostia. And with regard to the ceremony of breaking the Host. When the Pope celebrates in the Basilica of St. Mary Major, at the words Pax Domini sit semper, etc., the choir is made, in memory of that miracle, when on Easter Day, while St. Gregory was celebrating there, the Angels answered: Et cum spiritu tuo. PAX TECUM. See Deo gratias. FR. it was said after the kiss of peace. Baron. ann. 45. num. 24 and 25. It was said after the Pater noster in Mass. Ibid. PAX VOBIS, which Peter Damian calls the Episcopal salutation, for the Bishop, saluting the people in Mass for the first time, says Pax vobis in place of Dominus vobiscum; Alcuin says that Christ ordained this form for his disciples, de divin. off., therefore the Bishops, successors of the Apostles, salute with the same form: thus miraculously the body of St. John Chrysostom, when St. Proclus the Patriarch had placed it back on the throne, saying: [Receive your throne, O Father] from the mouth of the deceased there was then heard this salutation to the people: Pax vobis. Baron. ann. 438. num. 11. This salutation is omitted during the time of Advent. Cærem. Episc. lib.2 c.13. Not
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PA Non enim adhuc per Christi Nativitatem pax in terra hominibus descendit. Item in Sabbato sancto non dicitur, quia adhuc Christus non resurrectit, qui post resurrectionem his verbis Discipulos salutavit. Durand.lib.6.c.85. FR. Gloss. in can. Hoc quoque, de consecrat. diff. 1. sic inquit: {Episcopus etiam cùm primùm salutat populum, non dicit Dominus vobiscum; sed Pax vobis, quia hæc fuit prima vox Christi ad Discipulos post resurrectionem: ergo ut se ostendat Vicarium Christi, ideò sic dicit. Post verò dicit Dominus vobiscum, ut sic ostendatur esse de numero aliorum Sacerdotum.} Non est prætermittenda D. Augustini monitio, quæ apud Gratian. 2. qu.7. can.29. sic habetur {Non omnis, qui dicit: Pax vobis: quasi columba est audiendus: corvi de morte pascuntur, hoc columba non habet, imò de fructibus terræ vivit, innocens est victus ejus.} Vide similem admonitionem in dict. Episcopus, qui cani æquiparatur. PAXAMATIUM, , quamvis vocem latinam esse ait Suidas, & significat panem biscoctum; in textu tamen græco legitur {Præter duo paxamatia, quæ tribus vix denariis distrahuntur, nihil amplius unusquisque præsumit. Cassian.lib.4.c.14.} Dicitur etiam Paximatium in eodem significatu {Tantùm unum paximatium, & quinque olivas in cibo capiebat. Ruffin. lib. 3.} Item reperitur etiam in eodem sensu Paxamidium. {Fert panes Antonius, & imponit mensæ quatuor paxamidia sex unciarum, & sibi quidem unum madefecit. Pallad. in vita Pauli Simplicis.} Itaque fuit error Isidori, dum hoc vocabulum panem subcinericium significare asseruit; nam panem biscoctum ex allatis textibus significare colligitur, & apud Arabes panis biscoctus Paxmas appellatur adhuc, vox quidem certè ex Paxamatio corrupta; imò aliqui etiam græcè Paximas, & Paxamas scripsere; en exemplum prioris {Rapui unum panem paximatem, & manducavi eum occultè. Pelag. lib.4 n.25.} En secundi {Paxamas panis biscoctus, est autem vox Romana. Suidas.} Reperitur etiam Paxamadium; ita Leo Imp. in tact. c.10. {Commeatus paxamadii, aut pisti, aut alterius cujusquam expeditæ rei habeas viginti, aut triginta libras.} FR. Advertendum tamen est, quòd quando Suidas dixerat hanc vocem romanam esse, non ideò intellexerat latinam, sed græcam, sive Constantinopolitanam; nam hæc Urbs nova Roma à Constantino Magno appellata fuit, & Græciusque ad præsens se Romæos, id est, Romanos appellant; & quod hoc Suidas intellexisset, ex sequentibus ejus verbis patet; ibi enim subjunxerat, quòd pax amas à Latinis Bucellatum dicitur. PAXILLO, Palare, palis munire: {Magnus namque labor impendet in vineæ excolenda, utpotè, quæ primùm est putanda, secundò fodienda, tertio paxillanda. Petr. Blesen. ser.37.} Miror quo modo Ludovicus la Cerdatam oculatissimus in significatione barbararum vocum, absque fundamento, hoc verbum herbas noxias extirpare si- PE gnificare asseruerit, cùm notum sit cunctis Paxillum denotare palum. Vide Pedatura. PAZ, nomen hebraicum, & significat aurum purissimum: sic in Daniele, cap.10. in textu tamen græco legitur, at in Codice Vaticano habetur , quod vocabulum lapidem pretiosum, & non aurum Symmachus vertit. Communiter tamen aurum purissimum significat. {De quo dicitur: Caput ejus ut aurum paz. Paulin. epist. ad Sever.} Vide Ophir. PECCAMEN, peccatum: {Cessare autem divina miracula, vel ibi, vel aliàs, nostra enormitas peccaminum facit, qui post revelatam Christi gratiam retro sumus conversi. Odo Abb. in ferm. S. Benedict.} Idem in quodam privileg. Parisiensis Episcopi ad favorem Monasterii Sancti Dionysii legitur sic: {Decet, & præsertim eos, qui in sacris ordinibus eminere videntur, privatæ, & publicæ rei ita curam agere, ut & sua peccamina adnullare studeant.} Vide Delictum, Duplicitas, Peccatum. PECCATOR. Vide Delictor, Norax. PECCATUM. FR. Vide Peccamen. Peccati gradus quatuor. Vide Objectio. Aliquando hæc vox pro oblatione usurpatur, quæ in remissionem peccatorum fieri solent. In quo sensu Apostolus z. Corinth.cap.5. ait: {Qui non noverat peccatum, pro nobis peccatum fecit:} id est, fecit oblationem pro nostris peccatis. In quo sensu Osea, cap.4. ait: {Comedent peccata populi:} nempè, oblationes. PECTEN, instrumentum, quo caput pectitur. Antiquitùs Sacerdotes ante celebrationem Missæ nedum manus lavabant, sed etiam hoc instrumento caput poliebant. {Deinde ministretur et aquæ ad manus, & pecten ad caput. In quodam perpetuusto Cæremon. M.S. Abb. Rotaldi. PECTORALE, sic appellatur gemma illa, quæ in Pontificali celebratione ponitur pendens ante peccus Episcopi, ita ut sibulam pluvialis cooperiat, vel in fine aperturæ collaris casulæ. Significat antiquum Summi Sacerdotis rationale; ideò etiam Rationale in quodam antiquo M.S. Cæremoniali appellatur. Et in Cæremoniali Episcoporu[m] Formalium denominatur, ut dictu[m] est suo loco. Italicè etiam Female, & Fermaglio dicitur. Ideò aliquando Pectorale scabellum genuale significat: {Prior Subdiaconorum cum Subdiacono Romænæ Curiæ, cum Cappellanis Aulæ Imperialis ad pectorale dextrum ante Crucifixum argenteum laudes Imperatoris cantat. Petrus Burgensis olim Papalis Cæremoniarum Magister in suo Cæremoniali, ubi de Coronatione Imperatoris agit.} FR. sic etiam explicat Torrigius ejusdem Burgensis verba, in tract. de Crypt. Vatic. secunda impress. pag.593. & 594. Synonyma Pectoralis in priori sensu. Vide Formalium, Logium. PECTORIS percussio, quando sit facienda. Vide Benedictio. Confessio. Antiquitus fiebat ad verba Dimitte nobis Etc. Vide Confessio. Vide conceptum Blesensis in dict. Scupha. PECULATUS, FR. furtum pecuniæ publicæ, yell pit
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PA For as yet, through the Nativity of Christ, peace has not descended on earth among men. Likewise it is not said on Holy Saturday, because Christ has not yet risen, who after the Resurrection greeted the disciples with these words. Durand. lib. 6. c. 85. FR. Gloss. in can. Hoc quoque, de consecrat. diff. 1. says thus: {When the bishop first greets the people, he does not say Dominus vobiscum, but Pax vobis, because this was the first word of Christ to the disciples after the Resurrection: therefore, to show himself the Vicar of Christ, he says thus. Afterward he says Dominus vobiscum, so that it may thus be shown that he is among the number of the other priests.} Not to be omitted is the admonition of St. Augustine, which is found in Gratian, 2. qu. 7. can. 29, as follows: {Not everyone who says: Pax vobis: is to be heard as if he were a dove; crows feed on death, this the dove does not have, but rather lives on the fruits of the earth, and his food is innocent.} See a similar admonition in the said entry Episcopus, who is compared to a dog. PAXAMATIUM, though Suidas says it is a Latin word, and means twice-baked bread; yet in the Greek text it is read {Besides two paxamatia, which are sold for scarcely three denarii, each one presumes nothing more. Cassian. lib. 4. c. 14.} It is also called Paximatium in the same sense: {He took only one paximatium, and five olives for food. Ruffin. lib. 3.} Likewise there is also found in the same sense Paxamidium: {Anthony brings bread, and places on the table four paxamidia of six ounces, and for himself he soaked one. Pallad. in the life of Paul the Simple.} Therefore it was an error of Isidore when he asserted that this word meant subcinericium bread; for from the cited texts it is gathered that it means twice-baked bread, and among the Arabs twice-baked bread is still called Paxmas, certainly a word corrupted from Paxamatio; indeed some even wrote in Greek Paximas and Paxamas; here is an example of the former: {I seized one paximate loaf, and ate it secretly. Pelag. lib. 4 n. 25.} Here of the latter: {Paxamas: twice-baked bread; but it is a Roman word. Suidas.} Paxamadium is also found; thus Leo the Emperor in the Tactic. c. 10: {Have twenty or thirty pounds of provisions of paxamadii, or pisti, or any other ready item.} FR. However, note that when Suidas said that this word was Roman, he did not mean Latin, but Greek, or Constantinopolitan; for this city was called the New Rome by Constantine the Great, and to the present the Greeks call themselves Romæi, that is, Romans; and that this is what Suidas meant is clear from his following words, for there he added that pax amas is called bucellatum by the Latins. PAXILLO, to stake, to fortify with stakes: {For great labor is imposed in cultivating the vineyard, since first it must be pruned, second dug, third staked. Petr. Blesen. ser. 37.} I wonder how Ludovicus la Cerdat, most sharp-sighted in the meaning of barbarous words, without foundation, asserted that this word meant to uproot noxious herbs, since it is known to all that paxillum denotes a stake. See Pedatura. PAZ, a Hebrew name, and it means pure gold: thus in Daniel, chapter 10; however, in the Greek text it is read, but in the Vatican Codex is found , which word Symmachus translated as a precious stone, and not gold. Commonly, however, it means pure gold. {Of which it is said: His head like gold paz. Paulin. epist. ad Sever.} See Ophir. PECCAMEN, sin: {That divine miracles cease, either there or elsewhere, our excess of sins brings it about, we who, after the revealed grace of Christ, have turned back. Odo Abb. in ferm. S. Benedict.} The same is read in a certain privilege of the Bishop of Paris in favor of the Monastery of Saint Denis, thus: {It is fitting, especially for those who seem to excel in sacred orders, to take care of private and public affairs in such a way that they also strive to annul their own sins.} See Delictum, Duplicitas, Peccatum. PECCATOR. See Delictor, Norax. PECCATUM. FR. See Peccamen. The degrees of sin are four. See Objectio. Sometimes this word is used for an offering, which is customarily made for the remission of sins. In this sense the Apostle, 2 Corinthians, chapter 5, says: {He who knew not sin, for us he made sin:} that is, he made an offering for our sins. In this sense Hosea, chapter 4, says: {They shall eat the sins of the people:} namely, offerings. PECTEN, an instrument with which the head is combed. In ancient times priests, before the celebration of Mass, not only washed their hands, but also polished their head with this instrument. {Then let water be given for the hands, and a comb for the head. In a certain perpetual ceremonial MS. of Abbot Rotaldus.} PECTORALE, thus is called that gem which in the Pontifical celebration is placed hanging before the breast of the bishop, so that it covers the clasp of the cope, or at the end of the opening of the chasuble’s collar. It signifies the ancient rationale of the High Priest; therefore it is also called Rationale in a certain ancient MS. ceremonial. And in the Ceremonial of Bishops it is denominated Formalium, as has been said in its place. In Italian it is also called Female and Fermaglio. Therefore sometimes Pectorale means the genuflexory stool: {The Prior of the Subdeacons, together with the Subdeacon of the Roman Curia, and with the chaplains of the Imperial Court, sings praises of the Emperor at the right pectorale before the silver Crucifix. Peter of Burgos, once Master of Papal Ceremonies, in his Ceremonial, where he treats of the Emperor’s coronation.} FR. Torrigius likewise explains the words of the same Burgos in the treatise De Crypt. Vatic. second edition, pp. 593 and 594. Synonyms of Pectorale in the former sense. See Formalium, Logium. PECTORIS percussio, when it is to be done. See Benediction. Confession. Formerly it was done at the words Dimitte nobis etc. See Confession. See the concept of Blesensis in the said Scupha. PECULATUS, FR. theft of public money, yell pit
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P E privatæ, non ab eo factum, cujus periculo suit, 1. sacrilegii, 9 S. 1. ad, 1. Iul. pecul. Gloss. autem dicit esse furtum, quo Respub. defraudatur, in cap. ut nostrum, S. Auctore int. tit. ut Ecclesiastica beneficia, can. quid ergo 23. quæst. qu.4. & ad, 1. Iuliam pecu. 1. 1. PECULIARE, FR. Peculium: [Peculiare, quod nunc haberis, vel quod deinceps assequi potueritis, sicut vobis placitum fuerit, absque calumnia possideatis. Burcard. lib. 2. cap. 30. Item Peculiaris adjectivum in eodem significatu: [Ut hoc vitium peculiare radicitus amputetur, dentur ab Abbate omnia necessaria. In Regul. Sancti Benedicti, cap. 55. PECULIARITAS, FR. Religiosorum vitium contra paupertatis votum, quæ communiter proprietas dicitur: [Hoc autem prædicto fratri, & Coepiscopo nostro omninò dicere studet, ut peculia ritatem quatuor, aut quinque Monasterii Monachis studiosissimè compescat. D. Greg. lib. 10. epist. 22. PECULIUM, ovium, & pecudum grex. [De his, quæ Parochis in terris, vineis, mancipiis, atque peculiis quicunque fideles obtulerint, antiquorum canonum statuta serventur. Synod. Aurelian. 1. can. 17.] Et Fulbertus epist. 96. devastationes pestiferas describens, inquit: [Peculia sola remanebant in pascuis, nullo astante pastore.] Quia verò in prioribus mundi sæculis tota fortunæ facultas in pecudibus consistebat, hinc pecunia, & peculium monetæ quantitas appellata deinde fuit. FR. Peculium in significatione gregis habetur in, 1. si quis caballum, de eo, qui peculium &c. Glossa in Clement. de verb. signif. cap. 1. hæc addit: [Nota differentiam inter denarios, & pecuniam, quia denarius est, qui pro decem nummis olim computabatur; pecunia verò propriè est substantia de pecoribus proveniens: tamen hoc hodie communiter accipitur pro eodem.] Vide Pecunia. Cæterum Peculium armentum, & gregem animalium significat, 1. si quis Caballum, de eo, qui peculium &c. De differentia pecuniarum. Vide Moneta. PECULIUM profectitium, adventitium, castrense, & quasi castrense, quid sit. Vide DD. in S. 1. Inst. Per quas pers. nob. acq. PECUNIA. FR. nedum nummos, sed etiam omnia fortunæ bona significat. [Totum quidquid homines habent in terra, omnia, quorum domini sunt, pecunia dicitur. Ideò autem pecunia vocata est, quia antiqui quod habebant, in pecoribus habebant, can. totum, 1. quæst. 3.] Atque nomen pecuniæ etiam jura continet quandoque, ff. de verb. signit. 1. pecuniæ. Item & rem quamlibet, ff. de legatis, 3. 1. quisquis. Item quandoque ea tantùm, quæ consistunt in pondere, & mensura, ff. de legar. 1. 1. talis scriptura. Pretium tamen non consistit, nisi in numero tantùm, ut insti. de empr. & vend. S. item pretium. PECUSCULUM, parvum pecus. [Omnia pecuscula secum invasores abegerunt. In vita Sanctæ Columbæ. P E 443 Pecus, apud Tertullian. reperitur semel in sensu partus in utero matris extincti. [Cum hebete unto, quo rotum pecus adtrahitur violento puerperio, lib. de anim. cap. 25. PEDAGIUM, seu Pedaticum. FR. datium, & tributum, à viatoribus solvendum. [Cùm pedagia, guidagia, salinaria tibi Legatus interdixerit memoratus: Authoritate Apost. duximus declarandum, illa esse pedagia, salinaria, guidagia interdicta, quæ non apparent Imperatorum, vel Regum, vel Lateranen. Concilii largitione concessa, vel ex antiqua consuetudine, à tempore, cujus non extat memoria, introducta. De verbor. signif. cap. super.] Ubi Glossa sic exponit: [Pedagia, quæ dantur transeuntibus in locis constitutis à Principe &c. Guidagia, quæ dantur pro ducatu per terram alicujus, ut securus vadat. Salinaria, quæ dantur pro sale: omnia ista dicuntur portatoria: ] Quæ pedagia nomini à Regibus, & absolutis Principibus imponi possunt, cap. innovavimus, de censibus, & exactionibus. Ubi Glossa multas auctoritates cumulat. Et in 5. Decretal. tit. 40. cap. 25. ibi etiam Glossa. Item pedagia, & guidagia à Jure Canonico, & Civili sunt regulariter damnata, de Censibus, in sexto, cap. 4. ∴: Aliquando pedagia mercedem Judici, & Curiæ Ministris pro aliquo accessu ad locum determinatum ratione necessariæ inspectionis, debitam, intelligitur. PEDANEUS JUDEX. Vide Judex Pedaneus. PEDATURA, pedatio, cùm vites pedaminibus falciantur; talem enim sensu S. Remigii Rhemensis Episcopi verba in ejus testamento præbent, ubi sic habetur: [Delegoque Benedictæ filiæ Hilariæ Diaconiæ ancillam nomine Nocam & vitum pedaturam, quæ suæ jungitur vineæ.] Apud aliquos tamen Scriptores Ecclesiasticos legitur mendosè Pedecura. PEDECURA. Vide Pedatura. PEDIBULUM, invenitur hoc vocabulum in vita SS. Fructuosi, & Sociorum, hoc pacto: [Qui cùm sensisset pedibulum ipsorum, confestim surrexit, & prodiit foras ad eos in soleis.] Ubi Cardinalis Baronius, & Bollandus existimant significare virgam Lictoris, qua solebat portas pulsare, quando Consul ingredi volebat; sed ego magis strepitum ambulantium pedum significare puro, unde Pedibulum, quasi diceretur Pediambulum, quod ex Gregorii Turonensis verbis, lib. 3. hist. cap. 15. evidens sit, ubi sic ait: [Quibus pergentibus audiunt pedibulum equitum currentium. PEDISSEQUUS. Vide Deividius, Sequax, Sequipes, Subcistivus. PEDITO, frequentativum verbum à Pedo, as, id est, pedester iter facio. [Cursores Papæ etiam peditando debent esse ante eum. Davantria in suo M. S. Cæremoniali, ] ubi sæpè verbum hoc replicat. PEDULE. Vide Suggestum, Suppedaneum. PEDULES, lintea, calceamenta, seu quid simile ad pedes tegendos, ut supra tibialia ferre solent Orientales; nam antiqui Monachi induti cubabant, exceptis pedibus, ut ex sequentibus verbis col-
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P E private, not done by him at whose risk it was, 1. sacrilege, 9 S. 1. ad, 1. Jul. pecul. Gloss. however says that it is theft, by which the Republic is defrauded, in cap. ut nostrum, S. Auctore int. tit. ut Ecclesiastica beneficia, can. quid ergo 23. quæst. qu.4. & ad, 1. Iuliam pecu. 1. 1. PECULIARE, FR. Peculium: [Peculiare, which you now have, or which hereafter you may attain, as it shall please you, may you possess without calumny. Burcard. lib. 2. cap. 30. Likewise Peculiaris as an adjective in the same sense: [So that this particular vice may be cut out by the roots, let all necessary things be given by the Abbot. In the Rule of Saint Benedict, cap. 55. PECULARITAS, FR. The vice of religious persons against the vow of poverty, which is commonly called ownership: [But this same thing, to the aforesaid brother, and our Co-bishop, he earnestly strives to say altogether, that he may with the greatest zeal restrain peculiarity in the four or five monks of the monastery. D. Greg. lib. 10. epist. 22. PECULIUM, a flock of sheep, and of cattle. [Concerning those things, which faithful people shall have offered to the parish priests in lands, vineyards, serfs, and flocks, let the statutes of the ancient canons be observed. Synod. Aurelian. 1. can. 17.] And Fulbert in epist. 96., describing pestiferous devastations, says: [The herds alone remained in the pastures, with no shepherd standing by.] But because in the earlier ages of the world all wealth consisted in cattle, from this wealth, and peculium, the quantity of coin was afterward called. FR. Peculium in the sense of a flock is found in, 1. si quis caballum, de eo, qui peculium &c. The Gloss on the Clementines, de verb. signif. cap. 1. adds this: [Note the difference between denarii and wealth, because a denarius is what was formerly reckoned as ten nummi; but wealth properly is substance arising from cattle: nevertheless today this is commonly taken for the same thing.] See Pecunia. Moreover, Peculium signifies a herd, and a flock of animals, 1. si quis Caballum, de eo, qui peculium &c. On the difference of monies. See Moneta. PECULIUM profectitium, adventitium, castrense, and quasi castrense, what it is. See the doctors in S. 1. Inst. Per quas pers. nob. acq. PECUNIA. FR. means not only coins, but also all goods of fortune. [Whatever men have on earth, everything of which they are owners, is called pecunia. For this reason it was called pecunia, because the ancients had what they had in cattle, can. totum, 1. quæst. 3.] And the name pecunia also sometimes includes rights, ff. de verb. signit. 1. pecuniæ. Likewise also any thing whatever, ff. de legatis, 3. 1. quisquis. Likewise sometimes only those things which consist in weight and measure, ff. de legar. 1. 1. talis scriptura. Price however consists only in number, as insti. de empr. & vend. S. item pretium. PECUSCULUM, a small animal. [All the little cattle the invaders drove away with them. In the life of Saint Columba. P E 443 Pecus is found once in Tertullian in the sense of a stillborn child in the mother’s womb. [With the blunt tool, by which the whole body is dragged by violent childbirth, lib. de anim. cap. 25. PEDAGIUM, or Pedaticum. FR. a tax and tribute, to be paid by travelers. [When the Legate has forbidden to you the said tolls, guidages, and salt dues: by Apostolic authority we have deemed it necessary to declare that those tolls, salt dues, and guidages are forbidden which do not appear to have been granted by the liberality of Emperors, or of Kings, or of the Lateran Council, or introduced from ancient custom, from a time of which there is no memory. De verbor. signif. cap. super.] Where the Gloss explains thus: [Pedagia, which are given to those passing through places established by the Prince, &c. Guidagia, which are given for escort through another’s land, so that one may go safely. Salinaria, which are given for salt: all these are called portatoria.] Such tolls may be imposed by Kings and absolute Princes, cap. innovavimus, de censibus, & exactionibus. Where the Gloss accumulates many authorities. And in the 5th Decretals, title 40, cap. 25, there also the Gloss. Likewise tolls and guidages are by Canon and Civil Law regularly condemned, de Censibus, in the sixth, cap. 4. ∴: Sometimes a pedage is understood as the fee owed to a judge and the officers of the court for some approach to a determined place on account of necessary inspection. PEDANEUS JUDEX. See Judex Pedaneus. PEDATURA, pedatio, when vines are propped with poles; for such is the meaning shown by the words of St. Remigius, Bishop of Rheims, in his testament, where it is thus written: [I also bequeath to the blessed daughter of the deacon Hilarius, a maid named Noca, and a vine pedatura, which is joined to her own vineyard.] Among some ecclesiastical writers, however, it is read corruptly as Pedecura. PEDECURA. See Pedatura. PEDIBULUM, this word is found in the life of Saints Fructuosus and his companions, in this form: [When he had heard their pedibulum, he immediately rose up, and went out to them in sandals.] Where Cardinal Baronius and Bollandus think it means the rod of a lictor, with which it was customary to knock on doors when a consul wished to enter; but I think it more likely to mean the sound of feet walking, whence Pedibulum, as if one were to say Pediambulum, which is clear from the words of Gregory of Tours, lib. 3. hist. cap. 15, where he says thus: [As they were going they hear the pedibulum of riders running. PEDISSEQUUS. See Deividius, Sequax, Sequipes, Subcistivus. PEDITO, a frequentative verb from Pedo, as, that is, I travel on foot. [The Pope’s runners must also be before him on foot. Davantria in his M. S. Ceremonial, ] where he often repeats this verb. PEDULE. See Suggestum, Suppedaneum. PEDULES, linen cloths, footwear, or something similar for covering the feet, as Orientals are accustomed to wear leggings above; for the ancient monks used to sleep clothed, except for the feet, as from the following words
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PE colligitur. [Ut de caligis pedules abscinderentur, quatenus præter pedes totus Monachus jacerer vestitus. Dolebat enim nonnullos in religioso habitu ad sanctitatis incuriam tibiis dormire nudatis.] Hodiet tamen à Dominicanis observantibus hæc regula observatur, & propriè tibiale breve, quod pedé tantùm munit, significat. De quo Davantria in suo Cæremontiali M.S. de domesticis Papæ indumentis scribens, sic ait: [Et habere debet caligas de panno rubeo sine pedulibus, & cum staphilibus. [FR. de hoc vocabulo mentionem facit Ulpianus, lib.34. tit.2. l.25. PEJERARIUM, sic locus ille infamis, in quo gloriosi Martyres ad danda Idolis thura, & pejerandum ab Idololatris cogebantur, de qua actione diximus in dict. Cæremontior, Facio, & infrà in dict. Prolito, & Thurifio dicemus. [Et cæterorum Martyrum, quorum nomina subjicio, Bassi in pejerario, Mappalici in quæstione, Fortuionis in carcere, Cyprian. ep.22.] In aliquibus tamen Codicibus mendosè Pererarium, & in Codice Vaticano Imperarium legitur, quas ditiones Pamelius Commentator se non intelligere fatetur. PELAGIANI. FR. Hæretici à Pelagio Monacho ita appellati, qui divinæ gratiæ liberum arbitrium anteponens, nostram tantùm voluntatem ad exequenda divina præcepta sufficere asserebat, 24. quæst.3. can.39. & dist.4. can. si ex bono in malum. PELAMIDES, pisces, unde dicti. Vide Esox. PELLAX, expulsor, ex verbo Pellæ derivatum. [Nec factione pellici inimicorum suorum (id est porcorum) requirere possessem. S. Chrysologus, serm.17.] ubi de Christo Dæmonum expulsore, & de Dæmonibus in sues introire cupientibus loquitur. PELLEX. FR. meretrix. [Pellex autem quasi παλλαξ, id est, quasi παλλανίς, ut pleraque alia, ita hoc quoque vocabulum de græco flexum est. Gell. lib.4. cap. 3.] Sed potiùs à dictione græca πίλλη, nempe, mulcta; nam ut ait Valla, lib.6. Elegant. Pellax à blandiendo dicitur, quod idem est ac mulcens, quamquam ipse Latinum nomen à verbo pellico derivari putet; sed etiam hoc verbum dici potest à græco πίλλη etymon trahere. Itaque Junii Lexicon differentiam facit inter pallacam, & pellicem; nam pallaca est, quæ cum coelibe fornicatur; pellex verò, quæ cum uxorato, in dict. παλλανίς. Divus autem August. in epist.2. Petri, inquit, quòd Pellices dicantur meretrices à pollutione, vel pellis formositate, qua incautos alliciunt, & decipiunt; in qua tamen epist. Petrus de adulteris hominibus loqui videretur, & translativè de pseudo prophetis, dum inquit: [Sectas non metuunt introducere, blasphemantes &c. oculos habentes plenos adulterii, & incessabilis delicti, pellicientes animas instabiles &c. Superbia enim vanitatis loquentes, pelliciunt in desideriis carnis luxuriæ eos, qui paululùm effugiunt, qui in errore conversantur: libertatem illis promitten- PE tes, cùm ipsi servi sint corruptionis, 2. Petr.cap.2. PELLICATUS. FR. Actus, quem pellex exercet. [Sororem uxoris tuæ in pellicatum illius non accipies, nec revelabis turpitudinem ejus adhuc illa id est, uxore, vivente.] Levit.18.18. PELLICIUS, mundus, atque corpus à Petro Blesensi intelligitur. Serm.26. [Nunc scio verè, quia misit Dominus Angelum suum, & eripuit me de manu Herodis, id est, pellicii, id est, corporis,] & inferiùs: [Pellicius enim à pelle dicitur,] & sub hoc vocabulo mundum etiam intellexerat: [Nunc scio verè, quia eripuit me de manu pellicii, id est, Mundi. Ibidem. PELLICULA, corrigia calceamentorum pellicea: [Pellicula, caligæ, & cingulum, & si quid aliud perierit, qui perdiderit increpabitur, in Regul. S. Pachomii reg.120. PELLITI SATELLITES. FR. Ita Gothi protectores corporis regii à Sidonio, lib.1. ep.2. vocantur, quod pellicus induerentur. Vide Savarum. Ibid. PELTA. FR. πελλατει, parvum scutum. [Fecit quoque Rex Salomon ducenta scuta de auro purissimo, sexcentos auri siclos dedit in laminas scuti unius, & trecentas peltas ex auro probato: trecentæ minæ auri unam peltam vestiebant; posuitque eas Rex in domo saltus Libani, 3. Reg. c. 10. Deditque Jojada Sacerdos Centurionibus lâceas, clypeosque, & peltas Regis David, quas consecraverat in domo Domini, 2. Paralip. c.23. 9] Fortasse ita denominatum fuerat hoc secutum ex oppido Peltarum in Phrygia, à quo contiguus campus Peltinus appellatus erat. Strabo, lib.12. cap.13. Undè amazonidæ peltæ dicebantur hæc scuta. At Plinius, lib.12.cap.5. inquit amazonicas peltas ad formam foliorum fici Indici fuisse: Virgilius verò 1. Æneid. lunatas vocat: Ducit amazonidum lunatis agmina peltis Penthesilea furens. Et 11. Æneid. seu cum se Martia curru Penthesilea refert, magnoque ululante tumultu, Foeminea exultant lunatis agmina peltis. Erant insuper æratæ. Idem. 7. Æneid. Æratæque inicant peltæ. Atque amazonicas etiam Nonius, & Sveton. in Nerone Claud. cap.44. appellant, qui de eodem sic ait: [In præparanda expeditione primam curam habuit deligendi vehicula, portandis scenicis organis, concubinasque, quas secum educereret, tondendi ad virilem modum, & securibus, peltisque amazonicis instruendi.] Causa verò introductionis hujus generis scutorum à Diodoro Siculo, lib.15. Biblioth. ita affertur: [Mos fuerat Græcis hactenus prolixa gestare scuta; sed cùm hæc propter gravitatem ad motum impeditiora forent, scuta abstulit Iphicrates Atheniensis, & peltas modicè conformatas substituit, duo præcipuè hac innovatione spectans, tum ut corpus satis tegeretur, tum ut levitate agiliora ad usum essent. Commoditas hæc experimentis statim
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PE is collected. [So that the foot-straps of the stockings should be cut off, so that apart from the feet the whole monk might lie clothed. For he was pained that some in the religious habit, through carelessness concerning holiness, slept with bare shins.] Yet today, among observing Dominicans, this rule is observed, and properly it signifies a short stocking, which covers only the foot. Of this Davantria, writing in his MS. Ceremonial on the domestic garments of the Pope, says thus: [And he must have stockings of red cloth without foot-straps, and with buckles. [FR. Ulpian mentions this word, lib. 34, tit. 2, l. 25. PEJERARIUM, thus the infamous place in which glorious Martyrs were compelled by idolaters to offer incense to the idols and to perjure themselves, of which action we spoke in the word Cæremontior, Facio, and below we shall speak in the words Prolito and Thurifio. [And of other Martyrs, whose names I add below: Bassus in the pejerarium, Mappalicus in the examination, Fortuio in prison, Cyprian, ep. 22.] Yet in some codices it is mistakenly read Pererarium, and in the Vatican Codex Imperarium, names which Pamelius the commentator confesses he does not understand. PELAGIANI. FR. Heretics so called from Pelagius the Monk, who, preferring free will to divine grace, asserted that our own will alone is sufficient for carrying out divine precepts, 24, q. 3, can. 39, and dist. 4, can. si ex bono in malum. PELAMIDES, fish, from which they are named. See Esox. PELLAX, expeller, derived from the verb Pellæ. [Nor could I seek the enticement of the enemy of his own faction (that is, of pigs). S. Chrysologus, sermon 17.] Where he speaks of Christ, the expeller of demons, and of demons wishing to enter into swine. PELLEX. FR. a prostitute. [Pellex, however, as though from παλλαξ, that is, as though from παλλανίς, for like many other words, this word too has been bent from Greek. Gell. lib. 4, cap. 3.] But rather from the Greek word πίλλη, namely, a softening or caress; for as Valla says, lib. 6. Elegant. Pellax is said from caressing, which is the same as soothing, although he himself thinks the Latin name derived from the verb pellico; but even this verb can be said to draw its etymology from the Greek πίλλη. Therefore Junius’s Lexicon makes a distinction between pallaca and pellex; for pallaca is one who fornicates with an unmarried man, but pellex, with a married man, under the word παλλανίς. And Saint Augustine, in the epistle of Peter, says that prostitutes are called Pellices from pollution, or from the beauty of the skin, by which they entice and deceive the unwary; yet in that epistle Peter seems to be speaking of adulterous men, and figuratively of false prophets, when he says: [They do not fear to introduce sects, blaspheming etc., having eyes full of adultery and of ceaseless sin, enticing unstable souls etc. For speaking words of vanity, they entice through the desires of the flesh and luxury those who have just barely escaped, who are living in error: promising them lib- erty, while they themselves are slaves of corruption, 2 Pet. cap. 2. PELLICATUS. FR. The act which a pellex performs. [You shall not take your wife’s sister in her pellicatum, nor uncover her shame while she is still living, that is, the wife.] Levit. 18.18. PELLICIUS, the world, and the body, is understood by Peter of Blois. Serm. 26. [Now I know truly that the Lord sent his angel and delivered me from the hand of Herod, that is, from the pellicius, that is, from the body.] And below: [For pellicius is called from pellis, the skin.] And under this word he had also understood the world: [Now I know truly that he has delivered me from the hand of pellicius, that is, of the world.] Ibidem. PELLICULA, a leather strap of footwear: [Pellicula, the stocking, and the belt, and whatever else is lost, whoever has lost it shall be rebuked, in the Rule of St. Pachomius, reg. 120. PELLITI SATELLITES. FR. Thus the Goths, the protectors of the royal body, are called by Sidonius, lib. 1, ep. 2, because they were clad in pellicus. See Savarus. Ibid. PELTA. FR. πελλατει, a small shield. [King Solomon also made two hundred shields of the purest gold; he gave six hundred shekels of gold for plates for one shield, and three hundred peltae of refined gold; three hundred talents of gold covered one pelta, and the king placed them in the House of the Forest of Lebanon, 3 Kings c. 10. And Jehoiada the priest gave to the centurions lâceas, shields, and the peltae of King David, which he had consecrated in the house of the Lord, 2 Paralip. c. 23. 9] Perhaps this shield had been so named from the town of Peltæ in Phrygia, from which the neighboring plain had been called Peltinus. Strabo, lib. 12, cap. 13. Hence these shields were called Amazonian peltae. But Pliny, lib. 12, cap. 5, says that the Amazonian peltae were in the shape of Indian fig leaves: Virgil, however, in the first Æneid calls them crescent-shaped: Ducit amazonidum lunatis agmina peltis Penthesilea furens. And in the 11th Æneid: seu cum se Martia curru Penthesilea refert, magnoque ululante tumultu, Foeminea exultant lunatis agmina peltis. They were moreover bronze. The same, 7 Æneid: Æratæque inicant peltæ. And Nonius, and Suetonius in Nero Claud. cap. 44, also call them Amazonian, who says of the same emperor: [In preparing the expedition he had first care to choose vehicles for carrying the scenic instruments, and to shave the concubines whom he was taking with him in male fashion, and to equip them with axes and Amazonian peltae.] But the reason for the introduction of this kind of shield is given by Diodorus Siculus, lib. 15. Biblioth., thus: [It had been the Greek custom up to that time to bear long shields; but since these, because of their weight, were more cumbersome in movement, Iphicrates the Athenian removed the shields and substituted moderately shaped peltae, with this innovation aiming chiefly at two things: both that the body might be sufficiently covered, and that, by their lightness, they might be more agile for use. This convenience immediately by experiment
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P E statim probata, effecit, ut qui à scutis pridem he- plitæ dicti fuerant, tum à peltis peltati nuncupa- rentur. Quod scutum Cetra. etiam dicebatur, ejusque scutiferus Cetratus. [Nocte cetratos, quos peltaftas vocant, loco opportuno inter bi- na castra in insidiis abdiderat. Liv. lib. 1. bell. Macedon.] & idem, lib. 1. bell. Pun. [Hispani sine ulla mole in utres vestimentis conjectis ipsis Ce- tris superpositis incumbentes, flumen transna- tavere. [Et Virg. Æneid. 7. Lævas cetra tegit, falcati cominus enses. Alii tamen hunc Virgilii locum Certa le- gunt. PELTASTA, & Peltatus. Vide Pelta. PENDENS, Baldachinum. Cæremonial. Epi- scop. Ejus Synonyma. Vide Baldachi- num. PENDERE SENTENTIAM, quam Tertullianicam phrasim se non intelligere fatetur Pamelius, ex eo quia novum sibi videtur, tale verbum cum accusativo conjungi; sed noster oculatissimus Latinius Pendere pro solvere intelligi demon- strat. Verba autem Tertulliani de resurr. Car- nis, c. 17. talia sunt: [Et ideò in quæ de suo suffi- cit, eorum interim sententiam pendit.] FR. Sed propriè pendere sententiam, sustinere condem- nationem significat. [Indignantur mariti, si au- diant adulteros viros pendere similes adulteris foeminis poenas, can. indignantur, 23. quæst. 6.] Ubi Glossa sic exponit: [Pendere, id est, sustine- re, à Pendo, pendis. PENSILIS JACTATIO. Vide Oscillum. PENSIO. Vide Angaria, Eurdatio, Calcaria, Firma. PENSIONARIUS. Vide Firmarius. PENTACONTARCUS, , id est, Præ- fectus quinquaginta militum. [Et post hæc constituit Judas Duces populi, Tribunos, & Centuriones, & Pentacontarchos, & Decurio- nes, 1. Macab. c. 2. PENTAGLOTTUS, quasi quinquilinguis dici po- test, græcè . Ita dictus Sanctus Epi- phanius, Salaminæ in Cypro Episcopus, vir eru- ditione, sanctitate, & ob quinque linguarum, Græcæ videlicet, Hebraicæ, Latinæ, Syriacæ, & Ægyptiacæ peritiam à S. Hieronymo commen- datus, & Pentaglottus vulgò nuncupatus, à Græ- ca dictione , quinque, & , Atticè , lingua, sermo, interpretatio. PENTALORIS. Vide Triloris. PENTATEUCHUM, , id est quinque Sac. Scripturæ Libri Mosaici, qui sunt Genesis, Exodus, Leviticus, Numeri, & Deuteronomium. Quod volumen omnibus aliis antiquius credi- tur; nam, ut Joseph Hebræus refert, licèt inveni- rentur characteres tempore Moysis, non tamen libri reperiebantur, nec ulla lex scripta. FR. Et hi sunt quinque libri Moysis, quos propriè Thorà hebraicè, id est, legem appellat D. Hieronymus in prol. galeato; eodemque modo ab Arabibus appellantur, atque his tantùm quinque libris credebant Esseni. Vide Esseni. P E 445 PENTECOSTALIS. FR. Adjectivum ad Penteco- sten pertinens. [Circa processionem Pen- tecostalem. In Decretal. de præsumpt. cap. 15.] De Processione Rogationum loquitur, quæ ante Pentecosten sit. PENTECOSTARIUM, , sic appellatur à Græcis liber, in quo preces pro tempore Paschali continentur. PENTECOSTES, , id est, Quinquagesi- ma, quia hoc solemnissimum Pascha post quin- quaginta dies à Pascha azymorum celebratur, in qua Hebræi traditionem legis à Deo Moysi fa- ctam solemniter commemorabant. FR. Glossa in, cap. unico Clementin. de reliq. & vener. Sanct. S. Pentecostes, hæc habet: [Pentecostes sic di- citur à pente, quod est quinque (facit de decimis cap. 1. in fin. & quod ibi notatur,) & coste, de- cem, quia quinquies decem dies sunt inter festum Resurrectionis, & Pentecostes, computato utro- que festo, & quidam declinant Pentecoste, pente- costes, alii verò hoc Pentecostes indeclinabile] ::: Hoc Pentecostes Pascha appellatur etiam Quinquagesima, Festum hebdomadum, Festum Mes- sis, Festum Primitiarum. Et penes Hebræos in- cipiebant prædicti dies quinquaginta à secunda die azymorum numerari, in quo die spicas mete- bant, ut Domino offerrent. In eo verò anno, quo Redemptor noster mortem subierat, dies secun- da azymorum in Sabbato acciderat, in qua die cùm prohibitum sit Hebræis omne servile opus, ideò in alterum diem, nempè, Dominicum Resur- rectionis obtulerunt manipulum spicaru[m] Hebræi, quod non sine Providentiæ divinæ mysterio occur- rerat; nam manipulus ille, in altum elevatus (juxta eorum ritum) Christi resurrectionis symbolum fuit: itaque eo anno cùm ab Hebræis principium eorum quinquagesimæ numerari inciperet à Do- minica; sic etiam eorum Pentecostes in Dominica concludebatur, eo prorsùs die, quo supra sacrum Apostolorum Collegium Spiritus Sanctus descen- derat. Hoc enim pacto dubium à multis agitatum solvitur, quomodo, nimirum, eo anno in die Do- minica hebraicum Pentecostes occurrerat, apud Bellarm. lib. 3. de cultu Sanctorum, c. 3. Meliùs ta- men prædictum dubium, si rabbinicam observa- tionem admitteremus, resolveretur, qua observa- tione cavetur in eorum Calendario, ne ayzmoru[m] pascha in die Lunæ, Mercurii, ac Veneris ob se- quentes rationes incidat. Non enim de die Lu- næ, aut Mercurii celebrant prædictum Pascha, ne scilicet dies Chepur in Veneris, aut Dominicæ diebus cadat: Chepur siquidem remissionem si- gnificat, quod in septimo mense celebratur, in quo die coquere, aut cibos præparare nequeunt, & jejunare debent à primis vesperis Chepur, usque ad sequentes festivas vesperas, cùm apud eos ma- ximus culparum veniæ destinatus dies sit: itaque si in Lunæ, vel Mercurii diebus Pascha celebra- retur, caderet Chepur in veneris, vel Dominicæ diebus, & sequeretur, quòd per biduum abstine- re debuissent à cibis, dùm in Sabbato, vel an- tecedenter ad Chepur, si caderet in Dominica, vel
Transcription: Translated (English)
P E having been immediately approved, brought it about that those who had long before been called from shields heplitae, were then named from peltae, peltati. The shield was also called Cetra, and its shield-bearer Cetratus. [By night he had hidden the cetrati, whom they call peltastae, in an advantageous place between the two camps, in ambush. Livy, book 1 of the Macedonian war.] & the same author, book 1 of the Punic war: [The Spaniards, without any burden, having thrown their garments into skins and laid their shields on top of them, swam across the river.] [And Virgil, Aeneid 7: On the left the cetra covers, and close at hand the curved swords. Others, however, read this passage of Virgil as Certa. PELTASTA, & Peltatus. See Pelta. PENDENS, a canopy. Ceremonial of Bishops. Its synonyms. See Baldachinum. PENDERE SENTENTIAM, which Tertullianic phrase Pamelius confesses that he does not understand, because it seems strange to him that such a verb should be joined with an accusative; but our very sharp-sighted Latinius shows that Pendere is to be understood as meaning to pay or discharge. But the words of Tertullian, on the resurrection of the flesh, ch. 17, are these: [And therefore, in what suffices of his own, meanwhile he weighs their sentence.] FR. But properly, pendere sententiam means to undergo condemnation. [Husbands are indignant if they hear that adulterous men are paying penalties similar to adulterous women, canon Indignantur, 23, q. 6.] Where the Gloss explains thus: [Pendere, that is, to bear, from pendo, pendis. PENSILIS JACTATIO. See Oscillum. PENSIO. See Angaria, Eurdatio, Calcaria, Firma. PENSIONARIUS. See Firmarius. PENTACONTARCUS, that is, commander of fifty soldiers. [And after this Judas appointed leaders of the people, tribunes, centurions, pentacontarchs, and decurions, 1 Maccabees ch. 2. PENTAGLOTTUS, one might say, as it were, “five-tongued,” in Greek. Thus was Saint Epiphanius, Bishop of Salamis in Cyprus, called, a man commended by Saint Jerome for learning, holiness, and knowledge of five languages, namely Greek, Hebrew, Latin, Syriac, and Egyptian, and commonly named Pentaglottus, from the Greek term, five, and, in Attic usage, language, speech, interpretation. PENTALORIS. See Triloris. PENTATEUCHUM, that is, the five books of Sacred Scripture of Moses, which are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This volume is believed to be older than all others; for, as the Hebrew Joseph relates, although characters were found in the time of Moses, nevertheless no books were found, nor any written law. FR. And these are the five books of Moses, which St. Jerome in the helmeted prologue properly calls Torah in Hebrew, that is, the law; and in the same way they are called by the Arabs, and the Essenes believed in only these five books. See Esseni. P E 445 PENTECOSTALIS. FR. An adjective pertaining to Pentecost. [Concerning the Pentecostal procession. In the Decretals, de praesumpt. ch. 15.] It speaks of the Procession of the Rogations, which occurs before Pentecost. PENTECOSTARIUM, thus is called by the Greeks the book in which prayers for the Paschal season are contained. PENTECOSTES, that is, the Fiftieth Day, because this most solemn Pascha is celebrated fifty days after the Pascha of unleavened bread, on which the Hebrews solemnly commemorated the tradition of the law given by God to Moses. FR. The Gloss in the single chapter of the Clementines, de reliq. & vener. sanct., on St. Pentecostes, has this: [Pentecostes is so called from pente, which means five (it follows from tithe, ch. 1, at the end, and what is noted there), and coste, ten, because there are five times ten days between the feast of the Resurrection and Pentecost, counting both feasts; and some decline Pentecoste, pentecostes, but others make this Pentecostes indeclinable.]::: This Pentecost is also called Pascha, the Fiftieth Day, the Feast of Weeks, the Feast of Harvest, the Feast of Firstfruits. And among the Hebrews the aforesaid fifty days began to be counted from the second day of unleavened bread, on which day they reaped the ears, to offer them to the Lord. But in that year in which our Redeemer had undergone death, the second day of unleavened bread fell on the Sabbath, on which day, since every servile work is forbidden to the Hebrews, they therefore offered the sheaf of ears on the next day, namely the Lord’s Day of the Resurrection, which happened not without the mystery of divine Providence; for that sheaf, lifted up high (according to their rite), was a symbol of Christ’s resurrection. And so in that year, since the beginning of their fiftieth day began to be counted by the Hebrews from Sunday, thus also their Pentecost was concluded on a Sunday, on that very day on which the Holy Spirit had descended upon the sacred College of the Apostles. For in this way the doubt raised by many is resolved, namely how, in that year, the Hebrew Pentecost had occurred on the Lord’s Day, according to Bellarmine, book 3, de cultu Sanctorum, ch. 3. Yet the aforesaid doubt would be resolved better if we admitted the rabbinic observance, by which it is provided in their Calendar that the Pascha of unleavened bread should not fall on Monday, Wednesday, or Friday for the following reasons. For they do not celebrate the aforesaid Pascha on Monday or Wednesday, lest the day of Chepur fall on Friday or Sunday: for Chepur signifies remission, which is celebrated in the seventh month, on which day they can neither cook nor prepare food, and they must fast from the first evening of Chepur until the following festive evening, since among them it is the greatest day appointed for the pardon of offenses; therefore if Pascha were celebrated on Monday or Wednesday, Chepur would fall on Friday or Sunday, and it would follow that they would have had to abstain from food for two days, while on the Sabbath, or beforehand to Chepur, if it fell on Sunday, or
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PE vel subsequenter si idem in die veniret, cibos præparare, aut coquere nequirent. Subterfugiumt ulteriùs Pascha in die veneris, ne cadens postmodum in Sabbato primus scenopegiarum dies prætermittere tenerentur ramos ex arboribus cædere, cùm sit opus servile, & in Sabbato prohibitum; nam ex c. 23. Levitici in prima die scenopegiæ præscribitur eis talis ramorum cæfura, ut dictum est in d. Hosanna. In anno igitur, in quo passus est Christus, juxta lunarem computum hebraicum, Pascha venerat in die veneris, quemadmodum idem Redemptor observaverat, qui rabbinicas traditiones minimè curans, agnum comederat in die Iovis ad vesperas Paschæ sequentis diei; sed secundùm rabbinicam observationem incedentes Hebræi pascha in die Sabbati celebrarunt, ne illud ex adductis observationibus in diem veneris incideret, & ideò comestio agni hebraica ad cænam veneris facta fuit, in quo die, ut Io. Evangelista c. 18. vers. 8. benè notavit: id est, in die veneris, quando, nempè, Christus patiebatur, quia in illis vesperis manducaturi erant agnui paschale; ideoque subdit: Idemq; manifestavit idem Evangelista, quòd tale parasceve pascha non erat juxta Mosaicam institutionem, & Apostolicam observationem, nam Christus cum Apostolis pridie, quàm pateretur, id est, in Iovis die ad cænam comestionem agni celebraverat, illa autem posticipata celebratio Hebræorum rabbinica fuerat, & ideò in c. sequenti subdit: id est, ut non sine mysterio addit, Et cum eadem reflexione alibi, Iudæi quoniam parasceve erat; ad demonstrandum, quòd talis paschæ præparatio secundùm calculum Iudæorum illius temporis fiebat; non verò juxta lunarem computum à Christo Domino observatum. Quod ex Talmud comprobatur, in quo, ubi de Christi morte agitur, illam in die paschæ antecedenti accidisse legitur. Quæ traditio si pro vera habeatur, dicendum necesse est, quòd manipulus spicarum in die Dominico tunc oblatus fuisset, cùm pascha in die Sabbati celebrata esset. Quæ responso magis consona videtur: non enim pro divina oblatione prohibitum erat spicas colligere, messemque exercere in die Sabbati, cùm in ordine ad sacrificandum permissum quidem sit servile opus in eodem Sabbato, sicut & pro sacrificio mactare victimas licitum erat; prima igitur opinio absque supposiri fundamento infuscira remanet. In eodem autem die, in quo penès Hebræos propter festum Pentecostes recens frumentum Domino offerebatur, sub eadem frumenti specie Corpus Christi D. Petrus sacrificavit; primam enim Missam in hac die intra Coenaculum Sion celebraverat. Pamel. tom. 1. Liturg. Eccles. Lat. Antiquitus quando in hac die tempore Missæ canebatur sequentia Veni sancte Spiritus etc. resonabant etiam tubæ, ad denotandum repentinum sonitum ab Apostolis congregatis au- PE ditum, quando in hac die Spiritus Sanctus super singulos eorum descenderat. Item ob eumdem significatum ex Ecclesiæ tecto ignitas flammas projiciebant, aut rosas spargebant. Durand. lib. 6. c. 107. quod Messanæ adhuc durat. Item per nomen Pentecostes totum tempus præcurrens inter Resurrectionis Pascha usque ad Pentecostes olim intelligebatur, huncque sensum habent verba illa in can. 43. Concilii Eliberitani contenta, ubi dicitur: Pravam institutionem emendari placuit juxta auctoritatem Scripturarum, ut cuncti diem Pentecostes post Pascha celebremus non Quadragesimam, sed Quinquagesimam: nam per totum hoc temporis tractum solemnes dies celebrabantur; ideò Tertullianus dixerat festivitates Pentecostes Christianorum in numero Gentilium solemnitates excedere, dum ait: In quibus tamen diebus opera servilia à Christianis exercebantur; quamvis opera spiritualia magis frequenta rentur: & ideò ad instar Hebræorum hi dies etiam Dies remissionis dicebantur, ac stantes fideles orationes fundebant. In quo tamen temporis cursu Maronitæ in signum lætitiæ carnem comedunt: Græci verò per totam Paschæ octavam tantùm id faciunt. FR. Dicebatur Pentecostes tempus hoc festum immediatè præcedens, sicut tempus immediatum ante Pascha, Paschæ dicebatur, ut in d. Pascha dictum est. Item dicebatur Quadragesima. Vide Quadragesima. PENTECOSTES MEDIA. FR. Feria quarta infra octavam Pentecostes ita appellata, sicut Pascha medium, de quo dictum est in d. Pascha medium. Qui loquendi modus reperitur in epist. S. Maximi Martyris in Collectan. Anastasi à Sirmondo edita in 8. ubi pag. 139. sic habetur: Media Pentecostes heri, quod fuit octava decima mensis dies, qua solemnitas agebatur sancta mediæ Pentecostes. PENTECTES, . FR. ita appellata fuit Synodus, quæ à Latinis Quinifexta dicitur; quemadmodum græca vox sonat, quia hæc Synodus fuerat quinti, & sexti Constantinopolitani Concilii supplementum, in quibus canones minimè constituti sunt; sed in dicto supplemento in Trullo de anno 707. celebrato, de quo dictum est in dict. Agnus Dei. Aliàs Pentheete, , dicitur. PENTEPITROPUS, , erat unus ex quinque procuratoribus, qui simul Collegium formabant: Conjux quoque alterius cujusdam Pentepitropi nomine Cosmia. In vita S. Auxentii Archimandritæ 14. Februar. PENTICA. FR. Romæ S. Martini in Pentica Ecclesia ita appellata, aliàs in Portica. Torrigius de Crypt. Vatican. edit. 2. pag. 561. PENTIFARIE, divisim in quinque partes. Per idem tempus defuncto dicto Lothario, pensariè regnum Francorum divisum est. Chron. Casin. lib. 1. cap. 19. PENTILORIS. Vide Triloris. PENU-
Transcription: Translated (English)
so that later, if the same thing came on the day, they would be unable to prepare or cook food. An escape furthermore, if Passover fell on Friday, lest afterward, falling on the Sabbath, they should be obliged to omit the first day of the Feast of Booths, they were to cut branches from trees, since this is a servile work and is forbidden on the Sabbath; for from Lev. 23, on the first day of the Feast of Booths, such a cutting of branches is prescribed for them, as was said in the said Hosanna. Therefore, in the year in which Christ suffered, according to the Hebrew lunar reckoning, Passover had come on Friday, just as the same Redeemer had observed, who, paying no attention at all to rabbinic traditions, had eaten the lamb on Thursday evening for the following day’s Passover; but according to the rabbinic observance the Hebrews, proceeding, celebrated Passover on the Sabbath day, lest it, from the aforesaid observances, fall on Friday, and therefore the eating of the Hebrew lamb was made at Friday evening, on which day, as the Evangelist John rightly noted in ch. 18, verse 8: that is, on Friday, when, namely, Christ was suffering, because on those evenings they were to eat the paschal lamb; and therefore he adds: The same thing was made manifest by the same Evangelist, that such a Passover on the day of preparation was not according to the Mosaic institution, and the apostolic observance, for Christ with the Apostles had, the day before He suffered, that is, on Thursday, celebrated the eating of the lamb at supper; but that later-postponed celebration was rabbinic among the Hebrews, and therefore in the following chapter he adds: that is, as he not without mystery adds, And with the same reflection elsewhere, The Jews, because it was the day of preparation; to show that such preparation for the Passover was made according to the reckoning of the Jews of that time; but not according to the lunar computation observed by Christ the Lord. This is confirmed from the Talmud, in which, when the death of Christ is discussed, it is read that it happened on the day before Passover. If this tradition is to be taken as true, it must necessarily be said that the sheaf of ears of grain would then have been offered on the Lord’s Day, since Passover was celebrated on the Sabbath. This seems more in keeping with the answer: for it was not forbidden, for the sake of a divine offering, to gather ears and perform harvest work on the Sabbath, since, in order to sacrifice, a servile work is indeed permitted on that Sabbath, just as it was also lawful to slaughter victims for sacrifice; therefore the first opinion remains darkened, without a valid foundation for supposition. On that same day, however, on which among the Hebrews, because of the feast of Pentecost, the newly gathered grain was offered to the Lord, under the same species of grain the Body of Christ was sacrificed by St. Peter; for he had celebrated the first Mass on that day within the Upper Room of Zion. Pamel. tom. 1. Liturg. Eccles. Lat. In ancient times, when on this day, during Mass, the sequence Veni sancte Spiritus etc. was sung, trumpets also sounded, to signify the sudden sound heard by the Apostles gathered together, when on this day the Holy Spirit had descended upon each of them. Likewise, for the same meaning, they would throw fiery flames from the roof of the church, or scatter roses. Durand. lib. 6. c. 107. which still continues at Messina. Likewise, by the name Pentecost the entire preceding time between Easter Resurrection and Pentecost was formerly understood, and these words in canon 43 of the Council of Elvira have that sense, where it is said: It has seemed good to correct the wrong custom according to the authority of the Scriptures, so that we all celebrate the day of Pentecost after Easter, not as the Fortieth, but as the Fiftieth day: for throughout this whole stretch of time solemn days were celebrated; therefore Tertullian had said that the festivals of Pentecost among Christians surpassed the solemnities of the Gentiles in number, when he says: On which days, however, servile work was carried out by Christians; although spiritual works were more frequently practiced: and therefore, after the manner of the Hebrews, these days were also called Days of Remission, and the faithful, standing, poured forth prayers. During this whole course of time, however, the Maronites eat meat as a sign of joy; the Greeks, however, do this only throughout the entire octave of Easter. FR. This time immediately preceding this feast was called Pentecost, just as the time immediately before Easter was called Easter time, as was said in the said Pascha. It was also called Quadragesima. See Quadragesima. PENTECOSTES MEDIA. FR. The Wednesday within the octave of Pentecost was so called, just as Pascha media, of which mention was made in the said Pascha media. This manner of speaking is found in the letter of St. Maximus the Martyr in the Collectanea published by Anastasius of Sirmium in the eighth volume, where on p. 139 it is thus stated: Yesterday was Mid-Pentecost, which was the eighteenth day of the month, on which the holy solemnity of Mid-Pentecost was being celebrated. PENTECTES, . FR. this is the name given to the Synod which is called by the Latins Quinifexta; as the Greek word sounds, because this Synod had been the supplement of the fifth and sixth Council of Constantinople, in which canons were not at all established; but in the said supplement in Trullo, celebrated in the year 707, of which mention was made in the said Agnus Dei. Otherwise, it is called Pentheete. PENTEPITROPUS, , was one of the five procurators, who together formed a college: Likewise the wife of another Pentepitropus, named Cosmia. In the life of St. Auxentius the Archimandrite, February 14. PENTICA. FR. At Rome, the Church of St. Martin in Pentica was so called, otherwise in Portica. Torrigius, de Crypt. Vatican. ed. 2, p. 561. PENTIFARIE, divided into five parts. In the same period, after the said Lothair had died, the kingdom of the Franks was divided, in five parts. Chron. Casin. lib. 1. cap. 19. PENTILORIS. See Triloris. PENU-
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P E PENU. Vide Promptuarium. PENULA, inter Expositores, est maxima contentio de hujus vocabuli significatione, quo D. Paulus usus est epistola secunda ad Timotheum, c.4. scribens: [Penulam, quam reliqui Troade apud Carpum, veniens affer tecum, & libros, maximè autem membranas.] Ambrosius, Anselmus, & Haymon senatoriam vestem fuisse dicunt, qua utebantur Romani Cives extra Urbem geniti, quando ibi ingrediebantur, & ideò ea indigebat Apostolus, ut Romam accederet; nam ex privilegio Civitatis Tarsensis ejus patriæ, civitate Romana fruebatur. Baronius verò ad an. 58. volumen legis in aliqua oblonga membrana scriptum, & more hebraico involutum fuisse autumat. Aliqui censuerunt Thecæm librorum esse; sic enim textus Syriacus habet, ac Arabicus Vas librorum legit. Tertullianus, lib. de Orat. cap. 12. Planetam fuisse existimavit, qua Missa celebratur, cum quo græcus textus concordat, qui habet, & Græci planetam prædictam sacerdotalem sic appellare solent. Tandem Hieronymus, Chrysolomus, Theophylactus, & alii exteriorem vestem hybernalem esse affirmant, quibus favent Iuvenalis Satyr. 5. Et multo stillaret penula nimbo: & Lampridius in Severo Imp. ubi inquit: [Penulis intra Urbem frigoris causa, ut senes uterentur, permisit, cùm id vestimenti genus semper itinerantium, aut pluvia fuisset.] FR. De penula variè apud Scriptoris; qui affirmant fuisse oratoriam vestem, auctoritatem desumunt ex oratorum dialogo, qui Tacito inscribitur, ubi sic habetur: [Quantum humilitatis eloquentiæ putamus attulisse penulas istas, quibus astrici, & veluti inclusi cum Iudicibus fabulamur?] Qui verò putant penulam fuisse sonatorium vestem, utuntur authoritate Lampridii in Alexandro Severo, ubi ait: [Illum statuisse, ut senes penulis intra Urbem, arceudi frigoris gratia, uterentur, cùm olim esset vestimentum viatorum.] quia plebejis senatoriæ vestes prohibitæ erant. Unde Martialis, lib. 13. epig. 1. differentiam facit inter togam, quæ est propriè senatoria, & penulam, quæ est cujuscumque conditionis vestis, inquiens: Et toga cordylis, & penula desit olivis. Item Ulpianus in, l. vestis, ff. de auro, & argent. legat. inter communia vestimenta, quibus viri, & foeminæ promiscuè utuntur, posuit. Alii autem contendunt fuisse hybernalem vestem, ex Lampridio supra allato probantes, quia Imperator, ut ibi dicitur, earum usum arceendi frigoris gratia senibus concesserat: & ex Quintiliano, lib. 6. cap. 6. ubi ait: Poscenti penulam interrogatum respondisse fertur: [Si non pluet, non est opus tribi, si pluet, ipse utar.] Sed alii contra tùm pro æstivo, tùm pro hyberno tempore penulas diversimodè inseruisse malunt, quod ex Horatio lib. 1. epist. 2d Bullarium probant in primis, qui ita cecinit: Penula solstitio, campestre nivalibus auris, Per brumam Tyberis, sextili mense caminus. P E 447 Secundò ex Svetonio in Claudio Nerone, c.48. ubi ille loquens de hoc Imperatore à Galba trucidato, inquit: [Ut erat nudo pede, atque tunicatus, penulam obsoleti coloris superinduit] & c.49. idem de eodem refert, quòd hoc indumento ab ictibus se defendebat: [Pænula ad vultus apposita,] (sic cum diphthongo in aliquibus Svetonii codicibus) Sed cùm Nero Imp. ut refert Baron. an. 70. n. 2. ad diem 10. Iunii occisus fuerit, in qua die etiam ipse suam uxorem Octaviam occiderat: ergo si æstivo tempore penula usus est Nero, penulæ diversæ pro diversis temporibus conficiebantur: sed utraque ratio minimè concludere videtur: quia Horatii verba clarè apparente ironicè figurata, ac Neronis factum casuale fuerat, priusque credendum, quòd Imperator penulam pro nocturnis necessitatibus, ut fieri solet, ad cubile præparatam reperierat; itaque non obstat, quòd talis penula hybernalis non fuisset. Redeundo igitur ad penulam, quam D. Paulus poscebat, de ea sic Tertullianus ait prædicto, lib. de Orat. cap. 12. [Quorundam consuetudine fuisse, positis penulis orationem facere: sic enim adetunt Idola nationes, quod utique si fieri oportereret, Apostoli, qui de habitu orandi docent, comprehendissent; nisi si qui putant Paulum penulam suam in oratione penes Carum reliquisse. Deus, scilicet, non audiar penulatos, qui tres Sanctos in fornace Babylonii Regis orantes cum sarabaris, & thiaris suis exaudivit.] Et in lib. de Coron. milit. cap. 8. [Plus est, quòd & Christus vestietur, habebit etiam penulam Paulus.] Cæterùm D. Hieronymus, lib. 3. advers. Pelag. penulam, seu lacernam interpretatur: lacerna autem in cuculli modum caput obtegebat. PEPLUM. Vide Velum. PERA. Vide Bursa. PERÆQUATOR. FR. Taxatorem tributorum, & & non exactorem tributi significat, ut Alciatus asseruit: [Ubi primùm fabricis suis per prætoria domini tributa dissolvunt, dùm antiquorum lacunas parca nituntur frugalitate reparare, & profligantia patrimonium fulcire culmina. Indigenarum copia ad hoc tantùm servata, ut functioni Publicæ peræquatoris etiam vota transcendens numerus non deesset. Ennodius, Epist. 6. lib. 1.] Ubi loquitur de Telonariorum, seu Publicanorum injustitia, qui in transitu Larii fluminis propè Comum à transeuntibus exigebant vestigalia ultra taxam à peræquatoribus impositam. Peræquatores etiam dicebantur, qui taxam in pretiis rerum comestibilium imponebant. Cassiod. de formula magisteriæ dignitatis, quos Romani Extraordinarios hodie vocant. Vide Catipanus, in fin. Item hoc officium Peræquatio dicebatur, Cod. Theodos. lib. 13. tit. 11. de Censoribus, leg. 6. & 13. PERANGARIA. Corruptè pro Parangaria. Vide Angaria. PERDISSENA, & Perendissena. FR. ex D. Augustino, apud Gratiani Decretum, in can. quæris, de Consecrat. dist. 4. ubi sic habetur: [Nempe sæpè
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P E PENU. See Promptuarium. PENULA, among commentators, is the subject of great contention as to the meaning of this word, which St. Paul used in the second epistle to Timothy, ch. 4, writing: [The penula, which I left at Troas with Carpus, bring with you when you come, and the books, but especially the parchments.] Ambrose, Anselm, and Haymo say that it was a senatorial garment, which Roman citizens born outside the City wore when they entered it; and therefore the Apostle needed it in order to go to Rome, for by the privilege of the city of Tarsus, his native place, he enjoyed Roman citizenship. Baronius, however, on the year 58, thinks that it was a roll of law written on some long parchment and wrapped in the Hebrew manner. Some have judged it to be a case for books; for so the Syriac text has it, and the Arabic reads “a vessel for books.” Tertullian, in book De Orat. ch. 12, thought it was a planeta, worn while Mass is celebrated, with which the Greek text agrees, which has [and the Greeks customarily call the aforesaid sacerdotal garment a planeta.] Finally Jerome, Chrysostom, Theophylact, and others affirm that it was an outer winter garment, in support of which Juvenal, Sat. 5, says: And with a great shower the penula would drip; and Lampridius in Emperor Severus, where he says: [He allowed old men to use penulas within the City for the sake of the cold, since this kind of garment had always been for travelers, or for rain.] FR. The penula is spoken of in various ways by writers; those who affirm it was an orator’s garment draw their authority from the dialogue of the orators, inscribed to Tacitus, where it is said: [How much humility do we think these penulas have brought to eloquence, by which, bound up and as it were enclosed, we converse with the judges?] But those who think the penula was a senatorial garment use the authority of Lampridius in Alexander Severus, where he says: [He decreed that old men should use penulas within the City, in order to ward off the cold, since formerly it had been a garment of travelers.] because senatorial garments were forbidden to commoners. Hence Martial, book 13, epigr. 1, makes a distinction between the toga, which is properly senatorial, and the penula, which is a garment of any rank, saying: And let neither toga fail for the little fish, nor penula for the olives. Likewise Ulpian, in the law Vestis, ff. De auro et argent. legat., placed it among the common garments used indiscriminately by men and women. Others, however, insist that it was a winter garment, proving it from the above-cited Lampridius, because the Emperor, as is said there, granted old men the use of it for protection against the cold; and from Quintilian, book 6, ch. 6, where he says: It is reported that someone who was asking for a penula answered when questioned: [If it does not rain, there is no need for it; if it rains, I myself will use it.] But others, on the contrary, prefer to say that penulas were made differently for both summer and winter, which they prove first from Horace, book 1, Epistle 2d Bullarium, who sang thus: A penula in midsummer, a field-garment in snowy breezes, Through the winter, a furnace in the sixth month by the Tiber. P E 447 Second, from Suetonius in Claudius Nero, ch. 48, where, speaking of this Emperor slain by Galba, he says: [As he was barefoot and wearing only a tunic, he put on a penula of worn color] and in ch. 49 he relates the same of him, that he defended himself from blows with this garment: [With the penula placed before his face,] (thus with the diphthong in some manuscripts of Suetonius). But since Emperor Nero, as Baronius relates, year 70, no. 2, on June 10 was killed, on which day he had also killed his wife Octavia, then if Nero used a penula in summer, penulas were made differently for different seasons. But neither argument seems to prove much: because Horace’s words are clearly and apparently ironic, and Nero’s deed was accidental; and one should rather believe that the Emperor had found the penula prepared for nighttime needs, as is customary, by his bed; thus it does not follow that such a penula was not a winter garment. Returning, therefore, to the penula which St. Paul requested, Tertullian says of it in the aforesaid book De Orat., ch. 12: [It was the custom of some to make their prayer after laying aside their penulas: for thus do the nations address idols, which, if it were necessary to do, the Apostles, who teach about the manner of praying, would have included; unless some think that Paul left his own penula with Carus during prayer. God, of course, is not heard by those clothed in penulas, who heard the three holy men praying in the furnace of the Babylonian king while wearing their sarabaris and tiaras.] And in book De Coron. milit. ch. 8: [Moreover, Christ will be clothed, and Paul will also have a penula.] Furthermore, St. Jerome, book 3 against Pelagius, interprets penula as lacerna: but the lacerna covered the head in the manner of a hood. PEPLUM. See Veil. PERA. See Bursa. PERÆQUATOR. FR. It signifies a tax assessor, and not a tax collector, as Alciatus asserted: [Where they first settle their debts to the treasury through their own workshops, while, by sparing frugality, they strive to repair the gaps of the ancients and to prop up the heights of a dissipated patrimony. A supply of locals is preserved for this sole purpose, so that the public function of the peræquator may not lack an even greater number than desired. Ennodius, Epist. 6, book 1.] There he speaks of the injustice of toll-collectors, or publicans, who at the passage of the river Lario near Como exacted from travelers passage-fees beyond the rate imposed by the peræquators. Peræquators were also called those who fixed the rate for the prices of foodstuffs. Cassiodorus, on the formula of the magisterial dignity, whom the Romans today call Extraordinary. See Catipanus, at the end. Likewise this office was called Peræquatio, Cod. Theodos. book 13, title 11, De Censoribus, laws 6 and 13. PERANGARIA. Corruptly for Parangaria. See Angaria. PERDISSENA, and Perendissena. FR. From St. Augustine, in Gratian’s Decretum, in the canon Quæris, De Consecrat. dist. 4, where it is thus found: [Certainly often
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448 P E sæpè ita loquitur, crastinam, vel perdissenam, vel perendissenam Domini passionem dicamus, cùm ille ante multos annos passus sit.} Ubi Glossic exponit: [Perdissenam, idest, per senum, scilicet, per sextum diem. Perendissenam, idest, perempto die seno, sive sexto, nempè, post sex dies, uno perempto.} Sic etiam Perdius dicitur ille, qui per diem vigilat. Gellius, lib. 2. cap. 1. PERDIUS. Vide Perdissena. PEREGRINA COMMUNIO. Vide Communio peregrina. PEREGRINA IUDICIA. Vide Duellum, Iuramentum, Iudicium peregrinum, Purgatio vulgaris, Purgator. PEREGRINOR. FR. hoc verbum non satis expositum est à Glossatoribus epistolæ primæ Beati Petri, qui, c. 4. sic ait [Nolite peregrinari in fervore, qui ad tentationem vobis sit, quasi novi aliquid vobis contingat; sed communicantes Christi passionibus, gaudete.} Glossa ordinaria legit: [Peregrinari ab amore Dei] Hugo Card. [Deficere à statu fidei] Lyranus [Corpore elongari] Beda [Extraneos à Christo] Dionysius Carth. [Deficere à statu fidei.] Sed omnes hæ interpretationes à germano, & litterali sensu nimis distant; quia Peregrinari usus est Latinus interpres ex græco ἰευιζεδω, id est, peregrinari, à verbo ἐνιχω, quod propriè significat fieri peregrinum, & novum in aliqua scientia, seu novas doctrinas instruere, de quo vide Dogmatizo, ita Scapula in ejus Lexicon, & alii: sensus igitur Apostolorum Principistalis videtur esse juxta græcam vim verbi, nempè [Nolite mirari, ac si esset quid novi, & peregrini, si in ardore tentationis vobis occurrat, ita ut videamini, quasi novi aliquid contingat, sed communicantes (id est, imitantes,) passionibus Christi, gaudete.] Quod Syriaco textu confirmatur, qui eodem loco sic habet: [Ne miramini in tentationibus, quas habetis, quasi quid alienum vobis acciderit; quandoquidem in vestri probationem fiunt] sic etiam textus Arabicus habet, nimirum, Nolitemirari: ubi nos legimus Nolite peregrinari. Dictio autem In fervore: significat ad similitudinem metallorum, quæ per ignem probantur: quæ phrasis familiaris fuit ejusdem Apostoli in eodem sensu: [In quo exultabitis, modicum nunc si oportet contristari in variis tentationibus: ut probatio vestræ fidei multò pretiosior auro (quod per ignem probatur) inveniatur in laudem &c. Ibidem, cap. 1.] Peregrinandi licentiam quis dare possit. Vide Chorepiscopus. PEREGRINUS. Vide Palmarum festum, Palmatus, Porticani, Romeus, Romipeta. PEREMPTORIUS, mortifer, lethalis [Quod sicut peremptoria est altitudo quæsita, ita & periculosissima oblata, non quòd potestas, quæ à Deo est, ut damnabilis, aut ordinatio divina peccatorum sit obstetrix. D. Hieronym. de Jejun. & tentat.] de dignitatibus ecclesiasticis loquitur. FR. inde in utroque foro contentioso terminus ultimus citationum Peremptorius dici- P E tur; de quo quid sit, & à quo fieri possit. Vide, cap. Et hinc Sanctus, post can. 6. ß. De conventioné, 24. quæst. 3. PERENDINO, continuare significat [Nec vir immoderatæ atrocitatis à consueta dessistebat ferocia; sed usu quotidiano flagra perendinabat. In vita S. Pharaïldis. PERERARIUM. Vide Pejerarium. PERFUSIO, purificationem, quam Sacerdos post communionem facere solet, significat; ita Davantria in ejus M. S. cæremon. PERGAMENA [Attalus membranas à Pergamo (Civitate) miserat, ut penuria chartæ pellibus pensaretur, unde & pergamenarum nomen ad hunc usque diem, tradente sibi invicem posteritate, servatum est. D. Hieronym. in Apoph. lib. 14. PERGULA. Vide Transcenna. PERIAPTA, erant chartulæ, seu laminae continentes characteres, signa, seu verba imperceptibilia, quæ hominum credulitas contra corporales infirmitates juvare putabat, Amuleta à Latinis appellata; cujus vocabuli etymon ex greco ἐλευαμν, id est, pensile dignoscitur, quia ad collum pendentia portabantur; quam superstitionem Ecclesia, ac SS. Patres, ob salutem consequendam, opera diabolica ferè allatam, damnarunt. Vide Pyctacium. PERIARCHON, titulus cujusdam Origenis libri, græcum vocabulum ἡειδικικῶν, id est, Juxta principia, seu De principiis, qui liber falsò à Ruffino in latinum sermonem traductus, Romamque allatus, multos Catholicos ejus falsitate deceperat; at fideliter deinde à D. Hieronymo translatus, errores prioris translationis detexit; ideò Anastasi Papæ jussu in Concilio Alexandrino, in quo præsidebat Theophilus ejusdem Sedis Patriarcha, Ruffini interpretatio damnata fuit. Vide Attitulo. PERIBOLUS. Vide Perivolium. PERICLITOR. FR. pro deponor. Gloss. in can. de diversis, 11. quæst. 1. PERICLYSIS, ἡεικηλυσις, vestis limbus, ex græco verbo ἡεικηλυλῶ, quod circundare significat [In Altari vestem fecit de stauracio habentem periclysim de blattis, seu chrysoclavo. Anastas. Biblioth. in Leone III.] Aliis tamen placet hanc dictionem deducere ex verbo ἡεικηλυξω, id est, fluctuo, quod meliùs germano sensui adaptari videtur [Fecit vela holoserica majora, & minora, habentia periclysim. Idem in eodem] id est, vela undatim configurata. PERIODEUTES, ἡεικοδοντις, Visitor, ecclesiasticum officium penes Græcos, quod officium in Concilio Laodicensi institutum fuit pro Villis, Terris, ac Castellis, in quibus statuere Episcopos minimè conveniret [Periodeutæ nominantur, quod huc, illucque continendis in officio fidelibus vagentur. Zonaras [Qui in Constantinopolitana Synodo Visitatores, à Gregorio Thessalonicense Ambulatores, & à Balsamone Exarchi dicuntur, quod postremum vocabulum est ad præsens in usu penes græcam Ecclesiam, quæ Exar-
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448 P E it often speaks in this way: let us say the Lord’s passion of the next day, or of the third day, or of the fourth day, when he suffered many years before.} Where Glossic explains: [Perdissena, that is, per senum, namely, on the sixth day. Perendissena, that is, after the sixth day has been completed, that is, after six days, with one day completed.} In the same way Perdius is said of one who stays awake by day. Gellius, book 2, ch. 1. PERDIUS. See Perdissena. PEREGRINA COMMUNIO. See Communio peregrina. PEREGRINA IUDICIA. See Duellum, Iuramentum, Iudicium peregrinum, Purgatio vulgaris, Purgator. PEREGRINOR. FR. this verb is not sufficiently explained by the glossators of the First Epistle of Blessed Peter, who, ch. 4, says thus: [Do not be astonished at the fervor which is for your trial, as though something new were happening to you; but, sharing in Christ’s sufferings, rejoice.} The ordinary gloss reads: [To be estranged from the love of God] Hugo Card. [To fall away from the state of faith] Lyranus [To be removed in body] Bede [To be strangers to Christ] Dionysius Carth. [To fall away from the state of faith.] But all these interpretations are far removed from the true and literal sense; because peregrinari was used by the Latin translator for the Greek ἰευιζεδω, that is, to go abroad, from the verb ἐνιχω, which properly signifies to become a stranger, and to be new in some science, or to introduce new doctrines, concerning which see Dogmatizo; thus Scapula in his Lexicon and others. Therefore the sense of the Prince of the Apostles seems to be, according to the force of the Greek word, namely: [Do not marvel, as though there were something new and foreign, if in the heat of trial it come upon you, so that you seem as if something new were happening; but sharing with Christ (that is, imitating) his sufferings, rejoice.] Which is confirmed by the Syriac text, which in the same place has: [Do not marvel in the trials that you have, as though some foreign thing had happened to you; since they are for your testing] and likewise the Arabic text has, namely, Do not marvel: where we read, Do not peregrinate. But the expression In fervore signifies in the manner of metals, which are tested by fire: a phrase familiar to the same Apostle in the same sense: [In which you shall greatly rejoice, though now for a little while, if need be, you are made sorrowful in various temptations: that the proof of your faith, much more precious than gold (which is tested by fire), may be found unto praise, etc. There, ch. 1.] Who could grant permission to peregrinate. See Chorepiscopus. PEREGRINUS. See Palmarum festum, Palmatus, Porticani, Romeus, Romipeta. PEREMPTORIUS, deadly, lethal [Just as a sought-for height is peremptory, so also an offered one is most dangerous, not because power, which is from God, is damning, or because divine ordering is the midwife of sins. St. Jerome, On Fasting and Temptation.] he speaks of ecclesiastical dignities. FR. hence in both contentious courts the final term of citations is called Peremptorius; concerning what it is, and by whom it can be made. See, cap. And hence Sanctus, after can. 6. ß. De conventioné, 24. question 3. PERENDINO means to continue [Nor did the man of excessive harshness desist from his accustomed ferocity; but by daily use he kept prolonging his lashes. In the life of St. Pharaïldis. PERERARIUM. See Pejerarium. PERFUSIO signifies the purification which the priest is accustomed to perform after communion; thus Davantria in his MS. ceremonies. PERGAMENA [Attalus had sent membranes from Pergamon (the city), so that the shortage of paper might be compensated by skins; and from this the name pergamenarum has been preserved to this day by the transmission of posterity from hand to hand, says St. Jerome in Apoph. book 14. PERGULA. See Transcenna. PERIAPTA were little papers, or plates, containing characters, signs, or imperceptible words, which human credulity thought could help against bodily infirmities, called Amuleta by the Latins; the etymon of which word is recognized from the Greek ἐλευαμν, that is, hanging, because they were carried suspended from the neck; which superstition the Church and the Holy Fathers, as having been brought in almost as a work of the devil for the sake of health, condemned. See Pyctacium. PERIARCHON, the title of a certain book of Origen, a Greek word ἡειδικικῶν, that is, According to the principles, or On Principles, which book was falsely translated into Latin by Rufinus and brought to Rome, deceiving many Catholics by its falsehood; but later, faithfully translated by St. Jerome, it exposed the errors of the earlier translation; therefore, by order of Pope Anastasius, in the Alexandrian Council, at which Theophilus, Patriarch of that See, presided, Rufinus’ interpretation was condemned. See Attitulo. PERIBOLUS. See Perivolium. PERICLITOR. FR. for deponor. Gloss. in can. de diversis, 11. question 1. PERICLYSIS, ἡεικηλυσις, the border of a garment, from the Greek verb ἡεικηλυλῶ, which means to surround [On the altar he made a garment of stauracium having a periclysis of blattae, or chrysoclavum. Anast. Biblioth. in Leo III.] Others, however, prefer to derive this word from the verb ἡεικηλυξω, that is, to wave, which seems better adapted to the proper sense [He made larger and smaller silk curtains, having periclysis. The same author in the same place] that is, curtains formed in a wavy manner. PERIODEUTES, ἡεικοδοντις, Visitor, an ecclesiastical office among the Greeks, which office was established in the Council of Laodicea for Villages, Lands, and Castles, in which it would hardly be fitting to appoint bishops [They are called Periodeutæ because they wander here and there to keep the faithful in office. Zonaras [Who in the Constantinopolitan Synod are called Visitors, by Gregory of Thessalonica Walkers, and by Balsamon Exarchs, which latter term is at present in use among the Greek Church, which Exar-
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P E Exarchos vocat visitatores Diocesium à Patriarcha missos, non ad reformandos mores ex antiquo instituto; sed ad colligendos numos decimarum, & patriarchalium proventuum: nimis tamen aberrat Salmasius, asserendo hujusmodi officiales non ad spirituales visitationes deputatos esse, sed ut curarent tanquam Medici infirmos; vox enim græca non curatorem, sed visitatorem significat, licèt aliquando pro Medicis hoc vocabulum translativè usurpatum fuerit, ex eo quia illi infirmorum sint visitatores. Vide Curiosus. PERIPSEMA , immunditia, & abjecta res, & propriè fæx metallica, sive limatura interpretatur. Antiquo Gentilium ritui Apostolus alludit, in quo tempore pestis, seu alterius universalis ærumnae Neptuno hominem aliquem sacricare in mari, illum immergendo, solebant, ac dicebant: id est, nostrum purgamentum, ac salutaris victima. Suidas. Ita Paulus insinuare intendebat in prædicta epistola, ac si esset pro omnium hominum maledictionibus victima in mundo habitus. Hoc eodem vocabulo usus est S. Bonifacius Martyr, epist. 74. ad signifi candum vilis, ac neglectæ vestis genus De nostro quoque vili vestitu parva hæc direximus tuo cultui, quamquam indigna; tamen petimus accommodanda, hoc est, tunicam laneam, sicut est mos apud nos habendi, caligas, & peripsemata. Ubi de calciamentis intelligere videtur. PERISCELIS. FR. , ornamentum muliebre circa crura; enim græcè circa significat, & , id est, crus: ita Porphyrius in illud Horatii, lib. 1. epist. ad Scævam. Nota fero meretricis acumina, sæpè catellam, Sæpè periscelidem raptam sibi flentis. & in Sac. Scriptura: Nos servi tui recensuimus numerum pugnatorum, quos habuimus sub manu nostra, & ne unus quidem defuit. Ob hanc causam offerimus in donariis Domini singuli, quod in præda auri potuimus invenire, perisceides, & armillas &c. Num. cap. 31. In die illa auferet Dominus ornamentum calceamentorum, & lunulas, & torques, & monilia, & armillas, & mitras, & discriminalia, & periscelides &c. Isai. cap. 3. PERISSOCOREGIA, , supererogatio, ex græcis dictionibus , id est, abundans, & , nempè, erogatio: sic donativa, quæ inter Milites ultra solitum salarium distribuebantur, appellata erant. Vide Roga. PERISTEPHANON, , id est, de coronis, sic suo hymnorum libro titulum apposuit Pridentius, in quo de Sanctis Martyribus cecinit. PERIVOLIUM, animalium, & ferarum venaticorum conseptum Ducam te, inquit, in nostru[m] perivolium satis magnum, montuosum, fructuosum, & omnino amoenum. Luitprand in legatione ex græco vocab. , quo usus est Marculphus græcus auctor Hortus olerum & arbo- Hierolexicon Magri. P E 449 rum, videlicet, paradisus, & vulgò Perivolium dictum] Antiquitus Periobolus appellabatur muri clausura, quæ chorum Ecclesiæ circundabat, ubi Ecclesiastici psallebant, quarum vestigia in nonnullis antiquis Ecclesiis adhuc extant [In primitiva Ecclesia peribolus, id est, paries, qui circuit chorum, non elevabatur, nisi usque ad apodiationem. Durand. in rational. Vide Paradisus. FR. Quo vocabulo Vulgata Biblia etiam utitur. [Et peribolus exterior secundum gazophylacia, quæ erant in via atrii exterioris ante gazophylacia. Ezechiel. 42. Erat subter gazophylacia hæc introitus ab Oriente ingredientium in ea de atrio exteriori. In latitudine periboli atrii, quod erat contra viam orientalem, in faciem ædificii separati &c. Ibidem. Et scripturam istam dixerunt ponere in tabulis æreis, & ponere eas in peribolo Sanctorum, in loco celebri, 1. Macab. cap. 14.] LXX. tamen prædictum priorem Ezechielis locum legunt: [Et limen exterius sicut exedræ atrii exterioris respicientes contra exedras, quæ ad Aquilonem] Secundum verò ejusdem Prophetæ textum etiam sic legunt: [Et ostia exedrarum istarum introitus, qui ad orientem, ut ingrediatur per eas ex atrio exteriori secundum limen hoc in principio deambulatorii] Hebraica lectio ex Hieronymi interpr. eod. num. 9. [Et erat subter gazophylacia hæc introitus ab oriente ingredientium in ea de atrio exteriori, in latitudine periboli atrii, quod erat contra viam orientalem in faciem ædificii separati.] Chaldaica autem paraphrasis habet in primo loco hanc translatione: [Et paries exterior è regione gazophylaciorum ad viam atrii exterioris.] In secundo verò Prophetæ loco: [In latitudine autem parietis atrii in via orientali, quæ erant ante septum, & quæ ante ædificium erant gazophylacia.] Ubi clarè videtur, quòd per Peribolum LXX. Limen vertunt, & paraphrasis chaldaica Murum legit. Item Gazophylacia LXX. Exedras interpretantur. Exedræ autem, ut Calepinus advertit, dicuntur propriè quæ Stalla inter Religiosos appellantur, quod contra Hieronym. Fabrum in dict. Cubiculum tetigi suprà. PERIZOMA, , significat cingulum, sive brevis zona circa lumbos, usque ad naturales partes tegens [Cùmque cognovissent se esse nudos, consuerunt folia ficus, & fecerunt sibi perizonata.] Vide Cingulum. PERLUCEO, verbum transitivum, oculis collimare, & benè inspicere significans. [Sua cæcus ad crimina, ad aliena errata perlucet. Chrysol. serm. 139. PERMITTO. Vide Non nogo. PERONES, & Peronatus, Vide Hero. PERPERAM, quo adverbio usus est Paulus 1. Cor. 13. [Charitas non agit perperàm.] Aliqui à dictione græca , derivare putant, quæ temerarium significat, cùm charitas non inordinatè operetur. Stephanus verò Menochius in ejus storeis, centur. 4. cap. 1. hoc vocabulum ex quædam fabula à Nazianzeno relata originem F f ha-
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P E Exarchos calls the visitors of the dioceses sent by the Patriarch, not for reforming manners according to the ancient institution; but for collecting the money of tithes and patriarchal revenues: yet Salmasius goes far astray when he asserts that such officials were not appointed for spiritual visitations, but to take care of the sick as physicians do; for the Greek word signifies not a caretaker, but a visitor, though sometimes this word was used figuratively of physicians, because they are visitors of the sick. See Curious. PERIPSEMA, filth and a despised thing, and properly metallic dross, or filings, is interpreted. The Apostle alludes to an ancient Gentile rite, in which, at the time of pestilence or some other universal calamity, they were accustomed to sacrifice a certain man to Neptune in the sea by plunging him in it, and would say: that is, our purgation and saving victim. Suidas. Thus Paul intended to suggest in the aforesaid epistle, as if he were regarded in the world as a victim for the curses of all men. Saint Boniface the Martyr used this same word, epist. 74, to signify a kind of vile and neglected garment: “Of our own poor clothing we have directed these few things to your worship, though unworthy; yet we ask that they be accommodated,” that is, a woolen tunic, as is our custom to wear, stockings, and peripsema. There he seems to mean shoes. PERISCELIS. FR., a female ornament around the legs; for in Greek peri means around, and scelos, that is, leg: thus Porphyry in that passage of Horace, book 1, epistle to Scaeva. “Mark the harlot’s sharp devices, often a little dog, Often a periscelis torn from her, while she weeps.” And in Sacred Scripture: “We, your servants, have recounted the number of the fighters whom we had under our hand, and not one was missing. For this reason we offer as gifts to the Lord, each one what we were able to find in the spoil of gold, perisceides, and bracelets, etc.” Num. chapter 31. “In that day the Lord will take away the ornament of shoes, and little moons, and chains, and necklaces, and bracelets, and mitres, and hair-bands, and periscelides, etc.” Isaiah chapter 3. PERISSOCOREGIA, supererogation, from the Greek words, that is, abundant, and namely, erogation: thus gifts that were distributed among soldiers beyond the usual pay were so called. See Roga. PERISTEPHANON, that is, “on crowns”; thus Prudentius placed this title on his book of hymns, in which he sang of the holy martyrs. PERIVOLIUM, enclosure of animals and hunting beasts. “I will lead you,” he says, “into our very large, mountainous, fruitful, and altogether pleasant perivolium.” Luitprand in the embassy. From the Greek word, which Marculphus the Greek author used, meaning orchard and trees, Hierolexicon of Magri. P E 449 of trees, namely, paradise, and commonly called Perivolium] In ancient times Peribolus was the name for the wall enclosure that surrounded the choir of the church, where the ecclesiastics sang psalms; traces of this still remain in some ancient churches [In the primitive Church the peribolus, that is, the wall which surrounds the choir, was not raised, except as far as the apodiation. Durand in the Rational. See Paradise. FR. The Vulgate Bible also uses this word. [And the outer peribolus according to the chambers that were in the way of the outer court before the chambers. Ezekiel 42. Beneath these chambers was an entrance from the east for those entering into them from the outer court. In the width of the peribolus of the court, which was against the eastern way, in the face of the separate building, etc. There. And they said to place this writing on bronze tablets, and to place them in the peribolus of the saints, in a famous place, 1 Maccabees chapter 14.] The Septuagint, however, read the aforementioned earlier place in Ezekiel: [And the outer threshold like the chambers of the outer court looking toward the chambers that are to the north.] According to the same Prophet’s text they also read thus: [And the doors of those chambers, the entrance which is to the east, so that one may enter through them from the outer court according to this threshold in the beginning of the walkway.] The Hebrew reading from Jerome’s interpretation, same number 9: [And beneath these chambers there was an entrance from the east for those entering into them from the outer court, in the width of the peribolus of the court, which was against the eastern way, in the face of the separate building.] But the Chaldaic paraphrase has in the first place this rendering: [And the outer wall opposite the chambers toward the way of the outer court.] In the second place, however, of the Prophet: [And in the width of the wall of the court on the eastern way, which were before the enclosure, and which were before the building, the chambers.] From which it clearly appears that by Peribolus the Septuagint render Limen, and the Chaldaic paraphrase reads Murum, wall. Likewise Gazophylacia the Septuagint interpret as Chambers. But chambers, as Calepinus notes, are properly what among religious communities are called stalls, which I mentioned above against Hieronymus Fabricius in the term Cubiculum. PERIZOMA, signifies a girdle, or a short belt around the loins, covering as far as the natural parts [And when they knew they were naked, they sewed fig leaves together and made for themselves perizomata.] See Girdle. PERLUCEO, a transitive verb, meaning to aim with the eyes, and to inspect well. [He, blind to his own crimes, clearly sees the errors of others. Chrysol. serm. 139. PERMITTO. See Non nogo. PERONES, and Peronatus, see Hero. PERPERAM, an adverb used by Paul in 1 Cor. 13. [Charity does not act perperam.] Some think it derived from the Greek word which means rash, since charity does not act disorderly. Stephanus, however, Menochius in his stories, cent. 4, ch. 1, says that this word has its origin from a certain story related by Nazianzen. 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450 P E habuisse putat, ubi dicitui, quòd duo fratres Perperi appellati, cùm ita audaces, ac temerarii essent, ut Herculi, dum dormiret, ejus arma furari ausi sint, is experrectus, ambos pedibus colligavit, & ad instar duorum pulloru ejus clava super humeros imposita, ex pedibus suspensos secum detulit, hinc adagium provenit. Agere perperam, id est, temerariè. Apostolus, inquam, per hoc vocabulum perperàm significare videtur, quod charitas procaciter non agat. PERPETIOR, in significatione passiva loco verbi toleror [Ut cùm delinquens, & deprehendi se cognoscit, & perpeti. D. Gregorius Papa par.2. cap. 10. PERSARMENIA. FR. dicta est Armenia major. Socom. lib. 5. c. 7. & Niceph. lib. 17. c. 37. PERSONA. Vide Hypostasis. PERSONA UTILIS. Vide Vrilis persona. PERSONATUS. FR. parochialis vicariatus, quia Vicarii tenentur personis, & Ecclesiæ servire. cap. 2. & 3. de Officio Vicarii, & de election. & electi potest, cap. 54. Ubi Glossa malè interpretatur esse Decanatum. [M. filius Antonii, qui proximo antè ipsius Ecclesiæ habuit personatum, de filiis presbyter. cap. 13.] quem personatum Vicariam ibi appellat. [Et alii non legitimè nati ad dignitates, & personatus, & beneficia, curam animarum habentia &c. ibidem cap. 18.] Imò Personatus est nomen genericum, quod omnes dignitates, ac beneficia habentia obligationem personaliter residendi comprehendit [Decanis, Archidiaconis, Præpositis, Plebanis, cantoribus, & aliis clericis habentibus personatum, lib. 3. sexti decr. tit. 24. cap. 1.] & clarè in extrav. commun. de decimis [Sed Ecclesiastica persona, quæ in Ecclesia sua, vel beneficio (quod residentiam personalem requirit) non resider &c.] Item pro Beneficio, quod personalem residentiam requirat, de ætate, & qualit. ordinand. cap. 3. [Mandamus, ut quatenus nemini intra annum quarumdecimum constituto personatum cujuslibet Ecclesiæ concedere præsumatis. Illud est omni rationi contrarium] id est, clericus beneficiatus, qui in choro infervire tenetur, & à capitulo eligitur [Nec permisso duo Canonici sic excludi, cum primus existeret in Canonicatus possessione, vel quasi, habendo stallum in choro, locum in capitulo, legendo, cantando, ut Canonicus, & ad tractatus, ac electiones dignitatum, & personatum, quæ occurrerunt pro tempore faciendæ, tamquam Canonicus sit vocatus, de elect. & elect. potest. c. 55.] & Glossa in extrav. de præben. & dignit. c. excrabilis. Quid sit dignitas, & personatus officium, & in quo differant secundùm jus scriptum. Vide quod super hoc notat Gulielmus de consult. c. 1. lib. 6. Vel dic, quòd ista discernuntur ex institutione, vel consuetudine cujuslibet Ecclesiæ; nam dignitas in una aliquando est, in alia personatus, vel officium, & sic Hostien. de præben. can. ne multa: officium tamen personatus providetur aliquando à Pontifice. [Statuimus, ut Ecclesiæ] P E dignitates, personatus, & beneficia, quæ apud sedem &c. de præben. & dignit. in 6. cap. primo.] Vide etiam Gloss. ibid. cap. 6. S. Personatibus. PERTRACTUS, vitæ diuturnitas [Quomodo quidam pertractum quemdam in sæculo postulant? Tertull. de orat. cap. 5. PERTUSUS. FR. foratus [Qui mercedes congregavit, misit eas in sacculum pertusum. Aggæus c. 1.] Ubi Gregorius [De pertuso, quippe, sacculo aliunde exit, quod aliunde immittitur, quia indiscretæ mentes mercedem, quæ ex bono opere requiritur, non aspiciunt, quomodo ex malo opere perdatur. In decreto Gratiani, de poenit. dist. 4. can. 17.] Vide Diatreta. PETALURGOS, πεταλύργος. FR. is, qui petala, sive lamina extenuat. Quare Glossa in, l. 1. de excus. art. erravit in ortographia, ac interpretatione hujus vocabuli, dum falsò scripsit, & exposuit [Petalargas rotulas in capitibus equorum, à pente, quod est quinque, & largas, id est, latas. PETALUM, lamina tenuè extensa, ex græco vocabulo πεταλον, quod folium significat, sic appellabatur lamina illa aurea, quam Summus Pontifex antiquæ legis in fronte gerebat [Induatur foeminalibus lineis, tunica linea, tiara, petalo aureo. Beda de Tabern. lib. 3. c. 9.] De qua lamina cecinit Alchelmus: Aurea, seu fulva, quas ornant petala frontes. De S. Joanne Evangelista Polycrates apud Eusebium histor. lib. 3. cap. 31. scripserat [His accedit Ioannes, qui supra pectus Domini in coena recubuit, quique cùm esset Sacerdos Dei, Pontificale petalum gestavit. PETAMINARIUS, & Funambulo, is qui super funem ludens, pervolitar, ex græco vocabulo πεταλον, quod volare significat [Equidem, quia longum est dicere de omnibus amphitheatris, scilicet, odes, lusoriis pompis, athletis, petaminariis, pantomimis, cæterisque portentis, quæ piget dicere, quia piget mala talia vel nosse; de solis circorum, ac theatrorum impuritatibus disco. Salian. lib. 3. de Gubern. PETASMA. Vide Antipetasma. PES. FR. extensorum mensura; variè penès diversas nationes accipitur. Græci enim per pedis mensuram 16. digitorum intelligunt. Suidas in dict. πιχνς. Pes autem Romanus continebat digitos 13. cum digiti triente. [Pes Italicus, & Nicomedianus habet digitos XIII. cum digiti triente. Pes regius, & Ptolemaicus habet digitos XVI. & palestas quatuor. Ex Herone m. s. græcè. PESSIMO. FR. verbum, perverto, in malum duco, pejoro. [Quid mihi est opus, & quæ erunt mihi ex hoc bona? Ne dicas: sufficiens mihi sum: & quid ex hoc pessimabor? Eccles. 11. 25. In ira flammæ devoretur, qui salvatur & qui pessimant plebem tuam, invenient perditionem. Ibid. 36. 11. Ne dederis in tristitia cor tuum; sed repelle eam à te, & memento novissimorum, noli oblivisci: neque enim est conversio, & huic nihil proderis, & te ipsum pessimabis. Ibid. 38. 21. PES-
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450 P E he thinks to have been so used, where he says that two brothers called Perperi, since they were so bold and reckless that they dared to steal Hercules’ arms while he was asleep, when he woke up, tied them both by the feet, and, like two little chicks, with his club placed on their shoulders, he carried them hanging by the feet; hence the proverb arose. To act perperam, that is, recklessly. The Apostle, I say, seems by this word perperam to mean that charity does not act insolently. PERPETIOR, in the passive sense in place of the verb toleror [As when a transgressor, and one who has been caught, knows himself, and to endure. Pope Gregory, part 2, ch. 10. PERSARMENIA. FR. is said of Greater Armenia. Socom. lib. 5, c. 7, and Niceph. lib. 17, c. 37. PERSONA. See Hypostasis. PERSONA UTILIS. See Vrilis persona. PERSONATUS. FR. parochial vicarage, because vicars are bound to serve the persons and the Church. ch. 2 and 3, on the Office of the Vicar, and on election, and the elected may, ch. 54. Where the Gloss wrongly interprets it as a deanery. [M., son of Anthony, who shortly before had held the personatus of that Church, on the sons of priests, ch. 13.] whom he there calls the personatus a vicarage. [And others not lawfully born to dignities and personatus and benefices having cure of souls, etc., ibid. ch. 18.] Indeed, Personatus is a generic name, which includes all dignities and benefices having the obligation of personal residence [deans, archdeacons, provosts, parish priests, cantors, and other clerics having personatus, lib. 3, Sext of the Decretals, tit. 24, ch. 1.] and clearly in the extrav. commun. on tithes [But an ecclesiastical person who does not reside in his own church, or benefice (which requires personal residence), etc.] Likewise, for a benefice requiring personal residence, on age and qualifications of those to be ordained, ch. 3. [We order that you presume to grant the personatus of any church to no one under the age of fourteen. That is wholly contrary to reason.] that is, a beneficed cleric who is bound to serve in choir and is elected by the chapter [Nor was it permitted to exclude two canons in this way, when the first was in possession, or as if in possession, of the canonry, having a stall in choir, a place in chapter, reading and singing as a canon, and being called, as a canon, to discussions and elections of dignities and personatus that occur from time to time to be made, on election and the elected may, c. 55.] and the Gloss in the extrav. on prebends and dignities, c. Excrabilis. What a dignity is, and what the office of personatus is, and how they differ according to written law. See what William notes on this, de consult. c. 1, lib. 6. Or say that these are distinguished by the institution or custom of each Church; for what in one place is a dignity, in another is a personatus or office, and so Hostiensis on prebends, can. ne multa: however, the office of personatus is sometimes provided by the Pontiff. [We establish that the Churches’] P E dignities, personatus, and benefices, which are at the see, etc., on prebends and dignities, in the sixth, ch. 1.] See also the Gloss there, ch. 6, S. Personatibus. PERTRACTUS, long duration of life [Why do some ask for a kind of long continuance in the world? Tertullian, De Orat. ch. 5. PERTUSUS. FR. perforated [He who gathered wages put them into a perforated purse. Haggai ch. 1.] Where Gregory says [For out of the perforated purse there comes out from elsewhere what is put into it, because undiscerning minds do not consider how the wage sought from a good work is lost through an evil work. In Gratian’s decree, De Poenit. dist. 4, can. 17.] See Diatreta. PETALURGOS, πεταλύργος. FR. is one who thins out petals, or plates. Therefore the Gloss on l. 1. de excus. art. erred in the spelling and interpretation of this word, when it falsely wrote and explained [Petalargas, small wheels on the heads of horses, from pente, which is five, and largas, that is, broad. PETALUM, a thinly extended plate, from the Greek word πεταλον, which means leaf; thus was called that golden plate which the High Priest of the Old Law wore on his forehead [Let him be clothed with linen undergarments, a linen tunic, a tiara, and a golden petalum. Bede, De Tabern. lib. 3, ch. 9.] Concerning which plate Alchelmus sang: Golden, or tawny, the petala adorn those brows. Concerning St. John the Evangelist, Polycrates, cited by Eusebius, Hist. lib. 3, ch. 31, had written [To these is added John, who reclined on the Lord’s breast at supper, and who, since he was a priest of God, bore the pontifical petalum. PETAMINARIUS, and Funambulo, one who, while playing on a rope, flits about, from the Greek word πεταλον, which means to fly [Indeed, since it would take long to speak of all the amphitheaters, namely, entertainments, showy processions, athletes, rope-dancers, pantomimes, and other monstrosities, which I am ashamed to mention because I am ashamed even to know such evils; from the impurities of circuses and theaters alone do I learn. Salian. lib. 3, De Gubern. PETASMA. See Antipetasma. PES. FR. measure of length; it is taken differently among different nations. The Greeks understand by the measure of a foot 16 digits. Suidas in the word πιχνς. But the Roman foot contained 13 digits with a third of a digit. [The Italian and Nicomedian foot has 13 digits with a third of a digit. The royal and Ptolemaic foot has 16 digits and four palms. From Heron, Greek manuscript. PESSIMO. FR. a verb: I pervert, I lead into evil, I make worse. [What good is there to me, and what good things will there be to me from this? Do not say: I am sufficient for myself; and what shall I become worse from this? Eccles. 11:25. In the flame of wrath let him be devoured, who saves, and those who make your people worse will find destruction. Ibid. 36:11. Do not give your heart to sadness; but drive it away from you, and remember the last things, do not forget: for there is no turning back, and to this you will profit nothing, and you will make yourself worse. Ibid. 38:21. PES-
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P E Pessulus. Fr. instrumentum, quo portæ clauduntur, Romæ dicitur Catenaccio {Pessulum ostii mei aperui. Cant. 5. 6. Petasus. Vide Campana. Petia, fragmentum, frustum. {Rete totum ex gemmis albaveris, & bullis aureis, conclusas etiam auri petias in se habens smaltitas, & amendulas aureas undecim, & gemmas chrysoclavas decem super Altare pendere jussit. Anastas. Bibl. in Benedicto III.} Fr. Item terræ petia in contractibus significat parvam terræ possessionem. Petiliani. Fr. Hæretici, à quodam Periliano ita appellati, qui docebat malorum immunditias contagione bonos, ac mundos non inficere: & impios Sacerdotes nec consecrare, neque ullum sacramentum validè conferre posse. Gloss. in can. Dominus declaravit, 1. qu. 1. Petitum Pascha. Vide Capitilavium. Petoritum, & Petorritum. Fr. vehiculi genus unde Auson. epist. 6. cecinit: Invenies præstò subjuncta petorita mulis; & ep. 1. 1. ad Axium Paulum: Cornipedes rapiant imposita petorita mulis. Erat petoritum vehiculum quatuor rotarum, Alex. lib. 2. Genial. cap. 30. de cujus nominis etymologia disputat Gellius, lib. 15. cap. 30. & mentionem facit Quintil. lib. 1. cap. 9. & Horat. lib. 1. ser. sat. 6. ait: atque caballi Pascendi: ducendi petorita; nunc mihi curto Ire licet mulo. Sed Calepinus ex sententia Hadriani Iunii duplici R scribendum contendit. Petra, id est, terminus, falsum numen. Vide Facularum accensores. Petra Scelelata, locus Romæ. Vide Baron. an. 192. n. 4. & 5. Petrobolus, , id est, projector lapidum. {Legimus enim in Ezechiele Propheta parietem dealbatum, cui Deus comminatus est tempestatem, pluviam, & lapides petrobolos. Optatus Milevit. lib. 3.} significans lapides pergrandes, qui percussione damnificant, quod ex eodem Propheta colligitur, dum ait, cap. 13. ab Optato citato {Et lapides grandes in ira in consumptionem. Petrones. Vide Rupex. Petrus Apostolus. Vide Bar jona. Totius Ecclesiæ caput. Vide Cephal, Cephas. Cujus caput in contemptum abrasum fuit. Vide Garrbara. Quando primam Missam celebraverit. Vide Pentecostes. Festum ejus Cathedræ. Vide Festum epularum. Ejus festum ad Vincula. Vide Gula Augusti Boja. Petri, & Pauli sancta inter se æmulatio. Vide Districtio. Fundavit Episcopatus per orbem, ac ejus primaria dignitas. Vide Primas. Ejus materialis cathedra. Vide Sella gestatoria Apostolica. Ejus Cathedra potestativa. Vide Sedes Apostolica. Vide Trinomius. Ejus miracula. Vide Vmbilicus. Ejus Romæ Templum. Vide Vaticana Basilica. P H 451 Petrus Gulielmus, primus vitarum Rom. Pontificum Scriptor. Vide Palea. Pettalor Rincitæ. Hæretici. Vide Trascodurgitæ. Petulantia. Fr. id est, lascivia. Glossa in can. Aut facta, de poenit. dist. 1. Phaderphium. Donum post mephium, seu donum propter nuptias, 1. si Pater filiam 2. de succession. Item Phalderphium, dos, 1. si Marius, de homicid. hominis liberi. Phagedæna, , ulcus, quod carnem rodit, ut nomen ipsum græcum sonat {Hanc gravis tenebat morbus, ac curatu difficilis, phagedænam appellare consueverunt Medici, in Vita S. Lucæ Thaumaturgi. Phagolidorus, eleemosynarius, ex græcis dictionibus , id est, marsupium, & , nempè donum {Hortamur in Domino, ne nostra spernantur à phagolidoris dicta; sed potiùs præopimas regni coelorum gratias reddant. Ethe-luverdus in prolog. lib. 2. chron.} Ex hoc vocabulo corruptè Isidorus Phuculla in significatione marsupii scripserat. Phalderphium. Vide Phaderphium. Phanerosis, , revelatio, manifestatio {Postea verò immane prostibulum, & ipsum, cujus energemate circumventus, quæ ab ea didicit, phanerosci scripsit. Tertullian. advers. hæret. cap. 30.} Ubi de Philomena muliere à Marcione hæresiarcha stuprata loquitur, quam is pro Prophetissa habebat. Vide Energeta, Ostentamen. Phantasia. Fr. falsa sententia. Glossa in, c. 1. Extrav. Jo. XXII. de verbor. signif. Phantasma. Vide Biothanatus, Orama. Phantasiastæ, Hæretici. Vide Aphthortodocitæ. Pharisæus, vox hebraica Pharasc, quæ segregatum significat; sive à Pharosch, quæ etiam hebraicè declaratorem denotat: Pharisei enim separatè ab aliis Israelitis vivebant, vitamque sanctiorem profitebantur, apparenter tamen, quæ à Josepho Hebræo satis describitur. Declaratores item interpretantur, quia legem divinam declarabant. Fr. Alii Phariseorum nomen à dictione hebraica Paras deducunt, quæ frangere, separare, ac dividere significat; hinc Paris latronem appellant, quia destruit, & aufert: Chaldæus enim Peresim, & Perisai Pharisæum vocat, & Hebræi communiter Peresim pro Phariseo legunt. In Matth. enim, cap. 21. ubi Christus dixerat: {Scriptum est: Domus mea, Domus orationis est, vos autem fecistis eam speluncam latronum: {hoc etiam in Jeremia, cap. 7. scriptum est, qui sic inquit: {Nunquid ergo spelunca latronum facta est Domus ista, in qua invocatum est nomen meum in oculis vestris?} & Hebræa electio habet: Ha meara Perisin, id est, Nunquid spelunca Perisin, id est, Latronum &c. Quare inter latrones, & Phariseos, idem etymon inditum fuit, quia Phariseos ab infrangendis, & perturban dis legibus, ita appellatos fuisse ex Josepho Hebræo, lib. 13. antiq. cap. 18. arguitur, ubi sic de F f 2 illis
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P E Pessulus. Fr. a device by which doors are closed; in Rome it is called Catenaccio {I opened the bolt of my door. Cant. 5. 6. Petasus. See Campana. Petia, a fragment, a piece. {You shall have the whole net whitened with gems, and with golden studs, also containing in itself set pieces of gold enameled, and eleven golden amenduls, and ten chrysoclavan gems he ordered to hang above the altar. Anastas. Bibl. in Benedict III.} Fr. Also, in contracts, terrae petia signifies a small holding of land. Petiliani. Fr. Heretics, so called from a certain Perilianus, who taught that the impurities of the wicked do not infect the good and pure by contagion; and that impious priests can neither consecrate, nor validly confer any sacrament. Gloss. in can. Dominus declaravit, 1. qu. 1. Petitum Pascha. See Capitilavium. Petoritum, & Petorritum. Fr. a kind of vehicle, whence Auson. epist. 6. sang: You will find the petorita yoked to mules at hand; & ep. 1. 1. ad Axium Paulum: The hoofed ones may drag the petorita placed upon mules. The petoritum was a four-wheeled vehicle, Alex. lib. 2. Genial. cap. 30, concerning the etymology of whose name Gellius argues, lib. 15. cap. 30, & Quintil. mentions it, lib. 1. cap. 9; & Horat. lib. 1. ser. sat. 6. says: and the horses for grazing: the petorita for driving; now it is allowed me to go with a short mule. But Calepinus, following the opinion of Hadrian Junius, insists that it should be written with a double R. Petra, that is, a boundary-stone, a false deity. See Facularum accensores. Petra Scelelata, a place in Rome. See Baron. an. 192. n. 4. & 5. Petrobolus, , that is, a stone-thrower. {For we read in the Prophet Ezekiel of a whitened wall, against which God threatened storm, rain, & stones, petroboli. Optatus Milevit. lib. 3.} signifying very large stones, which harm by striking, as is gathered from the same Prophet, when he says, cap. 13. as cited by Optatus {And great stones in wrath unto destruction. Petrones. See Rupex. Petrus Apostolus. See Bar jona. Head of the whole Church. See Cephal, Cephas. Whose head, in contempt, was shaved. See Garrbara. When he celebrated the first Mass. See Pentecostes. The feast of his Chair. See Feast of banquets. His feast ad Vincula. See Gula Augusti Boja. The holy emulation of Peter and Paul among themselves. See Districtio. He founded bishoprics throughout the world, and his primary dignity. See Primas. His material chair. See Apostolic carrying chair. His authoritative Chair. See Apostolic See. See Trinomius. His miracles. See Vmbilicus. His temple at Rome. See Vatican Basilica. P H 451 Petrus Gulielmus, the first writer of the lives of the Roman Pontiffs. See Palea. Pettalor Rincitæ. Heretics. See Trascodurgitæ. Petulantia. Fr. that is, lasciviousness. Gloss. in can. Aut facta, de poenit. dist. 1. Phaderphium. A gift after mephium, or a gift on account of marriage, 1. si Pater filiam 2. de succession. Also Phalderphium, dowry, 1. si Marius, de homicid. hominis liberi. Phagedæna, , an ulcer that gnaws the flesh, as the Greek word itself sounds {A severe and difficult-to-cure disease held him; physicians have been accustomed to call it phagedena, in the Life of St. Luke the Thaumaturge. Phagolidorus, almoner, from the Greek words , that is, purse, & , namely gift {We exhort in the Lord that our words be not despised by the phagolidori; but rather that they return the richest gifts of the kingdom of heaven. Ethe-luverdus in prolog. lib. 2. chron.} From this word, Isidore had written Phuculla corruptly in the sense of a purse. Phalderphium. See Phaderphium. Phanerosis, , revelation, manifestation {But afterwards the enormous brothel, and he himself, circumvented by her power, wrote in phanerosci what he learned from her. Tertullian. advers. hæret. cap. 30.} Where he speaks of Philomena, a woman raped by Marcion the heresiarch, whom he regarded as a Prophetess. See Energeta, Ostentamen. Phantasia. Fr. false opinion. Gloss. in, c. 1. Extrav. Jo. XXII. de verbor. signif. Phantasma. See Biothanatus, Orama. Phantasiastæ, Heretics. See Aphthortodocitæ. Pharisæus, a Hebrew word Pharasc, which signifies separated; or from Pharosch, which also in Hebrew denotes a declarer: for the Pharisees lived separately from the other Israelites, and professed a holier life, though only outwardly, as is sufficiently described by Josephus the Hebrew. They are also interpreted as declarers, because they declared the divine law. Fr. Others deduce the name of the Pharisees from the Hebrew word Paras, which signifies to break, separate, and divide; hence they call a thief Paris, because he destroys and takes away: for the Chaldee calls the Pharisee Peresim and Perisai, and the Hebrews commonly read Peresim for Pharisee. In Matthew, chapter 21, where Christ had said: {It is written: My house is the house of prayer, but you have made it a den of thieves: {this is also written in Jeremiah, chapter 7, who thus says: {Has this house, in which my name has been invoked in your eyes, therefore become a den of thieves?} & the Hebrew text has: Ha meara Perisin, that is, Has it become a den of Perisin, that is, of thieves, etc. Therefore among thieves and Pharisees, the same etymon was applied, because from Josephus the Hebrew, lib. 13. antiq. cap. 18, it is inferred that the Pharisees were thus called from breaking and disturbing the laws, as is shown there of them
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452 PH illis loquitur: [Viguit in Iudæa secta quædam, & factio quorundam hominum, qui propter religiosum vivendi modum, quem observabant, tantæ erat apud plebejos authoritatis, ut quidquid ad divinum cultum, & solemnes precationes spectaret, juxta eorum responsa, & interpretationem fieret; imò Pontifex Hyrcanus, aliquin populo suo gratissimus, inde coepit populo suo displicere, quòd ipse, & frater ejus Phariseis infesti essent.] Et ita concludit: [Tanta est eorum authoritas apud populum, ut etiam si Regi obloquerentur, aut Pontifici, fidem tamen vulgus in eis haberet,] &, lib.17.cap.3. [Genus hominum astutum, arrogans, & interdum Regibus quoque infestum, ut & jam eos impugnare non vereantur.] Alii tamen malunt, quòd Paras hebraicè dividere, & Paris latronem significet: Quando autem coeperit inter Hebræos hæc secta, sunt variæ opiniones. Nicolaus Serrarius tempore Iona[n]thæ Machabæi, scilicet, centum, & triginta annis ante Christi adventum, initium habuisse ait. D. verò Hieronymus in cap.8. Isai. Auctores hujus sectæ Sammai, & Hilliel facit. FR. sic enim loco citato inquit S. Doctor: [Sammai, & Hilliel, ex quibus orti sunt Scribæ, & Pharisei, quorum suscepit scholam Akibas, quem magistrum Aquilæ Proselyti autumant &c. Sammai igitur, & Hilliel non multò priùs, quàm Dominus nasceretur, orti sunt in Iudæa, quorum primus dissipator interpretatur, sequens prophanus, eò quòd per traditiones, & obtræpereis suas, legis præcepta dissipaverint, atque maculaverint. [En quomodo Pharisei Parisim, id est, dissipatores, & violatores potiùs sint appellandi. Denterosis autem significat secundam ordinationem post legem scriptam. Sed hæc Hieronymi opinio non videtur subsistere, primò quia Hillielem Simeonis, qui infantem Christum circunciderat, patrem fuisse creditur. Insuper ex Iosepho hebræo constat sectam Scribarum, & Pharisaeorum multò ante Christi adventum (nempe, centum & quadraginta annis ante Salvatorem) extitisse inter Hebræos, lib.13.antiq.c.8. & 9.dum tempore Iona[n]thæ Machabæi de eis mentionem facit. Secundò patet Hieronymi assertionis implicantiæ, quia ait, fuisse institutores pharisaicæ sectæ Sammai, & Hilliel, quorum suscepit schola Akibas Aquilæ proselyti Magister; sed Aquilam proselytum per centum annos post Christum in fatis fuisse Sanctus Epiphanius, lib. de mensuris, & ponder. affirmat, nimirum, tempore Adriani Imperatoris, quod optimè advertit in notis ad epist. 101. D. Hieronymi ad Pammachium, de optimo genere interpretandi Marius Victorius. Atque Proselytus dicebatur Aquila, quia ab Ecclesia propter astrologiæ studium projectus fuerat: inde Iudæus factus est, & negato Christo, circumcidi passus est. Inter Phariseos ex quacunque Tribu admittebantur, dummodo fuissent origine, vel virtute nobiles: [Primarii quidem erant, & quasi ad nobilitatem Iudaicam segregati, non contemptibili plebi commixti, qui dicebantur| PH PH Pharisei. D. Aug. ser. 15. de Verb. Dom. ] Quod probatur in persona D. Pauli, qui licèt non fuisset nobilis de Davidica familia; nam de Tribu Benjamin erat; tamen ipsum hanc professum fuisse ad Philippens. cap.3. scribens affirmat: [Ex genere Israel de Tribu Benjamin hebræus, secundùm legem Phariseus.] Quæ secta in sui initio rectis principiis erecta erat, ut Epiphanius testatur; ideò idem Paulus illam exaltans inquit: [Secundùm certissimam sectam nostræ religionis vixi Phariseus. Actor. 26.] Sed temporis progressu in varia vitia relaxata est, in hypocrisin præcipuè, unde dicebat illis Iesus: [Væ vobis Scribæ, & Pharisei, quia comeditis domos viduarum, orationes longas orantes, propter hoc amplius accipietis judicium. Væ vobis Scribæ, & Pharisei hypocritæ, quia circuitis mare, & arida, ut faciatis unum proselytum: & cùm fuerit factus, facitis eum filium gehennæ duplo, quàm vos, Matth. c. 23.] Relaxata item hæc secta in plerisq; superstitionibus fuit, ut ex ore Veritatis conprobatur dicentis: [Væ vobis duces cæci, qui dicitis: quicunque juraverit per templum, nihil est, qui autem juraverit in auro templi, debet. Stulti, & cæci! quid enim majus est aurum, an templum, quod sanctificat aurum? Et quicunq; juraverit in Altari nihil est; quicunque autem juraverit in dono, quod est super illud, debet. Cæci! quid enim majus est, donum, an Altare, quod sanctificat donum] &c. Ibidem. ] Omnia ex fato accidere docebant, ut S. Epiphanius refert: & liberum arbitrium in homine negabant. Reliquæ eorum vitia. Vide apud Baron. in Apparatu, n.8. 9. & 10. Item an. 1. num.61. an.2. an.31. n.2. usque ad 78. ann.32. n.29. an.33. num.14 & 35. ann.34. num.10. & 11. an.57. num.69. an.58. n.151. & ann.60. n.16. Item. Vide hìc Pallium prope fin. Phylacterium. Pharisei credebant sydera esse animata. Baron. an.60. PHARAO. FR. interpretatur dissipans, D. Hieronym. quo vocabulo Ægyptiorum omnes Reges à primo Pharaone Rege ita denominati sunt. Ioseph. Hebr. lib.8. Antiq. cap.8. PHARUS, φαρος, lampas in turris summitate ad præbendum nautis signum tempore nocturno posita, quæ communiter Lanternæ dicitur. Aliquando lampadem in Ecclesiis appensam significat. [Pharum ex auro purissimo. Anast. in Sylvestro. Pharum cantharum argenteum sedentem in pedibus quatuor, in quo lucerna simul, & corei ponebantur, juxta lectorium &c. fecit. Idem in Benedicto III. I. [Vide Bacca, Butto, Cicondela. PHASIANUM, avis. Vide Tetrao. PHELONIUM, φολυντον, Casula sacerdotalis: ] Ferens consuetam sibi tuniculam, & phelonium supraeam. Codinus de Offic. Eccl. Constantinop. [sic etiam S. Germanus, & Simon Thesalianicen. sacrorum indumentorum significata explicantes ajunt: [Phelonium ostendit purpuram coccineam.] Vide Casula. PHERONYMUS, dicitur ille, cujus nomen factis & mo-
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he speaks of them: [There flourished in Judea a certain sect and faction of some men, who, because of the religious manner of life they observed, had such authority among the common people that whatever pertained to divine worship and solemn prayers was done according to their answers and interpretation; indeed, Hyrcanus the High Priest, otherwise most agreeable to his people, began from that time to displease his people because he and his brother were hostile to the Pharisees.] And so he concludes: [So great is their authority among the people that even if they spoke against the King or the High Priest, nevertheless the common people would trust them,] and, book 17, chap. 3, [A crafty race of men, arrogant, and sometimes even hostile to kings, so that they do not even shrink from attacking them.] Others, however, prefer the view that Paras in Hebrew means “to divide,” and Paris means “robber.” But when this sect among the Hebrews began, there are various opinions. Nicolaus Serrarius says it had its beginning in the time of Jonathan the Maccabee, that is, one hundred and thirty years before the coming of Christ. But St. Jerome, in chap. 8 of Isaiah, makes Sammai and Hillel the founders of this sect. FR. Thus, in the cited passage, the holy Doctor says: [Sammai and Hillel, from whom the Scribes and Pharisees arose, whose school Akibas adopted, whom they regard as the teacher of Aquila the proselyte, etc. Sammai and Hillel therefore arose in Judea not long before the Lord was born, the former being interpreted “dissipator,” the latter “profane,” because by their traditions and their opposing teachings they scattered and defiled the precepts of the Law. [See how the Pharisees are to be called Parisim, that is, “dispersers” and rather “violators.” Denterosis, however, signifies the second ordering after the written law. But this opinion of Jerome does not seem to stand, first because Hillel is believed to have been the father of Simeon, who circumcised the infant Christ. Furthermore, from Josephus the Hebrew it is clear that the sect of the Scribes and Pharisees existed among the Hebrews long before the coming of Christ, namely one hundred and forty years before the Savior, book 13 of Antiquities, chap. 8 and 9, since in the time of Jonathan the Maccabee he mentions them. Secondly, the implication of Jerome’s assertion is evident, because he says that the founders of the Pharisaic sect were Sammai and Hillel, whose school Akibas, the teacher of Aquila the proselyte, adopted; but St. Epiphanius, book on weights and measures, affirms that Aquila the proselyte was alive one hundred years after Christ, namely in the time of the Emperor Hadrian, which Marius Victorius very well notes in the annotations on epistle 101 of St. Jerome to Pammachius, On the best kind of translating. And Aquila was called a proselyte because he had been cast out of the Church on account of his study of astrology; then he became a Jew, and, denying Christ, allowed himself to be circumcised. Among the Pharisees, men were admitted from whatever tribe, provided they were noble by origin or by virtue: [Indeed, they were the principal men, and as it were set apart for Jewish nobility, not mixed with the contemptible common people, and they were called Pharisei. St. Augustine, sermon 15 on the Words of the Lord.] This is proved in the person of St. Paul, who although he was not noble from the Davidic family, for he was of the tribe of Benjamin, nevertheless affirms that he professed this very thing when writing to the Philippians, chapter 3: [Of the race of Israel, of the tribe of Benjamin, a Hebrew, according to the Law a Pharisee.] This sect, in its beginning, was founded on sound principles, as Epiphanius testifies; therefore the same Paul exalts it, saying: [According to the most certain sect of our religion I lived as a Pharisee. Acts 26.] But in the course of time it was relaxed into various vices, especially hypocrisy, whence Jesus said to them: [Woe to you, Scribes and Pharisees, because you devour widows’ houses, making long prayers; for this you shall receive the greater judgment. Woe to you, Scribes and Pharisees, hypocrites, because you compass sea and land to make one proselyte; and when he has been made, you make him twice as much a child of hell as yourselves, Matt. ch. 23.] This sect was also relaxed in many superstitions, as is confirmed from the mouth of Truth, saying: [Woe to you, blind guides, who say: whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, is bound. Fools and blind! for which is greater, the gold, or the temple that sanctifies the gold? And whoever swears by the altar, it is nothing; but whoever swears by the gift that is upon it, is bound. Blind! for which is greater, the gift, or the altar that sanctifies the gift] etc. There. ] They taught that all things happen by fate, as St. Epiphanius relates; and they denied free will in man. Their remaining vices. See Baronius in the Apparatus, nos. 8, 9, and 10. Also year 1, no. 61; year 2, year 31, no. 2 up to 78; year 32, no. 29; year 33, no. 14 and 35; year 34, no. 10 and 11; year 57, no. 69; year 58, no. 151; and year 60, no. 16. Also see here Pallium near the end. Phylacterium. The Pharisees believed the stars were animate. Baronius, year 60. PHARAO. FR. means “dissipator,” St. Jerome, by which word all the kings of the Egyptians were so called, from the first King Pharaoh. Josephus the Hebrew, book 8 of Antiquities, chap. 8. PHARUS, φαρος, a lamp placed at the top of a tower to give sailors a signal during the night, commonly called a lantern. Sometimes it signifies a lamp hung in churches. [A pharos of purest gold. Anastasius in Sylvester. He made a silver candle-holder resting on four feet, on which a lamp and coals were placed together, beside the reading desk, etc. The same in Benedict III. I. [See Bacca, Butto, Cicondela. PHASIANUM, a bird. See Tetrao. PHELONIUM, φολυντον, a priestly chasuble: ] Wearing his customary tunic, and the phelonium over it. Codinus on the Offices of the Church of Constantinople. [Likewise St. Germanus and Simon of Thessalonica, explaining the meanings of the sacred vestments, say: [The phelonium signifies purple scarlet.] See Casula. PHERONYMUS, is said of one whose name by deeds and mo-
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PH & moribus correspondet, ex græco φεράνωνος, idest, secum ferens nomen; sic D. Hieronymus epist. 154. ad Desiderium scribens, ostendit illius frorem Serenillam nomine, in moribus serenæ mentis fuisse: [Gratulor tibi, & sanctæ, atque venerabili sorori tuæ Serenillæ, quæ pheronymos, calcatis fluctibus sæculi, ad Christi tranquilla pervenir.] Vide Nicolans. PHIΛA, φιάλω, poculum ad vinum, aut ad alios liquores continendos. PHILACTERIUM. Vide Phylacterium. PHILARGYRIA, avaritia, ex græco φιλαργυεία, idest, amor argenti, de quo vocab. passim penè Sanctos Patres. PHILARGYRUS, φιλαργυρος, avarus. PHILAUTIA, φιλαυτία, amor sui. [Philautia evulsa Principe, & matre, ut dixi, viriorum, omnia, quæ ex ipsa, & post ipsam sequuntur, extirpari solent. S. Maximus de virtut. & vitiis. Centur. 1. cap. 33. PHILISTHÆI, FR. pop. qui à D. Hieronymo Consperso cinere interpretantur; sed D. Ambrosius in lib. advers. Hebr. inquit, Philisthæos Allophylos græcè, & latinè alienigenas interpretari; nam διο significat, aliud, & φυλον, genus: qui & Palæstini dicuntur mutato φ in π, ut testantur Hieronymus, sicut Phænices Punici dicti sunt. Vide Allophylus, Palæstini. PHILOCAPTUS, amore captus. [Ut se unire possit illi, qui eam philocaptam sui fecit. In vita S. Franciscæ Romanæ.] Eodem vocabulo utitur Joannes Gerson Parisen. Cancellarius in Orat. de Spiritu Sancto, habita coram Patribus Concil. Basileæ. PHILOCOMPICUS, φιλοκομπινὸς, fasti amicus, superbus. [Ne à Lectore philocompica notet infamia. In vita S. Valburgis Virg.] Vide Fastigiatissimus. Item jactantiæ amator interpretatur. PHILOCHRISTIA, lenitatis dilectio, mansuetudo, ex græco vocabulo φιλοχριστια. [Pietas quoque in illo, philochristia, justitia, gratitudo, studiumque in pauperes commendabatur. Georg. Logothetha in Chronica Constantinop.] Vide Mi- tias. PHILOPOMPUS, φιλοπομπος, pompæ amicus. Vide Pompolentus. PHILOSOPHIA, φιλοσφια. FR. penès Eccl. Scriptores Evangelium intelligitur non rarò: [Si enim philosophia profiteretur continentiam, & linguæ, & ventris, & eorum, quæ sunt sub ventrem, & est propter se eligenda: multò videbitur venerabilior, & præstantior, si exerceatur propter Dei honorem, & cogitationem. Clem. Alexaner. lib. 1. Strom.] Quare S. Proclus Constantinop. Patriarcha, ser. 17. de Sancto Stephano, illu[m] in philosophia Petrum, Iacobum, ac Joannem Apostolos excessisse ait, id est, in Evangelii doctrina, quia juxta Evangelicam doctrinam pro persequutori- Hierolexicon Magri. PH 453 bus rogaverat: nam, ut inquit Isidor. Pelus. lib. 2d epist. 288. [Evangelium verò cohortatio est ad philosophiam, quippè quod proborum virorum cupiditatem non tam metu, quàm promissis erigat.] Ac idem, lib. 1. epist. 96. quid sit philosophia declarans, inquit: [Neque aliud quidquam est philosophia, quàm sapientiam omnino amare. Quamobrem si tu verus sapientiæ amator esse cupis, veram sapientiam ama, quæ non sermonem dumtaxat, sed etiam vitam exornat, ac veram religionem docet] Et econtrà Philosophia dicitur hæresis. Vide Hæresis. PHILOSOPHUS, φιλοσφος. Philosophorum doctrina quomodo utendum. Vide Pantologia, Sophista. PHOLIDOTUS, & Pholidoticus, φολιδωτίς. Squamosus; sic miles loricatus appellabatur. Lipsius, lib. 3. Dialog. 4. De quo vocabulo fit mentio in Martyrol. Hispanico sub die 11. Mart. ubi de S. Petro Eremita agitur, his verbis: [Taliter se in ipso præbuit acerrimus, & strenuus pholidoticus miles. PHOLLIS, moneta. Vide Folleralis. PHOTIANI, & Photiniani Hæretici. Vide Ebionitæ. Homuncionistæ. PHRATRIA. FR. Conjurator, conspiratio: [Conjunctionum; & conspirationum crimen, quod apud Græcos dicitur φεατρία. Can. conjurationum. II. quæst. 1. PHRISUM. FR. ornamentum in vestibus, & similibus, quod Itali Freggio, Guarnimento, & Ornamento dicunt. Planetam purpuream cum phrifo, & cum aquila è margaritis contexta. Chron. Casinen. lib. 3. cap. 58. PHRONTISTERIUM, φροντισηνον, id est, contemplationis mansio, pro Monasterio usurpatur: [Jam immolavit in phrontisterio, in vita S. Philææ Mart. PHRYGIUM. Vide Mitra. PHUCULLA. Vide Phagolidorus. PHYLACTERIUM, φυλαπτηνον, id est, Conservatorium, & erat quædam chartula, quæ divinas ordinationes continebat, & in frontibus Hebræorum, & in eorum sinistro brachio ligabatur, sic adimplere credentes ea, quæ Deus in Deuteron. cap. 6. præceperat, dicens: [Eruntque verba hæc, quæ ego præcipio tibi hodie, in corde tuo: & narrabis ea filiis tuis, & meditaberis in eis sedens in domo tua, & ambulans in itinere, dormiens, atque consurgens. Et ligabis ea quasi signum in manu tua, eruntque & movebuntur inter oculos tuos, scribesque in ea limine, & ostiis domus tua.] Scribæ autem, & Pharisei, tanquam doctiores, & peritiores in divinarum legum notitia, ostentationis gratia, has chartulas in fasciis auro contextis imponebant, magisque dilatatas ferebant; ideò à Christo Domino increpabantur, dum ajebat: [Dilatant enim phylacteria, & magnificant simbrias. Matth. 23.] quod notat Epiphanius, lib. 1. hæres. 5. Item Phylacteria erant aliquæ chartulæ, ut Chrysostomus refert, quæ ab Hebræis ad collum contra infirmitates ferebantur pendentes. FR. hujusmodi phylacterium F f 3 erat
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PH and corresponds to morals, from the Greek φεράνωνος, that is, bearing its name with it; thus St. Jerome, writing in epist. 154 to Desiderius, shows that that frost Serenilla, by name, was in morals of a serene mind: [I congratulate you, and your holy and venerable sister Serenilla, who, a pheronymous one, having trodden down the waves of the world, have arrived at Christ’s calm.] See Nicolans. PHIΛA, φιάλω, a cup for containing wine or other liquids. PHILACTERIUM. See Phylacterium. PHILARGYRIA, avarice, from the Greek φιλαργυεία, that is, love of silver, concerning which word see the Holy Fathers almost everywhere. PHILARGYRUS, φιλαργυρος, avaricious. PHILAUTIA, φιλαυτία, self-love. [Philautia, having been uprooted by the Prince and by the mother, as I said, of vices, all things which follow from it and after it are usually extirpated. St. Maximus, on virtues and vices, Cent. 1, cap. 33. PHILISTHÆI, FR. a people, who by St. Jerome are interpreted “smeared with ashes”; but St. Ambrose, in the book against the Hebrews, says that the Philistines are interpreted in Greek and Latin as foreigners; for διο signifies “other,” and φυλον, “race”: and they are also called Palestini, with φ changed into π, as Jerome testifies, just as the Phoenicians were called Punic. See Allophylus, Palestini. PHILOCAPTUS, captured by love. [That he may unite himself with her, who made her philocaptus of himself. In the life of St. Frances of Rome.] The same word is used by John Gerson, Chancellor of Paris, in the Oration on the Holy Spirit, held before the Fathers of the Council of Basel. PHILOCOMPICUS, φιλοκομπινὸς, a friend of display, proud. [So that the reader may not note him with the infamy of philocompica. In the life of St. Walburga, Virgin.] See Fastigiatissimus. Also interpreted as a lover of boastfulness. PHILOCHRISTIA, love of gentleness, meekness, from the Greek word φιλοχριστια. [Piety also, in him, philochristia, justice, gratitude, and zeal for the poor were commended. Georg. Logothetha in the Chronica Constantinop.] See Mi- tias. PHILOPOMPUS, φιλοπομπος, friend of pomp. See Pompolentus. PHILOSOPHIA, φιλοσφια. FR. among ecclesiastical writers the Gospel is often understood: [For if philosophy professed continence of tongue, of belly, and of those things which are under the belly, and is to be chosen for its own sake: much more will it seem venerable and excellent, if it is practiced for the honor of God and contemplation. Clem. Alexaner. lib. 1. Strom.] Wherefore St. Proclus, Patriarch of Constantinople, serm. 17 on Saint Stephen, says that he surpassed Peter, James, and the Apostles in philosophy, that is, in the doctrine of the Gospel, because according to Gospel teaching he had prayed for persecutors; for, as Isidor. Pelus. says, lib. 2 epist. 288, [The Gospel is indeed an exhortation to philosophy, since it raises the desire of good men not so much by fear as by promises.] And the same author, lib. 1, epist. 96, declaring what philosophy is, says: [Nor is philosophy anything other than to love wisdom utterly. Wherefore, if you desire to be a true lover of wisdom, love true wisdom, which adorns not merely speech but also life, and teaches true religion.] And on the contrary philosophy is said of heresy. See Heresy. PHILOSOPHUS, φιλοσφος. How the doctrine of philosophers is to be used. See Pantologia, Sophista. PHOLIDOTUS, and Pholidoticus, φολιδωτίς. Scaly; thus an armored soldier was called. Lipsius, lib. 3, Dialog. 4. Of which word mention is made in the Spanish Martyrology under the day 11 March, where St. Peter the Hermit is treated of, in these words: [In such a manner he showed himself most fierce and stout, a pholidotic soldier. PHOLLIS, a coin. See Folleralis. PHOTIANI, and Photinian heretics. See Ebionites. Homuncionists. PHRATRIA. FR. conspirator, conspiracy: [The crime of conjunctions and conspiracies, which among the Greeks is called φεατρία. Can. conjurationum. II. quest. 1. PHRISUM. FR. an ornament in garments and similar things, which the Italians call Freggio, Guarnimento, and Ornamento. A purple cope with phrisum, and with an eagle woven of pearls. Chron. Casinen. lib. 3, cap. 58. PHRONTISTERIUM, φροντισηνον, that is, a place of contemplation, is used for a monastery: [He has now sacrificed in the phrontisterium, in the life of St. Philæa the Martyr. PHRYGIUM. See Mitra. PHUCULLA. See Phagolidorus. PHYLACTERIUM, φυλαπτηνον, that is, a conservatory, and it was a certain little parchment scroll containing divine ordinances, and was tied on the foreheads of the Hebrews, and on their left arm, believing that they thus fulfilled what God had commanded in Deuteronomy, chapter 6, saying: [And these words, which I command you today, shall be in your heart; and you shall recount them to your children, and you shall meditate on them, sitting in your house, and walking on the way, sleeping, and rising. And you shall bind them as a sign on your hand; and they shall be moved between your eyes; and you shall write them on the lintel and the doors of your house.] But the scribes and Pharisees, as though more learned and more skilled in the knowledge of divine laws, for the sake of display used to place these little scrolls in bands woven with gold, and carried them more enlarged; therefore they were rebuked by Christ the Lord, when he said: [For they enlarge their phylacteries and make their fringes great. Matthew 23.] which Epiphanius notes, lib. 1, heres. 5. Likewise phylacteries were certain little scrolls, as Chrysostom relates, which were carried by the Hebrews hanging around the neck against illnesses. FR. this kind of phylactery F f 3 was
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PH erat etiam superstitio ligula ex serico, seu alia trama contexta, quæ Romæ hodie corrupto vocabulo Fetuccia dicitur, & in utraque Sicilia Zagarela vocatur. [Dicunt se vidisse (id est, Romæ Vltramontani) ibi mulieres pagano ritu phylacteria, & ligaturas in brachiis, & in cruribus ligatas habere, & publicè ad vendendum, venales ad comparandum aliis offerre. Bonifacius Episc. in epist. ad Zachariam Papam, tom. 3. Concilior. pag. 429. col. 2. edit. Venetæ de an. 1585.] Quæ tamen prohibita fuere in principio sui Pontificatus, ut narrat idem Zacharias Papa in epist. ad d. Bonifacium in eodem tom. Concilior. inquiens: ] De calendis verò Ianuarii, vel cæteris auguriis, & incantationibus, vel aliis diversis observationibus, quæ gentili more observare dixisti apud B. Petru[m] Apostolum, vel in Urbe Roma &c. à die, qua nos jussit divina Clementia (quamquam immeriti existamus) Apostoli vicem gerere, illicò omnia hæc amputavimus. ] Ubi dictio Vel stat pro Et. Quare existimo non Gregorii Junioris, ut ait Gratianus; sed Zachariæ esse illud decretum: [Si quis ariolis, haruspices, vel incantatores observaverit, aut phylacteriis eorum usus fuerit, anathema sit, can. si quis ariolos, 26.9.5.] Quæ superstitio nedum Romæ, sed alibi quoque fiebat; nam in Concil. Laodicon. cap. 30. quod est in can. Non oportet, 26. quæst. 5. prohibentur, ubi sic habetur: [Non oportet sacris officiis deditos Clericos, magos, aut incantatores existere, aut facere phylacteria, quæ animarum suarum vincula probantur: eos autem, qui talibus rebus utuntur, projici ab Ecclesia jussimus]: ∴: Hæc phylacteria ab Hebræis Tefelim appellantur, & ex vitulino corio consiciuntur in forma quatuor dentium divisim consuto, in quibus divisionibus inferuntur Decalogi præcepta, & ad frontem ipsi Iudæi corrigias ex corio, seu loco alligant, quæ deinde ad verticem revoluta, usque ad talos pendent. Phylacteria verò, quæ ad brachium sinistrum illi deferunt, etiam loro constringunt. Fimbriæ autem, de quibus in Matthæo supra fit mentio, sunt quatuor lanea fila ex quatuor angulis lintei quadrati pendentia, quod linteum super humeros ferunt in eorum precationibus iadem Hebræi. Insuper illa fila debent octo fila lanea cum quinque nodis continere ab ipsis Zizit appellatis, quod irreprehensibile esset, si verba sacra fuerint, & absque superstitionis commixtione. Item inter Catholicos Phylacterium pro reliquario usurpatur: [Phylacteria tenui argento fabricata, vilique panno de collo suspensa. Io. Diacon. in epist. ad Carol.] Idem vocabulum in hæc significatione apud D. Greg. reperitur, cujus verba posuimus in dict. Evangelium. Vide etiam Encolpium. FR. Phylacterium nomen ex græco verbum, φυλαδιο, quod custodire significat. D. Hieronymus Pictaciola vocat quasdam tabellas, in quibus res memorabiles notantur, fortasse ad similitudinem tabellarum Orientalium, quas gypso liniunt, & ibi scribunt, delentque characteres, & ibi solent pueris alphabetum delineare, PI quæ tabellæ albæ sunt, quare inquit S. Doctor Pictaciola, id est, albas tabellulas. In Evangelio autem, quod sub nomine Matthæi hebraicè circumfertur, ubi nos legimus Dilatant phylacteria, in dicto hebraico textu habetur Thosaphor, quod Rabbini Thephilin legunt; forsan à Thephil, quod puerum, vel puerile significat; nam sicut matres solent pueris filum in digito pro aliqua recordatione alligare, sic Deus verba legalia in brachio colligare jusserat pro eorum recordatione, dum inquit: [Suspendite ea pro signo in manibus vestris, & inter oculos vestros collocate. Docete filios vestros, ut illa medirentur &c. Deuteron. cap. 11.] Nam, ut Chrysostomus notavit, hæc Dei ordinario Hebræis facta fuerat, quia circa divina præcepta sunt illi memoriæ labilis. Cæterum ridicula est quidé Talmudis expositio in dict. cap. 11. Deuteronomii.] Sic enim ibi ineptè commentantur: [Tosaphot, sive Tephilin, hoc est phylacteria, & conservatoria, sunt membranulæ, in quibus scribuntur sententiæ quædam biblicæ, & necessè est, ut fiant de jumento, aut fera munda &c. PHYSICA, φυσικὴ, Ecclesiasticis prohibita. FR. Medicina intelligitur in sex. decretal. lib. 3. tit. 24. cap. 1. & 2. Ibi Glossa. PHYSIOLOGIA. Vide in dict. Pantologia. PIA AVIS, Ciconia. [Novit hirundo, quando revertatur; novit etiam pia avis annunciare adventus sui testimonio veris initium. D. Ambros. lib. 6. Hexam.] Pia avis dicitur ex officiis pietatis erga ejus genitores: [Aves non erubescunt reverendi senis membra portare. Est enim vectura pietatis, quod eo usque percrebuit, ut congruè mercedem remunerationis invenerit. Nam Romanorum usu pia avis vocatur, & quod vix uni Imperatori consulto senatu delatum dicitur, istæ hoc aves in commune meruerunt. Ibid. lib. 5. PIACULARE FLAGITIUM. FR. poenam purgabilem significat. [Qui priùs comiserit hoc piaculare flagitium, can. quisquis per pecuniam, 1. quæst. 1. PICRIS, amarago. FR. Græca dictio πινεῖς, una ex tribus lactucæ generibus penès antiquos, quæ amarrissima est: ubi enim in vulgata legimus, [Et edent carnes nocte illa assas igni, & azymos panes cum lactucis agrestibus, Exod. 12.8.] LXX. ὑπι πινεῖς legunt. Vaticana autem translatio habet: [Et azyma super picrides comedent. [Fortassè Cum picridibus, quia simul cum carnibus comedebantur picrides. Sanctus enim Cyprianus Cum picridibus legit: habemus enim in vulgata: [Cum azymis, & lactucis agrestib. comedent illud, Num. 9.11.] ibiq; πινεῖς ὑπων habent LXX. De qua lactucæ specie ita Plinius, lib. 19. c. 8. scripserat: [Lactucæ Græcitra fecere genera: unum lati caulis, alterum rotundi caulis; pessimum autem genus cum exprobatione amaritudinis appellaverè picrida,] &c, lib. 21. cap. 17. [Amara, & aphace, & quæ picris nominatur, nomen ei amaritudo imposuit.] Ex quo colligitur hoc vocabulum Picris amaritudinem significare absolutè; ideò D. Ambrosius abso- luto
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PH There was also a superstition of a ligature made of silk, or some other woven thread, which at Rome today, by corruption of the word, is called Fetuccia, and in both Sicilies is called Zagarela. [They say they have seen, that is, the Ultramontanes in Rome, there women in the pagan rite having phylacteries and ligatures bound on their arms and legs, and publicly offering them for sale, to be bought by others. Boniface, Bishop, in his letter to Pope Zacharias, tom. 3 of the Councils, p. 429, col. 2, Venetian edition of the year 1585.] Yet these were prohibited at the beginning of his pontificate, as Pope Zacharias himself relates in his letter to the said Boniface in the same volume of the Councils, saying: ] Concerning the calends of January, and other auguries and incantations, and other various observances, which you said were being kept in pagan fashion by the Blessed Apostle Peter, or in the City of Rome, etc., from the day when divine Clemency commanded us (though undeserving) to act in the place of the Apostles, we at once cut off all these things. ] Where the word Vel stands for Et. Therefore I think that this decree belongs not to Gregory the Younger, as Gratian says, but to Zacharias: [If anyone shall have observed soothsayers, haruspices, or incantators, or shall have used their phylacteries, let him be anathema, can. si quis ariolos, 26.9.5.] This superstition was not only practiced at Rome, but elsewhere as well; for in the Council of Laodicea, chap. 30, which is in can. Non oportet, 26. q. 5, they are forbidden, where it is thus stated: [It is not fitting that clerics devoted to sacred offices should be magicians or incantators, or make phylacteries, which are proved to be the bonds of their souls; but those who use such things we have ordered to be cast out from the Church:] ∴ These phylacteries are called Tefelim by the Hebrews, and are made of calfskin, in the form of four stitched compartments, in which are inserted the precepts of the Decalogue; and to the forehead the Jews themselves bind straps of leather, or a place, which then, wound up to the crown, hang down to the ankles. The phylacteries which they wear on the left arm are also fastened with a strap. The fringes, however, of which mention is made above in Matthew, are four woolen threads hanging from the four corners of a square linen cloth, which linen cloth the Jews carry over their shoulders in their prayers. Moreover, those threads ought to contain eight woolen threads with five knots, called by them Zizit, which would be blameless if the sacred words were used, and without admixture of superstition. Likewise among Catholics phylacterium is used for a reliquary: [Phylacteria made of thin silver, and hung from the neck by a poor cloth. Io. Diacon. in epist. ad Carol.] The same word is found in this meaning in St. Gregory, whose words we have set down under the entry Evangelium. See also Encolpium. FR. Phylacterium is a name from the Greek word φυλαδιο, which means “to guard.” St. Jerome calls Pictaciola certain little tablets on which memorable things are noted, perhaps by similarity to Eastern tablets, which they coat with gypsum and write upon there, and erase the characters there, and they are accustomed to outline the alphabet for children there; these tablets are white, wherefore the holy Doctor says Pictaciola, that is, little white tablets. But in the Gospel which circulates under Matthew’s name in Hebrew, where we read, They enlarge phylacteries, in the said Hebrew text is found Thosaphor, which the Rabbis read Thephilin; perhaps from Thephil, which signifies a child or childish thing; for just as mothers are accustomed to tie a thread on a child’s finger for some remembrance, so God had ordered legal words to be bound on the arm for their remembrance, when he says: [Bind them as a sign upon your hands, and place them between your eyes. Teach your children to meditate upon them, etc. Deut. chap. 11.] For, as Chrysostom noted, this was done by God’s ordinance for the Hebrews, because with regard to divine precepts they are of a forgetful memory. However, the exposition of the Talmud on the said chapter 11 of Deuteronomy is indeed ridiculous. For thus they foolishly comment there: [Tosaphot, or Tephilin, that is, phylacteries and preservers, are little membranes in which certain biblical sentences are written, and it is necessary that they be made from a clean beast or wild animal, etc. PHYSICA, φυσικὴ, prohibited to ecclesiastics. FR. It means medicine in the Sext. Decretals, lib. 3, tit. 24, cap. 1 and 2. There the Gloss. PHYSIOLOGIA. See under the entry Pantologia. PIA AVIS, stork. [The swallow knows when it should return; the pious bird also knows how to announce its arrival by the testimony of spring’s beginning. St. Ambrose, lib. 6, Hexam.] It is called the pious bird because of its duties of devotion toward its parents: [Birds are not ashamed to carry the limbs of a venerable old man. For it is a conveyance of piety, which has spread so far that it fittingly found the reward of recompense. For by Roman custom it is called the pious bird, and what is said to have been bestowed with scarcely one emperor consulted by the senate, these birds have earned in common. Ibid. lib. 5. PIACULARE FLAGITIUM. FR. It signifies a purgable punishment. [Whoever shall previously have committed this piacular crime, can. quisquis per pecuniam, 1. q. 1. PICRIS, endive. FR. A Greek word, πινεῖς, one of the three kinds of lettuce among the ancients, which is the most bitter: for where in the Vulgate we read, [And they shall eat the flesh that night roasted with fire, and unleavened bread with wild lettuces, Exod. 12:8.] the Septuagint read ὑπι πινεῖς. The Vatican translation, however, has: [And they shall eat the unleavened breads over picrides. [Perhaps: with picrides, because picrides were eaten together with the meat. For Saint Cyprian reads with picrides: for we have in the Vulgate: [With unleavened bread and wild lettuces they shall eat it, Num. 9:11.] and there the Septuagint have πινεῖς ὑπων. On this species of lettuce Pliny wrote thus, book 19, chap. 8: [The Greeks made kinds of lettuce: one with a broad stalk, another with a round stalk; but the worst kind, with an expression of bitterness, they called picrida,] etc., book 21, chap. 17: [Bitter, and aphace, and that which is called picris, has had its name imposed upon it by its bitterness.] From this it is gathered that this word Picris absolutely signifies bitterness; therefore St. Ambrose, abso-
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PI luto vocabulo hujusmodi lactucam Amaritudinem appellavit, inquiens: {Cùm lex dicat Pascha edendum cum amaritudine, lib. de Paschal. celebrat.} Ac idem clariùs, ser. Dom. vi. post Epiphan. ait: {Cùm Paschæ illis celebrandæ sacramenta disponeret, ait: Manducabitis illud cum amaritudine. Non enim (sicut illi putant) jussit herbarum vilium acerrimos succos cum assis agni carnibus manducari; sed Christi mandatorum amaros sermones &c.} Item ubi vulgata legit: {Uva fellis, & botri amarissimi. Deuter. 32. 32.} Bónus πινεκας LXX. habent. PICTACULA, & Pictaciola. Vide Phylacterium. Pictaciolus. PICTORUM abusus. Vide Claratum Icona. PIETAS. Vide Eusebia. PIGNERA. pro Pignora. Gregor. Turon. lib. 10. c. ult. de Sanctorum corporibus loquens: {Nacti enim sumus & alios lapides ita, ut hic erat, concavos, in quibus sanctorum Apostolorum, & reliquorum Marryrum pignera continebantur.} Eadem orthographia Flodoardus passim usus fuit: {Dum Clerici jam cum Patroni sui pigneribus ad Civitatem confugissent, lib. 1. c. 2.} Pignoribus synonima. Vide Guadio. Inguadio. PIGNUS SENILE, id est, Isaac. Vide Senile pignus. PIGRITOR. FR. Verbum passivum ab activo Pigro, as, apud Accium, sed obsoletum; significat negligi, morari, ac tardari. {Quod verò me in medio eorum, quæ dicta sunt, latuit, dicere non pigritabor. Anastasii Apocrisarii epist. ad Theodosium in Collectan. Anastasii Biblioth. per Sirmondum in 8. edit. pag. 205.} Et ibidem pag. 39.} Apostolicam Sedem mentiri, remerè pigritati sunt. PIGRUS. Vide Epiurus. PILEUS. FR. capitis indumentum, à Magnatibus introductus, atque ephebis interdictus: {De capitis porrò tegumento apud superiores Imperatores moris erat, ut ætate provectiores aulici proceres pileis turbinatis uterentur serico rectis pro dignitate cujusque, adolescentes verò prorsus omnes nudis essent capitibus. Illo verò Imperatore is mos usque adeò obsolevit, ut omnes simul adolescentes, & senes pileis uterentur, non minùs in Palatio, quàm in agtis, iisque multiformibus, & peregrinis, & quales cuique probabantur, alii latinis, & phoeniciis suo cuique arbitratu: eodem more in vestibus usi sunt, ut prudentiores novitatem aliquam, & destructionem imperii, & finem institutorum divinarent. Niceph. Gregor. histor. lib. 11.} De græco Imperio loquitur, ut in quo Turcæ intrusi, ex hoc vaticinio edocti, numquam indumentorum formam variari patiuntur. Ubi autem ait Pileis turbinatis id indumentum capitis intelligit, quod Italicè corruptè Turbante dicitur, quo hodie Orientales utuntur, involucrum, scilicet, extenuissima tela, de quo dictum fuit in d. Niblatus. Pileus rubrus Cardinalitius. Vide Cardinalis. Galerus. Pileus Magnatum à Papa benedictus. Vide Le- PI 455 tio. Cæterum Pilei synonima. Vide Calyptra. Crionia. Diadema. Hura. Niblatus. PILLERIUS, Dignitas inter Equites Melitenses, & vulgò Piliere dicitur, estque primus in ejus natione, sive (ut ajunt) lingua ex gallico vocabulo Pilier, idest, Pila; ita denominantur in tali dignitate constituti, quia ex numero nationum octo sunt, quasi ejusdem Militiæ columnæ. PILOSTOTÆ. FR. sic ab Origenistis appellari sunt Catholici, quia fatentur, quòd in die Iudicii omnes homines cum eisdem prioribus pilis resurrecturi sint. D. Hieron. epist. 61. ad Pammach. PINACOTHECA. Vide Votarea. PINNÆ funiculo alligatæ, quibus capiebantur feræ. Vide Formido. PINSTNOCHIUM, locus, sive officina pistrinæ. {Iste hanc Ecclesiam, cæteraque ædificia præter pistrinam, & pinsinochium ædificavit. In vita Pauli Abb. PIOPOLA. Vide Pipeus. PIPERAMENTUM, aroma ad comestibilia condenda. {Accipe offitium, & ossibus ejectis, cum piperamentis præpara. Cæsar. lib. 6. c. 5. PIPEUS. FR. populus arbor. {Adque (pro avque) tertia pars de pipeis, quod exeunt de ripa Gubernulo. Bull. Casin. com. 2. Constit. 73.} Dicitur etiam Piopola. Ibid. Constit. 123. {Quod est juxta arborem piopolæ designatæ. PIRACTIUM. Vide Piraticum. PIRATA. Vide Epibates. PIRATERIUM, piratica deprædatio, ex græco πειρατικον, quod significat etiam ipsammet Piratarum navem. {Piraterium est vita hominis super terram. Ambros. Serm. 42. PIRATICIA. Vide Paratitum. PIRATICUM, seu potiùs Pyræticum, potus ex mulsione pyrorum confectus. {Paulus in mari panem frangit, non caricas; Timotheo dolenti stomachum, vinum suadet bibere, non piraticum. D. Hieron. lib. 2. advers. Iovin.} Legitur etiam Piractium in eadem significatione. {Cupimus cum fratre memorato redire, ut piractio, quo unicè delectantur, (nam hoc anno penuria vini timetur) vobiscum fruantur. B. Servat. Lupus Abb. epist. 199. PISARIA, Campus, in quo pisa seruntur. In lege Salica, tit. 7. PISCARIA. FR. locus ad piscandum accomodatus. {De stagno, & piscariis decima sic solvitur &c.} & inferiùs: {De piscariis autem flumium, & lacuum, & venationibus, si vendantur &c. Extrav. de Decimis. PISCINA. Vide Probatica. Siloe. Item piscina in Cisterciensium Rituali significat sacrarium, in quo projiciuntur res sacræ, quæ non possunt ampliùs inservire: {Sacrista super piscinam comburit, ejusque cineres in eam projicit. cap. 2.} FR. à Græcis náννος dγνος, idest, furnus sanctus dicitur, quia in eo res sacræ combustæ, & in cinerem redactæ projiciuntur. PISTIUM VARIÆ SPECIES. Vide Echina. E[x]ox. Galæa. Mænidium. Porphyrio. F f 4 Pi-
Transcription: Translated (English)
PI Luto, used this word, called lettuce “bitterness,” saying: {Since the law says that the Passover is to be eaten with bitterness, lib. de Paschal. celebrat.} And more clearly in the sermon for the Lord’s day after Epiphany, sermon 6, he says: {When he was arranging the sacraments to be celebrated by them at Passover, he said: You shall eat it with bitterness. For he did not (as they think) command the sharp juices of vile herbs to be eaten with the roasted flesh of the lamb; but the bitter sayings of Christ’s commandments, etc.} Likewise where the Vulgate reads: {Grape of gall, and most bitter cluster. Deuter. 32. 32.} the LXX have Bónus πινεκας. PICTACULA, and Pictaciola. See Phylacterium. Pictaciolus. PICTORUM abuse. See Claratum Icona. PIETAS. See Eusebia. PIGNERA, for Pignora. Gregory of Tours, lib. 10, ch. last, speaking of the bodies of the saints: {For we also found other stones hollowed out in the same way as this one was, in which the relics of the holy Apostles and of the other Martyrs were contained.} The same spelling was used throughout by Flodoard: {While the clerics, together with the relics of their patron, had already taken refuge in the city, lib. 1, ch. 2.} Synonymous with Pignoribus. See Guadio. Inguadio. PIGNUS SENILE, that is, Isaac. See Senile pignus. PIGRITOR. FR. A passive verb from the active pigro, as, in Accius, but obsolete; it means to be neglected, delayed, and slowed down. {Whatever, however, among the things that were said, escaped me in the middle, I shall not be slow to say. Letter of Anastasius the Apocrisiary to Theodosius in the Collectanea of Anastasius the Librarian, edited by Sirmond in 8vo, p. 205.} And there on p. 39:} They indeed were slow to lie about the Apostolic See. PIGRUS. See Epiurus. PILEUS. FR. a covering for the head, introduced by the magnates and forbidden to ephebes: {As for the head-covering, under the earlier emperors it was customary that older court nobles should wear turban-shaped caps, straight silk ones according to each person’s rank, while all youths were entirely bareheaded. But under that emperor this custom fell so far into disuse that all alike, both youths and old men, wore caps, no less in the palace than in the camps, and these were of many shapes and foreign sorts, whatever each approved—some Latin, some Phoenician, at each one’s discretion. The same fashion was used in clothing, so that the wiser men divined some innovation, and the destruction of the empire, and the end of institutions. Niceph. Gregor. hist. lib. 11.} He is speaking of the Greek Empire, in which the Turks had intruded, and, taught by this prophecy, never allow the form of garments to be changed. Where he says turbinatis caps, he means that head covering which in Italian corruption is called Turbante, which is used today by Orientals, namely a wrapping of the thinnest cloth, of which mention was made in the said Niblatus. The red cardinalitial pileus. See Cardinalis. Galerus. The pileus of magnates blessed by the Pope. See Le- PI 455 tio. Otherwise, synonymous with pilei. See Calyptra. Crionia. Diadema. Hura. Niblatus. PILLERIUS, a dignity among the Knights of Malta, and commonly called Piliere, and is the first in its nation, or (as they say) language, from the French word Pilier, that is, pillar; those holding such a dignity are so called because, out of the eight nations, they are as it were the columns of the same Order of Knighthood. PILOSTOTÆ. FR. thus were Catholics called by the Origenists, because they confess that, on the day of Judgment, all men will rise again with the same former hairs. St. Jerome, epist. 61 to Pammachius. PINACOTHECA. See Votarea. PINNÆ tied to a cord, by which wild beasts were caught. See Formido. PINSTNOCHIUM, a place, or workshop of a bakery. {He built this church and the other buildings except the bakery and the pinsinochium. In the life of Abbot Paul.} PIOPOLA. See Pipeus. PIPERAMENTUM, a spice for seasoning food. {Take the offering, and with the bones removed, prepare it with spices. Cæsar. lib. 6. ch. 5.} PIPEUS. FR. a poplar tree. {And (for avque) a third part of the poplars, which come out from the bank of Gubernulus. Bull. Casin. com. 2. Constit. 73.} It is also called Piopola. Ibid. Constit. 123. {That which is next to the designated piopola tree.} PIRACTIUM. See Piraticum. PIRATA. See Epibates. PIRATERIUM, piratical plunder, from the Greek πειρατικον, which also means the very ship of pirates. {Piraterium is man’s life upon the earth. Ambrose, Serm. 42. PIRATICIA. See Paratitum. PIRATICUM, or more properly Pyræticum, a drink made from fermented pears. {Paul breaks bread at sea, not figs; to Timothy, suffering from stomach trouble, he advises drinking wine, not piraticum. St. Jerome, lib. 2 against Jovinian.} It is also read as Piractium in the same sense. {We wish to return with the aforementioned brother so that they may enjoy with you the piractio, which they are especially fond of (for this year a shortage of wine is feared). B. Servat. Lupus Abbot, epist. 199. PISARIA, a field in which peas are sown. In the Salic Law, title 7. PISCARIA. FR. a place suitable for fishing. {From a pond and fishing places the tithe is paid thus, etc.} and below: {From fishing places of rivers and lakes, and from hunting, if they are sold, etc. Extrav. de Decimis. PISCINA. See Probatica. Siloe. Also, in the Cistercian ritual, piscina signifies the sacrarium in which sacred objects that can no longer be used are thrown: {The sacristan burns them over the piscina and casts their ashes into it. cap. 2.} FR. among the Greeks it is called náννος dγνος, that is, holy furnace, because sacred objects, when burned and reduced to ashes, are cast into it. PISTIUM VARIÆ SPECIES. See Echina. E[x]ox. Galæa. Mænidium. Porphyrio. F f 4 Pi-
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456 PI Pisticus, de quo vocabulo Io: Evangelista, c. 12. [Maria ergo accepit libram unguenti nardi pictici pretiosi, & unxit pedes Domini.] Marcus verò, c. 14. habet: [Nardi spicati.] Quare aliqui significare autumant fidelem, nempe, minimè adulteratum; sed dictio fidelis non , sed dicitur. Cornelius tamen à Lapide, & Franciscus Lucas malunt in ambobus Evangelicis textibus esse legendum, id est, pretiosum unguentum ex nardi spica. Ioannes verò Hesturgus decur. 3. cap. 6. 5. Item sextò, putat Opisticum legendum esse, ita ex quodam Oppido Opim appellato, quod insinuare videtur D. August. licèt determinatum hujus oppidi locum non assignet tamen ex Herodoto, lib. 1. & 2. & ex Strabone, lib. 16. in Babilonica regione fuisse colligitur, ex qua parte hujusmodi pretiosissimus liquor ferebatur. Nihilominus tamen Stephanus Menochius, dictionem prout in Evangelistæ Joannis textu habetur, in ejus Storeis tom. 1. Centur. 3. cap. 96. legendam sustinet; nam græcè liquidum, ac potabile significare affirmat: quæ quidem opinio, & mihi placet, & verbis Anastasii Bibliotecharii confirmatur, apud quem in dicta significatione liquidorum hæc verba habentur: [In quo ardent oleum nardinum pisticum. Ubi candelæ ardent in gremio Ecclesiæ ex oleo pistico. Pistrix. Vide Panicocotaria. Pittaciolum, Pittaciolum, & Pittacium. Vide Breve, Phylacterium, Pittacula, Pyttacium, schedulam, & brevem scripturam significat. [Accipe hanc perversi contumaciæ tuæ pittacioli, exigente causa, prolixam responsionem. Flodoard. lib. 3. hist. Rhemens. c. 22.] nomina diminutiva ex dictione Pittacium ex græco proveniens , quod tabellam cera limitam ad scribendum juxta antiquum morem significat. FR. At Pittacium est nomen magis genericum, cujus propria significatio cujuslibet rei frustum denotat; & Pittaciolum, seu meliùs Pittaciolum frustulum significat; hinc in sacra pagina de frustis ex corio, quibus calciamenta refarcuerant Gabazonitæ, sic habetur: [At hi, qui habitabant in Gabazon, audientes cuncta, quæ fecerat Iosue, Jericho, & Hai: & callidè cogitantes, tulerunt sibi cibaria, saccos veteres asinis imponentes, & utres vinarios scissos, atque consutos, calceamentaque perantiqua, quæ ad indicium vetustatis pittaciis consuta erant. Iosue, c. 9.] Item significat libellum, qui in curia Romana hodie Memoriale dicitur [Pittacium epistola modica, & brevis. Isidorus.] Et de Alexandro Severo Lampridius, cap. 12. inquit: [Et perlegebat cuncta pittacia. Pitancia, portio, & pars rei comestibilis, quæ divisum religiosis ad manducandum defertur, & Italicè Piatanza dicitur. [In claustro Sacerdos quidam ante annos paucos defunctus est, homo simplex, & illiteratus, Daniel nomine, vitæ satis duræ, orationibus, & jeuniis infatigabiliter operam dabat, omnes piantias sibi appositas recusabat: Cæsar. lib. 8. cap. 10.] nomen est gallicum Pitance. PL PLACENTA. Vide Platon. PLACIBILIS, gratus, acceptus: [Hostiam vivam, sanctam, placibilem Deo. Tertull. de resur. carnis, cap. 47. PLACITO, litigo, in judicio contendo. [Quia sic placitæ diabolus contra hominem. Anselm. lib. de simil. cap. 74. PLACITOR, litigans. [Improbus enim placitor, licèt non habeat rectum, tamen propter improbitatem suam veniens ad placitum &c. Idem Anselmus, qui supra. PLACITUN, Forum, Iudicium, ubi jurisdictio, & justitia in litigiis exerceretur, item parlamentum: [Pro quolibet placito, vel judicio à qualibet persona munera exigere. Synod. Turon. III. cap. 35. A quo placito veniens memoratus ille, ibi in palatio nostro, & per triduum, seu ampliùs, ut lex habuit, placitum suum custodisset, & memoratus ille abjectus sit, vel solsatis sit, ipse nec venisset ad placitum, nec ulla sunnia nunciasset, adfirmat. Marculph. in Formul. lib. 1. cap. 37.] Ubi notandum, quòd Abjectus non observator promissionis intelligitur, Solsatis solis occasum denotat, quod erat terminus in audientiam ad compardendum, ut ex aliis Auctoribus colligitur: sic Gregorius Turonensis, lib. 7. cap. 25. exempli causa, dixerat: [Ad placitum in conspectu Regis Chidelberti advenit, & per triduum usque ad occasum solis expectavit.] Marculphus verò supra: [Per triduum &c. solsatis &c. nec venisset ad placitum] dixerat. Item dictio Sunnia in Marculpho excusationem significat. Vide Sunnis. FR. [Comestiones, banna, placita, & forisfacta &c. cap. ad audientiam, de præscriptionibus.] Ubi Glossa: Placita, id est, jurisdictionem causarum intelligit. [Placita sæcularia non sunt in Ecclesia tractanda, sed ecclesiastica, 2. quæst. ult. can. ult. In placitis enim sæcularibus Clericos disputare prohibetur, lib. 3. Decretal. tit. 50. c. 1.] & ibi Glossa [Quòd cùm laicum quendam super furo in sæculari placito convenisset, 5. Decretal. tit. 14. cap. 2.] Item significat causam civilem, l. ut in illius, & seqq. de off. Iudicis. Bullar. Casin. to. 2. Const. 60. 70. & alibi passim. :/: Item Placitum aliquando pactum, seu conditio intelligitur, & sic perceptibilia redduntur illa Cassiani verba in coll. 9. cap. 35. posita, aliàs intellectu difficilia, ubi sic habetur: [Sub placito plenioris tractationis. [Vide Admallo. PLACOMA. Vide Placoton. PLACOR, nomen; lenitas, mansuetudo, jucunditas, ac animi tranquillitas: [Sanctus quoque nolens placorem animi ejus turbari, consensit, ut voluit. In vita S. Guliel. PLACOTON, pavimentum. Baronius ann. 384. num. 23. ubi Adonem corrigit, qui Placoma habet. Idem dixerat Paulus Diaconus, lib. 11. nempe: [Sicut lex ipsa in marmorea placoma noscitur esse conscripta.] Sed ambo defenduntur ab Auctore hìc in dict. Platonia. PEAGÆ MUNDI. FR. [De mane, de meridie, de sero. Bullar. Casin. tom. 2. Constitut. 73.] Id est,
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456 PI Pisticus, concerning which word in John the Evangelist, ch. 12, [Mary therefore took a pound of ointment of costly pistic nard, and anointed the feet of the Lord.] Mark, however, ch. 14, has: [Of spiked nard.] Therefore some suppose it signifies faithful, namely, in no way adulterated; but the word faithful is not, but is said. Yet Cornelius à Lapide, and Franciscus Lucas prefer that in both Evangelical texts it be read as meaning costly ointment from the spike of nard. Johannes Hesturgus, decur. 3, cap. 6, 5, likewise sixthly, thinks that Opisticum should be read, thus from a certain town called Opim, which St. Augustine seems to indicate, although he does not assign the precise location of this town; yet from Herodotus, lib. 1 and 2, and from Strabo, lib. 16, it is gathered that it was in the Babylonian region, from which part such precious liquid was brought. Nevertheless, Stephanus Menochius, in his Storeis, tom. 1, Centur. 3, cap. 96, maintains that the word as it stands in the text of the Evangelist John is to be read; for, he says, in Greek it signifies liquid, and potable: which opinion indeed, both pleases me, and is confirmed by the words of Anastasius the Librarian, with whom, in the said meaning of liquids, these words are found: [Where the pistic nard oil burns. Where candles burn in the bosom of the Church from pistic oil. Pistrix. See Panicocotaria. Pittaciolum, Pittaciolum, and Pittacium. See Breve; it signifies a phylactery, pittacula, pyttacium, a little note, and a brief writing. [Accept this lengthy reply to the perversity of your stubbornness, as the case demands, O little slip of yours. Flodoard, lib. 3, hist. Rhemens., ch. 22.] These are diminutive forms from the word Pittacium, coming from Greek, which signifies a wax tablet lined for writing according to the ancient custom. FR. But Pittacium is a more general term, whose proper meaning denotes a fragment of any thing; and Pittaciolum, or better Pittaciolum, signifies a little fragment; hence in the sacred page, concerning pieces of leather with which the Gabazonites had repaired their footwear, it is thus written: [But they who lived in Gabaon, hearing all that Joshua had done to Jericho and Ai, and carefully considering, took provisions for themselves, setting old sacks on the asses, and wine skins torn and mended, and very old shoes, which as a mark of age had been sewn with patches. Joshua, ch. 9.] It likewise signifies a little document, which in the Roman curia is today called a Memorial [Pittacium, a short and brief letter. Isidore.] And of Alexander Severus Lampridius, cap. 12, says: [And he read through all the slips. Pitancia, a portion and share of edible food, which is brought divided out to religious persons for eating, and in Italian is called Piatanza. [In the cloister a certain priest died some years ago, a simple man, and illiterate, named Daniel, of a rather hard life, he devoted himself tirelessly to prayers and fasts, refusing all piantias set before him: Cæsar, lib. 8, cap. 10.] the French name is Pitance. PL PLACENTA. See Platon. PLACIBILIS, pleasing, acceptable: [A living, holy, pleasing sacrifice to God. Tertull. de resurr. carnis, cap. 47. PLACITO, I quarrel, I contend in court. [Because thus the devil has contested against man. Anselm. lib. de simil., cap. 74. PLACITOR, a litigant. [For an unrighteous litigator, although he does not have the right, nevertheless because of his own wickedness coming to suit, etc. The same Anselm, as above. PLACITUN, a forum, a court, where jurisdiction and justice are exercised in disputes; also a parliament: [To exact gifts from any person for any suit or judgment. Synod. Turon. III. cap. 35. From that placitum the aforesaid man coming, there in our palace, and for three days, or longer, as the law provided, he had kept his suit, and that man aforesaid being rejected, or solsatis, he himself had neither come to the placitum, nor had announced any sunnia, he asserts. Marculph. in Formul. lib. 1, cap. 37.] Here it should be noted that Abjectus is understood as one who does not keep a promise; Solsatis denotes the setting of the sun, which was the deadline for appearing to be heard, as may be gathered from other authors: thus Gregory of Tours, lib. 7, cap. 25, for example, had said: [He came to the placitum in the presence of King Childebert, and waited for three days until the setting of the sun.] Marculphus, however, above: [For three days, etc., at solsatis, etc., he had not come to the placitum] had said. Likewise the term Sunnia in Marculphus signifies an excuse. See Sunnis. FR. [Feasts, banns, placita, and forfeitures, etc., cap. ad audientiam, de præscriptionibus.] Where the Gloss says: Placita, that is, it understands jurisdiction over causes. [Secular placita are not to be treated in the Church, but ecclesiastical matters, 2, quæst. ult. can. ult. For in secular placita clerics are forbidden to dispute, lib. 3, Decretal. tit. 50, c. 1.] and there the Gloss [Because when a certain layman had been sued concerning theft in a secular placitum, 5, Decretal. tit. 14, cap. 2.] It likewise signifies a civil case, l. ut in illius, and following, de off. Judicis. Bullar. Casin. tom. 2, Const. 60, 70, and elsewhere frequently. :/: Likewise Placitum sometimes is understood as a pact or condition, and thus those words of Cassian, placed in coll. 9, cap. 35, otherwise difficult to understand, become clear, where it is written thus: [Under the condition of fuller discussion. See Admallo. PLACOMA. See Placoton. PLACOR, a noun; gentleness, mildness, agreeableness, and tranquility of mind: [The saint also, unwilling that the peace of his mind be disturbed, agreed as he wished. In the life of St. William. PLACOTON, pavement. Baronius, year 384, no. 23, where he corrects Adon, who has Placoma. The same was said by Paulus Diaconus, lib. 11, namely: [Just as the law itself is known to be written on marble placoma.] But both are defended by the Author here under the entry Platonia. PEAGÆ MUNDI. FR. [In the morning, at midday, and in the evening. Bullar. Casin. tom. 2, Constitut. 73.] That is,
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P L Idest, ex Oriente, ex Austro, & ex Occidente. PLAGIA. FR. maris littus, Neapolitani, Siculi, & Melitenses Plaja dicunt. [Monachos Monasterii Gazarensis, quod situm in plagia est. D. Gregorius, lib.8. epist.39. Italicè Spiaggia dicitur. PLAGIARIUS, ex græco πλάγιος, idest, obliquus: hinc pro injusto detentore accipitur. PLAGIUM. FR. Delictum violenter possidentis. PLANELLI, crepidæ. [Cùmque venerit (idest Papa) ad portam dictæ Ecclesiæ (nempè Sanctæ Mariæ majoris) exuit planellos, & nudis pedibus vadit cum aliis in processione. Cencius Camerar. in ejus M.S. Cæremoniali, ubi de processione in die Purificationis agit. Italicè Pia[n]elle. PLANETA. Vide Casubula. Casula. Penula, ex græco vocabulo πλανητης, quia totum corpus circundat. [Planeta, quæ & Casula dicitur, totum re circundat & protegit, & cæteris supereminet. Hæc est Charitas. Petrus Blesensis, ser.41.]Planeta debet concordare cum coloribus currentis officii, licèt sit expositum Sacram. Vide Velum. Forma antiquæ planetæ habetur in figura S. Iulii Papæ posita in dict. Sellare. PLANETARIUS. Vide Genethliacus. PLANETATUS, planeta indutus. [Cùm Magi ex planetatorum, mappulatorumque processionibus Magnum Pontificem cognovissent. Jo.Diac. in Vita S. Gregorii, lib.2. c.43. PLANGIMONIUM, planctus. [Mortem suam lacrymis funerant, & vitam plangimoniis prosequuntur. Victor. de poen. c.6.] Quod etiam inter opera D.Ambrosii reperitur. Vide Fletobotomia. PLANUS CANTUS. FR. Cantus firmus, (ut ajunt) ecclesiasticus, sive Gregorianus, contradistinctus à figurato cantu. [Adeo ut interdum Antiphonarii, & Gradualis fundamenta despiciant; ignorant super quo ædificent, tonos nesciunt, quos non discernunt, imò confundunt: cum earum multitudine notarum, ascensiones pudicè, descensionesque temperatè plani cantus, quibus toni ipsi secernuntur, ab invicem offuscantur. Extrav. comm. de vita, & honest. Cleric. c. unico. DE PLANO causam cognoscere. FR. Legalis terminus, significat cognoscere causam non ad formam judicii, sed in modum denunciationis. Glossa de judiciis, c.13. Vide Iudicium de plano, cujus contrarium. Vide Apex. PLANTA, terminus, quo Equites Melitenses querelam, & accusationem significant, ex gallica phrasi Plante, quæ plantam, idest, prototypon, & querelam etiam denotat; nam sicut ex prototypo fabrica dirigitur, sic ex querela fabricatur processus. PLANTARIUM. FR. idest, pedis planta. [Porro quia vidisti pedum, & digitorum partem testæ figuli, & partem ferream, regnum divisum erit: PL L 457 quod tamen de plantario ferri orietur, secundùm quod vidisti ferrum mixtum testæ ex luto, & digitos pedum ex parte ferreos, & ex parte fictiles &c. Daniel. c.2. PLANTO. Vide Pastinare. PLASMA. FR. Figmentum, & opus figulinæ artis, græcum nomen πλασμα. PLASMO, verbum, significat ex creta, seu alio simili luto fingere, seu formare. [Numquid non audisti, quid ab initio fecerim? ex diebus antiquis plasmavi illud, 4.Reg. c.19. & Isa. c.37. Manus tuæ fecerunt me, & plasmaverunt me. Job, c.10.] Item significat omne creabile efficere [Æstatem, & ver, tu plasmasti ea. Psal. 73. Quasi lutum figuli in manu ipsius plasmare illud, & disponere. Eccl. c.33. PLASTES, πλασης. FR. Artifex, qui figulinam artem exercet. [Velut plastes conculcans &c. Isa. c.41. Plastæ Idoli omnes nihil sunt. Idem c.44. Sanctus Israel plastes ejus. Idem c.45. Faciens eam ipse plastes. Ibid. PLASTICA, ars ipsa plastmandi. [Plastica Dei in ipsis redarguitur, & reprehenduntur Artificem. Tertul. de cult foem.] ubi de mulieribus loquitur, quæ fuco corrigere suam faciem, Dei opus, conantur. PLATANUS, πλάτανς, arboris genus pulchræ, & platyphillon, seu latis foliis, à quibus etiam nomen accepit. Nam πλάτως, latitudinem significat. Apud Hebræos Ngarmon est castaneum, sed D.Hieronymus vertit platanum. Hujus arboris proceritas, & pulchritudo, ex frondium copia, satis ab Ezechiele indicatur: dum literaliter de Assyriorum Monarchia, vel secundùm Corne- lium à Lapide, de Ægypti rege, allegoricè verò de Lucifero, sub excelsarum arborum, & quasi ob venustatis gloriam in sublime se extollentium metaphora dicit: Platani non fuerunt æquæ frondibus, Exech.31.8. Quia verò platanus procera, pulchra, fortis, cujus umbra, & odor fugare serpentes dicuntur, est variarum virtutum symbolum; ideò sapientia, se in propria encomia sapienter effundens, ait: Quasi platanus exaltata sum juxta æquam in plateis, Eccli. 24.19. Ipsa siquidem ad uberiores gratiæ divinæ rivos, & perennem favorum coelestium fluvium, qui lætificat civitatem Dei, foliorum amoenitate pulchriores fovet virtutes, concupiscentiæ æstus mitigat, vitiorum serpentes enecat, inimicum noctivagum, & lucis gratiæ osorem arcet, atque in fugam convertit. PLATEATICUM, impositio à vendentibus in plateis solvenda. [Ut in tota Civitate Neapolii nullum plateaticum, sive portaticum Monachi aliquando darent. Chron. Casin. lib. 1. cap. 56.] FR. Bullar. Casinen. tom. 2. Constitut. 172. numer. 6. 177. & 193. PLATINA. Vide Platonia. PLATONIA, pavimentum. [Super lilios ex metallis marmoreas platonias posuit. Anast. Biblioth. in Leone III. Hic reædificavit platoniam, ubi
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P L That is, from the East, from the South, and from the West. PLAGIA. Fr. The seashore; the Neapolitans, Sicilians, and Melitenses call it Plaja. [The monks of the Gazan Monastery, because it is situated in plagia. D. Gregory, lib. 8. epist. 39. In Italian it is called Spiaggia. PLAGIARIUS, from the Greek πλάγιος, that is, oblique: whence it is taken for an unjust possessor. PLAGIUM. Fr. The offense of one violently possessing. PLANELLI, slippers. [And when he comes (that is, the Pope) to the door of the said Church (namely of Saint Mary Major) he takes off his planelli, and goes barefoot with the others in procession. Cencius Camerar. in his MS. Ceremonial, where he treats of the procession on the day of the Purification. In Italian Pia[n]elle. PLANETA. See Casubula. Casula. Penula, from the Greek word πλανητης, because it surrounds the whole body. [The planeta, which is also called casula, surrounds and protects the whole body, and rises above the rest. This is Charity. Petrus Blesensis, ser. 41.] The planeta ought to agree with the colors of the current office, although it be exposed to the Sacraments. See Velum. The form of the ancient planeta is found in the figure of Pope St. Julius placed in the said Sellare. PLANETARIUS. See Genethliacus. PLANETATUS, clad with a planeta. [When the Magi, from the processions of the planetati and the mappulati, had recognized the Supreme Pontiff. Jo. Diac. in the Life of St. Gregory, lib. 2, c. 43. PLANGIMONIUM, lamentation. [They mourn their death with tears, and continue life with lamentations. Victor. de poen. c. 6.] Which also is found among the works of St. Ambrose. See Fletobotomia. PLANUS CANTUS. Fr. Plain chant, (as they say) ecclesiastical, or Gregorian, distinguished from figured chant. [So much so that at times they disdain the foundations of the Antiphonary and Gradual; they do not know upon what they build, they do not know the tones, which they do not distinguish, but even confuse: with the multitude of their notes, the modest ascents and moderate descents of plain chant, by which the tones themselves are separated from one another, are obscured. Extrav. comm. de vita, & honest. Cleric. c. unico. DE PLANO to examine a cause. Fr. A legal term, it signifies to examine a cause not in judicial form, but by way of denunciation. Glossa de judiciis, c. 13. See Iudicium de plano, of which the contrary. See Apex. PLANTA, a term by which the Knights of Malta denote a complaint, and an accusation, from the French phrase Plante, which denotes plantam, that is, a prototype, and also a complaint; for just as from the prototype the building is directed, so from the complaint the process is fashioned. PLANTARIUM. Fr. that is, the sole of the foot. [Moreover because you saw the part of the feet and of the toes, of earthenware pottery, and the part of iron, the kingdom shall be divided: PL L 457 yet this shall arise from the iron sole, according as you saw the iron mixed with earthenware clay, and the toes of the feet partly of iron and partly of clay, etc. Daniel c. 2. PLANTO. See Pastinare. PLASMA. Fr. A molded thing, and a work of the potter’s art, a Greek word πλασμα. PLASMO, a verb, means to fashion or form from clay, or some similar mire. [Have you not heard what I did from the beginning? from ancient days I formed it, 4 Kings c. 19 and Isa. c. 37. Your hands have made me, and have formed me. Job c. 10.] It also means to make every created thing. [Thou hast made summer and spring. Ps. 73. Like the clay of the potter in his hand, to fashion it, and dispose of it. Eccl. c. 33. PLASTES, πλασης. Fr. An artisan who exercises the potter’s art. [Like a craftsman fashioning etc. Isa. c. 41. All idol makers are nothing. Idem c. 44. The Holy One of Israel is its maker. Idem c. 45. The one making it is the craftsman himself. Ibid. PLASTICA, the art itself of molding. [The plastic art of God in them is reproved, and the workman is censured. Tertul. de cult. foem.] where he speaks of women, who try to correct their face, the work of God, with cosmetics. PLATANUS, πλάτανς, a kind of beautiful tree, and platyphyllous, that is, with broad leaves, from which it also received the name. For πλάτως signifies breadth. Among the Hebrews Ngarmon is chestnut, but St. Jerome translates it as plane tree. The height and beauty of this tree, from the abundance of its foliage, is sufficiently indicated by Ezekiel: when literally speaking of the Assyrian Monarchy, or according to Cornelius à Lapide, of the king of Egypt, but allegorically of Lucifer, under the metaphor of lofty trees, and as if because of the glory of beauty exalting themselves aloft, he says: The plane trees were not equal in foliage, Ezech. 31.8. But because the plane tree is tall, beautiful, strong, whose shade and odor are said to drive away serpents, it is a symbol of various virtues; therefore Wisdom, wisely pouring itself forth into its own praises, says: I was exalted like a plane tree by the water in the streets, Eccli. 24.19. Indeed, to it, with more abundant streams of divine grace, and the perennial river of heavenly favors, which gladdens the city of God, it nurtures more beautiful virtues with the loveliness of its leaves, softens the heat of desire, kills the serpents of vices, drives away the nocturnal enemy, and the hater of the grace of light, and turns him to flight. PLATEATICUM, a levy to be paid by those selling in the streets. [As in the whole City of Naples the monks once gave no plateaticum, or portaticum. Chron. Casin. lib. 1. cap. 56.] Fr. Bullar. Casinen. tom. 2. Constitut. 172. numer. 6. 177. and 193. PLATINA. See Platonia. PLATONIA, pavement. [Upon lilies, from metals, he placed marble platonias. Anast. Biblioth. in Leo III. Here he rebuilt the platonia, where]
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458 P L ubi corpora Apostolorum jacuerunt. Idem in Damaso. Reperitur etiam in eodem significa- tu Platina apud eundem Anastas. Liberius or- navit de platinismarmoreis sepulchrum Sanctæ Agnetis. Paulus tamen Diaconus, & Ado ha- bent Placoma, ut dictum est in dict. Placoton, ubi Baronius ex græco vocabulo legendum Placoton putat; sed ego existimarem, quòd Placoma nomen neutrum meliùs dicere- tur ex Paulo Diacono, & Adone, quia græcè etiam reperitur in eodem significatu. PLATTA, FR. Planum, ex gallico vocabulo Plas. Gemma, lib. 1. cap. 197.agens de corona clericali; Ex quibus verbis duas coronas in Clericorum capitibus fuisse autumat Morinus, nempè, superior coronula, minor dicta; & alia inferior, ac major. PLAUSILIS, plausibilis. Dignus omninò, quem plausilibus Roma soveret unis. Sidon. lib. 9. epist. 14. PLEBANIA. Vide Parochia. Plebs. PLEBANUS, Parochus ruralis, antiquitus erat ma- gnæ existimationis, ut dictum est in dict. Chore- piscopus. Decanus. Aliquando etiam Parochus Civitatis intelligitur. Adfuit & Dominus Eve- rardus Sancti Jacobi Plebanus, vir justus, at- que religiosus, & propter suam sanctitatem om- ni Civitati reverendus. Cæsar. lib. 1. cap. 7. FR. Electus quidam in Plebanum cujusdam Ec- clesiæ. De iis, qui vi, & metu &c. c. 2. Item nonnumquam Parochianum, seu degentem in Parochia significat. Nullus Presbyter, aut Diaconus alterius plebanum (nisi in itinere fuerit, vel placitum habuerit) ad Missam reci- pere audeat, 9. quæst. 2. can. 4. Vide Parochus. PLEBEJUS, pro sæculari. Multa sunt, quæ ad- huc plebejus, multa, quæ jam presbyter fecit. Pontius in Vita S. Cypr. Quod vocabulum in hac significatione ab Africanis Patribus paf- sim usurpatur. FR. Majores nostri plebeis, & catechumenis martyrium consecutis, tantùm honoris pro martyri ipsius veneratione dede- runt, ut de passionibus eorum, multa, ut pro- pè dixerim penè cuncta conscripserint; ut ad nostram quoque notitiam, qui nondum nati fui- mus, pervenerunt. Idem Pontius Carthag. Dia- conus in Vita S. Cypriani, ubi plebejum, pro laico, contradistincto ab Ecclesiastico accipitur. PLEBS, pro Parochia. Confirmamus vobis om- nes plebes, & Ecclesias, Parochiasque cum om- nibus earum pertinentibus. In quodam privil. Ioannis Papæ XIX. ad favorem Episcopi Sylvæ candidæ, an. 1026. FR. Ac clariùs in can. Null. 12. quæst. 1. ubi sic habetur: Nulli Episcoporum li- ceat res mobiles, aut immobiles de subjectis ple- bibus, aliisque piis locis in proprios usus habe- re. Atque similiter De decimis justo ordine, non tantùm nobis, sed etiam majoribus nostris vi- sum est, Plebibus tantùm, ubi Sacrosancta ba- ptismata dantur, debere dari. Can. de Decimis, 16. quæst. 1. Item: Qui penitus sunt ignoti, non P L debes ipsos permittere in tuis plebibus celebrà- re, c. 3. de Clericis peregrinis. PLECTA, ex græco verbo , quod intexe- re significat; hinc pro eo, quod est viminibus, seu palmarum foliis contextum, intelligi solet, ut sunt sportæ, storeæ, & similia, in quibus con- ficiendis antiqui Monachi exercebantur: In quam cellam furtim irruens, codicem suum inter ejus plectas, quas de palmarum foliis sole- bat intexere, latenter abscondit. Cassian. Col- lat. 18. c. 25. PLECTATA, lignorum strues. In Episcopatu Ostiensi in Festo Nativitatis Domini, & Pascha- tis duas plectatas lignorum. Cencius Came- rar. in ejus Cæremon. M. S. ubi loquitur de obligationibus Canonum Cameræ Apostolicæ debitis. PLECTILIS SELLA, quæ plicari potest. Cogno- scat gloria vestra mandasse nos Arthemio Subdiacono, ut aliquas sellas plectiles nobis dirigere studeat. D. Greg. in Regist. lib. 10. epist. 22. PLOCAMON. Vide Spatalium. PLONUM. FR. clavus, quo nectitur aratrum, vel aliquod instrumentum, quod aratro inservit, 1. si quis plonum. De furris. Et 1. si quis plonum. De damno, & injuria. PLEGIARIA. FR. Fidejussio, & Vadimonium. Quod super mutuis, & plegiariis secundùm vestræ Civitatis consuetudinem judicabunt. In Decretal. de jurejurando, cap. 19. Ubi malè Glossa fidejussorem intelligit; nam etiam nunc in utraque Sicilia, & in Melita fidejussio Plegia- ria, & fidejussor Plegio dicuntur. Faver etiam textus sensus, ubi evidenter de fidejussione, & non de fidejussore loquitur, id est, abstractivè, Super mutuis, & plegiariis. Vide Replegio. Alia synonyma. Vide in dict. Guadio. PLEROMA, , quo vocabulo in significa- tione universitatis sæpè contra Valentinianos utitur Tertullianus; apud Irenæum verò pleni- tudinem denotat, ac secundùm Epiphanium complementum. PLENUM. FR. est maxima quæstio inter Sacros Expositores super hoc adjectivum nomen in Euangelio Joannis, cap. 1. appositum, ubi ha- betur: Vidimus gloriam ejus, gloriam quasi Unigeniti à Patre, plenum gratiæ & verita- tis. Nam dictio Plenum non satis apparet, an Christo Domino, sive Ioanni referatur, ali- qui enim rectum casum, alii verò accusandi casum esse altercantur. Qui rectum esse tenent, dicunt referri ad Christum, id est, ubi incipit In principio erat Verbum. Insuper in textu græco est masculini generis , nempè plenus, quare tunc non concordaret cum no- mine Verbum; at posset responderi, quòd com- munis Interpres vertisset per Verbum. Non- nullis placet intra parenthesim Plenum gratiæ legere; sed hoc non potest subsistere, quia par- ticula & copulativa parenthesim non admir- tit. Theophilus autem Pleni gratiæ & veritatis legit.
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458 P L where the bodies of the Apostles lay. The same in Damasus. It is also found with the same meaning, Platina apud the same Anastas. Liberius decorated the tomb of Saint Agnes with marble of Platinus. Yet Paulus Diaconus and Ado have Placoma, as was said in the said Placoton, where Baronius thinks it should be read Placoton from the Greek word; but I would think that Placoma, as a neuter noun, would be better said from Paulus Diaconus and Ado, because it is also found in Greek with the same meaning. PLATTA, Fr. A plain, from the French word Plas. Gemma, lib. 1, cap. 197, speaking of the clerical crown; from which words Morinus infers that there were two crowns on the heads of clerics, namely, a smaller upper crown, and another lower and larger one. PLAUSILIS, plausible. Worthy indeed that Rome should support him with applauding lips. Sidon. lib. 9, epist. 14. PLEBANIA. See Parochia. Plebs. PLEBANUS, a rural parish priest, was in ancient times of great esteem, as was said in the entry Chorepiscopus. Decanus. At times it also means the parish priest of a city. “And there was present Lord Everard, parish priest of Saint James, a just and religious man, and by reason of his holiness venerable to the whole city.” Cæsar. lib. 1, cap. 7. Fr. “A certain man elected as plebanus of a certain church.” De iis, qui vi, et metu etc. c. 2. Likewise it sometimes signifies a parishioner, or one living in a parish. “No priest or deacon shall dare to receive another man’s parishioner to Mass, unless he be on a journey or have obtained leave.” 9 quæst. 2, can. 4. See Parochus. PLEBEJUS, for secular. “Many things a plebeian has done, many things already a priest has done.” Pontius in the Life of Saint Cyprian. This word in this meaning is often used by African Fathers. Fr. Our elders granted such honor to plebeians and catechumens who obtained martyrdom, in veneration of the martyrdom itself, that they wrote many things, or almost all things, about their passions; and thus they have reached our own knowledge, we who had not yet been born. The same Pontius, deacon of Carthage, in the Life of Saint Cyprian, where plebeius is taken for layman, as distinguished from ecclesiastical. PLEBS, for parish. “We confirm to you all the plebes and churches, and parishes, with all their appurtenances.” In a certain privilege of Pope John XIX in favor of the Bishop of Silva Candidæ, in the year 1026. Fr. And more clearly in can. Null. 12, quæst. 1, where it is thus stated: “It is not permitted to any bishops to use movable or immovable goods from subject plebes and other pious places for their own uses.” And likewise, De decimis justo ordine, it has seemed to us, not only to us but also to our elders, that tithes ought to be given only to the plebes where the sacrosanct baptisms are administered. Can. de Decimis, 16 quæst. 1. Likewise: “Those who are utterly unknown, you ought not allow them to celebrate in your plebes,” c. 3, de Clericis peregrinis. PLECTA, from the Greek verb, which means to weave; hence it is usually understood for that which is woven from twigs or palm leaves, such as baskets, mats, and the like, in making which the ancient monks were employed: “Bursting furtively into that cell, he secretly hid his codex among its plectas, which he was accustomed to weave from palm leaves.” Cassian. Collat. 18, c. 25. PLECTATA, heaps of wood. In the Diocese of Ostia, on the feasts of the Nativity of the Lord and of Easter, two plectatæ of wood. Cencius Camerar. in his MS. Ceremonial, where he speaks of the obligations of the canons owed to the Apostolic Camera. PLECTILIS SELLA, a chair that can be folded. “Let your glory know that we ordered our subdeacon Arthemius to endeavor to send us some folding chairs.” D. Greg. in Regist. lib. 10, epist. 22. PLOCAMON. See Spatalium. PLONUM. Fr. a nail by which a plough, or some instrument serving the plough, is fastened. 1. si quis plonum. De furris. And 1. si quis plonum. De damno, et injuria. PLEGIARIA. Fr. Suretyship and pledge. “They shall judge concerning loans and sureties according to the custom of your city.” In the Decretals, de iureiurando, cap. 19. Here the Gloss wrongly understands a surety; for even now in both Sicilies and in Malta, suretyship is called Plegia, and a surety Plegius. The sense of the text also supports this, where it clearly speaks of suretyship, and not of a surety, that is, abstractly: “Super mutuis, et plegiariis.” See Replegio. Other synonyms. See in the entry Guadio. PLEROMA, a word which Tertullian often uses in the sense of universality against the Valentinians; but in Irenæus it denotes fullness, and according to Epiphanius completion. PLENUM. Fr. There is a great question among the sacred expositors about this adjective noun, placed in the Gospel of John, chapter 1, where it is said: “We saw his glory, glory as of the Only-begotten from the Father, full of grace and truth.” For the word Plenum does not sufficiently show whether it refers to Christ the Lord or to John; for some argue that it is in the nominative case, others in the accusative. Those who hold the nominative say it refers to Christ, that is, where “In the beginning was the Word” begins. Moreover, in the Greek text it is masculine, namely plenus, which then would not agree with the noun Verbum; but it could be answered that the common Interpreter translated it by Verbum. Some prefer to read “Plenum gratiæ” within parentheses; but this cannot stand, because the copulative particle & does not admit a parenthesis. Theophilus, however, read “Pleni gratiæ et veritatis.”
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PL legit. Aliam explicationem in hunc locum commentatur Card. Cajetanus. Plenum verò Michael de Placio legendum concludit in suis Enarrat. tom. 1. Euang. Jo. ennarrat, 34. & adducit pro se S. Jo. Chrysost. atque D. Cyrilli authoritates, qui nonnisi Plenum in recto legunt. PLORATORIUM, sudariolum ad detergendas lacrymas. [Sumpsit secretè quoddam ploratorium ejusdem Matris totum madidum lachrymis. In vita B. Collectæ 6. Martii.] Vide synonyma in dict. Sudariolum. PLUMACIUM, pulvinar ex plumis [In quo interius plumacium ex holoserico superpositum. Anast. Bibl. in Sergio.] Aliqui crediderunt textile significare ex variis coloribus ad modum Indoru[m], seu plumarum, quod hodie in Italia à Punto Francese dicitur; sed eorum error ex D. Ambrosio, lib. 5. c. 27. detegitur, ubi S. Doctor de S. Hygini exilio agens, qui jam senex ait, quòd non debebatur sine pulvinari, ac veste expelli, sic inquit: [Ne sine veste, sine plumacio pateretur extrudi senem] Ejus synonymum. Vide Pulvillus. PLUMBATÆ, genus martyrii, de quo sæpè in Martyrol. Flagellum ex funiculis erat, ad cujus extremitates pendebant plumbeæ pilulæ, quo tantùm rei nobiles percutiebantur, sicut è contra equuleus erat plebejorum tormentum. Hinc Prudentius de S. Romani martyrio canens, ait, quòd contra hunc Martyrem equuleus præparatus erat; at cùm animadvertissent persecutores illum fuisse nobilem, plumbatis percuti jusserunt: sic ille in ejus hymno: Jubet amoveri noxialem stipitem, Plebeja clerum poena non damnet virum, Tundantur, inquit, terga crebris ictibus, Plumboque cervix verberata extuberet. Persona quæque competenter plectitur, Magnique refert vilis, an sit nobilis. Gradu reorum forma tormentis datur. FR. contrarium tamen habetur in Cod. Theodos. l. 80. de decur. l. 4. & 7. de exact. l. 54. de Hæretic. & l. 2. de quæst. ex quibus colligitur ingenuos homines supplicio hoc mulctare nefas esse, ab coque omnem curialem ordinem exemptum fuisse. PLUMELLA, culcitra plumea; [Nil aurem super eam, cùm quiesceret, sternebat; nisi tantùm cùm vestimento, quo indutus erat, decumbebat, nec alios habens tapetes, plumellas, aut stragula, quo hæc operiretur. Gregor. Turon. de vit. Sanct. c. 8.] Ejus synonyma. Vide Culcitra. PLUSLAIP. FR. Mortuorum spoliator, l. 4 unus, de homicidio liberi hominis. PLUVIALE. Vide Cappa. Cum pluviali non fertur manipulus. Vide Manipulus. Non desertur pluviale ad Matutinum. Vide Matutinum. Pluviale rubrum fert Papa jejuniorum tempore. Vide Sticharium. PNEUMATICUS DOCTOR, Pater spiritualis, sive Confessarius, ex græca dictione πνδματικής, quæ spiritualem significat. PO 459 PNEUMATHOMACUS, hæreticus in Spiritum Sanctum; dictio enim græca πνδματομαχής, spiritui oppugnatorem significat, quia Hæretici hoc nomine appellati Spiritum Sanctum creaturam esse asserebant [Pneumatomachi, qui Spiritum contendunt esse creaturam, servumque Patris. Zonara in Can. Apostol.] Eodem vocabulo usus est Palladius, c. 118. histor. POCHIA. Vide Bissacius, id est, Bulgiiæ, ex gallico vocabulo Poche. POCILLATOR. Vide Archioenochus. PODER. FR. possessio, territorium [Philippus Dei gratia Dux Tusciæ, & Dominus torius poderis Comitissæ Matildis de anno 1195. in Bullar. Casin. tom. 2. const. 218. PODERIS. Vide Alba. Polyris. PODIUM. Vide Apodiatus. Menianum. Pogium. POENA. Vide Ariscada. Epitimum. POENALE. FR. poena dignum. Gloss. in can. poenale, 14. quæst. 5. POENITENTIA. FR. Sacramentum à Christo Domino institutum, can. multiplex, de Poen. dist. 1. D. Th. 3. p. q. 84. 2r. 7. & can. quem, de poen. dist. 1. sic habetur [Lazarum enim de monumento jam suscitatum obtulit Dominus Discipulis solvendum, per hoc ostendens potestatem solvendi concessam Sacerdotibus.] Vide Deputatus in poenitentiam. Poenitudo. Confessio sacramentalis. POENITENTIA. FR. pro satisfactione, quæ à Confessario poenitenti adjungitur, licèt sit levis, excusatur à D. Hieronymo, in can. Mensuram, de poen. dist. 1. imò consulitur à Chrysostomo, in can. alligant, 26. quæst. 7. POENITENTIA, id est, mortificatio. Vide Epitimum. Palmata. Metanæa. POENITENTIA PLENA. FR. id est, Publica, Glossa, in can. quòd si poenitentia, 27. qu. 1. Vide Metanæa. Poenitentes. Hyemantes. Pro poenitentiæ remedio adhibendum est Petri Blesensis consilium, quod. Vide in dict. Scupha. Necessitas puniendi peccata extrinsecè triplici ex capite etiam apud Ethnicos enituit. Quare Gellius, lib. 6. c. 14. ita scripserat: [Puniendis peccatis treis esse debere causas existimatum est. Una quæ ruberia, vel uolæus, vel papatreos, dicitur: cùm poena adhibetur castigandi, atque emendandi gratia: ut is, qui fortuitò deliquit, attentior fiat, correctiorque. Altera est, quam ii, qui vocabula ista curiosiùs diviserunt appellant, ea causa animadvertendi est, cùm dignitas, authoritasque ejus, in quem est peccatum, tunda est; ne prætermissa animadversio, contemptum ejus pariat, & honorem levet. Idcircoque id ei vocabulum à conservatione honoris factum putant. Tertia ratio vindictæ est, quæ à Græcis nominatur: cùm punitio propter exemplum est necessaria, ut cæteri à similibus peccatis, quæ prohiberi publicitut interest &c. POENITENTES. FR. qui pro homicidio, vel pro diversis, gravibusque criminibus, & peccatis publicam poenitentiam agentes, sub cilio
Transcription: Translated (English)
PL legit. Cardinal Cajetan comments another explanation on this passage. Michael de Placio, however, concludes that plenum should be read, in his Enarrationes , tom. 1, on the Gospel of John, 34, and he adduces for himself the authorities of St. John Chrysostom and St. Cyril, who read only plenum in the nominative. PLORATORIUM, a little handkerchief for wiping away tears. [He secretly took a certain ploratorium of the same Mother, all wet with tears. In the life of Blessed Colette, March 6.] See the synonyms in the word sudariolum . PLUMACIUM, a cushion of feathers. [On which there was placed inside a plumacium of silk. Anast. Bibl. in Sergius.] Some believed it to mean a woven fabric of various colors in the manner of the Indians, or of feathers, what today in Italy is called Punto Francese ; but their error is exposed by St. Ambrose, book 5, ch. 27, where the holy Doctor, speaking of the exile of St. Hyginus, who, though already old, says that he ought not to have been expelled without a cushion and clothing, thus writes: [ Ne sine veste, sine plumacio pateretur extrudi senem ] Its synonym. See Pulvillus . PLUMBATÆ, a kind of martyrdom, often mentioned in the Martyrology. It was a whip made of cords, at whose ends hung leaden balls, with which only noble persons were struck, just as, on the contrary, the rack was a torture for common people. Hence Prudentius, singing of the martyrdom of St. Romanus, says that the rack had been prepared against this martyr; but when the persecutors noticed that he was noble, they ordered him to be struck with leaded lashes; thus in his hymn: Jubet amoveri noxialem stipitem, Plebeja clerum poena non damnet virum, Tundantur, inquit, terga crebris ictibus, Plumboque cervix verberata extuberet. Persona quæque competenter plectitur, Magnique refert vilis, an sit nobilis. Gradu reorum forma tormentis datur. But the contrary is found in the Theodosian Code, l. 80, on decurions, l. 4 and 7, on exactors, l. 54, on heretics, and l. 2, on questions, from which it is gathered that it is wrong to punish free men with this torture, and that the whole curial order was exempted from it. PLUMELLA, a feather-bed; [He spread nothing over it, on which, when he rested, he lay down, except only when, clothed in the garment in which he was dressed, he lay down, having no other coverlets, plumellas, or bedding with which to cover this. Gregory of Tours, De vita Sanct. c. 8.] Its synonyms. See Culcitra . PLUSLAIP. FR. plunderer of the dead, l. 4, one, on the homicide of a free man. PLUVIALE. See Cappa . The maniple is not worn with the pluvial. See Maniplus . The pluvial is not laid aside at Matins. See Matutinum . The Pope wears a red pluvial in the time of fasting. See Sticharium . PNEUMATICUS DOCTOR, a spiritual father, or confessor, from the Greek word pneumatikos , which signifies spiritual. PO 459 PNEUMATHOMACUS, a heretic against the Holy Spirit; for the Greek word pneumatomachos signifies one who fights against the spirit, because the heretics called by this name asserted that the Holy Spirit was a creature [The Pneumatomachi, who contend that the Spirit is a creature and a servant of the Father. Zonaras on the Apostolic Canons.] Palladius used the same term, c. 118 of the history. POCHIA. See Bissacius , that is, a pouch, from the French word Poche . POCILLATOR. See Archioenochus . PODER. FR. possession, territory [Philip, by the grace of God Duke of Tuscany, and lord of the whole territory of Countess Matilda, from the year 1195, in the Bullarium Casinense, tom. 2, constit. 218. PODERIS. See Alba . Polyris . PODIUM. See Apodiatus . Menianum . Pogium . POENA. See Ariscada . Epitimum . POENALE. FR. deserving punishment. Gloss. on can. poenale , 14, q. 5. POENITENTIA. FR. the sacrament instituted by Christ the Lord, can. multiplex , on Penance, dist. 1; St. Thomas, 3 p., q. 84, art. 7; and can. quem , on Penance, dist. 1, it is thus stated: [For the Lord, having already raised Lazarus from the tomb, presented him to the disciples to be loosed, thereby showing that the power of loosing had been granted to priests.] See Deputatus in poenitentiam . Poenitudo . Sacramental confession. POENITENTIA. FR. for the satisfaction which is added by the confessor to the penitent, although it be light, it is excused by St. Jerome, in can. Mensuram , on Penance, dist. 1; indeed it is recommended by Chrysostom, in can. alligant , 26, q. 7. POENITENTIA, that is, mortification. See Epitimum . Palmata . Metanæa . POENITENTIA PLENA. FR. that is, public. Gloss on can. quod si poenitentia , 27, q. 1. See Metanæa . Poenitentes . Hyemantes . As a remedy for penance, the counsel of Peter Blesensis should be used, which. See in the word Scupha . The necessity of punishing sins externally appeared even among the pagans from three sources. Therefore Gellius, book 6, ch. 14, wrote thus: [It has been thought that there ought to be three reasons for punishing offenses. One, which is called ruberia , or uolæus , or papatreos : when punishment is applied for the sake of chastising and correcting, so that one who has erred by chance may become more attentive and more corrected. The second is what those who have divided these terms more carefully call the reason for punishment, when the dignity and authority of the person against whom the offense has been committed is upheld, lest omitted punishment breed contempt of him and lessen honor. Therefore they think that this term comes from the preservation of honor. The third reason is vengeance, which by the Greeks is called: when punishment is necessary for example, so that others may be deterred from similar offenses, which it is in the public interest to prevent, etc.] POENITENTES. FR. those who, for homicide or for various and grave crimes and sins, were performing public penance, under the cilia
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460 PO cio ad altare erant reconciliati, can. placuit, dist. 50. Vide Hyemantes, Metanæa, Pænitentia plena. Poenitens publicus. Vide Deputatus in poenitentiam. Viaticum. Quando reconciliabantur. Vide Hebdomada major. POENITENTIÆ BENEDICTIO, idest, Viaticum. Vide Benedictio beatica. POENITENTIALES PSALMI. Vide Psalmus. POENITENTIALIS. FR. poenitens, qui sacramentaliter sua peccata confitetur; quare Symmacus Papa ait, quòd [Silvester (nempè, Papa primus) quoque docens, admonet unumquemque Sacerdotem, ut nullus causa fornicationis ad Itam poenitentialem accedat: quia scriptum est, omnes, quod in poenitentiam accipimus, ita filii nostri sunt, ut in baptismate suscepti; quapropter hoc scelus si quis perpetraverit, non solùm dignitatis honorem amittat, verùm etiam usque ad exitum vitæ suæ jugi poenitentiæ se subdat, can. omnes, 30. qu. 1.] significat item librum, in quo poenitentiæ pro peccatis imponendæ notatæ sunt. Vide Suffocatus. POENITENTIARIUS PRESBITER. FR. Confessarius dicebatur: vide Latini Latinii Lucubrationes, quæ à Dominico Macro hujus operis Auctore collectæ, & typis Tinassi Romæ 1656. editæ fuere, tom. 1. par. 2. pag. 325. & seqq. ubi contra Sozomenum, Jacobum Billium, & Melchiorem Canum eruditè probat hujus poenitentiæ Sacramenti antiquissimum ritum in Ecclesia fuisse, & contra Novatorum latratum. Quod etiam confirmatur ex antiquissimis terminis hìc allatis: in dictionibus. Pneumaticus doctor. Pænitentia. Pænitentialis. Pænitudo. POENITUDO. FR. poenitentia, can. tempora poenitudinis, 26. quæst. 7. POETA. Vide Metrocanorius. Vates. POETO, fingo poetico more [Quo possemus te falsum testem intelligere, te unum esse de viperarum progenie, falsa hæc cum sacrilegis tuis poerasse. Lucifer Caral. ad Constant. lib. 2. POGIUM. Balaustium, sive cancellum. [Qui ordinandi sunt, stent in pogio sub gradibus. Ordo Rom.] Vide Podium. FR. potiùs genuale erat, in quo incumbit genuflextens. Vide Genuale. POLANI. Vide Filius arnaldus. POLEDRUS, Pullus equinus, asininus, seu mulinus. [Erat in monasterio poledrus pulcherrimus. Cæsarius, lib. 8. c. 36. Vide Pollenus. POLIA. Vide Equaritium. POLLEN. FR. Farina [Nec conficiendi pollinis cura mandetur. Theodos. Codex. lib. 11. tit. 16. leg. 15. POLLENUS. FR. Pullus equinus, asininus, seu mulinus, 1. item relatam, de Pauperie. Vide Poledrus. POLLINCTOR. Vide Silicernium. POLONI populi. Vide Jejunium. POLYANDRIUM. Vide Cæmeterium. POLYCANDELUM, , candelabrum plures candelas continens. [Obtulit polycande- lum porphyreticum pendentem in pergula an- PO te confessionem in catenulis aureis. Anast. Bibliot. in Leone III.] FR. vel Polycandelus dicendus est, ex vi adjectivi nominis Pendentem; vel corrigenda dictio Pendentem in Pendens, si Polycandelum dicendum sustineri debet: Prodigiosum equidem erat candelabrum Basilicæ Vaticanæ in forma Crucis ab Adriano Papa oblatum, in quo MCCCLXX. candelæ ponebantur, qui Pontifex jusserat quatuor in anno vicibus accendi debere, nempè, in festivitatis bus Nativitatis Domini, Paschæ, Apostolorum Petri, & Pauli, & in die anniversaria ejus electionis. Baron. an. 795. & Anast. Biblioth. in eodem Adriano. POLYCHRONION, , idest, ad multos annos; acclamatio, quæ ad Domesticum fieri spectabat. Vide Domesticus. POLYGAMIA, , multiplicitas nuptiarum. POLYGAMUS, qui ad multas nuptias transivit. POLYMITUS, , idest, multis filis variorum colorum contextus, quemadmodum erat Josephi vestis variorum colorum virgata. [Fecitque ei tunicam polymitam. Genes. c. 37.] FR. à , idest, multus, & , idest, licium. POLYMITARIUS, . FR. Artifex, qui polymitas vestes conficit [Ooliab quoque filium Achisamech de tribu Dan, ambos erudivit sapientia, ut faciant opera abjetarii, & polymitarii &c. Exod. c. 35.] Idem habetur, c. 36. 38. & 39. Item 2. Reg. c. 21. POLYPTYCHUM, , multorum foliorum liber, in quo notabantur publicæ rationes. [Præcipientes ergo jubemus, ut si memoratus ille de capite suo benè ingenuus esse videtur, & in polypycho censitus non est, licentiam habeat comani capitis sui tonsurare. Marculf. lib. 1. formular. c. 19.] Idest, si in hujusmodi fisci, seu publici libro tamquam debitor notatus ille talis non sit. [Quia notitia ejusdem donationis non erat de polypychis charaxata. D. Greg. in Regist. lib. 7. c. 40.] Significat in hoc loco volumen publicorum instrumentorum. Sed in aliquibus Gregorianis codicibus mendosè Politicis pro Polyptychis habetur. Quid autem charaxata significet, dictum est in dict. Caraxo. FR. ita etiam in Actione 13. Sextæ Synodi in Trullo legitur [Gregorius Deo amabilis Diaconus, & chartophylax dixit: Polyptychum Domini, sive Registrum, in quo continentur exemplaria synodorum, &c. POLYRIS. FR. Tunica interior. Torrigius de Cryptis Vatican. impressione secunda, pag. 352. Vide Esophorum. Hypacamisum. An sit eadem ac poderis. Vide Alba. POLYSTAURIUM , idest, pluribus crucibus, planeta, nempè, erat, sive alia sacra vestis, de qua fusè in dict. Gammadia egimus. Vide etiam Casula. Stauracinus. POLYTHEJA, , multitudo idolorum, quod vocabulum reperitur in Iustino Mart. orat. ad gent. in S. Epiphanio, hæresi, 37. & in D. Augustino, lib. 8. Confess. cap. 2. ubi sic habet: [No-
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460 PO when those attached to the altar were reconciled, can. placuit, dist. 50. See Hyemantes, Metanæa, Pænitentia plena. Public penitent. See Deputatus in poenitentiam. Viaticum. When they were reconciled. See Holy Week. POENITENTIÆ BENEDICTIO, that is, Viaticum. See Benedictio beatica. POENITENTIALES PSALMI. See Psalm. POENITENTIALIS. FR. penitent, one who sacramentally confesses his sins; wherefore Pope Symmachus says that [Silvester (namely, the first Pope) also teaching, admonishes every Priest, so that no one, on account of fornication, should approach the penitential path: because it is written, all whom we receive into penance are thus our sons, as those received in baptism; wherefore if anyone shall have committed this crime, not only let him lose the honor of his dignity, but also let him submit himself to continual penance until the end of his life, can. omnes, 30. qu. 1.] it also signifies the book in which the penances to be imposed for sins are noted. See Suffocatus. POENITENTIARIUS PRESBITER. FR. He was called Confessarius: see Latini Latinii Lucubrationes, which were collected by Dominico Macri, author of this work, and published in Rome by Tinassi in 1656, vol. 1, part 2, p. 325 and following, where against Sozomen, Jacob Billius, and Melchior Canus he learnedly proves that this sacrament of penance was of the most ancient rite in the Church, and against the barking of the innovators. This is also confirmed by the most ancient terms here cited: in the entries Pneumaticus doctor, Pænitentia, Pænitentialis, Pænitudo. POENITUDO. FR. penance, can. tempora poenitudinis, 26. question 7. POETA. See Metrocanorius. Vates. POETO, I invent in a poetical manner [By which we might understand you to be a false witness, you, who are one of the offspring of vipers, having uttered these falsehoods with your sacrilegious followers. Lucifer Caral. ad Constant. lib. 2. POGIUM. Balaustium, or railing. [Those who are to be ordained should stand in pogio under the steps. Roman Order.] See Podium. FR. rather it was the genuale, on which one leans when kneeling. See Genuale. POLANI. See Filius arnaldus. POLEDRUS, a horse, ass, or mule foal. [There was in the monastery a most beautiful poledrus. Cæsarius, lib. 8, c. 36. See Pollenus. POLIA. See Equaritium. POLLEN. FR. Flour [Nor let care for making flour be entrusted. Theodosian Code, lib. 11, tit. 16, leg. 15. POLLENUS. FR. a horse, ass, or mule foal, 1. item relatam, de Pauperie. See Poledrus. POLLINCTOR. See Silicernium. POLONI populi. See Jejunium. POLYANDRIUM. See Cæmeterium. POLYCANDELUM, a chandelier containing many candles. [He offered a polycandelum of porphyry hanging in the gallery before confession on golden chains. Anast. Bibliot. in Leo III.] FR. or it should rather be called Polycandelus, by force of the adjective Pendentem; or the word Pendentem should be corrected into Pendens, if Polycandelum is to be retained: truly marvelous was the chandelier of the Vatican Basilica in the form of a Cross offered by Pope Adrian, in which 1370 candles were placed, which Pontiff ordered to be lit four times a year, namely, on the feasts of the Nativity of the Lord, Easter, the Apostles Peter and Paul, and on the anniversary day of his election. Baron. an. 795 and Anast. Biblioth. in the same Adrian. POLYCHRONION, that is, “for many years”; an acclamation which was used to be made to the Domesticus. See Domesticus. POLYGAMIA, multiplicity of marriages. POLYGAMUS, one who has gone on to many marriages. POLYMITUS, woven with many threads of various colors, such as Joseph’s coat striped with various colors. [And he made for him a coat of many colors. Gen. c. 37.] FR. from , that is, much, and , that is, warp/thread. POLYMITARIUS, . FR. An artisan who makes garments of many colors [Ooliab also, the son of Achisamech of the tribe of Dan, he instructed both with wisdom, so that they might make the work of the embroiderer and the polymitarius, etc. Exod. c. 35.] The same is found in c. 36, 38, and 39. Likewise 2 Kings c. 21. POLYPTYCHUM, a book of many folios, in which public accounts were recorded. [Therefore commanding we order that if the aforesaid man seems to be well-born from his head, and is not enrolled in the polyptychum, he may have permission to cut the hair of his head. Marculf. lib. 1, formular. c. 19.] That is, if such a one is not noted in this kind of fiscal, or public book, as a debtor. [Because the notice of that donation was not inscribed in the polyptychs. D. Greg. in Regist. lib. 7, c. 40.] In this place it signifies a volume of public documents. But in some Gregorian codices it is found corruptly as Politicis instead of Polyptychis. What charaxata means has been said in the entry Caraxo. FR. thus also in Action 13 of the Sixth Synod in Trullo it is read [Gregory, the God-loving Deacon and chartophylax said: Polyptychum of the Lord, or Register, in which the exemplars of the synods are contained, etc. POLYRIS. FR. An inner tunic. Torrigius on the Vatican Crypts, second impression, p. 352. See Esophorum. Hypacamisum. Whether it be the same as the poderis. See Alba. POLYSTAURIUM, that is, with many crosses, a planeta, namely, it was, or some other sacred vestment, of which we treated at length in the entry Gammadia. See also Casula. Stauracinus. POLYTHEJA, multitude of idols, a word found in Justin Martyr, Oration to the Gentiles, in St. Epiphanius, heresy 37, and in St. Augustine, lib. 8 of the Confessions, c. 2, where he has thus: [No-
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PO {Nobilitas inflata spirabat polytheiam} & in aliquibus Augustini Codicibus perperam Populi usiam, & pejus in aliis Populi etiam legitur. POMPATIOR, pomposior {Sed Circensium paulò prompatior suggestus. Tertull. de spectac. c.7.} FR. Idem adjectivè Pompaticus, in tract. de cultu foem. dixit. Et à Petro Blesensi abstractive Pompositas usurpatur. POMPO. FR. verbum, id est, pompam ago, sive ostendo. {Meritò, ut quidam Metrocanorius in suo pompavit poëmate &c. In vita S. Reguli Episc. POMPOLENTUS, pomposus {Cujus dignitatis honore indusiatus, & à Principe regni legaliter inthronizatus non efficitur philopompus, non, ut plures assolent, pompolentus. In Vita S. Adelardi Abb. PONDEROSUS. Vide Gutturnosus. PONERE EXTRA MANUS. FR. cedere, vel restituere significat. {Nec liceat illis ipsas Ecclesias, vel personas ad distrahendum, vel alienandum, aut extra manum ponendum, c. quia nonnulli, de immunit. Eccl. in 6. PONTATICUM. FR. impositio solvenda in transitu pontium. Privilegia in chronica Casinen. adducta, lib. 1. c. 56. quod clariùs explicatur in Bullar. Casinen. tom. 2. Constit. 92. ubi sic habetur: {De theloneis quoque Mercatorum, & Pontium, & Decimis, ac Monachorum stipendia &c.} & in capitul. Caroli Magni sæpè fit mentio. Vide Portora. PONTIFEX. FR. licèt hoc vocabulum omnibus Episcopis conveniat; antonomasticè tamen Summus Pontifex Romanus intelligitur: quo verò ad etymologiam nominis, à Pontibus derivari quidam autumant. {Fuerit autem operæ pretium, quiddam memoriæ proditum non omitti, quod à narratione præsenti non sit alienum. In Collegiis Sacerdotum Romæ Pontifices primas tenebant, quod si vox ista græcam in linguam transferatur, Gephyreos, à pontibus dicere liceat. Hanc autem appellationem hujusmodi quadâ ex causa nacti sunt. Quum nedum homines cultum, qui per imagines exhibetur, intelligerent, primùm in Thessalia Deorum simulacra facta sunt; quumque nec delubra forent (nam & illorum incognitus erat usus) effigies divinas in prævii fluminis ponte statuebant, indito illis vocabulo qui Deum præfecti sacris essent, ut à prima simulacrorum fede Gephyrei, quasi Sipontanos dicas. Hoc à Græcis accepto, Romani eos, qui Sacerdotum in Collegiis apud ipsos locum principem obtinerent, Pontifices appellarunt, simulque sanxerunt, ut eorum in numero Reges etiam propter dignitatis excellentiam censerentur. Primus quidem Numa Pompilius &c. Zosinus Comes, lib. 4. hist.} Sed Dionysius Halicarnasseus, lib. 2. Antiq. Rom. c. 8. ait Pontificis nomen à reficiendo Sublicio ponte provenisse, sic inquiens: {Ultima verò Numæ institutorum pars continebat sacra, quæ sortiti erant ii, qui apud Romanos summum Sacerdotium, & summam potestatem habent: isti PO 461 eorum lingua, ab uno opere, quod faciunt, à reficiendo ligneo ponte, Pont. appellantur.} Idem affirmavit, lib. 3. c. 9. sic inquiens: {Hetrusci &c. occupantes totum illum oræ tractum, qui est transfluvium, & sublicium pontem, qui ex sola lignea materia est compactus, & cui nihil æris, aut ferri addere licet, illi Tiberi imposuisse fertur, quem ad hoc usque tempus servant, sacrum existimantes. Quòd si qua ejus pars laborer, eam Pontifices curant, quædam patria sacrificia facientes, dum ipsum sarciunt.} Vide Latinium in Correct. ad Martyrol. 9. Apr. lit. d. Eamdem etymologiam affert D. Bernardus, epist. 42. ad Henricum Senonen. Archiep. scribens: {Hoc enim agens, implebit non solùm Pontificis officium; sed & etymologiam nominis, pontem utique faciens inter Deum, & proximum.} Debent Pontifices Antecessorum Decreta validare, cujus causa consideranda est D. Gregor. sententia, qui sic ait: {Justitiæ, ac rationis ordo suadet, ut qui à Successoribus sua mandata servari desiderant, decessoris sui procul dubio voluntatem, & statuta custodiant, can. Justitiæ, 25. quæst. 1.} Pontificum Romanorum gesta an S. Damasus scripserit. Vide Palea. Pontificis Milites. Vide Clavesignati. Quare quinque Pontifices Sancti Martyres dicantur, & tamen sanguinem non luderint. Vide Responserium. PONTICALIA indumenta, ac alia ad id spectantia. Vide Episcopus. Quo ad ejus Pontificale. Vide Papa. Pontifex antiquæ legis quomodo induebatur. Vide Ephod. Petalum. PONTIFICIUM. FR. nomen hoc substantivè sumptum nedum significat Pontificiam auctoritatem, seu dignitatem; sed etiam quamlibet potestatem agendi, vel dicendi aliquid. {Ut fruendi Pontificium habeat. Cod. Theodos. lib. 8. tit. 9. PONTIFICO, verbum, Episcopali dignitate frui significat. {Qui ibidem pontificavit circa annum 850. In Vita S. Patritii 17. Mart. PONTIFICANS. FR. id est, dum esset Pontifex. {Circa annum 1207. Pontificante Innocentio Tertio. D. Antonin. Florent. Archiepisc. 3. part. Chron. tit. 19. c. 2. ß. 1. PONTONES. FR. Dolia ad conservandum vinum, vel quid simile, ex gallico vocab. Poicons, de quo agitur in vita S. Radegundæ, ubi de miraculo vini augumento sic dicitur: {Antè pontones, & cotinæ defecerunt, quàm hæc, quæ Beatæ in omnibus fecit voluntatem. POPELLUS. FR. Populi diminutivum nomen. {Sed cum misericordia id finiri sperat popellus. Dictarus Episc. in Chron. lib. 7. PORCARIUS. Vide Flabarius. PORCUS, ejus visio. Vide Hyopa. Ejus caput. Vide Officium. Os porci Sergius Papa dictus fuit. Vide Papa. PORCULA, seu Sucula. Vide Frischinga. Tertussus. PORPHYRA. Vide Porphyrogenitus. PORPHYRETICA ROTA. Vide Rota Porphyretica. PORPHYRIANI. FR. dicti sunt Ariani jussu Constantini Imp. Baronius, an. 328. n. 85. & 86. POR-
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PO {Inflated nobility breathed polytheism} and in some manuscripts of Augustine foolishly “Populi usiam,” and worse in others “Populi” is also read. POMPATIOR, more pompous {But somewhat more ready in the Circensian elevation. Tertullian, de spectac. c. 7.} FR. The same word, as an adjective, he used in the form “Pompaticus,” in the treatise De cultu foem. And from Peter of Blois the abstract “Pompositas” is employed. POMPO. FR. a verb, that is, I act pompously, or I display pomp. {Worthily, as certain Metrocanorius in his poem “pompavit” etc. In the life of St. Regulus, bishop. POMPOLENTUS, pompous {One who, vested with the honor of his dignity and lawfully enthroned by the prince of the realm, does not become philopompus, nor, as many are accustomed, pompolentus. In the Life of St. Adelard the abbot. PONDEROSUS. See Gutturnosus. PONERE EXTRA MANUS. FR. means to yield or to restore. {Nor may they put those very churches or persons into the power of another, for alienation, or for being placed outside the hand, c. quia nonnulli, de immunit. Eccl. in 6. PONTATICUM. FR. a toll payable for crossing bridges. The privileges cited in the Casinese chronicle, book 1, c. 56, are explained more clearly in the Bullarium Casinense, vol. 2, Constit. 92, where it is thus stated: {Also concerning tolls of merchants, and of bridges, and tithes, and the stipends of monks etc.} and in the capitularies of Charlemagne it is often mentioned. See Portora. PONTIFEX. FR. although this word applies to all bishops, by antonomasia it is understood to mean the Roman Supreme Pontiff: but as to the etymology of the name, some think it derived from bridges. {It would indeed be worthwhile not to omit something handed down in memory, which is not alien to the present narration. In the colleges of priests at Rome, the pontiffs held first place; and if this word is translated into Greek, they may be called Gephyreoi, from bridges. They obtained this designation for the following reason. Since men did not understand worship as represented through images, first in Thessaly were the statues of the gods made; and since there were then no temples either—for the use of them was unknown—the divine effigies were set upon the bridge over the river in front of them, giving them the name of those who were set over the sacred rites of God, so that from the original seat of the images they were called Gephyrei, as if you were to say “Sipontans.” Taking this from the Greeks, the Romans called Pontiffs those who among themselves held the chief place in the colleges of priests, and at the same time they decreed that Kings also should be counted among their number because of the excellence of their dignity. The first indeed was Numa Pompilius etc. Zosimus the Count, book 4 of history.} But Dionysius of Halicarnassus, book 2 of Roman Antiquities, c. 8, says that the name Pontifex comes from repairing the Sublician bridge, thus saying: {The last part of Numa’s institutions contained the sacred rites, which were assigned by lot to those who among the Romans hold the highest priesthood and the highest power: these, in their language, are called Ponts, from one work that they perform, from repairing the wooden bridge.} The same affirmed, book 3, c. 9, thus saying: {The Etruscans etc., occupying the whole stretch of coast which lies across the river and the Sublician bridge, which is composed solely of wood and to which it is not permitted to add anything of bronze or iron, are said to have imposed it upon the Tiber, and they preserve it even to this day, considering it sacred. And if any part of it be damaged, the pontiffs take care of it, performing certain native sacrifices while they repair it.} See Latinius in the Correct. to the Martyrology, April 9, letter d. The same etymology is given by St. Bernard, epist. 42 to Henry, Archbishop of Sens, writing: {For by doing this, he will fulfill not only the office of a pontiff, but also the etymology of the name, indeed making a bridge between God and his neighbor.} Pontiffs ought to confirm the decrees of their predecessors, and for this reason the judgment of St. Gregory should be considered, who thus says: {The order of justice and reason suggests that those who desire their commands to be observed by their successors should without doubt keep the will and statutes of their predecessor, can. Justitiæ, 25, q. 1.} Whether the deeds of the Roman pontiffs were written by St. Damasus. See Palea. Pontifical soldiers. See Clavesignati. Why five holy pontiffs are called martyrs, although they did not shed blood. See Responserium. PONTICALIA, pontifical vestments and other things pertaining to them. See Episcopus. As to his Pontificale. See Papa. How the pontiff of the ancient law was clothed. See Ephod. Petalum. PONTIFICIUM. FR. this noun, taken substantively, signifies not only pontifical authority or dignity, but also any power of acting or speaking something. {That he may have the pontifical right of enjoying. Cod. Theodos. book 8, tit. 9. PONTIFICO, a verb, means to enjoy episcopal dignity. {He who pontificated there about the year 850. In the Life of St. Patrick, March 17. PONTIFICANS. FR. that is, while he was pontiff. {Around the year 1207, Pope Innocent III pontificating. St. Antoninus of Florence, Archbishop, 3rd part of the Chronicle, tit. 19, c. 2, § 1. PONTONES. FR. vessels for preserving wine, or something similar, from the French word Poicons, concerning which the Life of St. Radegund treats, where, about the miracle of the increase of wine, it is said: {Before the pontones and the casks failed, rather than this woman, who in all things carried out the Blessed One’s will. POPELLUS. FR. a diminutive of the people. {Yet with mercy he hopes that it will end there, the little people. Dictarus the bishop in Chronicle, book 7. PORCARIUS. See Flabarius. PORCUS, its appearance. See Hyopa. Its head. See Officium. Pope Sergius was called “the mouth of a pig.” See Papa. PORCULA, or Sucula. See Frischinga. Tertussus. PORPHYRA. See Porphyrogenitus. PORPHYRETICA ROTA. See Rota Porphyretica. PORPHYRIANI. FR. so called were the Arians by command of the Emperor Constantine. Baronius, year 328, no. 85 and 86. POR-
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PO PO PORPHYRIO, avis species, de qua in Levitico, cap. 11. ex græco vocab. πορφυειων, id est, cum longis cruribus; aliqui pellicanum esse putant. Item piscis genus. FR. Plinius, & Ælianus Porphyrio habent; sed in Deuteron. cap. 14. Porphyrion legitur. PORPHYROGENITUS, πορφυρογημπτος, sic filii Imperatoris Constantinopolitani cognominabantur, ex eo quia in palatio purpureo, à Constantino Magno ædificato, nascebantur, quod pro Imperatricibus erat destinatum. Luitprand. lib. 1. c. 2. πορφυεξ enim græcè purpuràm significat. Alii tamen existimant ita filios Imperatoris denominatos suisse, quia statim geniti in purpura colligebantur: quibus favere videtur Zonara de Constantino Imp. cognomento Duca agens; sed re vera à prædicto Palatio nomen hoc illi sumebant. Eleganter autem à Nicæno in libro contra Iudæos Ecclesia Catholica Porphyra appellata fuit, & Porphyrogeniti Christiani, quia purpureo sanguine Agni immaculati redempti sunt. FR. Imperatoris filii etiam Augusti dicebantur: {Basilium Imperatorem ad filios ejus Constantinum, & Leonem Augustos. Can. Adrianus Papa, dist. 63.} Ubi sic Glossa: {Nota, quòd filii Imperatorum dicuntur etiam Augusti, quia sperabatur, quòd futuri essent Imperatores, & quasi per augurium hoc sperabatur; vel sicut Imperator dicitur Augustus, quia illius propositum debet esse, quod augeat; ita & filius dici potest Augustus, quia & hoc propositum debet habere, cùm habebit Imperium} Vide Nobilissimus, ubi hæc Glossa impugnatur. PORTA. Vide Regia. Portæ Basilicæ Vaticanæ. Vide Guidonea. PORTARIUS. FR. Janitor. {Ita ut foeminis ad hauriendam aquam, & ad discurrendum quò voluerint, portarii non resistant. Oddo de combust. S. Martini.} Item significat Cubicularium, sive potiùs Delatorem. {Canonicorum assensu per portarium Regis extorto, lib. 5. Decretal. tit. 35. c. 14. PORTATICUM. FR. Solutio transvrehendi, & ex ea gabellam exigendi significat, l. si Portunarius, de furtis, & Bull. Casinen. tom. 2. const. 36. Item Chron. Casin. lib. 1. c. 56. Vide Portara. PORTATORIUM, id est, machina portatilis. Vide Palmarum festum. PORTIANUS, extra portam situatus, sic à D. Ambrosio, lib. 5. epist. 32. appellata fuit Ecclesia extra Civitatis portam posita: {Nec jam portiana, hoc est, extramuranea Basilica petebatur. PORTICANI. FR. Pro intelligentia hujus obscuri vocabuli ab Eruditissimo R. P. D. Joanne Ciampino Literarum Apostolicarum à Secretis, & de Parco majori Abbreviatore Quæstio mota fuit, occasione canonis XII. Lateranensis Concilii I. sub Calixto II. anno 1122. celebrati; ubi sic habetur: {Illum verò pravam defunctorum Porticanorum consuetudinem, quæ hactenus ibi fuit; ex fratrum nostrorum, & totius Curiæ consilio; neconon & voluntate, atque consensu Præfectu removendam censemus; ut Porticanorum habitatorum sine hæredibus morientium bona contra morientium deliberationem minimè pervadantur. Ita tamen, ut Porticani in Romanæ Ecclesiæ, & nostra, nostrorumque Successorum obedientia, & fidelitate permaneant.} Dubium igitur variis doctrina, & dignitate insignibus à præfato R. P. D. Ciampino pro voto rogante exhibitu; in primis purpura, & doctrina Eminentiissimus N. N. his verbis respondit: {Strabo, lib. 15. Geographiæ Porticanos recenset inter populos Indiæ circa Indum fluvium habitantes. Sed hi nihil ad canonem Lateranen. Crederem fuisse Portuenses; nam Calixtus decernit de Porticanis, tamquam de subjectis dominio temporali Ecclesiæ Rom.} Aliud votum Eruditionum Consummarissimi R. P. D. Josephi Suarez Vasionensis Episcopi, & Vaticanæ Basilicæ Vicarii tale fuit: {Illustrissime D. Ciampine &c. Prima fronte putabam Porticanos eos dictos, qui morabantur in porticibus, uti subbasilianos, & subrostranos, qui habitabant, & residebant in Basilicis, & Rostris, aut propè, sicut Atrienses. Porticationes comperiebam dictas structuras porticum in circuitu monumentorum ædificatas apud Macrum, l. funeris. 37. D. de Reliq. & sumptib. funer. Deinde censebam eos, qui porticis adsidebant, quique Portarii vocantur, lib. 4. Reg. c. 7. vers. 11. & 1. Paralipom. cap. 16. vers. 42. Custodes portarum, & Porticiarii, seu Janitores, & Ostiarii. In Regul. S. Cæsariæ Virg. vocatur porticiaria janitrix; ita Basilica Portiana vocatur ad portam, seu extramuranea. S. Ambros. lib. 5. epist. 22. Denique venit in mentem Portuenses, qui habitabant in Portu Romano, dictos ævo sequiori Porticanos, sicut Africanos, Illyricanos, Arausicanos, Anglicanos, Gallicanos, Marsicanos, Corsicanos quoque in Honorii II. Bulla data Laterani ad Rogerium Archiepiscopum Pisanum, an. 1126. Pontif. II. Nam apud Anastasium in vita Leonis IV. pag. 283. narratur hunc Pontificem Corsis exulibus incolendam Portuensem Civitatem donasse, cùm circa S. Petri Basilicam absolvisset Civitatem Leoninam. Et verò, uti Celsus Cittadinus suis in schedis notaverat, hæc portus, hujus porti esserebatur; unde Porticanus derivari potuit. Præfectus Urbis Romanæ jus exercebat in Præfectum annonæ, & curatorem portus, cujus munus erat, Portum Claudii ad Ostia Tyberina reparare advecta à Senacinensibus calce, curam mercium, quæ inibi exponebantur, gerere, atque omnes ab injuriis vindicare. Jus quoque Præfecto erat in Centurionem portus, qui cum militibus portum tuebatur, ut recenset in Præf. Contelor. p. 18. & in Indice Codicis Theodosiani refertur in Verbo, Portus. Urbis Romæ Præfectus facultates publicabat eorum, qui offensam contrahebant propter operas portuenses, ut ex epist. S. Ambrosii 52. ad Eusebium Episcopum Bononiensem liquet. Quin vindicabat Præfectus bona eorum, qui sine liberis decederent, & illis,
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PO PO PORPHYRIO, a species of bird mentioned in Leviticus, chapter 11, from the Greek word πορφυειων, that is, “with long legs”; some think it is the pelican. Likewise, a kind of fish. FR. Pliny and Ælian have Porphyrio; but in Deuteronomy, chapter 14, Porphyrion is read. PORPHYROGENITUS, πορφυρογημπτος, thus the sons of the Emperor of Constantinople were surnamed, because they were born in the purple palace built by Constantine the Great, which had been intended for the Empresses. Luitprand, book 1, c. 2. πορφυεξ in Greek means purple. Others, however, think that the sons of the Emperor were thus named because, as soon as born, they were wrapped in purple; to which Zonaras seems to favor, speaking of the Emperor Constantine surnamed Duca; but in truth they took this name from the said Palace. Elegantly, moreover, by Nicænus in the book against the Jews, the Catholic Church was called Porphyra, and Christians Porphyrogeniti, because they were redeemed by the purple blood of the spotless Lamb. FR. The sons of emperors were also called Augusti: {Basilius the Emperor to his sons Constantine and Leo, Augusti. Can. Adrianus Pope, dist. 63.} Where the Gloss says thus: {Note that the sons of emperors are also called Augusti, because it was hoped that they would be emperors, and this was hoped, as it were, by augury; or just as the Emperor is called Augustus, because it should be his purpose to increase; so too a son can be called Augustus, because he also ought to have this purpose, when he shall have the Empire.} See Nobilissimus, where this Gloss is attacked. PORTA. See Regia. The gates of the Vatican Basilica. See Guidonea. PORTARIUS. FR. A doorkeeper. {So that the porters do not prevent women from drawing water and from going about wherever they wish. Oddo de combust. S. Martini.} It also signifies a chamberlain, or rather an informer. {With the assent of the canons extorted through the king’s portarius, book 5 of the Decretals, title 35, c. 14. PORTATICUM. FR. It signifies payment for transportation, and from it the exaction of a toll, l. si Portunarius, de furtis, and Bull. Casin. tom. 2, const. 36. Likewise Chron. Casin. book 1, c. 56. See Portara. PORTATORIUM, that is, a portable machine. See the feast of Palms. PORTIANUS, situated outside the gate, thus by St. Ambrose, book 5, epist. 32, was called the church situated outside the city gate: {Nor was the Portian, that is, the suburban basilica, any longer sought. PORTICANI. FR. For an understanding of this obscure term, a question was raised by the most learned R. P. D. Giovanni Ciampini, Abbreviator of Apostolic Letters of the Secretariat and of the Major Park, on the occasion of canon XII of the Lateran Council I, held under Callistus II in the year 1122; where it is thus stated: {But we judge that that wicked custom of the deceased Porticani, which has hitherto existed there, ought to be removed by the counsel of our brothers and of the whole Curia; and also by the will and consent of the Prefect; so that the goods of the Porticani who die without heirs may in no way be seized against the will of the dying persons. Nevertheless, so that the Porticani may remain in obedience and fidelity to the Roman Church and to us and to our successors.} The doubt, therefore, was presented, with the vote requested from the aforesaid R. P. D. Ciampini by various men distinguished in learning and dignity; in the first place, the most eminent N. N., in purple and learning, responded in these words: {Strabo, book 15 of Geography, lists the Porticani among the peoples of India living around the river Indus. But these have nothing to do with the Lateran canon. I would believe them to have been Portuenses; for Callistus decrees concerning the Porticani, as concerning those subject to the temporal dominion of the Roman Church.} Another vote, that of the most learned R. P. D. Joseph Suarez, Bishop of Vasiona and Vicar of the Vatican Basilica, was as follows: {Most illustrious Lord Ciampini, etc. At first sight I thought the Porticani were so called because they dwelt in porticoes, just as the subbasiliani and subrostrani, who inhabited and resided in basilicas and on the rostra, or near them, like the Atrienses. I found that porticationes were called the structures of porticoes built around monuments, according to Macer, l. funeris. 37, D. de Reliq. & sumptib. funer. Then I considered them to be those who sat by the porticoes, and who are called Portarii, book 4 of Kings, c. 7, verse 11, and 1 Paralipomenon, chapter 16, verse 42. Gatekeepers, and Porticiarii, or Janitors and Ostiarii. In the Rule of St. Cæsaria the Virgin, the doorkeeper is called porticiaria; thus the Portian Basilica is called one at the gate, or extramurane. St. Ambrose, book 5, epist. 22. Finally, Portuenses came to mind, who lived in the Port of Rome, and were in later times called Porticani, just as Africans, Illyricans, Arausicans, Anglicans, Gallicans, Marsicans, and even Corsicans in the bull of Honorius II given at the Lateran to Roger, Archbishop of Pisa, in the year 1126, pontificate II. For in Anastasius, in the life of Leo IV, page 283, it is related that this Pontiff granted the Corsican exiles the dwelling of the city of Porto, when, near the Basilica of St. Peter, he had completed the Leonine City. And indeed, as Celsus Cittadinus had noted in his papers, this belonged to the port, this to the port; whence Porticanus could have been derived. The Prefect of the City of Rome exercised jurisdiction over the Prefect of the annona and the curator of the port, whose duty it was to repair the Port of Claudius at Ostia on the Tiber, brought by the Senacines’ lime, to care for the merchandise displayed there, and to protect all from injuries. It was also the right of the Prefect over the centurion of the port, who with soldiers guarded the port, as is recorded in Præf. Contelor. p. 18, and in the index of the Theodosian Code it is found under the word Portus. The Prefect of the City of Rome publicly confiscated the goods of those who incurred offense because of portuense works, as is clear from the epistle of St. Ambrose 52 to Eusebius, Bishop of Bologna. Indeed, the Prefect vindicated the goods of those who died without children, and those,
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PO illis, qui ab intestato, & sine hærede moriebantur, succedebat in Civitate Leonina, quod jus abolevit Calixtus Papa II. anno 1123. Bulla data Albæ 5. Idus Iulii Indict. I. Pontificatus V. Concelor. p. 19. & 79. Unde in portu quoque super bonis porticanorum, cùm sibi quoque idem jus assereret, in Concil. Lateranen. veritum fuisse sub Calixto II. arbitror, qui & infestus erat Præfecto. Enimverò Civitas Leonina cum Portuensi conjungebatur.} Alterum votum studiosissimi Viri, & Sac. Eruditionum literatissimi R.P.D. Dominici Galesii Ruben. Episc. olim Sac. Cong. Indicis Consultoris, & in Rom. Universitate Sac. Can. & Pandect. Interp. tale extitit: [Interrogatus quid sentiam pro germana, ac propria acceptione vocabuli Porticanoru[m] tripliciter, in can. 12. Conc. Later. celebrati anno 1122. sub Calixto Papa hujus nominis II. Omissis, quæ longa verborum serie de multiplici ejus sensu dicere possem: in illâ opinionem descendere nequeo, qua asseritur Porticanos idem esse, ac Portuenses, suamque à portu Ostiensi denominationem Porticanos assumere. Prout etiam ab eorum sententia discedo, qui verbum Porticani referunt fortassè ad Indiæ populos circa Indum fluviùm habitantes, quos Porticanos vocari testatur Strabo Geogr. lib. 15. Et licèt ubi propriam alieujus nominis acceptionem expressam habemus, ad sophisticas inventiones ulteriùs progredi ortiosum potiùs, quàm utile sit; attamen nihil est, quod suadeat, de populis circa Indum fluviùm habitantibus præsatum Lateranensis Concilii canonem loqui, cùm de Porticanis, uti temporali dominio Romanæ Ecclesiæ subjectis loquatur, quod ad literam colligitur ibi: Ita tamen, ut Porticani in Romanæ Ecclesiæ, & nostra, nostrorumque Successorum obedientia, & fidelitate permaneant. Verbu enim Permaneant, præexistentiam supponit; nemo etenim alicubi permanere potest, nisi priùs verificetur, quòd ibi adest. Nec frustraneum dicatur id, quod in ultima parte dicti Canonis per Lateranense Concilium exigitur à Porticanis, si Sedis Apost. temporali dominio subditi erant; cùm ab ipsis exigat obedientiam, & fidelitatem; frustra verò id queratur, quod habetur. Nam respondeo, qualiter Lateranense Concilium obedientiam, & fidelitatem à Porticanis simpliciter non exigit; sed permanentiam in obedientia, & fidelitate, à qua probabile est, quòd defecerint temporibus Calixti, quibus dirum schisma à Mauritio Bordino Viro scelestissimo Bracarensi Archiepiscopo contra Gelasium Papam Calixti decessorem excitatum, Ecclesiam adhuc vexabat. Quæ pluribus narrat Baron. an. 1121. Verisimilius autem puto appositam conditionem permanentiæ in obedientia, & fidelitate Sedis Apostolicæ, quòd Porticani in partes Præfecti Urbis inclinassent, qui temporibus Calixti II. Urbis administrationem in temporalibus violenter æquè, ac sacrilegè sibi usurpare studebat, ipsos Romanos Pontifices post consecrationem ad certum censum præstandum compellens. Quæ PO 463 quidem sacrilegæ, absurdæ, & impiæ vexationes, nedum sedente Calixto, sed usque ad tempora Innoc. III. Romanæ Ecclesiæ candorem, & libertatem labefactarant. Innocentius enim III. Urbis Præfecto, cæterisque Romanis redditus, & consuetudines à prædecessoribus suis Rom. Pontificibus contra Ecclesiæ libertatem exigi solitas denegavit. Quin & ipsum Urbis Præfectum, qui ad ejus usque tempora fidelitatis juramento Imperatori obligatus fuerat, & ab eo præfecturæ dignitatem tenebat, ad ligiam fidelitatem recepit, ut ex ejus vitæ Actis fusè enarrat Baron. extantque Innoc. de his literæ, lib. 1. epist. 15. 23. 27. 38. 88. 403. Tradit Roger. qui sub Innocent. III. Anglicam hist. conscripsit, & pleno calamo noto in meis comment. ad cap. cùm venissent, de in integr. rest. necnon in altero opere inscripto, Pontifices Legislatores, in not. ad vitam Innoc. III. Concludendum propterea arbitror, Porticanos suâ denominationem sumere à porticu, & Canonem XII. Concil. Lateranen loqui de his, qui Romæ porticus habitabant. Romæ siquidem ante Barbarorum vastationes, & incendia, ingentes aderant porticus, ubi Peregrini recipiebantur, quorum aliqui erant à Basilica Principis Apostolorum usque ad Molem Hadrianam, ut refert Sigonius Hist. Ital. Ann. 1145. fol. 514. Alii verò à Basilica Sancti Pauli usque ad portam Urbis, ut colligitur ex Procop. de Bello Goth. lib. 2. Arct. de Bell. Ital. lib. 1. Habitantes autem in portici bus, Porticani vocabantur, nec parvum ipsorum fuisse numerum deducitur ex illorum trucidatione, sedente Eugenio III. à Romanis in ipso porticu facta, quam enarrat Sigon. de Bello Ital. lib. II. an. 1145. Evidenter quoque colligitur, verbum Porticani non posse intelligi de Portuensibus, quòd Pontificia Diplomata, & Constitutionestam Prædecessorum, quam Successorum Calixti Papæ II. Ostiensem Portum habitantes, numquam Porticanos, sed invariabili vocabulo Portuenses appellant. Unde sequitur Porticanos à porticibus denominari pernecesse fatendum, quod & sensisse invenio Antonium August in lib. de emend. Gratiani, Dialog. 5 fol. 206. Ubi explicando verba d. Can. XII. dicit: Fratres interpret. Cardinales, & Episcopos: Curiam verò Curiam Romanam non Clericorum, sed Civium Romanorum: Præfectum autem Urbis Romæ Præfectum; Porticanos suspicor ineptè dictos non à porticibus, sed à portu Ostiensi, & aliis, qui portoria exigerent.} FR. Ego tamen sic sensi, nimirum, Porticanorum vocabulum variè intelligi; sed omnes ejus significationes ad eundem propositum coincidere. Pro qua re sciendum est, quòd in Concilio Lateranen. de quo agitur in can. XI. loquutum fuerat de Peregrinis, & Crucesignatis Hierosolymam, & ad D. Jacobum compostellanum, sive de Crucesignaris ad hispanicu[m] bellum contra Agarenos iter agentibus, in quorum favorem ait ibi: [Et domos, & familias, atque omnia bona eorum in B. Petri, & Romane
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which succeeded to those dying intestate and without an heir in the Leonine City; a right which Pope Calixtus II abolished in the year 1123. Bull given at Alba, 5th day of the Ides of July, Indiction I, in the 5th year of the Pontificate, Concelor. p. 19 and 79. Whence I judge that even in the port, too, over the goods of the Porticans, since he likewise claimed the same right for himself, he was feared in the Lateran Council under Calixtus II., who was also hostile to the Prefect. For indeed the Leonine City was united with Portus. Another opinion of the most studious man, and of the very learned Father D. Dominicus Galesius Rubenus, Bishop formerly Consultor of the Sacred Congregation of the Index, and interpreter of Sacred Canon and the Pandects in the Roman University, was as follows: [Being asked what I think, in the proper and genuine sense, of the term Porticani, triply used in canon 12 of the Lateran Council held in the year 1122 under Pope Calixtus II of that name, omitting what I could say at length concerning the multiple sense of the word: I cannot descend to that opinion by which it is asserted that the Porticans are the same as the Portuenses, and that they take their name from the Portus of Ostia. In the same way I also depart from the view of those who refer the word Porticani perhaps to the peoples of India dwelling around the river Indus, whom Strabo, Geogr. lib. 15, testifies were called Porticani. And although, where we have the express proper meaning of a name, it is more troublesome than useful to proceed further to sophistical inventions; nevertheless there is nothing that suggests that the aforesaid canon of the Lateran Council speaks of peoples dwelling around the river Indus, since it speaks of the Porticani as subject to the temporal dominion of the Roman Church, which is gathered literally from this passage: “So, however, that the Porticani remain in the obedience and fidelity of the Roman Church, and of us and our successors.” The word remain presupposes prior existence; for no one can remain anywhere unless it first be verified that he is there. Nor should that be called futile which in the final part of the said canon is required of the Porticani by the Lateran Council, if they were subject to the temporal dominion of the Apostolic See; since it exacts from them obedience and fidelity; but it is in vain that one seeks what is already had. For I reply that the Lateran Council does not simply require obedience and fidelity from the Porticani, but remaining in obedience and fidelity, from which it is probable that they had departed in the time of Calixtus, when the dire schism, stirred up against Pope Gelasius, Calixtus’ predecessor, by Mauricius Bordinus, a most wicked man and Archbishop of Braga, was still afflicting the Church. This is narrated at greater length by Baron. for the year 1121. But I think it more likely that the condition added of remaining in obedience and fidelity to the Apostolic See was because the Porticani had inclined to the party of the Prefect of the City, who in the time of Calixtus II was striving to usurp for himself, violently and sacrilegiously, the administration of the City in temporal matters, compelling the Roman Pontiffs themselves, after consecration, to pay a fixed tribute. These sacrilegious, absurd, and impious oppressions, not only in the reign of Calixtus, but even up to the time of Innocent III, had shaken the purity and liberty of the Roman Church. For Innocent III denied to the Prefect of the City, and to the other Romans, the revenues and customary dues that his predecessors, Roman Pontiffs, had been accustomed to exact against the liberty of the Church. Indeed he also received the Prefect of the City himself, who up to his time had been bound to the Emperor by an oath of fidelity, and held the dignity of prefecture from him, into sworn allegiance, as Baron narrates at length from the Acts of his life; and there are letters of Innocent on these matters, lib. 1, epist. 15, 23, 27, 38, 88, 403. Roger, who under Innocent III wrote the English history, reports this, and I noted it at full length in my comments on the chapter Cùm venissent, De in integr. rest., as well as in another work entitled Pontifices Legislatores, in the note on the life of Innocent III. For this reason I think it should be concluded that the Porticani took their name from the portico, and that canon XII of the Lateran Council speaks of those who lived in the porticoes of Rome. For in Rome, before the devastations and fires of the barbarians, there were great porticoes, where pilgrims were received; some of these were from the Basilica of the Prince of the Apostles as far as the Mausoleum of Hadrian, as Sigonius relates, Hist. Ital. Ann. 1145, fol. 514. Others were from the Basilica of Saint Paul as far as the city gate, as may be gathered from Procopius, de Bello Goth. lib. 2, and Arct. de Bell. Ital. lib. 1. Those dwelling in the porticoes were called Porticani, and it appears from their slaughter, made by the Romans in the very portico in the time of Eugene III, that they were not a small number, as Sigon. narrates, de Bello Ital. lib. II, year 1145. It is also clearly inferred that the word Porticani cannot be understood of the Portuenses, because papal diplomas and constitutions, both of the predecessors and successors of Pope Calixtus II, never call the inhabitants of the Portus of Ostia Porticani, but invariably Portuenses. Hence it follows that the Porticani must necessarily be acknowledged to be named from the porticoes, which I find that Antonius Augustinus also thought in his book De emend. Gratiani, Dialog. 5, fol. 206, where, explaining the words of said Canon XII, he says: “The brethren interpret the cardinals and bishops; the curia, however, the Roman curia, not of clerics but of Roman citizens; the Prefect of the City of Rome, the Prefect; I suspect the Porticani were ineptly so called not from the porticoes, but from the Ostian port and from others who collected portoria.” FR. Yet I understood it thus: namely, that the term Porticani can be understood in various ways; but that all its meanings converge upon the same purpose. On this matter it should be known that in the Lateran Council, of which the discussion is in canon XI, there had been mention of pilgrims and crusaders to Jerusalem and to St. James of Compostela, or of crusaders journeying in the Spanish war against the Agarenes, in whose favor it says there: “[And their houses, and families, and all their goods in the Blessed Peter’s and Roman...]”
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464 PO n[ost]ræ Ecclesiæ protectionem, sicut à Domino nostro Papa Urbano statutum fuit, suscipimus. Quicunque ergo ea distrahere, vel auferre, quamdiù in via illa morantur, præsumpserint, excommunicationis ultione plectentur.} Sic in can. subsequenti in favorem Peregrinorum morientium provisum fuit, ut bona eorum sub protectione B. Petri, & Rom. Ecclesiæ suscepta intelligentur, hinc ait: {Ut porticani in Rom. Ecclesiæ, & nostra, nostrorumque Successorum obedientia, & fidelitate permaneant} Inducor primò hoc asserere; quia can. XII. incipit: {Ea verò porticanorum &c.} Ubi dictiones Verò, Autem, quæ synonymæ sunt, dicuntur dictiones, quæ repetunt qualitates casus præcedentis in sequentem. Barbos. de dictionib. usu frequent. dictione 47. ß. Amplia tertiò, & dict. 420. n. 2. & 3. Ergo si in can. XI. dispositum fuerat de tuendis Peregrinorum bonis, dum iter agebant, pari passu in can. XII. decretu[m] est pro defensione bonorum Romipetarum morientium. Quod confirmatur, nam Calixtus in can. XI. Lateranen. Concil. ait: {Sicut à Domino nostro Urbano statutum fuit.} Urbanus enim: {Ecclesias cum bonis suis, Clericos, vide-licet, ac Monachos, eorumque conversos, vel commessos, oratores quoque cum rebus suis &c. sine molestia esse statuit, can. paternarum, 24. quæst. 3.} Ubi dictio Oratores peregrinos significat, can. Illi qui peregrinos, vel oratores cujuscumque Sancti, eadem quæst. Et in privil. Caroli Magni infrà sæpè citan. pro Oratoribus peregrini intelliguntur. Ergo Calixtus in prædicto can. XII. Lateranensis Concilii ordinationibus Urbani ejus prædecessoris inhærendo in favorem peregrinorum, sive oratorum morientium loquutus fuerat. Quod clariùs expresserat in can. Si quis, ead. quæst. 3. {Si quis Romipertas, & peregrinos, & Apostolorum limina, & aliorum Sanctorum Oratoria visitantes, capere, seu rebus, quas ferunt, spoliare &c. donec satisfecerit, communione careat christiana.} Vide hîc Incastello. Inducor secundò, quia temporibus Calixti II. à fautoribus Burdini Pseudopontificis vexabantur peregrini, ut ex ejusdem Calixti epistola ad Anselmum liquet, quæ à V Villielmo Malmesburiensi in ejus Anglica hist. lib. 5. affertur, ubi de Henrico Lagitur, tenoris sequentis: {Calixtus servus &c. Nuper festis paschalibus celebratis, cùm peregrinorum, & pauperum clamores ferre penitus non possemus; cùm Ecclesiæ fidelibus ab Urbe digressi sumus, & tandem Sutrium obsedimus, donec divina providentia, & supradictum Ecclesiæ inimicum Burdinum &c.} Unde colligitur, quòd tempore hujus schismatis vexabâtur peregrini, atque eorum bona, & oblationes ad limina Urbis Ecclesiarum destinata à Schismaticis aufebebantur, & hujusmodi ejus sequaces, quia erant etiam simoniaca labe infecti, ad similitudinem Imperatoris Hæretici Henericiani dicebantur, ut in dict. Henericiani dictum fuit. Quare cùm fautor Schismatis Henricus Imperator, Ecclesiæ se humiliaverit, bona ad Ecclesiam pervenientia PO per se, vel per suos ablata restitui mandaverat, ut ex ejus Chirographo penes VVillielmum, loc. cit. liquet, in quo sic habetur: {In nomine Sancte, & Individue Trinitatis &c. Ego Henricus Dei Gratia Rom. Imp. &c. pro amore Dei, & Sanctæ Rom. Ecclesiæ, & Domini Calixti Papæ, & pro remedio animæ meæ dimitto Deo, & SS. Apostolis Petro, & Paulo, Sanctæque Cath. Ecclesiæ omnem investituram &c. Concedo &c. possessiones, & reliqua B. Petri, quæ à principio hujus discordiæ, usque ad hodiernu[m] diem &c. ablata sunt, quæ habeo, eidem Ecclesiæ Sancte Rom. restituo, quæ non habeo, ut restituantur fideliter incumbebo &c. & do veram pacem Domino Papæ Calixto, & S. Rom. Ecclesiæ, & omnibus, qui in parte ipsius sunt, vel fuerunt, & in quibus S. Rom. Ecclesia postulaverit &c.} Unde Præfectus Urbis, qui tunc temporis ab Imperat. dependebat, (ut benè docuit R.P.D. Gallesius à me contubernio, & doctrina summè colendus) erat enim tunc temporis Petrus Leonis, ut ex vita Gelasi II. à Pandulpho Card. Pisano scripta colligitur, apud Constant. Cagetanum in vita Gelasi II. pag. 10. quod, nempè, fuerat de anno 1119. & decretum Calixti II. de quo agitur, emanatum fuerat de an. 1122. Igitur Urbis Præfectus obtemperare coactus fuerat imperiali pragmaticæ de restituendis bonis Ecclesiis spectantibus à sectatoribus imperialium partium ablatis. Hinc fortassè Clerici, qui Guidones, & Bordinati Romæ appellabantur, quorum Collegium intra Leoninam Civitatem extabat, tamquam imperiale juspatronatus à Carolo Magno erectum, ut in dict. Bordinatus, & dict. Guido dictum fuit, partes imperiales fovebant, & bona peregrinorum penes se morientium usurpabant: isti enim Clerici ab eodem Imperatore ad conducendos peregrinos, ad sepeliédos advenas tam nobiles, quàm ignobiles instituti erant: insuper ad illos spectabat tertia pars oblationum, quæ à Peregrinis piis Urbis locis deferebantur. Unde de S. Giraldo Aureliacensi Comite legitur, quòd frequenter Romam devotionis causa adire solebat, & pro oblatione SS. Apostolorum Petri, & Pauli decem solidos ad collum ejus dependentes ferebat; ita Odo Abb. Cluniacen. in ejus vita, lib. 2. c. 17. Guidones autem à ducendo dicebantur, & Guidonea porta una ex Vaticanæ Basilicæ januis, ut in dict. Guidones diximus, dicebatur; ibique oblationes peregrinorum, quæ præcipuè in candelis consistebant, & ad Guidones spectabant, vendebantur: unde Mallius apud Torrigium de Cryptis Vatican. impress. secunda, pag. 582. {Guidones, qui ducebant oratores (id est, devotos) venientes per porticale, quod est juxta Nolarium majus, frequenter per eam intrabant: unde usque ad nostra tempor[um], (id est, Alexandri III.) faculæ, vel ceræ ibi vendebantur.} Imò ne dum cereæ oblationes; sed etiam vota, & trophea B. Petro oblata ibi appendebantur: {Supra portam Guidoneam erant olim appensa lancea, & vexillum à Rege Hisp. ann. 1212. d. victo Miramolino
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464 PO we receive under the protection of our Church, just as was established by our lord Pope Urban. Therefore, whoever shall presume to sell, remove, or take away them while they are staying on that route, shall be punished by the penalty of excommunication.} Thus in the following canon provision was made in favor of dying pilgrims, so that their goods would be understood as received under the protection of Blessed Peter and the Roman Church; hence he says: {That the porters may remain in obedience and fidelity to the Roman Church and to us and our successors.} I am led first to make this assertion because canon XII begins: {But indeed concerning the porters, etc.} Where the words Verò, Autem, which are synonymous, are said to be words that carry the qualities of the preceding case into the following one. Barbos. de dictionib. usu frequent. dictione 47. ß. Amplia tertiò, & dict. 420. n. 2. & 3. Therefore, if in canon XI provision had been made for protecting the goods of pilgrims while they were traveling, then by the same reasoning in canon XII decree was made for the defense of the goods of dying Romipetes. This is confirmed, for Callixtus in canon XI of the Lateran Council says: {As was established by our lord Urban.} For Urban: {He ordered that churches with their goods, namely clerics, monks, and their conversi or commessi, as well as orators with their property, should be left undisturbed, can. paternarum, 24. quaest. 3.} Where the term Oratores signifies pilgrims, can. Illi qui peregrinos, vel oratores cujuscumque Sancti, same question. And in the privilege of Charlemagne, cited often below, pilgrims are understood under the term Oratores. Therefore Callixtus in the said canon XII of the Lateran Council, adhering to the ordinances of Urban his predecessor, had spoken in favor of dying pilgrims, or orators. This he expressed more clearly in canon Si quis, same question 3: {If anyone shall seize Romipetes and pilgrims, and those visiting the thresholds of the Apostles and the shrines of other Saints, or plunder them of the things they carry, etc., until he has made satisfaction, let him be deprived of Christian communion.} See here Incastello. I am led secondarily because in the time of Callixtus II pilgrims were being harassed by the supporters of the pseudo-pontiff Burdinus, as is clear from the same Callixtus’s letter to Anselm, which William of Malmesbury cites in his English history, book 5, where he speaks of Henry, in the following words: {Callixtus, servant, etc. Recently, when the Paschal feasts had been celebrated, since we could not bear any longer the cries of pilgrims and the poor; after departing from the city for the faithful of the Church, we besieged Sutri at last, until by divine providence, and the aforesaid enemy of the Church, Burdinus, etc.} From this it is gathered that at the time of this schism pilgrims were being vexed, and their goods and offerings destined for the shrines of the churches of the City were being taken away by the schismatics, and men of this sort among his followers, because they were also infected with the stain of simony, were called similar to the heretical Emperor Henricianus, as was said under the entry Henericiani. Wherefore, since Henry the Emperor, supporter of the schism, had humbled himself before the Church, he had ordered that goods belonging to the Church, taken away by himself or his men, be restored, as is clear from his chirograph preserved by William, loc. cit., where it is written: {In the name of the Holy and Undivided Trinity, etc. I Henry, by the grace of God Roman Emperor, etc., for the love of God and of the Holy Roman Church and of Lord Pope Callixtus, and for the remedy of my soul, I renounce to God and to the holy Apostles Peter and Paul and to the Holy Catholic Church all investiture, etc. I grant, etc., the possessions and other things of Blessed Peter which, from the beginning of this discord up to the present day, etc., have been taken away; those which I have, I restore to the same Holy Roman Church; those which I do not have, I shall faithfully endeavor to have restored, etc. And I give true peace to Lord Pope Callixtus and to the Holy Roman Church and to all who are on his side or were, and in regard to whom the Holy Roman Church shall demand it, etc.} Hence the Prefect of the City, who at that time depended on the Emperor (as the very learned R.P.D. Gallesius, whom I greatly honor for our companionship and learning, has well taught), was then Peter Leonis, as is gathered from the life of Gelasius II written by Cardinal Pandulph of Pisa, cited by Constant. Cagetanus in the life of Gelasius II, p. 10, namely that this was in the year 1119, and the decree of Callixtus II under discussion had been issued in the year 1122. Therefore the Prefect of the City had been compelled to obey the imperial pragmatics concerning the restitution of goods belonging to churches, taken away by the followers of the imperial party. Hence perhaps the clerics who were called Guidones and Bordinati at Rome, whose college stood within the Leonine City, as if it were an imperial right of patronage established by Charlemagne, as was said under Bordinatus and Guido, favored the imperial party and appropriated the goods of pilgrims dying among them: for these clerics had been instituted by the same Emperor to conduct pilgrims and to bury strangers, both noble and obscure; moreover, there belonged to them a third part of the offerings brought by pilgrims to the sacred places of the City. Thus it is read of Saint Giraldus, Count of Aurillac, that he frequently used to go to Rome for devotion, and for an offering to the holy Apostles Peter and Paul he carried ten solidi hanging from his neck; so Odo, Abbot of Cluny, in his life, book 2, ch. 17. The Guidones were so called from ducere, “to lead,” and the Guidonean gate was one of the doors of the Vatican Basilica, as we said in the entry Guidones; and there the offerings of pilgrims, which consisted chiefly in candles and belonged to the Guidones, were sold. Hence Mallius, cited by Torrigius in De Cryptis Vaticanis, second edition, p. 582: {The Guidones, who led the oratores (that is, the devout) coming by the portico which is next to the greater Nolarium, often entered by it: whence even up to our time, that is, of Alexander III, torches or wax were sold there.} Indeed not only wax offerings, but also vows and trophies offered to Blessed Peter were hung there: {Above the Guidonean gate there were formerly hung a lance and a banner taken from the defeated King of Spain in the year 1212 against Miramolinus.}
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PO lino Regi Saracenorum ad B. Petri corpus pro Christi gloria, ut eminenti loco suspenderentur, missa; ut etiam lancea, corona, & vexillum Regis Albuini, missa ab Henrico Imperatore. Panvin. apud Torrigium, ibidem, pag. 583. ] Ex quibus colligitur, quòd isti Ultramontani Clerici Guidones, & Bordinati appellati, curam sibi oblationum assumebant, ac trophæa B. Petro oblata non in aliis portis ejusdem Basilicæ appendebantur, sed in ea ubi assiduè peregrinos expectabant; at Romani hæc munera insolenter sibi usurpabant deinde usque ad tempora Eugenii III. [Peregrinos, causa orationis venientes, ad oblationem, quæstus gratia, plagis, & verberibus cogebant, ac quidem ex ipsis offerre nolentes, in ipsa porticu, & vestibulo templi nefario ausu occidere non verebantur, ] ut in epist. Lucii Papæ in dict. Incastello allata prolixiùs videri posset. Sed quid tandem Porticani cum Guidonibus, sive Bordinatis, & peregrinis? Ad quod respondeo, supponendo priùs, quòd in dicto canone XII. nedum de mortuis porticanis, sed de vivis etiam loquitur. De mortuis enim, ubi ait: [Illam verò pravam porticanorum defunctorum consuetudinem &c.] & inferiùs: [Ut porticanorum habitantium sine hæredibus morientium.] At de vivis Porticanis in fine canonis, ubi inquit: [Ut Porticani in Romanæ Ecclesiæ &c. obedientia, & fidelitate permaneant.] Non enim nisi à vitæ usura fruentibus obedientia, & fidelitas præstari posset. Unde infero, quòd sicut Hospes tam de hospitato, quàm de hospitante dicitur; sic Porticani habitantes, id est, hospitati, & recepti, ibi morientes &c. & Porticani receptores intelligantur; sicut etiam Bordinati à bordone, & pertica non solùm de peregrinis dicuntur, sed etiam de Guidonibus in privil. Caroli Magni, cit. quia Guidones peregrinos per Urbis loca conducentes, lassitudinis causa etiam bordonem, sive perticam viatoriam ferebant. Inde puto, quod potiùs Perticani, & non Porticani in eo canone dici debuissent à pertica; sicut in dict. Pertingherius corruptè ab Hispanis appellari dicemus, quorum Collegium Schola Bordinatorum, sive Virgariorum à virgam ferendo, & Saxonum dicebatur; de Schola Bordinatorum, in d. Bulla Caroli Magni. Reliqua. Vide Schola Virgariorum, Schola Saxonum. Et dicebatur etiam Vicus Saxonum. Baron. in notis ad Martyrol. 10. Novembr. litt. a. Nihilominus sustentando eandem canonis prolationem; per Porticanos eosdem Guidones, sive Bordinatos intelligo; nam Carolus Magnus hoc Clericorum Collegium, seu Scholam in Civitate Leonina fundaverat sub his verbis in d. privil. nempè: [Et ut ipsa Ecclesia dedicata in honorem S. Salvatoris D. N. Iesu Christi.] Et inferiùs: [Constituimus etiam, ipsa dicta Ecclesia in circuitu ipsius totum prædium, ubi sita esse videtur in integrum cum terminos à primo latere porticu majore per gente juxta Baticanum &c. Apud Torrig. ibid. pag. 505.] Quæ porticus ab Adriana Mole usque ad S. Petri Basilicam protende- Hierolexicon Magri, PO 465 batur. [Via erat porticu contecta, per quam ad Templum B. Petri vadebatur. Sub ea igitur porticu latentes Gothi, cùm tempus rei gerendæ visum est, egressi ex insidiis repentè ad Molem Adriani invadendam convaluerunt. Blondus, decad. 1. lib. 4. pag. mihi 50. litt. H.] quæ porticus ab eodem schismatico Imperatore Henerico demolita est, sic idem Blondus, decad. 2. lib. 3. pag. mihi 203. litt. D. [Affirmat verò Pandulphus Lateranensis Ecclesiæ Biblioth. & ipse Pontifex Greg. VII. in sui Registri epistolis scriptum reliquit, Henricum porticus binas diruisse, quas hinc ab Adriani Mole Castello S. Angeli ad S. Petri, inde à trigemina Ostiensi porta ad S. Pauli vias contexisse, & aliquando docuimus, & identidem affirmamus.] Itaque cùm Guidonum, seu Bordinatorum Collegium unà cùm eorum Ecclesia sub titulo S. Salvatoris ad prædictam porticum conterminaret, S. Salvatoris de Bordonia, sive in Bordonia, & S. Salvatoris in Porticu, & de Porticu appellabatur, quæ hodie S. Iacobi Coxæcaballi dicitur. Floravant. Martinellus in ejus Roma Ethnico sacra, pag. 119. 388. & 391. licèt hic Auctor, pag. 389. ex Jacobo Grimaldo asserat, ita etiam appellari Ecclesiam S. Salvatoris de Offibus, quæ adhuc prope Sac. Inquisitionis Palatiu[m] existit; potest tamen esse, quòd hæc Ecclesia Guidonum grangia fuisset, & pro Cœmeterio ad sepeliendos peregrinos inservisset; nam Guidones vastissimum spatium in Civitate Leonina ex prædicto imperiali privilegio possidebant; ibique in variis eorum domibus Laici Ultramontani cohabitabant; hinc Blond. in ejus Roma instaurata, lib. 1. cap. 42. inquit: [Hadrianus I. Pontifex Rom. Saxones primò, & brevè pòst Longobardos, multitudinem haudquaquam contemnendâ, Civitate à Romanis donari curavit; quibus gentibus, Romanis cùm non esset visum satis tutum intra Urbis moenia dare sedem, assignaverunt in Vaticano tunc immunito: ut, cùm pons triumphalis tunc etiam dirutus esset, viæ illius ædificia à Tyberi ad territorium triumphale continuata, habitarent. Innuunt hæc & non parva ex parte narrant Hadriani ipsius, & postea Leonis IV. Pontificis Romani gesta: quorum Hadrianus Longobardos, & Saxones foederatos, subditosque recipi curasse dicitur: Leonis autem gestorum narratio habet, illum appellasse portam mediam murorum à Mole Hadriani ad palatium perductorum, quæ duceret ad viam Longobardorum, & Saxonum, nomine Posterulam: hinc factum est, ut celeberrimum illud Hospitale ab Innocentio III. ædificatum, à vico Saxonum, in quo ædificatum fuit, in Saxia appellaretur.] Omnes autem hujusmodi adventitios à porticu conterminante Porticanos appellatos fuisse, & tamquam Ultramontanos tempore Schismatis ab Henerico Imperatore contra Calixtum II. sustentatos, partes imperiales illos sectatos fuisse, credibile est. Sed quia eos subditos, & Ecclesiæ Romanæ foederatos in primordio incolatus ab Hadriano Papa, ex Blondo cit. receptos fuisse liquet; hinc Calixtus
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PO the linen of the Saracens was sent to the body of Blessed Peter for the glory of Christ, so that they might be hung in an elevated place; likewise the lance, crown, and banner of King Albuin, sent by Emperor Henry. Panvin. apud Torrigium, ibidem, p. 583. ] From which it is gathered that those Ultramontane clerics, called Guidones and Bordinati, took upon themselves the care of the offerings, and the trophies offered to Blessed Peter were not hung at other gates of the same basilica, but at the one where they continually awaited pilgrims; and the Romans afterward insolently appropriated these gifts to themselves down to the time of Eugenius III. [Pilgrims coming for prayer they compelled, for the sake of gain, by blows and beatings to make offerings, and indeed they did not hesitate to kill, in the very portico and vestibule of the temple, those among them who were unwilling to offer, by their wicked daring,] as could be seen more fully in the epistle of Pope Lucius cited in the said Incastellum. But what after all have the Porticani to do with the Guidones, or Bordinati, and with pilgrims? To this I answer, first assuming that in the said canon XII he speaks not only of dead Porticani, but also of the living. For of the dead, where he says: [That evil custom of the deceased Porticani &c.] and below: [Of the Porticani inhabitants dying without heirs.] But of living Porticani at the end of the canon, where he says: [That the Porticani may remain in the obedience and fidelity of the Roman Church &c.] For obedience and fidelity could be rendered only by those enjoying the use of life. Whence I infer that, just as Hospes is said both of the guest entertained and of the host entertaining, so Porticani inhabitants, that is, those entertained and received there, dying there &c., and Porticani as receivers are to be understood; just as Bordinati, from bordone and pertica, are said not only of pilgrims, but also of the Guidones in the privilege of Charlemagne cited, because the Guidones, guiding pilgrims through the places of the city, also carried a staff, or traveler’s pole, because of fatigue. Hence I think that rather Perticani, and not Porticani, ought to have been said in that canon, from pertica; just as in the said Pertingherius, corruptly so called by the Spaniards, whose college was called the Schola Bordinatorum, or Virgariorum, from carrying a virga, and of the Saxons; of the Schola Bordinatorum, in the said Bull of Charlemagne. The rest: see Schola Virgariorum, Schola Saxonum. And it was also called the Vicus Saxonum. Baron. in notes to the Martyrology, 10 November, letter a. Nevertheless, preserving the same reading of the canon, by Porticani I understand those same Guidones, or Bordinati; for Charlemagne had founded this college of clerics, or school, in the Leonine City under these words in the said privilege, namely: [And that the same church dedicated in honor of the Holy Saviour, Our Lord Jesus Christ.] And below: [We also decree that the aforesaid church, together with the whole estate around it, where it appears to be situated, be held in its entirety, with boundaries from the first side by the greater portico next to the Vatican &c. Apud Torrig. ibid. p. 505.] Which portico extended from the Adriatic Mole to the Basilica of St. Peter. [It was a covered way by which one went to the Temple of Blessed Peter. Beneath that portico the Goths, when the time for action seemed right, coming out suddenly from ambush rushed to attack the Mole of Hadrian. Blondus, decad. 1, lib. 4, p. 50, letter H.] This portico was demolished by the same schismatic Emperor Henry, as the same Blondus says, decad. 2, lib. 3, p. 203, letter D. [But Pandulphus, librarian of the Lateran Church, affirms, and Pope Gregory VII himself left written in the letters of his Register, that Henry demolished two porticoes, which, the one from Hadrian’s Mole, the Castle of St. Angelo, to St. Peter’s, the other from the triple Ostian gate to St. Paul’s, he had built into ways, and this we have sometimes taught and continually affirm.] Therefore, since the college of the Guidones, or Bordinati, together with their church under the title of the Holy Saviour, bordered the aforesaid portico, it was called St. Saviour of Bordonia, or in Bordonia, and St. Saviour in Portico, and of Portico, which today is called St. James Coxæcaballi. Floravant. Martinellus in his Roma Ethnico sacra, pp. 119, 388, and 391, although this author, p. 389, states from Jacobus Grimaldus that the church of St. Saviour de Offibus is also so called, which still exists near the palace of the Sacred Inquisition; yet it may be that this church had been the granary of the Guidones, and had served as a cemetery for burying pilgrims; for the Guidones possessed a very large tract in the Leonine City by virtue of the aforesaid imperial privilege; and there, in various houses of theirs, Ultramontane laymen lived together. Hence Blondus in his Roma instaurata, lib. 1, cap. 42, says: [Pope Hadrian I first, and soon after the Lombards, a not inconsiderable multitude, took care to have dwellings assigned to them in the City by the Romans; for these peoples, since it did not seem to the Romans sufficiently safe to give them a place within the walls of the City, were assigned lodgings in the Vatican, then unwalled: so that, since the triumphal bridge was then also demolished, they might dwell in the buildings of that road extended from the Tiber to the triumphal territory. These things indicate, and in no small part recount, the deeds of Hadrian himself and afterward of Pope Leo IV: of whom Hadrian is said to have arranged for the Lombards and Saxons, as allies and subjects, to be received; but the narrative of Leo’s deeds says that he called the middle gate of the walls, extending from Hadrian’s Mole to the palace, which led to the road of the Lombards and Saxons, by the name Posterula; hence it came about that that most famous Hospital built by Innocent III, from the district of the Saxons in which it was built, was called in Saxia.] All such newcomers adjoining the portico were called Porticani, and it is credible that, as Ultramontanes in the time of the Schism under Emperor Henry against Calixtus II, they were supported, and followed the imperial side. But because it is clear from Blondus cited above that they were received from the beginning of their habitation by Pope Hadrian as subjects and allies of the Roman Church, hence Calixtus
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466 PO tus in ejus Lateranen. Concil. can. XII. ut sub pristina obedientia, & fidelitate permanerent, post actam cum Henerico pacem decreverat. Insuper quia porticani Clerici Guidones appellati, omnes hujusmodi adventitos tamquam Ultramontanos vigore privilegii Caroli Magni jus eos sepeliendi habebant: imò cum eisdem Clericis habitasse, seu hospitatos fuisse fas est credere, dum Calixtus inquit Porticanorum habitatorum, & Urbanus suprà Clericos videlicet, Oratores quoque: nempè peregrinos; hinc ipsi bona porticanorum sine hæredibus morientium tempore schismatis usurpabant. Quandoquidem: {Prætereà cùm miles (id est, nobilis,) aut Clericus domum religionis ingreditur, vel apud Religiosos eligit sepulturam: etiam si nihil loco religioso (id est, pio) reliquerit, difficultates ingererunt, & malitias, donec aliquid muneris manus contingebat eorum &c. c. Audivimus, de Simonia.} Imperiali enim lege utebantur, id est, l.14. S. si colonus, de Relig. & sum. fun. ubi Ulpianus inquit: {Si Colonus, vel Inquilinus sit is, qui mortuus est, nec sit unde funeretur, ex invectis, & illatis eum funerandum. Pomponius scribit: Et si quid superfluum remanserit, hoc pro debita pensione teneri.} Quod est contra Canones in 13. quæst. 2. insertos, ubi cavetur, ut nil vi pro jure funerandi capiatur. Ac terra coëmeterii pro sepultura fodienda vendi non debet, c. abolendæ consuetudines, in lib.3. Decretal. de sepulturis, & expressiùs in eod. lib. tit. de success. ab intestato, c. 2. sic habetur: {Quidam laici improbè agunt contra Presbyteros suos; ita ut de morientium Presbyterorum substantia partes sibi vindicent, sicut de propriis servis &c.} Unde contra pravam Porticanorum Clericorum consuetudinem in dicto Canone provisum fuit. Qui Clerici etiam Porticani dici potuissent à portando, & ferendo mortuos, quos Latini Portitores vocabant, sic Virgil. lib.6. Æneid. Charontem à portando mortuos Portitorum appellavit. Portitor has horrendus aquas, & flumina servat Terribili squalore Charon. Sic etiam D. Ambros. lib.5. in cap.7. Lucæ loquitur, ubi de Viduæ filio à Christo resuscitato agit: {Audito igitur Dei verbo, steterunt acerbi illius funeris portitores, qui corpus humandum lethali fluxu naturæ mortalis urgebant.} Quare sicut & cætera Latinorum vocabula corrupta processu temporis fuere, sic portitores fortasse porticani dicti sunt. Vel Porticani etiam à porticibus appellabantur, quia antiquitùs in porticibus fideles sepeliebantur, ut in can. præcipiendum, 13. quæst. 2. & passim ex Decretali colligitur, quemadmodum à fossa, sive tumba, in qua Clerici mortuos sepeliebant, Fossarii vocari sunt, quod in dict. Fossarius dictum fuit. Vel isti Clerici funeratores à monumenti porticationibus Porticani appellati fuere, ut habetur in launeris, ff. lib.11. tit.7. nempè: {Itaque si amplum (id est monumentum) ædificari Testator jusserit, veluti in cir- PO cuitu porticationes, eos sumptus in causa non esse.} Sepulcra enim Magnatum porticibus includebantur. {Id autem in quo dicuntur sepulti filii ejus, & uxor Dionis, in area collocatum, quæ porticibus includitur. Plin. epist. lib.10. ad Trajanum Imp. tit. de Dione, qui reliquias suorum religioso loco posuisset.} Item alia etiam Hospitalia in Porticu B. Petri extabant. Vide Torrigium, hinc ex Gulielmo Biblioth. in dict. Heptaticum. At dum plus, quàm præfatos Eruditissimos Scribentes in hoc compaginasse videar; minus tamen, quàm eos metam attigisse, nedum reor, sed satis compertum habeo; valdè enim suspicor, quod R.P.D. Suarezius veritatis limen tetigerit; nam postquam hæc omnia scripseram, incidi in can. P. principalis, dist.63. quæ est Pelagii Papæ epistola, ubi sic habetur: {P. principalis devotissimorum militum, qui in Civitate Centumcellensi consistunt &c.} unde patet, quòd Porticani, qui à Calixto in decreto, de quo agitur ut in Romanæ Eccl. &c. obedientia, & fidelitate permaneant, intelligendum erit de illis militibus devotissimis, ibi tunc commorantibus &c. PORTICATIO. Vide Porticani. PORTICUS. Vide Embolus. Imbolus. Lobium. Macrena. Oriolum. Porticani. PORTINGHERIUS, sive Perticherius, minister ecclesiasticus apud Hispanos à pertica, quam gestat in functionibus Ecclesiæ, ita appellatus, quemadmodum Romani Cursores, & Sodalitatum Mandatarii ferre solent. Vide Porticani Bardariotæ. Primivirgius. PORTIO. FR. hæc vox medietatem totius significat. arg. ex c. statuto, de Decimis in 6. ubi dicitur: {Ut novalium decimas pro ea portione percipere valeant &c.} & inferiùs, S. statuimus ibid. habetur: {Statuimus prætereà, quòd idem indultum obtentum ab iis, qui tempore impetrationis totaliter veteres percipiebant decimas, ultra medietatem decimarum novalium non extendant.} Et clariùs habetur, quòd nomine portionis dimidia pars contineatur, in l. nomen filiarum, S. portionis, ff. de verbor. significat. PORTIONALIS, particularis. {Cujuscumque membri truncatio, vel obtusio, nonne membri mors est? Si universalis mors rescinditur, quid portionalis? Tertul. de resur. carnis, c. 57.} ubi auctor hoc termino utitur ad contrapositionem termini Vniversalis; sic etiam idem advers. Psych. c.9. {Nam exceptio eduliorum quorumdam portionale jejunium est. PORTIONARIT. FR. In Tuscia dicuntur Beneficiati, qui unà cum Canonicis tenentur officiare in Choro; ita appellati, quia portionem mensæ capitularis participant. PORTITOR. FR. Lator. {De præsentium portitore, quòd defensor factus non est, nulla vobis animi molestia sit, can. De præsentium, 16. q.1. Scripsisse te quibusdam comperimus, quod prædictos viros tunc ad causam non miseris, & ideo quæ cùm ipsis facta sunt subsistere non debere: sed
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466 PO thus in his Lateran Council, canon XII, after making peace with Henry, had decreed that they should remain under their former obedience and fidelity. Moreover, because the Portican clerics, called Guidones, had by virtue of the privilege of Charlemagne the right to bury all such newcomers as though they were Ultramontanes, indeed it is to be believed that they lived with the same clerics, or were lodged by them, while Calixtus speaks of the inhabitants of the Porticus, and Urban above of clerics, that is, of speakers also; namely, pilgrims; hence they themselves were accustomed to seize the goods of Portican men dying without heirs at the time of the schism. Since: {Moreover, when a knight, that is, a nobleman, or a cleric enters a house of religion, or chooses burial among the religious, even if he has left nothing to the religious place, they raised difficulties and acted maliciously until some gift of the hand touched theirs, etc., c. Audivimus, de Simonia.} For they were using imperial law, that is, l. 14, S. si colonus, de Relig. & sum. fun., where Ulpian says: {If the deceased was a tenant farmer or an inhabitant, and there is nothing from which he may be buried, he is to be buried from things brought in and carried in. Pomponius writes: And if anything superfluous remains, this is to be held for the debt owed.} This is against the Canons inserted in 13, question 2, where it is provided that nothing may be taken by force for the right of burial. And the land of the cemetery should not be sold for digging a grave, c. abolendæ consuetudines, in lib. 3, Decretal. de sepulturis, and more expressly in the same book, title de success. ab intestato, c. 2, it is thus stated: {Certain laymen act wickedly against their own priests, so that they claim for themselves portions of the substance of dying priests, just as from their own slaves, etc.} Hence provision was made in the said Canon against the wicked custom of the Portican clerics. These clerics could also have been called Porticans from carrying and bearing the dead, whom the Latins called Portitores, thus Virgil in book 6 of the Aeneid called Charon from carrying the dead the Portitor of the Portitores. The Portitor guards these dreadful waters and rivers, Charon in terrible filth. Likewise St. Ambrose, book 5 on chapter 7 of Luke, speaks, where he treats of the widow’s son raised to life by Christ: {Therefore, when the word of God was heard, the harsh bearers of that funeral stood still, who were pressing the body for burial under the deadly flux of mortal nature.} Wherefore, just as other Latin words were corrupted in the course of time, so perhaps portitores were called porticani. Or the Porticans were also called from porticoes, because in ancient times the faithful were buried in porticoes, as is gathered from can. præcipiendum, 13, question 2, and elsewhere in the Decretals, just as from the fosse, or tomb, in which clerics buried the dead, they are called Fossarii, as was said under Fossarius. Or these clerical funerary attendants were called Porticans from the porticoes of monuments, as is found in launeris, ff. book 11, title 7, namely: {Thus if the testator ordered a large structure, that is, a monument, to be built, as if around it there were porticoes, those expenses are not to be considered part of the case.} PO For the tombs of the great were enclosed by porticoes. {Now that place in which, as is said, his sons and the wife of Dion were buried, was placed in an open area enclosed by porticoes. Pliny, epistles, book 10, to Emperor Trajan, title concerning Dion, who had placed the remains of his family in a sacred place.} Likewise, other hospices also stood in the Portico of St. Peter. See Torrigius, and thus from Gulielmus in the Bibliotheca under Heptaticum. But while I seem to have compiled more than the aforesaid most learned writers on this point, I nevertheless think, nay I know well enough, that I have achieved less than they; for I strongly suspect that R.P.D. Suarezius touched the threshold of the truth. For after I had written all these things, I came upon can. P. principalis, dist. 63, which is the letter of Pope Pelagius, where it is thus stated: {P. principalis of the most devout soldiers who reside in the City of Centumcellae, etc.} whence it is clear that the Porticans, whom Calixtus in the decree in question ordered to remain in the obedience and fidelity of the Roman Church, must be understood to be those very most devout soldiers then dwelling there, etc. PORTICATIO. See Porticani. PORTICUS. See Embolus. Imbolus. Lobium. Macrena. Oriolum. Porticani. PORTINGHERIUS, or Perticherius, an ecclesiastical minister among the Spaniards, so called from the staff, pertica, which he carries in the functions of the Church, just as Romans have accustomed cursors and the envoys of confraternities to carry. See Porticani. Bardariotæ. Primivirgius. PORTIO. FR. this word signifies a half of the whole. Arg. from c. statuto, de Decimis in 6, where it says: {So that they may be able to receive tithes of new plantations for that portion, etc.} and below, S. statuimus, there is found: {We further decree that the same concession obtained by those who at the time of the petition entirely received the old tithes, should not be extended beyond half of the tithes of new plantations.} And it is made clearer that by the name of portion the half-part is included in l. nomen filiarum, S. portionis, ff. de verb. signif. PORTIONALIS, partial. {Is not the cutting off or blunting of any limb the death of the limb? If universal death is severed, what is partial death?} Tertullian, de resur. carnis, c. 57. Here the author uses this term in opposition to the term Universal; similarly also the same writer against the Psychics, c. 9: {For the exception of certain foods is a partial fast.} PORTIONARIT. FR. In Tuscany are called Beneficiati those who together with the Canons are bound to perform the office in Choir; so called because they share in a portion of the capitular table. PORTITOR. FR. Bearer. {Let there be no trouble of mind for you concerning the bearer of these present letters, since he was not made defender, canon De præsentium, 16, q.1. We have learned that you wrote to certain persons that you did not then send the aforesaid men to the case, and therefore what was done with them ought not to stand: but}
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PO sed & Thomas sibi hoc à te dictum præbuit, ex qua re nec præsentium portitoribus judicavimus esse credendum, lib. 1. decretal. tit. 38. c. 1.] Item Portiores dicuntur Feretrarii ex Virgilio, & D. Ambrosio, in dict. Porticani, propè finem. PORTORA. FR. idem ac portaticum supra. Bullar. Casin. tom. 2. const. 20. & 27. PORTULANUS. FR. portus præsidens, qui etiam Portunarius dicitur. Bullar. Casin. tom. 2. Const. 187. n. 7. & 1. si Portunarius, de furtis. Quod officium adhuc sub eodem vocabulo in utraque Sicilia viget. Vide Limenarcha. PORTUNATICUM. FR. vectigal ob commoditatem portus solvendum. Bull. Casin. tom. 2. constit. 178. POSTITALE. FR. positivum, quatenus, nempè, à termino negativo contradistinguitur, quo Dionysius Chartus. usus est, ubi initium Euangelii S. Jo. explicat, inquiens: Abs te nihil, & peccatum Factum est, non habens ratum Esse, quantum ad formale, Quod non est quid positale. Ubi dictio Abs valet absque, quia sine divino Verbo nihil factum est, neque peccatum materialiter sumptum, quod circa formale, non est quid positivum. POSSESSIO ECCLESIASTICA. Vide Manus mortua. POSSESSOR. FR. accipitur pro Divite. [Clericorum, & Honoratorum, ac Possessorum, & Curialium decreto constituantur &c. in Cod. Justinian. 1. defensores ita præcipimus. De defensorib. Civitatum. POSSESSOR bonorum. Vide Diacatochus. Possessoris testis in pari testium concurrentia præferendus. Vide Testis. POSUM. FR. verbum, pro expedit. [In quo Sedes Apostolica dispensare non potest,] id est non expedit, seu licet. De restit. spoliat. c. 13. Ubi Glossa interpretatur: [Non vult, seu non potest de jure,] quod valet, non expedit. Et idem habetur in lib. 3. decretal. tit. 48. c. ult. ubi sic Papa respondit: [Tibi non possumus de jure deferre.] Item quando huic verbo negativa præponitur, necessitatem importat, cùm autem affirmativè ponitur, necessitatem non inducit. Gloss. in Regula 2. de regulis Jur. in sexto, 5. Non potest. Item Posse. Vide Occurro. POST. FR. præpositio polita loco, Per [Qui sine omni lege vagabundi vadunt post istam terram, non sinantur vagari, & deceptiones hominibus agere. In Constit. Caroli Magni, lib. 1. c. 79. POSTCOMMUNIO, sic appellantur Missæ preces, quæ à Celebrante post Communionem recitantur, & in aliquibus pervetustis Ritualibus Complenda dicuntur. In Sacramentario S. Gregorii Papæ Ad complendam appellatur. FR. Item & Complevæ in vita S. Bercharii Abb. Vide Complenda: [Contra quem ritum quotidie Celebrantes agunt, qui in fine Missæ, vel ante eam fide-] PO 467 les communicare solent. In Rituali enim Rom. in tit. de Eucharistiæ Sacram. his verbis cavetur: {Communio autem populi intra Missam statim post communionem Sacerdotis celebrantis fieri debet (nisi quandoque ex rationabili causa post Missam sit facienda) cùm orationes, quæ in Missa post communionem dicuntur, non solùm ad Sacerdorem, sed etiam ad alios communicantes spectent.} Rationabilis causa esset, quando multitudo, & non paucitas communicantium concurrit; nam in primo casu Missa pro non communicantibus in longum protraheretur, quod in secundo casu non succederet. Vide Communio. POSTENA. FR. pars corporis posterior; unde in Vita S. Gulielmi Abb. de equorum dorsi, sic Matthæus Parisius inquit: [Qui fortes erunt ad portandum de consuetudine pannos unius Monachi (si opus sit) ad postenam unius armigeri.] Potest locus hic de equi dorsale intelligi, quod ab aliquibus Postella dicitur. POSTERGALE. Vide Dorsale. POSTES. Vide Parastiria. POSTHUMUS. Vide Postumo. POSTICIARIUS, & Posticiaria. Janitor, & Janitrix. [Per posticiarias det, & ipsæ nomine illius transmittant. In regul. S. Cæsariæ Virg. POSTILLA, dicitur explicatio marginalis alicujus verbi in textu obscuri, & sonat Post illa, nempè, post illa verba textus. POSTILLATOR, qui postillam ad textum interpunxit, quorum primus Hugo Cardinalis, qui floruit anno 1240. fuit. POSTINVICEM, id est, successivè. Africanorum Scriptorum phrasis, qua usi sunt Pontius in Vita S. Cypriani, ac D. August. lib. 6. Confess. & in Psalm. 3. POSTLIMINIUM. FR. ita per Glossam in can. prima actione, 16. quæst. 3. definitur. [Postliminium est jus amissæ rei recuperandæ ab extraneo, & in statum pristinum restituendæ, ß. de c. & potest. rever. postliminium. Datur autem secundùm leges postliminio revertentibus, recissoria intra quadriennium. Instit. de act. 5. rursùs. Cod. de integr. restit. l. ult. Si tamen non potuerit agere in hoc quadriennio, per aliquos dies restituitur ad eos, ß. ex quibus causis major. 1. sed etsi per prætorem, 5. si feriæ. Secundùm canones, cùm non currat in hoc casu præscriptio, non dabitur rescissoria. POSTULATUS. FR. Expositus, præsentatus. In extrav. comm. de postular. prælator. POSTULO. FR. verbum, significat desiderium suum exponere, vel alteri contradicere. Glossin c. Cùm Sacerdotis, lib. 1. decretal. de procuratoribus. Item significat respondere. Vide Respondeo. POSTUMATUS. Vide Postumo. POSTUMO, id est, sequor. [Cæteri verò Prophetæ, etsi Moysi postumant. Tertull. advers. Gent. cap. 19.] Debet igitur sine aspiratione scribi, sicut ex antiquis inscriptionibus colligitur, & Gg 2 paf-
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PO sed Thomas himself made this said to you appear from which fact we judged that even the bearers of the present matters ought not to be trusted, lib. 1. decretal. tit. 38. c. 1.] Likewise Portiores are called Feretrarii from Virgil, and St. Ambrose, in the said entry Porticani, near the end. PORTORA. FR. the same as portaticum above. Bullar. Casin. tom. 2. const. 20. & 27. PORTULANUS. FR. one presiding over the port, who is also called Portunarius. Bullar. Casin. tom. 2. Const. 187. n. 7. & 1. si Portunarius, de furtis. This office still thrives under the same word in both Sicilies. See Limenarcha. PORTUNATICUM. FR. a tax to be paid for the convenience of the port. Bull. Casin. tom. 2. constit. 178. POSTITALE. FR. positive, namely, insofar as it is contrasted with the negative term, which Dionysius Chartus used when he explains the beginning of the Gospel of St. John, saying: Abs te nihil, & peccatum Factum est, non habens ratum Esse, quantum ad formale, Quod non est quid positale. Where the word Abs means without, because without the divine Word nothing was made, nor is sin, materially considered, which with respect to the formal, is not something positive. POSSESSIO ECCLESIASTICA. See Manus mortua. POSSESSOR. FR. is taken for a rich man. [Of clerics, and honored men, and possessors, and curiales, let them be appointed by decree, etc. in Cod. Justinian. 1. defensores ita præcipimus. De defensorib. Civitatum. POSSESSOR bonorum. See Diacatochus. The witness of a possessor is to be preferred in an equal concurrence of witnesses. See Testis. POSUM. FR. a verb, meaning it is expedient. [In which the Apostolic See cannot dispense,] that is it is not expedient, or it is permitted. De restit. spoliat. c. 13. Where the Gloss interprets: [He does not will, or cannot by right,] which means, it is not expedient. And the same is found in lib. 3. decretal. tit. 48. c. ult. where the Pope thus replied: [We cannot, by right, grant you deference.] Likewise when a negative is prefixed to this verb, it imports necessity; but when it is put affirmatively, it does not induce necessity. Gloss. in Regula 2. de regulis Jur. in sexto, 5. Non potest. Likewise Posse. See Occurro. POST. FR. a preposition placed instead of Per [Those who, wandering about without any law, go after this land, let them not be allowed to wander, and to commit deceptions against men. In the Constitution of Charlemagne, lib. 1. c. 79. POSTCOMMUNIO, the prayers of the Mass are thus called, which are recited by the celebrant after Communion, and in some very ancient Rituals are called Complenda. In the Sacramentary of Pope St. Gregory it is called Ad complendam. FR. Also Complevæ in the life of St. Bercharius Abbot. See Complenda: [Against which rite the celebrants act daily, who at the end of Mass, or before it, are accustomed to communicate the faithful.] For in the Roman Ritual, in the title on the Sacrament of the Eucharist, it is provided in these words: {Communion of the people, however, must be made within Mass immediately after the communion of the celebrating priest (unless at times for a reasonable cause it is to be made after Mass), since the prayers which in the Mass are said after communion concern not only the priest, but also the other communicants.} A reasonable cause would be when a multitude, and not a small number, of communicants are present; for in the first case Mass for those not communicating would be prolonged for a long time, which would not happen in the second case. See Communio. POSTENA. FR. the posterior part of the body; hence in the Life of St. William Abbot, concerning the backs of horses, Matthew Paris says thus: [Those who will be strong enough to carry, according to custom, the cloths of one monk (if need be) to the back of one squire.] This place may be understood of the horse's back, which by some is called Postella. POSTERGALE. See Dorsale. POSTES. See Parastiria. POSTHUMUS. See Postumo. POSTICIARIUS, and Posticiaria. A doorkeeper, and doorkeeperess. [Let him give through the posticiariae, and let they themselves transmit in his name. In the rule of St. Caesaria the Virgin. POSTILLA, is called the marginal explanation of some word in an obscure text, and it sounds like Post illa, namely, after those words of the text. POSTILLATOR, one who interspersed a postil to the text, of whom the first was Hugh Cardinal, who flourished in the year 1240. POSTINVICEM, that is, successively. A phrase of African writers, used by Pontius in the Life of St. Cyprian, and St. Augustine, book 6 of the Confessions, and in Psalm 3. POSTLIMINIUM. FR. thus defined by the Gloss in can. prima actione, 16. quest. 3. [Postliminium is the right of recovering a lost thing from a stranger, and restoring it to its former state, ß. de c. & potest. rever. postliminium. But it is given according to the laws to those returning by postliminy, with a rescissory action within four years. Instit. de act. 5. rursùs. Cod. de integr. restit. l. ult. If, however, he could not bring an action within this four-year period, he is restored for a few days for those causes, ß. ex quibus causis major. 1. sed etsi per prætorem, 5. si feriæ. According to the canons, since prescription does not run in this case, the rescissory action will not be granted. POSTULATUS. FR. Exposed, presented. In extrav. comm. de postular. prælator. POSTULO. FR. a verb meaning to set forth one's desire, or to contradict another. Gloss in c. Cùm Sacerdotis, lib. 1. decretal. de procuratoribus. It also means to answer. See Respondeo. POSTUMATUS. See Postumo. POSTUMO, that is, I follow. [But the other Prophets, although they follow Moses. Tertull. advers. Gent. cap. 19.] Therefore it ought to be written without aspiration, as is gathered from ancient inscriptions, and Gg 2 paf-
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PO passim ex eodem Tertulliano. [Omnis enim consummario, atque perfectio, etsi ordine postumat; effectu tamen anticipat. de resurrect. carn. cap. 45.] Ideo filius post genitoris mortem natus, Postumus, & non Posthumus appellantus est; ideoque Latinus Latinius Thesaurum linguæ Latinæ, & consequenter Calepinum corrigit; nam nomen hoc non à Post humum, id est post humatum Patrem, ut communiter creditur, sed à dictione Post extumus derivatur; quare Tertullianus afferens legis mosaicæ præceptum, in quo suscitare semen fratris absque liberis decessi disponitur, sic eleganter loquitur: [Ideo illis ex suo genere vicaria, & quasi postuma soboles supparabatur, de monogamina, c. 7.] legitur item apud eundem Scriptorem Postumatus participium. FR. Vide Gell. l. 2. c. 16. PORACULUS, id est, bibaculus. Vide Voratrinus. POTENTIA. FR. apud Canonistas quinque modis consideratur; unde versus ille: Posse quidem rebus dant jus, natura, potestas, Officium, meritum, sextum divina voluntas. Glossa in cap. Sciscitatus, lib. 1. decretal. de rescriptis. Item Potentia baculum incumbitorium significat. [Sanctum Lifardum viderunt assistere, tenentem baculum in manu dextera, qui vulgari vocabulo nuncupari potentia consuevit. In Vita S. Lifardi. POTEST. Vide Possum. POTENTO, potestatem exercito, verbum à Lucifero Caralit. usitatum, qui textum Jeremiæ, c. 7. sic vertit: [Proselytum, & pauperem, & viduam non potentabis, lib. 2. ad Constant. Imp. POTESTARIA. FR. potestas, officium Tribuni plebis in rebus publicis in Italia, quod vulgari sermone il Podesta nuncupatur. Extrav. comm. de majorit. & obed. c. unico. Vide Iudex. POTIONO, potum præbeo. [Est calix aureus Babylonis, de quo potionavit Hieremias Reges terræ, in quo miscetur vinum erroris, vinum vertiginis. Petr. Blesen. ser. 46.] significat etiam venenum præbere; unde POTIONATUS, veneno imbutus. POTTUS, ænum, caldarium. [Quod cervix sui capitis bulliebat ad modum potti igni suppositi. In Vita B. Collectæ 6. Mart. POULAINIA, calceamenti cuspis acuta, qua forma illis temporibus Principes utebantur, ut ex antiquis picturis colligitur: ita appellabatur ex forma acuta ad similitudinem unguis pulli. [In illis diebus nobiles, & potentes illam sotularium acutiam longissimam, quam poulainiam vocabant, penitus contempferunt. In vita Ven. Mariæ de Malliaco, 28. Mart. PRÆ. FR. præpositio loco pro, vel per. [Si verò non præ voluntate sua, sed præ malitia populi non susceperit. In can. apostol. can. 35. PRÆAMBULUS, præcedens, præambulator, præcursor: ita à Petro Blesense appellatus fuit Christus, qui Cruce præcedens ejus asseclas ad illum imitandum invitat: [Et tu fili crucem portes, PO sequens præambulum tuum in compassionibus proximi, & carnis mortificatione, ser. 41. PRÆBENDA. FR. [Est jus quoddam spirituale percipiendi Ecclesiam, vel ipsam præbendam. Quandoque dicuntur ipsi fructus præbendæ. Gloss. in cap. Sed adhuc 1. quæst. 3.] Sed meliùs dixisset esse jus spirituale, seu titulum in Ecclesia, quemadmodum habetur in lib. 3. decretal. de præbendis, & dignitatib. can. non licet, ubi dicitur, quòd non liceat Episcopo aliquem ordinare sine titulo, & clariùs, lib. 3. de præben. & dignit. in sexto, & in lib. 3. Clementin. ejusdem tit. ac tit. 3. Extrav. Io. XXII. ubi præbenda beneficium Ecclesiasticum intelligitur. Asserit item Gloss. supra cit. quòd emere Præbendam, id est, Ecclesiam, sive titulum, sit simonia; secus autem si præbendam, id est, redditus emat. Aliquando tamen præbenda sumitur pro militari stipendio. [Item qui exercitui præbendam conduxerit, can. si testes, 4. quæst. 2. & 3. S. Is, qui.] Præbendæ Ecclesiasticæ synonyma. Vide Beneficium. Canonia. Conradium. Sacerdotium. Victuale. PRÆBENDALIS. FR. quidquid præbendæ sit. [Ut donec idem Magister in eadem Ecclesia fuerit præbendale beneficium assecutus, de præben. & dignit. cap. 17. Donec idem G. integrum esset præbendale stipendium assecutus, ibid. cap. 25. & 27. in fine. PRÆBENDARIA, educanda in Monasterio Monialium, seu Convictrix. [Filia cujusdam carnalis erat dæmonium habens, cui locum Pater impetraverat in Monasterio præbendariæ, non sororis, sed à sororibus sequestratum, & hoc prece, non pretio factum. Engelhard. c. 17. PRÆBENDATUS. FR. Beneficiatus. PRÆBERE verbum, promittere significat, quod italice Dar parola dicitur. [Ut verbum, quod ei per Azimarchum virum magnificum Scribonem præbuit, custodire debeat. D. Greg. in Regist. lib. 8. epist. 57. PRÆCENTOR. Vide Archiparaphonista. Archicantor. FR. Vide c. 6. lib. 1. decretal. tit. 4. PRÆCEPTALIS. FR. jussorius; [Nostra præceptali sanctione decrevit jussio. In Bulla Caroli Magni, apud Torrig. de Cryptis Vatican. secunda impress. pag. 508. PRÆCEPTUM. Vide Entelma. FR. Item significat instrumentum, privilegium. Gloss. in l. de possessione, de præscriptione, & Bullar. Casin. tom. 2. const. 27. Præceptum, & consilium, in quo differant. Vide can. quisquis, & can. seq. 14. quæst. 1. Vide Prostagma. PRÆCESSOR, & Prædecessor. FR. qualiter differant. Vide Gloss. in c. 1. de renunciat. in 6. PRÆCIPITORIA. FR. bellica machina ad præcipitandos Adversatiorum muros, forsan aries antiquorum. [Castrum infatigabiliter erectis mangonellis flagellarunt, compositis petrariis dissiparunt, compactis præcipitoriis impegerunt. Matth. Paris. an. 1242. PRÆCISAMEN. FR. præsegmen, seu superfluitas unguium, quæ præcidi, vel præsecari solet, ita
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PO passim from the same Tertullian. [For every completion and perfection, although it comes later in order, yet it anticipates in effect. On the Resurrection of the Flesh, ch. 45.] Therefore a son born after his father’s death was called Postumus, and not Posthumus; and accordingly Latinus Latinius corrects the Thesaurus of the Latin language, and consequently Calepinus; for this name is derived not from Post humum, that is, after the buried father, as is commonly believed, but from the word Post extumus; wherefore Tertullian, citing the precept of the Mosaic law, in which it is arranged that seed should be raised up for a deceased brother without children, speaks thus elegantly: [Therefore a substitute, and as it were posthumous offspring, was provided for them from their own line, On Monogamy, ch. 7.] The participle Postumatus is also read in the same writer. FR. See Gellius, book 2, ch. 16. PORACULUS, that is, bibaculus, a heavy drinker. See Voratrinus. POTENTIA. FR. among the canonists it is considered in five ways; hence that verse: Power indeed, nature, authority, office, merit give the right to things, and divine will a sixth. Gloss on the chapter Sciscitatus, book 1, Decretals, on rescripts. Also Potentia signifies a staff to lean on. [They saw Saint Lifardus standing, holding a staff in his right hand, which in the common tongue used to be called a potentia. In the Life of St. Lifardus. POTEST. See Possum. POTENTO, I exercise power, a verb used by Lucifer of Cagliari, who translates the text of Jeremiah, ch. 7, thus: [You shall not exercise power over the proselyte, the poor, and the widow, book 2 to Emperor Constantine. POTESTARIA. FR. power, the office of Tribune of the Plebs in public affairs in Italy, which in the common tongue is called il Podesta. Extra. comm. de majorit. & obed. ch. unico. See Iudex. POTIONO, I give drink. [There is the golden cup of Babylon, from which Jeremiah made the kings of the earth drink, in which the wine of error, the wine of dizziness, is mixed. Petrus Blesensis, sermon 46.] It also means to give poison; whence POTIONATUS, imbued with poison. POTTUS, a cauldron, a boiler. [His neck was boiling from his own head, like a pot set under the fire. In the Life of Blessed Collecta, March 6. POULAINIA, a shoe with a pointed toe, a shape used by princes in those times, as can be gathered from ancient paintings: it was so called from its pointed form, resembling a chick’s claw. [In those days the nobles and the powerful utterly despised that very long pointed shoe, which they called poulainia. In the life of Venerable Mary of Malliaco, March 28. PRÆ. FR. a preposition used in place of pro or per. [But if he did not receive him, not by his own will, but by the malice of the people. In the Apostolic Canons, canon 35. PRÆAMBULUS, preceding, forerunner, precursor: thus Christ was called by Peter of Blois, who, going before on the Cross, invites his followers to imitate him: [And you too, son, bear the cross, following your forerunner in the sufferings of your neighbor and the mortification of the flesh, sermon 41. PRÆBENDA. FR. [It is a certain spiritual right of receiving a church, or the prebend itself. Sometimes the fruits of the prebend are themselves called the prebend. Gloss on chapter Sed adhuc, 1st question, 3.] But he would have said better that it is a spiritual right, or title, in the Church, as is found in book 3 of the Decretals, on prebends and dignities, canon non licet, where it is said that a bishop may not ordain anyone without a title; and more clearly, book 3, on prebends and dignities, in the Sixth, and in book 3 of the Clementines of the same title, and title 3 of the Extravagants of John XXII, where prebend is understood as an ecclesiastical benefice. The above Gloss also asserts that to buy a prebend, that is, a church or a title, is simony; otherwise, if one buys the prebend, that is, the revenues. Sometimes, however, prebend is taken to mean military pay. [Also, whoever has hired a prebend for an army, canon si testes, 4th question, 2 and 3. S. Is, qui.] Synonyms of ecclesiastical prebend. See Beneficium. Canonia. Conradium. Sacerdotium. Victuale. PRÆBENDALIS. FR. whatever belongs to a prebend. [So that until that same master has obtained a prebendal benefice in that same church, on prebends and dignities, ch. 17. Until that same G. had obtained the full prebendal stipend, ibid. ch. 25 and 27, at the end. PRÆBENDARIA, one who is to be brought up in a convent of nuns, or a boarder. [The daughter of a certain layman had a demon, and her father had obtained a place for her in the convent of the præbendaria, not separated from the sisters by title of sister, but by the sisters themselves, and this was done by prayer, not by payment. Engelhard, ch. 17. PRÆBENDATUS. FR. Beneficed. PRÆBERE, a verb meaning to promise, which in Italian is called dar parola. [That he ought to keep the word which the noble man Scribo had given him through Azimarchus. St. Gregory, in the Register, book 8, epistle 57. PRÆCENTOR. See Archiparaphonista. Archicantor. FR. See book 1, decretals, ch. 6, title 4. PRÆCEPTALIS. FR. commanding; [By our preceptal sanction the command decreed. In the Bull of Charlemagne, as cited by Torrigio on the Vatican Crypts, second edition, p. 508. PRÆCEPTUM. See Entelma. FR. It also means an instrument, a privilege. Gloss on the law de possessione, de præscriptione, and Bullarium Casinense, vol. 2, constitution 27. Præceptum and consilium, in what they differ. See canon quisquis and the following canon, 14th question, 1. See Prostagma. PRÆCESSOR and Prædecessor. FR. how they differ. See Gloss on chapter 1, on renunciation, in the Sixth. PRÆCIPITORIA. FR. a war machine for toppling the walls of opponents, perhaps the ram of the ancients. [They battered the fortress tirelessly with raised mangonels, destroyed it with assembled stone-throwers, and assaulted it with joined præcipitoria. Matthew Paris, year 1242. PRÆCISAMEN. FR. a cutting away, or the superfluity of the nails, which is usually cut off or pared away, so
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P R P R ita in Hilar. lib.16. de Trinit. Latinius in ejus Biblioth. pag. 60. col.2. vers.9. Sed Fulgen. de nomin. antiq. ait esse partes corporis incisas. minum, admoneatur, nil se aliud, quàm Dominum cogitare debere. Claudatur contra Adversarium pectus, & soli Deo pateat: nec ad se hostem Dei tempore orationis venire patiatur, in serm.6. de communione danda, in can quando, de consecrat. dist.1. In Missali Mozarabico Illatio appellatur. Aliqui S. Dionysium, seu S. Leonem Papam, & alii Gelasium Præfationis authorem faciunt. Durand. lib.4. c.33. Pelagius II. novem Missæ præfationes, quæ nunc in Missali habentur, fatetur illas in Romano Catalogo invenisse. Baron. an.590. n.5. FR. sed Gratiani Decretum, in tit. ad can. invenimus, de consecr. dist. 1. habet mendosè Gelasius. Quibus Urbanus II. an.1095. addidit decimam præfationem de B. Maria, dum in Ecclesia ejusdem Virginis Campaniæ celebraret, quæ repentè per Spiritum Sanctum ei suggesta fuit cum totius populi stupore ibi astantis. Infra Octavam solet ejusdem Octavæ præfatio recitari, aliquibus tamen casibus exceptis, ut exempli gratia in feriis privilegiatis, in quibus præfatio communis dicitur; unde in Missa Litaniarum majorum dicitur ferialis præfatio temporis Paschalis. Præterea in quatuor temporibus, quæ infra octavam Beatæ Mariæ occurrere solent, dici debet præfatio communis ferialis. Idem observandum in Vigiliis S. Jo. Bapt. & SS. Petri, & Pauli infra octavam Corporis Christi occurrentibus. Sac. Congr. Rit. 12. Decembr. 1626. FR. Antiquitus in præfatione Missæ narrabatur compendiosè vita illius Sancti, de quo celebrabatur festum. Baron. an.109. n.5. Fortassè ideo præfatio dicebatur, quia erat panegyris illius Sancti, ideoque fortassis laudes Præfatio appellabantur, quia in eis Sancti currentis narrabantur laudes. Vide Laudes. Reliqua ad præfationem spectantia. Vide Communicantes. Deo gratias. Sursum corda. Præfatio communis dici debet in vigilia S. Joannis, & Apostolorum Petri, & Pauli, si venerint infra octavam Corporis Christi. Vide Vigilia. PRÆFECTIANI. FR. Iustitiæ ministri, Satellites. Præfectiani, quia Prefecti Romani ministri erant: de quibus C. Theodos. lib.8. de divers. off.1.19. [Cujuslibet Iudicis apparitores, inter quos etiam Præfectianos locamus, ad quamcumque aliâ militiam, vel palatinam, vel militarem transierint, retrahendi hos copiam illi, quos deseruere, tribuimus. ] Quare verum hujus vocabuli significatum haud intellexisse videtur Lacerda, dum inquit, Præfectianos genus militum fuisse; nam ex textu adducto satis liquet, præfectianos inter apparitores esse locatos, & à quacumque militia eos pro Præfecti servitio revocare licebat. PRÆFECTUS Euangelio. Vide Processio. PRÆFOCATUS. FR. angustiatus. [Hodie te ordinare vult Christus, ne præfocatus presentibus hominum curis non possis verbo Dei vacare, can. te quidem, II. qu.1. ] Vide Suffocatus. PRÆGNATUS, graviditas, foetura, prægnatio. [Juvenculę, scilicet, prægnatus, & partus. Tertull. adver. Iud. c.9. Gg 3 PRÆ-
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P R P R in Hilary, lib. 16, de Trinit.; Latinus in his Bibliotheca, p. 60, col. 2, vers. 9. But Fulgentius, de nomin. antiq., says that they are parts cut from the body. ...warned that he ought to think of nothing else but the Lord. Let the breast be shut against the Adversary, and open only to God: and let it not allow the enemy of God to come to it at the time of prayer, in serm. 6 de communione danda, in can. quando, de consecrat., dist. 1. In the Mozarabic Missal it is called Illatio. Some make St. Dionysius, or Pope St. Leo, and others Gelasius the author of the Preface. Durand, lib. 4, c. 33. Pelagius II admits that he found the nine Prefaces of the Mass, which are now in the Missal, in the Roman Catalogue. Baron. an. 590, n. 5. FR. But Gratian's Decretum, in the title ad can. invenimus, de consecr. dist. 1, has the mistaken reading Gelasius. To these Urban II, in the year 1095, added the tenth Preface, of the Blessed Virgin Mary, when he was celebrating in the church of that same Virgin in Campania; and it was suddenly suggested to him by the Holy Spirit, to the amazement of all the people standing there. Within the Octave, the Preface of that same Octave is usually recited, though with some exceptions, such as, for example, on privileged ferias, on which the common Preface is said; hence, in the Mass of the Greater Litanies, the ferial Preface of Paschal time is said. Moreover, in the Ember Days, which usually occur within the Octave of the Blessed Virgin Mary, the common ferial Preface must be said. The same is to be observed in the Vigils of St. John the Baptist and of SS. Peter and Paul occurring within the Octave of Corpus Christi. Sac. Congr. Rit. 12 Dec. 1626. FR. In ancient times, in the Preface of the Mass, the life of the Saint whose feast was being celebrated was briefly narrated. Baron. an. 109, n. 5. Perhaps for that reason it was called a Preface, because it was the panegyric of that Saint, and perhaps the praises were called the Preface because in them the praises of the Saint of the day were recounted. See Laudes. The rest relating to the Preface. See Communicantes. Deo gratias. Sursum corda. The common Preface must be said on the vigil of St. John and of the Apostles Peter and Paul, if they fall within the Octave of Corpus Christi. See Vigil. PRÆFECTIANI. FR. Ministers of justice, attendants. Præfectiani, because they were ministers of the Roman Prefect; concerning whom C. Theod. lib. 8, de divers. off. 1.19 says: “[The attendants of any judge, among whom we also place the Præfectiani, if they have passed into any other service, whether palatine or military, we grant the power to recall them to those whom they have deserted.]” Therefore Lacerda does not seem to have understood the true meaning of this word, when he says that the Præfectiani were a kind of soldiers; for from the quoted text it is sufficiently clear that the Præfectiani were placed among the attendants, and that they could be recalled from any service for the Prefect’s service. PRÆFECTUS Euangelio. See Processio. PRÆFOCATUS. FR. suffocated, oppressed. “[Today Christ wants to ordain you, so that, being oppressed by present human cares, you may not be able to devote yourself to the word of God, can. te quidem, II. qu. 1.]” See Suffocatus. PRÆGNATUS, pregnancy, breeding, conception. “[Young women, namely, pregnancy, and birth. Tertull. adver. Iud. c. 9.] Gg 3 PRÆ-
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470 P R PRÆGRAVO. FR. aggravo: [Hi enim Pontifices indiscreto moderamine Ecclesias Parochianas prægravantes, can. Inter cætera, 10. q. 3. PRÆJACENS. FR. in aliquo ministerio existens, ac præsidens; sic enim D. Gregorius Papa, lib. 9. epist. 29. ad Marinianum Ravennaten. Archiep. scribens, Clericos in ministeriis Ecclesiasticis residentes appellavit: [Præbendi itaque sunt Clericis vestris per singulos, sicut conspexeritis, simul omnis summa solidi centum præjacentibus. PRÆITOR, præcursor: [At qui venturum, ut præ- itor, (id est, Joannes Baptista) nunciavit consistentem, ut Propheta agnovit. S. Hilar. in cap. II. Matth. PRÆJUDICO. FR. damnum infero: [Res inter alios acta, aliis non præj dicat. In decretal. de side instrumentorum, c. 6. & de re judic. c. 17. & c. 25. ibid. PRÆLATITIUS habitus. Vide Birrus. PRÆMIUM, vel poenam æternam quare mereantur homines. Vide Infernum. PRÆPARATORIUM. Vide Aspaticum. PRÆPOSITUS, dignitas in aliquibus Cathedrallibus, atque Collegiatis. FR. Præposituram verò Carnoten. non esse dignitatem Jo. Andreas, in c. 1. de concess. præben. in sexto probat. Item quamvis omnes, qui præsunt, Præpositi ritè vocentur; usus tamen obtinuit, eos vocari Præpositos, qui quidem prioratus curam super alios gerunt. De verbor. signif. in lib. 5. decretal. c. 9. verb. Primas. ∴: Aliquando tamen apud S. Cyprianum significat Episcopum, aliquando Vicarium, seu Ecclesiæ Oeconomum tempore Sedis vacantis, ut exempli gratia in ejusdem epist. 27. ubi ait: [Quarum jam audita causa, præceperunt eas Præpositi tantisper sic esse, donec Episcopus constituatur. ] Dicitur Oeconomus. Vicedominus. Vide suislocis. PRÆPUTIATUS, incircumcisus: [Christus proprius, & legitimus Dei Antistes præputiati Sacerdotii Pontifex. Tertull. adver. Marc. ] Vide Spathister. PRÆRIPIUM, præcipitium. [Dum alvei præripia &c. In vita S. Probati Presb. PRÆSAGATUS, præsagio, seu vaticinio prædictus: [Et Præsidi sic Candidus orsus: Meritò secundùm mentis tuæ nigredinem à tuis genitoribus præsagatum habuisti vocabulum: Agricolaus enim agrestis illectos interpretatur. In vita Quadrag. Mart. 10 Mart. PRÆSANCTIFICATORUM MISSA. Vide Missa. PRÆSCIENTIA. Vide Prædestinatio. PRÆSCRIPTIO. FR. juris acquilitio. [Præscriptio triennalis in Ecclesia Rom. non attenditur. In decretal. c. 5. & 8. de præscriptionib. In juribus ad Romanam Ecclesiam spectantibus currit sola centenaria præscriptio. Ibid. c. 13. & seqq. Qui alieno nomine possider, non præscribit. Ibid. c. 17. PRÆSENTATIO B. M. V. festum hoc in Ecclesia latina à Gregorio XI. an. 1372. instante Petro Cypri Rege Avenioni institutum fuit, cujus of- P R sicium M. S. in Cod. Victorino Parisiensi reperitur. Apud Græcos tamen hanc solemnitatem ex S. Gregorii Nazianzeni, & aliorum Græcorum PP. sermonibus antiquissimum fuisse constat. PRÆSENTATUS. Vide Postulatus. PRÆSENTIALIS. FR. Præsentaneus, cujus in effectu, & promptè præsentia haberi possit: hinc præsentiales milites, quorum auxilium proximum erat: [Numerarios virorum illustrium, Magistrorum militum tam præsentialium, quàm orientalium, lib. 12. l. 4. Cod. de Appar. Magist. Cùm non dubium sit, ipsos etiam Duces, quibus fortissimi præsentiales milites parere præcepti sunt, sub eadem excelsa potestate esse constitutos, l. ult. ß. 1. Cod. de re militari. PRÆSEPE Domini Iesu in magna veneratione habitum à S. Helena. Vide Stabularia. PRÆSIDENTIA. Vide Præsidialis. PRÆSIDIALIS. FR. quidquid ad Præsidem spectat: [Qui jure præsidiali omnes Gallias rexerat. Spartianus in Tetrico. Quos præsidiali semper vice defendunt. Julianus Toleranus Archiep. in ejus hist. ] Hinc Præsidis Dignitas Præsidentia, & Præsidatus dicitur. PRÆSIDIATUS. Vide Præsidialis. PRÆSTARIA. FR. laudum. Bullar. Casinen. tom. 2. const. 27. Vide etiam Precaria. PRÆSTARE CAUSAM, rationes reddere: [Melius est pro misericordia causam præstare, & invidiam perpeti, quàm prætendere inclementiam. D. Ambros. lib. 2. offic. c. 28. Qui contrà præsumpserit, sciat se causas inter fratres esse cum status sui periculo præstaturum. Concil. Eliberitan. can. 53. ] Idem habetur in Concil. Toletano, can. 19. & in Petro Chrysol. serm. 26. & 42. PRÆSTIGIATUS, præstigiis, & incantationibus malè affectus: [Mulieris præstigiatæ miraculum huic subnectere non erit incongruum. In vita B. Torelli, 16. Mart. PRÆSTIMONIUM, Ecclesiasticum beneficium cum aliquo onere, & in hoc differt à simplici beneficio, quod ideo simplex dicitur, quia in hoc nullum onus habetur: [Etiam præstimonia, & præstimoniales portiones nuncupatas. Trid. Synod. sess. 23. c. 18. ] In Hispania hujusmodi præstimonia beneficia inveniuntur non pauca. FR. De hujusmodi titulis sit mentio, c. 8. de concess. præbendæ in sexto, sic: [Omnes collationes &c. super canonicatibus, dignitatibus, personatibus, præbendis, officiis, portionibus, præstimoniis, Ecclesiis Parochialibus, ruralibus, & aliis quibuscumque beneficiis Ecclesiasticis &c. ] Et in Apostilla ad calcem extrav. Jo: XII. sic habetur: [Et vindicat sibi locum ista decretalis in præstimoniis, & præstimoniales portionibus, quia sunt beneficia ecclesiastica, & perpetua &c. PRÆSTITUM. FR. accommodatum: [Quia majorem sibi partem hac in re præstitorum vestrorum solatia vindicant. D. Greg. Papa, lib. 9. epist. 56. ] Vide Præstus. PRÆSTUS. FR. Accomodatum. [Caballorum præstus. In formulariis antiq. PRÆ-
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470 P R PRÆGRAVO. FR. to burden, to oppress: [For these Pontiffs, burdening the parish churches with indiscreet governance, can. Inter cætera, 10. q. 3. PRÆJACENS. FR. existing in some ministry and presiding; thus indeed Pope St. Gregory, lib. 9. epist. 29, writing to Marinianus, Archbishop of Ravenna, called clerics residing in ecclesiastical ministries: [Therefore, out of the whole sum of one hundred solidi, there are to be allotted to your clerics, individually, as you shall judge, to those already serving. PRÆITOR, forerunner: [But he who announced the one to come as præitor, that is, John the Baptist, proclaimed the one present, as the Prophet recognized. St. Hilary on chapter II of Matthew. PRÆJUDICO. FR. I inflict damage: [A matter done among others does not prejudge others. In the Decretals, de side instrumentorum, c. 6, and de re judic., c. 17 and c. 25 there. PRÆLATITIUS habitus. See Birrus. PRÆMIUM, or why men merit eternal punishment. See Infernum. PRÆPARATORIUM. See Aspaticum. PRÆPOSITUS, a dignity in some cathedral and collegiate churches. FR. However, John Andrew proves that the provostship of Chartres is not a dignity, in c. 1, de concess. præben. in sexto. Likewise, although all who preside are properly called provosts, usage has nevertheless established that those are called provosts who indeed hold authority as priors over others. De verbor. signif. in lib. 5, decretal. c. 9, verb. Primas. ∴: Yet sometimes אצל St. Cyprian it means a bishop, sometimes a vicar, or the steward of the Church during a vacancy of the See, as for example in his epist. 27, where he says: [The matter having now been heard, the provosts ordered that they should remain thus for the time being until a bishop is appointed.] It is called Oeconomus. Vicedominus. See in their proper places. PRÆPUTIATUS, uncircumcised: [Christ, the proper and legitimate High Priest of God, the Pontiff of the uncircumcised Priesthood. Tertullian against Marcion.] See Spathister. PRÆRIPIUM, a precipice. [Along the precipices of the riverbed, etc. In the life of St. Probatus, priest. PRÆSAGATUS, foretold by presage or prophecy: [And Candidus thus addressed the presider: “Truly, according to the blackness of your mind, you had from your parents a name foretold by presage; for Agricolaus means rustic, unsophisticated.” In the life of the Forty Martyrs, 10 March. PRÆSANCTIFICATORUM MASS. See Missa. PRÆSCIENTIA. See Prædestinatio. PRÆSCRIPTIO. FR. acquisition of right. [A three-year prescription is not observed in the Roman Church. In the Decretals, c. 5 and 8, de præscriptionib. In matters pertaining to the Roman Church only the centennial prescription runs. Ibid. c. 13 and following. One who possesses in another’s name does not prescribe. Ibid. c. 17. PRÆSENTATIO B. M. V. This feast was instituted in the Latin Church by Gregory XI in the year 1372, at the urging of Peter, King of Cyprus, in Avignon, whose office in manuscript is found in the Victorine Codex in Paris. Among the Greeks, however, this solemnity is known to have been very ancient from the sermons of St. Gregory Nazianzen and other Greek Fathers. PRÆSENTATUS. See Postulatus. PRÆSENTIALIS. FR. Present and ready, whose presence and help can be obtained immediately; hence præsentiales soldiers, whose aid was close at hand: [A body of distinguished men, masters of the soldiers, both of the praesentales and of the orientales, lib. 12, l. 4, Cod. de Appar. Magist. Since it is beyond doubt that the very dukes, to whom the strongest præsentiales soldiers were ordered to obey, are likewise established under the same supreme authority, l. ult. § 1, Cod. de re militari. PRÆSEPE Domini Iesu was held in great veneration by St. Helena. See Stabularia. PRÆSIDENTIA. See Præsidialis. PRÆSIDIALIS. FR. whatever pertains to a præses: [He had governed all Gaul by right of presidency. Spartianus in Tetricus. Those whom they always defend in the capacity of præsidial office. Julianus Toleranus, Archbishop, in his history.] Hence the dignity of a præses is called præsidentia and præsidatus. PRÆSIDIATUS. See Præsidialis. PRÆSTARIA. FR. laudum. Bullar. Casinen. tom. 2, const. 27. See also Precaria. PRÆSTARE CAUSAM, to give reasons, to account: [It is better to give account for mercy and to endure envy than to pretend severity. St. Ambrose, lib. 2, offic. c. 28. Whoever acts against this, let him know that he will have to give account among the brethren at the peril of his own standing. Council of Elvira, canon 53.] The same is found in the Council of Toledo, canon 19, and in Peter Chrysologus, sermons 26 and 42. PRÆSTIGIATUS, affected by trickery and enchantments: [It will not be inappropriate to append to this the miracle of the woman afflicted by sleight of hand. In the life of B. Torelli, 16 March. PRÆSTIMONIUM, an ecclesiastical benefice with some burden, and in this it differs from a simple benefice, which is called simple because no burden is attached to it: [Also called præstimonia and præstimoniales portions. Tridentine Synod, sess. 23, c. 18.] In Spain many such præstimonia benefices are found. FR. Mention of such titles is made in c. 8, de concess. præbendæ in sexto, thus: [All grants, etc., concerning canonries, dignities, personates, prebends, offices, portions, præstimonia, parish churches, rural churches, and any other ecclesiastical benefices whatsoever, etc.] And in the gloss at the end of the extrava. of John XII it is stated: [And this decretal claims its place also in præstimonia and præstimoniales portions, because they are ecclesiastical and perpetual benefices, etc. PRÆSTITUM. FR. furnished, accommodated: [Because in this matter the comforts of what has been furnished by you claim the greater share for themselves. Pope Gregory, lib. 9, epist. 56.] See Præstus. PRÆSTUS. FR. accommodated. [Horses furnished. In ancient formularies. PRÆ-
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P R P R PRÆSUL. Vide Episcopus. utitur; quod viridis, seu porraceus color à Calepino, in dict. Chrysoprasus existimatur, quem sequitur Famianus Nardinus in ejus Antiqua Roma, lib.6. c.2. regione 9 pag. mihi, 323. ß. Gli alberghi. Sed res obscurè later; Au[n]ctores enim communiter alterunt, præsinum colorem viridem, & porraceum esse. Sed ex Plinio non clarè colligitur, cujus sit coloris revera; nam lib. 20. c.22. ait: [Marrubium inter primas herbas commendavere, quod Græci præsion vocant.] Et inferiùs de hujus colore agens, ait: [Castor Marrubii duo genera tradit, nigrum, & quod magis probat candidum.] Et ibidem, cap. 17. [Origanum onitin, vel præsion appellant.] Item lib.37. c.8. [Thebaidis Alabastra oppidum nasci dicunt, & duo genera faciunt præsoidem, atque chrysopetron similem chrysoprasio, ejus enim tota similitudo ad porri succum dirigitur.] Hîc enim non de porri forma, seu colore, sed de succo, nempè, sapore loquitur; prætereà si de porri colore ageret, an de porri bulbo, sive foliis intelligat Plinius ambigitur, ejus enim bulbus albus est. Item ibidem ait. [Optimus color smaragdi &c. Vilioris turbæ præsius; cujus alterum genus sanguineis punctis aborret, tertium virgulis tribus distinctum est candidum,] & inferiùs: [Est autem color 'sumidæ topazii, aut aliquando melleæ] Vide melius, quæ de chrysopraso in dict. Chrysocolla diximus, ubi gemmam illam esse præsinam, coloris, nempè, violacei asseruimus. Ergo licèt Præsion græcè porrum significet, in variis tamen coloribus habetur. PRÆVARICATOR, in quo differat à Calumniatore, PRAVITAS. FR. de hac clausula Sine pravitate in literis Apostolicis apposita. Vide Glossam in lib.2. Decretal. tit. de Confirmat. util. vel inutil. cap.8. & Tergiversatore. Vide Tergiversator. FR. PRAXEON, græcè , Actorum, ita ab Hilario in c.14. Matth. appellata sunt Acta Apostolorum. [Nam sicut in libro praxeon continetur. Prævaricator primus Adam fuit. Glossa in can. hæc imago, 33. quæst.5. Vide Prævaricor. PRECARIA, Ecclesiasticorum bonorum usustructus [Statuimus, ut precariæ, & commutationes tempore viduatarum Ecclesiarum factæ ab his, qui loca Episcoporum occupaverant, rescindantur. Concil. Belvac.] FR. [Precariæ dicuntur quædam præstationes usustructus in recompensationem ejus proprietatis, quæ datur Ecclesiæ. Prætereà precaria est quidam contractus affinis emphyteusi; sed in hoc differt, quod de quinquennio in quinquennium renovatur &c. Quandoque est precarium, quod precibus ad utendum alicui datur, & illud revocari potest quandocumque, non obstante aliquo pacto, fr. de precario, & extrav. comm. c. ult. Gloss. in can. Precariæ, 10. quæst.2. Ne videantur etiam Episcopi tempore administrationis prolixæ, aut precarias, cùm ordinati sint, facere non debuisse, can. Clerici, 16. quæst.3. Non violenta, non clandestina, nec concessa precario, c.7. de privil. in sexto, & ibi Gloss. can. de precariis, can. precarium, lib.3. Decretal. de precariis, & in c.1. passim fit mentio de hoc vocabulo, & in c.3. ejusdem tit. ] Item precaria nedum ad quinquennium, sed etiam usque Gg 4 ad
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P R P R PRÆSUL. See Bishop. it is used; for the green, or leek-green, color is considered by Calepino, in the entry Chrysoprasus, and is followed by Famianus Nardinus in his Antiqua Roma, book 6, chap. 2, region 9, page 323, etc., Gli alberghi. But the matter lies obscurely hidden; for the authorities commonly say that the præsinus color is green and leek-green. But from Pliny it is not clearly gathered what color it really is; for in book 20, chap. 22, he says: [They praised horehound among the chief herbs, which the Greeks call præsion.] And lower down, speaking of its color, he says: [Castor gives two kinds of horehound, black, and the white one, which he prefers more.] And in the same place, chap. 17: [They call oregano onitin, or præsion.] Likewise book 37, chap. 8: [They say that in Thebaid the town of Alabastra is produced, and they make two kinds of præsoides, and chrysopetron similar to chrysoprasus; for its whole resemblance is directed to the juice of the leek.] For here he speaks not of the form or color of the leek, but of the juice, namely, the taste; moreover, if he were speaking of the color of the leek, it is doubtful whether Pliny means the bulb or the leaves, for its bulb is white. Likewise there he says: [The best color is that of the emerald, etc. The lesser sort is præsius; one kind of which is marked by blood-red spots, a third is white and distinguished by three stripes,] and lower down: [Moreover the color is that of topaz, or sometimes of honey.] See better what we said about chrysoprasus in the entry Chrysocolla, where we asserted that that gem is præsinus, that is, of a violet color. Therefore, although præsion in Greek means leek, it is nevertheless found in various colors. PRÆVARICATOR, in what it differs from a Calumniator, PRAVITY. FR. concerning this clause Sine pravitate added in Apostolic letters. See the Gloss on book 2 of the Decretals, title de Confirmat. util. vel inutil. chap. 8. and Tergiversator. See Tergiversator. FR. PRAXEON, in Greek, “of the Acts,” thus the Acts of the Apostles were called by Hilary in chap. 14 of Matthew. [For as it is contained in the book of the praxeon. Prævaricator was the first Adam. Gloss on canon hæc imago , 33, question 5. See Prævaricor. PRECARIA, usufruct of ecclesiastical goods. [We decree that precariæ and exchanges made during the time when churches were widowed, by those who had occupied the places of bishops, are to be rescinded. Council of Beauvais.] FR. [Precariæ are called certain prestations of usufruct in compensation for that ownership which is given to the Church. Moreover, a precaria is a kind of contract akin to emphyteusis; but it differs in this, that it is renewed from five years to five years, etc. Sometimes it is a precarium, that which is given to someone on request for use, and it can be revoked at any time, notwithstanding any agreement, from the law on precarium, and Extravag. comm., chap. ult. Gloss on canon Precariæ, 10, question 2. Nor should bishops also seem, during a lengthy administration, or precariæ, since they were appointed, to have done otherwise, canon Clerici, 16, question 3. Not by force, not clandestinely, nor granted as a favor, chap. 7, de privileg. in the Sext, and there the Gloss. canon de precariis, canon precarium, book 3 of the Decretals, on precariis, and in chap. 1 there is frequent mention of this word, and in chap. 3 of the same title.] Likewise precaria not only for five years, but also up to Gg 4 to
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ad mortem accipientis intelligitur, can. sæpè, 12. qu.2. Sed precariæ, precaria, & precarium diffe- runt. Glossa in can. precariæ, 1 c. q.2.::: Dicitur etiam Præstarsa, sic sæpè Flodoardus: [Pro rebus Remensis Ecclesiæ, quas sibi per præstariâ Theo- doricus Episcopus delegari petebat, lib.3. c. 21.] Item Precatoria dicitur: [De rebus, scilicet, Ecclesiæ, qualiter tractandæ sint, & de his, quæ per precatoriam impetrantur ab Ecclesia. Flo- doard. lib.2. Hist. Remen. cap.5. Quòd Clerici etiam sine precatoriis, qualiter diuturnitate tem- poris de Ecclesiæ remuneratione possederunt, in jus proprietatis temporis præscriptione non vo- centur. Synod. Epannensis, c.18. Item Precatu- ria. Marculph. lib.2. formul. c.5. P R E C A R I U M, salarium, stipendium: [Ut quia eos pro percipiendo precario illuc noscitur trans- misisse. D. Greg. in Regist. lib.10. epist.5.] Dis- sert à precaria. Vide Precaria. P R E C A T O R E S, hæretici Monachi ex Messaliano- rum secta, qui asserebant semper orare oporte- re, aliaque exercitia pro nihilo habebant, pro- indeque nihil manibus suis operabantur contra laudabilem Monachorum usum illius sæculi, nec jejunabant; imò asserebant, quòd Sacramenta nihil gratiæ conferebant, dum oratione remitte- bantur peccata, & expellebantur Dæmonia, & quòd oculis corporeis posset divina Essentia in- tueri; ostentabant insuper eorum insaniam, quia de repente saltabant, in quo actu calcare Dæmo- nia jactabantur; ac digitos ad modum mittendi fagittas configurabant, ita Diabolum transfigere asserentes; hinc ob hujusmodi deliram[m]eta Enthusiastæ denominati sunt. Hæc autem Monacho- rum hæreticalis secta in Syria tantùm dilatata est, licèt in Occidente aliqui Monachi otiosi eis inhærerent in eo tantùm, quòd asserebant non deberi in operibus exerceri, contra quos D. Au- gust. scripserat in eo libro, quem de opere Mona- chorum appellavit. Hujus sectæ videtur fuisse Monachum illum, qui Abbatem Sylvanum in Monte Sina visitando, ubi Monachos operantes invenit, eos reprehenderat, inquiens: [Quare operamini escam, quæ perit? Maria autem opti- mam partem elegit. In vitis Sanctorum Patrum, part.2. cap.52.] Quo ab Abbate intellecto, Monachum illum otiosum collocari jussit in cel- la, in qua nil aliud præter librum reperiebatur; sed cùm jam hora prandii adesset, advena ille toedio jam, ac fame affectus, crebrò respiciebat, an ab aliquo ad comedendum vocaretur; tan- dem impariens, Abbatem adivit, & eum inter- rogavit, utrum Monachi comedissent, cui cùm Abbas affirmativè responderet, inquit Mona- chus, quare ad comedendum non me vocare jussisti? Sylvanus respondit, quia tu cùm spiri- tualis sis, & optimam partem tibi elegeris, cibis proinde non indiges, sicut nos, qui carnales sumus, & ideo manibus nostris laboramus. Qua- re verecundia confusus sectarius Monachus, sui erroris poenitentia ductus, veniam ab Abbate postulavit, cui respondit Sylvanus: Ergo Mar- P R tha est necessaria. Dicti etiam fuere Adelphiani. Euchetæ. Psalliani. Sathaniani. De quibus aliqua suis locis. P R E C A T O R I A, & P R E C A T U R I A. Vide Precaria. P R E S B Y T E R; Sacerdos, ex græco voc. , quod Seniorem significat. FR. [Porrò Moysi præ- cipitur, ut eligat Presbyteros, id est, seniores, can. porrò, dist.84.] Presbyterorum enim no- men quamquam à senectute sit sumptum; magis tamen maturitatem indicat sapientiæ, quàm cor- poris canitiem, can. quisquis, dist.84.::: [Pres- byter autem non ab ætate dicitur; sed à pruden- tia. Innocent. III. de myst. miss. cap.3.] Tertul- lianus verò aliquando hoc vocabulo abutitur ad denotandum corporis senem, sic enim de seniori- bus Apocalypse agens, inquit: [Proto sedent Presbyteri coronati, de Coron. milit. cap.15.] Aliquando Episcopum significat, sicut habetur in epist. D. Pauli ad Titum, nempè [Ut constitua per singulas Civitates Presbyteros, sicut ego præ- cepi tibi.] ubi Sancti Patres Hieronymus, & Am- brosius de Episcopis loquutum fuisse Apostolum intelligunt, quod ex sequentibus ejus verbis col- ligitur; nam sequitur, inquiens: [Oportet Epis- copum irreprehensibilem esse:] ac clariùs id co- firmatur ex verbis Petri, epist.2. ubi ait: [Pres- byteros in vobis precor compresbyter.] De qua re dictum satis fuit in dict. Diæcesis. Si no- vus in Pontificem electus Sacerdotium suscipere contigerit, ait Christophorus Episcopus in ejus Cæremoniali, quòd Papa ad Sacerdotii ordi- nationem amictu, alba, cingulo, manipulo, stola diaconali indutus, atque pluviali ad collum sibu- lato comparebit, sed post tergum involuto, mi- traque tectus in capite, qui dum cantantur litæ- niæ, genuflexus ad faldistorium manebit, atque Episcopus ordinans ad scabellum in sinistra parte collocatum cum mitra in capite, ut ad stabilitum tempus solitas benedictiones super Electum con- ferat. Papa autem tempore, quo manuum impo- sitionem suscepturus est, in ejus throno sedebit capite detecto; & accedens Episcopus cum mitra in capite imponet manus super caput ejus, ac idem sit ab Episcopis, Presbyterisque Cardinali- bus astantibus, qui tamen capite detecto id fa- ciant. Capite etiam detecto Papa sedens erit, quando pluviali exuitur, & ab Episcopo mitram gerente habitibus sacerdotalibus induitur; sed quando chrismate manus ejus linientur, & in ta- ctu calicis cum vino, ac patenæ cum hostia, Papa sedebit, & mitram habebit in capite, sic etiam Episcopus ordinans, qui in his actibus erectus erit; ac similiter erigerit, & sine mitra in Offerto- rio à Pontifice sedente, & mitrato, oblationes candelarum, panis, & vini recipiet, illiusque ma- nus osculabitur. Electus postea stans in cornu epistolæ und cum Episcopo Missæ celebrationem prosequitur cum unius Cardinalis assistentia, & in eode loco sub utraque specie co[m]munionem assu- met. Post communioné verò Papa ad thronum re- dibit, ac sedenti Episcopus manus super caput, ad illi danda solitam remittendi peccata potestaté, im-
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understood in the case of the one receiving it, can. sæpè, 12. qu.2. But precariæ, precaria, and precarium differ. Gloss on can. precariæ, 1 c. q.2.::: It is also called Præstarsa, as often in Flodoard: [For the goods of the Church of Reims, which Bishop Theodoric asked to have assigned to himself by way of præstariâ, lib.3. c. 21.] Likewise it is called Precatoria: [Concerning the goods, namely, of the Church, how they are to be treated, and concerning those things which are obtained from the Church by means of a precatoria. Flo- doard. lib.2. Hist. Remen. cap.5. Since clergy also, without precatoriæ, in what manner they possessed by long duration of time from the Church's remuneration, are not to be called into the right of ownership by prescription of time. Synod. Epannensis, c.18. Also Precatu- ria. Marculph. lib.2. formul. c.5. P R E C A R I U M, salary, stipend: [Since he is known to have sent them there for receiving the precarium. D. Greg. in Regist. lib.10. epist.5.] It differs from precaria. See Precaria. P R E C A T O R E S, heretical monks from the sect of the Messalians, who asserted that one ought always to pray, and treated all other exercises as nothing, and therefore did no work with their hands, contrary to the praiseworthy custom of the monks of that age, nor did they fast; indeed they asserted that the Sacraments conferred no grace, since sins were forgiven by prayer, and demons were driven out, and that the Divine Essence could be seen with bodily eyes; they further displayed their madness by suddenly leaping, in which act they boasted that demons were trampled underfoot; and they shaped their fingers in the manner of shooting arrows, thus claiming to transfix the Devil; hence, because of such ravings, they were called Enthusiasts. But this heretical sect of monks spread only in Syria, although in the West some idle monks adhered to them only in this, that they asserted that one should not be engaged in works, against whom St. August. had written in that book which he called On the Work of Monks. It seems that that monk belonged to this sect, who, visiting Abbot Sylvanus on Mount Sinai, where he found monks at work, reproached them, saying: [Why do you work for food that perishes? But Mary has chosen the better part. In the lives of the Holy Fathers, part.2. cap.52.] When the Abbot understood this, he ordered that monk to be placed in a cell, in which nothing else was found except a book; but when mealtime had already arrived, that newcomer, now burdened by boredom and hunger, kept looking back frequently to see whether he would be called by anyone to eat; at last, being unable to bear it, he went to the Abbot and asked him whether the monks had eaten; and when the Abbot answered in the affirmative, the monk said, why did you not order me to be called to eat? Sylvanus replied, because you, since you are spiritual and have chosen for yourself the better part, therefore have no need of food, as we do, who are carnal, and therefore labor with our hands. Thus the sectarian monk, confounded with shame and led by repentance for his error, asked pardon from the Abbot, to whom Sylvanus replied: Therefore Martha is necessary. They were also called Adelphians. Euchetæ. Psalliani. Sathaniani. Concerning whom some things are in their proper places. P R E C A T O R I A, and P R E C A T U R I A. See Precaria. P R E S B Y T E R; Priest, from the Greek word, which signifies an elder. FR. [Moreover Moses is commanded to choose Presbyters, that is, elders, can. porrò, dist.84.] For the name of presbyters, although taken from old age, nevertheless indicates more the maturity of wisdom than the whiteness of the body, can. quisquis, dist.84.::: [A presbyter is not called so from age, but from prudence. Innocent III. de myst. miss. cap.3.] Tertullian, however, sometimes abuses this term to denote an old man in body; thus, speaking of the elders of the Apocalypse, he says: [The elders sit crowned, de Coron. milit. cap.15.] At times it signifies a Bishop, as is found in the epistle of St. Paul to Titus, namely [That thou shouldest ordain presbyters in every city, as I have appointed thee.] where the Holy Fathers Jerome and Ambrose understand the Apostle to have spoken of Bishops, which is gathered from his following words; for he continues, saying: [A Bishop must be blameless:] and this is confirmed more clearly from the words of Peter, epist.2, where he says: [The presbyters among you I exhort, a fellow-presbyter.] Enough was said concerning this in the said Diæcesis. If a priest newly elected to the pontificate should happen to receive ordination, says Christopher, Bishop, in his Ceremonial, that the Pope for the ordination to the priesthood will appear vested with amice, alb, cincture, maniple, and deacon's stole, and with the cope fastened at the neck, but wrapped behind, and covered on the head with the mitre, and while the litanies are sung he will remain kneeling at the faldstool, and the ordaining Bishop, with the mitre on his head, will be placed on a stool on the left side, so as to confer the usual blessings on the Elect at the appointed time. But the Pope, at the time when he is about to receive the imposition of hands, will sit on his throne with his head uncovered; and the Bishop approaching with the mitre on his head will impose hands on his head, and the same will be done by the Bishops and Cardinal-Presbyters standing by, who nevertheless do this with head uncovered. With head also uncovered the Pope will be seated when the cope is removed from him and he is clothed in sacerdotal vestments by the Bishop wearing the mitre; but when his hands are anointed with chrism, and at the touching of the chalice with wine and the paten with the host, the Pope will sit and will have the mitre on his head, and so also the ordaining Bishop, who in these acts will be standing; and likewise he will stand, and without the mitre, at the Offertory, while the Pontiff sits and wears the mitre, receiving the offerings of candles, bread, and wine, and will kiss his hand. The Elect afterwards, standing at the corner of the Epistle side, together with the Bishop, continues the celebration of Mass with the assistance of one Cardinal, and in the same place will receive communion under both species. After communion, however, the Pope will return to the throne, and when seated the Bishop will place his hands over his head, to give him the usual authority of remitting sins, im-
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PR PR imponit; & hoc peracto tam Episcopus ordinans, PRESSURA. FR. Censura Ecclesiastica, sic titulus quàm etiam Cardinales omnes, & assistentes Præ- | in can. non in perpetuum, 24. quæst. 3. ubi de ex-| lati ad osculum pedis, manus, & genæ Pontificis | communicatione agitur.| admittuntur, qui omnibus circumstantibus so- | PRETIOSA &c. FR. versiculus, qui ad primam| lemnem benedictionem dabit. Et tandem Epi- | horam canonicam positus est. [Quatenus omni| scopus conferens, præcedentibus tribus genuflex- | die post primam, & Pretiosa teneantur| ionibus, totidemque acclamationibus (in- | omnes &c. ] Et inferiùs: [ Quatenus post| quiens) Ad multos annos, ad osculum faciei | mortem D. N. | Pontificis admittitur. Presbyteri synonyma. Vi- | Papæ post Pretiosa, statim loco prædictorum| de Judex, Sacerdos, Sacrocolas, Senior. | teneantur cantare De profundis &c. In| PRESBYTERA. FR. sic appellabatur Vidua in ca- | Bulla Ur-| stitare degens vitam, & Anus, atque Uxor Sa- | bani V. penes Sorenum de Capitibus| cerdotis ante ejus ordinationem, quæ post Mariti | SS. Petri,| susceptos sacros ordines, separatè ab eo vivebat. | & Pauli, pag. 8. & 9.| Baron. an. 34. n. 289. à Græcis nuncupa- | PREX, oratio, precatio: [Prex tua hunc| tur. :/: Interdum Matronas significat, quibus | teneat, licèt sunt Primates illi,| Ecclesiæ cura spectabar: quare Theophyl. super | qui primas Civitates tenent, qui &| illa verba Matth. cap. 10. [Qui reliquerit patrem, | in quibus Primates præsidere| aut matrem] ita scribit: [ Habemus pro patre | debent, non à mo-| Presbyteros, pro matre Presbyteras, seu unus ] Et | dernis, sed multis ante| hujusmodi Matronæ à Latinis dice- | adventum Christi statu-| bantur, can. Mulieres, dist. 32. Idest, habentes | tæ sunt temporibus, quorum| curam de rebus Ecclesiæ, ut exponit ibi Glossa. | Primates posuerunt, ad quos| Sic S. Praxedes à D. Pio Papa presbytera decla- | Episcoporum Sedem| rata fuerat, ut ex ejus Actibus constat. | sunt referendæ, can. 1. dist. 81. ] Et| PRESBYTERIUM, Chorum significat. | ibid. can. In| Vide Chorus. Item Consistorium Ecclesiastico- | illis verò, hæc habentur, nempè: ] In illis verò| rum. Vide Bar. an. 254. n. 99. FR. [Quomodo nec | Civitatibus, in quibus olim| Episcopis liceat vendere prædia inconsulto Con- | apud Ethnicos pri-| cilio, vel cuncto Presbyterio, can. placuit, 12. qu. | nimi Flamines eorum, atque| 3. ] :/: Quod elegantiùs Cleri Rom. Senatus à D. | primi Legis Doctores| Hieronymo, & Compresbyterum ab aliis Ecclesia- | erant, Episcoporum Primates, vel| sticis Scriptoribus appellatum fuit; & Cypria- | Patriarchas B. | nus Excitari de presbyterio dixit, idest, sacerdotio | Petrus poni præcepit, qui| degradati, sive à choro expelli. Item donativum, | reliquorum causas| quod novus Pontifex in ejus coronatione facere | Episcoporum, & majora negotia| solebat in Lateranensi Ecclesia singulis Cardina- | in fide agita-| libus, significat, quibus in eorum mitras duo scuta | rent. In illis autem, in| aurea cum duobus grossis argenteis immittebat, | quibus apud prædictos| & aliis Episcopis, ac Præsulibus unum aureum | Ethnicos erant eorum Archistamines,| scutum, & unum argenteum grossum dabat. Cæ- | quos ta-| rem. Rom. Sic fortassè appellabatur, quia intra | men minores esse tenebant, quàm| presbyterium distribuebatur, sive quia ad Consi- | memoratos| storium hoc donativum spectabar; nam Consi- | Primates, Archiepiscopos institui| storium Presbyterium, ut supra diximus, diceba- | præcepit. In| tur. Cencius tamen Camerarius in ejus M. S. | singulis verò reliquis Civitatibus,| Cæremoniali de alio simili donativo Pontificis | singulos, &| Presbytero denominato mentionem facit, de | non plures Episcopos constitui| quo. Vide etiam Thuribulorum festivitas. Ob | præcepit, qui| eandem rationem Presbyterium dicitur serica | Episcoporum tantùm vocabula| bursa illa, in qua vigintiquinque Iulii antiquæ | sortirentur: quo-| monetæ inclusi presentari solent ab Archipresby- | niam neque inter ipsos Apostolos| tero Vaticanæ Ecclesiæ Pontifici, quando ibi so- | par fuit institutio,| lemniter celebrat, Pro Missa benè cantata, ut in | sed unus præfuit omnibus. ] In| Cæremoniali dicitur, quam solet deinde Papa | can. quoniam, & seqq. dist. 100. &| Diacono Cardinali, qui Evangelium cecinerat | can. nullus primas, 9. | tradere, & is ejus Caudatario erogare. | qu. 2. cavetur, quòd nullus Primas,| PRESBYTEROR, Sacerdos fio. | seu Metropo-| PRESSORIOLUM; arca, sive armarium, in quo vestes | lititanus possit in| conservantur: [Quod habueritis, reponite, & cla- | jurisdictione Episcopi| ves de arcellis, vel pressoriolis vestris Registoria | suffraganei| teneat, in Regula S. Cæsariæ Virg. c. 16. | se ingerere; secus verò si| | | suffraganeus negligens| fuerit, in ejus officio, ut in cap. cum ex officiis, | in extrav. de præscript.| in integr. testit. & ibi Glossa. | PRIMATIA. FR. ipsa Primatis dignitas, cap. 7. de| PRIMICERIUS, Dignitas Ecclesiastica, | in integr. testit. & Laudefred. | id est, omnium minorum Clericorum Supe- | Episc. sic describit: [ Ad Primicerium| rior; cujus officium D. Greg. epist. ad Laudefred. | pertinent|
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PR PR imposes; and this having been done, both the ordaining Bishop, PRESSURE. FR. Ecclesiastical censure; thus the title both the ordaining Bishop, and all the Cardinals, and the assisting Prel- ates, are admitted to kiss the foot, hand, and cheek of the Pontiff, who, in the presence of all, gives his solemn blessing. And finally the Bishop conferring it, preceded by three genuflections, and as many acclamations, saying, “To many years,” is admitted to kiss the face of the Pontiff. Synonyms of Presbyter. See Judge, Priest, Sacrocolas, Elder. PRESBYTERA. FR. a Widow leading a chaste life was so called, and also an Old Woman, and likewise the Wife of a Priest before his ordination, who, after her husband had received sacred orders, lived separately from him. Baron. year 34, no. 289. It is called by the Greeks. :/: Sometimes it signifies matrons, to whom the care of the Church was entrusted; wherefore Theophylact, on those words of Matthew, chap. 10, “Who has left father, or mother,” thus writes: “We have for father the Presbyters, for mother the Presbyteras, or one,” and such matrons were called by the Latins, can. Mulieres, dist. 32. That is, those having care of the affairs of the Church, as the Gloss explains there. Thus St. Praxedes had been declared presbytera by Pope St. Pius, as is clear from her Acts. PRESBYTERIUM signifies the Choir. See Chorus. Also the Consistory of churchmen. See Bar. year 254, no. 99. FR. [How it is not lawful for Bishops to sell property without the knowledge of the Council, or of the whole Presbytery, can. placuit, 12. qu. 3.] :/: What was more elegantly called by St. Jerome the Senate of the Roman clergy, and by other ecclesiastical writers a Compresbyter; and Cyprian said “to be expelled from the presbyterium,” that is, degraded from the priesthood, or expelled from the choir. It also signifies the gift which a new Pontiff used to make at his coronation in the Lateran Church to each Cardinal, in whose miters he placed two gold scudi with two silver grossi, and to other Bishops and Prelates one gold scudo and one silver grosso he gave. Cerem. Rom. It was perhaps so called because it was distributed within the presbyterium, or because this gift belonged to the consistory; for the consistory, as we said above, was called the presbyterium. Cencius, however, the Chamberlain, in his M.S. Ceremonial mentions another similar gift of the Pontiff denominated “Presbyter,” of which see also the Festival of the Censers. For the same reason presbyterium is called that silk pouch in which the ancient coins of twenty-five July are customarily presented by the Archpriest of the Vatican Church to the Pontiff, when he celebrates there solemnly, for a well-sung Mass, as it is said in the Ceremonial; which the Pope is then accustomed to give to the Cardinal Deacon, who had sung the Gospel, and he to hand over to his attendant. PRESBYTEROR, I become a priest. PRESSORIOLUM; a chest, or cupboard, in which vestments are kept: “What you have had, put back, and the keys of your little chests or pressoriola keep,” in the Rule of St. Caesaria the Virgin, ch. 16. | | if a suffragan has been negligent in his office, as in cap. cum ex officiis, in extrav. de praescript. in integr. testit. and there the Gloss. PRIMICERIUS, an ecclesiastical dignity, that is, the superior of all the lower clergy; whose office St. Gregory, in a letter to Laudefredus, Bishop, describes thus: “To the Primicerius belong” PRIMATIA. FR. the dignity itself of a Primate, ch. 7. de in integr. testit. and Laudefred. Bishop thus describes: “To the Primicerius belong”
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474 PR nent Acolythi, & Exorcistæ, Psalmistæ, atq. Lectores, signum quoque dandum pro officio Clericorum, pro vitæ honestate, & officium meditandi, & peragendi solicitudo, lectiones, & benedictiones, & psalmum, laudes, offertorium, & responsoria quis Clericorum dicere debeat: ordo quoque, & modus psallendi in choro pro solemnitate, & tempore, ordinatio pro luminariis deportandis; si quid etiam pro reparatione Basilicarum, quæ in Urbe ipse denuntiat Sacerdoti; epistolas Episcopi pro diebus jejunorum Parochianis per Ostiarios iste dirigit: Clericos, quos delinquere cognoscit, ipse distingit; quos verò emendare non valet, eorum excessus ad agnitionem Episcopi defert: Basilicarios ipse constituit, & matriculas ipse disponit. Ex quibus colligitur eximiam fuisse Primicerii authoritatem, & dicebatur Primicerius fortassè, quia in cereis tabulis primus antiquitùs scribebatur, & nomen istius dignitatis in capite cereæ tabellæ notabatur, ut dictum est in d. Capicerius. Sic Secundicerius dicebatur, qui secundo loco notabatur in tabula cerea, de quo D. Greg. lib. 9. ep. 33. inquit: {Hanc autem Epistolam Paterio Secundicerio Notario Ecclesiæ nostræ scribendam duximus.} FR. Hæc officia erant antiqua in Ecclesia; legitur enim SS. Sergium, & Bacchum functos his officiis fuisse. {Duas torques Sergius, & Bacchus Primicerius, & Secundicerius, in privil. Caroli Magni apud Torrig. de Cryptis Vatican. 2. edit. pag. 504.} De quibus Sanctis Martyribus Surius, & Lipomanus ex Metaphraste hæc habent: {Sergius, & Bacchus ambo Romani genere, &c. tunc fulgebant in regia, &c. Sergius quidem erat Primicerius Scholæ Centiliorum, Secundicerius autem hujus Bacchus, qui multùm quidem poterant apud Imperatorem Maximianum.} Hîc duo notanda: primùm quidem Metaphrastis, & ejus Interpretum error, qui Centiliorum, loco Gentilium scripserant, apud nullum enim Auctorem hanc dictionem Centiliorum invenio: quare Boninus Mombritius, qui ut alias dixi, acta Sanctorum duobus tomis impresterat, eaque juxta duplices codices M. st. antiquos in membrana Bibliothecæ Lateranensis descripserat, ut collationanti patebit: ille de istis Sanctis Martyribus sic habet: {Marcellus, Apulejus, Sergius, & Bacchus pollebant in Palatio, honorabilioresque erant apud Maximianum Imperatorem. Beatus quidem Sergius erat Primicerius, & Princeps Scholæ Gentilium amicus Imperatoris, &c. Beatus verò Bacchus ejusdem & ipse Scholæ Gentilium erat secundus Primicerius.} Secundò notandum tum ex dicta Mombritii authoritate, tum ex sequentibus, quòd Primicerii dignitas nedùm apud Christianos, & Ecclesiasticos; sed apud sæculares, & Ethnicos vigebat, nisi fortassè, cùm prædicti Martyres diù ante Martyrium Christianam fidem profiterentur, quod & prædicto Imperatori notum jam erat, ut in eorum gestis idem Metaphrastes scripserat, ac proinde Primicerii Scholæ Gentilium, PR idest, Catechumenorum fuisse intelligatur, ad differentiam Cathecumenorum ex hebraismo venientium; quod ita censendum ratio præbet, quia inverisimile videtur Ethnicos scholam habuisse cum titulo Gentilium; ac simile absurdam videretur, si hodie Romæ, ubi nulla fides, nisi vera regnat, schola reperiretur cum titulo Christianorum: licèt hæc dignitas inter sæculares reperiretur, ut in dict. Dapifer ex Nicephoro ostendimus; sic etiam Blondus, decad. 2. lib. 1. inquit: {Desiderius Rex Italiæ Affiratam impulit, ut in Christophorum Primicerium summæ tunc in Romana Urbe authoritatis virum, &c.} & inferiùs: {Euocarique Christophorus, & Sergius Secundicerius oculos sunt effossi.} Item {Magni Primicerii umbraculum, seu velum dimidio nigrum, & dimidio album. Zonara.} In quodam verò perverusto Liciensi Breviario in festo SS. Joannis, & Pauli mensis Iunii sic habetur in ejus Lectionibus: {Joannes & Paulus fratres, quorum prior Præpositus, secundus Primicerius Constantiæ Constantini filiæ fuit.} In eodem autem Breviario, ubi de SS. Sergio, & Baccho agitur, habetur, quòd non Ecclesiasticas dignitates, sed sæculares habebant; sic igitur in eorum Lectionibus ibi dicitur: {Sergius, & Bacchus Primicerii Palatii apud Imperatorem Maximianum, quòd Christiani essent, accusati: cùm Idola colere nol lent, ab eodem veste militari privati, &c.} In Primicerii os imponebat auream monetam Pontifex, & quando. Vide Antiphona. Reperitur etiam Tertiocerus in libro, cui titulus est Notitia Provinciarum {Anastasius Biblioth. inquit primum S. Martini Papæ accusatorem fuisse Primicerium: {Primicerius sanè omnium accusantium erat Dorotheus Patritius Ciliciæ.} Itaque etiam inter Ecclesiasticos non erat determinata dignitas, nam dicebatur Primicerius Cantorum, sic Innoc. III. ait: {Primicerius qui Cantoribus est prælatus.} Vide Archicantor. Baculus. Cantor. Item Primicerius Lectorum, Primicerius Aulæ. Item Primicerius Defensorum, id est, Advocatorum Decanus. Luitprand. lib. 6. cap. 6. Diaconus Cardinalis Primicerius, id est, Diaconorum Cardinalium Decanus. Et Hincmar. Rhemensis in tomo Concil. Drogonem Episcopum Primicerium, nempè Vicarium appellavit, quia Vicarius Papæ in Gallia erat; atque in eodem sensu S. Fulgentius, D. Stephanum Protomartyrem Primicerium Martyrum, scilicet caput appellavit. Ivo Carnoten. de Principe Apostolorum ait: {Constituitur post Deum Primicerius, in serm. de Cathed. S. Petri.} Eodemque modo à D. Augustino Primicerius Apostolorum idem vocatus fuit, hoc est, Princeps Apostolorum; eodemque pacto Virginum Primiceria, id est, Antesignana à D. Bernardo eleganter Virgo Virginum appellata est. Aliqui tamen Auctores censuere hoc Primicerii vocabulum à sigillis officialem significare, qui à Cassiodoro , Protocerius appellatus fuit. Hoc vocabulum in malum sen-
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474 PR ... belonging to Acolythi, Exorcists, Psalmists, and Readers, also the sign to be given for the office of clerics, for the honesty of life, and the care of meditating upon and carrying out the office, and who among the clerics ought to recite the lessons and blessings, and the psalm, praises, offertory, and responsories; the order and manner of chanting in choir according to solemnity, and time, the arrangement for carrying lights; also whatever concerns the repair of the basilicas, which in the City he himself announces to the priest; he sends through the Ostiarii the bishop’s letters for the fasting days to the parishioners: the clerics whom he knows to offend, he corrects himself; those whom indeed he cannot amend, he reports their excesses to the bishop’s knowledge: he appoints the basilicarii himself, and he himself arranges the matriculae. From this it is gathered that the authority of the Primicerius was outstanding, and perhaps he was called Primicerius because in waxen tablets he was anciently written first, and the name of this dignity was noted at the head of the wax tablet, as was said in the said Capicerius. Thus Secundicerius was called the one who was noted in the second place on the wax tablet, concerning whom St. Gregory, book 9, epistle 33, says: {But this letter we judged should be written to Paterius, Secundicerius and Notary of our church.} FR. These offices were ancient in the Church; for it is read that SS. Sergius and Bacchus held these offices. {Sergius and Bacchus, Primicerius and Secundicerius, in the privilege of Charles the Great apud Torrig. de Cryptis Vatican. 2nd ed., p. 504.} Concerning these holy martyrs, Surius and Lipomanus from Metaphrastes have the following: {Sergius and Bacchus, both of Roman origin, etc., then shone in the palace, etc. Sergius indeed was Primicerius of the School of the Centiliores, but Bacchus was his Secundicerius, who indeed could greatly influence Emperor Maximian.} Here two things must be noted: first, the error of Metaphrastes and of his interpreters, who wrote Centiliorum in place of Gentilium; for I find this word Centiliorum in no author. Therefore Boninus Mombritius, who, as I said elsewhere, published the acts of the saints in two volumes, and had transcribed them according to two ancient manuscript codices on parchment from the Lateran Library, as will be evident to one comparing them, says thus concerning these holy martyrs: {Marcellus, Apuleius, Sergius, and Bacchus held high rank in the palace, and were more honorable with Emperor Maximian. Blessed Sergius indeed was Primicerius, and Prince of the School of the Gentiles, friend of the Emperor, etc. But blessed Bacchus himself was second Primicerius of the same School of the Gentiles.} Secondly, it must be noted, both from the said authority of Mombritius and from what follows, that the dignity of Primicerius flourished not only among Christians and ecclesiastics, but also among seculars and pagans, unless perhaps, since the aforesaid martyrs had professed the Christian faith long before their martyrdom, which was already known to the said Emperor, as the same Metaphrastes had written in their acts, and therefore the Primicerii of the School of the Gentiles should be understood to be, PR that is, catechumens, by way of distinction from catechumens coming from Judaism; and this ought so to be judged because it seems unlikely that pagans would have had a school with the title of Gentiles; and something similarly absurd would seem if today in Rome, where no faith but the true one reigns, there were a school found with the title of Christians. Although this dignity was found among seculars, as we showed in the said Dapifer from Nicephorus; thus also Blondus, decad. 2, book 1, says: {Desiderius, King of Italy, urged Affiratus so that he turned against Christopher the Primicerius, a man then of the highest authority in the City of Rome, etc.} And below: {And Christopher was summoned, and Sergius the Secundicerius had their eyes put out.} Likewise {The canopy of the great Primicerius, or veil, half black and half white. Zonaras.} But in a certain very old Breviary of Lucca, in the feast of SS. John and Paul in the month of June, this is found in its lessons: {John and Paul were brothers, of whom the first was Praepositus, the second Primicerius of Constantius, the daughter of Constantine.} In the same Breviary, however, where SS. Sergius and Bacchus are treated, it is found that they had not ecclesiastical dignities but secular ones; thus therefore in their lessons it is said there: {Sergius and Bacchus, Primicerii of the palace at the court of Emperor Maximian, being accused because they were Christians, since they were unwilling to worship idols, were deprived by him of military dress, etc.} The pontiff placed a golden coin in the mouth of the Primicerius, and when. See Antiphona. A Tertiocerus is also found in the book entitled Notitia Provinciarum. {Anastasius the Librarian says that the first accuser of Pope St. Martin was the Primicerius: {Indeed the Primicerius of all the accusers was Dorotheus, Patrician of Cilicia.} So also among ecclesiastics the dignity was not fixed, for there was a Primicerius Cantorum, thus Innocent III says: {The Primicerius is the one placed over the singers.} See Archicantor. Baculus. Cantor. Likewise Primicerius of the Readers, Primicerius of the Court. Likewise Primicerius of the Defenders, that is, dean of advocates. Luitprand, book 6, chap. 6. Cardinal Deacon Primicerius, that is, dean of the cardinal deacons. And Hincmar of Reims, in the volume of Councils, called Bishop Drogo a Primicerius, namely a Vicar, because he was the Pope’s vicar in Gaul; and in the same sense St. Fulgentius called St. Stephen the Protomartyr Primicerius of the Martyrs, that is, head. Ivo of Chartres, concerning the Prince of the Apostles, says: {After God, the Primicerius is constituted, in the sermon on the Chair of St. Peter.} And in the same way by St. Augustine the Primicerius of the Apostles was called the same, that is, Prince of the Apostles; and in like fashion the Primiceria of Virgins, that is, standard-bearer, was elegantly called Virgin of Virgins by St. Bernard. However, some authors thought that this word Primicerius signified an official from seals, who was called by Cassiodorus Protocerius. This word in an evil sen-
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PR PR sensum desumptum. Vide Hecatentarchus. PRISCILLIANISTÆ. FR. Hæretici à Priscilliano seducti, qui in Hispania ex Gnosticorum, & Manichæorum erroribus novum blasphemiarum monstrum formaverat, 24. qu. 3. can. 39. PRIMOGENIÆ. FR. id est, Virgines majores inter PRISIO, carcer. [Unde à suo Iudice ordinario, tanquam criminosus, in prisione detentus est. In vita S. Vedestani Episc. ] FR. significat etiam carceratum, sicut etiam Italicè Prigione tam de carcere, quàm de detento in ea intelligitur. [Et quod disconfitura, quæ erat in mari, prisiones multos nobiles à nautis Regis, qui eos justè cesserant &c. Matth. Parisius in Hist. Vestales, quæ septem erant. Baron. an. 384, n.2. PRIVIGNA, vel Privignus. Vide Filiastra, Filiastrus. PRIMISCRINIUS, Primarius Archivista, Ecclesiasticus PRIVILEGIO, verbum, privilegium concedo. [Deus, apud quem melior est obedientia, quàm victimæ, quidquid emancipet homo, aut privilegiet homo, inobedientiam detestatur. Petr. Blesen. Epist. 90. Officialis, cui in Romana Ecclesia Archivii PRIVILEGIUM. FR. id est privata lex, quæ non omnibus, sed aliquibus privatis suffragatur. Papa autem de jure non potest locis piis noviter erectis privilegia concedere, nisi ministri, seu personæ pro tali instituto comperiantur. [Licèt autem nobis instantiùs supplicares, ut Ecclesiæ prædictæ confirmationis privilegium faceremus, tibi non possumus de jure deferre, cùm nulli Canonici adhuc ibidem existant, quibus privilegium concedatur, lib. 3. Decretal. tit. 48. cap. 5. cura incumbebat, & sub se duodecim PROASTIUS, & Proastium, suburbium. [Invenit in proastio cum philosophis. In vita S. Basilii, cap. 2.] Dictio quidem græca , id est, suburbium. [Rex Luitprandus in Olona nihilominus suo proastio, miro opere in honorem S. Anastasi Martyris Christo domicilium statuit. Paul. Diac. lib. 6. de gest. Longobard. c. 56. Scriniarios habebat, qui omnium Civilium PROBABILIS, rectus, idoneus, ac probatæ vitæ, in quo sensu à D. Gregorio Medicus probabilis, id est, probatæ vitæ, appellatus est Exorcista. Ac in eodem sensu in Conc. Toleran. IV. can. 4. dicitur: [Probabilis vitæ, atque doctrinæ extiterit.] FR. sic etiam: [Presbyteros probabiles, aut Diaconos mittas. Can. Episcopum 10. quæst. 1. actorum instrumenta formabant. PROBAMENTUM. FR. probatio. [Omnibus adhibitis probamentis, & Scriptoris sanctis. Russinus in versione operum Origenis. Varii autem PROBATICA, , sic appellata fuit Piscina in Evang. Joannis, cap. 5. [Erat autem Jerosolymis probatica piscina, quæ cognominatur Hebraicè Bethsaida &c.] Ex vocabulo græco , quod ovem significat, quia in ea mundabantur oves, quæ pro sacrificio offerebantur in Templo, quæ piscina, ut refert Iosephus Hebr. lib. 6. de bello Judaico, cap. 6. ædificata fuerat à Rege Salomone, quam Stagnum Salomonis ibidem vocat. Itaque Probatica, id est, ovilla dicebatur, cujus miraculosa omnium infirmitatum curatio parùm ante Christi adventum in defectu prophetiarum coeperat innotescere, & ideò Hebræi de hujusmodi prodigio nullam penes se notitiam habent, nec de ea prædictus
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PR PR the sense taken. See Hecatentarchus. PRISCILLIANISTS. FR. Heretics led astray by Priscillian, who in Spain had formed a new monster of blasphemies from the errors of the Gnostics and Manichaeans, 24. q. 3. can. 39. PRIMOGENIÆ. FR. that is, the older Virgins among PRISIO, prison. [Whence by his ordinary judge, as a criminal, he was held in prison. In the life of St. Vedastian, Bishop.] FR. it also means a prisoner, just as in Italian Prigione means both the prison and the one detained in it. [And because of the shipwreck, which was at sea, prisons many nobles were seized by the sailors of the King, who had justly captured them, etc. Matthew Paris in the History. the Vestals, who were seven in number. Baronius, year 384, no. 2. PRIVIGNA, or Privignus. See Filiastra, Filiastrus. PRIMISCRINIUS, the chief archivist, an ecclesiastical PRIVILEGIO, a verb, I grant a privilege. [God, with whom obedience is better than sacrifice, detests whatever man emancipates or privileges, for disobedience. Peter of Blois, Epist. 90. official, to whom in the Roman Church the care of the archives PRIVILEGIUM. FR. that is, a private law, which favors not all, but certain private persons. Yet the Pope, by right, cannot grant privileges to newly founded pious places, unless ministers, or persons, are found for such an institute. [Although you most urgently begged us to make for the aforesaid church the privilege of confirmation, we cannot in law grant it to you, since there are as yet no canons there, to whom the privilege may be conceded, book 3, Decretals, title 48, chapter 5. was entrusted, and under him twelve PROASTIUS, and Proastium, a suburb. [He found him in the suburb with the philosophers. In the life of St. Basil, chap. 2.] It is indeed a Greek word, meaning suburb. [King Luitprand, in Olona, nevertheless, in his suburb, with marvelous work, established a dwelling for Christ in honor of St. Anastasia the Martyr. Paul the Deacon, book 6, Deeds of the Lombards, ch. 56. Scrinarii he had, who formed all the civil PROBABILIS, upright, suitable, and of approved life; in this sense by St. Gregory a Probabilis physician, that is, a man of approved life, was called an exorcist. And in the same sense in the Fourth Council of Toledo, canon 4, it is said: [He shall have proved of approved life and doctrine.] FR. likewise: [Send approved presbyters, or deacons. Canon Episcopum 10, question 1. instruments of acts. PROBAMENTUM. FR. proof. [With all proofs and holy writers employed. Rufinus in the translation of the works of Origen. Various, however PROBATICA, thus was the pool in the Gospel of John, chapter 5, called. [Now there was at Jerusalem the probatic pool, which in Hebrew is called Bethsaida, etc.] From the Greek word, which signifies a sheep, because in it the sheep were washed, which were offered in sacrifice in the Temple; this pool, as Josephus the Hebrew reports, book 6 of the Jewish War, chapter 6, had been built by King Solomon, whom he there calls the Pool of Solomon. Therefore it was called Probatica, that is, sheep-pool, whose miraculous cure of all infirmities began to become known shortly before Christ’s coming, as the prophecies were failing; and therefore the Hebrews have no knowledge among themselves of such a marvel, nor does the aforesaid
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476 P R Etus Iosephus, aut Philo ullam mentionem faciunt: scripserant enim hi post Christi mortem, quando, nempè, jam prædictum miraculum cessaverat in piscina, quod Cyrillus, lib. 2. in Ioannem, cap. 125. & Tertullianus contra Jud. cap. 13. probabiliter existimant in die Pentecostes cessasse. PROBATIO, Religiosorum novitiatus, [Uno discedente, alter, cui nomen erat Gosuinus, importunitate sua, ut reciperetur, obtinuit, qui vix per sex hebdomadas in probatione stetit. Cæsar. lib. 1. cap. 10.] Qui Author de S. Hildegunde agens, eodem vocabulo usus fuit: [Ingressa in probationem, manum suam misit ad forria, lib. 1. c. 40.] & c. 2. lib. 2. [Anno probationis expleto, factus est Monachus. PROBOLA, ex græco , id est, productio. [Deinde infinitas Angelorum editiones, & probolas. Tertull. advers. Hæret. cap. 46. PROCAMIO. Vide Concambio. PROCESSIO, supplicationum agmen, cujus antiqua institutio ex apostolica traditione promanasse censetur, quæ quidem ad instar exercitus modestè, ac devotè coordinatur, vexilla, & crucem præferendo, & Romæ Basilicarum Canonici ferunt etiam secum tentoria, ante quæ loco classicorum campanulas habent, ad imitationem, ut inquit Gemin. lib. 1. cap. 68. Israelitici populi, ante conductionem Arcæ proficiscentis. De Processionibus, hæc Tertullianus inquit; [Si statio facienda est, maritus de die condicat ad balnea; si jejunia observanda sunt, maritus eadem die convivium exerceat; si procedendum erit, nunquam magis familiæ occupatio adveniat. Ad uxor. cap. 4.] Item Sidonius antiquissimus inter Patres Author de processionibus sic meminit: [Processio fuerat antelucana, solemnitas anniversaria, populus ingens sexu ex utroque, quem capacissima Basilica non caperet, lib. 5. epist. 17.] In processionibus Græcorum semper liber Euangeliorum defertur, & ejus delator in Ecclesia Constantinopolitana Præfectus Euangelio dicebatur. Progressus autem comparium, missionem Discipulorum à Christo factam significat. [Meritò sanè bini, & bini procedimus. Sic enim ad commendationem fraternæ charitatis, & socialis vitæ missos à Salvatore Discipulos Euangelia sacra testantur. Turbat processionem, si quis solitarius incedere curat. D. Bernard. serm. 2. de Purific.] Antiquitùs in memoriam Christi resurrectionis in omnibus per annum Dominicis ordinabatur processio, ac Prælatus, sive alius Superior reliquis Ecclesiasticis præcedebat, ad denotandos Apostolos, ac alios Discipulos Christu sequutos fuisse in ejus resurrectione, quando eos in Galilæam præcessit. [Unde semper in hujusmodi processionibus Prælatos nostros, quasi Dominum in Galilæam sequimur. Rupert. de div. off. lib. 2. cap. 8.] Imò Galilæa (ut idem refert) dicebatur locus, ubi terminabatur processio. FR. Processio in funeralibus prohibita: [Ut Defunctorum nomine solummodo divina celebrentur P R officia, publica frequenratione, & processione cessante, can. Certum est, de Consecrat. dist. 1.] In processione festi Corporis Christi manipulus non debet ferri. Vide Manipulus. Quomodo ferenda est Crux in processionibus. Vide Crux. Processio nigra dicebatur Litania major, quia tunc Cruces, & altaria nigris velis cooperiebantur. In processione Corporis Christi debet ferri Cotta. Vide Superpellicium. Processio septiformis. Vide Litania. Reliqua. Vide Draconarius, Evangeliu, Exomologesis, Labarum, Litania, Prothesis. PROCESSORES, qui processionaliter incedunt. Ordo Rom. Associantes Episcopum, quando processionaliter ex Sacrario progrediebatut, Processores appellat: sic comitantes Diaconum, quando ad ambonem pro canendo Euangelio diriguntur, Processores nuncupantur. PROCESSUS, hoc vocab. nonnunquam excommunicationem denotat. [Die Mercurii prima mensis Februarii, Pontificatus Clementis VI. anno IV. ipse Papa fecit quosdam processus generales in publico contra interfectores bo. me. Andreæ Regis Siciliæ Illustris. Davantria in suo M. S. Cæremon.] Eodem vocabulo idem utitur ad significandas excommunicationes in Bulla Coenæ, quæ etiam in festo Ascensionis, & in die Dedicationis Basilicarum SS. Petri, & Pauli publicabantur, quia, ut idem Author ait, legebantur in die Coenæ Dom. in qua Eucharistiæ sacramentum institutum fuit, & Apostolos communicaverat; ad denotandum, quòd ab hoc sacramento privatus sit excommunicatus. Item in die Ascensionis, quando, scilicet, Christus pro omnibus fidelibus deprecatus est, ad ostendendum, quòd excommunicatus de precibus Ecclesiæ participare nequit. Tandem in die Dedicationis promulgabantur, quia excommunicatus ab Ecclesia expellitur, nec cum aliis fidelibus orare possit. PROCHERIUM, , id est, Manuale, quo vocabulo utitur Cassianus in collat. 19. cap. 4. Vide Enchiridion. PROCHOTROPHIUM. Vide Brephotrophium. Vide Protochotrophium. PROCONSULARIA, dicebantur acta SS. Martyrum à Notariis Provinciarum proconsularium scripta, & collecta. Baron. an. 238. PROCURATIA. FR. exigentia ab Episcopis extorta sub prætextu procurationis, ac defensionis piorum locorum. [Ad humilitatem Religiosorum conversus, ab eis pecuniam non minimam extorsit nomine procuratiæ. Matth. Paris. anno 1239.] Nam, ut ait Augustinus apud Gratianum in can. si privatum, 12. q. 2. [Non illa nostra sunt quorum procurationem quodammodo gerimus] Et de Episcopo etiam dicitur: [Aliud est sua possidere, aliud est communium procuratorem esse, can. Episcopus, 14. qu. 1. PROCURATIO. FR. Jus Episcopale exigendi causa visitationis; nam Episcopus quandoque Procurator dicitur, ut supra dictum est. [Prælati de procurationibus, quas in victualibus percipiunt, deci-
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476 P R Neither Eusebius, Josephus, nor Philo make any mention of it: for these writers had written after the death of Christ, when, namely, that formerly mentioned miracle had ceased in the pool, which Cyril, lib. 2. in John, cap. 125, and Tertullian against the Jews, cap. 13, probably think had ceased on the day of Pentecost. PROBATIO, the novitiate of religious orders. [One having departed, another, whose name was Gosuinus, by his own importunity obtained to be received, and he barely stood in probation for six weeks. Caesar. lib. 1. cap. 10.] The Author who, speaking of St. Hildegunde, used the same word: [Having entered on probation, she put her hand to the forria, lib. 1. c. 40.] and c. 2. lib. 2. [The year of probation having been completed, he was made a Monk. PROBOLA, from the Greek, that is, production. [Then the infinite emanations and probolas of Angels. Tertull. advers. Hæret. cap. 46. PROCAMIO. See Concambio. PROCESSIO, a troop of supplications, whose ancient institution is judged to have sprung from apostolic tradition, and indeed is arranged, like an army, modestly and devoutly, with banners and the cross borne before it; and at Rome the Canons of the Basilicas also carry with them tents, before which they have little bells instead of military trumpets, in imitation, as Gemin. says, lib. 1. cap. 68, of the Israelite people going before the carriage of the Ark. On Processions, Tertullian says this: [If a station is to be made, let the husband arrange on that day for the baths; if fasts are to be observed, let the husband on the same day hold a banquet; if there is to be a procession, let no occupations of the household ever then arrive. Ad uxor. cap. 4.] Likewise Sidonius, the most ancient among the Fathers, mentions processions thus: [The procession had been before dawn, an annual solemnity, a huge people of either sex, whom the very spacious Basilica could not contain, lib. 5. epist. 17.] In the processions of the Greeks the Gospel book is always carried, and its bearer in the Church of Constantinople was called the Prefect of the Gospel. But the going forth in pairs signifies the sending of the Disciples by Christ. [Indeed rightly do we go forward two by two. For thus, in commendation of brotherly charity and social life, the holy Gospels testify that the Disciples were sent by the Savior. He disturbs the procession if anyone takes care to walk alone. D. Bernard. serm. 2. de Purific.] In ancient times, in memory of Christ's resurrection, a procession was ordered on every Sunday throughout the year, and the Prelate, or some other Superior, went before the other Ecclesiastics, to signify the Apostles and other Disciples having followed Christ in his resurrection, when he went before them into Galilee. [Whence always in such processions we follow our Prelates, as it were the Lord into Galilee. Rupert. de div. off. lib. 2. cap. 8.] Indeed Galilee (as the same author relates) was called the place where the procession ended. FR. Procession in funerals is forbidden: [So that only for the name of the Dead may divine offices be celebrated, public frequentation and procession having ceased, can. Certum est, de Consecrat. dist. 1.] In the procession of the feast of Corpus Christi the maniple must not be carried. See Maniple. How the Cross is to be carried in processions. See Cross. A black procession was called the Greater Litany, because then crosses and altars were covered with black veils. In the procession of Corpus Christi the cotta ought to be carried. See Surplice. Sevenfold procession. See Litany. The rest. See Draconarius, Evangelium, Exomologesis, Labarum, Litany, Prothesis. PROCESSORES, those who proceed in procession. The Roman Order, when accompanying a Bishop as he went forth processionaly from the sacristy, calls them Processores: thus those accompanying a Deacon, when they are directed to the ambo for chanting the Gospel, are called Processores. PROCESSUS, this word sometimes denotes excommunication. [On Wednesday, the first of February, in the fourth year of the pontificate of Clement VI, the Pope himself made certain general processes in public against the murderers of the blessed memory of Andrew, the illustrious King of Sicily. Davantria in his M. S. Cæremon.] The same author uses the same word to signify excommunications in the Bull of the Lord's Supper, which were also published on the feast of the Ascension and on the day of the Dedication of the Basilicas of SS. Peter and Paul, because, as the same author says, they were read on the day of the Lord's Supper, on which the sacrament of the Eucharist was instituted, and the Apostles were communicated; to signify that the excommunicated person is deprived of this sacrament. Likewise on the day of the Ascension, when, namely, Christ interceded for all the faithful, to show that the excommunicated person cannot share in the prayers of the Church. Finally, they were promulgated on the day of the Dedication, because the excommunicated person is expelled from the Church, and cannot pray with the other faithful. PROCHERIUM, , that is, a Manual, a word used by Cassian in collat. 19. cap. 4. See Enchiridion. PROCHOTROPHIUM. See Brephotrophium. See Protochotrophium. PROCONSULARIA, so were called the acts of the holy Martyrs written and collected by the Notaries of the proconsular Provinces. Baron. an. 238. PROCURATIA. FR. a levy exacted from Bishops under the pretext of procuration and defense of pious places. [Having turned toward the humility of the Religious, he extorted from them a not insignificant sum of money in the name of procuratia. Matth. Paris. anno 1239.] For, as Augustine says in Gratian in can. si privatum, 12. q. 2, [Not those things are ours for which we in a manner administer the procuration] And it is also said of a Bishop: [It is one thing to possess one's own goods, another to be the procurator of common goods, can. Episcopus, 14. qu. 1. PROCURATIO. FR. the Episcopal right of exacting by reason of visitation; for a Bishop is sometimes called Procurator, as stated above. [Prelates, from the procurations which they receive in victuals, deci-
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PR PR decimam non persolvunt. 477 Et infrà: [De illis aatem procurationibus, quas Prælati in pecunia numerata ritè percipiunt ab antiquo, & quas perciperent, etiam si non visitarent, decimas præstare tenetur. Prælatus autem, qui procurationem (quam sine visitatione potuit de jure percipere in pecunia numerata) remittit: quia remittit quod sibi debetur &c. In extrav[er] comm[unibus] de decimis, & de censibus, exactionibus, & procurationibus. ]Item annualem censum significat, cap.16.17.21.22.23.24.25. & 27.lib.3. decretal. tit.39. PROCURATRIX Sedis Apostolicæ. FR. ab Innocentio III. Abbatissa quædam constituta fuit, cap.4. decretal. de Confirmat[ion] util[is] vel inutil. PROCURATOR. Vide Explorator, Pentepitropus. Item Procurator dicitur Episcopus. Vide Procuratia, Procuratio. PRODIGALITAS. Vide Banausia in dict[ion] Banausus. PRODITOR. FR. Certus indicator, seu delator publicus, 1. si quis per proditorem, & 1. si lupus, de furtis. Item apud Patres mendacem significat. [ Sicut enim ex his verbis ostenditur, non solum ille proditor est veritatis, qui transgrediens veritatem, palàm pro veritate mendacium loquitur; sed etiam ille, qui non liberè veritatem pronunciat, quam liberè pronunciare oportet, aut non liberè veritatem defendit, quam liberè defendere convenit, proditor est veritatis, can. nolite timere, 11. qu.3. ideò dictio Proditor pluri bus modis intelligitur, ut in can. Clericus qui, dist.46. ubi sic habetur: [Qui adulationibus, & proditionibus vacare deprehenditur, ] & ibi sic Glosa: [Proditor dicitur qui propter timorem non defendit veritatem, & qui tacet eam, ut can. nolite, 11. quæst. 3. Item qui crimen alterius, sibi solum notum, manifestat, ut, can. si peccaverit, 2. q. 1. Item qui malitiosè circumvenit alium, & callidè seducit, ut in periculum salutis tradat, can. si cupis, 16. qu. 1. Item qui rem sibi commissam exponit hostibus, can. de forma, 22. q. 5. Item qui jussum veritatis contemnit, can. abjit, 11. qu. 3. Item qui secretum sibi commissum revelat, can. nervi, 13. dist. PRODROMUS. Vide Mansionarius. PROEDRUS, , id est, Præsidens, officium Græcorum Ecclesiæ: [Proedrus Heracleæ, qui erat inter honoratissimos, & Exarchus Thraciæ, & Macedoniæ. Codinus. Denunciamus omnibus Proedris Ecclesiarum nostrarum. Tharas. in epist. ad Hadrian. Papam. PROFANO. Vide Infano. PROFESSIO. FR. id est, juramentum. [Cunctis convenientibus apud Septimum, tunc Patriarcha à tyranno de orthodoxa fide, ut sine perturbatione servaret Ecclesiam, extorsit professionem. Landulph. lib.7. histor. PROFESSOR. Vide Confessor. PROFESSUS. FR. aliquando non alicujus artis, seu facultatis professorem significat; sed qui se in Catalogo describi faciebat, ratione alicujus edi- et[i]o, vel aliqua gratia in concursu aliorum in no- menclatura notabatur, ut illius concessionis compos fieret; sic in primo sensu dicebatur pro- fessus bonorum, censuum, nominis &c. Cic. pro Archia poeta: [Cùm hic domicilium Romæ multos jam annos haberet, professus est apud Prætorem Q Metellum familiarissimum suum, ] id est, se tanquam Civem Romanum conscribi fecerat, & Livius, lib.2. [Hoc proposito dicto, & qui aderant nexi, profiteri extemplò nomina.] Sic habetur in Luca, cap.2. [Ibant omnes, ut pro- fiterentur singuli, in suam Civitatem: [& inferiùs: [Ut profiteretur cum Maria &c.] id est, ut dare- tur in nota nomen, Civitas &c. Item professor, & profiteor in secundo sensu, nempè, qui notabatur tanquam concurrens pro aliqua re obtinenda; ita Liv. lib.6. bell. Pun. [Primò expectaverant, ut qui se tanto imperio dignos crederent, nomina profiterentur, ] quod clarè Cicero explicat in orat. pro Plancio, dum ait: [Sunt professi, qui ma- gistratum petituri dabant nomen, & inter com- petitores describebantur, & candidam vestem assumebant.] Hinc verba D. August. tom.10. hom.25. aliàs obscura, elucidantur, ubi de Mag- dalena agens inquit: [Accessit confessa, ut redi- ret professa, ] id est, suum peccatum confessa est, & decretum remissionis consequuta est, ac inter coelestes candidatos conscribi meruit. Vide Ba- ron. in Appar. num.81. PROFESTUS. FR. dies serialis, qui festivitate vacat. Pompon. Festus. Macrobius, lib.1. Satur- nal. cap.16. & Glossa in cap.4. lib.3. decretal. tit. 41. air: [Professus quasi procul à festo. PROFITEOR. FR. significat jurare. [Quæ tradi- ta canonicè comperio, observare, ac venerari profiteor. Ivo Carnotensis epist.65.] Unde Pro- fesso, id est, juramentum. PROGRAMMA. FR. græca vox , quæ publicam scripturam, sive edictum signi- ficat. in Cod. Theod. lib.10. tit.16. Cassiodor. in formulis, & Vulcatius Gallicanus in Avidio Cassio de eo hæc inquit: [Statim signa edici jussit, & programma in parieribus fixit; ut si quis cinctus inveniretur apud Daphnen, discinctus rediret. PROHIBITUM. FR. pro eo, quod non invenitur concessum, lib.1. decretal. tit.7. cap.2. PROLITO, litare, imolare, ac sacrificar significat. [Cogebatur Christi populus vanis super- stitionibus interesse, atque in cultu nefandi ri- tus, nunc aut libamina incesta profundere, aut ornatus sertis victimas trahere, aut gravia ni- doribus thura succendere, aut inter fervidos ignes pallenti aruina funesto sanguine prolitare. S. Zeno Veronen. Episc. in vita S. Arcadii Mart.] Æjus synonyma. Vide Sacrificio. PROLOGUS GALEATUS. Ita nuncupatur prologus S. Hieronymi in principio Sacrae Scripturæ ap- positus, quia, ut idem ibi ait: [Hic prologus Scripturarum quasi galeatum principium omni- bus libris, quos de hebræo vertimus, convenire potest.] Idem Sulpitius asserit, [Quod idem & galea-
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PR PR they do not pay the tithe. 477 And below: [Concerning those also procurations, which Prelates duly receive in cash from of old, and which they would receive even if they did not visit, they are bound to pay tithes. But a Prelate, who remits the procuration (which without visitation he could by right receive in cash), because he remits what is owed to him, etc. In the Extravagants common on tithes, and on dues, exactions, and procurations.] Likewise it signifies an annual rent, cap. 16, 17, 21, 22, 23, 24, 25, and 27, book 3 of the Decretals, title 39. PROCURATRIX of the Apostolic See. FR. By Innocent III, a certain Abbess was appointed, cap. 4. Decretals, on Confirmation, useful or useless. PROCURATOR. See Explorator, Pentepitropus. Likewise a bishop is called Procurator. See Procuratia, Procuratio. PRODIGALITY. See Banausia in the entry Banausus. PRODITOR. FR. A certain informer, or public denouncer, 1. si quis per proditorem, and 1. si lupus, de furtis. Likewise among the Fathers it signifies a liar. [For as is shown by these words, not only is he a betrayer of truth who, transgressing truth, speaks a lie openly in place of truth; but also he who does not freely declare the truth, when he ought to declare it freely, or does not freely defend the truth, when he should defend it freely, is a betrayer of truth, can. nolite timere, 11. q. 3. therefore the word Proditor is understood in several ways, as in can. Clericus qui, dist. 46, where it is thus stated: [He is found to be devoted to flattery and betrayals,] and there the Gloss says thus: [Betrayer is called he who, through fear, does not defend the truth, and who keeps silent about it, as in can. nolite, 11. quest. 3. Likewise he who reveals another’s crime, known only to himself, as in can. si peccaverit, 2. q. 1. Likewise he who maliciously tricks another, and cunningly deceives him, so as to hand him over to danger of salvation, can. si cupis, 16. q. 1. Likewise he who exposes a matter entrusted to him to enemies, can. de forma, 22. q. 5. Likewise he who despises the command of truth, can. abjit, 11. q. 3. Likewise he who reveals a secret entrusted to him, can. nervi, 13. dist. PRODROMUS. See Mansionarius. PROEDRUS, that is, President, an office of the Greek Church: [Proedrus of Heraclea, who was among the most honored, and Exarch of Thrace, and Macedonia. Codinus. We announce to all the Proedri of our churches. Tharas. in epist. to Pope Hadrian. PROFANO. See Infano. PROFESSIO. FR. that is, an oath. [All having gathered together at Septon, then the Patriarch from the tyrant, concerning the orthodox faith, so that without disturbance he might preserve the Church, extorted a profession. Landulph. book 7, historiæ. PROFESSOR. See Confessor. PROFESSUS. FR. sometimes does not signify a professor of any art or faculty; but one who had himself entered in the Catalogue, by reason of some dis- tribution, or was marked in the roll on account of some favor in the competition among others, so that he might become a sharer in that grant; thus in the first sense one was called a professus of goods, rents, name, etc. Cic. pro Archia poeta: [Since this man had had a domicile at Rome for many years, he declared himself before the Praetor Q. Metellus, his very intimate friend,] that is, he had himself enrolled as a Roman citizen, and Livy, book 2. [This proposal having been stated, and those who were present being bound, they immediately began to declare their names.] Thus it is found in Luke, chapter 2. [And all went, that each might declare himself in his own city: [and below: [That he might declare himself with Mary, etc.] that is, that the name should be given for record, the city, etc. Likewise professor, and profiteor in the second sense, namely, one who was marked out as a competitor for some thing to be obtained; thus Livy, book 6, Punic War [At first they had waited until those who believed themselves worthy of so great an empire should declare their names,] which Cicero clearly explains in the oration for Plancius, where he says: [Those have declared themselves who, when seeking office, gave their names, and were enrolled among the competitors, and assumed the white garment.] Hence the words of St. Augustine, tom. 10, hom. 25, elsewhere obscure, are clarified, where, speaking of Magdalene, he says: [She came as one who had confessed, so as to return as one who had professed,] that is, she confessed her sin, and obtained the decree of remission, and merited to be enrolled among the heavenly candidates. See Baronius in the Apparatus, no. 81. PROFESTUS. FR. a weekday, which is free from festival. Pompon. Festus. Macrobius, book 1 of the Saturnalia, cap. 16, and the Gloss on cap. 4, book 3 of the Decretals, title 41 says: [Profestus, as it were procul a festo, far from a feast. PROFITEOR. FR. signifies to swear. [What I find to have been handed down canonically, I profess to observe and venerate. Ivo of Chartres, epist. 65.] Hence Professo, that is, an oath. PROGRAMMA. FR. a Greek word, which signifies a public writing, or edict. in Cod. Theod. book 10, title 16. Cassiodorus in the formularies, and Vulcatius Gallicanus, in the life of Avidius Cassius, says this of him: [He immediately ordered the signal to be proclaimed, and fixed up a programme on the walls; so that if anyone were found clothed at Daphne, he should return unclothed. PROHIBITUM. FR. for that which is not found to be granted, book 1 of the Decretals, title 7, cap. 2. PROLITO means to libate, immolate, and sacrifice. [The people of Christ were compelled to take part in vain superstitions, and in the worship of the accursed rite, now either to pour out incestuous libations, or to drag victims adorned with garlands, or to burn heavy frankincense with perfumes, or amid the blazing fires to offer the pale grease with deadly blood. St. Zeno, Bishop of Verona, in the life of St. Arcadius, Martyr.] Its synonyms. See Sacrificio. PROLOGUS GALEATUS. Thus is called the prologue of St. Jerome, placed at the beginning of Holy Scripture, because, as he himself says there: [This prologue of the Scriptures, like a helmeted beginning, can fit all the books which we have translated from the Hebrew.] Sulpicius likewise asserts, [That the same and a helmet-
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478 PR galeatum à quibusdam vocatur, quoniam ita commune esse possit, ut in omnibus causis quemadmodum galea suo galeato, omnibus indigis possit esse commune.} Alii verò autumant, quòd metaphoricè à galea dicatur, quæ sicut caput defendit, ita prologus in principio suæ tractationis, cap. positus, totum tractatum tanquam apologia ab Adversariorum detractionibus tutatur. Prolubium, prolibitum, complacentia. {Verum tamen formidans per diem suo prolubio satisfacere. In vita S. Gudilæ Virg. Promæ Cellæ. Vide Promptuarium. Promereor. FR. id est, complaceo, sive placor: { Talibus hostiis promeretur Deus, epist. ad hebr. cap. 13.} ita ut in sensu passivo accipiatur. Unde Arias Montanus ex græco textu Beneplacet sibi Deus vertit. Promotio Furtiva. FR. quando absque Episcopi conscientia, & nullo prævio examine ad aliquem ordinem surtivè quis promovetur. Gloss. in, cap. veniens ad nos, de excess. prælat. Promptuarium. FR. locus in quo res promptè habentur, græcè dicitur, quod vocabulary loco Cellarii habet græca lectio ad Cantic. c. 1. ubi Vulgata legit: { Introduxit me Rex in cellaria sua, exultabimus, & lætabimur in te,} græca lect. habet: { Introduxit me Rex in promptuarium suum &c.} Sed D. Ambrosius Cubiculum vertit, inquiens: { Introduxit me Rex in cubiculum suum. Græcus in promptuarium suum, lib. 5. de Sacram. c. 2.} Est autem promptuariu[m] ex Sipontino, locus, in quo res ad usum necessariæ repositæ sunt, ut statim promi, & proferri possint. Unde Apul. lib. 1. { Ex promptuario oleum unctui, & lintea tersui, & cætera huc eidem usui proter ocyter,} profer ocyter, id est, promptè ex promptuario. Sic etiam in Esaja 26. 20. ubi Vulgata habet: { Vade populus meus, intræ cubicula tua &c.} LXX. transtulerunt: { Cur cellarum promarum potiùs vocabulo usus est, & non alterius loci receptorii? Nisi quia in cellis promis caro salita, & usui reposita servatur, depromenda illinc suo tempore.} Cellaria igitur in vulgar. Cantic. cap. prædicto non tantùm significat cellam vinariam, ut vulgò fertur; sed promptuarium, ac cellam promam totius peni, id est, esculenta & poculenta, de quibus fusè Gell. lib. 4. c. 1. Beroaldus in 1. Æneid. contra Servium. Sed etiam ex Ser. Sulpitio, & Massurio Sabino, nomine peni, vel penoris omne utensile apud eundem Gell. ibid. intelligitur, ubi signanter inquit; { Præterea de penu adscribendum hoc etiam putavi. Ser. Sulpitium in reprehensis Scævolæ capitibus scripsisse, Sejo Helio placuisse, non quæ esui tantùm, & potui forent; sed thus quoque, & ceræ &c.} Quare præstatam Cantic. dictionem concinnè explicans D. Ambrosius Cellarium odoramentorum dulcedinis, & satietatis intellexerat, dum inquit: { Induxit me PR Rex in cellarium suum, ubi bona libamina, boni odores, ubi mella suavia, ubi fructus diversi, ubi epulæ variæ, lib. 5. de Sacram. cap. 2. Prontanimitas, animi promptitudo. { Adeo laboravit in ejus obsequio tota mentis prontanimitate. In vita S. Gregor. Ligonien. Episc. Propalo. Vide Depalo. Propheta, sive Prophetis, ex græco vocabulo , id est, qui futura prædicit, & in Sac. Scriptura Videns appellatur. Vide Videns. Propetieum, Templum in honorem alicujus Sancti Prophetæ dedicatum. { Reliquæ S. Samuelis in ejus propheteo sunt positæ. Theodor. lib. 1. sub Arcad.} Sicut eodem modo Ecclesia alicui Apostolo erecta Apostoleum dicta fuit. Propitiatorum. Vide Chorus, Sacrarium. FR. Divus tamen Paulus in epist. ad Hebr. cap. 9. pro propitiatorio, ut Theophylactus inquit, Arcæ testamenti operculum intellexerat. Oechumenius verò ait, quòd erat tabula aurea quadrata perpendiculariter supra arcam pendens sine contactu; ita appellata, quia ex ea accipiebantur propitiationes, & divina responsa. Propola. Vide sequentem dictionem. Propolarius, Propola, Revenditor, ex græco . { Propolarius quisque, quod vendit, laudat. D. August. tract. 10. super Joannem.} Sed recta latinitate Propola dici debet. Sic Cic. contra Pisonem inquit: { Pastor domi nullus, nulla cella, panis, & vinum à propala, atque decuba.} Et Pharus Aul. scena 5. act. 3. ait: { Propolæ calciolariis &c.} Vide Regratarius. FR. Item Propola aliquando pro lenone accipitur: { Muliercula formæ scitioris, ut prostribula mancipia supanarium ad ludibrium pudicitia contraxit. Imitatus est etiam propolas circumsoraneos. Lampridius in Commodo.} Alludit ad vitium lenorum, qui pulchras mulieres, ut ad prostribula ducerent lucrandi causa, ubique inquirebant, & propriè Mangones dicuntur; quo vitio Octavius Aug. à Sveronio in eundè, c. 69. notatur: { Et conditiones quæsitas per amicos, qui matres familias, & adultas ætate virgines denudarent, atque perspicerent, tanquam Thoranio mango ne vendente.} Idem opprobrium in Caligula Svetonius, cap. 36. etiam notaverat, foeminas inquiens: Mercantium more considerabar. Propolium, vulgò revenditio, apud eundem D. August. { Quot propolia fecerunt.} In aliquibus tamen ejus Codicibus Proposita, & Propositum mendosè habetur. Proposita. Vide Propolium. Propositum, FR. arbitrium. { Si autem ipsis propriè aliquid liberalitate alicujus, vel successione cognationis evenerit, faciant inde, quod eorum proposito congruerit. Quod si à suo proposito retrorsum exorbitaverint, honore Ecclesiastico indigni tanqua[m] reprobi judicentur, can. placuit, ut Episcopi, 12. qu. 3.} id est, { Qui voluerint facere ipsorum voluntatis arbitrio} ut in eadem qu. can. quicumque, declaratur. Item propositum perperàm pro Propolium scriptum. Vide Propolium.
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478 PR galeatum is called by some, because it can be so common that in all causes, just as a helmeted one with his helmet, it can be common to all in need. Others, however, think that it is called metaphorically from the helmet, which, just as it protects the head, so the prologue, placed at the beginning of its treatise as a head, shields the whole treatise, as it were an apology, from the criticisms of adversaries. Prolubium, prolibitum, complacency. { Yet fearing to satisfy his own prolubium by day. In the Life of St. Gudila, Virgin. } Promæ Cellæ. See Promptuarium. Promereor. FR. that is, I please, or I am appeased: { By such sacrifices God is pleased, epistle to the Hebrews, chapter 13. } so that it is taken in a passive sense. Hence Arias Montanus, from the Greek text, translated, “God is well pleased with himself.” Promotio Furtiva. FR. when, without the Bishop’s knowledge and without any prior examination, someone is furtively promoted to an order. Gloss. on the chapter “veniens ad nos,” de excess. prælat. Promptuarium. FR. a place in which things are kept ready; in Greek it is so called, since the Greek reading has this word in place of “cellarium” in Canticle 1, where the Vulgate reads: { The King has brought me into his cellars, we will exult and be glad in thee, } the Greek reading has: { The King has brought me into his promptuarium, etc. } But St. Ambrose translates “cubiculum,” saying: { The King has brought me into his chamber. The Greek says into his promptuarium, } book 5, de Sacram. ch. 2. Now, according to Sipontinus, promptuarium is a place in which things necessary for use are stored, so that they may immediately be taken out and brought forth. Hence Apuleius, book 1: { From the promptuarium oil for anointing, and linens for wiping, and the rest for this same use, bring forth quickly, } i.e. profer ocyter, that is, quickly from the promptuarium. Thus also in Isaiah 26:20, where the Vulgate has: { Go, my people, enter your chambers, etc. } the LXX translated: { Why did he use rather the term of the promæ cellaria, and not that of another store-place? Unless because in promæ cellaria salted meat is kept and stored for use, to be taken out from there in due time. } Therefore “cellaria” in the common text of Canticles, in the aforesaid chapter, does not only mean a wine-cellar, as is commonly held; but a promptuarium, and the promæ cellar of the whole penu, that is, food and drink, about which Gellius speaks at length, book 4, ch. 1, Beroaldus against Servius on book 1 of the Aeneid. But also, from Servius Sulpicius and Massurius Sabinus, by the name of penu or penoris is understood every utensil, in the same Gellius, ibid., where he expressly says: { Moreover, I thought this should also be added concerning the penu. Servius Sulpicius wrote in the criticized chapters of Scævola that it pleased Sejus Helius, not only what were for eating and drinking; but also incense and wax, etc. } Wherefore St. Ambrose, neatly explaining that saying in Canticles, understood the cellar as one of sweetness and satiety of aromatics, when he says: { The King has led me into his cellar, where there are good draughts, good perfumes, where sweet honey is, where various fruits are, where varied banquets are, } book 5, de Sacram. ch. 2. Prontanimitas, readiness of mind. { He labored so much in his service with the whole prontanimitas of his mind. In the life of St. Gregory, bishop of Ligonium. } Propalo. See Depalo. Propheta, or Prophetis, from the Greek word, that is, one who foretells future things, and in Sacred Scripture is called a “seer.” See Videns. Propetieum, a temple dedicated in honor of some holy prophet. { The relics of St. Samuel were placed in his propheteum. Theodor. book 1, under Arcadius. } In the same way, a church erected to some Apostle was called Apostoleum. Propitiatorum. See Chorus, Sacrarium. FR. However, the blessed Paul in the epistle to the Hebrews, chapter 9, by propitiatorium, as Theophylact says, understood the covering of the Ark of the Covenant. Oecumenius, however, says that it was a square golden tablet hanging vertically above the ark without touching it; so called because from it were received propitiations and divine responses. Propola. See the following word. Propolarius, Propola, a reseller, from the Greek. { Every propolarius praises whatever he sells. St. Augustine, tract. 10 on John. } But in correct Latin it should be called Propola. Thus Cicero against Piso says: { No shepherd at home, no storeroom, no bread or wine from a propola and a decuba. } And Pharus, act 3, scene 5, says: { Propolæ to the shoemakers, etc. } See Regratarius. FR. Likewise propola is sometimes taken for a pimp: { A woman of a rather handsome appearance, so that he collected prostitute slaves and the like for mockery of chastity. He also imitated the street propolæ. } Lampridius in Commodus. He alludes to the vice of pimps, who sought everywhere for beautiful women, in order to lead them to prostitutes for gain; and they are properly called mangones, a vice by which Octavius Augustus is noted by Suetonius, in the same chapter 69: { And conditions were sought through friends, who would strip and inspect matrons and virgins of adult age, as though no mango were selling Toranius. } Suetonius likewise noted this same reproach in Caligula, chapter 36, saying of the women: “I was inspected in the manner of merchants.” Propolium, commonly “resale,” in the same St. Augustine: { How many propolia they made. } In some of his codices, however, Proposita and Propositum are found corruptly. Proposita. See Propolium. Propositum, FR. will or choice. { But if anything has come to them by the liberality of anyone, or by succession of kinship, let them do with it whatever may agree with their propositum. But if they turn back from their propositum, let them be judged unworthy of ecclesiastical honor as reprobates, canon “placuit, ut Episcopi,” 12, q. 3. } that is, { Those who wish to act according to the arbitrium of their own will, } as is explained in the same question, canon “quicumque.” Likewise, propositum is wrongly written for Propolium. See Propolium.
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P R P R PROPRIETAS. Vide Peculiaritas. PRORETA, apophras . FR. navis Rector. [Quòd si perniciosum est proretam navim deserere, can. si sciscitaris. 7. q. 1. & ibi Glossa. PROPRINDO, priùs prehendo, barbarum verbum, Benedicti Levitæ vocabulum. PROPRISUS, priùs apprehensus. Ejusdem Benedicti Levitæ vocab. PRORSUS, nomen, hoc vocabulum legitur in vita S. Gildæ, quod ab aliquibus directus, sive erectus interpretatur, ubi sic habetur: [Peditsequa quoque ejus, & prævia, & de via negat se discernere, nec prorsi tramitis meminisse.] Sed Perorsi, à verbo Perordior, ut consideranti patebit, legendum est. PROSA, sic rhythmus ille dicitur, qui post Epistolam canitur, & denominatur Sequentia, & Jubilatio. Dicitur autem Prosa, quia in ea non observantur metricæ regulæ. Item Sequentia, quia sequitur post Graduale. Authorem Rhythmorum Noterium S. Galli Abbatem, Durandus lib. 4. cap. 22. facit, qui etiam ibi ait Nicolaum Papam in Ecclesia cani ordinasse. Ecclesia tamen Romana his Sequentiis utitur in Missa; nempè Lauda Sion Salvatorem, quam D. Thomas Aquinas composuit. Veni Sancte Spiritus à Ruperto Galliarum Rege anno 1003. scripta, Durand. ibidem. Alii tamen Authorem Hermannum Contractum faciunt. Victimæ Paschali laudes ignoratur Author. Dies iræ, dies illa, quam aliqui D. Gregorium, alii D. Bernardum composuisse putant; Bzovius in Ecclesiast. Annal. anno 1294. ait fuisse Cardinalem Ursinum Authorem, sive Frangipanem; nec deest, qui Augustinum biellam de anno 1491. inventorem faciat; ac tandem illam Humberto Dominicanorum Generali attribuunt alii. Vide Hymnus. Jubilatio. Prosaticus. Versus leoninus. PROSABBATUM. Vide Parascere. PROSATICUS, prosaicus. [Qui sale attico, & prosario lepore, imò divina inspiratione composit. In vita S. Eulogii Presb. & Mart. PROSCHOLUS. Vide Baccalaureus. PROSECUTIO. FR. idest, allegatio. [Sancta Synodus dixit: licèt secundùm prosecutionem Laurentii, Petri, Eulalii, Crescentii, Maximi, vel Stephani, nec apud nos incertum habetur hanc ipsam scripturam nullius esse momenti. can. benè quidem. dist 95.] Nam omnes isti Episcopi, nempè: Laurentius Mediolanensis, Petrus Ravennatis, Eulalius Syracusanus, Maximus Belitanus (fortassè Belitranus) & Stephanus Venusinus Episcopi omnes allegationes adduxerunt pro immunitate Ecclesiastica, contra statuta Basilii Odoacris Regis Vicarii; & statum quæstionis explicat ibidem Glossa. PROSELYTUS, adjectivum, græca dict. aposilunus , idest, Advena, Alienigena, Peregrinus. [Iudæi quoque, & Proselyti. Actor. cap. 2. hebraicè Gher dicitur, idest, Peregrinus. FR. Idem nomen reperitur in Matth. cap. 23. [Væ vobis Scribæ, & Pharisei hypocritæ, qui circuitis mare, & 479 aridam, ut faciatis unum proselytum, & cùm fuerit factus, facitis eum filium gehennæ, duplo quàm vos: ] Ubi glossa interlinearis sic interpretatur, nempè [Ad legem convertitis eum unum advenam de Gentibus: ] Glossa verò ordinaria subjungit: [Proselyti sunt de Gentibus in Synagogam recepti, quorum raritas per unum significatur, quia vix aliquis post Christum.] Nicolaus Lyranus ait ibidem: [Proselytus legis dicebatur ille, qui de gentilitate ad Iudaisnum convertebatur.] & D. August. contra Adimantium eumdem Matthæi locum exponit, inquiens: [Istis autem perversitatibus suis faciebant, ut cùm aliquis Gentilis ad eorum legem transibat, idest, factus esset proselytus, haberet mores eorum, & fieret filius gehennæ, multò plusquam illi essent.] Qui tamen Proselyti duplicis generis erant, scilicet, qui Proselyti justitiæ dicebantur; nam circumcisioni submittebantur, atque legem mosaicam rigorosè observabant ad instar naturalis Hebræi. Alii dicebantur Proselyti imperfecti, sive Domicilis, qui detestabantur idololatriam; sed circumcisionem sustinere non patiebantur, nec legem Moysis observabant; sed tantùm sequebantur naturalia præcepta à Deo Noemo, posterisque ejus tradita, id est, non surandi, non occidendi, non fornicandi, & similia; hujusmodi fuisse dicitur Nicolaum ab Apostolis baptizatum, & in Diaconem ordinatum, de quo in Act. c. 6. habetur: [Nicolaum advenam, (id est, proselytum) Antiochenum.] Item Proselytus Hebræorum fuerat ex christiano Aquila, & qua de causa. Vide Phariseus. Item Gher hebraicè, significat etiam timens Deum, & ubi nos legimus: [Qui timent Dominum, speraverunt in Domino, Psal. 113.] hebraicè habetur Gherim. Sic etiam in Psal. 117. [Viri Israelitæ, qui time- tis Deum.] ac alibi passim. PROSEUCHA, græca dictio aposilunus , id est, deprecatio, oratio: [Metuendum erat, ne per hanc occasionem Iudæi quoque molestarentur à suis Civibus, si quid novaretur circa proseuchas, & ritus patrios, Philo hebr. in Flaccum in legat. ad Cajum.] Item Synagogam significat; sic idem Philo, ubi de transtyberina regione à Cæsare Augusto Hebræis concessa, inquit: [Sciebat habere suas proseuchas, in quibus cætus facerent.] Vide Synagoga. FR. Proseucha, licèt græcè orationem significet: à Scriptoribus verò tàm Hebræis, quam Gentilibus, atq; Christianis pro loco orationis, videlicet, Synagoga semper accipitur. Quo ad hebræos, nedùm citatus Philonis locum in Flaccum de Synagoga intelligitur; sed idem Author in vita Moysis non longè à fine hoc vocabulum ita declarat: [Nâ destinata oppidatim sacris pre- cationibus loca, quæ proseuchas vulgus nominat, quid aliud sunt, quam scholæ, in quibus prudentia, fortitudo, temperantia, justitia, pietas, sanctitas, omnisque virtus discitur, quodcumque ad humana, divinaque negotia requiritur?] Et Joseph. Hebr. De vita sua post medium, inquit: [Sequente igitur die populus convenit in pro-
Transcription: Translated (English)
P R P R PROPRIETAS. See Peculiaritas. PRORETA, apophras . Fr. the helmsman of a ship. [For if it is harmful for the proreta to leave the ship, canon. si sciscitaris. 7. q. 1. & there the Gloss. PROPRINDO, first I seize, a barbarous word, a term of Benedict the Levite. PROPRISUS, previously seized. A vocabulary word of the same Benedict the Levite. PRORSUS, a noun. This word is read in the life of St. Gildas, where by some it is interpreted as “direct,” or “upright,” where it is said thus: [Her follower also, and her guide, and from the road she says she cannot distinguish herself, nor remember the path straight ahead.] But “Perorsi,” from the verb Perordior, as will be clear to anyone examining it, must be read. PROSA, thus is called that rhythm which is sung after the Epistle, and is called Sequence and Jubilation. It is called Prosa because in it the metrical rules are not observed. Likewise Sequence, because it follows after the Gradual. Durandus, book 4, ch. 22, says that Notker, Abbot of St. Gall, was the author of these rhythms, and there he also says that Pope Nicholas ordered them to be sung in the Church. The Roman Church, however, uses these Sequences in the Mass; namely, Lauda Sion Salvatorem, which St. Thomas Aquinas composed; Veni Sancte Spiritus, written by Rupert, King of the Gauls, in the year 1003, according to Durandus there. Others, however, make Hermannus Contractus the author. The author of Victimæ Paschali laudes is unknown. Dies iræ, dies illa, which some think was composed by St. Gregory, others by St. Bernard; Bzovius, in Ecclesiastical Annals for the year 1294, says that the author was Cardinal Ursinus, or Frangipane; and there is no lack of those who make Augustine of Biella the inventor in the year 1491; and finally others attribute it to Humbert, General of the Dominicans. See Hymnus. Jubilation. Prosaticus. Leonine verse. PROSABBATUM. See Parascere. PROSATICUS, prosaic. [One composed with Attic wit and prose-like charm, indeed by divine inspiration. In the life of St. Eulogius, priest and martyr.] PROSCHOLUS. See Baccalaureus. PROSECUTIO. Fr. that is, allegation. [The Holy Synod said: although, according to the prosecution of Lawrence, Peter, Eulalius, Crescentius, Maximus, or Stephen, it is not even uncertain among us that this very writing is of no importance. can. benè quidem. dist. 95.] For all these bishops, namely Lawrence of Milan, Peter of Ravenna, Eulalius of Syracuse, Maximus of Belita (perhaps Belitranus), and Stephen of Venosa, all brought allegations in favor of ecclesiastical immunity, against the statutes of Basil, vicar of King Odoacer; and the Gloss there explains the status of the question. PROSELYTUS, an adjective, a Greek term, aposilunus , that is, newcomer, foreigner, stranger. [The Jews also, and the proselytes. Acts ch. 2. In Hebrew it is called Gher, that is, stranger. Fr. The same name is found in Matthew ch. 23: [Woe to you, scribes and Pharisees, hypocrites, who compass sea and land to make one proselyte, and when it has been made, you make him twice as much a child of hell as yourselves:] where the interlinear gloss interprets thus, namely, [You convert him to the law, one newcomer from the Gentiles:] and the ordinary gloss adds: [Proselytes are those received from the Gentiles into the synagogue, whose rarity is signified by the number one, because scarcely anyone does so after Christ.] Nicholas of Lyra says there: [A proselyte of the law was one who was converted from gentility to Judaism.] And St. Augustine, against Adimantus, explains the same passage of Matthew, saying: [By these perverse practices they caused that when a Gentile passed over to their law, that is, had become a proselyte, he would adopt their customs, and become a child of hell, much more than they were themselves.] Yet there were proselytes of two kinds, namely those called proselytes of justice; for they submitted to circumcision and strictly observed the Mosaic law like a natural Hebrew. Others were called imperfect proselytes, or of domicile, who abhorred idolatry; but they did not endure circumcision, nor observe the law of Moses, but only followed the natural precepts handed down by God to Noah and his descendants, that is, not to steal, not to kill, not to commit fornication, and the like. Of this sort it is said that Nicholas was baptized by the Apostles and ordained a deacon, concerning whom Acts ch. 6 says: [Nicholas the newcomer, (that is, the proselyte) from Antioch.] Likewise Aquila, the Christian, had been a proselyte of the Hebrews, and for what reason. See Phariseus. Likewise, in Hebrew Gher also means one who fears God, and where we read: [Those who fear the Lord have hoped in the Lord, Psalm 113.] in Hebrew it is Gherim. So also in Psalm 117: [Men of Israel, who fear God.] and elsewhere frequently. PROSEUCHA, a Greek word aposilunus , that is, supplication, prayer: [It was to be feared that, on account of this occasion, the Jews too would be troubled by their fellow citizens, if anything were changed regarding the proseuchas and ancestral rites, Philo the Hebrew, in Flaccum, in the embassy to Caius.] It also signifies a synagogue; thus the same Philo, when speaking of the trans-Tiberine region granted by Caesar Augustus to the Hebrews, says: [He knew that they had their proseuchas, in which they held assemblies.] See Synagoga. Fr. Proseucha, although it signifies prayer in Greek, is taken by writers, whether Hebrew, Gentile, or Christian, for a place of prayer, namely, always a synagogue. As for the Hebrews, not only is the cited passage of Philo in Flaccum to be understood of a synagogue; but the same author, in the life of Moses, not far from the end, explains this word thus: [For the places appointed in each town for sacred prayers, which the common people call proseuchas, what else are they than schools in which prudence, fortitude, temperance, justice, piety, holiness, and every virtue are learned, whatever is required for human and divine affairs?] And Josephus the Hebrew, in The Life of Himself, after the middle, says: [Therefore on the following day the people assembled in the pro-
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480 PR proseucham, quam vocant precationis domum, amplam, & capacem tantæ multitudinis.} Et ex Gentilibus Iuvenalis, Saryr. 3. Ede, ubi consistas, in qua te quæro proseucha &c. Et ex Christianis Scriptoribus vetus Scholastices habet in Glossario: [ Προσθίχεαν enim græcè ora- re dicitur, & proseucha locus Iudæorum ubi orant] quæ etymologia proseuchæ Adriano Tur- nebo arridet, lib. 1. adversar. cap. 19. PROSPHORA. Vide Missa. PROSPEX, providens, prævisor. [Recogita in præsagiis vatem, in ominibus augurem, in even- tibus prospicem. Tertull. de testam. animæ, cap. 5. PROSTAGMA, græcum nomen προσαγμα, id est, præceptum. [Post hæc sacro placuit Concilio, quatenus Augusti prostagmate &c. In vita 5. Celsi Episc. PROSTRALES, sive Prosternales, vel Prostrati Psalmi. Vide Psalmus. PROTECDICUS, primus defensor, græcum vocabulum προπενδinos. [Protecdicus, qui susci- piebat captivos, & ibi erat judex causarum cri- minalium. Codin. lib. 1. de off.] Erat etiam Ec- clesiasticum Officium, cui spectabat causas cri- minales Clericorum cognoscere: item Ecclesiæ defensor erat, ac suam jurisdictionem in Ecclesia- rum ingressu exercebat, qui ideò προπενδικιον nuncupabatur; quod officium primo ordini Cle- ricorum Constantinopolitanorum à Patriarcha Gregorio Xiphilino additum fuit, quia, ut ait Balsamon, non libenter defensoris minus renun- ciabant, ut ad alia officia ascenderent propter ejus lucrum; ideòque prædictus Patriarcha inter priores Ecclesiæ dignitates hoc officium annu- meravit. Vide Defensor, & Defensoria. PROTELO, longè jacto; apud Scriptores tamen Ecclesiasticos translativè ponitur non rarò pro spatio temporis in longum producto ad agendum aliquid. [Nocte quadam plus solito orationem protelans, usque ad lucis crepusculum in con- templatione permansit. Hinc mar. in Remig.] Sic etiam Cæsarius, lib. 1. cap. 27.] Vitam prote- lari virtute medicinæ] dixit. Usurpatur etiam in eodem sensu quo ad moralia: [Ut quoniam deficiente charitate, eo usque protelatur mali- tia, ut nova exerceantur facinora. Concil. To- ler. V. can. 1. [FR. sic etiam Stephanus Papa Gualberto Dosinæ Patriarchæ scribens, qui præ- tenso zelo Comensis Ecclesiæ Electum consecra- re distulerat, ideò scribit: [Si protelaveris, & eum consecrare, jam toties monitus, non matu- raveris, proculdubio ad nos veniens, consecra- tus abibit. Can. nunc verò, 9. qu. 3. [Vide Matth. Paris. in dict. Parvisum. PROTHESIS, αποθεσι, altare, in quo Græci mul- tis cæremoniis pro Missa panem, & vinum præ- parant, & ex eo loco deinde processionaliter tempore consecrationis ad sacrum altare defe- runt, in qua processione intervenire solebat Græcus Imperator in ejus Coronationis die, PR hoc, nempè, pacto: tempore deferendi oblationes aliqui Diacones discedebant ad invitandum no- vum Imperatorem, qui cum eis ad Prothesis lo- cum ingrediebatur, ubi manto auro contexto in- duebatur, in capite gestans coronam, & baculum in manu, qui Ναρθεκ dicebatur, (de quo suo lo- co diximus) in sinistra, ac centum armatis mili- tibus associatus procedebat; deinde Diaconi se- quebantur, & postremò Sacerdotes oblationes ferentes; accedensque ad majorem portam in Sancta Sanctorum, ubi expectabatur à Patriar- cha, tunc immorabatur ex parte exteriori Impe- rator, & capitis inclinatione ad invicem saluta- bantur: interim transibat Diaconus, Patriarchale pallium ferens in dextera, qui in conspectu Im- peratoris sistens, elata voce hæc verba intona- bat: [Recordetur Dominus Deus potentiæ re- gni tui in regno suo ubique nunc & semper, & in sæculo sæculorum. Amen.] Quod ab aliis Diaconis & Sacerdotibus, qui sequebantur, ite- rabatur: & cùm ingrederentur Sancta Sanctorum similem precationem etiam Patriarchæ cane- bant singuli eorum; [Recordetur Dominus Deus Pontificatus tui ubique &c.] His peractis Imperator salutabat Patriarcham, ac paluda- mentum deponebat, & ad suum locum recede- bat. Tempore deinde communionis, quam su- mebat in hac die intra Cancellos cum aliis sacris Ministris, propriis manibus Eucharistiam, & Sanguinem ex Calice à Patriarcha porrecto su- scipiebat, & ante Communionem thurificabar in formam Crucis altare, ac deinde Patriar- cham, qui ab Imperatoris manibus thuribu- lum recipiens, idem obsequium ei reddebat, illum incensando. Tandem deponens ex capite coronam, Diaconoque consignans, Altaris Sa- cramento se refocillabat; ita Curopal. cap. 17. Similis quædam processio adhuc in Ecclesia Tu- ronensi viget; tempore enim offertorii ordina- tur processio ex Sacrissia, ac primus omnium prima Dignitas, quæ est Thesaurarii, progredi- tur pluviali indutus, post quem sequitur Cero- ferarius, deinde Subdiaconus cum urceolis vi- ni, & aquæ velo contectis, & post alium Cero- ferarium sequitur Diaconus cum patena simili- ter velo cooperta; post tertium Ceroferarium alius Diaconus incedit cum Calice, & Corpora- le velo involuto, super quod defert duas tabel- las, in quibus depictæ sunt Sanctorum imagines, quæ pro danda pace inserviunt. Tandem quar- tus Ceroferarius terminat, & claudit processio- nem, quæ terminatur ad Altare, ubi solemnis Missa celebratur. PROTO A SECRETIS, principalis Secretarius, sive Magnus Cancellarius. [Leo Curapalates, & Proto à secretis Simeon Luitpr. in legat. PROTOBESTIARIUS. Vide Protovestiarius. PROTOCANONARCHA. Vide Canonarcha. PROTOCATAPANUS. Vide Catipanus. PROTOCERIUS. Vide Primicerius. PROTOCOLLUM, προποθολον, significat primum glu- tinum, sive collam, qua libri conglutinaban- tur:
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480 PR proseucha, which they call a house of prayer, spacious, and capable of such a multitude.} And from the Gentiles, Juvenal, Sat. 3. Ede, ubi consistas, in qua te quæro proseucha &c. And from Christian writers the old Scholasticus has in the Glossary: [For προσεύχεσθαι in Greek means to pray, and proseucha is the place of the Jews where they pray] which etymology of proseucha is pleasing to Hadrian Turnebus, lib. 1. adversar. cap. 19. PROSPHORA. See Missa. PROSPEX, foreseeing, a presager. [Recall the seer in omens, the augur in portents, the foreseer in events. Tertull. de testam. animæ, cap. 5. PROSTAGMA, a Greek name προσαγμα, that is, a command. [After these things it pleased the holy Council, insofar as by the prostagma of Augustus &c. In the life of St. Celsus, Bishop. PROSTRALES, or Prosternales, or Prostrati Psalms. See Psalmus. PROTECDICUS, first defender, a Greek word προπένδινος. [Protecdicus, who received captives, and there was judge of criminal causes. Codin. lib. 1. de off.] It was also an eccle- siastical office, whose duty it was to judge criminal causes of clerics; likewise he was defender of the Church, and exercised his jurisdiction at the entrance of churches, who was therefore called προπενδίκιον; this office was first added to the order of clerics of Constantinople by Patriarch Gregory Xiphilinus, because, as Balsamon says, they were not willingly relinquishing the office of defender, in order to rise to other offices, because of its profit; and therefore the aforesaid Patriarch included this office among the earlier dignities of the Church. See Defensor and Defensoria. PROTELO, hurled far away; but among ecclesiastical writers it is often used figuratively for a stretch of time prolonged in order to do something. [One night, prolonging prayer more than usual, he remained in contemplation until the twilight of dawn. Hence mar. in Remig.] Thus also Cæsarius, lib. 1. cap. 27.] “To prolong life by the power of medicine” he said. It is also used in the same sense with regard to morals: [As, because charity failing, malice is prolonged so far that new crimes are committed. Concil. To- ler. V. can. 1. [FR. thus also Pope Stephen writing to Patriarch Gualbert Dosina, who, under pretended zeal, had delayed to consecrate the Elect of the Church of Como, therefore writes: “If you delay, and have not hastened, though so often warned, to consecrate him, he will undoubtedly, when he comes to us, depart consecrated. Can. nunc verò, 9. qu. 3. [See Matth. Paris. in dict. Parvisum. PROTHESIS, αποθεσι, an altar, on which the Greeks with many ceremonies prepare bread and wine for the Mass, and from that place afterward, in procession at the time of consecration, they carry them to the sacred altar, in which procession the Greek Emperor used to take part on the day of his Coronation, PR in this way, namely: at the time of carrying the offerings some Deacons went away to invite the new Emperor, who with them entered the place of the Prothesis, where he was clothed in a mantle woven with gold, wearing a crown on his head, and carrying a staff in his hand, which was called Ναρθεκ, (of which we have spoken in its place) in his left hand, and accompanied by a hundred armed soldiers he proceeded; then the Deacons followed, and lastly the Priests carrying the offerings; and approaching the great door in the Holy of Holies, where he was awaited by the Patriarch, then the Emperor halted on the outside, and they greeted one another with a bow of the head: meanwhile a Deacon passed by, carrying the Patriarchal pall in his right hand, who, standing in the Emperor’s sight, cried out in a loud voice these words: [May the Lord God of the power of your kingdom remember you in his kingdom, everywhere, now and always, and forever and ever. Amen.] This was repeated by the other Deacons and Priests who followed; and when they entered the Holy of Holies they each also sang a similar prayer for the Patriarch: [May the Lord God remember your Pontificate everywhere &c.] These things having been done, the Emperor greeted the Patriarch, laid aside his cloak, and withdrew to his place. Then, at the time of communion, which he received on that day within the rails together with the other sacred ministers, he received the Eucharist and the Blood from the chalice presented by the Patriarch with his own hands, and before Communion he censed the altar in the form of a Cross, and then the Patriarch, who, receiving the thurible from the Emperor’s hands, returned the same service to him, incensing him. Finally, taking the crown from his head and handing it to the Deacon, he refreshed himself with the Sacrament of the Altar; thus Curopal. cap. 17. A similar procession still exists in the Church of Tours; for at the time of the offertory a procession is ordered from the sacristy, and first of all the first Dignitary, who is the Treasurer, advances vested in a cope, after whom follows the acolyte with a candlestick, then the subdeacon with the cruets of wine and water covered with a veil, and after another acolyte follows the deacon with the paten similarly covered with a veil; after the third acolyte another deacon proceeds with the chalice, and the corporal wrapped in a veil, upon which he carries two tablets, on which are painted the images of Saints, which serve for giving the peace. Finally the fourth acolyte concludes and closes the procession, which ends at the altar, where solemn Mass is celebrated. PROTO A SECRETIS, principal Secretary, or Great Chancellor. [Leo Curapalates, and Proto a secretis Simeon Luitpr. in legat. PROTOBESTIARIUS. See Protovestiarius. PROTOCANONARCHA. See Canonarcha. PROTOCATAPANUS. See Catipanus. PROTOCERIUS. See Primicerius. PROTOCOLLUM, προποθολον, signifies the first glue, or paste, with which books were glued together:
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P R P R tur: hinc pro volumine sumitur, in quo instrumenta Notariorum, & similia registrantur, & ex eo scripturæ describuntur, ad eas interessatis consignandas. PROTOCRUSOR, Cursorum Præfectus: [Cùm enim misisset Protocursorem, ut interrogaret eos, quo præcipiente hoc fecerint. Landulph. in Phoca. PROTODYNEGUS. FR. , venationis antesignanus, Italicè Capocaccia dicitur. Erat tamen Digniras in Imperiali Aula Constantinopolitana, qui stapedem sustinebat in Imperatoris equitatione, & ad eum vestes Imperiales pertinebant, si in venatione sanguine maculabantur. Codinus. PROTODIACONUS, Archidiaconus, sic à D. Jo: Damasceno, lib.4. c.6. appellatus fuit Sanctus Stephanus Protomartyr. Vide Archidiaconus. PROTOMARTYR, , primus martyr, quo titulo appellari solet ab Ecclesia D. Stephanus; primus enim fuerat, qui inter Christianos gloria Martyrii coronari meruerit: sic etiam vocatur justus Abel respectu veteris martyrum testamenti, & inter Christianas foeminas Sancta Thecla in Menologio græco his verbis celebratur: [ Sanctæ Protomartyris, & paris Apostolis Theclæ. PROTOMEDICUS. Vide Archiater. PROTOMYSTES, , id est, Sacrorum caput, Episcopus intelligitur Vide Mystes. PROTONOTARIUS, dictio græco-latina, , id est, primus Notarius, Ecclesiasticus officialis, à D. Clem. Papa institutus, qui aliquos hujusmodi ordinavit, ut Sanctorum Martyrum acta colligerent, ac scriberent, de qua re Baronius ann. 44.n.79. an. 98. num.3. an. 238. num.2. ann. 598. num. 16. & disertè in Notis Martyrol. c.1. Errat tamen Glossa in can. Monachus, dist. 77. asserens Notarium à notis ita appellari; nam à notificando ita dicitur, ut idem Baronius ann. 447. num. 10. benè advertit. Item Protonotarius dicitur etiam Protoscriptor Ecclesiæ. Idem Baron. an. 1152. num. 123. Qui appellati sunt Scriniarii, Notarii, Protosciniarii, Primiscrinii. Vide Primiscrinii, cui antiquitùs in creatione novi Pontificis incumbebat ad ejus libitum mutare nomen Electi. Vide Papa, . Et ut Platina affirmat. FR. Item Notarii S. Seditis Apost. can Augustino, 12. quæst. 2.::: Sixtus Papa V. ad duodenarium numerum eos auxit. In Pontificia Cappella præcedunt Commendatarium S. Spiritus in Saxia, Messianensem Archimandritam, ac omnes mitratos Abbates, quando non sunt sacris paramentis induti. Sac. Rit. Congr. 12. Febr. 1598. Ita etiam Palatii Apostolici Sacristam, nisi erit Episcopus. Ead. Sac. Congr. 13. Iunii 1601. Hodiet tamen in Ecclesia Latina sunt duplicis generis Protonotarii, participantes, nempè, de quibus suprà, & non participantes. Primi sunt, qui habitu prælatio induuntur in Curia, & extra eam, & multis privilegiis cumulantur, scilicet posse non le-| Hieralexicon Magri. gitimos legitimare, creare Protonotarios non participantes, Equites aureatos, Notarios Apostolicos, Doctores in utroque jure, ac in Theologia; sed in jure taxativè annuatim, at in Theologia indefinitè. Possunt insuper uti mitra, aliisque Pontificalibus paramentis in Missa solemni cum licentia Ordinarii, si præsens sit; secus verò si hic erit absens, in quo casu ejus licentia necessaria non est. Item habent facultatem sibi faciendi celebrare in loco non sacro, & tempore interdicti, ad quam celebrationem potest eorum familia intervenire. Item anticipare Missam ante auroram, & post meridiem illam possicipare. Item hujusmodi Protonotarii post decennium eorum officium renunciantes, per lustrum gaudent iisdem privilegiis; sed in Urbe non possunt uti ampliùs rochetto, & præcedentiam amittunt in Cappella Pontif. & sedere tunc debent post Rotæ Auditores, Clericosque Cameræ, ut Constit. Sixti V. de anno 1585. Sed Urbanus VIII. ann. 1619. ampliavit eis facultatem, quòd, nempè, renuntiantes per triennium supradictis privilegiis fruantur. Protonotarii sacra paramenta benedicere non possunt. Sac. Rit. Congreg. 17. Iulii 1627. Protonotarii verò non participantes, quorum numerus indefinitus est, habent extra Urbem rocchetti, & mantelletti usum. Eadem Sac. Rit. Congr. 18. Iul. 1626. Sed non possunt habere anulum in digito, dum celebrant. Ead. Sac. Rit. Congr. 11. Febr. 1624. Præcedunt Canonicos Cathedralis; sed non cùm capitulariter sunt congregati. Ead. Congr. 12. Maji 1602. Canonicus Protonotarius potest in choro uti veste violacea. Ead. Congr. Rit. 14. Ianu. 1612. in quadam Panormitana, dum tamen defert habitus Canonicales, & cùm sit in choro, debet ferre habitus similes aliis Canonicis, aliàs distributionibus non gaudet. Ead. Rit. Cong. 12. Decemb. 1626. Suntque Ordinario loci in criminalibus tantùm subjecti, & in civil. dum non excedat sumnam 24. ducat. ex Bulla Leonis X. Qui gaudet privilegio Conclavistarum, Cavaleratus Apost. Cancell. vel scripturæ ejusdem, & Papæ familiares, dum non habeant uxores, & sint Clerici, ut Protonotarii secundæ classis habentur. Antiquitus erat etiam duplex Notariorum species, alii enim intra cancellos coram Iudicibus obducto velo acta Martyrum scribebant; alii autem extra cancellos scribebant, de quibus Baron. cap. 1. in Notis Martyrologii. In Ecclesia tamen Constantinopoliana Protonotarius erat ex secundo Clericali ordine primus, ad quem spectabat Lectores Ecclesiæ examinare, testamenta scribere, & mancipia manumittere. FR. Qui Græcus Protonotarius Ianua exoecatælorum dicebatur, non quia Janitor illorum esset, ut Iunius credidit, sed quia ingressui in ordinem superiorem Exocatælorum erat proximior: qui Exocatæali, ut suo loco dictum fuit, Cardinales erant Constantinopolanæ Ecclesiæ, quique, cùm essent in ordine Diaconali, omnes alios Episcopos præcedebant, licèt lis mota fuisset H h ab
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P R P R tur: from this is taken, by extension, a volume in which notarial instruments and the like are recorded, and from it writings are copied, to certify those concerned with them. PROTOCRUSOR, Prefect of the Cursors: for when he had sent the Protocursor to ask them by whose आदेश they had done this. Landulph. in Phoca. PROTODYNEGUS. FR. leader of the hunt, in Italian called Capocaccia. Yet this was a dignity in the Imperial Court of Constantinople, who supported the stirrup in the Emperor’s riding, and to whom the Imperial garments belonged if they were stained with blood in the hunt. Codinus. PROTODIACONUS, Archdeacon: thus Saint Stephen the Protomartyr was called by St. John Damascene, lib. 4, c. 6. See Archdeacon. PROTOMARTYR, first martyr, a title by which St. Stephen is usually called by the Church; for he was the first among Christians who deserved to be crowned with the glory of martyrdom. In the same way righteous Abel is so called with respect to the old testament of martyrs; and among Christian women Saint Thecla is celebrated in the Greek Menologion with these words: “Of the holy protomartyr and equal to the Apostles Thecla.” PROTOMEDICUS. See Archiater. PROTOMYSTES, that is, head of the sacred rites, is understood to mean a Bishop. See Mystes. PROTONOTARIUS, a Greco-Latin term, that is, first notary, an ecclesiastical official instituted by Pope St. Clement, who appointed some such men to collect and write down the acts of the holy martyrs, concerning which Baronius treats in ann. 44, n. 79; ann. 98, n. 3; ann. 238, n. 2; ann. 598, n. 16; and expressly in the notes to the Martyrology, c. 1. Nevertheless the Gloss in can. Monachus, dist. 77, errs in saying that notary is so called from notes; for it is said thus from notifying, as the same Baronius rightly observes, ann. 447, n. 10. Likewise Protonotary is also called Protoscriptor of the Church. The same Baron. ann. 1152, n. 123. Those who were called Scriniarii, Notarii, Protosciniarii, Primiscrinii. See Primiscrinii, to whom in ancient times, at the creation of a new Pontiff, it belonged at his pleasure to change the name of the Elect. See Pope. And as Platina affirms. FR. Likewise the Notaries of the Apostolic Holy See, canon Augustino, 12, quaest. 2. Pope Sixtus V increased their number to twelve. In the Pontifical Chapel they go before the commendatory of S. Spiritus in Saxia, the Archimandrite of Messina, and all mitred abbots, when they are not vested in sacred ornaments. Sacred Congregation of Rites, 12 Feb. 1598. Likewise the Sacristan of the Apostolic Palace, unless he be a Bishop. Same Sacred Congregation, 13 June 1601. Today, however, in the Latin Church there are Protonotaries of two kinds: participants, namely those mentioned above, and non-participants. The former are those who wear prelatial dress in the Curia and outside it, and are endowed with many privileges, namely the power not to legitimate illegitimate children, to create non-participating Protonotaries, knights of the golden spur, Apostolic notaries, doctors in both laws, and in theology; but in law only in a fixed annual number, whereas in theology without limit. Moreover they may use the mitre and other pontifical vestments at solemn Mass with the permission of the Ordinary, if he is present; otherwise, if he is absent, his permission is not necessary. Likewise they have the faculty of having Mass celebrated for them in a non-sacred place and during an interdict, at which celebration their household may be present. Likewise to anticipate Mass before dawn, and after midday to celebrate it later. Likewise such Protonotaries, after resigning their office after ten years, enjoy the same privileges for five years; but in the City they can no longer use the rochet, and they lose precedence in the Pontifical Chapel, and must then sit after the Auditors of the Rota and the Clerics of the Camera, according to the Constitution of Sixtus V of the year 1585. But Urban VIII, in 1619, extended to them the faculty that resigning they should enjoy the aforesaid privileges for three years. Protonotaries cannot bless sacred vestments. Sacred Congregation of Rites, 17 July 1627. But the non-participating Protonotaries, whose number is indefinite, have outside the City the use of rochets and mantelletti. Same Sacred Congregation of Rites, 18 July 1626. But they cannot wear a ring on the finger while celebrating. Same Sacred Congregation of Rites, 11 Feb. 1624. They precede the canons of the cathedral; but not when they are assembled capitularly. Same Congregation, 12 May 1602. A Canon Protonotary may use a violet vestment in choir. Same Congregation of Rites, 14 Jan. 1612, in a certain Palermo church; nevertheless, while wearing canonical dress, and when in choir, he must wear garments similar to those of the other canons; otherwise he does not enjoy the distributions. Same Congregation of Rites, 12 Dec. 1626. And they are subject to the local Ordinary only in criminal matters, and in civil matters as long as the sum does not exceed 24 ducats, according to the bull of Leo X. He who enjoys the privilege of Conclavists, of Apostolic Cavalieratus, of the Chancellery or its scribe, and of the Pope’s familiars, provided they have no wives and are clerics, is reckoned among the Protonotaries of the second class. In ancient times there was also a twofold species of notaries: for some, within the barriers, before the judges and with the veil lowered, wrote the acts of the martyrs; others, however, wrote outside the barriers, concerning whom Baronius, ch. 1, in the notes to the Martyrology. In the Constantinopolitan Church, however, the Protonotary was first in the second clerical order, and it was his duty to examine the readers of the Church, to write wills, and to manumit slaves. FR. The Greek Protonotary was called the “outer gate of the Exocataeceli,” not because he was their doorkeeper, as Junius thought, but because he was closer to entrance into the higher order of the Exocatæli, who, as was said in its place, were the Cardinals of the Church of Constantinople, and who, since they were in the diaconal order, preceded all other bishops, although a dispute had arisen Hieralexicon Magri. then H h ab
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ab Episcopis contra Chartophylacem, qui unus ex illis Diaconis erat, fuit tamen in ipsius favorem rescriptum ab Imperatore Alexio Commeno in novellis à Leonclavio editis. Vide Scriniarius. PROTOPAPAS, oprorumus , Archipresbyter, qui in Ecclesia Constantinopolitana multis præeminentiis fruebarur, cùm esset ecclesiastici tribunalis caput, & Magnus Protopapas dicebatur ad differentiam alterius Protopapas Imperialis, qui super omnes Clericos Cappellæ Imperialis constituebatur. Aliquando tamen Magnus Protopapas Clericitum Patriarchatus, tum etiam Palatii præfuerat. Messanæ adhuc extat hæc dignitas in quadam Ecclesia Catholica appellata, ac ita dicta ex eo, quia quando Sicilia sub Græco Imperio erat, hæc Ecclesia cum Latinis permansit unita in confessione, quod Spiritus Sanctus ex Patre, Filioque procedat: & licèt usque in hodiernum diem græco ritu ibi officia celebrentur; in azymo tamen consecrant, & paramentis sacerdotalibus utuntur Latinorum more. Hic itaque Messanensis Protopapas præter jurisdictionem, quam in multis Ecclesiis ejusdem Civitatis exercet, quæ olim sibi subjectæ erant; non parùm à Clero Metropolitanæ Ecclesiæ honoratur; in die enim Pentecostes ad hanc Catholicam Ecclesiam processionaliter accedunt Cathedralis Canonici, Protopapam suscipientes, & ad Cathedralem Ecclesiam conducunt, ubi græco ritu solemnes Vesperas ille canit, ac tandem eisdem cæremoniis ad propriam Ecclesiam reducitur, quæ honoris demonstratio ideò clericis istis græcis sit in ea die ob memoriam unionis eorum cum Latinorum dogmatibus, præcipuè in materia processionis, ut diximus, Spiritus Sancti. Item in die Circumcisionis in solemni Cathedralis Missa ibidem Epistola, & Euangelium à græcis Subdiacono, & Diacono leguntur. In processionibus Messanensibus Protopapas utitur ligneo baculo ad instar græcorum Abbatum in forma litteræ T. PROTOPASCHITÆ, oprorumus , hæreticorum secta, quæ Judaico more in azymis celebrabat Pascha. Appellati etiam fuerunt Sabbatiani à quodam Sabbato, sive Sabbatio hæresiarcha, qui fuerat Hebræus. FR. Baronius tamen eosdem esse ait, ac Novatianos, ad an. 413. n. 28. PROTOPLASTUS, oprorumus , primus plastmus, id est, Adam; unde canit Ecclesia: [De parentis protoplasti,] & pro Adami successoribus aliquando usurpatur: [Per cujus partum mutatur natura, protoplastorum deletur culpa. D. August. serm. 18.] ubi de B. Virgine loquitur. FR. sic etiam hoc vocabulum à Gloss. in, c. 5. de bigamis non ordinan. interpretatur. PROTOPOSTOLARIUS, Officialis in Ecclesia Constantinopol. primisque eorum erat, qui epistolam in Missa legebant. PROTOPSALTES, oprorumus , primus Psalmista. Vide Domesticus. PROTOSEBASTUS, oprorumus , primus Augu- stus, in aula Constantinopolitana dignitas, quæ Imperatorum filiis, & ejus consanguineis conferebatur. FR. Dicitur etiam Protopevaston, quod rectè Primus Comes interpretatur, & non Comes Palatinus, ut Vvolfius, & Rogerius in Hist. Anglicana vertunt. [Hemanuel Constantinopolitanus Imperator &c. misit Oratorem ex Italis Gratiosum Ioardanem Roberti olim Capuani Principis filium, Palatii Imperialis Protopevaston. Blond. decad. 2. lib. 5. PROTOSECRETARIUS. FR. primarius à secretis: [Quin & Theodorus protosecretarius Præfecti Constantinopolitani. Anastas. Biblioth. in Collectan. à Sirmondo edita. PROTOSCRINIARIUS. Vide Protonotarius. PROTOSCRIPTOR. Vide Protonotarius. PROTOSEDEO, præsideo, sedeo in primo loco. [Protosedent Presbyteri coronati. Tertull. de coron. milit. cap. 15. PROTOSTASIA. FR. principalitas, præfectura, prælatio, de hoc vocabulo non rarò in Cod. Theodos. PROTOSTATES, seu Protostata. FR. ex græco oprorumus , id est, primarius: unde Discipulorum Protostates à S. Proclo in orat. 8. de Transfigurat. Dom. appellatus fuit S. Petrus Apostolorum Princeps; secundùm aliquos significat conductorem duodecim militum, qui Commanipulones dicuntur. Optimè igitur S. Proclus manipularem conductorem, ac primarium Petrum vocat, dum eum Protostatem Discipulorum, nempe, duodecim appellat; ad quod facit Suidæ documentum ajentis: [Manipulus continet viros 8. alii volunt constare 12. alii verò ex 16. viris &c. quod & mensura optima est: & manipuli Princeps Protostata, seu Doctor vocatur: ipse est primus, & optimus seriei. PROTOSTRATOR, Præfectus stabuli, Marescallus. FR. sic etiam interpretatur Niceta, ubi de Gofredo Bulione loquitur, nempè: [Dignitate erat vir ille Marescallus, quod Græcis est Protostator.] Idem à Joanne Curopalata affirmatur in Theophilo, & Equisonum primus ab eo dicitur: nam inferiores Stratores dicebantur. Suidas. Vide Strator. PROTOSTRATORICUS. FR. adjectivum nomen pro eo, quod Protostratoris est. [Deus, qui facit omnia, Andronici Imperatoris cognomentum excitet Phileni Palæologum, qui post ob animi alacritatem, ac fortitudinem protostatoricum baculum accepit. Niceph. lib. 7. hist. PROTOSYNCELLUS, oprorumus , id est, primus domesticus, dignitas Ecclesiastica in Constantinop. Eccl. ita dicebatur, quia omnium Syncellorum, id est, habitantium, sive domesticorum Patriarchalis palatii erat primarius, & erat ejusdem Patriarchæ Vicarius, imò futuræ Patriarchatus successioni destinatus; ideò dignitas hæc à Capitulo illius Ecclesiæ, cum Imperiali beneplacito eligebatur: [Eodem præterea mense ab Imperatore Joanne ad Papam Martinum Legati redierunt, Marcus, inquam,
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by the Bishops against the Chartophylax, who was one of those Deacons, yet a rescript was issued in his favor by Emperor Alexios Komnenos in the Novels published by Leunclavius. See Scriniarius. PROTOPAPAS, oprorumus , Archpriest, who in the Church of Constantinople enjoyed many privileges, since he was head of the ecclesiastical tribunal, and was called the Great Protopapas, to distinguish him from the other Protopapas of the Imperial Church, who was set over all the Clerics of the Imperial Chapel. Sometimes, however, the Great Protopapas had presided over the Clergy of the Patriarchate, and also of the Palace. At Messina this dignity still exists in a certain Catholic Church called so, and thus named because, when Sicily was under the Greek Empire, this Church remained united with the Latins in the confession that the Holy Spirit proceeds from the Father and the Son; and although even to the present day services are celebrated there in the Greek rite, they consecrate with unleavened bread, and use sacerdotal vestments after the Latin manner. This Messinese Protopapas, besides the jurisdiction which he exercises in many Churches of the same city, which were formerly subject to him, is not a little honored by the clergy of the Metropolitan Church; for on the day of Pentecost the Canons of the Cathedral proceed processionally to this Catholic Church, receiving the Protopapas, and conduct him to the Cathedral Church, where he sings solemn Vespers in the Greek rite, and finally with the same ceremonies he is brought back to his own Church; this demonstration of honor being shown to these Greek clerics on that day in memory of the union of theirs with the dogmas of the Latins, especially in the matter of the procession, as we said, of the Holy Spirit. Likewise, on the day of the Circumcision in the solemn Cathedral Mass there the Epistle and the Gospel are read by a Greek Subdeacon and Deacon. In the processions of Messina the Protopapas uses a wooden staff in the shape of the letter T, like the Greek Abbots. PROTOPASCHITAE, oprorumus , a sect of heretics, which celebrated Easter in the Jewish manner using unleavened bread. They were also called Sabbatians after a certain Sabbato, or Sabbatius, a heresiarch who had been a Hebrew. However, FR. Baronius says they are the same as the Novatians, under the year 413, no. 28. PROTOPLASTUS, oprorumus , the first formed, that is, Adam; whence the Church sings: [Of the first-formed parent,] and it is sometimes used for the successors of Adam: [Through whose birth nature is changed, the guilt of the first-formed is erased. St. Augustine, sermon 18.] where he speaks of the Blessed Virgin. FR. thus also this word is interpreted by the Gloss on c. 5, De bigamis non ordinandis. PROTOPOSTOLARIUS, an official in the Church of Constantinople, and one of the first among those who read the epistle in Mass. PROTOPSALTES, oprorumus , chief psalmist. See Domesticus. PROTOSEBASTUS, oprorumus , first Augustus, a dignity in the Constantinopolitan court, conferred on the sons of emperors and their relatives. FR. It is also called Protopevaston, which is rightly interpreted as First Count, and not Palatine Count, as Wolffius and Rogerius in the English History translate. [Emperor Emanuel of Constantinople etc. sent as ambassador from the Italians the gracious Iordanes Roberti, formerly son of the Prince of Capua, Protopevaston of the Imperial Palace. Blond. decade 2, book 5. PROTOSECRETARIUS. FR. chief secretary: [And Theodore the protosecretarius of the Prefect of Constantinople. Anastasius Bibliothecarius in the Collectanea published by Sirmond. PROTOSCRIΝIARIUS. See Protonotarius. PROTOSCRIPTOR. See Protonotarius. PROTOSEDEO, I preside, I sit in the first place. [The crowned Presbyters sit in the first place. Tertullian, De corona militis, chap. 15. PROTOSTASIA. FR. supremacy, prefecture, prelacy; this word occurs not infrequently in the Codex Theodosianus. PROTOSTATES, or Protostata. FR. from Greek oprorumus , that is, chief: whence the Disciples’ Protostates, in St. Proclus’s oration 8 on the Transfiguration of the Lord, was called St. Peter, Prince of the Apostles; according to some it signifies the leader of twelve soldiers, who are called Commanipulones. Thus St. Proclus very well calls Peter the leader of the maniple, and the chief, when he calls him the Protostates of the Disciples, namely, of the twelve; to which agrees the statement of Suidas saying: [A maniple contains 8 men; others think it consists of 12; others indeed of 16 men, etc., which is also the best measure: and the leader of the maniple is called the Protostates, or Teacher; he is the first and best in the series. PROTOSTRATOR, Prefect of the stable, Marshal. FR. thus also Nicetas interprets it, where he speaks of Godfrey of Bouillon, namely: [That man was by dignity a Marshal, which among the Greeks is Protostrator.] The same is affirmed by John Cecaumenos concerning Theophilus, and he is called the first of the equerries; for the lower ones were called Stratores. Suidas. See Strator. PROTOSTRATORICUS. FR. an adjective for that which belongs to the Protostrator. [God, who makes all things, stir up the surname of Emperor Andronicus in Philenios Palaiologos, who after a spirit of alacrity and courage received the protostratoric staff. Niceph. book 7 of history. PROTOSYNCELLUS, oprorumus , that is, first domestic, an ecclesiastical dignity in the Constantinopolitan Church. It was so called because he was the chief of all the Syncelli, that is, the inhabitants or domestics of the patriarchal palace, and he was the vicar of the same Patriarch, indeed destined for the future succession to the Patriarchate; therefore this dignity was elected by the chapter of that Church, with Imperial approval: [In that same month, moreover, the envoys returned from Emperor John to Pope Martin, namely, Marcus,
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P R quam, Iagrus, & Stratopedarcha, & Magnus Protosyncellus. Phranzes, lib.2. cap.2. PROTOVESTIARIUS, qui præerat omnibus vestia- riis: legitur etiam Protobestiarius. Erat officium inter Ecclesiasticos, & sæculares, de hoc ha- betur fuisse in magna æstimatione apud Græcos; nam, ut Codinus, lib.2. refert, Michael Pa- laeologus Imperator Michaelem Trachaniottam ex sorore nepotem Protovestiarium Palatii fece- rat. Vide Canstrisius. Vestiarius. PROVINCIA. FR. dicitur illa, quæ habet decem, vel undecim Civitates, & unum Regem, & toti- dem potestates sub se, & unum Metropolitanum, aliosque suffraganeos decem, vel undecim Epi- scopos &c. can. Scitote 6. quæst. 3. Provincia Galliæ comitatus quomodo vocetur latinè. Vi- de Speculator. PROVISINUS, moneta. Vide Solidus provisinus. PROVISORIA. Vide Prædestinatio. PROXENETA, apocherurus. FR. mediator, qui In- teremptor dicitur. [Interemptores autem ab of- ficio declinantes, vel negligentiùs agentes, ab officio removeantur. can. Clericus quilibet. dist. 91.] & ibi Glossa. Mediator etiam vocatur. [Me- diatores, per quos scelus simoniæ plerumque committitur, ad testimonium contra sceleris ejus- dem authores (in detestationem criminis) ad- mittuntur, si non agitur criminaliter, sed civili- ter, & emolumentum exinde non fuerint assecu- ti. cap. mediatores, de testib. & attestat. in 6.] & ibi Glossa: cujus officium Proxeneticum dicitur. ff. de proxenet. l. I. & 2. Vide Interemptor. PRUDENTII OPERA. Vide Dittochæum. Hamar- tigenia. Psychomachia. PSACHMON. Vide Psachnion. PSACHNION, habitus, sive stola Pontificalis, alii Pallium intelligunt. [Et continuò excla- mans Sacellarius quemdam astantium excubito- rum tonsorem, præcepit sine mora auferre psa- chion summi, & Apostolici, atque præcipui pastoris,] id est, S. Martini Pææ, & Mart. in Collect. Anastasi in exil. ejusdem S. Martini. FR. in eadem Collect. à Sirmondo edita habet ibid. pag. 92. [Summi, & Apostolici Christianorum.] Et inferiùs: [Cùm incidisset psachnion Beati Viri excubitor, & corrigiam compagiorum ejus, statim tradidit eum Sacellarius Præfecto Urbis, dicens, Tolle eum Domine Præfecte, & conti- nuò membratim incide illum.] FR. Aliter ta- men apud Baronium hic textus legitur in anno 651. n. 10. ubi sic habetur: [Et continuò excla- mans Sacellarius quemdam astantium excubito- rum consortem præcepit sine mora auferre Psa- chmon:] & inferiùs: [Cùm ergo incidisset psa- chmon Beati Viri excubitor &c.] Et post pauca verba idem Baronius sic hujusmodi vocabulum interpretatur, inquiens: [Quoad ad psachmon spectat, depravatè ita legi putamus, per quam vocem nil est, ut indumentum aliquod possit in- telligi. Siquidem pontificia stola, quæ pallium dicitur, & cæteris omnibus superponitur indu- mentis, posteà sublata fuit. Nec est, ut conjici P R 483 possit psachmon, quasi perifagnum, sarcinam viatoriam fuisse corrigiæ (ut textus habet) com- pagibus nexam: siquidem non est verisimile ei relictam, cùm è navi est ductus in carcerem, & è carcere ad judicium. Unde ista conjunctio psa- chmi, atque corrigiæ opinari suadet fuisse cin- gulo junctam compagibus peram, quæ græcè di- citur oavis, quam ad libellos oblatos reconden- dos potissimùm gestare Pontifices solebant.] Sed hæc opinio tanti Viri non satis arrider. Primò, quia pera, quam gestabant Pontifices, non pro supplicationum libellis oblatis à Pontifice fere- batur, sed pro largienda pauperibus in itinere eleemosyna, quia memorialia oblata non penè se, sed penè Secretarium, vel alium famulum deferebantur. Secundò cùm S. Martinus ultra nonaginta dies in Constantinopolitano carcere ante hujus Sacellarii temerarium actum deten- tus fuisset, ut in supradicta citata Anastasi narra- tione habetur: non est major ratio, cur pallium, & stola Pontifici per illud trimestre ablata essent in carcere, & non sarcina quoque viatoria. Item Sirmondus ubi suprà Psachnion scribit, sic etiam Tonsorem, & non Consortem habet. Atque Surius Tonsorem, & Psachmon, tom. 7. ad diem 12. No- vembris, c. 19. scribit. Unde puto litteram, i, per errorem scriptoris appositam fuisse, dum debe- ret esse tertius pes litteræ, m, ita ut, n, & , i, faciant integrum, m, & legendum rectè Psach- mon, quamvius Baronius depravatam hanc or- thographiam existimet; ac proptereà aliter sen- tirem, nempè cùm Sacellarii officium Ecclesia- sticum etiam fuisset, ut in dict. Sacellarius dici- tur, quòd ad hunc Sacellarium degradare, & execrare spectabat, in cujus signum præcepit, ut omnia pontificalia insignia à Sancto Pontifice au- ferantur; unde ait Anastasius, quod jussione hu- jus sacellarii nequissimi: ] Suseipientes ergo eum carnifices, exuerunt exterius ejus pallium sacerdotalis stolæ, scindentes alas tunicæ, quæ erat interius, à summo usque deorsum.] Insu- per præceperat Sacellarius, ut auferatur corri- gia compagiorum ejus; Compagi enim erant Pontificis solius insignia, ut idem Anastasius in- quit [Accedens Mauritius Subdiaconus ora- rium de ejus collo abstulit, & ante pedes ejus projecit, & compagios ejus] & alibi à Theodoro, idem inquit receptis reliquiis ejusdem S. Marti- ni, [& uno de compagiis ejus, id est, caligis, quos nullus alius nisi Romanus Pontifex portat] ut scripsimus in dict. Compagi, ubi etiam quomodo corrigiam in compagiis annexam fuisse ostendi- mus. Item in signum degradationis idem Sacel- larius præceperat, ut omnes circumstantes San- ctum Pontificem anathematizarent, ut in eadem narratione penès Baronium, Sirmondum, & Su- rium habetur, id est, execrarent. Unde non fuis- se inverisimile videtur, quòd per hoc vocabu- lum Psachmon corona sacerdotalis intelligatur, quæ in signum degradationis abradi solet. Indu- cor ex duplici capite hoc asserere, tum quia ibi dicitur, quòd Tonsori Sacellarius incidere H h 2 psa-
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P R quam, Iagrus, & Stratopedarcha, & Magnus Protosyncellus. Phranzes, lib. 2. cap. 2. PROTOVESTIARIUS, who presided over all the vestiaries; it is also read Protobestiarius. It was an office among ecclesiastics and seculars; of this it is said to have been held in great esteem among the Greeks; for, as Codinus relates, lib. 2, Emperor Michael Palaeologus had made Michael Trachaniotta, nephew on his sister’s side, Protovestiarius of the Palace. See Canstrisius. Vestiarius. PROVINCIA. FR. that is called which has ten, or eleven Cities, & one King, & as many powers under him, & one Metropolitan, and ten, or eleven other suffragan Bishops, etc. can. Scitote 6. quæst. 3. Provincia Galliæ comitatus quomodo vocetur latinè. See Speculator. PROVISINUS, a coin. See Solidus provisinus. PROVISORIA. See Prædestinatio. PROXENETA, apocherurus. FR. mediator, who is called Interemptor. [But interemptors, when they deviate from office, or act more negligently, are to be removed from office. can. Clericus quilibet. dist. 91.] & there Glossa. He is also called mediator. [Mediators, through whom the crime of simony is for the most part committed, are admitted to give testimony against the authors of that same crime (for the detestation of the offense), if the matter is not being handled criminally, but civilly, and they have not obtained any profit from it. cap. mediatores, de testib. & attestat. in 6.] & there Glossa: whose office is called Proxeneticum. ff. de proxenet. l. 1 & 2. See Interemptor. PRUDENTII OPERA. See Dittochæum. Hamartigenia. Psychomachia. PSACHMON. See Psachnion. PSACHNION, a habit, or Pontifical stole; others understand it as the Pallium. [And immediately crying out, the Sacellarius ordered one of the attendants’ barbers to remove without delay the psachion of the supreme, and Apostolic, and chief shepherd,] that is, of S. Martin of Pææ, and Mart. in the Collection of Anastasius concerning the exile of the same S. Martin. FR. in the same Collection published by Sirmond it has there on page 92: [Of the supreme, and Apostolic Christians.] And below: [When the guard had cut the psachnion of the Blessed Man and the strap of his bindings, he immediately handed him over to the Prefect of the City, saying, Take him, Lord Prefect, and immediately cut him limb from limb.] FR. However, otherwise in Baronius this text is read in the year 651, no. 10, where it is thus given: [And immediately crying out, the Sacellarius ordered one of the attendants’ comrades to remove the Psachmon without delay:] and below: [When therefore the guard had cut the psachmon of the Blessed Man, etc.] And a few words later the same Baronius thus interprets this word, saying: [As for psachmon, we think it is read corruptly in this way, by which word nothing, as some garment, can be understood. For the pontifical stole, which is called the pallium, and is placed over all the other garments, was afterwards taken away. Nor is it to be conjectured that psachmon was, as if perifagnum, a traveler’s bundle of the strap (as the text has it) tied with bindings; since it is not likely that it was left to him when he was led from the ship into prison, and from prison to judgment. Whence this connection of psachmi and strap suggests that there was fastened to the bindings a pouch, which in Greek is called oavis, which Pontiffs were accustomed to carry chiefly for storing the petitionary documents presented to them.] But this opinion of so great a man does not sufficiently please. First, because the purse which Pontiffs carried was not carried by the Pontiff for petitions offered in writing, but for giving alms to the poor on the road, since the memorials presented were carried not near himself, but near the Secretary, or some other servant. Second, since S. Martin had been detained in the Constantinopolitan prison for more than ninety days before this rash act of the Sacellarius, as is stated in the aforesaid cited narration of Anastasius, there is no greater reason why the pallium and stole should have been taken away in prison for that three-month period, and not also the traveling bundle. Likewise Sirmond, where above he writes Psachnion, also has Barber, and not Comrade. And Surius writes Barber, and Psachmon, vol. 7, for November 12, ch. 19. Hence I think the letter i was placed by the error of a scribe, when it should have been the third stroke of the letter m, so that n and i together make a complete m, and it should rightly be read Psachmon, although Baronius thinks this spelling corrupted; and therefore I would think differently, namely, since the office of Sacellarius was also ecclesiastical, as is said in the said Sacellarius, because it concerned this Sacellarius to degrade and excommunicate, in whose sign he ordered that all pontifical insignia be removed from the Holy Pontiff; whence Anastasius says, by the command of this most wicked Sacellarius: ] Then the executioners, taking him, stripped off outside his pallium, the sacerdotal stole, cutting the sleeves of the tunic, which was within, from top to bottom.] Moreover, the Sacellarius had ordered that the strap of his bindings be removed; for the compagi were the Pontiff’s own insignia, as the same Anastasius says: [Mauritius the Subdeacon approached, took the orarium from his neck, and cast it before his feet, and his compagi] and elsewhere, from Theodore, the same writer says, upon receiving the relics of the same S. Martin, [and one of his compagi, that is, the shoes, which no one else but the Roman Pontiff wears] as we wrote in the said Compagi, where we also showed how the strap was attached to the compagi. Likewise, as a sign of degradation, the same Sacellarius had ordered that all those standing around should anathematize the Holy Pontiff, as is found in the same narration in Baronius, Sirmond, and Surius, that is, execrate him. Whence it seems not improbable that by this word Psachmon the sacerdotal crown is understood, which is customarily shaved off as a sign of degradation. I am induced to assert this for a twofold reason, both because there it is said that the Sacellarius ordered the Barber to cut away psa-
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484 PS psachmon præceperat; tonsoris enim officium non est scindere indumenta, sed abradere; tum etiam qui à Græcis dicitur calvaster, Iunius in Lexicon; & ita existimo, quòd Psachmon significet calvarium, sive calvariam partem capitis, ubi formatur clericalis tonsura, quæ corona dicitur, desumpto etiam nomine à capitis loco, qui locus quoque corona dicebatur. Unde si per hujusmodi vocabulum Psachmon cum Baronio suprà pera intelligeretur, frustra siquidem Anastasiustanta exaggeratione in hunc Sacellarii temerarium actum invehetur, inquiens: [Auferre psachmon Summi, & Catholici Christianoru[m] præcipui Pastoris &c.] qua exaggeratione in privatione pallii, stolæque, ac tunicæ non usus est. Argumentum igitur est, quòd verticem, coronam, & calvarium visibilis Ecclesiæ Capitis recidere in signum execrationis jussisset Sacellarius ille nequam; & quòd ille actus fuisset degradationis demonstrativus, non solùm ex præmissis probatur, sed & ex inde sequutis; nam postea brachio sæculari ad interitum carnis consignatus fuerat à Sacellario Sanctus Pontifex; inquit enim Anastasius: [Statim tradidit Sacellarius Præfecto Urbis, dicens, Tolle eum Domine Præfecte, & continuò membratim incide illum.] Confirmatur ulteriùs, quia appellant Græci Ancillas, quæ deliciarum Matronarum capillos medicato fuco conspergebant, Henr. Steph. in Thesaur. linguæ græcæ in dict. , tom. 4. pag. 701. Atque , græcè significat id quod radendo detractum est, Scapula in lexicon; unde , id est, rasura, sive tonsura ex verbo , quod rado significat. Idem Scapula. Solent enim latini litteram græcam H in A latinum vertere, ut , Grammatica. Græferii Gram. cap. 36. in fine. Et Græcis quando sequitur liquida littera propter antipathiam cum verti solet in : unde , loco dicunt. Cæterum cum Baronio concurro, quòd hoc vocabulum non significet stolam, sive pallium, ex eo quia singillatim extat his omnibus despoliatum suisse postea à carnificibus Pont. ut supra attuli ex prædicta narratione. PSALLENDA, in ritu Ambrosiano sic dicitur Antiphona illa, quæ in fine Laudis, & Vesperarum recitatur pro commemoratione alicujus Sancti. PSALLENTIA, psalmodia, psalmorum cantus [Peto etiam tuam charitatem, ut sicut à Rectore tuo Alexandro Episcopo nostro didicisti Græcorum psallentiam, ad nos dirigere tua Fraternitas delectetur, D. Damasus in Epist. ad Hieronymum.] Reperitur etiam hoc vocabulum in neutro genere: [ Igitur exinde cum multo psallentio in Civitatem suscipitur, & in sua Ecclesia Episcopus ordinatur, in vita S. Galli. Et Gregorius Turoensis: [ Cum honore debito, grandique psallentio in Monasterio locarentur, lib. 9. cap. 10. PSALLIANI, hæretici. Vide Precatores, Euchetæ. PSALMELLUS. Vide Graduale. PSALMICEN. FR. psallens [Cultu peracto vigiliarum, quas alternante mulcedine, Monachi, PS S Clericique psalmicines concelebraverunt, Sidon. lib. 5. epist. 17. PSALMI LUCERNALES. Vide Vesperæ. PSALMI PLEBEI, dicuntur Psalmi à personis particularibus compositi, qui Davidici non sunt. [Quòd non oporteat plebejos Psalmos in Ecclesia cantare. Concil. Laodicense, can. ult. PSALMISTA, ecclesiasticus ordo ex minoribus, qui cantor dicitur in Concil. Toletano. Vide Cantor, & à Græcis , psaltes nuncupatur. In Bibliotheca Domus professæ Messianensis Societatis Iesu in quodam pervetusto pontificali M. S. reperitur, quòd cùm simplex Sacerdos hunc ordinem conferre solebat, talia verba proferebat, nempè: [Vide, ut quod ore cantas, corde credas, & quod credis, operibus comprobes.] Eadem etiam forma verborum in Pontificali Rom. legitur, scilicet: [Psalmistæ, id est, Cantores possunt absque scientia Episcopi, sola jussione Presbyteri Officium suscipere cantandi, dante eis Presbytero, vel potiùs Episcopo antiphonarium in manus, & dicente: Vide, ut quod ore cantas &c.] De qua cæremonia Durandus quoque, lib. 2. cap. 3. mentionem facit, ubi ostendit, quòd in Sac. Canonibus Clericus primi ordinis Psalmista diceretur, qui Psaltes usque ad præsens à Græcis nuncupatur. Psalmistæ verò Officium ab Isidoro ita describitur: [Ad Psalmistam pertinet officium canendi, dicere benedictiones, Psalmos, laudes, sacrificii responsoria, & quidquid pertinet ad canendi peritiam.] FR. Quòd Psalmista fuisset primus clericalis ordo. Vide Gloss. in can. Illud nos, dist. 77. quod Officium Psalmistatus dicebatur. Ibid. PSALMISTATUS. Vide Psalmistæ. PSALMODIA. Vide Psallentia. PSALMOGRAPHUS, , FR. dicitur David, can. præsens, 20. quæst. 3. PSALMUS, vox græca , id est, cantus, cujus antithesis. Vide Ensalmus. Psalmi verò qui graduales dicuntur, ita denominati sunt, nam canebantur, dum ascendebantur quindecim Templi Salomonis gradus. Durand. lib. 5. c. 2. Unde denominati sunt Canticum graduum & ascensionis, juxta vim dictionis hebraicæ Amahaloth; ita Theodoretus, & Euthymius Græci scriptores, qui etiam docent Davidè literaliter, ac prophetice ibi de discessu populi Hebræi à captivitate Babylonica ad Ierosolymitanam libertatem loqui. FR. Eandem opinionem habuit R. David Kimki super Psalmos; sed R. Sandia ait Psalmos graduales ita appellatos fuisse, quia elevando gradatim vocem canebantur. Psalmodia mirabilem vim habet contra animi afflictiones. [Inter effoeminationis modos, psalmos secum commiscetur, & cùm Athletæ agent, ille dicturus est, repercutiendum non esset. Poterit & de misericordia moveri defixus, in morfus ursorum, & spongias retiariorum. Tertull. de spectat. cap. 25.] Utebantur enim Retiarii spongiius ad siccan dum, & reprimendum sanguinem. Turneb. lib. 18. cap. 33. Sic fortasse à simili quoad psal-
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484 PS Psachmon had ordered it; for the office of a barber is not to tear garments, but to shave; and then also the one who in Greek is called calvaster, Junius in the Lexicon; and so I think that Psachmon signifies the crown of the head, or the bald part of the head, where the clerical tonsure is formed, which is called corona, the name also being taken from that part of the head, which place was likewise called corona. Hence if by such a word Psachmon, with Baronius, a cloak were understood, it would indeed be in vain if Anastasius were charged with such an excessive reproach against this rash act of the Sacellarius, saying: [To take away the psachmon of the Supreme and Catholic Christian chief Pastor, etc.] an exaggeration by which he did not make use of the deprivation of the pallium, stole, and tunic. Therefore the argument is that that wicked Sacellarius had ordered the crown of the head, the corona, and the bald part of the visible Head of the Church to be cut off as a sign of execration; and that this act was demonstrative of degradation is proved not only from what has been said before, but also from what followed after; for afterward the Holy Pontiff had been assigned to death of the flesh by the secular arm by the Sacellarius; for Anastasius says: [At once the Sacellarius handed him over to the Prefect of the City, saying, Take him, lord Prefect, and immediately cut him limb from limb.] This is further confirmed because the Greeks call those female attendants who sprinkled the hair of noble matrons with medicated dye, Henr. Stephanus in the Thesaurus of the Greek language, in the entry, vol. 4, p. 701. And , in Greek signifies that which has been removed by shaving, Scapula in the lexicon; hence , means shaving, or tonsure, from the verb , which signifies to shave. The same Scapula says. For the Latins are accustomed to change the Greek letter H into the Latin A, as , Grammatica. Græferius, Gram. c. 36, at the end. And with the Greeks, when a liquid letter follows because of an antipathy, it is usually changed into : hence they say in place of . Moreover, I agree with Baronius that this word does not signify the stole, or the pallium, because it is separately found that all these things were later stripped away by the executioners from the Pontiff, as I stated above from the aforesaid narrative. PSALLENDA, in the Ambrosian rite, is the name given to that antiphon which is recited at the end of Lauds and Vespers in commemoration of some Saint. PSALLENTIA, psalmody, singing of psalms [I also ask your charity, that just as from your Rector Alexander our Bishop you learned the Greek psallentia, your Fraternity may be pleased to direct it to us, Damasus in his Epistle to Jerome.] This word is also found in the neuter gender: [Then from there with much psallentio he is received into the City, and in his own Church the Bishop is ordained, in the life of St. Gall. And Gregory of Tours: [With due honor, and with great psallentio they were placed in the Monastery, book 9, ch. 10. PSALLIANI, heretics. See Precatores, Euchetæ. PSALMELLUS. See Graduale. PSALMICEN. FR. psallens [The vigil rite having been performed, which with alternating sweetness the Monks, PS S and Clerics psalmicines celebrated, Sidon. book 5, epist. 17. PSALMI LUCERNALES. See Vespers. PSALMI PLEBEI are psalms composed by particular persons, which are not Davidic. [That plebeian psalms ought not to be sung in the Church. Council of Laodicea, canon ult. PSALMISTA, an ecclesiastical order from the lesser orders, who is called cantor in the Council of Toledo. See Cantor, and among the Greeks he is called psaltes. In the Library of the professed house of the Society of Jesus at Messina, in a certain very ancient manuscript pontifical, it is found that when a simple priest was accustomed to confer this order, he pronounced these words, namely: [See that what you sing with your mouth, you believe with your heart, and what you believe, you prove by your works.] The same form of words is also read in the Roman Pontifical, namely: [Psalmists, that is, singers, may receive the office of singing without the knowledge of the Bishop, by the sole command of the Presbyter, the Presbyter giving them, or rather the Bishop, the antiphonary into their hands, and saying: See that what you sing with your mouth, etc.] Of this ceremony Durandus also, book 2, ch. 3, makes mention, where he shows that in the Sacred Canons the Cleric of the first order was called Psalmista, who is called Psaltes by the Greeks up to the present time. The office of the Psalmist, however, is thus described by Isidore: [It belongs to the Psalmist to sing, to say blessings, psalms, praises, the responses of the sacrifice, and whatever pertains to the skill of singing.] FR. That the Psalmist was the first clerical order. See Gloss. in canon Illud nos, dist. 77, where the office of Psalmistatus was called thus. Ibid. PSALMISTATUS. See Psalmistæ. PSALMODIA. See Psallentia. PSALMOGRAPHUS, , FR. David is called thus, present canon, 20th question, 3. PSALMUS, a Greek word, , that is, song, of which Ensalmus is the opposite. See Ensalmus. But the psalms which are called graduals were so named because they were sung while the fifteen steps of Solomon's Temple were being ascended. Durand, book 5, ch. 2. Hence they were called the Song of Degrees and of Ascent, according to the force of the Hebrew word Amahaloth; so Theodoret, and Euthymius, Greek writers, who also teach that David speaks there, both literally and prophetically, about the departure of the Hebrew people from Babylonian captivity to Jerusalem liberty. FR. The same opinion was held by R. David Kimki on the Psalms; but R. Sandia says that the gradual psalms were so called because they were sung by raising the voice step by step. Psalmody has a marvelous power against afflictions of the mind. [Among the ways of effeminacy, he mingles psalms with himself, and when the Athletes act, he will say that it ought not to be struck back. And he may even be moved by mercy, fixed in the bites of bears, and in the sponges of the net-bearers. Tertullian, de spectat., ch. 25.] For the net-bearers used sponges to dry up and check the blood. Turneb. book 18, ch. 33. Thus perhaps by similarity as to psal-
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PS psalmodiam locutus fuerat Tertull. At clariùs Isidor. Pelusiota miros erga nostros turbatos affectus psalmorum effectus recenset, inquiens: {Psalmorum cantus, ut nonnulli ajunt, turbolentos animi motus propulsat, moeroremque lenit, & iram mitigat, & luctus per lacrymas levat. lib.2. epist.176.} & ideò antiquam, ac laudabilem consuetudine psallendi in funeralibus Ecclesia introduxerat; nam præter suffragium pro defuncti anima, psalmodia moestitiam conductorum, & amicorum ejusdem defuncti propellit: hinc Greg. Nazian. in funere Cæsaris, ad Martyrum sacra cum pompa deducti, inquit: {Psalmodiis luctum sedantibus. Orat. 10. in laud. ejudem Cæsaris Frat.} Inter Catholicos recitabantur graduales psalmi quotidie tempore quadragesimali; sed B. Pius V. deinde officii divini reformator statuit, ut in feriis quartis jejuniorum in Choro recitarentur, ab hac obligatione eximens illos, qui extra Chorum ad officium divinum recitandum tenentur; concessit tamen quinquaginta dies indulgentiæ graduales recitantibus tam in Choro, quàm extra, ut in ejus Bulla in principio Breviarii apposita apparet. Psalmi Pænitentiales, eo quia de pænitentia agunt, ita vocati sunt, qui tamen ante D. Augustinum erant in usu; Sanctus enim ille in extremis laborans eos sibi legi jussierat. Innocentius III. tempore quadragesimali recitari statuit, Radulphus propos. 21. sed postmodum præfatus Beatus Pius V. hanc obligationem tantùm Chori esse statuit, & solummodo in qualibet feria sexta quadragesimali recitandos ordinavit, in quo die Adam peccasse dicitur, & secundus Adam Christus ejus pretiosissimo sanguine lapsos redemit. FR. si hoc verum esset, sequeretur primos Parentes in gratia, ac innocentiæ statu per integram hebdomadem mansisse: Creator enim Mundi die septimo, id est, sabbati requieve- rat ab universo opere, quod patrarat, qui die antecedenti ejusdem parentes creaverat; ergo in sequentis hebdomadis feria sexta saltem Adam peccaverat. Itaque Psalmos pænitentiales in Choro, vel extra eum recitantibus præfatus B. Pius quinquaginta alios indulgentiæ dies erogavit, ut in prædicta Bulla. Numerus autem septenarius psalmorum pænitentiæ, remissionis symbolum est; in Mosaica enim lege leprosi, qui peccatorum figura sunt, septies aspergebantur ad obtinendam salutem; leprosus Naaman Syrus, ut ab ejus lepra mundaretur, septies in Jordane se lavare oportuit: in septimo mense concedebatur generalis remissio; in septima annorum hebdomada remissionis Jubileum divulgabatur; in septimo die Columba dimissa est à Noe; sic in Evangelio legitur septies Christum osculasse de functum puerum, antequam per ejus virtutem resuscitaretur; septies labentibus peccata remittere cogitabat Apostolorum Princeps, ac tandem per sacros Canones septenaria pænitentia enor- miter peccantibus imponebatur. Alia septenarii numeri symbola. Vide Horæ Canonicæ. In tempore etiam quadragesimali aliqui Psalmi re- Hierolexicon Magri. PS 485 citabantur, qui Psalmi prostrales, seu prostratiales, sive prostrati dicebantur; nam ab humi prostratis in poenitentiæ signum recitabantur. Item D. Augustinum quendam Psalmum prodit, quem Abecedarium nuncupavit contra Donatistas, in quo eorum errores, & apologia pro Catholicis ordine Alphabetico continebantur, ubi probare nitebantur non posse inter Catholicos annumerari, nisi qui Cathedræ Sancti Petri unitus esset. Notabilis quidem est omnis Davidicoru[m] psalmodorum summa, quæ 2606. versuum numero contineatur, ac consequenter medietas hujusmodi summæ internoscitur in illis duobus versibus {Cor autem eorum non erat rectum cum eo, &c. Ipse autem est misericors,} positis in Psal.77. Ita ut centrum omnium psalmorum in summa humana malitia, & infinita Dei misericordia consistat. Psalmodorum Coordinatorem Esdram fuisse ait Anastasius, & LXX. putat S. Hilarius. Psalmos in horis canonicis recitandi Auctorem S. Pontianum Papam Ribadeneria in ejus vita facit; sed hoc decretum non fuerat universaliter receptum, nam post sæculum psalmi per canonicas horas, sicut nunc habentur, jussu S. Damasi Papæ à D. Hieronymo dispositi fuere, ut ipsemet Damasus in quadam ex ejus epistolis ad prædictum Doctorem directa testatur, inquiens ante ipsius tempora Romæ non fuisse in usu recitationem psalmorum in horis. Vide Baron. an. 60. De alternatione verò psallendi inter Græcos mentionem facit D. Dionysius de coelest. hierar. cap.3. & D. Basilius epist. 63. affirmantes hoc fuisse à D. Ignatio Martyre introductum. Aliqui tamen Fabianum, & Diodoru[m] introductores reciprocis cantus psalmorum in Ecclesia Græca fuisse autumant. At inter Latinos introductorem D. Ambrosium D. Augustinus facit, quod deinde à S. Damaso observari per universalem Ecclesiam statutum est. In Basilica Varicana recitantur psalmi secundùm Hieronymi versionem. Dicere solebat Augustinus. nomen Sacerdoris haud mereri, qui memoriter recitare nesciret psalterium. Imò Toletanum Concilium VII. in can. 10. prohibet ordinari in sacris illos, qui non memoriter omnes psalmos callerent. De S. Gregorio Papa legitur, nullum in Episcopum consecrari permisisse, qui memoriter nesciret recitare psalmos; quare Donatus Archidiaconus, & Joannes Sacerdos ad Ravennatensem Archiepiscopatum electi, & eidem Gregorio Papæ ab Imperiali Exarcho commendati ann. 595. rejecti fuerunt ab eodem Pontifice ob defectum nescendi memoriter psalmos: ita Ughellius in Ital. sac. tom.2. Alibi etiam diximus de rigorosa hujus psallendi memoriter observantia in Lugdunensi Ecclesia, & qui omnes psalmos memoriter recitare sciebat Psalteratus dicebatur. Vide Psalteratus. Dubitari assolet ab Auctoribus, num omnes psalmi sint Davidici; nam in fine psalmi 71. leguntur hæc verba {Defecerunt laudes David filii Jesse.} Sed communio opinio tenet, omnes psalmos à David compositos fuisse, ex eo quia quando Christus aliqué locum Davidis citaverat indifferenter ajebat H h 3 {Di-
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PS Tertullian had spoken of psalmody. But more clearly Isidore of Pelusium recounts the wonderful effects of psalms on our troubled emotions, saying: “The singing of psalms, as some say, drives away the turbulent movements of the soul, softens sorrow, mitigates anger, and eases grief through tears” (lib. 2, epist. 176). And therefore the Church introduced the ancient and praiseworthy custom of singing psalms at funerals; for, besides suffrage for the soul of the departed, psalmody drives away the sadness of the mourners and friends of the same deceased person. Hence Gregory Nazianzen, at the funeral of Caesar, when he was brought with pomp to the rites of the Martyrs, says: “With psalmody soothing grief” (Orat. 10, in laud. eiusdem Caesaris frat.). Among Catholics the gradual psalms were recited daily during the Lenten season; but Blessed Pius V, reformer of the Divine Office, later decreed that they should be recited in choir on the Wednesdays of the fasts, exempting from this obligation those who are bound to recite the Divine Office outside choir. He nevertheless granted fifty days’ indulgence to those reciting the gradual psalms both in choir and outside it, as appears in his Bull placed at the beginning of the Breviary. The Penitential Psalms were so called because they treat of penance; yet they were already in use before St. Augustine, for that holy man, when suffering in his last illness, had ordered them to be read to him. Innocent III decreed that they were to be recited during Lent, as Radulphus states in proposition 21; but afterward the aforesaid Blessed Pius V declared that this obligation belonged only to choir, and ordered them to be recited only on each Friday of Lent, on which day Adam is said to have sinned, and the second Adam, Christ, redeemed the fallen by His most precious blood. If this were true, it would follow that the first parents remained in the state of grace and innocence for a full week: for the Creator of the world rested on the seventh day, that is, on the Sabbath, from all the work He had done, and on the previous day had created those parents; therefore Adam had sinned at least on the Friday of the following week. Thus the aforesaid Blessed Pius granted fifty other days of indulgence to those reciting the Penitential Psalms in choir or outside it, as in the said Bull. The number seven in the psalms is a symbol of remission; for in the Mosaic law lepers, who are a figure of sinners, were sprinkled seven times to obtain health; Naaman the Syrian leper had to wash himself seven times in the Jordan in order to be cleansed of his leprosy; in the seventh month a general remission was granted; in the seventh week of years the Jubilee of remission was proclaimed; on the seventh day the dove was released by Noah; so in the Gospel it is read that Christ kissed the dead child seven times before he was restored to life by His power; the Prince of the Apostles intended that sins be forgiven seven times; and finally, through the sacred Canons, sevenfold penance was imposed on those who sinned grievously. Other symbols of the number seven. See Canonical Hours. In Lent also some psalms were recited, which were called prostrate, or prostrational, or prostrated psalms, because they were recited by those lying prostrate on the ground as a sign of penance. Likewise St. Augustine mentions a certain psalm which he called the Alphabetical Psalm against the Donatists, in which their errors and an apology for the Catholics were contained in alphabetical order, where they strove to prove that no one could be numbered among Catholics unless he were united to the Chair of St. Peter. Indeed, the whole sum of the Davidic psalms is notable, amounting to 2,606 verses, and consequently the middle of this total is discerned in those two verses, “For their heart was not right with him, &c. But he is merciful,” placed in Psalm 77. Thus the center of all the psalms consists in the sum of human malice and the infinite mercy of God. Anastasius says that Ezra was the organizer of the psalms, and St. Hilary thinks so too. Ribadeneira, in his life of St. Pontian the Pope, makes him the author of the psalms to be recited in the canonical hours; but this decree had not been universally received, for after a century the psalms for the canonical hours, as they are now arranged, were set in order by St. Jerome at the command of Pope Damasus, as Damasus himself testifies in one of his letters addressed to the said Doctor, saying that before his time the recitation of psalms in the hours was not in use at Rome. See Baronius, year 60. Concerning the alternation of psalm singing among the Greeks, St. Dionysius in De Coelesti Hierarchia, ch. 3, and St. Basil, epistle 63, speak of it, affirming that it was introduced by St. Ignatius the Martyr. Some, however, think that Fabian and Diodorus were the introducers of the reciprocal chanting of psalms in the Greek Church. But among the Latins St. Augustine makes St. Ambrose the introducer, which later was established by St. Damasus to be observed throughout the universal Church. In the Basilica Varicana the psalms are recited according to Jerome’s version. Augustine used to say that the name of priest was not deserved by one who did not know how to recite the psalter by heart. Indeed, the Seventh Council of Toledo, canon 10, forbids ordination to sacred orders of those who do not know all the psalms by heart. It is read of Pope St. Gregory that he allowed no one to be consecrated bishop who did not know how to recite the psalms from memory; wherefore Donatus the archdeacon and John the priest, elected to the archbishopric of Ravenna and recommended to the same Pope Gregory by the imperial exarch in the year 595, were rejected by that Pontiff because they lacked the ability to know the psalms by heart: so Ughelli in Italia Sacra, vol. 2. Elsewhere also we have spoken of this rigorous observance of memorized psalm-singing in the Church of Lyons, and one who knew how to recite all the psalms by heart was called a Psalteratus. See Psalteratus. Authors commonly debate whether all the psalms are Davidic; for at the end of Psalm 71 these words are read: “The praises of David the son of Jesse are ended.” But the common opinion holds that all the psalms were composed by David, because when Christ cited any passage of David He said indifferently: {Di-
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486 PS [ Dixit David in libro psalmorum ] ita ut videatur ipsum Dominum Iesum Davidi totum Psalmorum librum attribuisse: imò idem Salvator noster Psalmum 109. affirmavit Davidicum fuisse, inquiens [ Quomodo ergo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo?] Igitur vel ultra septuagesimum primum Psalmum Davidem composuisse fatendum est, vel hunc Psalmum ab amanuensibus ordine mutatum fuisse, cùm in psalterio ultimo loco disponi debuisset. Item omnes psalmi metro hebraico compositi sunt, & licèt in eisdem psalmis aliqui eventus narrentur, qui post David acciderant, ut Ierofolymæ destructio in prædicto psal. 71. Babylonica captivitas, psal. 136. & liberatio ab eadem, psal. 125. nihilominus intelligenda sunt hæc spiritu prophetico, ac si præsentia fuissent, à regio Propheta fuisse prævisa, ut docet D. Hieronymus; nam Prophetarum mos fuerat de rebus futuris loqui, ac si præsentes essent; ideò nonnulli psalmi attributi sunt Aggæo, & Zachariæ prophetis, qui post David vixerant. Item psalmi aliqui ritulum habent Pro octava, quod erat musicale instrumentum octo chordarum, ut ex, c. 25. lib. 1. Paralipomenon colligitur, ubi dum varia musicalia instrumenta numerantur, dicitur: [ In citharis pro octava canebant.] FR. In regula S. Benedicti, c. 18. psalmi longiores appellantur Psalmi fortiores, Psalmus integer recitabatur à Celebrante in Mislæ introitu, & quare truncatus fuerit. Vide Introitus. Quare dicantur duodecim psalmi inferiali Matutino. Vide Nocturnus. Cæterùm Vide Canticum. Diapalma. Diguria. Simpsalma. Qualis psalmus sit omnibus aliis longior. Vide Solemnitas. Quid denotet vox hebraica Selah, tàm sæpè repetita in psalmis. Vide Selah. PSALTERATUS, qui memoriter omnes psalmos recitabat. Vide Psalmista. PSALTERIUM, contemplativam vitam translativè significat. Vide Cithara. PSALTES. Vide Cantor. Psalmista. PSEUDO, , falsò. FR. falsum significat. [ Vas electionis Paulus Apostolus, egregius prædicator, se, & eos, qui secum erant, propriis manibus exhibebat, ut pseudo, & subdolis operariis sub prædicationis specie lucra facientibus, locum præcluderet, & his, quos ipse pascebat pabulo verbi Dei, non existeret onerosus. Extrav. comm. de censibus in princ. PSEUDEPIGRAPHUS, , falsò intitulatus; ita enim à D. Hieronymo appellatus fuit liber Sapientiæ in præfatione librorum Salomonis: [ Et alius pseudepigraphus, qui Sapientiæ Salomonis inscribitur:] quia non existimavit illum à Salomone fuisse compositum, nec uti talis ab Hebræis habetur, qui ab eis inter canonicos bibliæ libros non admittitur; hæc autem phrasis censetur græca ab eodem Doctore, qui subjungit hunc Sapientiæ librum à multis antiquis Scriptroribus Philonis hebræi existimatum fuisse. PSEUDOFORUM, , falsum ostium, quod PS Secreta porta vulgò diceretur. [ Vidi præterea ad pseudoforum monasterii adductum energumenum, & priusquam ac limen attigerat, fuisse curatum. Sulpit. in vita S. Mart. PSEUDOLACTINUS, falsus lactis color, id est, non satis albus, sed potiùs cinericius, seu coelestis: vox græco-latina est [ Circa pectus sub gula inferior tunica pseudolactini coloris. Jo. Diac. in vita S. Gregor. FR. Romæ turchino allattato dicitur. PSEUDOMARTYR, falsus martyr. PSEUDOMONACHUS, falsus monachus. PSEUDOTHEOS. Vide Hecatontarchus. PSIATHIUM, , storea ex juncis contexta. [ Incipientem jam fessum corpus reficere, & incubentem psiathio reperisset. Cassian. lib. 5. c. 35. Ac idem, lib. 1. c. 13. [ Quos ita novimus omni ex parte nudos existere, ut præter colobium, mafortem, caligas, melotem, & psiathium nihil amplius habeant.] Reperitur etiam in eadem significatione Psiathus, ut in vita S. Pachomii, capit. 43. [ At ne otiosus essem, psiathos elegi cum fratribus texere.] Item Psiathius, ut ibid. c. 52. [ Semper autem psiathios operabantur.] Ac tandem etiam Psyacium, quo usus est D. Gregorius Papa de S. Benedicto agens: [ Præcepit vir Dei statim eum in cella sua in psyacio, quo orare consueverat, projici.] Ad præsens verò Arbes Psath appellant stoream, sive tapetum, quod orientalium usu in terram sternitur. Hujus vocabuli etymon. Vide Natta. PSIMMYTHIUM, , fucus, cerussa, qua inter cætera foeminæ utuntur ad faciem, & cutem dealbandam. [ Et crebris lacrymis facies psimmythio autè sordidata purgatur. S. Hieronym. epist. 23. PSIACIUM. Vide Psiathium. PSYCHAGOGIA, ; animi recreatio: sic compositiones spirituales, quæ pro vera animi recreatione inserviunt, appellari solent. PSICHE, græca dictio , id est, anima. PSYCHIA. Vide Animetta. PSYCHICHUS, , animalis, adjectivum nomen, quatenus à spirituali contra distinguitur; sic appellavit miserabilis Tertull. irrisoriè Catholicos, quando ab Ecclesia se exemit, ac ipsemet sibi hujus attributi vocabuli rationem assignavit, inquiens: [ Et nos quidem postea agnitio paracleti, atq; defensio disiungit à psychicis. Advers. psych. c. 1.] per Paracletum autem Montanum hæresiarcham intelligit, in cujus errores Tertullianus inciderat, & Psychicos Catholicos subaudit, quia Montanum Catholici tamquam spiritu cognoscere renuerant: sic etiam idem Tertull. verba Apostoli 1. Cor. c. 2. nimirum, [Animalis autem homo non percipit ea, quæ sunt spiritus Dei [intelligebat. Imò ex contemptu idem Tertullianus lucanicis Catholicos comparat, dum ait: [ Quinam isti sunt, semel nominabo, exteriores, & interiores botuli psychicorum. Advers. Psych. cap. 1. PSYCHOMACHIA. animæ conflictus: [ Vicit tamen in sancta psychomachia charitas per-
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486 PS [“David said in the book of the Psalms”] so that it seems the Lord Jesus himself attributed the whole Book of Psalms to David. Indeed, our same Savior affirmed that Psalm 109 was Davidic, saying: [“How then does David in the Spirit call him Lord, saying: The Lord said to my Lord?”] Therefore either it must be admitted that David composed even beyond the seventy-first Psalm, or that this Psalm was altered in order by the copyists, since in the Psalter it should have been set in the last place. Likewise all the psalms are composed in Hebrew meter, and although in the same psalms some events are narrated which occurred after David, such as the destruction of Jerusalem in the aforesaid Psalm 71, the Babylonian captivity, Psalm 136, and liberation from it, Psalm 125, nevertheless these things must be understood by prophetic spirit, as if they had been present, having been foreseen by the royal Prophet, as St. Jerome teaches; for it had been the custom of the Prophets to speak of future things as if they were present; therefore some psalms were attributed to Haggai and Zechariah the prophets, who lived after David. Likewise some psalms have the title For the eighth, which was a musical instrument of eight strings, as is gathered from chap. 25 of book 1 of Chronicles, where, while various musical instruments are enumerated, it is said: [“They sang with harps for the eighth.”] FR. In the Rule of St. Benedict, c. 18, the longer psalms are called Psalmi fortiores, and the whole Psalm was recited by the Celebrant at the entrance of the Mass, and why it was shortened. See Introitus. Why twelve psalms are said at Matins for the dead. See Nocturn. Moreover, see Canticum. Diapalma. Diguria. Simpsalma. What kind of psalm is longer than all the others. See Solemnitas. What the Hebrew word Selah denotes, so often repeated in the psalms. See Selah. PSALTERATUS, one who recited all the psalms from memory. See Psalmista. PSALTERIUM, figuratively signifies the contemplative life. See Cithara. PSALTES. See Cantor. Psalmista. PSEUDO, falsely. FR. it signifies false. [“Paul, the chosen vessel, an excellent preacher, used to support both himself and those who were with him with his own hands, so as to shut out pseudo and deceitful workers, who under the appearance of preaching made gain, and that he might not be burdensome to those whom he himself fed with the nourishment of the word of God.” Extravag. comm. de censibus in princ.] PSEUDEPIGRAPHUS, falsely titled; thus was the Book of Wisdom called by St. Jerome in the preface to the books of Solomon: [“And another pseudepigraphus, which is inscribed Wisdom of Solomon:”] because he did not judge it to have been composed by Solomon, nor to be held as such by the Hebrews, who do not admit it among the canonical books of the Bible; but this phrase is deemed Greek by the same Doctor, who adds that this Book of Wisdom was thought by many ancient writers to be by Philo the Hebrew. PSEUDOFORUM, a false door, which would be called in common speech the Secret Gate. [“Moreover I saw an energumen brought to the pseudoforum of the monastery, and before he had reached the threshold, he was cured.” Sulpit. in vita S. Mart.] PSEUDOLACTINUS, false milk color, that is, not sufficiently white, but rather ashen or sky-colored: it is a Greek-Latin word. [“About the chest, beneath the throat, an inner tunic of pseudolactinus color.” Jo. Diac. in vita S. Gregor. FR. In Rome turchino allattato is said.] PSEUDOMARTYR, false martyr. PSEUDOMONACHUS, false monk. PSEUDOTHEOS. See Hecatontarchus. PSIATHIUM, a mat woven from reeds. [“Finding the body already beginning to restore its strength, and lying on the psiathium.” Cassian. book 5, c. 35. And the same author, book 1, c. 13: [“Those whom we know to exist naked in every respect, so that besides the colobium, mafort, sandals, melote, and psiathium, they have nothing more.”] It is also found in the same sense as Psiathus, as in the life of St. Pachomius, chap. 43: [“But lest I should be idle, I chose to weave psiathos with the brothers.”] Likewise Psiathius, as there, c. 52: [“And they were always working on psiathios.”] And finally also Psyacium, used by St. Gregory the Pope when speaking of St. Benedict: [“The man of God immediately ordered him to be thrown into his cell, on the psyacium where he used to pray.”] At present, however, the Arabs call Psath a mat, or tapestry, which is spread on the ground by the use of the Eastern peoples. The etymon of this word. See Natta. PSIMMYTHIUM, makeup, ceruse, with which, among other things, women use to whiten the face and skin. [“And with frequent tears the face, dirtied with psimmythium, is cleansed.” St. Hieronym. epist. 23.] PSIACIUM. See Psiathium. PSYCHAGOGIA, recreation of the mind; thus spiritual compositions, which serve for true recreation of the mind, are customarily called that. PSICHE, a Greek word, that is, soul. PSYCHIA. See Animetta. PSYCHICHUS, animal, an adjective name, insofar as it is distinguished from spiritual; thus the wretched Tertullian mockingly called the Catholics, when he separated himself from the Church, and he himself assigned the reason for this attributed term to himself, saying: [“And indeed later the recognition and defense of the Paraclete separates us from the psychics. Against Psych. c. 1.”] By the Paraclete he means Montanus the heresiarch, into whose errors Tertullian had fallen, and he understands the Catholic Psychici, because the Catholics had refused to recognize Montanus as being of the Spirit. Thus also the same Tertullian understood the words of the Apostle in 1 Cor. c. 2, namely: [“But the animal man does not perceive the things that are of the Spirit of God.”] Indeed, out of contempt the same Tertullian compares the Catholics to Lucanicis, when he says: [“Who are these, I will name them once, the outer and inner sausages of the psychics.” Advers. Psych. cap. 1.] PSYCHOMACHIA. The conflict of the soul: [“Yet in the holy psychomachia charity conquered” per-
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P T perfecta mori pro Christo. In vita S. Glephyræ Virg.} Hoc etiam vocabulo suum tractarum de conflictu spirituali virtutum in vitia Prudentius intitulavit. Vide Amartigenia. PROCHIUM, , pauperum, ac mendicantium domus. Relinque omnia, & fuge facultates patris tui, quæ multos inveniunt hæredes. Ecce ptochia, hierocomia, xenodochia, monasteria &c. In vita S. Euphrosinæ, cap. 7. PROCHOTROPHIUM, , pauperum hospitium. Habebat autem prochotrophium, in superiori quidem parte mulieres, in inferiori autem viros. Pallad. in Lausiaca, cap. 5.} FR. Unde corrigendus est Ivonis Carnotensis textus in epist. 214. ubi perperàm Procotrophiis, pro Procotrophiis habet. PROCHOTROPHUS, , qui curam habet pauperum hospitii. FR. [Nunc puta omnes quidem antepedes tuos cadere, & pauperes, & prochotrophos, omnes verò Monachos, & Virgines, ex lib. 2. S. Cyrilli in Concil. Constantinop. II. collat. 5. in fine. PUBLICI POENITENTES. Vide Poenitentes. PUBLICANUS, publicarum gabellarum exactor, qui publicani ab Hebræis Parisim, id est, latrones ap pellabantur. Baron. an. 31. n. 73. Vide Parisim, Pharisaus. Item dicuntur Gabbe etiam hebraicè. Idem Baron. loc. cir. Tertullianus autem existimat publicanos non fuisse Hebræos, sed Gentiles: [Aut si quis dubitat Ethnicos fuisse publicanos, apud Iudæam usurpatam jam pridem Romeji manu, atque Luculli, legat Deuteronomium: Non erit vectigal pendens ex filiis Israel. Nec tam execrabile esset nomen publicanorum apud Dominum, nisi extraneum vendentium ipsius Coeli, & Terræ, & Maris transitus, de pudicit. cap. 8.} Tertullianicæ opinioni acriter se opposuit D. Hieronymus in epistola ad Damasum directa, in qua evidenter probat Publicanos Hebræos fuisse; nam Matthæus, & hebræus, & publicanus fuerat; & in Templo affirmat Christus publicanum orasse. Item à D. Joanne Baptista baptizati sunt publicani, ac tandem Christus Dominus cum publicanis non conversasset, si Ethnici fuissent, nec cum eis cibos veticos comedisset, ne scandalizarentur Hebræi. FR. Ego tamen existimo publicanos fuisse tam Hebræos, quàm Gentiles, quod ex verbis Plinii arguo, qui, lib. 12. Naturalis Histor. cap. 14. inquit: [Iterumque nostrii Imperii publicanis penditur &c. [Quare non videtur probabile, quòd publicani per vastum Romanorum Imperium debuissent omnes Hebræos esse; vel Plini verba saltem intelligenda sunt, quod Imperii Publicani in Oriente erant distincti à cæteris aliarum nationum; nam ibi thuris gabellas à diversis nationibus solvendas recenser, ac tandem devenit ad telonium Imperio debitum, ubi de Imperii publicanis mentionem facit. Ergo cæteræ nationes diversos publicanos habebant ad exigendas earum gabellas. Ac idem Plinius, lib. 33. cap. 2. vires, & gentilitatem publicanorum clarè expressit his verbis: [Ita dum] P U 487 separatur ordo ab ingenuis, communicatus est cum servitiis. Iudicium autem appellatione separari eum ordinem, primi omniu[m] instituere Gracchi discordi popularitate in contumeliam Senatus; mox ea debellata, authoritas nominis vario seditionum eventu circa publicanos substitit, & aliquandiu tertiæ vires publicani fuere.} Item Plinius secundus, lib. 7. epist. 14. inquit: [Ut accipi jubeam à te pretium agrorum &c. non quanti à liberto meo; sed &c. quanti à publicanis partem vigesimam emisti.} Ejus synonyma. Vide in dict. Susceptum, Telonarius. PUBLICIANA ACTIO. FR. terminus juris, quem declarat Glossa in c. Abbate, de sentent. & re judicata, in sexto, S. Dominii, ubi sic inquit in casu ibi allato: [Si talis emptor, antequam usucapiat, à possessione cadit: petit rem à possessore jure quasi dominii, & appellatur actio publiciana. Si autem post usucapionem à possessione cadat: tunc non competit publiciana, sed datur civilis actio, scilicet, rei vindicatio secundùm quosdam utilis, secundùm alios directa, [etc. de pub. l. 1. dicta est autem publiciana, à Publicio authore, qui eam invenit, ut Institut. de act. S. Aliæ. PUBLICO. FR. Confisco, seu subhasto. [A me ergo positum est hoc decretum, ut omnis homo, qui hanc mutaverit jussionem, tollatur lignum de domo ipsius, & erigatur, & configatur in eo, domus autem publicetur. Esdræ cap. 6. n. 11. PUDUCLO, hoc verbum, quod in Monachorum regulis invenitur, Eruditissimum Lucam Holstenium multùm in suo Gloss. excogitare compulit, ac tandem deponere ait significare; sed textus verba aliud denotare videntur, ubi sic habetur: [Habere debent fratres in hyeme paraturam grossam quotidianam stamineam, & tunicam aliam nocturnam, quam post nocturnum puduc lent; quia in die diversis occupantur laboribus, cap. 81.} Non enim videtur nimium temporis spatium requiri ad deponendam vestem, ut diù à diurnis laboribus vacaturi essent Monachi illi; nam statim hoc sine ulla mora agere potuissent. Insuper de hyemali tempore loquitur textus, ac de tunica nocturna, nempe, ut in ea indutus Monachus resistere possit frigoris injuriæ: nec verisimile videtur, quòd post nocturnos, dum iterum dormire, ac calore se fovere debuissent, nocturnam tunicam deponere jubeantur. Itaque puto, quod potiùs Pediculent corrigendum sit, tum ex ignorantiæ Scriptorum illius sæculi, tum etiam ex documento usus aliquarum Religionum, ubi post nocturnos solent Religiosi in medio alicujus aulæ accendere pyram hyperno tempore, & discindere cingulum, ac pulces, similesque sordidas bestiolas in ignem excutere, & postmodùm ad iterum dormiendum ire. Unde hoc verbum potiùs pediculos à tunica extrahere, & mactare significare puto. PUER, pro servo, sive ministro: [Puer meus jacet in domo paralyticus. Matth. 8.} qua significatione usurpatur sæpè in sacra pagina: [Et voca- H h 4 vit
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P T perfect to die for Christ. In the life of St. Glycera, Virgin. This word also Prudentius used as the title of his treatise on the conflict of virtues turning into vices. See Amartigenia. PROCHIUM, the house of the poor and beggars. “Leave everything, and flee the possessions of your father, which find many heirs. Behold the ptochia, hierocomia, xenodochia, monasteries, etc.” In the life of St. Euphrosyne, chap. 7. PROCHOTROPHIUM, a hospice for the poor. “And he had a prochotrophium, in the upper part for women indeed, but in the lower for men.” Pallad. in Lausiaca, chap. 5. FR. Hence the text of Ivo of Chartres must be corrected in epist. 214, where he wrongly has Procotrophiis instead of Procotrophiis. PROCHOTROPHUS, one who has charge of a hospice for the poor. FR. “Now suppose that all fall at your feet, both the poor and the prochotrophi, but all monks and virgins...” from book 2 of St. Cyril in the Second Council of Constantinople, collat. 5, at the end. PUBLICI POENITENTES. See Poenitentes. PUBLICANUS, collector of public taxes, who among the Hebrews was called Parisim, that is, thieves. Baron. year 31, no. 73. See Parisim, Pharisaus. They are also called Gabbe in Hebrew. The same Baron., loc. cit. Tertullian, however, thinks that publicans were not Hebrews, but Gentiles: “Or if anyone doubts that the publicans were heathens, let him read Deuteronomy, where the Roman hand and that of Lucullus has long since imposed tribute in Judaea: There shall not be tribute paid from the sons of Israel. Nor would the name of publicans be so execrable with the Lord, unless it were the name of outsiders selling the passage of heaven, earth, and sea,” de pudicit. chap. 8. This opinion of Tertullian was sharply opposed by St. Jerome in the letter addressed to Damasus, in which he clearly proves that publicans were Hebrews; for Matthew, he says, was both a Hebrew and a publican; and in the Temple Christ affirms that the publican prayed. Likewise publicans were baptized by St. John the Baptist, and finally Christ the Lord would not have associated with publicans if they had been Gentiles, nor would He have eaten sacrificial food with them, lest the Hebrews be scandalized. FR. Yet I think publicans were both Hebrews and Gentiles, which I infer from the words of Pliny, who, in book 12 of Natural History, chap. 14, says: “And again tribute is paid to the publicans of our Empire...” Therefore it does not seem probable that, throughout the vast Roman Empire, publicans ought all to have been Hebrews; or at least Pliny’s words must be understood to mean that the publicans of the Empire in the East were distinct from those of the other nations; for there he enumerates the taxes on incense to be paid by different nations, and finally comes to the toll owed to the Empire, where he mentions the publicans of the Empire. Therefore the other nations had different publicans for collecting their taxes. And the same Pliny, book 33, chap. 2, clearly expressed the status and gentility of the publicans in these words: “Thus the order was separated from the freeborn and was associated with slaves. Indeed, the division of that order by a vote was first established by the Gracchi, through factional popularity to the insult of the Senate; afterward, when that was overcome, the authority of the name, through the various outcome of seditions, rested among the publicans, and for some time the publicans became the third force.” Likewise Pliny the Younger, book 7, epist. 14, says: “Let me be ordered by you to receive the price of the lands, etc., not at the price at which my freedman sold them; but, etc., at the price at which you bought a twentieth part from the publicans.” Its synonyms. See in the dictionary Susceptum, Telonarius. PUBLICIANA ACTIO. FR. a legal term, which the Gloss explains in c. Abbate, de sentent. & re judicata, in the Sext, S. Dominii, where it says in the case there cited: “If such a buyer, before he acquires by usucapion, falls out of possession, he claims the thing from the possessor by a kind of right of ownership, and this is called the publician action. But if, after usucapion, he falls out of possession, then the publician does not apply, but a civil action is granted, namely, the vindicatio of the thing, according to some a useful one, according to others direct,” etc. de pub. l. 1. It is called publiciana from Publicius, the author who invented it, as in the Institutes, de act. S. Aliæ. PUBLICO. FR. To confiscate, or to put up for public auction. “Therefore it is decreed by me that whoever alters this command shall have the timber removed from his house, and it shall be raised up and fastened in it, and his house shall be made public.” Ezra chap. 6, no. 11. PUDUCLO, this word, which is found in monastic rules, greatly compelled the very learned Lucas Holstenius to speculate in his Gloss, and at last he says it signifies to take off; but the words of the text seem to indicate something else, where it reads thus: “The brethren in winter ought to have a thick daily wool garment, and another night tunic, which after the night puduc lent; because in the day they are occupied with various labors,” chap. 81. For no great span of time seems to be required to take off a garment, if those monks were to be free from their daily labors for so long; for they could have done this at once, without any delay. Moreover, the text speaks of the winter season and of a night tunic, namely, that the monk, clothed in it, may withstand the injury of the cold; nor does it seem likely that after the nocturns, when they ought again to sleep and warm themselves, they are ordered to take off the night tunic. Therefore I think it should rather be corrected to Pediculent, both from the ignorance of the writers of that age and also from the practice of certain religious orders, where after nocturns the religious are accustomed, in the middle of some cloister, to light a pyre in wintertime and to loosen their girdle and shake out fleas and similar filthy little creatures into the fire, and afterwards go again to sleep. Hence I think this word rather means to pull lice from the tunic and kill them. PUER, for slave or servant: “My servant lies paralyzed in the house.” Matt. 8. In this sense it is often used in Holy Scripture: “And call—” H h 4 vit
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PU PU vivit (id est, Alexander Magnus) pueros suos nobiles, qui secum erant nutriti à juventute, 1. Macab. cap. 1. & ubi nos Psalm. 112. legimus: [Laudate pueri Dominum] Symmachus, Aquila, & Theodotion verterunt , Servi, ac etiam apud SS. Patres: [ Ille verò egressus foras muni vit puerum armis. Greg. Turon. lib. 3. cap. 15.] FR. [Plura scriberem frater, ni celeritate pueri revertentis urgerer. S. Pacian. epist. 1. de Catholico nomine [Ac clariùs penès D. Gregorium Magnum [Quanto utpotè nobilis foeminæ pueri ex sola superbia delinquunt. In Regist. lib. 2. epist. 1.] Atque Glossa satis declarat, inquiens: [Puer quandoque servum, quandoque puellam significat, de verbor. signif. 1. pueri: quandoque dicitur puer 18. annor, de ali. & cib. legat. 1. Mela] Item Puer, quo ad ætatem. Vide Impans, Infans, Investis. Pueri quare osculando genitores, sive alios, aures apprehendebant. Vide Pax. Curiæ pueri, satellites intelliguntur. Vide Natus. PUPRASCENS. Vide Coinfantiatus. PUGILLARIS, genus calami ex argento, vel auro, quo antiquitus sanguis ex calice fugebatur. [Qui tradit ei pugillarem, cum quo confirmat populum. Ordo Rom.] de quo sæpè ibidem, cujus synonyma. Vide in dict. Siphon. PULPITOR, verbum antiquum, id est, fulcior: [Erat enim hujusmodi carcer, ut super struem tignorum axes validi superpositi pulpitarentur. Flodoard. Hist. Rhemen. cap. 50. PULPITUM, fulcimentum, & inter Ecclesiasticos pro Ambone accipitur, quia axibus ut plurimum fulciri solet: [Sed virtus Antistitis, pulpi-pitaque disjecit, & cæteras confregit, trabem, quo vinctorum coarctabat pedes, aperuit. Flo-doard. cap. 50. PULSATOR. Vide Pulso. PULSATURA. Vide Pulso. PULSO, insto: [Pulsare, & aperietur vobis. In Evangelio.] Sic etiam Chrysologus inquit: [Oratio pulsat, impetrat jejunium, misericordia accipit, ferm. 47.] & clariùs D. Gregorius Papa: [Iterata vos pro magna vestra mercede adhortatione pulsamus, ut congregare synodum jubeatis, lib. 9. epist. 33.] FR. usurpatur etiam hoc verbum pro convenire aliquem in judicio. Gloss. in 1. de possessione, de præscription. Unde in sacris etiam Canonibus non rarò citare, ac vexare significat, ut ex sequentibus liquet exemplis: [Si quis vestrum pulsatus fuerit in aliqua adversitate, licenter hanc sacratam, & Apostolicam Sedem appellant, 2. quæst. 6. can. 3. Omnes Episcopi, qui in quibusdam gravioribus pulsantur, vel criminantur causis, quoties necesse fuerit, liberè Apostolicam Sedem appellant, 1. quæst. 6. can. 4.] Idem habetur in, can. pulsatus, 3. quæst. 6. [Quilibet fratrum pulsatus, atque ab hac Sancta Sede vocatus &c. can. quilibet, 8. qu. 5. Cùm constet eum, qui coelestem militem (hoc est, Clericum) pulsat, nonnisi ejus forum debere sectari, can. Christiania, 11. qu. 1. Hæredum ejus oppressione PU pulsari, can. Sylvester, ead. 11. quæst. 1. Ut in causis, in quibus quælibet Ecclesiastici officii persona loco petitoris existit, quemquam laicum pulsatura apud suæ Provinciæ Iudicem suas proponere actiones non deserat. In his verò negotiis, in quibus Ecclesiastici officii persona pulsatur, totius submoto pulsationis obstaculo, ad judicium Episcopi &c. can. Experientiæ, ead. quæst. 1.] ac idem in, can. sequentibus. Fortasse ita dictum fuerat, quia quando citabatur aliquis, ejus janua pulsabatur. PULVERATICUM, tributi species. [Ut nullus homo præsumat teloneum per vias, vel per villas rodaticum, vel pulveraticum recipere. In capitul. Caroli Magni, lib. 6. cap. 219.] Licèt in Theodos. Cod. lib. 16. de Tyron. significet monetam duplicem solidum continentem, quæ servis dabatur, quando ad militiam se offerebant. FR. An sit pulveraticum tributum idem cum cispatico. Vide Cispataticum, & Cispaticum. PULVERIZO, in pulverem reduco. [Si autem me vilificavero, & ad nihilum redegero, atque sicut sum, pulverizavero. Thomas à Kempis, lib. 3. de Imitat. Christi, cap. 8.] Ex hoc autem verbo Constantinus Cagetanus in tractatu, quem de Thomas à Kempis conscripsit, probat eundem Thomam Italum fuisse, & non Belgam, ut communiter supponitur. PULVILLUS, & Pulvinar. Vide Auriculare, Cusinus, Embrimium, Pulmaticum. PUNCTURA, dolor in corpore. Vide Ficta. PURGATIO VULGARIS. Vide Duellum. PURGATIVUS. Vide Catharticus. PURGATOR. FR. Iudex delegatus pro aliqua purgatione canonica, de qua in Decr. lib. 5. tit. 34. Reperiebatur etiam alia purgatio vulgaris, de qua in eodem Decretal. tit. 35. Hæc enim & fæcularis dicebatur, in Sac. Canon. prohibita. Vide Duellum, Educere se per æneum, Missa Iudicii, Odalium. Aliud genus purgationis. Vide Idoneare, Teni. PURGATORII ANIMIS, quomodo in Missa dicitur; Ne absorbeat eas Tartarus. Vide Offertorium. PURGO. ER. id est, abjuro. Glossa in, lib. 5. tit. 34. Decretal. cap. 10. 5. abjuret. PURIFICATIO B. M. V. Vide Candella, Collecta, Hypante. PURIFICATIO CALICIS. Vide Perfusio. PURIFICATORIUM, linteolum, quo Calix tergitur, & purificatur, quod benedici nequit. Suar. 3. dist. 81. sect. 8. Nam antiquitùs non erat in usu, cùm manipulus ad hoc inserviret; ideo linteus erat, ac præcipuè illud, quod Subdiaconus gestabat. In purificatorii medio folet Crux acu designari, ut à cæteris linteolis pro sacrificio præparatis distinguatur. PURIM. FR. hebraicum vocabulum, significat jejunium. Baron. an. 34. num. 156. PURPRESTURA, intrusio. [Inquinantur quæ assar-ta, & purpresturæ factæ sunt in boscis Regis. Matth. Paris. in vita Abb.] Derivatur ex galli- ea
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PU PU he lives (that is, Alexander the Great), his noble boys, who had been with him brought up from youth, 1 Macc. ch. 1. And where we read in Ps. 112: [Praise the Lord, ye children] Symmachus, Aquila, and Theodotion rendered it, Servants, and also among the Holy Fathers: [But he went out and armed the boy with armor. Greg. Turon. lib. 3. cap. 15.] FR. [I would write more, brother, were I not urged by the speed of the boy returning. S. Pacian. epist. 1. de Catholico nomine. [And more clearly with St. Gregory the Great: [For noble women’s boys sin from sheer pride. In Regist. lib. 2. epist. 1.] And the Gloss sufficiently explains it, saying: [Puer sometimes signifies a servant, sometimes a maid-servant, de verbor. signif. 1. pueri: sometimes one of eighteen years is called puer, de ali. & cib. legat. 1. Mela.] Likewise Puer, as to age. See Impans, Infans, Investis. Why children, when kissing their parents, or others, used to grasp the ears. See Pax. Curia’s boys, servants are meant. See Natus. PUPRASCENS. See Coinfantiatus. PUGILLARIS, a kind of pen made of silver, or gold, with which in antiquity blood was drawn from the chalice. [He who hands him the pugillaris, with which he confirms the people. Ordo Rom.] of which there are often mentions there, whose synonyms. See in the entry Siphon. PULPITOR, an ancient word, that is, I support: [For such was this prison, that on a heap of timber strong beams were laid on top and were supported. Flodoard. Hist. Rhemen. cap. 50. PULPITUM, a support, and among ecclesiastical writers it is taken for the Ambo, because it is usually supported by beams: [But the strength of the bishop broke up the pulpitum, and shattered the rest, opened the beam by which he had confined the feet of the prisoners. Flo- doard. cap. 50. PULSATOR. See Pulso. PULSATURA. See Pulso. PULSO, I urge: [Knock, and it shall be opened to you. In the Gospel.] So also Chrysologus says: [Prayer knocks, fasting obtains, mercy receives, sermon 47.] and more clearly Pope St. Gregory: [With repeated exhortation we knock at you for the sake of your great reward, that you may order a synod to be gathered, lib. 9. epist. 33.] FR. this verb is also used for summoning someone in court. Gloss. in 1. de possessione, de praescription. Whence in sacred Canons too it often means to cite and vex, as is clear from the following examples: [If any of you is pressed in any adversity, he may freely appeal to this holy and Apostolic See, 2 q. 6 can. 3. All bishops who are in certain graver causes pressed or accused, whenever necessary, freely appeal to the Apostolic See, 1 q. 6 can. 4.] The same is found in the canon Pulsatus, 3 q. 6. [Any brother who is pressed, and summoned by this Holy See, etc. can. quilibet, 8 q. 5. Since it is clear that he who strikes the heavenly soldier (that is, a cleric) ought to follow only his own court, can. Christiania, 11 q. 1. His heirs being oppressed PU to be vexed, can. Sylvester, same 11 q. 1. So that in causes in which any person of ecclesiastical office stands in the place of plaintiff, let him not fail to set forth his actions before the judge of his own province against any layman to be summoned. But in those matters in which a person of ecclesiastical office is summoned, all obstruction to summoning being removed, to the judgment of the bishop, etc. can. Experientiæ, same q. 1.] and the same in the following canons. Perhaps it was said thus because, when someone was cited, his door was knocked at. PULVERATICUM, a kind of tax. [Let no man presume to receive toll on roads or in villages, rodaticum or pulveraticum. In the capitularies of Charlemagne, lib. 6. cap. 219.] Although in the Theodosian Code, lib. 16. de Tyron., it means a double coin containing a solidus, which was given to slaves when they offered themselves for military service. FR. Whether pulveraticum is the same tax as cispaticum. See Cispataticum and Cispaticum. PULVERIZO, I reduce to powder. [But if I should make myself vile, and reduce myself to nothing, and as I am, I should be pulverized. Thomas à Kempis, lib. 3. de Imitat. Christi, cap. 8.] From this verb, however, Constantine Cagetanus in the treatise he wrote on Thomas à Kempis proves that the same Thomas was Italian, and not Belgian, as is commonly supposed. PULVILLUS, and Pulvinar. See Auriculare, Cusinus, Embrimium, Pulmaticum. PUNCTURA, pain in the body. See Ficta. PURGATIO VULGARIS. See Duellum. PURGATIVUS. See Catharticus. PURGATOR. FR. a delegated judge for some canonical purgation, of which there is mention in the Decretals, lib. 5. tit. 34. There was also another, ordinary purgation, of which in the same Decretals tit. 35. For this was also called secular, prohibited in the Sacred Canons. See Duellum, Educere se per æneum, Missa Iudicii, Odalium. Another kind of purgation. See Idoneare, Teni. PURGATORII ANIMIS, how it is said in Mass; Lest Tartarus swallow them up. See Offertorium. PURGO. ER. that is, I abjure. Gloss. in lib. 5. tit. 34. Decretal. cap. 10. 5. abjuret. PURIFICATIO B. M. V. See Candella, Collecta, Hypante. PURIFICATIO CALICIS. See Perfusio. PURIFICATORIUM, a small linen cloth with which the chalice is wiped and purified, and which cannot be blessed. Suar. 3. dist. 81. sect. 8. For in antiquity it was not in use, since the maniple served for this purpose; therefore it was a linen cloth, and especially that which the subdeacon carried. In the middle of the purificatorium a cross is usually sewn with thread, so that it may be distinguished from the other cloths prepared for the sacrifice. PURIM. FR. a Hebrew word, it signifies fasting. Baron. an. 34. num. 156. PURPRESTURA, intrusion. [Those things are defiled which have been assarted and the purprestures made in the king’s woods. Matth. Paris. in vita Abb.] It is derived from the Gal- ea
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PU ca dictione Pourpris, quæ præoccupatum significat. PURPURA. FR. quatenus vestem significat, erat habitus senatorius, & magistralis. [Byllus, & purpura indumentum ejus &c. quando federit cum senatoribus terræ. Proverb. 31.] Signum enim gubernii, ac curæ erat purpura: quare inquit Philo in lib. de somniis: [Tunicam hanc Moses induit naturaliter infectam sanguine: quoniam tota vita Rempublicam administrantis contaminatur, dum bellum aut infertur, aut propulsatur, infectantibus subinde aliis, atque aliis improvisis casibus.] Qua purpura induebatur etiam Romanorum Senatus, & Magistratus. Dio, lib. 49. hist. Polyd. Virg. lib. 3. de invent. rer. cap. 6. Aliqui tamen Auctores eandem esse astruunt, ac Trabeam; alii verò diversificant; Dionysius enim Halic. in primis semper eandem esse dixit: [Et togas fibulis adstrictas, purpura prætextas, puniceo colore alternis intertexto, quas vocant trabeas, lib. 2. Rom. antiq. Præterea è tam multis regiis insigniis, si qua sunt invidiosa populo, partim miranda, partim planè tollenda judico; sceptra ista dico, & coronas aureas, & purpureas auro intertras trabeas: nisi statis fettis, & in pompis triumphalibus assumantur honoris Deoru[m] gratia. Idem lib. 4. Togis purpureis, & punicei coloris materiam prætextam habentibus induti, quas vocant trabeas. Idem lib. 6.] Atque Servius in lib. 7. Æneid. Virg. [Secundum trabeæ genus è purpura, eratque pacis insigne.] Idemque symbolum in eo purpuræ genere D. Jo. Chrysost. tradit, hom. 4. in epist. 2. ad Timoth. de Nerone Imp. agens: [In pace trabeam regni insigne ferebat.] At Plinius diversificavit purpuram à trabea, dum inquit: [Purpuræ usum Romæ semper fuisse video; sed Romulo in trabea, lib. 9. cap. 39.] ac trabea ornatum fuisse Romulum testantur Plutarch. in Romulo, & Livius. Greg. II. quoque epist. 2. ad Leonem Isaur. videtur eas distinguere; nam sic scripserat: [Si quis à te regia indumenta, purpuram, diadema capitis, trabeam abstulerit, &c. apud Baron. an. 726.] Trabea dicta fuit, quia Transbeat homines. Isid. & Lips. de Magist. c. 8. Erat insuper purpura diversa; alia rubicans, ac sanguinea: Labitur exanguis, labuntur frigida letho Lumina: purpureus quondam color ora relinquit. Virg. Æneid. 11. & Ovid. Eleg. 2. libr. 4. Trist. -------- Purpureo sanguine tingit humum. Tria principalia genera purpuræ refert Plinius: [Hos animadvertos tres esse principales: unum in cocco, qui in rosis micat: gratius nil traditur aspectu, & in purpuras tyrias, dibaphasque, ac laconicas: alium in amathysto, qui in viola, & ipse in purpureum] Qui ipse &c in viola purpurea, legit Dalecamp. Sequitur Plinius: [Quemque janthinum appellavimus. Genera enim tractamus, in species multas sese spargentia. Ter tius est, qui propriè conchyli intelligitur mul- PU 489 tis modis: unus in heliotroplo, & in aliquo ex his pletumque saturatior, alius in malva ad purpuram inclinans, alius in viola serotina, conchiliorum vegetissima. Paria nunc componuntur, & natura, atque luxuria depugnant. Lutei video honorem antiquissimum in nuptialibus flammeis totum foeminis concessum, & fortassis ideo non numerari inter principales, hoc est, communes maribus, & foeminis; quoniam societas principatum dedit, lib. 21. cap. 8.] Purpura coccea utebantur Imp. [Sanè, ut tibi insigne aliquod imperialis majestatis accedat, habebis utendi coccinei pallii facultatem me præsente, & ad me, & cùm mecum fueris, habiturus & purpuram, sed sine auro, quia ita & proavus meus Verus, qui puer vita functus est, ab Adriano, qui cum adoptavit, accepit. Capitolin. in Clod. Albino.] Sic enim scripserat Commodus Albino, cui non concesserat purpuram auro textam; nam Albinus adhuc non erat Imp. [Hic ubi primùm indumenta coccea, & purpurea, cæteraque castrensis Imperii insignia accepit. Lamprid. in Ant. Diadumeuo.] Nam imperialis purpura Purpura summa, sive Principalis, & similibus vocabulis appellabatur. Octav. Ferrarius de re vest. par. 1. lib. 2. cap. 9. & Isacus Casaub. in Lamprid. de Alexandro Sever. Imp. cap. 51. ß. 5. Item erat purpura triumphalis, quæ & Palmata dicebatur à triumphi palma. Ferrar. ibid. cap. 8. Reperiebatur etiam purpura Plebeja, idest, penè fusca. Cic. in sextiana, & in Pisonem. Item purpura pro ipso imperio: [Multi & sumpsisse illum purpuram, & morem Romanorum imperasse, exercitum duxisse, & de se plura promisisse dixerunt. Trebell. Poll. de XXX. Tyran. in Balista. Salmasius legit Vt more romano &c. Item pro senatoria dignitate, Martial. lib. 10. epig. 5. Quisquis stolæve, purpuræve contemptor, Quos colere debet, læsit impio versu. Sic hodie nos purpuram Cardinalatum intelligere solemus. Vide Crusta. PURPURARIUS, a, um. FR. quod ad purpuræ opificium pertinet. Pro purpuræ tintrice, Actor. 16. 14. [Et quædam mulier nomine Lydia purpuraria civitatis Thyatirenorum, colens Deum.] Atque Plin. lib. 35. cap. 6. [Alterum genus ejus est in purpurariis officinis innatans cortinis: & est purpuræ spuma. PURPURILLA. FR. Locus extra portam, ubi purpurea veste utebantur. Gloss. Isidori. PURPURISSUM. FR. materia ex floribus contracta ad depingendum; [Sunt autem colores austeri, aut floridi, utrumque natura, aut mixtura evenit. Floridi sunt &c. purpurissum. Plin. lib. 35. c. 6. PUTRAMEN, putredo. [Aperiendum vulnus, & secandum, & putraminibus amputatis, medela fortiore curandum. Cyprian. de lapsu] & alibi idem: [Neque enim sic putramina quædam colligenda sunt, epist. 55.] Itaque non fuit error Scriptorum, ut aliqui putant; sed proprium istius Doctoris sancti vocabulum, dum ab eo non semel sic scriptum invenitur. PYCTA-
Transcription: Translated (English)
PU from the word pourpris , which signifies something preoccupied. PURPURA. FR. insofar as it signifies a garment, it was the dress of senators and magistrates. [The robe and purple vestment of him, etc., when he sat with the senators of the land. Prov. 31.] For purple was a sign of rule and care; hence Philo says in the book On Dreams : [Moses puts on this tunic naturally stained with blood, because the whole life of one administering the commonwealth is defiled, while war is either brought on or repelled, with one unforeseen circumstance after another continually staining it.] This purple was worn also by the Roman Senate and magistrates. Dio, book 49 of the History. Polyd. Virg., book 3, De inventione rerum , chap. 6. Yet some authors maintain that it is the same as the trabea ; others distinguish them. Dionysius of Halicarnassus especially said they were always the same: [And the cloaks fastened with clasps, bordered with purple, interwoven with Punic color, which they call trabeae , book 2, Roman Antiquities . Moreover, among so many royal insignia, if there are any that are hateful to the people, I judge some to be admirable, others plainly to be abolished: I mean those scepters, golden crowns, and purple trabeae interwoven with gold, unless they are to be assumed at fixed feasts and in triumphal processions for the honor of the gods. Same author, book 4. Togas with purple and Punic-colored material bordered, which they call trabeae . Same author, book 6.] And Servius on book 7 of Virgil's Aeneid says: [The second kind of trabea was of purple, and it was a sign of peace.] St. John Chrysostom likewise gives the same symbol for that kind of purple, homily 4 on 2 Timothy, speaking of Emperor Nero: [In peace he wore the trabea as an insignia of rule.] But Pliny distinguished purple from the trabea , when he says: [I see that the use of purple has always existed at Rome; but with Romulus in the trabea , book 9, chap. 39.] And Plutarch in Romulus and Livy testify that Romulus was adorned with the trabea . Gregory II also, in epistle 2 to Leo the Isaurian, seems to distinguish them; for he wrote thus: [If anyone should take away from you the royal vestments, the purple, the diadem for the head, the trabea , etc., in Baronius, year 726.] The trabea was so called because it passes over men. Isidore and Lipsius, De Magist. c. 8. There was besides another kind of purple; one reddish and blood-colored: Exsanguis slips away, the cold eyes slip down to death; once purple in hue leaves the face. Virgil, Aeneid 11, and Ovid, Elegy 2, book 4 of the Tristia . -------- He dyes the ground with purple blood. Pliny gives three principal kinds of purple: [These are observed to be three principal kinds: one in scarlet, which shines in roses: nothing more pleasant is handed down to the eye; and in Tyrian purples, double-dyed, and Laconian; another in amethyst, which is in violet, and itself in purple.] Which itself, etc., in purple violet, Dalecamp reads. Pliny continues: [Which we have called janthinum . For we are treating of kinds, branching out into many species. The third is that properly understood as conchylian, in many ways: one in heliotrope, and in some of these mostly more saturated, another in mallow tending toward purple, another in late violet, the most vigorous of the conchylia. Matching pieces are now composed, and nature and luxury are at war. I see yellow, the most ancient honored color, wholly granted to women in bridal flame-colored robes, and perhaps for that reason not counted among the principal kinds, that is, those common to men and women; because society has given the first rank, book 21, chap. 8.] The emperors used purple dyed with scarlet. [Indeed, so that some insignia of imperial majesty may come to you, you shall have the privilege of using the scarlet cloak in my presence, and while you are with me you shall also have purple, but without gold, because so too my great-grandfather Verus, who died in boyhood, received it from Hadrian, who adopted him. Capitolinus, in Clodius Albinus.] For thus Commodus had written to Albinus, to whom he had not granted purple woven with gold; for Albinus was not yet emperor. [Here, when he first received the scarlet and purple garments and the other insignia of military empire. Lampridius, in Antoninus Diadumenus.] For imperial purple was called the highest, or principal purple, and by similar terms. Octav. Ferrarius, De re vest. part 1, book 2, chap. 9, and Isaac Casaubon on Lampridius, De Alexandro Severo Imp. chap. 51, § 5. There was also triumphal purple, which was likewise called palmata from the palm of triumph. Ferrarius, ibid., chap. 8. There was also plebeian purple, that is, almost dark. Cicero, in Pro Sextio and In Pisonem . Likewise purple for the empire itself: [Many said that he had assumed the purple, and had ruled in the Roman manner, led an army, and promised many things about himself. Trebellius Pollio, De XXX Tyrannis , in Ballista. Salmasius reads: “In order that in the Roman manner,” etc.] Likewise for senatorial dignity, Martial, book 10, epigram 5: Whoever despises the gown or the purple, he has harmed in impious verse those whom he ought to honor. Thus today we commonly understand by purple the cardinalate. See Crusta . PURPURARIUS, a, um. FR. that which pertains to the craft of purple-dyeing. In place of a purple-dyer, Acts 16:14. [And a certain woman named Lydia, a seller of purple, of the city of Thyatira, worshiping God.] And Pliny, book 35, chap. 6: [Another kind of it is floating in the cloths in the purple workshops; and it is the foam of purple.] PURPURILLA. FR. A place outside the gate, where one used purple clothing. Gloss. of Isidore. PURPURISSUM. FR. a substance derived from flowers, used for painting; [Now colors are either austere or bright, each arising from nature or mixture. Bright colors are etc., purpurissum. Pliny, book 35, chap. 6. PUTRAMEN, decay. [The wound must be opened and cut, and after the decayed parts have been removed, it must be treated with a stronger remedy. Cyprian, De lapsu ] and elsewhere the same author: [For certain decayed masses are not to be gathered together thus, epistle 55.] And so it was not an error of the scribes, as some think; but the proper term of that holy doctor, since it is found written by him thus more than once. PYCTA-
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PY 490 PYCTACIOLUM, sive Pytaciola. Vide Pyctacium. PYCTACIUM, vocabulum ex græco πυντάνιον, diminutivo à πυντιον, quod chartæ volumen, sive plicum significat, quare Ptychacium scribendum esset potiùs, quàm Pytacium. Ergo penes Ecclesiasticos Scriptores paginam significat, in qua interrogationes notabantur, è quibus informatio sumebatur de moribus, ac vita Episcopi electi, antequam consecraretur. FR. Potiùs Pythiacium scribendum est à Pythia; cujus diminutivum Pytacium, vel rectiùs Pythiacium, quod erat chartula involuta, & superstitiosè scripta pro qualibet infirmitate curanda, ut in can. non observetis, 26. quæst. 7. ubi à postillatore Pytaciola scribitur. Vide Pittaciolum. Periapta. Phylacteria. Itaque Pytacium, sive Pithiacium significat epistolam, seu chartam. Glossa in can. Pytacium, 30. quæst. 3. PYGARGUS, capra silvestris, damis non absimilis, ex græco vocabulo πογαρρος, idest, cum cauda alba; de hoc animali sit mentio in c.11. Levitici. PYRA, πυγε. Vide Bustum. PYRALE, hypocaustum. [Præful in pyrale Congregationis intravit. Hist. Aleman. tom. 2. PYRAMIS. Vide Calypra. Obeliscus in dict. Asteriscus. Tupha in dict. Tufa. PYRATEGIUM, tempus denotat, in quo Monachi dormitionis gratia segregabantur: vocabulum quidem græco latinum est ex πῦp, idest, ignis, & Tegium, nempè, tegmentum; tunc enim tegebatur communis pyra, sive quia tunc lumina extingui dicebant. [Ibique loquantur quamdiù Hospitali visum fuerit; aut hora permiserit, non autem ultra pyrategium. Matth. Paris. in vita Guarini Abb. PYRATICUM. Vide Piraticum. PYRGIBASIS, πυργβασίς. FR. basis, ubi ignis conservatur. Ioannes tamen Mabbilon existimat fuisse Pharum, sive turrim, in qua præbebantur cum igne signa longinquis: [Et dolore mortis extraneus juxta pyrgibasim, sicut hactenus cernitur, Confessor veritatis meruit sepeliri. Io. Diacon. in vita S. Greg. Papæ, lib. 4. c. 69. PYRGUS. Vide Ambo. PYROMANTIA. Vide Hydromantia. PYTHAGORICI. Vide Metempsychi. Eorum opinio. Vide Fabalia. Suffocatus. Thamnus. PYTHO, & Python: serpens, draco FR. πῦθων, à πῦθω, putrefacio; quòd habitu pestifero ille omnia putrefaciat. [Nec qui pythones consulat. Deuter. c. 18. ]Accipitur etiam pro pythonicis. [Fecit pythones, & aruspices, 4. Reg c.21. Sed & pythones, & ariolos Ibid. c.23.] idest, qui habent spiritum divinatorem. [Habentem spiritum pythonem. Actor. c. 16.] Vide infra. PYTHONISSA. FR. divinatrix. [Sed insuper etiam Pythonissam consuluerit. 1. Paralip. c. 10. 14. Vide infra. PYTHONICUS, spiritum cacodæmonem, à divinatione ita dictum, habens. [Scimus enim magiam PY elicere explorandis occultis catabolicos, & paredros, & pythonicos spiritus. Tertull. lib. de anima, c.8.] Unde dictus fuit Pythius Apollo ex eo quia ejus Oraculum divinare à Gentilibus credebatur, & pythonissa, in textu hebraicè Baalat Pob vocatur, idest, Domina utris, quia, ut Rabbini asserunt, pythonissa, quando divinabat, os mortui vacuum sumebat, & tamquam ex fistula utrem inflabat, loquendo, ac interrogando; uter verò diabolico opere quæsitis reddebat responsiones, dùm incantratrix in ea inflatione aurem approximabat. FR. hinc LXX. Pythonissam Ventroloquam verterunt; atque Scripturales non pauci hanc divinatricem in ventre spiritum pythonicum habuisse putant, ex quo exibat ambigua responsio, mendaciisque contexta. Vide Engastrimythus. PYXIS, πυξίς, idest, vas. Communiter autem inter Catholicos vas illud intelligitur, in quo Eucharistiæ Sacramentum reconditur. Aliqui Theologi docent, consecrandum esse hoc vas sacra unctione sicut Calix; sed communior opinio tenet sufficere simplicem benedictionem ab habente facultatem corporalia benedicendi; quinimò non esse necessarium pyxidem deaurare ad instar Calicis, Suar. in 3. par. disp. 17. sec.7. affirmat, qui etiam addit, quòd si pyxis ex puro stanno erit, deberet imponi frustillum telæ cum amylo accomodatum, sicut sit in corporalibus. A Græcis pyxis vocari solet άρποφοριον, idest, ferens panem. [Et reponit eum in artophorio. Eucho-log.] Item dicitur etiam græcè ποξομπλον, idest, pyxomelum, quia ad formam pomi efficitur. Hesychius Arcam illustrationis vocat. Capsa à Durando appellatur. Capsa, in qua hostiè consecratæ servantur. ]Cætera ejus synonyma. Vide Acerca Canola. Ciborium. Hierotheca. Turris. Item pyxis aliquando pro incensin navicula usurpatur. [Pyxidem, qua thus habetur, in manu ferens. Ordo Rom.] FR. pyxidis etymon nonnulli ex πῦθω, idest, buxus deducunt, ex quo ligno eam formare solebant Antiqui: licèt Quintilianus, lib. 8. c.6. ex quacumque materia formari pyxides asserat. Pyxis ventrem virginalem Deiparæ symbolicè designat; nam in Cant. 7. 2. dicitur: [Venter tuus sicut acervus tritici, valatus liliis] Græca lectio habet: Cumulus triticis; sed per acervum, sive cumulum tritici nonnisi Christus Sacramentatus intelligitur sub speciebus panis. Item ubi in Vulgata ejusdem Canticæ legitur: [Venter ejus eburneus, c.5 14.] græcè habetur: ἀσκηλα αῦτῶς πῦξιον ελεφάντην, idest, Venter ejus veluti pyxis eburnea.] Quare D. Ambrosius de obitu Valentiniani hunc locum juxta græcam traditionem adduxerat, inquiens: [Venter ejus pyxis eburnea, qui recipere potest oracula Scripturarum. Dicit enim hæc, qui imitator est Christi.] Item Pyxis, seu Buxus, quod idem est, significat pugillarem tabulam, nempè, ceratam, qua antiqui ad scribendum utebantur: ita enim prædictum Canticæ locum exponunt tres PP. apud Theodoretum: [Venter ejus pyxis exigua, eburnææ ejus,
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PY 490 PYCTACIOLUM, or Pytaciola. See Pyctacium. PYCTACIUM, a term from the Greek πυντάνιον, a diminutive of πυντιον, which signifies a sheet of paper, or a fold; wherefore Ptychacium should rather be written than Pytacium. Therefore, among Ecclesiastical writers it signifies the page on which questions were noted, from which information was taken concerning the manners and life of the bishop-elect, before he was consecrated. FR. Rather it should be written Pythiacium, from Pythia; whose diminutive is Pytacium, or more correctly Pythiacium, which was a small folded and superstitiously written slip for curing any sickness, as in can. non observetis, 26. quaest. 7, where the postillator writes Pytaciola. See Pittaciolum. Periapta. Phylacteria. Thus Pytacium, or Pithiacium, signifies a letter, or sheet. Gloss in can. Pytacium, 30. quaest. 3. PYGARGUS, a wild goat, not unlike a deer, from the Greek word πογαρρος, that is, with a white tail; mention of this animal is made in chapter 11 of Leviticus. PYRA, πυγε. See Bustum. PYRALE, a hypocaust. [Præful entered the pyral of the Congregation. Hist. Aleman. vol. 2. PYRAMIS. See Calypra. Obeliscus in the word Asteriscus. Tupha in the word Tufa. PYRATEGIUM, denotes the time in which the monks were separated for the sake of sleep: the word is indeed Graeco-Latin, from πῦρ, that is, fire, and Tegium, namely covering; for then the common pyra was covered, or perhaps because then the lights were said to be extinguished. [And there let them speak as long as it shall seem fit to the Hospitaler; or as time may allow, but not beyond pyrategium. Matth. Paris in the life of Abbot Guarin. PYRATICUM. See Piraticum. PYRGIBASIS, πυργβασίς. FR. a base where fire is kept. Yet Johannes Mabbilon thinks it was a Pharos, or tower, in which signals with fire were shown to those at a distance: [And, a stranger to the pain of death, near the pyrgibasis, as is seen to this day, the Confessor of truth deserved to be buried. Io. Diacon. in the life of St. Gregory the Pope, lib. 4, c. 69. PYRGUS. See Ambo. PYROMANTIA. See Hydromantia. PYTHAGORICI. See Metempsychi. Their opinion. See Fabalia. Suffocatus. Thamnus. PYTHO, and Python: a serpent, a dragon. FR. πῦθων, from πῦθω, I putrefy; because by his pestilent condition he makes all things rot. [Nor shall he consult pythones. Deuter. c. 18.] It is also taken for pythonic persons. [He made pythones, and aruspices, 4 Kings c. 21. But also pythones, and soothsayers, ibid. c. 23.] that is, those who have a spirit of divination. [Having a spirit of python. Acts c. 16.] See below. PYTHONISSA. FR. a diviner. [But besides this he had also consulted the Pythonissa. 1 Paralip. c. 10. 14. See below. PYTHONICUS, having a cacodemon, so called from divination. [For we know that magic PY draws forth, for exploring hidden things, catabolic, paredros, and pythonic spirits. Tertull. lib. de anima, c. 8.] Hence Apollo was called Pythius, because his oracle was believed by the Gentiles to prophesy, and the pythonissa, in the Hebrew text, is called Baalat Pob, that is, Lady of the bottle, because, as the Rabbins affirm, when the pythonissa prophesied, she took the empty mouth of a dead man, and, as though through a tube, blew as into a wineskin, speaking and questioning; but the wineskin, by diabolical working, gave back the answers to what was sought, while the enchantress, during that inflation, brought her ear near. FR. hence the LXX rendered Pythonissa as a ventriloquist; and not a few Scriptural writers think that this divineress had a pythonic spirit in her belly, from which an ambiguous answer came forth, woven together with lies. See Engastrimythus. PYXIS, πυξίς, that is, a vessel. But commonly among Catholics it is understood to be that vessel in which the Sacrament of the Eucharist is kept. Some theologians teach that this vessel must be consecrated by sacred anointing like the chalice; but the more common opinion holds that a simple blessing by one who has the faculty of blessing corporals is sufficient; indeed, that it is not necessary to gild the pyxis like the chalice. Suar. in 3 part, disp. 17, sec. 7, affirms this, adding also that if the pyxis is of pure pewter, a small piece of cloth with starch adapted to it should be placed on it, as is done for corporals. Among the Greeks the pyxis is usually called άρποφοριον, that is, bearer of bread. [And he places it in the artophorium. Eucho-log.] It is also called in Greek ποξομπλον, that is, pyxomelum, because it is made in the form of an apple. Hesychius calls it the ark of illumination. By Durandus it is called a casket. A box in which consecrated hosts are kept. ]Its other synonyms. See Acerca, Canola. Ciborium. Hierotheca. Turris. Likewise pyxis is sometimes used for a thurible boat. [Holding in his hand the pyxis in which incense is kept. Ordo Rom.] FR. some derive the etymology of pyxis from πῦθω, that is, boxwood, from which wood the ancients used to make it; although Quintilian, lib. 8, c. 6, says that pyxides can be made from any material. Symbolically, the pyxis signifies the virginal womb of the Mother of God; for in Cant. 7.2 it is said: [Your belly is like a heap of wheat, set about with lilies.] The Greek reading has: Heap of wheat; but by a heap, or mound, of wheat nothing else is understood than Christ Sacramented under the species of bread. Likewise where in the Vulgate of the same Canticle it is read: [His belly is ivory, c. 5.14.] in Greek it has: ἀσκηλα αῦτῶς πῦξιον ελεφάντην, that is, His belly like an ivory pyxis.] Wherefore St. Ambrose, in the death of Valentinian, cited this passage according to the Greek tradition, saying: [His belly an ivory pyxis, which can receive the oracles of the Scriptures. For he says this of one who is an imitator of Christ.] Likewise Pyxis, or Buxus, which is the same, signifies a writing tablet, namely waxed, which the ancients used for writing: for thus three Fathers, cited by Theodoret, explain the aforesaid passage of the Canticle: [His belly, a small pyxis, ivory, his,
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PY ejus, nimirum, sapientia, quæ per actionem de- scripta est in rebus procreatis, per quas utiliber quidam eburneus, politus, & purus, divinam tum gloriam, tum magnificentiam verè, perspicuèque repræsentat.} Ac Nyssenus, hom. 14. {Ita namque tabella, in qua olim scribebatur, eò quòd è buxo foret, appellabatur, nûsos enim buxum significat, & ideo pugillares buxei nûsios dicebantur.} Qui- bus ad stipulantur Suidas inquiens: {Pyxis pugillare est.} Hesychius: {Pyxides sunt diptycha.} Eustachius Iliad. 7. {Priscis temporibus in tabulis, sive asseribus, & iis præsertim è buxo exara- bantur literæ.} Atque Odyss. 6. {Libris nomen pyxidis præstitit, eò quòd è buxo olim erant.} Unde Prudentius, hym. 12. peristephan. de Cas- siano, qui fuerat à tyranno parvulis, quos ille Sanctus erudiebat, traditus, inquit: At illi, quia nec dulcis ulli disciplina infan- tiæ est, Conjiciunt alii fragiles, inque ore tabellas Frangunt, relisa fronte lignum dissilit. Buxa crepant cerata, genis impacta cruen- tis: Rubetque ab icta curva tumens pagina. Et rursus S. Ambros. lib. 3. hexamer. cap. 13. {Buxus quoque elementorum apicibus utilis exprimendis, levi materia usum manus puerilis infor- mat.} Id tamen clariùs ex sac. literis constat: {Scribe ei super buxum, & in libro diligenter exara illud. Esai. 30. 8. Scribe visum, & explana eum super tabulas. Habac. 2. 2} LXX. habent in hunc Habacuc locum: {Scribe visionem, & perspicuè in buxo.} Ubi Ant. Agellius commen- tatur: {Ex buxo enim tabulæ fieri solebant, in quibus scriberetur, non in charta, ut diutius, quod scriptum fuerat, servetur.} Quod vocabu- lum usurpatur etiam pro quacumque materia apta ad sustentandas literas. {Densum quod- dam, & subalbum lignum est buxus, de quo ta- bellas sibi conficiunt qui scribere volunt. Hujus- modi ergo tabella scriptionis ad usum compara- ta, etiamsi fortè alia fiat ex materia, Pyxium, qua- si dicas buxeam, appellatur, usurpatione qua- dam vocis non propria: quare cùm vocem hanc audimus, instrumentum quoddam leve, & aptum ad recipiendas literas intelligimus. Nyssen. ho- mil. 14. in Cantic.} At si dicas nûsios, dum ta- bulam buxeam significat, quomodo subditur in Cant. loc. cit. ἐλεφαντινον, id est, Eburnea? Res- pondit quidem ibidem Nyssenus, inquiens: {Cùm generale sit vocabulum ad omnes hujus- modi tabulas; id circò hìc etiam materiei species additur. Non enim dicit ex ligno; sed ex ebore factum opus hujus tabellæ.} Quocircà etiam ta- bula lapidea nûsios vocatur: {Dabo tibi tabulas lapideas, & legem, ac mandata, quæ scripsi. Exod. 24. 12.} Ubi LXX. verterunt δύσον σοι τὰ πυξία τὰ λίθινα. De tabulis verò eburneis ad scriben- dum in eis adaptatis mentionem faciunt Ulpian. in l. librorum, Æl. Vopis, in Taci- to Imp. Sueton. in Tiberio, c. 43. & Martialis, lib. 12. epig. 43. sic cecinit: QU 491 Legisti, nimirum, Sabelle, versus, Quales nec Didymi sciunt puellæ, Nec molles elephantidos libelli. Et lib. 14. in 5. epigrammate, cujus titulus est: Pugillares eborei, sic ait: Languida ne tristes obscurent lumina ceræ, Nigra tibi niveum litera pingat ebur. Q QUADRAGENA. FR. mulctatio nu- merica tot flagellationum: {A Ju- dæis quinquies quadragenas una minus accepi, 2. Cor. c. 11.} Di- citur V na minus, quia prohibitum erat Iudæis per completum nume- rum quadraginta flagellationibus mulctare. {Pro mensura peccati erit & plagarum modus: ita dumtaxat, ut quadragenarium numerum non excedant, ne foedè laceratus ante oculos tuos abeat frater tuus. Deuteron. c. 25.} Unde Hebræi propter scrupulum errandi in percussio- num numero, ne præceptum Domini transgre- derentur, unam minus quadraginta infligebant. Quod etiam antiquitus in aliquibus Ecclesiis Catholicorum observabatur. {Quod si quis Clericus hoc adimplere distulerit; si minor fue- rit, uno minùs de XL. ictibus accipiat; si verò ho- noratior, XXX. dierum conclusione mulctetur, cap. nullus Clericus, 11. quæst. 1.} Vide Carena. Mos item erat in Hispania offensores, pro offensi satisfactione, spontè se subjicere triginta, seu pluribus, aut paucioribus fustium percussioni- bus, quod Clericis prohibitum est in 5. decret. tit. 39. c. 36. Vide Dorsum redimere. QUADRAGESIMA, ita denominatur Dominica pri- ma quadragesimalis, quia ab illo die usque ad feriam quintam in Coena Domini, quæ tunc erat Iudæorum Pascha, numerantur quadraginta dies: {Quadragesima etiam cum Dominica sua currit ad mysticum pascha Hebræorum, quod Dominus noster cum Discipulis suis celebravit. Ordo Rom.} De hoc mystico dierum numero satis diximus in dict. Jejunium. FR. {Quadra- gesima est duplex; deletiva mali, ut vulgaris; alia operativa boni, ut in illa inter Pascha, & Ascensionem Domini; & per has duas quadra- gesimas homo habens gratiam in duobus qua- dragesimis abundat. Gloss. in extrav. comm. de pœnit. & remiss. cap. 1.} ac de ambobus quadra- gesimis sic ait D. Aug. {Illa luget, hæc gaudet: illa medico vulnus ostendit, hæc de sanitate gra- tias agit. Hæc confessio quendam significat, non solùm ab omni malo liberatum, sed etiam à malignis omnibus separatum. In psalm. 110.} Vide Tesseracostus. In quadragesima ante pas- cha non celebrabatur olim festum alicujus San- cti. Vide Natalis; quod adhuc in Ambrosiano, & Græco ritu observatur. Vide Festum. Hoc tem- pore Diaconus, & Subdiaconus utuntur casulis. Vide
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PY its, namely, wisdom, which is described through action in created things, through which a certain ivory tablet, polished and pure, truly and clearly represents both divine glory and magnificence.} And Nyssen, hom. 14: {For thus the tablet on which writing was formerly done, because it was made of boxwood, was called nûsos ; for nûsos means boxwood, and therefore boxwood writing tablets were called nûsios .} To which Suidas concurs, saying: {A pyxis is a writing tablet.} Hesychius: {Pyxides are diptychs.} Eustathius, Iliad 7: {In ancient times letters were written on tablets, or boards, especially those made of boxwood.} And Odyssey 6: {The name pyxis was given to books because they were once made of boxwood.} Whence Prudentius, hymn 12 of Peristephanon , concerning Cassian, who had been handed over by the tyrant to the little children whom that Saint was instructing, says: But they, since the discipline of childhood is not sweet to anyone, Some throw the fragile tablets, and in the mouth They break the boards; the wood bursts as the forehead is struck. The waxed boxwood cracks, struck against bloodied cheeks; And the swollen page reddens where it is beaten. And again St. Ambrose, book 3 of the Hexaemeron , chapter 13: {Boxwood is also useful for expressing the points of the elements, and with its light material it trains the hand of a child to write.} Yet this is made clearer from the sacred writings themselves: {Write it on boxwood, and diligently inscribe it in a book. Isa. 30:8. Write the vision, and make it plain upon tablets. Hab. 2:2.} The Septuagint has on this passage of Habakkuk: {Write the vision, and clearly on boxwood.} On which Ant. Agellius comments: {For tablets used to be made from boxwood, on which one would write, not on paper, so that what had been written might be preserved for a longer time.} This word is also used for any material suitable for supporting letters. {Boxwood is a certain dense, whitish wood, from which those who wish to write make tablets for themselves. A tablet of this kind, therefore, prepared for writing use, even if perhaps made of some other material, is called a pyxium, as though you were to say boxwood, by a certain non-proper usage of the word; therefore, when we hear this term, we understand some light instrument fit for receiving letters. Nyssen, homily 14 on the Song of Songs.} But if you say nûsios , when it signifies a boxwood tablet, how is it added in the passage from the Song of Songs, cited above, elephantinon , that is, ivory? Nyssen himself answered there, saying: {Since this is a general term for all such tablets, the material is therefore also specified here. For he does not say made from wood, but that the work of this tablet is made from ivory.} Wherefore even a stone tablet is called nûsios : {I will give you stone tablets, and the law and the commandments which I have written. Exod. 24:12.} Where the Septuagint rendered, δώσω σοι τὰ πυξία τὰ λίθινα . Mention of ivory tablets adapted for writing on them is made by Ulpian in the law librorum , by Aelius Vopiscus in Tacitus the Emperor, by Suetonius in Tiberius, c. 43, and Martial, book 12, epigram 43, thus sang: QU 491 You have read, Sabellus, no doubt, verses Such as neither Didymus’s girls know, Nor the soft ivory booklets. And in book 14, in epigram 5, whose title is: Ivory writing tablets , he says thus: Let not sorrowful wax obscure your dimmed eyes; Let black letters paint ivory white as snow for you. Q QUADRAGENA. FR. a numerical penalty of so many lashes: {From the Jews five times I received forty lashes save one, 2 Cor. ch. 11.} It is said “save one” because it was forbidden among the Jews to inflict the full number of forty lashes. {According to the measure of the sin, so also shall be the measure of the blows: only, however, so that they do not exceed the number forty, lest your brother depart shamefully torn before your eyes. Deut. ch. 25.} Hence the Hebrews, through scruple about making a mistake in the number of blows, lest they transgress the Lord’s command, inflicted forty minus one. This was also observed of old in some churches of Catholics. {But if any cleric should delay to fulfill this; if he be of lower rank, let him receive one less than forty blows; if of higher rank, let him be punished by thirty days’ confinement, cap. Nullus Clericus , q. 1.} See Carena. It was also a custom in Spain for offenders, in satisfaction to the offended party, to submit of their own accord to thirty, or more or fewer, blows with rods, which is forbidden to clerics in the fifth decretal, title 39, ch. 36. See Redeem the Back . QUADRAGESIMA, thus is called the first Sunday of Lent, because from that day until the Thursday in the Lord’s Supper, which was then the Jewish Passover, forty days are counted: {Quadragesima also runs with its Sunday to the mystical Passover of the Hebrews, which our Lord celebrated with His disciples. Roman Order.} We have said enough about this mystical number of days in the entry Fast . FR. {Lent is twofold: one is for the removal of evil, as the ordinary one; the other is for the working of good, as that between Easter and the Ascension of the Lord; and by these two Lents a man having grace abounds in two Lents. Gloss. in Extravag. comm. de pœnit. et remiss. cap. 1.} And concerning both Lents St. Augustine says thus: {That one mourns, this one rejoices; that one shows the wound to the physician, this one gives thanks for health. This confession signifies someone not only delivered from every evil, but also separated from all malign influences. On Psalm 110.} See Tesseracostus . In Lent before Easter the feast of any Saint was formerly not celebrated. See Nativity ; which is still observed in the Ambrosian and Greek rites. See Feast . At this time the Deacon and Subdeacon use chasubles. See
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492 Q U Vide Casula. Quare additur ad Postcommunio in diebus serialibus quarta oratio. Vide Collecta. Et antea in serialibus quadragesimæ diebus non celebrabatur. Vide Missa. Quotidie dicebantur psalmi poenitentiales, & graduales. Vide Psalmus. Cætera. Vide Tricesima. QUADRATARIUS. FR. Lithurgus, qui lapides quadrat, & sculptori præparat, Lapidarius apud Ulpian. & Jul. Firmicum, lib.3. Mathes. Sidon. lib.3. Morel. in comment. lib.4. Cæli, & Cic. lib.3. offic. dicitur, Quare SS. Martyres Claudius, Castorius, Nicostratus, & Simphorianus re vera non fuerant sculptores, sed quadratarii; in eorum enim legenda habetur, quòd excellentes fuissent in Arte quadrataria. Hinc Sidonius Apollinaris ad Secundum sic scribit: [Sed vide, ut vitium non faciat in marmore lapidicida. Quod factum sive ab industria, seu per incuriam mihi magis, quàm quadratario, lucidus lector adscribit, lib.3. QUADRUPLUM in textilibus quid significet. Vide Stauracinus. QUÆSTIO, tortura: [Et cæterorum Martyrum, quorum nomina subjicio, Bassi in pejerario, Mappalici in quæstione, Fortunionis in carcere. S. Cyprian. epist. 22.] Item aliquando significat quærelam, & accusationem; [Ita stude decernere, ut nulla de hac re quæstio ad nos ulteriùs revertatur. D. Greg. in Regist. lib.3. cap.13.] FR. Notatur hic duplex, lib.5. Decretalium error in cap. cùm in contemplatione, de regul. jur. Primò quo ad titulum; nam illud decretum tribuitur Gregorio Papæ VII. cùm revera sit Gregorii Primi. Secundò quo ad vocabulum; nam ibi sic legitur: [In ipso causæ initio non est à quæstioni- bus incohandum.] Ubi ut Glossa exponit. [Non esse à Iudice in Reum à tormentis incipiendum, si prævia non sint indicia sufficientia,] sed uter- que error manifestè convincitur; Gregorius enim Primus in sui Pontificatus initio, lib.1. epist. 6. Narseto sic scripserat: [In ipso initio non est à quæstibus incohandum:] per quæ verba signifi- care intendebat, quòd in ipso Pontificatus initio non esset agendum cum Imperatore de tempora- libus lucris. QUÆSTIONARIUS, in criminalibus causis præsi- dens, & aliquando carnificem significat. Surius, in vita S. Andreæ, tom.6. QUÆSTIONATUS, tortus. [Tot Confessores quæ- stionati, & torti, & insignium vulnerum, & ci- catricum memoria gloriosi. S. Cyprianus, epist. 69.] Item causam criminalem, locumque tor- turæ significat. QUÆSTOR URBANUS. Vide Xenoparochus. QUARTADECIMANI, Schismatici ita appellati, quia cum Hebræis conveniebant in celebratione Paschæ post quartam decimam primę lunę diem, qui magnam discordiâ in Ecclesia excitaverant, propter quam differentiam in Asia ortam, coa- ctus fuit D. Ignatius Martyr venire Romam, ubi Papa ad evitanda scandala, pro illo tunc decreve- rat, ut Asiani Pascha celebrarent post quartam QUU decimam primæ lunæ diem; sed deinde Victor Primus Quartadecimanos in Concilio Romano, & in Asia excommunicavit. Baron. an.198. n.1. usque ad n.10. A Græcis , Tessarescædecaviste, id est, Quartadecimani de- nominati sunt, 24. qu.3. can.39. QUARANTENA. Vide Carena. Quadragena. QUARTERIZO. FR. in quaternas partes diffeco, di- membro. [Decapitatus est, & quarterizatus est. Thomas Valsingamus in Ricard. II.] Qui etiam utitur nomine abstractivo Quaternizatio. QUASI. FR. hæc dictio non semper significat di- minationem, sive dubium. Sic exponunt Au- ctores illa verba, apud Baron. in Appar. n.107. & 108. QUATERNIO, de quo in Act. Apost. c.12. fit men- tio his verbis: [Misit in carcerem, tradens qua- tuor quaternionibus militum custodiendum.] Lyranus, & Cajetanus existimant fuisse quatuor militum præfectos, qui sub se habebant quatuor tantùm milites, sicut decurio dicitur, qui decem milites sub se habebat, & Centurio, qui centum, Chiliarcha, qui mille &c. Sed in græco textu tectæ habetur; unde colligo quatuor quater- niones intelligi quatuor agmina fuisse, id est, qua- tuor militum pro quolibet agmine; & ex Syriaca versione confirmatur, ubi habet Sextecim milites, & non quatuor milites solùm, ut præfati Auco- res censuere. Item Quaternio significat etiam qua- tuor foliorum librum. Vide Caternio. QUATUOR TEMPORA. Vide Jejunium. QUERIMONIOR, lamentor, accuso. [Tu ergo eo tempore querimoniari coepisti. Hinc mar. in Dialog. de statu Ecclesiæ. QUERULOSUS. FR. Lamentans, accusans, sive la- mentabilis, & accusabilis: [Episcoporum, & aliorum Prælatorum querelis frequentibus, & querulosis clamoribus excitati, præsenti decre- to duximus statuendum, lib.5. tit.7. c.8. sextâ decretal. QUIESTO, acquiesco. [Animæ quiestote. Luci- fer Caralit. lib.1. pro S. Athanas. QUIETO, creditori satisfacio, unde Quietantia, & Quitantia, id est, satisfactionis confessio, ex gallico verbo Quieter, quod absolvere, & libe- rare significat. Vide Recantum. QUINDENNIUM. FR. Datariæ Apostolicæ termi- nus, qui significat quamdam unius annatæ inte- græ de fructibus pensionem, seu ad minus semian- natæ, quæ solvitur Datariæ de beneficiis unitis alicui Capitulo, seu communitati, quæ in manus mortuas transferint. Vide Manus mortuæ. QUINSEXTA. Vide Pentectes. QUINQUAGENARIUS. FR. nedum significat homi- nem, qui quinquaginta annis vixerat, sed etiam numerus distributivum collectivè sumptum, ut: [Ad equorum gregem quinquagenarium bini homines &c. Varro, lib.6. de re rustica, c.6.] atque rem quinquaginta mensuras capientem, ut: Urnam quinquagenariam unam, sexarium olea- rium unum. Cato, cap.13. de re rustica: ] Sed
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492 Q U Vide Casula. Why it is added to the Postcommunion on ferial days the fourth prayer. See Collecta. And formerly on ferial days of Lent one did not celebrate. See Mass. Every day were said the penitential and gradual psalms. See Psalm. The rest. See Tricesima. QUADRATARIUS. FR. A liturgical worker who squares stones and prepares them for the sculptor, a stone-cutter according to Ulpian and Julius Firmicus, lib. 3. Mathes. Sidon. lib. 3. Morel. in comment. lib. 4. Cæli, and Cic. lib. 3. offic. is called, wherefore the holy martyrs Claudius, Castorius, Nicostratus, and Simphorianus were in truth not sculptors, but stone-cutters; for in their legend it is stated that they had been excellent in the craft of stone-cutting. Hence Sidonius Apollinaris writes thus to Secundus: [But see, that the stone-cutter’s fault does not mar the marble. Whether this was done by design, or through negligence, the discerning reader, rather than to the stone-cutter, attributes it to me, lib. 3. QUADRUPLUM in textiles what it signifies. See Stauracinus. QUÆSTIO, torture: [And of the other martyrs, whose names I set down, of Bassus in the bailiff’s prison, of Mappalicus under torture, of Fortunio in prison. St. Cyprian, epist. 22.] Likewise it sometimes signifies a complaint and accusation; [So strive to decide in such a way that no further complaint concerning this matter may return to us. St. Gregory in the Register, lib. 3, cap. 13.] FR. A double error is noted here in book 5 of the Decretals, in the chapter Cum in contemplatione, de regul. jur. First as to the title; for that decree is attributed to Pope Gregory VII, whereas in truth it is of Gregory I. Second as to the word; for there it is thus read: [At the very beginning of the case one is not to begin with interrogations.] Where, as the Gloss explains, [The judge is not to begin with torments against the accused, if there are not beforehand sufficient indications,] but each error is clearly proved to be false; for Gregory I, at the beginning of his pontificate, in lib. 1, epist. 6, had written thus to Narsetes: [At the very beginning one is not to begin with interrogations:] by which words he intended to signify that, at the very beginning of the pontificate, one should not deal with the Emperor about temporally profitable gains. QUÆSTIONARIUS, in criminal causes, the presiding judge, and sometimes means the executioner. Surius, in the life of St. Andrew, tom. 6. QUÆSTIONATUS, tortured. [So many confessors questioned, and tortured, and glorious in memory for notable wounds and scars. St. Cyprian, epist. 69.] Likewise it signifies a criminal case and the place of torture. QUÆSTOR URBANUS. See Xenoparochus. QUARTADECIMANI, schismatics so called, because they agreed with the Hebrews in the celebration of the Pasch after the fourteenth day of the first moon, who had aroused great discord in the Church, because of which difference arising in Asia, St. Ignatius the Martyr was compelled to come to Rome, where the Pope, to avoid scandals, had then decreed that the Asiatics should celebrate Easter after the fourteenth QUU day of the first moon; but afterward Victor I excommunicated the Quartodecimans in the Roman Council, and in Asia. Baron. an. 198, n. 1 to n. 10. By the Greeks, they were called Tessarescædecavistæ, that is, Quartodecimans, 24. qu. 3. can. 39. QUARANTENA. See Carena. Quadragena. QUARTERIZO. FR. I cut in four parts, I divide into limbs. [He was beheaded and quartered. Thomas Valsingham in Richard II.] One also uses the abstract noun Quaternizatio. QUASI. FR. this word does not always signify diminishment or doubt. Thus the authors explain those words, in Baron. in Appar. n. 107 and 108. QUATERNIO, of which in Acts of the Apostles c. 12 mention is made in these words: [He cast him into prison, handing him over to be guarded by four quaternions of soldiers.] Lyranus and Cajetan thought that these were four captains of soldiers, who had under them only four soldiers, just as a decurion is said to have ten soldiers under him, and a centurion one hundred, a chiliarch one thousand, etc. But in the Greek text tectæ is found; whence I gather that four quaternions are to be understood as four battalions, that is, four soldiers for each battalion; and this is confirmed by the Syriac version, where it has sixteen soldiers, and not merely four soldiers, as the aforesaid authors judged. Likewise Quaternio also signifies a book of four leaves. See Caternio. QUATUOR TEMPORA. See Fast. QUERIMONIOR, I lament, I accuse. [At that time then you began to complain. Hence mar. in Dialog. de statu Ecclesiæ. QUERULOSUS. FR. Lamenting, accusing, or rather lamentable and blameworthy: [Moved by the frequent complaints of the bishops, and by the querulous cries of the other prelates, we have thought fit by the present decree to establish, lib. 5, tit. 7, c. 8, Sexta Decretal. QUIESTO, I am at rest. [Be at peace, souls. Lucifer Calarit. lib. 1. pro S. Athanas. QUIETO, I satisfy a creditor, whence Quietantia and Quitantia, that is, a confession of satisfaction, from the French verb Quieter, which signifies to absolve and set free. See Recantum. QUINDENNIUM. FR. A term of the Apostolic Datary, which signifies a certain payment of one full annual income from the fruits, or at least half-yearly, paid to the Datary from benefices united to some chapter, or community, which they transfer into dead hands. See Manus mortuæ. QUINSEXTA. See Pentectes. QUINQUAGENARIUS. FR. not only signifies a man who had lived fifty years, but also a distributive number taken collectively, as: [To a herd of fifty horses, two men, etc. Varro, lib. 6. de re rustica, c. 6.] and also a thing capable of holding fifty measures, as: One fifty-ration urn, one oil sextarius. Cato, cap. 13. de re rustica:] But
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QUA 493 QUINTILIS, mensis. Vide Majuma. QUISQUILIÆ. FR. [Quisquiliæ dici putantur, quidquid ex arboribus minutis surculorum, foliorumque cadit &c. Festus Farehan. Biblioth.] Sed in Amos Proph. cap. 8. pro frumenti purgamentis ponitur: [Et quisquilias frumenti vendamus. QUOD EXCURRIT. FR. phrasis Africanorum Patrum, & denotat plus, minusve, seu circiter. [Nam fermè ante annos quadraginta, & quod excurrit, per totam Africam persecutionis est devagata tempestas. Optat. Milevit. lib. 1.] Eadem phrasi usus est D. Augustinus: [Post Cypriani mortem quadraginta, & quod excurrit, annis peractis, traditio Codicum facta est, lib. 7. de baptismo] Ac idem de Donatistis loquens, ait lib. 2. [Non enim grex, aut populus appellandi fuerant pauci, qui inter quadraginta, & quod excurrit Basilicas, locum ubi colligerent, non habebant. R RABBI, hebraica vox, eruditam personam significans, sive magnificam, ac venerabilem præ doctrina. Latini non habentes proprium, ac speciale vocabulu[m], verterut Magister meus; in Euangelio verò habemus etia[m], quòd Magdalena Christum resuscitatu[m] Rabboni vocaverat, id est, Dominus noster, & Hebræi Rabbinos vocant Doctores legis, ac Magistros. FR. In Tesbite hebræo leguntur hæc verba: [Omnis Rab, & Mar è Babylonia, & omnis Ribbi è terra Israel, ]ubi Syriacus habet Rabbi, loco Ribbi. Item ArabicèRabbi nomen significat Creatorem, Enutritorem meum; ac Tarbie, Creatura, seu infans dicitur; & Rabbi verbum nutrire, & alere denotat. RABLATA. Vide Theopolis. RACA, dictio hebraica in Euangelio: [Qui autem dixerit fratri suo raca. Matth. cap. 5.] Hieronymus, advers. Pelag. lib. 2 inquit: [Raca interpretatur vanus, & absque cerebro.] Idem sentit Hilarius in Matth.] Raca vacuitatis opprobrium est. [Et in præfat. ejusdem Matthæi, hom. 11. ait: [Raca quidem dicitur hebraicè vacuus] quem omnes Scripturales sequuntur: RieK autem Arabicè Salivam denotat; unde hominem jejunum, & ventre vacuum ArrieK appellant, ex eo quia in ejus stomaco nil preter salivam, & flegma continetur, & hebræus legit Rika, quod penes ipsos contumeliæ nota est. FR. ac si dicere tur, te habeo tamquam sputum; Latini enim Exspuo, & Despuo, tam pro sputum projicere, quàm pro spernere usurpabant. Item apud Chaldæos interpretatur Testudo, vel Sputum, potest enim suam ducere originem ex verbo Rach, conspicit; unde fit Raucha, id est, sputum, & sic optimè testus Euangelii intelligitur: Si quis dixerit fratri suo raca, hoc est, testudinem, vel sputum, reus erit concilio, quod erit injuria; nam apud Chal-
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QUA 493 QUINTILIS, month. See Majuma. QUISQUILIÆ. FR. [Quisquiliæ are thought to be called whatever falls from small branches of trees, leaves, and the like, &c. Festus Farehan. Biblioth.] But in the prophet Amos, ch. 8, it is used for chaff of grain: [And let us sell the chaff of the wheat. QUOD EXCURRIT. FR. a phrase of the African Fathers, and it denotes more or less, or about. [For nearly forty years, and somewhat beyond that, throughout all Africa the storm of persecution raged. Optat. Milevit. lib. 1.] The same phrase was used by St. Augustine: [Forty years having passed after the death of Cyprian, and somewhat beyond that, the tradition of the Codices was made, lib. 7. de baptismo] And speaking of the Donatists, the same author says in book 2: [For they should not have been called a flock, or a people, those few who, among forty, and somewhat beyond that, basilicas, had no place where they might gather. R RABBI, a Hebrew word meaning a learned person, or a magnificent and venerable one because of his learning. The Latins, not having a proper and special term, translated it as “my Master”; in the Gospel, moreover, we also have that Magdalene called the risen Christ Rabboni, that is, our Lord, and the Hebrews call teachers of the law and masters Rabbins. FR. In the Hebrew Tesbit are read these words: [Every Rab, and Mar from Babylonia, and every Ribbi from the land of Israel, ] where the Syriac has Rabbi, instead of Ribbi. Likewise in Arabic Rabbi signifies the Creator, my Nourisher; and Tarbie is said to mean creature, or infant; and Rabbi as a verb means to nourish and to feed. RABLATA. See Theopolis. RACA, a Hebrew word in the Gospel: [But whoever says to his brother raca. Matt. ch. 5.] Jerome, against Pelagius, book 2, says: [Raca is interpreted as vain, and without brains.] Hilary thinks the same in Matthew.] Raca is an insult of emptiness. [And in the preface to the same Matthew, hom. 11, he says: [Raca is indeed said in Hebrew to mean empty] whom all the Scriptural writers follow: RieK however in Arabic denotes saliva; hence one calls a fasting man and a man empty in the stomach ArrieK, because in his stomach nothing is contained except saliva and phlegm, and the Hebrew reads Rika, which among them is a mark of insult. FR. as if it were said, I hold you as spit; for the Latins used Exspuo and Despuo both for casting out spittle and for despising. Likewise among the Chaldeans it is interpreted as tortoise, or spit, for it can derive its origin from the verb Rach, he looks; whence Raucha is formed, that is, spit, and thus the Gospel passage is best understood: If anyone says to his brother raca, that is, tortoise, or spit, he shall be liable to the council, which will be an injury; for among Chal-
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494 RA Chaldæos testudo animal deforme habetur, & sputum contemptum significat. RACANA, vilis vestis: [Xenium autem vestrum duas racanas, quas de labore vestro esse manda- stis, libenter accepi. D. Greg. lib. 9. epist. ult.] Et Ennodius, lib. 9. epist. 17. [Racanas, cujus vos volueritis coloris, rubri, aut susci, mihi sub celeritate dirigite] Forsan à pænos, quod pan- num vilem græcè significat. RACANELLA, diminitivum à Racana. Sic in vita S. Joannis Eleemosynarii, c.20. legitur: [Venundabantur quatuor racanellæ numismate uno. RACIMBURGIUS. FR. Consiliarius: [Tunc Grafio congregat secum quatuor Racimburgios, in lege salica, tit. 52. RAGA foemoralia, brachæ, ex pæχw. [Intra Ur- hem nemo, vel ragis, vel tzancis utatur. Cod. Theod. lib. 4. tit. 10. l. 3. RAINUTIUS Dux Parmensis. Vide Sacrarium. RAMEX, hernia, morbi species. [Frater quidam ramicis incommodum ita patiens, in Chron. Casin. lib. 3. c. 43.] Vide Gutternosus. RAPHANELÆUM, pæφανέλαυν, Raphani oleum, de quo Dioscorides, lib. 1. c. 46. atque Pelagius, in vita Patrum, lib. 5. n. 59. inquit, [Vasculum, in quo erat raphanelæum. RAPTOR. FR. verbum, frequenter rapior, tra- hor. [Et disseminabo eos quasi stipulam, quæ ventora pratur in deserto, Jerem. 13. 24.] Et Virg. 1. Æneid. Raptus bigis, ut quondam, aterque cruento Pulvere. RASTA, statio, quietis meta, à germanico voca- bulo Rasten, quod quiescere significat; nam ple- rumque statio est viæ meta ad quiescendum sta- bilita: [Unaquæque gens certa viarum spatia fuis appellat nominibus. Nam Latini mille pas- sus vocant, Galli leucas, Persæ parasangas, & rastas universa Germania. S. Hieron. in Joel. RASURA. Vide Tonsura. RATIHABITIO. FR. Confirmatio: [Quoties in conventionibus noster expectatur assensus, ne in dubium veniant quæ geruntur, ratihabitio eas debet pro securitate partium solidare, c. quoties, lib. 1. decretal. de pactis,] & ibi Glossa. RATIOCINIUM. FR. computum, & rationum red- ditio. In Concilio enim Carthaginensi cùm dubitatum fuisset, an procuratores, agentes, exactores, & pupillorum curatores ad Ecclesi- sticos ordines promoveri potuissent, [Gratus Episcopus dixit: si post deposita onera, & reddi- ta ratiocinia, actus vitæ ipsorum fuerint compro- bati in omnibus; debent cum laude Dei (si po- stulati fuerint) honore munerari. Si enim ante libertatem negotiorum, vel officiorum fuerint ordinati, Ecclesiæ infamatur. Universi dixe- runt: Rectè, &c. lib. 1. Decretal. cap. unico, de obligatis ad ratiocinia. RATIONALE. Vide Formale. Logium. Pectorale. RAUBA. Vide Raupa. RAVENNATENSIS ARCHIEPISCOPUS. Vide Pallium. Patriarcha. RE RAVENNATES clerici mappulis uti instabant. Vide Mappula. RAUPA, sive Rauba, domestica supellectilia, Ita- licè Robba, ac gallicè Robbe. Alii tamen vestem significare intelligunt, quod ex frequentibus ver- bis verisimilius esse videtur: [Raupa sua soli- dos tantos tulissetis. Marculph. lib. 1. formular. c. 29. RAUSEUM, ramunculus, seu stirps, ex germanica voce Rausch. [Locorum palustrium, quæ ple- na erant longissimis rauseis, & virgultis. Jona Abb. in vita S. Vulfranni. REALIS. FR. id est, rei. Glossa in cap. unico, de poenis. Extrav. Jo. XXII. S. Realibus. REATITUDO, reatus, culpa, delictum. [Quanta autem reatitudinis culpa teneantur adstricti hi, qui idololatriarum perniciosissimam superstitionem volentes amplectuntur. In vita S. Paulini Eboracen. REBELLIO. Vide Fellonia. REBOO. FR. verbum, remugio, & translativè re- sono, reclamo, in aliquibus vulgatis Bibliis. [Cùmque loqueretur Saul ad Sacerdotem, tu- multus magnus exortus est in castris Philisthi- norum, crescebatque paulatim, & clariùs re- boabat. 1. Reg. 14. 19.] In aliquibus eriam vul- gatis legitur resonabat. Verbum Reboo Servius in 3. Georgicor. Virg. vult esse græcum, quia nul- lum latinum verbum solet habere duplicem o, in ejus finali, præter inchoo, quod tamen ab an- tiquis cum aspiratione inter duas vocales scri- bebatur; hoc pacto inchoo. REBRACHIATORIA, laquei, seu funiculi, quibus antiqui Monachi ligabant vestes sub brachiis, ut agiles, ac prompti in laborando essent, quæ sic à Cassiano, lib. 1. de habit. Monach. c. 6. describun- tur: [Gestant autem resticulas duplices lanoe plexas sub tegmine, quos Græci anavoleas, nos verò succintoria, seu redimicula, vel propriè re- brachiatoria possumus appellare, quæ descenden- tia per summa cervicis, & à lateribus colli divisa, utrarumque alarum sinus ambiunt, atque hinc inde succingunt, ut constringentia latitudinem vestimenti, ad corpus contrahant, atque conjun- gant, & ita constrictis brachiis impigri ad omne opus, expeditique reddantur.] Hujusmodi funi- culus à Sozomeno Humerale appellatur; qui de habitu monachali, lib. 3. c. 13. loquens, ait: [Habe- bant cingulum, & humerale, cingulum lumbos circumdabat, humerale humeros, & brachia ami- ciebat.] Vide Cingulum. Humerale. Phylacteria. REBUARIA LEX. Vide Ribuariorum Lex. REBURSIO. Vide Rebursus. REBURSUS, erectus, vox quidem barbara. Legi- mus enim in Chron. Beccensi de quodam nomi- ne Crispino, ita appellato, [Nam in sua pri- mæva ætate habebat capillos crispos, & rigidos atque sursum erectos, & ut ita dicam, rebursos ad modum ramorum pini, qui semper tendunt sursum; quare cognominatus est Crispinus, quasi Crispus pinus.] Item in eodem textu Re- bursio invenitur, id est, erectio: [Quam capillo- bum]
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494 RA Chaldæos, a turtle-dove, is regarded as a deformed animal, and signifies contemptuous spittle. RACANA, a mean garment: [Moreover I gladly received your gift of two racanæ, which you said had come from your labor. D. Greg. lib. 9. epist. ult.] And Ennodius, lib. 9. epist. 17. [Send me quickly racanæ, of whatever color you please, whether red or brown.] Perhaps from pænos, which in Greek signifies a cheap cloth. RACANELLA, a diminutive of Racana. Thus in the life of St. John the Almsgiver, c. 20, it is read: [Four racanellæ were sold for one coin. RACIMBURGIUS. FR. Councillor: [Then the grafio gathers together with him four Racimburgii, in the Salic Law, tit. 52. RAGA, femoralia, brachæ, from pæχw. [Within the city no one shall use either ragis or tzancis. Cod. Theod. lib. 4. tit. 10. l. 3. RAINUTIUS, Duke of Parma. See Sacrarium. RAMEX, hernia, a kind of disease. [A certain brother suffering thus from the discomfort of a ramicis, in Chron. Casin. lib. 3. c. 43.] See Gutternosus. RAPHANELÆUM, pæφανέλαυν, radish oil, of which Dioscorides, lib. 1. c. 46, and Pelagius, in the life of the Fathers, lib. 5. n. 59, says, [A little vessel in which was raphanelæum. RAPTOR. FR. a verb, frequently: I am snatched away, I am drawn. [And I will scatter them like stubble that is driven by the wind in the desert, Jerem. 13. 24.] And Virg. 1. Æneid. Raptus bigis, as once, and black with bloody dust. RASTA, a station, a stopping-place, from the German word Rasten, which means to rest; for usually a station is a stopping-place established for resting on the road: [Each people calls certain distances of the road by names. For the Latins call them miles, the Gauls leagues, the Persians parasangs, and all Germany rastas. St. Jerome in Joel. RASURA. See Tonsura. RATIHABITIO. FR. Confirmation: [Whenever our consent is expected in agreements, lest the things done come into doubt, ratihabitio ought to strengthen them for the security of the parties, c. quoties, lib. 1. decretal. de pactis,] and there the Gloss. RATIOCINIUM. FR. an account, and rendering of accounts. For in the Council of Carthage, when doubt had arisen whether procurators, agents, collectors, and guardians of orphans could be promoted to ecclesiastical orders, [Bishop Gratus said: if, after their burdens have been laid down and their accounts rendered, the actions of their life have been proved in all respects; they ought, with praise to God (if they are called for), to be honored with dignity. For if they have been ordained before the freedom of business or office, the Church is disgraced. All said: Rightly, etc. lib. 1. Decretal. cap. unico, de obligatis ad ratiocinia. RATIONALE. See Formale. Logium. Pectorale. RAUBA. See Raupa. RAVENNATENSIS ARCHIEPISCOPUS. See Pallium. Patriarcha. RAVENNATES clerics used to insist on using mappulæ. See Mappula. RAUPA, or Rauba, household goods, in Italian Robba, and in French Robbe. Others, however, understand it to mean clothing, which seems more likely from frequent usage: [You would have carried away your own raupa for so many solidi. Marculph. lib. 1. formular. c. 29. RAUSEUM, a little branch, or a shoot, from the German word Rausch. [The marshy places, which were full of very long rausei and twigs. Jona Abb. in vita S. Vulfranni. REALIS. FR. that is, of the thing. Gloss. in cap. unico, de poenis. Extrav. Jo. XXII. S. Realibus. REATITUDO, guilt, fault, crime. [With what guilt of reatitude are those bound who willingly embrace the most pernicious superstition of idolatry. In the life of St. Paulinus of York. REBELLIO. See Fellonia. REBOO. FR. a verb, to bellow again, and figuratively to resound, to cry out, in some printed Bibles. [And when Saul was speaking to the priest, a great tumult arose in the camp of the Philistines, and it grew gradually, and roared more loudly. 1. Reg. 14. 19.] In some printed editions it is also read resonabat. Servius, in the 3rd book of the Georgics of Virgil, thinks the word Reboo is Greek, because no Latin word is usually found with a double o at the end, except inchoo, which, however, in ancient writers was written with an aspiration between the two vowels; thus, inchoo. REBRACHIATORIA, nooses or cords with which ancient monks bound their garments under the arms, so that they might be nimble and ready for labor, as Cassian describes them thus, lib. 1. de habit. Monach. c. 6: [They wear double cords interwoven with wool under the covering, which the Greeks call anavoleas, but we may call succintoria, or redimicula, or properly rebrachiatoria; these, descending over the top of the neck and divided from the sides of the neck, encompass the folds of both armpits and bind them there and here, so that, by constricting the width of the garment, they draw it to the body and join it, and thus, with the arms bound, they are made eager for every task and ready.] A cord of this kind is called humerale by Sozomen; speaking of monastic dress, lib. 3. c. 13, he says: [They had a belt and a humerale; the belt surrounded the loins, the humerale the shoulders and arms.] See Cingulum. Humerale. Phylacteria. REBUARIA LEX. See Ribuariorum Lex. REBURSIO. See Rebursus. REBURSUS, erect, a barbarous word indeed. For we read in the Chron. of Bec concerning a certain man named Crispin, so called, [For in his earliest years he had curly and stiff hair standing upright, and, so to speak, rebursus, like the branches of a pine tree, which always tend upward; wherefore he was surnamed Crispinus, as if Crispus pinus.] Likewise in the same text Rebursio is found, that is, erection: [Quam capillo-bum]
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RE rum rebursionem videmus adhuc in iis, qui de ipsius genere descendunt, ] quæ vocabula ex gallico verbo Reburs derivantur, quod retrorsum, & in contrarium significat; crispa enim coma in partem posteriorem capitis decidere solet. RECAVUM. FR. coelatum, incisum Quæ continet intus Ædicula argento sulgurat ex solido. Præfixit tabulas dives manus æquore levi Candentes, recavum quale nitet speculum. Prudentius in pass. S. Hyppoliti Mart. Hinc italìcè Ricamo dictum fuit acus pictura, quæ à fundo elevatur. RECAUTUM. FR. cautio, satisfactionis confessio, vulgò Quietantia dicta: [Ubi esset recautum, quo illa cautio evacuata fuerat. D. Agust. de cura pro mortuis.] Unde Recaveo verbum; & Itali dicunt Recavare di danno, id est eximere ab obli- gatione. Vide Quieto. RECEPTA, receptaculum, camera, in qua fisci pecunia recipitur, colligitur, & conservatur. [Ad saccarium de recepta sua. Matth. Paris. in hist.] Potest etiam significare officium illius, cui in- cumbebat pecuniam fisci recipere. Unde Rece- ptam vocant Equites Melitenses onus illud, quod Receptori proventuum communis Ærarii in- cumbit. Vide Receptor. RECEPTITIA, in materia dotis, quæ dicuntur. Vide Antiphatum. RECEPTOR. FR. qui receptaculum præbet, de Hæreticis in 6. c. 2. Item inter Equites Meliten- ses Receptor ille dicitur, qui in aliquo eorum Prioratu residens ad recipiendos proventus, & spolia pro communi Ærario deputatus est, & re- sidentiæ conventualis privilegio gaudet. RECHABITI. FR. in Hebræos appellabantur de- scendentes à Ionadabo Rechabi filio, qui ad in- litar Religiosorum vivebant in lege Mosaica; non enim vinum bibebant, nec domos ædificare po- terant, sed sub tentoriis habitabant, neque cam- pos seminabant, aut vineas plantabant, ideoque à D. Hieronymo, epist. 13. ad Paulinum Monachi appellantur. Vixerat Ionadab hujus regulæ in- stitutor tempore Iosæ Regis Iudæ. RECIDIVATUS, reiteratus. [Samius Sophista Pla- toni author est animarum de recidivatu, revo- lubili semper ex alterna mortuorum suffectione. Tertull. de anima, c. 28.] quo vocabulo ad si- gnificandam reiteratam animæ cum corpore unionem usus est. RECINUM. FR. merenda, ex gallico vocabulo Reciner. [Nam illud dulcissimum, & sanctissi- mum recinum quis unquam verbis valeat expli- care? In Vita S. Cæsarii Episc.] significat etiam quadrata in togam. RECIPROCICORNIS. Vide Testitrahus. RECLIVIS, sursum vergens. [Procerum fronden- tispini stipitem vetitis paganorum cæremoniis deputatum, quamvis obliqua reclinem curvatu- ra crebri accolaru[m] bipennes certatim succiderent. Aldelm. de Virg. c. 13.] Ac S. Pacomius in ejus reg. 50. depositura, qua Monachi dormire debe- RE 495 bant, loquens, ait: [Non dormiat quis præter reclinem sellulam,] id est, absque sellula. RECLUDO, quamvis hoc verbum communiter ape- rire significet, penes autem nonnullos Patres ite- rum claudere denotat: [Viginti quatuor Reges consistunt reclusi intrinsecùs portarum. S. Meto- dus Mart.] Et Hincmarus in Vita Sancti Rhemi- gii: [Erat quidam venerabilis, ac dignus pro- fessione, ac nomine Montanus Monachus in re- clusione solitariam vitam ducens.] Atque clariùs apud Cæsarium, lib. 5. c. 22. [Qui perpetua re- clusi sunt carcere:] quo significatu usi etiam sunt Cyprianus, Tertullianus, & Cassianus. RECORDATUS, recordatio: [Hanc ergo vir sa- piens & usui, & contractui, & recordatui tuo eremptam persuadere. Tertull. de resur. carn. c. 4. RECREDO, restituo, consigno: [Dicit Comes, quod libenter reddet, aut recredet Comitem Ni- vernensem. Ivo Carnot. epist. 275. RECTOR SANCTÆ SEDIS. FR. appellatur Papa, can. quilibet, 8. qu. 5. RECTRIX. FR. Abbatissa. Bullar. Casin. tom. 2. const. 22 28. RECUITITUS. Vide Sabbatum recutitum. REDDO. FR. licèt hoc verbum ferè restituere signi- ficet, usurpatur tamen pro dare: [Quid dicam de usuris, quas etiam ipsæ leges, & judices red- di jubent? can. quid dicam, 14. qu. 4.] ubi Glossa sic exponit: [Reddi, id est dari, quia verbum reddendi ponitur pro verbo dandi, s. de verborum significatione, l. verbum reddendi.] At licèt verum sit, quòd reddo pro do usurpetur, canon verò citatus reddi, id est, restitui usuras malè acceptas leges, & Iudices jubere intelli- git. Item significat confiteri. Unde D. Ambro- sius de Davide poenitente inquit: [Ille Rex tan- tus, ac potens, ne exiguo quidem momento ma- nere penes se delicti passus est conscientiam: sed præmatura confessione, atque immenso dolore reddidit peccatum suum Domino. De Apolog. David, apolog. 1. c. 1. REDEQUITO, equitando retro eo, redeo, & ab incepto itinere desisto. [Hæc ille non gratanter accipiens, ad Comitem redequitat. Fulb. Car- not. epist. 21. REDIHABEO, seu Redibitionem facere. FR. exigere, l. audivimus. Ne liberi homines comprimantur. REDIHABITIO. FR. exactio, exigentia, d. l. audivi- mus, eod. tit. & Bull. Casin. to. 2. Const. 40. 41. 178. REDHIBEO, restituo. [Tunc Sanctus Remigius in oratione, qua Deo semper sancta intentione va- cabat, corporea se dejectione prostravit, sta- timque pristinum cæco lumen redhibens, im- mundi quoque pestem spiritus effugavit. Flodo- ard. lib. 1. Histor. Rhemen. c. 12.] Et in eodem sensu Greg. Turon. lib. 9. c. 34. [Cùm sæpè matri calumnias inferret, diceretque se esse dominam, genetricemque suam servitio redhiberi. REDINVESTIO. FR. investituræ, qua quis spoliatus fuerat, redditio, can. oportet, 3. q. 1. EDITIO. FR. id est, Mors, qua corpus ad pristi- nam terræ materiam redit: [Si expeditos, si ce-
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RE We still see rebursionem among those who descend from the same family; these words are derived from the French verb Reburs , which means backward and in the contrary direction, for crisp hair is accustomed to fall toward the back of the head. RECAVUM. FR. carved, incised. That which contains within itself. A little shrine gleams with silver from solid work. A rich hand fastened white boards with a smooth surface, a recavum like a mirror shining. Prudentius in the Passion of St. Hippolytus Martyr. Hence in Italian it was called Ricamo , embroidery with the needle, which rises from the ground. RECAUTUM. FR. caution, acknowledgment of satisfaction, commonly called Quietantia : [Where there would be a recautum, by which that caution had been discharged. St. Augustine, de cura pro mortuis .] Hence the verb Recaveo ; and the Italians say Recavare di danno , that is, to free from an obligation. See Quieto . RECEPTA, a receptacle, a chamber in which the money of the treasury is received, collected, and preserved. [To the treasurer of his recepta. Matthew Paris, in the history.] It can also signify the office of the one upon whom the task of receiving the treasury’s money rested. Hence the Knights of Malta call recepta that burden which rests upon the Receiver of the revenues of the common Treasury. See Receptor . RECEPTITIA, in the matter of dowry, what are called such things. See Antiphatum . RECEPTOR. FR. the one who provides a receptacle, of heretics in book 6, chapter 2. Likewise among the Knights of Malta, that man is called Receptor who, residing in one of their Priories, is assigned to receive the revenues and spoils for the common Treasury, and enjoys the privilege of conventual residence. RECHABITI. FR. among the Hebrews were called those descended from Jonadab the son of Rechab, who lived like religious men under the Mosaic law; for they drank no wine, nor could they build houses, but dwelt under tents, neither did they sow fields nor plant vineyards, and therefore St. Jerome, epistle 13 to Paulinus, calls them monks. Jonadab, the founder of this rule, had lived in the time of King Josiah of Judah. RECIDIVATUS, repeated. [Samius the Sophist is the author, in Plato, of souls’ recidivatus, ever revolving through the alternating succession of the dead. Tertullian, de anima , c. 28.] He used this word to signify the repeated union of the soul with the body. RECINUM. FR. a meal, from the French word Reciner . [For who could ever express in words that most sweet and most holy recinum? In the Life of St. Caesarius, Bishop.] It also signifies squared in a toga. RECIPROCICORNIS. See Testitrahus . RECLIVIS, tending upward. [Of the leaders’ thorny-stem, assigned to forbidden pagan ceremonies, although its slanting, leaning curve the neighboring axe-men eagerly cut down. Aldhelm, de Virg. c. 13.] And St. Pachomius, in rule 50, speaking of the place where the monks were to sleep, says: [Let no one sleep except by the reclined little seat,] that is, without a little seat. RECLUDO, although this verb commonly means to open, among some Fathers it denotes to shut again: [Twenty-four kings stand enclosed within the gates. St. Methodius Martyr.] And Hincmar in the Life of Saint Remigius: [There was a certain venerable man, worthy both of profession and of name, a monk Montanus, leading a solitary life in reclusion.] And more clearly in Caesarius, book 5, chapter 22: [Who are enclosed in perpetual prison:] in this sense Cyprian, Tertullian, and Cassian also used it. RECORDATUS, recollection: [Therefore persuade your wise man that this has been taken away for his use, his dealing, and your recollection. Tertullian, de resurr. carn. c. 4.] RECREDO, I restore, I hand back: [The Count says that he will willingly return, or hand back, the Count of Nevers. Ivo of Chartres, epist. 275.] RECTOR SANCTÆ SEDIS. FR. the Pope is so called, canon quilibet , 8, q. 5. RECTRIX. FR. Abbess. Bullar. Casin. vol. 2, const. 22, 28. RECUITITUS. See the recutited Sabbath. REDDO. FR. although this verb almost signifies to restore, nevertheless it is used for to give: [What shall I say of usuries, which even the laws themselves and the judges command to be given back? canon quid dicam , 14, q. 4.] where the Gloss explains it thus: [ Reddi , that is, to be given, because the verb of giving back is put in place of the verb of giving, s. de verborum significatione, law verbum reddendi .] But although it is true that reddo is used for do , the cited canon, however, understands reddi , that is, that usuries wrongfully received are to be restored by the laws and judges. It also signifies to confess. Hence St. Ambrose, in speaking of David the penitent, says: [That great and powerful king did not allow the consciousness of his offense to remain with him even for the slightest moment: but by early confession and immense sorrow he returned his sin to the Lord. De Apolog. David , apolog. 1, c. 1.] REDEQUITO, riding back, I return, and I desist from the begun journey. [He, receiving this not gladly, rides back to the Count. Fulbert of Chartres, epist. 21.] REDIHABEO, or to make a Redibition. FR. to demand, law audivimus . Lest free men be oppressed. REDIHABITIO. FR. demand, requirement, the aforesaid law audivimus , same title, and Bull. Casin. vol. 2, Const. 40, 41, 178. REDHIBEO, I restore. [Then Saint Remigius, in prayer, in which he always with holy intention was devoted to God, cast himself down in bodily prostration, and immediately, restoring the former light to the blind man, he also drove away the pest of the unclean spirit. Flodoard, book 1, Histor. Rhemen. c. 12.] And in the same sense Gregory of Tours, book 9, c. 34: [Since he often brought accusations against his mother, and said that he was the master, and that his mother was to be held in servitude.] REDINVESTIO. FR. the return of the investiture from which someone had been stripped, canon oportet , 3, q. 1. EDITIO. FR. that is, death, by which the body returns to the original material of the earth: [If prepared, if ce-
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496 R E si celeres in hoc operis agone currentes, dies nos vel redditionis, vel persecutionis invenerit. Sanctus Cyprianus, lib. de opere, & eleem. REFECTORIUM, locus, ubi Religiosi corporalem refectionem sumere solent. [Temerario conatu Rex refectorium ingressus fuerat. Gregor. Turon. in suppl. cap. 36.] Vide Panetaria. REFECTORARIUS, cui refectorii cura incumbit. [Quem cùm Refectorarius introducere vellet, pauperibus exclusis, commotus ille clamavit. Cæsar. lib. 6. miraculor. c. 5. REFECTUS. Vide Refertus. REFERENDARIUS, Prælaturæ munus in Rom. Curia, ad quem lites, & causas in Signatura Justitiæ, & Gratiæ coram Sanctissimo referre spectat, & ideo utriusque Signatura Referendarii hujusmodi Prælati appellantur, qui ab Alexandro VI. instituti, ac multis privilegiis muniti sunt; inter quos duodecim antiquiores votantes appellantur, quia ipsi soli in Signatura dant vota, & in paritate votorum Cardinalis Præfectus Justitiæ Signaturæ dare potest suum votum; præter enim hunc casum nunquam dat ipse votum. in Signatura autem Gratiæ, quæ, ut dictum est, semper coram Papa habetur, ibi nullus habet votum, quia gratiæ solius Principis sunt; licèt aliquando opinionum Cardinalium intervenientium, vel Referendariorum audire poscat. In Ecclesia verò Constantinopolitana Referendarii dignitas illi conferebatur, cui secretas Patriarchæ commissiones deferre incumbebat: sic etiam Principum sæcularium Referendarii: [Requisitusque Otho, qui tunc Referendarius fuerat, cujus ibi subscriptio mediata tenebatur, adfuit, negat se subscriptisse. Greg. Turonen. lib. 10. c. 19.] FR. etiam Longobardorum Reges suos habebant Referendarios. [Desiderius Rex Referendarium, & Stabilem Ducem Oratores misit. Blond. decad. 2. l. 1.] ::;; Et in signum concessionis hujus officii inter alias Principis cæremonias, hæc legitur; [Nec multò post, anulo ex manu Regis accepto, Referendarii officium adeptus est. In Vita S. Boniti Episcopi.] Referendarii utriusque Signaturæ sunt accolyti. Vide Subdiaconus. REFERTUS, FR. differt à Refecto, quia refectio est propriè corporis, sed refertio est propriè mentis. Glossa in Extrav. comm. de poenit. & remiss. cap. 1. REFUTATIO. FR. id est renunciatio, & cessio. Bullar. Casin. tom. 2. Const. 21. REFUTO. FR. pro Renuntio. [Monasterium &c. Domino suo Sylvestro Papæ refutavit. Bullar. Casin. tom. 2. Const. 72. REGENDARIUS. Vide Regestum. REGENERANDUS. FR. qui proximè baptizandus est, qui etiam Competens dicebatur, ut suo loco dictum fuit, ad differentiam Catechumenorum igitur Regenerandus, sive Competens, antequam baptismate regeneraretur, symbolum fidei recitare tenebatur: quare Librariorum incuria in Epistola S. Leonis Papæ ad Flavianum Patriar- R E cham contra Eutychetis etrores scripta, corrigenda est dictio Regeneratorum, quæ ex vetustis M. ss. à Chisletio sic restituta fuit, nempè: [Ne ipsius quidem symboli initia comprehendit; & quod per totum mundum omnium Regenerandorum voce depromitur, istius adhuc senis corde non capitur. REGESTUM, vulgò Registrum, in quo publicæ scripturæ registrantur; [Hæc Episcopus negare non potuit: scripta enim ista in Regesto Chiliperici Regis in uno scriniorum pariter sunt reperta. Greg. Turon. lib. 10. cap. 19.] Ac alibi idem. [Pueri verò, qui missi à Rege fuerant ad requirendas res ejus, tanta in thesauris illius reperiunt, quantà nec in ipso ærarii regesto poterant inveniri.] Quod vocabulum à Normannica dictione Gister derivatur, quæ in lectum ponere significat, & ideò meliùs Registrum dicitur: Sicut ergo in lecto quiescitur, sic etiam in Registri libris monumenta publica aliquo modo quiescere, ac dormire dicuntur, donec tempore opportuno excitentur; itaque nil aliud significare Registrum videtur, quàm repositorium, in quo ordinatim publica instrumenta conduntur. FR. Posset quidem etiam etymon hujus vocabuli à verbo Regero trahi, quod reporto, & transcribo significat: nam ibi reportantur, & transcribuntur authenticæ scripturæ; quare non indoctè à supino verbi Regero, Regestum melius scribi videtur. Custos autem Registri Regendarius dicebatur, & in Cod. Theodos. 1. præcipimus, ß. ult. C. de appellat. Libellensis, & alibi Subscribendarius appellatur. REGIA, hæc vox absolutè pronunciata principalem portam non rarò significat. [Regia autem Monasterii nunquam aperiebatur. In vita Sanctæ Mariæ Aegypt. c. 5.] In eodem quoque sensu intelligenda sunt verba Greg. Turon. lib. 4. c. 13. ubi inquit: [Dum deambulabant per Ecclesiam ad regias ædis sacræ.] Et clariùs ex Anastasio Biblioth. [Qui missi fuerant de exercitu ad custodendas regias Basilicæ clausas observabant. In Conone Papa.] Errasse siquidem fatendum est Bulengerum, qui hanc dictionem, aulam, sive magnificum ædificium denotare putaverat, verba ejusdem Bibliothecarii in Leone III. adducens, quæ inquiunt: [Ingressu Basilicæ supra regias majores fecit imagines ex argento.] Quæ verba rectè sunt contra seipsum manifestè, ut intelligenti patebit. FR. sic pariter non minus erravit Glossa in can. unio, 10. quæst. 3. ubi textus ita habet; [Union nostræ Congregationis decrevit, atque instituit, ut tertias, quas antiqui canones de parochiis suis habere Episcopos censuerunt, si eas exigendas crediderint, ab ipsis Episcopis dirutæ Ecclesiæ reparentur. Si verò eas maluerint cedere Ecclesiæ, ab earum cultoribus sub cura, & solicitudine sui Pontificis reparatio eisdem est adhibenda Basilicis. Quòd si omnes Ecclesiæ, aut incolumes fuerint, aut, quæ diruræ erant, reparatæ extiterint, secundùm antiquorum canonum instituta, si tertias sibi debitas unusquisque Episcopus assequi voluerit, facul-
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if, running swiftly in this contest of work, the day should find us either in surrender or in persecution. Saint Cyprian, book On Work and Almsgiving. REFECTORIUM, a place where religious are accustomed to take bodily refreshment. [With rash attempt the king had entered the refectory. Gregory of Tours, in the supplement, ch. 36.] See Panetaria. REFECTORARIUS, the one upon whom the care of the refectory rests. [When he wished to introduce him, excluding the poor, the other, moved, cried out. Caesarius, book 6, Miracles, ch. 5.] REFECTUS. See Refertus. REFERENDARIUS, an office of prelate in the Roman Curia, whose duty it is to refer cases and lawsuits in the Signatura of Justice and of Grace before the Most Holy Father; and therefore the prelates of both Signaturas are called Referendaries of this kind, who were instituted by Alexander VI and endowed with many privileges. Among them the twelve older voting members are called, because they alone cast votes in the Signatura, and in case of an equal number of votes the Cardinal Prefect of the Signatura of Justice may cast his vote; for apart from this case he never gives a vote. But in the Signatura of Grace, which, as has been said, is always held before the Pope, there no one has a vote, because graces belong to the prince alone; although at times he may ask to hear the opinions of Cardinals or Referendaries present. In the Constantinopolitan Church, however, the dignity of Referendary was conferred on the one charged with carrying the patriarch’s secret commissions; thus also the Referendaries of secular princes: [And Otho, who at that time had been a Referendary, whose signature was then held by indirect means, being summoned, came and denied that he had signed. Gregory of Tours, book 10, ch. 19.] Indeed, the kings of the Lombards also had their Referendaries. [King Desiderius sent envoys with the Referendary and the Stable Duke. Blondus, decade 2, book 1.] And as a sign of the granting of this office among the other ceremonies of the prince, the following is read: [And not long after, receiving a ring from the king’s hand, he obtained the office of Referendary. In the Life of Saint Bonitus, bishop.] The Referendaries of both Signaturas are acolytes. See Subdeacon. REFERTUS, FR. differs from Refecto, because refectio is properly of the body, but refertio is properly of the mind. Gloss on the Extravagants common, on penance and remission, ch. 1. REFUTATIO. FR. that is, renunciation and cession. Bullar. Casin., vol. 2, Const. 21. REFUTO. FR. for Renuntio. [And he renounced the monastery, etc., to his lord Pope Sylvester. Bullar. Casin., vol. 2, Const. 72.] REGENDARIUS. See Regestum. REGENERANDUS. FR. one who is about to be baptized; he was also called Competens, as was said in its place, in distinction from catechumens; therefore the Regenerandus, or Competens, before he was regenerated by baptism, was bound to recite the symbol of the faith. Wherefore, through the carelessness of scribes, in the epistle of Saint Pope Leo to Patriarch Flavian, written against the errors of Eutyches, the wording Regeneratorum must be corrected, which from ancient manuscripts was restored by Chisletius as follows: [He does not even grasp the beginnings of the symbol itself; and what is proclaimed throughout the whole world by the voice of all those about to be regenerated, this is not yet comprehended in the heart of that old man.] REGESTUM, commonly Registrum, in which public writings are entered; [The bishop could not deny this: for those writings were found both in the registry of King Chilperic in one of the chests. Gregory of Tours, book 10, ch. 19.] And elsewhere the same author. [But the boys, who had been sent by the king to seek his goods, found such great wealth in his treasuries as could not even have been found in the royal registry itself.] This word is derived from the Norman term Gister, which means to place in a bed, and therefore it is better called Registrum: just as, therefore, one rests in a bed, so also in the books of the registry public records are in a manner said to rest and sleep, until awakened at the proper time; thus the word Registrum seems to signify nothing other than a repository in which public instruments are orderly deposited. FR. It might also indeed have its etymon drawn from the verb Regero, which means to carry back and transcribe; for authentic writings are carried back and transcribed there. Wherefore it seems not unlearnedly that from the supine of the verb Regero, Regestum would better be written. The custodian of the registry was called Regendarius, and in the Theodosian Code, book 1, title 1, § last, on appeals, he is also called Libellensis, and elsewhere Subscribendarius. REGIA, this word, when pronounced absolutely, often signifies the principal gate. [But the gate of the monastery was never opened. In the life of Saint Mary the Egyptian, ch. 5.] In the same sense are also to be understood the words of Gregory of Tours, book 4, ch. 13, where he says: [As they were walking through the church toward the royal gates of the sacred building.] And more clearly from Anastasius the Librarian: [Those who had been sent from the army to keep watch over the royal gates observed the basilica closed. In Pope Conon.] It must indeed be admitted that Bulenger erred, who had thought this term denoted a hall or magnificent building, adducing the words of the same Librarian in Leo III, which say: [At the entrance of the basilica, above the greater royal gates, he made images in silver.] These words, clearly, are against himself, as will be apparent to the intelligent reader. FR. likewise the Gloss on can. unio, 10th question, 3rd, erred no less, where the text is thus: [The union of our congregation decreed and established that the thirds which the ancient canons judged bishops should have from their parishes, if they should deem them to be exacted, should be repaired by the bishops themselves from the ruined churches. But if they prefer to yield them to the Church, the repair of the same basilicas is to be provided for by their custodians under the care and supervision of their own pontiff. But if all the churches are either intact, or those which were to be ruined have been restored, according to the institutions of the ancient canons, if each bishop should wish to obtain the thirds due to him, the right ...
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R E 497 REGISTORIA, Monialis depositaria, apud quam deponitur Monialium peculium, ne sint proprietariæ. [Quod habueritis, reponite, & claves de arcellis, vel pressoriolis vestris Registoria teneat. In Regula Sanctæ Cæsariæ Virginis, cap. 16. REGNICULA. FR. Regni incola, & habitator. Extrav. comm. de privil. c.2. REGRATARIUS. Vide Popolarius. REGNIFICO, Regem constituo: [Regnificarunt eum in Israel. Lucifer Caralitan. de Regibus Apostatis. REGULA. FR. ita dicitur: [Eò quòd rectè ducit, nec aliquem aliorum trahit. Alii verò dixerunt regulam dictam, vel quia regat, vel quia normam rectè, & benè vivendi prebeat, vel quia distortum, pravumque corrigit, can. regula dist. 3.] Aliis tamen placet à rectitudine ita dici, juxta Mathematicorum axioma; Rectum est mensura sui, & obliqui. Synon. Vide Canon. Item. Regula aliquando pro Religione usurpatur: [Dono in dicta Regula vestra S. Mariæ &c. Bullar. Casinen. tom. 2. Constit. 73. REGULARIS, Religiosus. Item metallicam virgam significat, in qua anuli imponuntur, ut velum agiliter percurrere possit, italicè Ferro da portiera dicitur. [Columns argenteas sex, & regulares duos ex argento purissimo: Anast. Biblioth. in Adrian. Papa] Ac idem ibidem: [Et super columnas argenteas regularem investitum argento.] Item clariùs ibidem: [Vela pendentia in regulari ante imagines. In primo sensu. Vide Religiosus. REGULARIUS, hæc dictio aliquando significat electivè, aliquando verò negativè. Vide Te Deum laudamus. REGULUS. FR. Serpentis species. [Sicut regulus venena diffundet. Proverb. cap. 23. num. 31. Et delectabitur infans ab ubere super foramine aspidis, & in caverna reguli. Isaias, cap. 11. n. 8. De radice enim colubri egredietur regulus. Idem c.14. num. 29. Vipera, & regulus volant. Idem cap. 30. num. 6. Erumpet in regulum. Idem c. 59. n. 5. Mittam vobis serpentes regulos. Ierem. cap. 8. 17.] Est idem, ac Basiliscus; nam græcè Basiliscus regulum latinè significat. Dicitur regulus, qui à natura in capite coronatus gignitur, qui à Plinio ita describitur: [Cyrenaica hunc generat provincia, XII. non ampliùs digitorum magnitudine, candida in capite macula, ut quodam diademate insignem. Sibilo omnes fugat serpentes: nec flexu multiplici, ut reliquæ, corpus, sed celsus, & erectus in medio (à medio, alia lectio) incedens. Necat frutices, non contactos modò, verum & afflatos: exurit herbas, rumpit saxa, &c. lib. 8. cap. 21.] & Dioscor. lib. 6. cap. 55. [Sunt qui scribunt tantæ pernicii animal esse basiliscum, quem Latini regulum vocant, ut solo oculorum intuitu, alii sibilo tantùm, alii halitu, alii morsu, statim interimat. REGUNDUS. FR. conservandus in pristino statu, seu erectione. [Ad quod scire debes, quòd ju- di-
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R E 497 REGISTORIA, a depositary nun, with whom the property of nuns is deposited, so that they may not be proprietors. [What you have, put back; and let the keys of your little chests, or presses, be kept by the registoria. In the Rule of Saint Caesaria, Virgin, chap. 16. REGNICULA. Fr. An inhabitant and dweller of a kingdom. Extrav. comm. de privil. c.2. REGRATARIUS. See Popolarius. REGNIFICO, I make a king: [They made him king in Israel.] Lucifer of Cagliari, on the Apostate Kings. REGULA. Fr. it is so called: [Because it leads rightly, and does not draw anyone else along. Others, however, said that rule was so called either because it governs, or because it provides a norm for living rightly and well, or because it corrects what is crooked and perverse, can. regula dist. 3.] Others, however, prefer that it be so called from rectitude, according to the mathematicians’ axiom: The straight is the measure of itself and of the oblique. Synon. See Canon. Likewise, regula is sometimes used for Religion: [I give in your said Rule of St. Mary, etc. Bullar. Casinense, vol. 2, Constit. 73. REGULARIS, religious. It also signifies a metal rod, on which rings are placed, so that the curtain may run smoothly; in Italian it is called Ferro da portiera. [Six silver columns, and two regular ones of the purest silver: Anast. Biblioth. in Pope Adrian.] And the same author there: [And over the silver columns a regular one covered with silver.] Likewise, more clearly there: [Curtains hanging on the regular in front of the images.] In the first sense. See Religiosus. REGULARIUS, this word sometimes signifies in an elective sense, sometimes in a negative one. See Te Deum laudamus. REGULUS. Fr. A species of serpent. [As the regulus will spread poison. Proverbs, chap. 23, no. 31. And the infant shall delight at the breast over the hole of the asp, and in the den of the regulus. Isaiah, chap. 11, no. 8. For from the root of the serpent shall come forth a regulus. The same, chap. 14, no. 29. The viper and the regulus fly. The same, chap. 30, no. 6. He shall burst forth into a regulus. The same, chap. 59, no. 5. I will send you serpents, reguli. Jeremiah, chap. 8, 17.] It is the same as Basiliscus; for in Greek Basiliscus means regulus in Latin. It is called regulus, the one born crowned by nature on its head, which Pliny describes thus: [The province of Cyrenaica produces this, no more than twelve fingers in size, with a white spot on its head, as though distinguished by a kind of diadem. By its hissing it puts all serpents to flight: and it does not move its body with the repeated bending of the others, but goes along lofty and upright, advancing in the middle (from the middle, another reading). It kills shrubs, not only those touched, but even those breathed upon; it burns up herbs, breaks rocks, etc.] lib. 8, cap. 21. And Dioscorides, lib. 6, cap. 55. [There are some who write that the basilisk, which the Latins call regulus, is such a pernicious creature that by the mere sight of its eyes, others say by hissing alone, others by its breath, others by its bite, it kills at once. REGUNDUS. Fr. to be preserved in its original state, or erection. [For which you must know that ju- di-
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RE dicium finium regundorum tale est, ut in eo utraque persona vices duorum habeat, videlicet, actoris, & rei. lib.2. Decretal. de probationibus, c.3.} Ubi Glossa ait: [Licèt prædia propria non sunt clericorum; agere tamen possunt finium regundorum, cùm habent jus in illis, scilicet, usumstructum, fl[or]isiniu[m] regundorum, l.3. S[ancti] finium. REGYRATUS, innixus super cubitum. [Quam, sicut mihi retulit beatæ memoriæ Domina Elisabeth ejusdem Coenobii Abbatissa, sorores in lecto suo ponentes, & principium Euangelii Sancti Joannis super eam legentes, manè regyratam invenerunt. Cæsar. lib.4. c.44.] Hoc vocabulum à græca voce jupo's componitur, quæ curvum significat; nam qui super cubitum ejus innititur incurvari cogitur. Vide Apodiatus. REJACEO, depositor. [Pensiones verò fideliter cum omni colligite diligentia, ut apud unumquemque vestrum, quem elegeritis, rejaceant. D. Greg. in Regist. lib.12. epist.13. REICULA. Vide Rescula. RELATIVUS. Vide Scheticus. RELEVIUM. FR. recognitio quædam, quæ Principi à novo feudatario debebatur: ita appellata, quia Hæres in feudo loco defuncti subintrans, feudum à caducitate relevabat. [Si hæres suus plenæ ætatis fuerit, & relevium debeat. Matt. Paris. an.1215. RELICTA. FR. intelligitur Vidua. [Prænominato verò Milite viam universæ carnis ingresso, relicta ejus venire contra hoc præsumpsit, lib.3. decretal. tit.17. de empt. & vendit. c.4. RELICTIO, desertio. [Quæ in hoc sæculo habentur bonorum relicctio. S. Paulin. epist.2. ad Sever.] FR. quo vocabulo usus est etiam Cicero ad Atticum, lib.1. c.4. & in Verrem. 3. inquiens: [Quibusdam relictionem, proditionemque consulis sui gratam sperat fore. RELIGIO. Vide Eusebia. RELIGIOSUS. FR. id est, pius. [Primùm, quòd contra Patrum regulas à Laicis, quamvis religiosis, (quibus nulla de Ecclesiasticis facultatibus aliquid disponendi legitur unquam attributa facultas) facta videtur, can. benè quidem, dist. 96. can. Laicis quamvis religiosis, 16. qu.7. Quicquid igitur nomine Ecclesiarum, partes Donati possidebant, Christiani Imperatores legibus religiosis cum ipsis Ecclesiis ad catholicam Ecclesiæ transferri jusserunt unitatem, can. quod autem, 23. quæst 8.] Idem etiam habetur in Sacra Scriptura: [Benedicite omnes religiosi Domino Deo Deorum, laudate, & confitemini ei, quia in omnia sæcula misericordia ejus. Daniel, c.3. n.90. Viri religiosi ex omni natione. Actor. c.2. n.5. Religiosus, ac timens Deum. Ibid. c.10. nu.2. Iudæi autem concitaverunt mulieres religiosas, & honestas. Ibid. c.13. n.50. Si quis autem purat se religiosum esse &c. Iacobi, c.1. n.16. Et religiosè de resurrectione cogitans, 2. Machab. c.12. n.43.] Item dicitur Religiositas, id est, religio, & pietas: ] Timor Domini scientiæ religiositas. Religiositas custodiet, & justificabit cor; RE jucunditatem, atque gaudium dabit. Ecclesiast. c.1. n.17. & 18.] De Religiosis autem, nempè, Regularibus cum tribus essentialibus votis astrietis, eorum synonyma. Vide Anachoreta. Colideus. Frater. Monachus. Therapeuta. Eorum habitus, ac vestes. Vide Chrysoclavus. Cocula. Colobium. Cuculla. Ependites. Flocus. Guna. Lebitonarium. Maphorium. Patientia. Rebrachiatoria. Scapulare. Tilia, Trogulus. Vestis Monachis prohibita. Vide Rotundulum. Religiosæ vitæ præstantia. Vide in dict. Farsura, ex sententia Petri Blesensis ibi. Religiosi turpis lucri sectantes. Vide Calix. Religiosorum obligationes in commemorationibus Officii Divini. Vide Commemoratio. Religiosi tenentur recitare officium localis Patroni, ubi degunt, non verò octavam. Vide Officium divinum. Item [Regularibus personis non consuevit apostolica sedes aliqua personaliter confirmare, de confirmat. util. vel inutil. in decretal. c.5. & 6. atque Glossa in d. c.5. RELIQUATIO, residuum. [Ajunt & immatura morte præventus eousque vagari isthinc, donec reliquatio compleatur ætatis, quà cùm pervenissent, si non intempestivè obiissent. Tertull. de anim. c.56.] Idemque vocabulum penes Juristas computi residuum significat. RELIQUIÆ. Hoc vocabulum propriè significat id, quod remanet, detracta majori parte; hinc quia principalior, ac nobilior huminis pars anima existit, ideò corpus humanum reliquia dicitur, quia humi remanet, & relinquitur, seu ejus pars. Ambros. in Psalm.36. Proptereà hoc vocabulo utitur Ecclesia ad denotandum omne id, quod veneratione dignum ob memoriam alicujus Sancti remanet in terris, atque antiquus usus semper fuit ponendi sub Altari Sanctorum Martyrum reliquias, ut ex ordinatione Felicis Papæ, epist.2. ad Episc. Galliæ constat, quod etiam ante ipsum in Concil. Rom. sub S. Sylvestro Papa sancitum fuerat, hinc D. Paulinus cecinit: Ecce sub accensis altaribus ossa piorum Regia purpureo marmore crusta regit. Hujusmodi autem reliquiae ad præsens sub altariolis ponuntur, quæ Martyrum tantùm, & ab Ordinario approbatæ esse debent. Sac. Concil. Trid. Congreg. 13. Septemb. 1593. Si verò ex apostolica Sedis dispensatione celebrare contigerit super altariolum hujusmodi reliquiis carente; tunc omitantur verba illa in principio Missæ, nempè, [Quorum reliquiae hìc sunt.] Hieron. Canton. in ordinat. divin. offic. Celebrari siquidem nequit extraordinarium Officium illorum Sanctorum, quorum reliquiae conservantur, si non sint insignes. Insignis autem Reliquia esset Caput, Brachium, Crus, sive aliqua pars, in qua Sanctus pro Christo tormenta passus sit. Insuper quando de eo Sancto recitandum sit Officium, fieri tantùm debet in ea Ecclesia, ubi ejus reliquia asservatur. S.R.C. 8. April. 1628. Non verò in aliis Ecclesiis, licèt sint ejusdem Religionis, ac instituti, & huic Decreto contravenientes obligationi recitationis officii minimè satis aciunt; ideò Urbanus VIII. hoc
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REM Boundary-determination litigation is such that in it each of the two persons takes the place of both, namely, plaintiff and defendant. lib. 2. Decretals, de probationibus, c. 3. Where the Gloss says: [Although lands are not properly clerics’ own, they may nevertheless bring actions concerning boundaries, since they have a right in them, namely, usufruct, fl[or]isiniu[m] of boundaries, l. 3. S[ancti] finium. REGYRATUS, leaning upon the elbow. [As, as Lady Elizabeth, of blessed memory, Abbess of the same monastery, related to me, when the sisters placed her in her bed and read over her the beginning of the Gospel of Saint John, in the morning they found her turned onto her elbow. Cæsar. lib. 4. c. 44.] This word is composed from the Greek jupo's , which signifies bent or curved; for one who leans upon his elbow is forced to stoop. See Apodiatus. REJACEO, depositor. [But faithfully, with all diligence, collect the payments, so that they may remain deposited with each of you whom you shall choose. D. Greg. in Regist. lib. 12. epist. 13. REICULA. See Rescula. RELATIVUS. See Scheticus. RELEVIUM. FR. a certain acknowledgment, which was owed to the Prince by a new feudal tenant: so called because the heir, entering the fief in the place of the deceased, relieved the fief from escheat. [If his heir be of full age, and owe relief. Matt. Paris, year 1215. RELICTA. FR. understood to mean the widow. [But the aforesaid knight having gone the way of all flesh, his relict presumed to come against this, lib. 3. decretals, tit. 17. de empt. & vendit. c. 4. RELICTIO, desertion. [The abandonment of goods possessed in this life. S. Paulin. epist. 2. ad Sever.] FR. a word also used by Cicero in Ad Atticum, lib. 1, c. 4, and in Verrem 3., saying: [He hopes that to some the abandonment and betrayal of their consul will be pleasing. RELIGIO. See Eusebia. RELIGIOSUS. FR. that is, pious. [First, because it appears to have been done contrary to the rules of the Fathers by laymen, although religious, to whom no faculty of disposing of ecclesiastical goods is read ever to have been granted; can. bene quidem, dist. 96. can. Laicis quamvis religiosis, 16. q. 7. Whatever therefore the Donatists possessed in the name of churches, the Christian Emperors by religious laws ordered to be transferred, together with the churches themselves, to the Catholic unity of the Church, can. quod autem, 23. q. 8.] The same is also found in Sacred Scripture: [Bless the Lord God of gods, all religious men; praise and confess Him, because His mercy is unto all ages. Daniel, c. 3. n. 90. Religious men from every nation. Acts, c. 2. n. 5. Religious and fearing God. Ibid. c. 10. nu. 2. But the Jews stirred up religious and honorable women. Ibid. c. 13. n. 50. If anyone thinks himself religious, etc. James, c. 1. n. 16. And thinking piously of the resurrection, 2 Maccabees, c. 12. n. 43.] It is also called Religiositas, that is, religion and piety: ] The fear of the Lord is the religiosity of knowledge. Religiositas shall preserve, and justify the heart; RE it shall give delight and joy. Ecclesiast. c. 1. n. 17. & 18.] As for Religious persons, namely those bound by the three essential vows, their synonyms. See Anachoreta. Colideus. Frater. Monachus. Therapeuta. Their habit and vestments. See Chrysoclavus. Cocula. Colobium. Cuculla. Ependites. Flocus. Guna. Lebitonarium. Maphorium. Patientia. Rebrachiatoria. Scapulare. Tilia. Trogulus. The garment forbidden to monks. See Rotundulum. The excellence of the religious life. See in the word Farsura, from the opinion of Peter Blesensis there. Religious persons pursuing sordid gain. See Calix. The obligations of religious persons in the commemorations of the Divine Office. See Commemoratio. Religious persons are bound to recite the office of the local patron where they dwell, but not the octave. See Divine Office. Likewise [the Apostolic See does not customarily personally confirm any regular persons, de confirmat. util. vel inutil. in decretal. c. 5. & 6. and the Gloss in the said c. 5. RELIQUATIO, residue. [They say that, prevented by an untimely death, he wandered about there until the remainder of his age should be completed, and when they had reached it, if they had not died too soon. Tertull. de anim. c. 56.] And the same word among jurists signifies the residue of an account. RELIQUIÆ. This word properly signifies that which remains, the greater part having been removed; hence, because the principal and nobler part of man is the soul, therefore the human body is called a relic, because it remains on the earth and is left behind, or its part. Ambros. in Psalm. 36. Therefore the Church uses this word to denote everything that remains on earth and is worthy of veneration because of the memory of some Saint, and the ancient custom has always been to place beneath the altar the relics of the holy Martyrs, as is clear from the ordinance of Pope Felix, epist. 2. ad Episc. Galliæ, which had also been established before him in the Roman Council under Pope St. Sylvester; hence D. Paulinus sang: Behold, beneath the blazing altars the bones of the pious The royal purple marble crust covers. Such relics are now placed under little altars, and these ought to be only of Martyrs and approved by the Ordinary. Sac. Concil. Trid. Congreg. 13 Septemb. 1593. But if, by dispensation of the Apostolic See, it should happen that Mass is celebrated over such a little altar lacking relics, then those words at the beginning of Mass are omitted, namely, [Whose relics are here.] Hieron. Canton. in ordinat. divin. offic. Certainly, the extraordinary Office of those Saints whose relics are preserved cannot be celebrated if they are not notable. An notable relic would be a Head, Arm, Leg, or some other part in which the Saint suffered torments for Christ. Moreover, when the Office of that Saint is to be recited, it must be done only in the church where his relic is kept. S.R.C. 8 April 1628. Not however in other churches, even if they are of the same religious order and institute; and those who act contrary to this decree regarding the obligation of reciting the office do not at all fulfill it sufficiently; therefore Urban VIII. hoc
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R E hoc decretum in rubricis Breviarii apponere jussit. Veneratio autem reliquiarium non in quarto sæculo incoeperat, ut falsò asserunt Magdeburgenses; nam in principio nascentis Ecclesiæ legitimus in Actis Apostolorum, c. 8. 2. quòd curaverunt corpus Stephani Protomartyris. Viri timorati, id est, curam, & venerationem illius Sacrati Corporis habuerunt, quemadmodum in ejus Epist. ad Iustum Episc. Pius Papa Primus insinuaverat, atq[ue] Sanctorum reliquæ etiam in veteri Testamento venerabantur; Moyses enim ossa Patriarche Iosephi ex Ægypto in terram promissionis venerabundè transtulit, atque corpus Sancti Prophetæ Elisei solo contactu mortuum refuscitaverat. FR. Insuper in novo Testamento, ut Apost. Acta, c. 19. testantur, à corpore D. Pauli pro languidis, & obsessis sudaria, & semicinctia deferebantur: Et Eunapius Sardianus, quamvis Christianorum inimicus, & innumerabiles blasphemias in Sanctos Martyres protulerit; in Vita tamen Philonis Hebræi falsus est, quòd Alexandriæ conservabantur capita Martyrum, quæ à fidelibus tamqua[m] Sanctoru[m] reliquæ venerabantur, ac ante eorum sepulcra Christiani genussectebantur, & prostrabatur, affirmando esse eos advocatos, & intercessores apud Deum. ||: Reliquia dicitur etia[m] Benedictio. Vide Benedictio beatica. FR. Item dicitur Pignus, sic Oddo Abb. Cluniac. lib. 3. de vita S. Geraldi Comitis Aureliacensis, c. 3. [Biennio priusquam obiret, Ecclesiam fecit solemniter dedicari. In Altaribus verò tanta pignora Sanctorum insita sunt, ut scientibus mirum est.] Utrùm Reliquiæ de essentia requirantur in Altare portatili. Vide Altare, ß. Prætereà quæritur, utru[m] Reliquiæ. Sacris reliquiis Ecclesiarum portæ consecrabantur. Baron. in not. ad Martyrol. 18. Novemb. Lit. 0. At aliquando Reliquia Eucharistiam significat, quæ post Missam relinquitur, & conservatur: quare Scriptores non pauci in hoc æquivocarunt vim nominis haud intelligentes, quo utitur D. Clemens Papa in epist. 2. & in Constitutionib. Apostolicis, lib. 8. c. 13. & 31. Et in Euchologio græco Eucharistia æviæ , dicitur, hoc est, sanctæ Reliquiæ, & à S. Germano Eucharistia teia , hoc est divinæ Reliquiæ appellantur. Synonyma autem Sanctarum Reliquiarum, & alia. Vide Benedictio beatica. Brandeum. Gleba. Lipsana. Sanctuarium. RELIQUIARIUM. Vide Canola. Cinerarium. Cæmeterium. Concilium. Confessio. Encolpium. Hierotheca. Locellus. Loculum. Naufus. Phylacteria. Staupulus in dict. Staupus. Theca. Tubellus. REMALLO. Vide Admallo. REMANDO, remitto: [Manda, & remanda, Isa. cap. 28. 10. Tractatum autem B. Hilarii super psalmos ideò non nisi, quia eandem in nostro Codice, quam & in vestro corruptionem inveni, quòd si & talem vultis, remandate, & mittam. Petr. Cluniac. lib. 1. epist. 24. REMEDIOR, liberor. [Et quanti honestissimi viri (de vulgaribus enim non dicimus) aut à Dæmo- R E 499 niis, aut valetudinibus remediati sunt? Tertull. de Scap. c. 4.] & in significatione activa idem dixit: ] Ad remediam eos, advers. Marcion. lib. 2. REMEDIATOR, liberator. Item Medicus, qui remedia contra corporis mala ordinat. Item Incantator, qui superstitiosis conditionibus sanitatem affert. Item Astrologus, & Mathematicus, qui mala, & pericula prævidens, remedium præservativum causat. REMEMORATORIUS, Cæremoniarum Magister in Ecclesia Constantinopolitana, de quo Concilium Lugdunense, in epist. ad Gregorium X. Vide Suggestor. REMENDATOR, rerum scissarum, ac dilaceratarum concinnator, & adaptator. [Eodem die etiam D. Nera uxor Tucci remendoris. In vita B. Ambr. Senen. 20. Mart. REMISSA, remissio. [Adde, quòd ejus caro de Spiritu Sancto concepta, inter alios non potuit in remissam peccatorum tingi, quæ nullum videbatur admisisti peccatum. Optat. Milevit. lib. 1. advers. Parmenian. Omnia peccata remittuntur filiis hominum, & blasphemia; qui autem blasphemavit in Spiritum Sanctum, non habet remissam, sed reus est æterni supplicii. Cyprian. lib. 5. epist. 14.] FR. idem vocabulum in eadem significatione reperitur apud Tertullianum. REMORA. FR. piscis species. Vide Echeneis. RENEEZ. FR. Apostata, italicè Rinegato. [Cepit in equitatione illa viginti quatuor Paganos, & unum Reneez, qui quondam Christianus fuerat, & Dominum nostrum Iesum Christum negaverat. Hoveden. in Ricard. I. an. 1192. RENOVELLO, renovo. [Cùm hæc fierent, Donatus ultrò prior ad Carthaginem rediit: hoc auditio Cæcilianus ad suam plebem properavit. Hoc modo iterum renovellatæ sunt partes. Optat. Milevit. advers. Parmenian. RENVITÆ. Vide Sarabaitæ. RENUNCIATIO, fama, publicatio, denunciatio. [Renunciatio ejus dabit legem nostræ resurrectioni. Tertull. de car. Christi. RENUNCIATUS, publicatus; sic enim dicebatur Papa renunciatus; nam priùs calculatis votis, deinde renunciatus erat, id est, publicatus. REPATRIO, in patriam redeo. [Psalmis, & hymnis, & canticis spiritualibus prosequimur amicum repatriantem. Sanctus Bernardus in vita S. Malachiæ. REPAUSO. FR. verbum, requiesco, Italicè Riposare. [Repausa ergo tuam mentem, ne vadas variando. In vita S. Franciscæ Romanæ, 9. Mart. apud Surium. REPENDIUM, compensatio, remuneratio, retributio: à verbo rependo. [Eo anno Rex Fridericus in rependium collati sibi coelestis beneficii. Chron. M.S. Riccardi. REPLEGIO. FR. denuò fidejussionem, & vadimonium præsto, unde replegsatio etiam dicitur. Vide Plegiaria. Revadio. REPUDIUM. Vide Divorsium. Chest. Ii 2 RE-
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R E he ordered this decree to be placed in the rubrics of the Breviary. But the veneration of relics did not begin in the fourth century, as the Magdeburgians falsely assert; for at the beginning of the nascent Church, it is legitimately shown in the Acts of the Apostles, ch. 8, 2, that they cared for the body of Stephen the Protomartyr. God-fearing men, that is, they had care and reverence for that sacred body, just as Pope Pius I had insinuated in his Epistle to Bishop Iustus; and the relics of the saints were also venerated in the Old Testament; for Moses reverently carried the bones of the patriarch Joseph out of Egypt into the promised land, and the body of the holy prophet Elisha had by mere contact restored a dead man to life. FR. Moreover, in the New Testament, as the Acts of the Apostles, ch. 19, testify, from the body of St. Paul handkerchiefs and aprons were carried for the sick and the possessed; and Eunapius of Sardis, although an enemy of Christians and having uttered innumerable blasphemies against the holy martyrs, was nevertheless false in the Life of Philo the Hebrew, in saying that in Alexandria the heads of the martyrs were preserved, and were venerated by the faithful as though they were relics of the saints, and that Christians used to gather and prostrate themselves before their tombs, affirming that they were advocates and intercessors before God. ||: Relic is also called a blessing. See Benedictio beatica. FR. It is also called a pledge, as Oddo, abbot of Cluny, lib. 3, de vita S. Geraldi Comitis Aureliacensis, ch. 3, says: [Two years before he died, he caused the church to be solemnly dedicated. But in the altars so many pledges of saints were placed that it is a wonder to those who know.] Whether relics are required by essence in a portable altar. See Altar, §. Moreover, it is asked whether relics. Churches were consecrated with sacred relics at the doors. Baronio, in the notes to the Martyrology, 18 November, letter O. But sometimes relic means the Eucharist, which is left after Mass and preserved; wherefore not a few writers have erred in this, not understanding the force of the word, which Pope St. Clement uses in epistle 2 and in the Apostolic Constitutions, lib. 8, ch. 13 and 31. And in the Greek Euchologion the Eucharist is called æviæ, that is, holy relics, and by St. Germanus the Eucharist is called teia, that is, divine relics. Synonyms of Holy Relics, and others. See Benedictio beatica. Brandeum. Gleba. Lipsana. Sanctuarium. RELIQUIARIUM. See Canola. Cinerarium. Cæmeterium. Concilium. Confessio. Encolpium. Hierotheca. Locellus. Loculum. Naufus. Phylacteria. Staupulus in the dictionary Staupus. Theca. Tubellus. REMALLO. See Admallo. REMANDO, I send back: [Send and send back, Isaiah, ch. 28, 10. But I have sent the treatise of blessed Hilary on the Psalms only because I found the same corruption in our codex as in yours; but if you want such a copy, send it back and I will send it. Peter of Cluny, lib. 1, epist. 24. REMEDIOR, I am freed. [And how many most honorable men (for we do not speak of common people) have been cured either of demons or of sicknesses? Tertullian, de Scap. ch. 4.] and in an active sense he said the same: ] To remedy them, advers. Marcion. lib. 2. REMEDIATOR, liberator. Also, a physician who prescribes remedies against bodily ailments. Also, an enchanter who brings health by superstitious conditions. Also, an astrologer and mathematician who, foreseeing evils and dangers, causes a preservative remedy. REMEMORATORIUS, Master of Ceremonies in the Constantinopolitan Church, of whom the Council of Lyons speaks in a letter to Gregory X. See Suggestor. REMENDATOR, one who mends things torn and rent, and fits them together. [On the same day also D. Nera, wife of Tuccio the mender. In the life of Blessed Ambrose of Siena, 20 March. REMISSA, remission. [Add that his flesh, conceived by the Holy Spirit, could not among the rest be washed in the remission of sins, since it seemed to have admitted no sin. Optatus of Milevis, lib. 1, advers. Parmenian. All sins are forgiven the sons of men, and blasphemy; but he who has blasphemed against the Holy Spirit has no remission, but is guilty of eternal punishment. Cyprian, lib. 5, epist. 14.] FR. the same word in the same meaning is found in Tertullian. REMORA. FR. a species of fish. See Echeneis. RENEEZ. FR. apostate, in Italian Rinegato. [He captured in that cavalry action twenty-four pagans and one Reneez, who had once been a Christian and had denied our Lord Jesus Christ. Hoveden, in Richard I, year 1192. RENOVELLO, I renew. [When these things were happening, Donatus of his own accord first returned to Carthage: upon hearing this, Caecilian hastened to his own people. In this way the factions were renewed again. Optatus of Milevis, advers. Parmenian. RENVITÆ. See Sarabaitæ. RENUNCIATIO, fame, publication, denunciation. [His renunciation will give law to our resurrection. Tertullian, de car. Christi. RENUNCIATUS, published; for thus the Pope was said to be renunciatus; for first the votes were counted, then he was renunciatus, that is, published. REPATRIO, I return to my homeland. [With psalms and hymns and spiritual songs we accompany the friend returning to his homeland. Saint Bernard in the life of St. Malachy. REPAUSO. FR. a verb, I rest, in Italian Riposare. [So calm your mind, lest you go about changing. In the life of St. Frances of Rome, 9 March, in Surius. REPENDIUM, compensation, reward, retribution: from the verb rependo. [In that year King Frederick, in recompense for the heavenly benefit bestowed on him. MS. Chronicle of Riccardo. REPLEGIO. FR. again I offer surety and bail, whence replegsatio is also said. See Plegiaria. Revadio. REPUDIUM. See Divorsium. Chest. Ii 2 RE-
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500 R E REPROBROSUS. FR. probrosus, extrav. Jo. XXII. de poenis. RESA, vox Theutonica Reyse, id est, iter. [Quo facto, equum ascendit eadem hora, & resam suam sine omni difficultate perfecit. In vita S. Cather. Svecæ, 24. Mart. RESCULA. FR. diminutivum ex Res, rei, id est, resparvi momenti. [Cur non bona fide datis à Deo resculis utimur? Salvian. lib.1. ad Eccl. Cath.] Et in capitulario, c. 7. Reicula dicitur: [Qui reiculam Ecclesiæ petunt à Regibus. RESIDENTIA. Vide Personatus. RESIDUUM. Vide Reliquatio. RESPONDEO. FR. pro interrogo seu peto. [Et respondi, & ajo ad Angelum, qui loquebatur in me, & dixi: quid sunt hæc Domine mi?] & inferiùs: [Et respondi secundò, & dixi ad eum: quid sunt duæ spicæ olivarum & c. Zachar. 4. Respondit autem Petrus, & dixit ad Iesum; Domine bonum est nos hìc esse &c.] ubi dictio respondit stat pro postulavit; nulla enim interrogatione prævia locutus est Petrus. Item pro incuso, & reprehendo: [Agnitio vultus eorum respondit eis, & peccatum suum, quasi Sodoma, prædicaverunt, nec absconderunt. Isai. 4. 9.] & alibi idem: [Multiplicatæ sunt enim iniquitates nostræ coram te, & peccata nostra responderunt nobis, quia scelera nostra nobiscum, & iniquitates nostras cognovimus, 59. 12. Si iniquitates nostræ responderint nobis: Domine fac propter nomen tuum, quoniam multæ sunt aversiones nostræ, tibi peccavimus. Jerem. 14 7.] incusant enim, remordent, ac reprehendunt nos propria peccata, & sunt contrà nos semper. RESPONSALIS. Vide Apocrisarius. Delegatus. FR. significat item agentem, & procuratorem. [Nec pro se misit idoneum responsalem, de election. & elect. c. 22. Quapropter, quia dictus Electus nec venerat, nec sufficientem miserat responsalem, de dolo, & contumacia, c. 6. Si verò nec venerit, nec responsalem miserit, ei perpetuum silentium imponatis, de fide instrumentor. c. 4. Dictus Thomas nec per se, nec per responsalem idoneum comparere curaret, de senten. & rejudicata, c. 18. Quia tandem nullus apparuit responsalis, qui partem defensaret adversam, lib. 5. decretal. tit. 33. c. 13. & 14. RESPONSORIALE, erat liber, in quo, ut Amalarius scribit, continebantur responsoria ab Adriano Papa sancita. FR. potest etiam Responsale significare instrumentum, & chartam procurationis, ac commissionis, & usque ad præsens in nauticis mercimoniis dicitur responsale authenticum illud, in quo commissæ merces continentur. RESPONSORIUM, ecclesiasticus cantus, qui post lectiones in Marutino proferri solet. Item appellatur Responsorium longum, ad differentiam Responsoriis brevis, quod canitur post capitulum appellatum Responsorium breve. [Responsoria ab Italis longo ante tempore sunt reperta, & vocata hoc nomine, quòd uno canente, chorus R E consonando respondeat. Isidor. lib. 1. de Ecc. off. c. 8.] Vel ut ait Rabanus, lib. 1. de institut. Cler. c. 33. [Responsorius ergo cantus inde dicitur, quòd alio desinente, id alter respondeat. Inter responsoria quoque, & antiphonas hoc differt, quòd in responsoriis unus dicat versum, in antiphonis autem alternent versibus chori. Antiphonas Græci, Responsoria verò Itali traduntur primùm invenisse. ] Vel ut Geminianus, lib. 2. c. 17. existimavit: [Responsorium à respondendo dicitur, quia Choro canente versus ab uno respondetur, & huic iterùm à Choro per incrapationem respondetur. Hunc cantum in primis Ambrosius Mediolanensis Ecclesiæ Episcopus composuit, & ab eo tota Ecclesia formam accepit.] Vel tandem, ut Rupertus, lib. 1. de off. c. 15. putat, ita appellatur Responsorium, quia materiis lectionum currentium correspondere solet; & ideo à Micrologo, & Radulpho Historia appellatur, ut in dict. Historia diximus. Canitur autem Responsorium post lectionem, quia Ecclesia nos docet, ut non solum auditores verbi Dei, sed factores etiam simus, ita Amalar. de ord. Antiph. cap. 4. seu per hoc Auditorum applausus denoratur. Hugo in spec. c. 7. Item inservit etiam pro animi relaxatione, dum sacris lectionibus intermediatur cantus. Amalar. lib. 4. c. 3. Reperunt autem omnes responsorium, ad denotandum mutuum affectum, unanimemque consensum, sed talis repetitio imperfecta, & mutilata est, dum partem responsoriis tantùm repetit Chorus, ut denotetur mortalium acta imperfecta existere, Durand. lib. 5. cap. 2. In aliquibus tamen solemnitatibus integro replicatur, ut post primam lectionem in Nativitatis nocte, in Resurrectionis Pascha, & in prima Dominicæ Adventus, quod sit, ut ibidem Durandus astringit, ad contestandam perfectam, completamque Sanctorum cognitionem. Ultimum responsorium Dominicarum per annum, quod incipit Duo Seraphim, de Sanctissima Triade agit; nam antiquitus semper ultima lectio erat de hac in uno Deo trina personalitate, nec illis temporibus dicebatur Te Deum. Ita Durandus ibidem. Ac introducto hymno Te Deum, translatum inde fuit Responsorium prædictum in calce penultimæ lectionis. Quando autem Responsoria in officio pro prima vice ponuntur, si in Dominicis aliquo officio duplici impediantur, reassumi debent in seria prima, ad instar lectionum, quæ initia sunt Sacræ Scripturæ librorum. Si verò nulla seria vacans erit, tunc pro eo anno relinquuntur. Gavant. in Rubric. Brev. sect. 5. c. 53. Unde Ordo officii erraverat, quando in Sabbato 31. Ianuar. anno 1665. posuerat Responsoria seriæ quartæ, cùm (juxta Rubricam de Responsoriis, c. 28. num. 7.) reallumi debuissent responsoria Dominicæ præcedentis. In fine lectionum pro communi unius Martyris habetur hæc rubrica [In officio Sanctorum Martyrum Pontificum Marcelli, Joannis, Silverii, Martini, & Pontiani dicitur octarum responsorium: Domine prævenisti eum in benedictionibus &c. ] Nam
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500 R E REPROBROSUS. FR. probrosus, extrav. Jo. XXII. de poenis. RESA, a Teutonic word Reyse, that is, journey. [Whereupon, he mounted his horse the same hour, and completed his journey without any difficulty. In the life of St. Catherine of Sweden, 24 March.] RESCULA. FR. a diminutive of Res, rei, that is, a thing of little moment. [Why do we not use with good faith the little things given by God? Salvian, lib. 1. ad Eccl. Cath.] And in the capitulary, c. 7, it is called Reicula: [Those who seek little things of the Church from kings. RESIDENCE. See Personatus. RESIDUUM. See Reliquatio. RESPONDEO. FR. for I ask or I inquire. [And I answered, and said to the angel who spoke in me, and I said: What are these things, my Lord?] and below: [And I answered a second time, and said to him: What are the two olive branches, etc. Zach. 4. But Peter answered and said to Jesus: Lord, it is good for us to be here, etc.] where the word answered stands for asked; for Peter spoke without any previous question. Likewise for accuse and reproach: [The recognition of their countenance answered them, and they proclaimed their sin, like Sodom, and did not hide it. Isa. 4. 9.] and elsewhere the same: [For our iniquities have multiplied before thee, and our sins have answered us, because of our crimes, and our iniquities we have known, 59. 12. If our iniquities have answered against us: Lord, do thou for thy name’s sake, for our apostasies are many; against thee have we sinned. Jer. 14. 7.] for our own sins accuse us, sting us, and reprove us, and are always against us. RESPONSALIS. See Apocrisarius. Delegate. FR. it also means an agent and procurator. [Nor did he send a suitable responsalis on his behalf, de election. & elect. c. 22. Wherefore, because the said Elect had neither come nor sent a sufficient responsalis, de dolo, & contumacia, c. 6. But if he neither come nor send a responsalis, impose perpetual silence upon him, de fide instrumentor. c. 4. The said Thomas, neither in person nor through a suitable responsalis, failed to appear, de senten. & rejudicata, c. 18. Because at length no responsalis appeared who would defend the adverse party, lib. 5. decretal. tit. 33. c. 13. & 14. RESPONSORIALE, was a book in which, as Amalarius գրում, were contained the responsories sanctioned by Pope Adrian. FR. it can also signify a deed and charter of procuration and commission, and even to this day in nautical commerce the authentic responsale is called that in which the goods entrusted are contained. RESPONSORIUM, an ecclesiastical chant which is usually sung after the lessons in Matins. It is also called the long Responsory, to distinguish it from the short Responsory, which is sung after the chapter called the short Responsory. [The responsories were first discovered and so named by the Italians long ago, because while one sings, the choir answers in concord. Isidore, lib. 1. de Eccl. off. c. 8.] Or, as Rabanus says, lib. 1. de institut. Cler. c. 33. [Therefore the chant is called responsory because, when one has finished, another answers it. And this is the difference between responsories and antiphons, that in responsories one person says the verse, but in antiphons the choirs alternate verses. The Greeks are said to have invented antiphons, but the Italians responsories first.] Or, as Geminianus, lib. 2. c. 17, thought: [The responsory is so called from answering, because while the choir sings, the verse is answered by one, and then to this again the choir responds by repeating. This chant was first composed by Ambrose, bishop of the Church of Milan, and from him the whole Church received its form.] Or finally, as Rupert, lib. 1. de off. c. 15, thinks, it is called Responsory because it is accustomed to correspond to the matter of the current lessons; and therefore by Micrologus and Radulph it is called History, as we said under the word History. The responsory is sung after the lesson because the Church teaches us that we should be not only hearers of the word of God, but also doers, as Amalarius says, de ord. Antiph. cap. 4, or by this the applause of the hearers is signified. Hugo in spec. c. 7. It also serves for the relaxation of the mind, while chant intervenes among the sacred readings. Amalarius, lib. 4. c. 3. But all found the responsory to signify mutual affection and unanimous agreement; yet such repetition is imperfect and mutilated, since the choir repeats only part of the responsories, so that it may signify that the actions of mortals are imperfect, Durandus, lib. 5. cap. 2. In some solemnities, however, it is repeated in full, as after the first lesson on the night of Nativity, at the Pasch of the Resurrection, and on the first Sunday of Advent, which is, as Durandus affirms there, to attest the perfect and complete knowledge of the Saints. The last responsory of the Sundays through the year, which begins Duo Seraphim, treats of the Most Holy Trinity; for in ancient times the last lesson was always on this one God in threefold personality, nor in those times was the Te Deum said. Thus Durandus there. And when the hymn Te Deum was introduced, the aforesaid responsory was transferred to the end of the penultimate lesson. But when responsories are placed in the office for the first time, if on Sundays they are impeded by some double office, they must be resumed on the first feria, in the manner of the lessons, which are the beginnings of the books of Holy Scripture. But if there will be no vacant feria, then they are omitted for that year. Gavant. in Rubric. Brev. sect. 5. c. 53. Hence the Order of the office had erred when, on Saturday 31 January in the year 1665, it had placed the responsories of the fourth feria, since (according to the Rubric on the Responsories, c. 28, no. 7) those of the preceding Sunday should have been taken up again. At the end of the lessons for the common of one Martyr there is this rubric: [In the office of the Holy Martyrs, Pontiffs Marcellus, John, Silverius, Martin, and Pontian, the eighth responsory is said: Lord, thou hast anticipated him with blessings, etc.] For
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R E Nam licèt pro Christi fide in carcere, vel exilio, & fame prædicti perierint, ut de Marcello Baron. an. 309. n. 4. de Joanne I. Idem an. 526. n. 6. de Sil- verto. Idem an. 539. & 540. de Martino. Idem an. 654. n. 1. de Pon iano. Idemque an. 237. nu. 10. refert. Non enim verificatur in eis rigorosè responsorium positum in prædicto loco, ubi dicitur: quia licèt præfati Pon fices pro Christo passi sint, non tamen sanguinem fuderunt, ideo &c. RESPONSORIUM HORTATIONIS. Vide Invitatorium. RESULTATIO. FR. impugnatio, contradictio. Dum de divina æquitare disputant, ad resultra- tionis verba prosiliunt. D. Greg. lib. 8. moral. c. 25. RESULTO. FR. impugno, contradico. Sed quia divinis judiciis non poterant resultare. D. Greg. lib. 1. Regist. epist. 20. RESURECTIO mortuorum ex Ethnicorum senten- tia. Vide Recidivatus. RETE. Vide Sagena. Tremaculum. Vertibolum. Alam in dict. Lama. RETO. FR. idest, per syncopem reputo, existi- mo, judico Item ceu priùs ille visum retans mane, neglexit perficere jussionem. Flodoard. lib. 1. c. 20. RETRACTO. Significat denuò tractare, ac repete- re id, quod antea dictum fuerat. Igitur in præ- structione hujus articuli, & alibi forsan retra- ctandi, equidem defnio. Tertull. advers. Her- mog. c. 16. Itaque hoc verbum non significat rejicere, revocare, ac reprobare; sed replicare id, quod dictum, factumque fuerat. REVADIO, denuò vadimonium, ac fidejussionem præsto. Misso Eccles. S. Mariæ, vel S. Remi- gii Remorum, sive Hincmari venerabilis Ar- chiepiscopi revadiet, & annis singulis ad eandem præfatam, & memoratam Eccl[esi]am persolvere absque ullius occasionis contradictione cum om- ni vigilantia studeat. Flodoard. lib. 3. c. 4. FR. Henricus verò Spelmanus videtur sibi contradi- cere in significatione hujus verbi; nam in uno lo- co docet, quòd Revadio, & Replegio idem signi- ficent, & alibi deinde ait, quòd Revadio relaxa- re denotet. Vide Replegio. REVELATIO. Vide Ostentamen. Phaneroses. REVELARE AUREM. FR. idest, secretè ad aurem loqui. Si aurem perseveraverit patris mei ma- litia adversus te, revelabo autem tuam, 1. Reg. c. 20. REVENDITOR. Vide Propolarius. Regratarius. Scrutarius in dict Scrutum. REVERENDÆ, sic in Concil. Tridentino dimisso- riales literæ nuncupantur. REVERSATUS, detectus. Dignum est enarrare specialem post tempora passionis historiam re- versaræ, & inventæ Crucis. D. Paulin. epist. 11. ad Sever. REUS. Vide Subverbustus. RHABDOMANTIA, pass[us] quartrelæ, divinatio per Hierolexicon Magri. R H 501 virgam: Nam p[er]d[icit]os virgam significat, & uarrela divinationem. Arte enim diabolica aliquas vir- gas stare faciebant, ac postmodum observando ex qua parte cadebant, sic divinare nitebantur; de qua superstitione loquitur Osee Propheta, c. 4. Populus meus in ligno suo interrogavit, & baculus ejus annuciavit ei. FR. Rhapsodo- mantiam à p[er]a[ter]p[er]sia, idest, carminum combi- natione derivari existimo: ideò enim incantatio dicitur, quia in carminum virtute eam consiste- re asserunt. RHAGAS, p[er]a[ter]vas, Scissura, seu fractio, à gre- co verbo p[er]uæ, & p[er]iu[m]ui, idest, frango, quo vocabulo n[ost]us est D. Augustinus ad signifi- canda ulcera ejus hæmorrhoidum, inquiens: Nec ambulare, nec stare, nec sedere pos- sum rhagidis, vel exochadis dolore, ac tu- more, epist. 148. ad Fratres. In quodam M. S. Angeli Roccæ Sac. Palatii Apost. quon- dam Sacristæ in Bibliotheca S. Augustini de Urbe à se erecta, ac de suo nomine Angeli- ca appellata, asservato, ex cujus lecturæ mul- ta tam sacra, quàm profanæ eruditionis ex- cerpsi, & inter alia, quòd Clemens Papa VIII. semel de hujus significationis vocabulo cùm suum Medicum interrogasset, ille lin- guæ græcæ ignarus responderat nescire. Vide Exoche. RHAMNUS, spinæ durissimæ, ac ingentis spe- cies, quæ græcè etiam p[er]a[ter]v[er]s dicitur, de qua Psalmista: Piusquam intelligent spinæ ve- stræ rhamnum; Psalm. 57. de malo habitu intelligens, qui ut durissima spina in senili ætate efficitur; de juvenibus enim morte præ- ventis loquitur, in quibus hujusmodi cuspis vitiosa adhuc tenera reperitur, ac mortui sunt priusquam durissimas rhamni spinas intelli- gerent, idest, sentirent. Aliqui contempla- tivè existimarunt Christum Dominum his spinis coronatum in passione fuisse, cùm hu- jusmodi spinæ sint præ aliis duriores, & in configendo acutiores, quarum naturam de- scribit D. Augustinus in eodem Psalm. 57. in- quiens Quid est rhamnus? Spinarum genus est, densissimæ quædam spinæ esse dicuntur. Et D. Hieronymus ait: Rhamnus plena sen- tibus, & hericio similis. In Habac. 3. Ac suavissimi odoris florem producere idem San- ctus Doctor his verbis testatur: Rhamnus sentium genus est asperrimum aculeis, & flo- re gratissimum, unde colligitur duplam ha- bere virturem, ultionis, & bonorum retribu- tionis, idest, justis floret adornatum, pecca- toribus præbet spinas ad configendum, in psalm. 57. His namque peccatorum spinis, ut piè credendum est, Christus etiam coronari voluit. Vide Thamnus. RHEDA. Vide Epirhedium. RHENUS, Flumen. FR. quare bicornis appellatus, adi Baronium in Notis ad Martyrol. 21. Octob. lit. b. ex Virg. Æneid. 8. in fin. RHETOR. Vide Caupona. Ii 3 RHE-
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R E Although those who died for the faith of Christ in prison or exile, & by famine, as of Marcellus, Baron. an. 309. n. 4. of John I. Same an. 526. n. 6. of Sil- verto. Same an. 539. & 540. of Martin. Same an. 654. n. 1. of Ponian. And likewise an. 237. nu. 10. he relates it. For the response placed in the aforesaid place is not rigorously verified in them, where it is said: because although the aforesaid Pontiffs suffered for Christ, yet they did not shed blood, therefore &c. RESPONSORIUM HORTATIONIS. See Invitatorium. RESULTATIO. FR. opposition, contradiction. While they dispute about divine justice, they rush to words of contradiction. D. Greg. lib. 8. moral. c. 25. RESULTO. FR. I oppose, I contradict. But because they were not able to contradict divine judgments. D. Greg. lib. 1. Regist. epist. 20. RESURECTIO of the dead according to the opinion of the pagans. See Recidivatus. RETE. See Sagena. Tremaculum. Vertibolum. Alam in dict. Lama. RETO. FR. that is, by syncope, I consider, I think, I judge. Also as before, that man, having seen him in the morning, neglected to carry out the order. Flodoard. lib. 1. c. 20. RETRACTO. It signifies to treat again, and to repeat what had been said before. Therefore, in the drafting of this article, and perhaps elsewhere to be reconsidered, I certainly define it. Tertull. advers. Hermog. c. 16. Thus this word does not mean to reject, revoke, or disapprove; but to repeat what had been said and done before. REVADIO, I again give security and pledge. Being sent to the Church of St. Mary, or of St. Remigius of Reims, or of the venerable Archbishop Hincmar, he shall give revadiet, and each year strive with all vigilance to pay to the same aforesaid and mentioned Church without any occasion for contradiction. Flodoard. lib. 3. c. 4. FR. But Henry Spelman seems to contradict himself in the meaning of this word; for in one place he teaches that Revadio and Replegio mean the same thing, and elsewhere he says that Revadio denotes release. See Replegio. REVELATIO. See Ostentamen. Phaneroses. REVELARE AUREM. FR. that is, to speak secretly into the ear. If the malice of my father persists against thee, I will reveal thine ear, 1. Reg. c. 20. REVENDITOR. See Propolarius. Regratarius. Scrutarius in dict. Scrutum. REVERENDÆ, thus the letters dimissorial in the Council of Trent are called. REVERSATUS, uncovered. It is worthy to recount the special history after the times of the passion of the uncovered and found Cross. D. Paulin. epist. 11. ad Sever. REUS. See Subverbustus. RHABDOMANTIA, the passing of the quartrel, divination by Hierolexicon Magri. virga: For p[er]d[icit]os signifies a rod, and varrela divination. For by diabolical art they made some rods stand upright, and afterward, observing from which side they fell, they tried to divine in this way; of which superstition the Prophet Hosea speaks, c. 4. My people has consulted its wood, and its staff has announced it to him. FR. I think Rhapsodomantia is derived from p[er]a[ter]p[er]sia, that is, from the combination of songs; for it is called incantation because they assert that it consists in the power of songs. RHAGAS, p[er]a[ter]vas, a fissure, or fracture, from the Greek verb p[er]uæ, & p[er]iu[m]ui, that is, I break, by which word D. Augustine used it to signify the ulcers of hemorrhoids, saying: I can neither walk, nor stand, nor sit because of the pain and swelling of rhagidis, or exochadis, epist. 148. ad Fratres. In a certain M. S. of Angelo Rocca, formerly Sacristan of the Apostolic Palace, preserved in the Library of St. Augustine in Rome, erected by him and named from him Angelica, from whose reading I extracted many things of both sacred and profane learning, and among other things, that Pope Clement VIII. once, when he asked his physician about the meaning of this word, the man, ignorant of the Greek language, answered that he did not know. See Exoche. RHAMNUS, a very hard thorn, and a species of great size, which in Greek is also called p[er]a[ter]v[er]s, concerning which the Psalmist says: Before your thorns shall understand the rhamnum; Psalm. 57. understanding by this a bad condition, which, like a very hard thorn, becomes so in old age; for he speaks of young men overtaken by death, in whom this kind of harmful point is still tender, and they died before they could understand, that is, feel, the very hard thorns of the rhamnus. Some contemplatively thought that Christ the Lord was crowned with these thorns in the Passion, since such thorns are harder than others, and sharper in piercing, whose nature D. Augustine describes in the same Psalm 57., saying: What is rhamnus? It is a kind of thorn; certain very dense thorns are said to be. And St. Jerome says: Rhamnus full of briars, and similar to a hedgehog. In Habac. 3. The same Holy Doctor testifies that it produces the flower of a most sweet odor in these words: Rhamnus is a very rough kind of thorn with prickles, and most pleasing in flower, from which it is gathered that it has a double virtue, of punishment and of the recompense of good things; that is, adorned with flowers for the just, it offers thorns to sinners for piercing, in psalm. 57. For with these thorns of sinners, as piously should be believed, Christ also wished to be crowned. See Thamnus. RHEDA. See Epirhedium. RHENUS, a river. FR. why it is called bicornis, see Baronius in the notes to the Martyrology, Oct. 21, lit. b. from Virg. Æneid. 8. at the end. RHETOR. See Caupona. Ii 3 RHE-
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RH RHETHORICA FIBULA. Vide Fibula rhetorica, RÆUMA, pæna, fluxus, unde fluxus, & refluxus maris in mamertino fretu adhuc Rheuma, & corruptè Rhema dicitur. [Nec profundum maris, & pontici æstus adsorbentes rheumam trepidassem. S. Hilar. contra Const.] usurpatur etiam pro catarrhico humorum fluxu in corpore. [Ex eo quòd erat impeditus Papa rheuma, fecit officium D. Cardinalis Montis Aragonum. In quodam Cæremon. M. S. antiquo] ubi de Benedicto XIII. agit. FR. Author tamen Vocab. Eccles. hoc vocabulum perperàm inundationem aquarum significare asserit. RHEUMATIZO, p[er]v[er]sæquar, agitor in stomacho ex humorum abundantia. [An morbus reumatizantis, & nauseantis stomachi? Fulbert. Carnot. epist. 83. RHINOTMETUS. FR. Justiniani II. Imperatoris epithetum, ex græco vocab. p[er]iv[er]sæquar, id est, denalarus, naso truncatus; nam Lentius Senator cum aliis conjuratis nasum ejus detruncaverat. Baron. ann. 694. num. 1. & seqq. De qua offensa ita vindictam sumpserat, ut quotiescunque nasum purgare cogeretur, unum ex conjuratis occidi jubebat. Idem Baron. 2n. 703. n. 1. & seqq. RHIPIDIUM. Vide Flabellum. Monobambylum. RHIPSASPIS. FR. Miles timidus, qui clypeum projicit ad fugiendum, ex græco vocabulo p[er]iv[er]sæquis. [Levius est, si quis rhipsapis appelletur, quòd clypeum in acie abjecerit, quàm si magnam illam armaturam jejunium videatur projecisse. S. Basilius, hom. 2. de Jejunio. RHODIANUS, Insulæ Rhodi incola, qui Rhodius, Rhodiensis, Rhodiacus etiam dicitur. Fuit hæc insula quondam Equitum Melitensium sedes; unde Ordo Rhodianus appellata fuit eorum Religio. [Secus amnem suprà Monasterium Ordinis Rhodiani, in vita S. Joannis Teristæ ex græco traducta.] FR. ex famoso hujus Insulæ Colosso, Rhodii Colossenses appellabantur antiquitùs, ad quos D. Paulus epistolam direxerat. RHODICUS Vide Rhodinus. RHODINUS, p[er]odiv[er]s, rosacei coloris. [Vestem rubeam de rhodina. Anast. Biblioth. in Benedic. III.] à quo tamen Authore etiam Rhodicus dicitur. [Vela alithina, quæ & ornavit cum rhodicis. In Zach.] Potest quidem etiam intelligi esse ornamentum rosarum acus pictura. RHOMBOTITÆ; p[er]ouphoditæ. Vide Sarabaitæ. RHOMPHÆA, p[er]ouphæiæ, framea, jaculum. Vide Siromastes. RHYTHMUS. Vide Echoicus. Prosa. Versus leoni- nus. RIBBI. Vide Rabbi. RIBUARIORUM LEX. FR. Lex in Tuscia. Bullar. Casinen. tom. 2. const. 75. RICA. Vide Roccus. RIGA, sic appellatus fuit liber, in quo tributa, & datia notabantur, à dictione germanica Rige, quæ seriem, & connexionem significat, RO quia in eo libro ordinatim notabantur telonia, & impositiones exigendæ. [Exinde solvere nec tu, nec tua posteritas nobis, nec hæredibus nostris debeatis, nisi tantùm, si ita vult Riga. Marculf. lib. 3. formul. c. 36.] Significat etiam cancellos. Vide Cancelli. RIMOR. FR. verbum dil genter inquirere significat. [Judex ad prolationem sententiæ debet universa rimari. In decretal. de fide instrument. c. 10.] quia Iudicis animus non debet semper ad unam solam probationis speciem inclinari, in d. decr. de sentenria, & re judic. c. 14. RIPARIA, flumen, à Ripa ita denominatum. [Et quod nautæ transeuntes ripariam. In vita Venerab. Mariæ de Maliaco, 28. Mart. RIPARIUS. FR. riparum Custos, & earum gabellarum exactor, Bullar. Casin. tom. 2. const. 227. n. 2. RIPATICUM. FR. jus transvehendi cum navi in ripis fluminum, & ex eo gabellam exigendi, l. si portunarius, de Furtis, & Bullar Casin. tom. 2. const. 36. RISILE, acus, quo mulieres pro firmaculo veli ad caput utuntur. [Risile, quo super aurem otale confixerat, casu perdidit. In vita S. Valburgis Virg. RITONTA. Vocabulum corruptum ab italico Ritorta. [Et omni anno ejus altare cum ritonta in gula. In vita Sancti Ambros. Senen. 20. Mart. RITUALE, liber Ecclesiasticis notissimus, in quo cæremoniæ pro administratione Sacramentorum præscribuntur, qui in Concilio Toletano IV. can. 25. Libellus officialis appellatus est; sed potiùs hoc vocabulo prædictum Concilium Breviarium intellexisse puto. Ritualis synonyma. Vide Contacium. Euchologium. Ordinale. Sacerdotalis. Sacramentarium. RITUS. Vide Cæremonia. Castus. RIVALIS. FR. propriè dicitur is, qui per eundem rivum aquam deducit, ut si. de aqua quotid. & æst. l. 1. & translativè Rivales dicuntur ii, qui ad eandem mulierem pro consuetudine, quasi ad eundem rivum accedunt: & Corrivales etiam dicuntur. [Tu conjugalem tuum repudias, & sæpè putas notandum? muta, & si uno defecerit die, superduc rivalem, & statim incognita causa, quasi cognitam pudoris exequaris injuriam, can. horrendus, 32. quæst. 5. ROBUR. FR. locus Tulliani carceris Romæ. Baron. in not. ad Martyrol. 14. Mart. lit. 6. Ac idem carcer Robustus dicebatur. Ibidem in tit. De loco carceris Tulliani sententiæ &c. circa medium, ex Plauto, ß. sed vides. ROCCA. Vide Rotæ porphyretica. ROCCUS, vestis genus, ex germanico vocabulo Rock, de qua fit mentio in vita Caroli Magni, lib. 3. [Karolus habet pellicum berbicinium non multum amplioris pretii, quàm erat roccus S. Martini.] Aliqui tamen Rochus habent, & in aliis Ruceum reperitur. Ex hoc inq[ui]am vocabulo non pauci Rochetum, de quo mox dicemus, deriva-
Transcription: Translated (English)
RH RHETHORICA FIBULA. See Fibula rhetorica. RÆUMA, pain, a flowing; whence the ebb and flow of the sea in the Mamertine strait is still called Rheuma, and corruptly Rhema. [For neither the depth of the sea, nor the Pontic tides swallowing up the rheuma, would have terrified me. S. Hilar. contra Const.] It is also used for a catarrhal flow of humors in the body. [Because the Pope was hindered by rheuma, Cardinal of Montis Aragonum performed the office. In an ancient MS. Ceremonial] where he deals with Benedict XIII. FR. However, the author of the Vocabularium Ecclesiasticum asserts that this word wrongly signifies an inundation of waters. RHEUMATIZO, I am disturbed in the stomach by the abundance of humors. [Is it the disease of a rheumatizing and nauseated stomach? Fulbert of Chartres, epist. 83.] RHINOTMETUS. FR. An epithet of the Emperor Justinian II, from the Greek word, that is, denalarus, cut off at the nose; for the Senator Lentius with other conspirators had cut off his nose. Baronius, ann. 694, no. 1 and following. On this injury he took such revenge that whenever he was compelled to have his nose cleaned, he ordered one of the conspirators to be put to death. The same Baronius, ann. 703, no. 1 and following. RHIPIDIUM. See Flabellum. Monobambylum. RHIPSASPIS. FR. A timid soldier who throws away his shield in order to flee, from the Greek word. [It is a lesser matter if someone is called rhipsapis, because he has thrown away his shield in battle, than if that great piece of armor seems to have been cast away through fasting. St. Basil, hom. 2 on Fasting.] RHODIANUS, an inhabitant of the island of Rhodes, also called Rhodius, Rhodiensis, and Rhodiacus. This island was once the seat of the Knights of Malta; whence their religion was called the Rhodian Order. [Beside the river above the monastery of the Rhodian Order, in the life of St. John Terista, translated from the Greek.] FR. From the famous Colossus of this island, the Rhodii were formerly called Colossenses, to whom St. Paul had addressed an epistle. RHODICUS. See Rhodinus. RHODINUS, rosaceous in color. [A red garment from rhodina. Anastasius the Librarian in Benedict III.] Yet by that author it is also called Rhodicus. [Veils of alithina, which he also adorned with rhodics. In Zacharias.] It can indeed also be understood as ornament in the shape of roses by needlework. RHOMBOTITÆ; p[er]ouphoditæ. See Sarabaitæ. RHOMPHÆA, framea, a javelin. See Siromastes. RHYTHMUS. See Echoicus. Prose. Leonine verse. RIBBI. See Rabbi. RIBUARIORUM LEX. FR. A law in Tuscany. Bullarium Casinense, vol. 2, const. 75. RICA. See Roccus. RIGA, thus was called the book in which tributes and customs duties were noted, from the German word Rige, which signifies series and connection, because in that book tolls and exactions to be collected were entered in order. [Hence you, nor your posterity, ought to pay to us, nor to our heirs, except only, if Riga so wills. Marculf, book 3, formula 36.] It also signifies railings. See Cancelli. RIMOR. FR. Signifies to inquire diligently. [The judge ought to investigate everything before pronouncing sentence. In the decretals, on the faith of instruments, c. 10.] because the judge’s mind ought not always to incline toward one single kind of proof alone, in the said decretals, on sentence and thing judged, c. 14. RIPARIA, a river, so named from Ripa. [And that sailors passing by the riparia. In the life of the Venerable Mary of Maliaco, March 28.] RIPARIUS. FR. The keeper of the banks, and the collector of their taxes, Bullarium Casinense, vol. 2, const. 227, no. 2. RIPATICUM. FR. The right of transporting by boat along the banks of rivers, and thereby of collecting a toll, l. si portunarius, de Furtis, and Bullarium Casinense, vol. 2, const. 36. RISILE, a pin which women use at the head as a fastening for the veil. [She accidentally lost the risile with which she had fastened the veil over her ear. In the life of St. Walburga the Virgin.] RITONTA. A corrupt word from the Italian Ritorta. [And every year its altar with ritonta in gula. In the life of St. Ambrose of Siena, March 20.] RITUALE, a book very well known in ecclesiastical usage, in which the ceremonies for the administration of the Sacraments are prescribed; in the Fourth Council of Toledo, canon 25, it was called Libellus officialis; but I think that by this term the aforesaid council rather meant the Breviary. Synonyms of Ritualis. See Contacium. Euchologium. Ordinale. Sacerdotalis. Sacramentarium. RITUS. See Cæremonia. Castus. RIVALIS. FR. Strictly speaking, one who draws water through the same brook, as in de aqua quotid. & æst. l. 1.; and figuratively rivals are called those who approach the same woman for intimacy, as though to the same brook: and they are also called corrivales. [You reject your spouse, and often think that notice should be taken? change, and if she fails for one day, bring in a rival, and immediately, without knowing the cause, as though carrying out a known injury of shame, can. horrendus, 32, q. 5.] ROBUR. FR. The place of the Tullian prison at Rome. Baronius, in the notes to the Martyrology, March 14, letter 6. And the same prison was called Robustus. Ibidem, in the title De loco carceris Tulliani sententiæ &c., about the middle, from Plautus, but see. ROCCA. See Rotæ porphyretica. ROCCUS, a kind of garment, from the German word Rock, mentioned in the life of Charlemagne, book 3. [Charles has a little sheepskin garment of not much greater value than was the roccus of St. Martin.] However, some read Rochus, and in other places Ruceum is found. From this word, I say, not a few derive Rochetum, of which we shall speak presently,
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RO derivari putant. In Pomp. Festo invenitur Rica in eodem significatu vestis. ROCHETUM; linea vestis Episcoporum peculiaris, sed temporis progressu aliis inferioribus Ecclesiasticis ex privilegio concessa fuerat. [Utuntur croceis obscuris, & subtus parvo caputio supra rochetum, lib. I. Cæremon. c. 4.] Aliqui putant hoc vocabulum à voce Roquet gallica originari; alii à Ruceo, ut supra in dict. Roccus dictum est. Alii tandem etymon ex græcis vestibus p[ro]p[ter], id est, fluens, vel mollis, & chi[n]tio[n], id est, tunica. FR. de hac veste Curopalata agit, ubi de habitibus Græcorum Imperatoris mentionem facit, quam p[ro]p[ter] chi[n]tio[n], & p[ro]p[ter] chi[n]tio[n] vocat; unde formatur vocabulum Rucharum, id est, vestiarum. ∴: Dicebatur Linea. Baron. an. 261. Habet quidem manicas obstrictas rochetum, ad denotandum, quòd Prælatus debeat habere manus promptas, & expediras ad largiendam eleemosynam. Prælatus, qui habet usum rocheti, in obsequio alicujus Cardinalis debet illud deferre, dum Cardinalis illud etiam desert; nam si Cardinalis illud non desert, Prælato tunc non convenit illo uti. Item debet illud portare Prælatus, dum regiis Oratoribus obsequium præstat, in audientia Summi Pontificis, seu in visitatione Cardinalis novelli, sive à legatione redeuntis; tandem deferre debet rochetum Prælatus visitans aliquem Serenissimi titulum habentem. Prælati verò Regulares non utuntur rocheto, sed in Missa induuntur superpelliceo. FR. Antiquitùs tamen Rochetum erat longum, atque ad talare, sicut perspicitur in antiquis picturis, ac tale fuerat Bonifacii Papæ VIII. ex relatione Io: Pauli Mucantii oculari testis, cujus verba à Torrigio de Cryptis Vatican. pag. 372. impress. secunda relata, talia sunt, quæ lubet hìc adducere, ut antiquorum ornamentorum Pontificum forma dignoscatur: [Die II. Octobris 1605. dum demolirentur altaria antiquæ Basilicæ S. Petri, post altare S. Bonifacii Papæ IV. in loco eminenti, & sub imagine B. Virg. opere musivo depictæ, in pilo marmoreo inventum est Corpus Bonifacii Octavi, qui obiit anno Domini 1303. Erat autem ejus corpus ferè integrum, & in alta capsa lignea reconditum, quæ cum corpore portata fuit in Sacristiam Canonicorum, & ibi ferè per duos menses conservata. Corpus dicti Bonifacii fuit à multis visum. Ego etiam ad illud curiositatis causa videndum semel, atque iterum accessi, & vidi dictum corpus integrum conservatum in dicta capsa lignea, in qua fuerat sepultum per 302. annos: facies tantùm ejus aliquantulum consumpta erat, ita ut nec narices, nec labia, sed tantùm mentum appareret, & dentes. Habebat in capite mitram albam admodum parvam, ut conjecturare potui, ex tela bombacina. Corpus inducium erat omnibus Pontificalibus indumentis, id est, caligis, sandaliis ex tela aurea, in summitate acutis, sine cruce, rochero longo albo, stola, cingulo, dalmatica, tunicella, planeta ampla fericea coloris nigri, phanone, & pallio, quod consumptum erat: sed plum- RO 503 bum apparebat, & pendebat ferè usque ad pedes, spinulæ tres gemmatae, manus ejus chirothecis albis acu factis, & margaritis ornatæ erant, & anulum pretiosum in digito gestabat, atque Sapphirum valoris, (ut aliqui dixerunt) 30. scutorum. Illustris. Dux Sermonetæ, & frater ejus Bonifacius Episc. Cassanen. & Antonius Archiepiscopus Capuanus de ejus domo, & familia, ut meliùs corpus conservaretur, (quod in novam Basilicam Sancti Petri transferendum erat) capsam plumbeam de novo fecerunt, & in ea corpus in eadem capsa lignea, in qua sepultum à principio fuerat, includi, & super coopertoriu[m] capsæ plumbeæ crucem, & sequentem inscriptionem imprimi fecerunt: IHS. Corpus Bonifacii VIII. Cajetani Pont. Max. ex veteri in novam Basilicam translatum, hìc repertum jacet: de quo illud mirabile accidit, quòd eodem die, quo obiit, V. scilicet, Id. Octobr. jam ab inde 302. elapsis annis, integrum, atque incorruptum repertum fuerit Anno Domini MDCV.] Sed qui exactiùs qualitates, forma, materias, ac mensuras horum paramentorum nescere cupit, legat Bzovium in ejus hist. Ecclesiast. sub eo anno 1605. An possint Rocheto in Urbe amplius indui Protonotarii participantes post renunciationem protonotariatus. Vide Protonotarius. Rocheti synonyma. Vide Corbicularius. Superpellicium. RODATICUM, vectigal, quod ex vini deportatione solvebatur, ex gallico vocabulo Royage, de quo fit mentio in Capitul. Caroli Magni, his verbis: [Ut nullus homo præsumat theloneum per vias, nec per villas rodaticum, nec pulveraticum recipere, lib. 6. c. 219. ROGA, stipendium, donativum. [Theodosiani verò, qui hìc remanserunt, rogam non accipientes, vix ad murorum quidem custodiam se accomodant. Greg. lib. 2. epist. 32.] reor ex græco p[ro]p[os]s, id est, frumentum, hoc provenire vocabulum, maximè cùm in illis temporibus imperialis bus militibus frumentum distribui soleret. Sive ex verbo Rogo, quia rogando hoc donativum postulabatur: quare ab eodem Gregorio Precarium appellatur: [Mauritius Magister ad precarium suum accipiendum transmisit, lib. 10. cap. 6.] Vide Obsequia: quæ roga inter milites compartebatur in signatis lætitiæ diebus: [Duxit Anastasiam uxorem suam, & coronavit eam Augustam, & jactavit rogam multam. Landulph. in Tiber. II.] Quare feriæ ad hoc donativum destinate Rogalia dicebantur, ex qua denominatione italica dictio Regalo provenit. FR. Roga tam stipendium, quàm donativum, & munus significat. Neque muneralem legem, neque lenoniam, Roga nec fuerit, nec ne flocci existima. Plautus: [Roga Regum pietas, aut munificentia. Suid. in dict. Roga.] Item pro stipendio. [Logariastes, hoc est, rationalis aulæ rationes init omnium stipendiatorum, qui in aula sunt, si quid desit ulli de roga, hoc est, stipendio ejus aut servitium ejus, cujus causa stipendia tacit. Codin. Curopal. de off. const.] Rursus pro muneri- I i 4
Transcription: Translated (English)
They think it is derived from RO. In Pomp. Festus, Rica is found in the same meaning, as a garment. ROCHETUM; a linen vestment peculiar to Bishops, but in the course of time it had been granted by privilege to other lower ecclesiastics. [They use dark-colored chasubles, and beneath a small hood above the rochet, lib. I. Ceremon. c. 4.] Some think this word originated from the French word Roquet; others from Ruceo, as above was said in the entry Roccus. Others finally derive the etymon from the Greek vestments p[ro]p[ter], that is, flowing or soft, and chi[n]tio[n], that is, tunic. FR. Curopalata treats of this garment, where he mentions the habits of the Greek Emperor, which he calls p[ro]p[ter] chi[n]tio[n], and p[ro]p[ter] chi[n]tio[n]; whence is formed the word Rucharum, that is, of the vestments. ∴: It was called Linea. Baron. an. 261. The rochet indeed has tight sleeves, to signify that a Prelate ought to have ready and prompt hands for giving alms. A Prelate who has the use of the rochet, in the service of a Cardinal, ought to wear it while the Cardinal also wears it; for if the Cardinal does not wear it, it is not fitting for the Prelate then to use it. Likewise a Prelate ought to wear it when he renders service to royal ambassadors, in an audience with the Supreme Pontiff, or in a visit to a new Cardinal, or one returning from his legation; finally, a Prelate visiting someone who holds a title of the Most Serene House ought to wear the rochet. Regular Prelates, however, do not use the rochet, but at Mass they are clothed in the surplice. FR. Yet in ancient times the Rochetum was long and reaching down to the ankles, as is seen in ancient paintings, and such had been that of Pope Boniface VIII, according to the personal testimony of Io. Paulus Mucantius, whose words, cited by Torrigius in Cryptis Vatican. p. 372, second edition, are as follows, and may be quoted here, so that the form of the ornaments of the ancient Pontiffs may be recognized: [On the second day of October 1605, while the altars of the ancient Basilica of St. Peter were being demolished, behind the altar of St. Boniface Pope IV, in an elevated place, and beneath the image of the Blessed Virgin painted in mosaic, in a marble pillar was found the body of Boniface VIII, who died in the year of the Lord 1303. His body was almost entire, and placed in a tall wooden chest, which, together with the body, was carried into the Sacristy of the Canons, and there preserved for nearly two months. The body of the said Boniface was seen by many. I also, for the sake of curiosity, went once and again to see it, and I saw the said body preserved intact in the aforesaid wooden chest, in which it had been buried for 302 years: only his face was somewhat consumed, so that neither nostrils nor lips appeared, but only the chin and the teeth. He had on his head a very small white mitre, which I could judge to be of cotton cloth. The body was clothed in all Pontifical vestments, namely, stockings, sandals of gold cloth, pointed at the top, without a cross, a long white rochet, stole, girdle, dalmatic, tunic, a large black silk chasuble, fanon, and pallium, which was worn away: but the lead appeared, and hung almost to the feet; three jeweled spines; his hands were covered with white gloves worked with a needle, and adorned with pearls; and he wore a precious ring on his finger, and a sapphire worth, as some said, 30 scudi. The illustrious Duke of Sermoneta, and his brother Boniface, Bishop of Cassano, and Anthony, Archbishop of Capua, of his house and family, in order that the body might be better preserved (since it was to be transferred to the new Basilica of Saint Peter), had a new leaden coffin made, and in it caused the body to be enclosed in the same wooden chest in which it had first been buried, and on the cover of the leaden chest they had a cross and the following inscription engraved: IHS. The body of Boniface VIII, Cajetan, Supreme Pontiff, transferred from the old Basilica to the new, lies found here: concerning which this marvelous thing happened, that on the same day on which he died, namely the 5th, Id. Oct., after 302 years had already elapsed, it was found intact and incorrupt in the year of the Lord 1605.] But whoever wishes to know more exactly the qualities, form, materials, and measurements of these vestments should read Bzovius in his Ecclesiastical History under the year 1605. Whether the Protonotaries participating may still wear the Rochet in the City after renunciation of the protonotariate. See Protonotarius. Synonyms of Rochet. See Corbicularius. Superpellicium. RODATICUM, a toll paid on the export of wine, from the French word Royage, of which mention is made in the Capitularies of Charlemagne, in these words: [Let no man presume to receive toll on the roads, nor in villages rodaticum, nor pulveraticum, lib. 6. c. 219. ROGA, a stipend, a gift. [But the Theodosians who remained here, not receiving the roga, scarcely fit themselves even for the guarding of the walls. Greg. lib. 2. epist. 32.] I think this word comes from the Greek p[ro]p[os]s, that is, grain, especially since in those times grain used to be distributed to imperial soldiers. Or from the verb Rogo, because this gift was requested by asking: wherefore by the same Gregory it is called Precarium: [Mauritius the Master sent to receive his precarium, lib. 10. cap. 6.] See Obsequia: this roga was shared among soldiers on appointed days of rejoicing: [He led Anastasia, his wife, and crowned her Augusta, and distributed a great roga. Landulph. in Tiber. II.] Therefore the feasts appointed for this gift were called Rogalia, from which denomination the Italian word Regalo comes. FR. Roga signifies both stipend and gift and offering. Neither the law of gifts nor that of lenons, whether roga or not, count it not as a trifle. Plautus: [The roga of kings is piety or munificence. Suid. in dict. Roga.] Likewise for stipend. [Logariastes, that is, the rational accountant of the court, keeps the accounts of all the salaried persons who are in the court; if anything is lacking to any one in his roga, that is, his stipend or service, for which reason he serves for wages. Codin. Curopal. de off. const.] Again, for a gift-
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RO neribus. [Augusta imperavit militibus rogas] dari. Cedren, in Leone filio, fol. 504. Mauritus Petro Prætori, ut tertiam partem roga in auro Romanis acciperet. Paul. Diac. lib. 17. hist. Venit quidam Spado laturus militum rogas. Idem, lib. 18. Dum roga penes Strymonem amnem populo distribueretur, irruentes Bulgares hanc ademerunt. Idem lib. 24. ] Igitur Roga, si ex Pomp. Festo conjectari licet, conciliationem significat, qui inquit: [Rogat, id est, consulit populum, vel petit ab eo, ut id sciscat, quod ferat, unde nos quoque in consuetudine habemus pro petere, & ora- re. Cato in diffusione, ne lex Baëbia derogaretur, ait: Hoc potiùs agam, quod hic rogat: ] & in hoc sensu dixit Plinius: [Tu rogas, & ego promisi: si rogasses scripturum me tibi, lib. 5. epist. 14. ad Valerianum.] Consueverunt enim Tribuni Romanorum populum mulcere, & concilia- re, dum ab eo postulabant assensum, & votum in rebus agendis: hinc deinde Imperatores, ut con- ciliatum sibi popularem animum haberent, ro- gam istam distribuebant, & ita conciliationem tacitam, & assensum in eorum gesta, popularem- que plausum mediantibus his muneribus, & pu- blicis largitionibus exigebant, de quo militari dono, ac de qualitate ejus ita inquit Plinius: [ Sunt adhuc aliquæ non omittendæ in auro dif- ferentiæ. Auxiliares, quippè, & extraneos tor- quibus aureis donavere, at cives nonnisi argen- teis; præterque armillas civibus dedere, quas non habent externi. Idem (quod magis mire- mur) coronas ex auro dedere civibus. Quis pri- mus donatus sit ea, non inveni, sed quis primùm donaverit, à L. Pisone traditur. A. Posthumus Dictator apud lacum Regillum castris Latino- rum expugnatis, ei cujus maximè opera captæ essent, hanc coronam ex præda dedit. Item L. Lentulus Cos. Serg. Cornelio Merendæ, Samni- rum oppido capto. Sed quinque librarum corona Piso Frugi filium ex privata pecunia donavit, eamque coronam testamento Reipub. legavit, lib. 33. c. 2.] & ibidem, c. 10. [Populus Romanus stipem spargere coepit &c.] Hæ namque coronæ militares variæ erant: nempè, triumphales, obsi- dionales, civicè, murales, castrenses, navales, ova- les, oleagineæ. Idem l. 16. c. 4. & Gell. l. 5. c. 6. Vide Perssochoregia. Licet usus obtinuit, ut precaria potestas dicatur illa, quæ à subditis dependet, sic- uti est nostris temporibus Regis Poloniæ, & An- gliæ authoritas, quæ à Comitiis, & Parlamentis dependet; unde precarium dicitur usustructus, quia usustructurii jus à directo domino depen- det, & sic roga, & precarium possent esse syno- nyma translativè. Sed rigorosè roga consultatio, & conciliatio, atque voti exigentia propriè dici- tur: hinc Scribentes jurisprudentiæ Consulentes, & Rogati dicuntur, quæ ambo vocabula idem so- nant: & sicut consultatio pro conciliatione non rarò sumitur, hinc roga pro utroque usurpatur; unde ad capranda benevolentiæ vulgaria vota, & ad vulgi animum, & plausum conciliandum, con- sueverunt Pontifices, & Imperatores erogare mu- RO nera in die captæ dignitatis possessionis, & in pu- blicis festivitatibus; inde roga, & donum promis- cum intelligentiam obtinuit. Legimus etia[m] apud Anastasium Bibliothecariu[m] in Vigilio, quòd dum hic Pontifex x. Kal. Decembris in Ecclesia Sanctæ Cæciliæ rogam populo traderet, jussu Theodo- ræ Augustæ captus sit, & Consta[n]tinopolim trans- missus; & Baron. ad an. 854. n. 4. de Leone Papa IV. loquens ait: [Præ amoris verò magnitudine universo populo rogam distribuit. Item in Gre- gorio Papa Anastasius Biblioth. inquit: [Hic di- misit per obsequia rogam unam integram.] Et in Bonifacio Papa idem: [Hic dimisit omni Clero per obsequia sua rogam integram.] Ac idem Greg. ait: [Theodosiani verò, qui hic remanse- runt, togam non accipientes &c.] Latinius non rogam, sed rogam legendum vult in correct. D. Greg. tit. epistolar. lib. 2. c. 32. [Primum ut rogam illarum partium faciatis. Ibidem, lib. 7. c. 128.] ubi Latinius itidem rogam corrigit, [Togæ quo- que militum. Ibidem, lib. 8. in dict. 3. c. 2.] La- tinius roga legit. ∴: Quæ roga à Pontificibus in distributione candelarum fiebant: Balsamon si- quidem rogam vocat distributionem candelarum, quam dabat Patriarcha Græcorum. Syno- nyma, & alia. Vide Circumciso Domini. Perisso- choregia. Strena. Thuribulorum festivitas. ROGALIA, feriæ in quibus roga distribuebatur. Item libri, in quibus notabantur illi, qui rogam accipiebant. Vide Roga. ROGATIONES, de quibus fusè Baron. in not. ad Martyrol. 25. April. lit. 6. & hìc in dict. Crucis hebdomada. Litania. Pentecostes. ROGATORIÆ LITERÆ. Vide Suggestio. ROGO. FR. id est, præcipio. Glotta in can. Beatus Petrus, 6. quæst. 1. Item congrego. [Tancredus &c. mille ferè milites, & peditum multitudinem copiosam rogavit. Falco Beneventan. in ejus Chron. ad ann. 1133.] qui sæpè hoc vocabulo in hac significatione utitur. ROGUS. Vide Bustum. Erogo. ROGUS DEI. [Extra lectiones, versum, & rogus Dei. In Regula Magistri, c. 33.] Idem repetit, c. 35. [Psalmi tempore matutini, responsorium unum, versum, lectionem Apostoli, & Euange- lii, quam semper dicit Abbas, & rogus Dei.] Ali- bi idem passim, cujus Glossator ait significare Kyrie eleison. Sed ego puto significare collectam, & orationem ultimam. ROMA. FR. duplex, nova, & vetus, hæc nempè, Urbs Orbis caput, in qua Summus Pontifex re- gnat, & illa Constantinopolis est, quæ nova Ro- ma à Constantino Magno cognominata est, ut in can. generaliter, 16. quæst. 1. Baron. an. 330. n. 37. De qua. Vide Regia. Vrbs regia. Quæ denomini- natio apud Græcos duravit usque ad eorum Im- perii amissionem; legitur enim Iosephi Constan- tinop. Patriarchæ fidei professio, quam exhibue- rat in mortis articulo, dum Florentiæ anno 1439. ad Concil. Oecumenicum accesserat, & obierat, tenoris sequentis: [Ioseph. miseratione divina Constantinopolis, & novæ Romæ Archie- pif.
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RO for soldiers. [The Augusta ordered that rations be given to the soldiers.] Cedrenus, in Leo the son, fol. 504. Maurice ordered Peter the Praetorian Prefect to receive the third part of the rations in gold from the Romans. Paul. Diac. lib. 17 hist. One eunuch came bearing the soldiers’ rations. The same, lib. 18. While the rations were being distributed to the people by the river Strymon, the invading Bulgarians seized them away. The same, lib. 24. ] Therefore Roga, if it may be conjectured from Pomp. Festus, signifies conciliation, as he says: [Rogat, that is, he consults the people, or asks from them that they may inquire into what he brings, whence we too in common usage have it for to ask and to beg. Cato, in the matter of the repeal of the Baebian law, says: I shall rather do what this man asks: ] and in this sense Pliny said: [You ask, and I promised: if you had asked, I would have written to you, lib. 5 epist. 14 to Valerian.] For the Tribunes of the Romans were accustomed to soften and conciliate the people, while they sought from them assent and approval in matters to be undertaken; hence afterward the Emperors, in order to have the people’s favor conciliated to themselves, distributed that rations-grant, and thus by means of these gifts and public largesse they sought tacit conciliation and assent to their deeds, and popular applause, concerning which military gift and its nature Pliny thus says: [There are still certain distinctions in gold that must not be omitted. For they gave gold collars to auxiliaries and foreigners, but only silver ones to citizens; and besides they gave armlets to citizens, which outsiders do not have. They also, which may be wondered at more, gave gold crowns to citizens. Who was first honored with this, I have not found; but who first bestowed it, is handed down by L. Piso. A. Postumius the Dictator, after capturing the Latin camp by the Lake Regillus, gave this crown from the spoil to the man whose effort had been most responsible for the capture. Likewise L. Lentulus, consul, gave one to Serg. Cornelius Merenda, after the town of the Samnites had been taken. But Piso Frugi gave his son a crown of five pounds from private money, and bequeathed that crown to the Republic by will, lib. 33 c. 2.] and there, c. 10. [The Roman people began to scatter alms etc.] For these military crowns were various: namely, triumphal, besieged, civic, mural, camp, naval, oval, and olive. The same, l. 16 c. 4, and Gell. l. 5 c. 6. See Perssochoregia. Although usage has made it so that that power is called precarious which depends on subjects, as in our times are the authority of the King of Poland and of England, which depends on the Diet and Parliaments; whence usufruct is called precarious, because the right of the usufructuary depends on the direct lord, and thus roga and precarious could be synonymous in a transferred sense. But strictly speaking, roga properly means consultation and conciliation, and the demanding of a vote; hence writers on jurisprudence are called Consultantes and Rogati, both words meaning the same thing: and just as consultation is often taken for conciliation, so roga is used for both; whence, in order to win the goodwill of the populace and to conciliate the crowd’s mind and applause, Pontiffs and Emperors were accustomed to distribute gifts on the day they took possession of dignity and office, and at public festivals; hence roga and gift obtained a common meaning. We also read in Anastasius the Librarian, in the life of Vigilius, that while this Pontiff on the 10th day before the Kalends of December was distributing rations to the people in the church of Saint Cecilia, by order of the Augusta Theodora he was seized and sent to Constantinople; and Baron. ad an. 854 n. 4, speaking of Pope Leo IV, says: [Out of the greatness of his love he distributed rations to the whole people.] Likewise in Pope Gregory Anastasius Bibliothecarius says: [He sent forth one entire ration by way of gratuities.] And in Pope Boniface the same: [He granted one entire ration to all the clergy by his gifts.] And the same Gregory says: [But the Theodosians who remained here did not receive the toga etc.] Latinius wants not rogam but togam to be read in the corrected text of St. Gregory, title of the letters, lib. 2 c. 32. [First that you make the ration of those parts. There, lib. 7 c. 128.] where Latinius likewise corrects rogam, [Likewise the soldiers’ togae. There, lib. 8 in the third section c. 2.] Latinius reads roga. ∴: What rogae the Pontiffs used to make in the distribution of candles: for Balsamon calls roga the distribution of candles, which the Greek Patriarch gave. Synonyms and other terms. See Circumciso Domini. Perssochoregia. Strena. Feast of the censers. ROGALIA, feasts in which the roga was distributed. Also books in which were noted those who received the roga. See Roga. ROGATIONS, on which Baron deals at length in the notes to the Martyrology for April 25, lit. 6, and here under the term Cross Week. Litany. Pentecost. ROGATORY LETTERS. See Suggestion. ROGO. FR. that is, I command. Glotta in the canon Beatus Petrus, 6 q. 1. Also, I gather together. [Tancredus, etc., called together about a thousand soldiers and a very large multitude of footmen. Falco Beneventanus in his Chronicle for the year 1133.] who often uses this word in this sense. ROGUS. See Bustum. Erogo. ROGUS DEI. [Outside the readings, the verse, and the rogus Dei. In the Rule of the Master, c. 33.] The same is repeated in c. 35. [At matins: one responsory, a verse, a reading from the Apostle and the Gospel, which the Abbot always says, and rogus Dei.] Elsewhere the same occurs frequently, of which the Glossator says that it means Kyrie eleison. But I think it means the collect and the final prayer. ROMA. FR. a twofold Rome, new and old: namely, this one, the capital of the world, where the Supreme Pontiff reigns, and that one is Constantinople, which was surnamed New Rome by Constantine the Great, as in can. generaliter, 16 q. 1, Baron. an. 330 n. 37. Concerning which. See Regia. Royal city. This designation remained among the Greeks until the loss of their Empire; for there is read the profession of faith of Joseph, Patriarch of Constantinople, which he had presented at the point of death, when he had come to the Ecumenical Council at Florence in the year 1439 and died, in the following tenor: [Ioseph, by the mercy of God Archbishop of Constantinople and of New Rome, ...]
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RO piscopus, & Oecumenicus Patriarcha. Quoniam ad extremum vitæ meæ perveni, idcircò pro meo munere dilectis filiis benignitate Dei meam sententiam his literis palàm facio. Nam quæ Domini Iesu Christi Caholica, & Apostolica Ecclesia Romæ veteris sentiat, ac celebret, omnia me quoque sentire, credereque profiteor, ac ipsis plurimum acquiesco. Beatissimum autem Patrum Patrem, ac Summum Pontificem, Romæque veteris Papam, Domini nostri Iesu Christi Vicarium esse concedere, atque animarum Purgatorium esse non inficior. ] Extat in calce sessionis ultimæ Concilii Florent. Roma transtyberim Antipolis dicebatur, & ejus incolæ Antipolotani. Vide Esox. In Janiculo erant molendinæ. Vide Machinor. Romæ 30000. Iudices simul extitisse, quomodo intelligatur. Vid. Iudex. Romæ reperiri quatuor Patriarchales Ecclesias. Vide Constantiniana Ecclesia. Patriarchium. Roma Pontificibus concessa. Vid. Pragmaticus. Ejus Regimen. Vid. Banderassi, Decarcones, Draconarii. Romæ non comedebatur caro in festo SS. Innocentium. Vid. Sagimen. Ejus varia loca. Vid. Campitelli, in dict. Schola Græcorum, Catabarbara, Constantiniana Ecclesia, Cosmodin, Constantis palatium, Guidonea porta. Leonina Civitas, & ejus Porticus. Vide Porticani. Item Manus Carnea. Merulana, sive Merulanum ubi. Vid. Baptismus, Chrismarius, Orphanotrophium. Item Pagine, Pentica, Penula, Petra scelerata, Palmare, Robur, Ruminalis, Rupis tarpeja. Pons sublicius dicebatur Sacer, & quare. Vide Pontifex. Taberna meritoria ubi. Vide Meritorius. Theatrum Marcelli, Metelli, & Octaviæ. Vid. Schola Græcorum. Via Salaria vetus. Vid. Concilium. Alia loca. Vide Sanavivaria, Sanguitta, Scalæ gemoniæ, Schola Græcorum, Vaticana Basilica, Soror in capillo, Septem solis. Simulacrum Solis. Vide Concilium. Romanum vexillum. Vide Labarum, Supparum. Romæ non canebatur Credo in Missa. Vide Symbolum. Festa Quinquatria. Vide Tallophorus. Alia festa. Vide Novendial, Septimontium. Romæ antiquitùs non recitabantur Vesperæ Sabbati Sancti. Vide Vesperæ. Romæ in quadam ferrea porta litteræ intelligibiles declaratæ. Vide Venerabilis. ROMA GALLICA. FR. sic Civitas Arelatensis ab Ausonio in carm. de nobil. Urbibus appellata fuit. ROMANIA. FR. Traciæ regio, ita Sabellicus, & alii. Sic etiam appellata fuit in Anastasio Biblioth. in ejus Collectanea in lucem à Sirmondo in 8. edit. pag. 108. Item significat Romandio iam vulgò Romagna. [Omnibus Fidelibus nostris in partibus Longobardiæ, Romaniæ, sive (pro es) Benevento, atque Tusciæ, nec non Venetiæ existentibus. Bullar. Casin. to. 2. const. 36.] Et in eodem sensu habetur apud Camillum Peregrinum: [Cumque inquisitim habuisset &c. misit eos in Romaniam, & suspendi fecit illos per loca viarum singula. De Princip. Longob. tit. Series comitum Capuæ, pag. 306. ROMANIANUM. FR. vulgò Romagnano, pagus RO 505 agri Novariensis non obscurus apud S. Sitem fl. inter Novariam, & Verallum, à Novaria 28. M. P. à Vercellis pluribus distans, locus antiquus, ut Inscript. & antiq. marmoreæ demonstrant, & in litteris Sum. Pont. memoratus; ibi D. Sylvanus Mart. colitur. ROMANINUS. FR. monetæ species. Extrav. Jo. XXII. de sentent. excomm. Sed Falco Benevent. Romanatos vocat in ejus Chron. ad an. 1130. & 1131. & Romastus, ibid. an. 1139. quæ moneta destructa fuit à Rogerio Siciliæ Rege. Ibid. an. 1140. Vide ejus valorem, & historiam in dict. Folleralis, ubi etiam Romasina dicitur. ROMANITAS, romanus mos. [Quod si nunc est romanitas omnia alia, nec vestis tamen admodum Græcis estis. Tertull. de pall. cap. 4. ROMANUS. FR. apud Græcos Scriptores significat Constantinopolitanum; nam quem nos Romanum dicimus, iili Latinum vocant: ∴: At apud Catholicos Scriptores Orthodoxum significat: [Et miramur, si non vincantur à nostris partibus Gothi, cùm malint apud eos esse, quàm apud nos Romani. Salvian. lib. 5. de guber. [Ubi loquitur de Catholicis, qui libentiùs morabantur inter Gothos, ut licentiosiùs viverent, ut ibidem, lib. 7. his verbis declarat: [Esse inter Gothos non licet scortatorem Gothum, soli inter eos præjudicio rationis, ac nominis permittuntur Romani.] Atque clariùs ex sequentibus ibidem verbis: [Numquid hoc Beatus Apostolus de barbaris gentibus dixit? non utique; sed de nobis, id est, specialiter Romanis.] FR. Consule Baronium ad hoc propositum an. 45. n. 9. & 10. an. 456. n. 23. an. 583. n. 47. & in notis ad Mart. 16. Octob. lit. 6. Romani dicti sunt consurati ad distinctionem Longobardorum. Vid. Tonsuratus Romanus. Vid. Vrbicus. Romani validè docti in fide tempore Apostolorum. Vide Hermes. Romanorum mores vani, qui sic describuntur à D. Hieronymo, quòd cupiant, nimiru[m]: [Videre, & videri; salutari, & salutare; laudare, & detrahere; audire, & perloqui, epist. 17. ad Marcell.] Romani nobiles tempore Gothicæ obsidionis à Belisario Neapolim missi. Vide Catipanus. Romani adorare solebant Solem exurgentem. Vide Suggestum. Eorum licentia in Calendis Ianuar. Vide Suffocatus. Eorum moneta. Vide Teruntiani in dict. Folleralis. Romana Corsorum nobilis familia. Vide Secundicerius. Romanorum habitus. Vide Penula, Purpura. ROMANUS MORBUS, sive pestis. FR. id est, Schisma, quod dupliciter intelligi potest, vel Romanus, scilicet, Christianus, quia tunc Christianus populus ob schisma multa mala spiritualiter partitur, vel Romanus morbus ex Roma prove[n]iens, quia schisma ut plurimum ex discordia electorum novi Pontificis emanare consuevit. [Data pestilentia uniuntur, qui divisi sunt &c. Romanus ille pestifer morbus omnes &c. In Bibliotheca Cluniacen. pag. mihi 1312. ROMANZERO hispanicè, & Romanzo Italicè unde dictum. Vide Rumigerulus. ROMEOCENTUS. Vide Bulgaroc[n]tonus. Ro-
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RO bishop, and Ecumenical Patriarch. Since I have come to the end of my life, therefore, in fulfillment of my duty, I make known to my dear sons by the kindness of God my opinion in these letters. For whatever the Catholic and Apostolic Church of old Rome of the Lord Jesus Christ thinks and celebrates, I also profess that I think and believe all these things, and I most fully assent to them. But that the most blessed Father of Fathers and Supreme Pontiff, and the Pope of old Rome, is the Vicar of our Lord Jesus Christ, I concede; and I do not deny that there is a Purgatory of souls. ] It is found at the end of the last session of the Council of Florence. Rome across the Tiber was called Antipolis, and its inhabitants Antipolitani. See Esox. On the Janiculum there were mills. See Machinor. In Rome 30,000 judges existed at the same time; how this is to be understood, see Iudex. That four Patriarchal Churches are found in Rome, see Constantiniana Ecclesia. Patriarchium. Rome granted to the pontiffs. See Pragmaticus. Its government. See Banderassi, Decarcones, Draconarii. In Rome meat was not eaten on the feast of the Holy Innocents. See Sagimen. Its various places. See Campitelli, in the dictionary: School of the Greeks, Catabarbara, Constantiniana Ecclesia, Cosmodin, Constantis palatium, Guidonea porta. Leonine City and its Portico. See Porticani. Also Manus Carnea. Merulana, or Merulanum, where. See Baptismus, Chrismarius, Orphanotrophium. Also Pagine, Pentica, Penula, Petra scelerata, Palmare, Robur, Ruminalis, Rupis tarpeja. The Pons Sublicius was called Sacred, and why. See Pontifex. Taberna meritoria, where. See Meritorius. Theater of Marcellus, of Metellus, and of Octavia. See Schola Græcorum. Old Via Salaria. See Concilium. Other places. See Sanavivaria, Sanguitta, Scalæ gemoniæ, Schola Græcorum, Vaticana Basilica, Soror in capillo, Septem solis. Image of the Sun. See Concilium. Roman standard. See Labarum, Supparum. In Rome the Credo was not sung at Mass. See Symbolum. Feast of the Quinquatria. See Tallophorus. Other feasts. See Novendial, Septimontium. In ancient times at Rome the Vespers of Holy Saturday were not recited. See Vesperæ. At Rome, in a certain iron gate, intelligible letters were declared. See Venerabilis. ROMA GALLICA. FR. Thus the city of Arles was called by Ausonius in the poem on the Noble Cities. ROMANIA. FR. A region of Thrace, as Sabellicus and others say. It was also so called in Anastasius Bibliothecarius, in his Collectanea, published by Sirmond in 8vo, p. 108. It also signifies Romandio, now commonly Romagna. [To all our faithful in the parts of Lombardy, Romania, or (if it be) Benevento, and Tuscany, as well as Venice, existing. Bullar. Casin. vol. 2, const. 36.] And in the same sense it is found in Camillus Peregrinus: [And when he had made inquiry, etc., he sent them into Romania, and had them hanged in the several places along the roads. De Princip. Longob. tit. Series comitum Capuæ, p. 306. ROMANIANUM. FR. commonly Romagnano, a village of the Novara district, not obscure near the river S. Sitem between Novara and Vercelli, 28 Roman miles from Novara, farther distant from Vercelli by several miles, an ancient place, as inscriptions and ancient marble monuments show, and mentioned in papal letters; there St. Sylvanus the Martyr is venerated. ROMANINUS. FR. a kind of coin. Extravag. of John XXII, on sentence of excommunication. But Falco of Benevento calls them Romanatos in his Chronicle for the years 1130 and 1131, and Romastus, there, year 1139; this coin was destroyed by Roger, King of Sicily. There, year 1140. See its value and history in the entry Folleralis, where it is also called Romasina. ROMANITAS, Roman custom. [But if now everything is Romanitas, yet you are not very much Greek in dress. Tertull. de pall. cap. 4. ROMANUS. FR. among Greek writers signifies Constantinopolitan; for whom we call Roman, they call Latin. But among Catholic writers it signifies Orthodox: [And we wonder if the Goths are not overcome by our side, since they prefer to be among them rather than among us Romans. Salvian. lib. 5. de guber. [Where he speaks of Catholics, who gladly dwelt among the Goths, in order to live more freely, as he explains there, book 7, in these words: [It is not permitted among the Goths to be a lewd Goth; only Romans are allowed among them by the privilege of reason and of the name.] And more clearly from the following words there: [Did the Blessed Apostle say this concerning barbarian nations? certainly not; but concerning us, that is, especially the Romans.] FR. Consult Baronius on this point, year 45, no. 9 and 10; year 456, no. 23; year 583, no. 47; and in the notes to Mart. 16 Octob. lit. 6. Romans were called tonsured to distinguish them from the Lombards. See Tonsuratus Romanus. See Vrbicus. Romans were strongly instructed in the faith in the time of the Apostles. See Hermes. The vain customs of the Romans, described thus by St. Jerome, that they desire, namely: [To see and to be seen; to salute and to give salutations; to praise and to disparage; to hear and to talk, epist. 17 to Marcell.] Noble Romans during the Gothic siege sent by Belisarius to Naples. See Catipanus. Romans used to adore the rising Sun. See Suggestum. Their license on the Kalends of January. See Suffocatus. Their coin. See Teruntiani in the dictionary Folleralis. A noble Corsican family of Romans. See Secundicerius. The clothing of the Romans. See Penula, Purpura. ROMANUS MORBUS, or plague. FR. that is, schism, which can be understood in two ways: either Roman, namely Christian, because then the Christian people suffer many evils spiritually on account of schism; or the Roman disease coming from Rome, because schism most often is accustomed to arise from discord in the election of the new Pontiff. [By the pestilence given, those who were divided are united, etc. That pestiferous Roman disease, all, etc. In the Cluniac Library, p. 1312. ROMANZERO in Spanish, and Romanzo in Italian, whence said. See Rumigerulus. ROMEOCENTUS. See Bulgaroc[n]tonus. Ro-
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506 R O ROMEUS. FR. Romipeta. [Unde & Monachi, & Peregrini, nec non & egeni, qui & Hospites ejus tempore, quo Romei transire solent, solicitè requirebant, si Comes Giraldus veniret, vel quando visitaret. S. Odus Abb. Cluniac. in vita S. Giraldi Aureliacensis Comitis, lib. 2. c. 17. Scirposus ager habetur ultra Sutriam, jnxta burgum, videlicet, qui vocatur S. Martini, quo Romei castra-metari solent. Ibid. cap. 23.] Hoc vocabulo non rarò Jo. Villanus in ejus historia utitur. Item etiam significat Romanum. [Secundùm straram Romeam. Bullar. Casin. tom. 2. constit. 294. ROMIPETA, qui Romam versus, & devotionis gratia peregrè proficiscitur, can. si quis Romipetas, 24. quæst. 3. Vide Gurdones, Numisma sacrum, Porticani. RONCORA. FR. [Et concedimus inibi silvas cum roncora in salecta. Bullar. Casin. tom. 2. Const. 20.] Vide Runcora. RORO. FR. rorem diffundo. [Rorate coeli desuper, & nubes pluant Iustum; aperiatur terra, & germinet Salvatorem. Isai. 45. 8. RORULENTUS. Vide Rosculentum. ROSA AUREA. Vide Dominica lætare. Rosa sepulcralis. Ibidem. ROSCULENTUS, roscidus, rore aspersus. S. Zenon Mart. Veronensis Episcopus. FR. A Gregorio Turonen. Rorulentus dicitur, lib. I. hist. cap. 15. ROSETUS, clavus, qui in axe ponitur, ne rota exire possit ex suo loco. [Auriga verò Episcopi, jungens currum, rosetos oblitus est ponere contra rotas, in vita S. Brigidæ Virg.] Reperitur etiam in eodem sensu Roseta foem. generis. ROSOLEA, Sancta Panormitana. Vide Rurica. ROTA, Tribunal Romæ ex duodecim doctissimis Prælatis compositum ad decidendas lites, qui Papæ Cappellani, ac Rotæ Auditores dicuntur. Sunt enim ex variis nationibus electi, nimirum tres Romani, unus Germanus, unus Gallus, unus Castellanus, unus Aragonensis, unus Venetus, unus Mediolanensis, Senensis, & Perusinus alternatim, Bononiensis, & Ferrarensis, qui in gradu Appellationis recognoscunt omnes beneficiales lites totius Christianitatis, ac causas civiles totius Ecclesiastici Status. Hoc autem Tribunal, ut Spondanus refert, à Joanne Papa XXII. erectum fuit; Clemens verò VIII. qui in minoribus fuerat hujus Tribunalis Auditor, multis privilegiis cumulavit, ac Alexander VII. Auditoribus præfatis vestes, & cingulum in pileo coloris violacei concessit, quos Subdiaconos Apostolicos declaravit, venales illos, qui antea extiterant, suppressit, eis restituendo pretii pecuniam. Itaque Rotæ Auditores tanquam Subdiaconi canunt epistolam, quando Papa solemniter celebrat, & in solemnibus functionibus eorum Decanus Cruciferi officio fungitur, hujusmodi etiam Auditores ex declaratione præfati Alexandri VII. in Cappella Papali Clericos Camerales præcedunt. R O ROTA PORPHYRETICA, erat lapis rotundus in pavimento Lateranensis Basilicæ positus, de quo sæpè Cæremorialia mentionem faciunt ex occasione, quòd ibi Summus Pontifex diversas functiones peragebat. FR. etiam in Vaticana Basilica reperiebantur in pavimento quatuor rotæ porphyreticæ. Torrigius de Cryptis Vatican. impress. secunda, pag. 124. & 520. De hac Rota porphyretica in Chronica Casin. lib. 4. c. 37. legitur, quòd Paschalis Papa II. post ingressum Henecici Quarti Imp. Basilicæ, [Cùm in Rotam porphyreticam venisset, positis utrisque sedibus confedere.] Ptolomæus Lucensis in eadem cæremonia agens Roccam appellat, inquiens: [Cùm venisset ad Roccam Papa &c.] In Cæremoriali verò, sect. 4. c. 2. ubi præscribit Imperatorem coronandi ritum hæc habentur [Imperator inde procedens ad mediam Ecclesiam, ubi Rota porphyretica est, venit, & ibi ab alio Episcopo Cardinale assistente dicitur super eum Oratio: Deus &c. ROTÆ, ad torquendum Martyres erant diversi generis. Baron. in notis ad Martyr. 23. April. litt. c. ROTULA, scriptura complicata ad usum antiquorum; ideò volumen dicebatur, ut ostendimus in dict. Biblea cratis. Contos in dictione Contacium, Opisthographum. FR. solent autem in aliquibus Tribunalibus uti vocabulo Rotulum, ac partes cirare ad videndum poni in rotulo scripturas, & remitti Iudici, ad quem &c. id est, involvi, & sigillari processus in casu appellationis, sive coram Iudice delegato, functo commissionis officio: [Itaque Rotula significat etiam corpus processus. [Tu autem nullam inde meæ admonitioni satisfactionem exhibuisti; quin potiùs rotulam prolixam contra veritatem, & auctoritatem, ac rationem contextam in eadem Synodo obulisti. Flodoard. lib. 3. cap. 22.] Qui tamen Author eodem vocabulo in masculino genere utitur, inquiens: [ Tunc surgens porrexit rotulum auctoritatem Canonicam, & Apostolicam continentem. Ibid. cap. 11.] At in cæremoriali Episcoporum hoc vocabulum in neutro genere ponitur, & significat schedam, seu indicem, sive enchiridion, quod Cæremoniarum Magister debet formare, ad notandum omnes cæremonias in aliqua functione observandas; id estm est papyrus ad formam voluminis. Item Rotulum etiam dicitur scheda, quam Sac. Collegii Computista ad singulos Cardinales mittere solet, ubi singillatim notantur portiones, quæ ad eos in distributionibus spectant. Antiquitùs autem depingebantur Prophetæ cum hoc rotulo involuto in manu, ad denotandum eorum sermonem in vaticinando obscurum, & involutum; unde Durand. in Rational. [Quia ante Christi adventum fides figurativè ostendebatur, Patriarchæ, & Prophetæ pinguntur cum rotulis.] Ac Sancti Apostoli delineabantur cum libro in manu, sive cum rotulo explicato, ad demonstrandam claritudinis doctrinam in prædicando Christi Euangelium; quamvis tamen Apostoli illi, qui Canonicas scripturas minimè reli-
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506 R O ROMEUS. Fr. Romipeta. [Whence monks and pilgrims, and also the needy, who, as guests, at the time when Romei are accustomed to pass through, were carefully asking whether Count Giraldus was coming, or when he would visit. S. Odus, Abbot of Cluny, in the life of S. Giraldus, Count of Aurillac, book 2, ch. 17. A reed-grown field is found beyond Sutri, near the village, namely, which is called S. Martin, where Romei are accustomed to pitch camp. Ibid. ch. 23.] Jo. Villanus often uses this word in his history. It also means Roman. [According to the Roman road. Bullar. Casin. vol. 2, constit. 294. ROMIPETA, one who, toward Rome and for the sake of devotion, sets out on pilgrimage, canon si quis Romipetas, 24, q. 3. See Gurdones, Numisma sacrum, Porticani. RONCORA. Fr. [And we grant there the woods with roncora in the undergrowth. Bullar. Casin. vol. 2, Const. 20.] See Runcora. RORO. Fr. I pour out dew. [Drop down, ye heavens, from above, and let the clouds rain down the Just One; let the earth be opened and bring forth the Savior. Isa. 45:8. RORULENTUS. See Rosculentum. ROSA AUREA. See Dominica lætare. Rosa sepulcralis. Ibidem. ROSCULENTUS, dewy, sprinkled with dew. S. Zeno, martyr, bishop of Verona. Fr. Gregory of Tours calls it Rorulentus, book 1, hist. ch. 15. ROSETUS, the pin that is placed in the axle so that the wheel cannot come out of its place. [But the bishop’s charioteer, joining the carriage, forgot to put the rosetos against the wheels, in the life of S. Brigid, virgin.] It is also found in the same sense, Roseta, feminine gender. ROSOLEA, the saint of Palermo. See Rurica. ROTA, a tribunal at Rome composed of twelve most learned prelates for deciding lawsuits, who are called the Pope’s chaplains and Auditors of the Rota. For they are chosen from various nations, namely three Romans, one German, one Frenchman, one Castilian, one Aragonese, one Venetian, one Milanese, and, alternately, Sienese and Perugian, Bolognese and Ferrarese, who in the grade of Appeal examine all benefice cases throughout Christendom, and civil causes of the entire Ecclesiastical State. This tribunal, as Spondanus reports, was established by Pope John XXII; Clement VIII, who in lesser orders had been an Auditor of this tribunal, enriched it with many privileges; and Alexander VII granted to the aforesaid Auditors vestments and a belt with a violet-colored cap, declared them Apostolic Subdeacons, and suppressed the venal places that had existed before, restoring to them the money paid for the price. Therefore the Auditors of the Rota, as Subdeacons, sing the epistle when the Pope celebrates solemnly, and in solemn functions their Dean performs the office of Cross-bearer; by the declaration of the aforesaid Alexander VII, these Auditors in the Papal Chapel take precedence of the Chamberlains. R O ROTA PORPHYRETICA, was a round stone placed in the pavement of the Lateran Basilica, of which the Ceremonials often make mention on account of the fact that the Supreme Pontiff performed various functions there. Fr. There were also in the Vatican Basilica four porphyry wheels found in the pavement. Torrigius, On the Vatican Crypts, second edition, p. 124 and 520. Of this porphyry wheel, in the Casinense Chronicle, book 4, ch. 37, it is read that Pope Paschal II, after the entry of Emperor Henry IV into the Basilica, [When he had come to the porphyry wheel, the two seats having been placed, they sat together.] Ptolemy of Lucca, speaking of the same ceremony, calls it the Rock, saying: [When the Pope had come to the Rock, etc.] But in the Ceremonial, sect. 4, ch. 2, where it prescribes the rite of crowning the Emperor, these words are found: [The Emperor then proceeding to the middle of the church, where the porphyry wheel is, comes, and there by another assisting bishop-cardinal the prayer is said over him: Deus, etc.] ROTÆ, were of various kinds for torturing martyrs. Baronius, in the notes to the Martyrology for 23 April, lit. c. ROTULA, a folded writing for the use of the ancients; therefore it was called a volume, as we showed in the entry Biblea cratis. See Contos in the word Contacium, Opisthographum. Fr. In some tribunals they are accustomed to use the word rotulum, and the parties are to go around to see writings placed in the rotulus and sent back to the judge, to whom etc.; that is, in cases of appeal, or before a delegated judge when performing the office of commission, the process is wrapped up and sealed. [Thus rotula also signifies the body of the process. “But you have not shown me any satisfaction for my admonition; rather, in the same synod, you produced against truth, and authority, and reason, a lengthy rotula woven together.” Flodoard, book 3, ch. 22.] Yet the same author uses the word in the masculine gender, saying: [Then rising he handed over the rotulum containing canonical and apostolic authority. Ibid. ch. 11.] But in the Episcopal Ceremonial this word is used in the neuter gender, and means a sheet, or index, or handbook, which the Master of Ceremonies ought to prepare in order to note all the ceremonies to be observed in some function; that is, paper in the form of a roll. Likewise a rotulum is also called the sheet which the Computist of the Sacred College is accustomed to send to each Cardinal, where the portions pertaining to them in the distributions are individually noted. In ancient times the Prophets were painted with this rolled rotulus in the hand, to signify that their speech in prophesying was obscure and wrapped up; whence Durand in the Rational: [Because before the coming of Christ faith was shown figuratively, the Patriarchs and Prophets are painted with rotuli.] And the Holy Apostles were depicted with a book in the hand, or with an opened rotulus, to demonstrate the clear doctrine in preaching the Gospel of Christ; although those Apostles who did not leave the canonical scriptures at all re-
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RU reliquerunt, depingerentur cum rotulo involuto, ut præfatus Durandus ibidem notavit, di- cens: [Alii (id est, Apostoli) quia stabile, seu ab Ecclesia approbacum non scripserunt, non cum libris, sed cum rotulis in signum suæ prædicatio- nis pinguntur. ROTULUM, & Rotulus. Vide Rotula. ROTUNDULUM, genus vestis, ex rotunditatis figura ita denominatæ, ac Monachis à Benedicto XII. Papa in ejus Constitut. cap. 23. prohi- bitæ. ROZUS, asper, rudis. Ulcere roza cutis sit Mauri munere levis. In Biblioth. Floriacen. Benedictinorum de transl. S. Mauri Mart. Ubi aliquid loco Levis legunt Lenis. RUA. FR. ex Rue gallico, id est, via publica in Ci- vitate; nam via ruralis Galli Chemain dicunt. Vide Ruga. RUBEUS color est moestitæ signum. Vide Sticha- rium. RUBRICA, ita appellatur norma illa, quæ modum recitandi divinum Officium, ac aliarum functio- num Ecclesiasticarum præscribit; solet enim rubris characteribus formari. Rubrica terra est rubra, qua fabri lignarii solent asseres ad eos re- ctè secandos signare, qua etiam terra librorum titulos inscribere solebant antiqui. Vide Titulus. Igitur Rubricæ, quibus utcuntur Ecclesiastici, à Joanne Burcado Papæ Cæremoniarum Magi- stro collectæ sunt. Dividunt Rubricas Theologi in præceptivas, & directivas; ac præceptivas tantùm sub mortali, vel veniali obligare docent; nihilo tamen minus diligenter omnes rubricas observari admonet Trident. Concilium, sess. 3. cap. 13. Verùm summoperè miror, quòd aliqui Religiosi, aliàs observantes, tàm parum curent Rubr. à Sacris Conciliis, Sanctis Patribus, Sum- misque Pontificibus ordinatas. Quare Sac. Con- greg. super Rituum observantiam à Sede Apo- stolica instituta abusus per præfatos introductos corrigere deberet, dum Romani ritus normam profitentes prædicti Regulares, ad libitum cære- monias excogitant innovare, & quod deterius est, nec inter eos statuta cæremoniarum unifor- mitas habetur; quilibet enim eorum Conven- tus in hoc internoscitur alterare; non quidem lo- quor de antiquis Religionibus illis, qui sanctè ex vetusto usu peculiares cæremonias per Religio- nem eorum universam à S. Sede approbatas sata- gunt observare, per quas universalis Ecclesia amicta varietate decoratur. RUBRICO. FR. verbum, purpurare significans. [ Ecclesiæ dignitates, quas Gloriosus Martyr rubricavit sanguine suo. Petr. Blesens. epist. 5.] Reperitur etiam verbum Rubrifacio in eadem si- gnificatione. Vide Inrusatus. RUBUS. Vide Thamnus RUCHARLUM. Vide Rochetum. RUCTUS, arbitrium, dictamen. [Nec patitur pro arbitrio, & ductu suo vivere. Cyprian. lib. 1. epist. 11.] Eadem vox in vita hujus Sancti RU 507 à Pontio descripta etiam legitur, nempè: [Ab- sit, ut de beatissimo martyre ructus hominis judicaret. RUGA, sulcus, canaliculus, siphunculus, in quo ponebantur aliquæ virgæ pro sacrorum altarium ornamentis Laudanæ appellatæ [Fecit laudanas de argento pensantes libras octonas, quas posuit super rugas de presbyterio. Anastas. in Adrian.] Ac alibi: [Fecit tres regulares argenteas super rugas. Anast. in Steph. II.] de quo etiam voca- bulo Ordo Romanus mentionem fecit, agens de processione Pontificis, quando peracta Missa ad Sacrissiam redit: [Post quos Accolyti, qui ru- gam conservant &c.] Fortassè erat vestis à cris- pis, & rugis, quas in se continebat, ita dicta; ali- qui tamen vas esse putant, in quo ponebantur laudanæ prædictæ, & alii crediderunt esse argen- ti laminas ad undarum figuram formatas, quibus facies altaris ornabatur, sic verba Constitut. Ste- phani IV. sive, ut alii vocant III. intelligentes, ubi ait: [Ut omni die Dominico septem Episcopi Cardinales Missarum solemnia super altare B. Pe- tri celebrent, & Gloria in Excelsis Deo cantetur super rugas, per quas ingredientur in altare.] FR. Torrigius de Cryptis Vatican. pag. 242. & 471. existimat esse januam. Fortasse à Rua, id- est, via, ut suo loco dictum est; nam sulcus, & via sunt aliquo modo synonyma. RUMBULA, nomen contumeliosum, quo vetu- las contemnebant. [Ut quid stat vetus hæc rum- bula? Cæsar. lib. 7. mirac. cap. 45.] Fortassè quia vetulæ imminuuntur, ac decrescunt in ea senili ætate. In Melita enim Rumbolo vocant instru- mentum lusorium puerile, quod à Latinis Turbo dicebatur, quia semirhombi figuram habet; ideo Melitenses diminutivo vocabulo Rumbulo appel- lant, quod à Romanis Piccolo hodie dicitur. Imò translativè Melitenses Rumbulos solent appella- re contemprivè homines parvæ staturæ, vel pue- ros, unde puto Cæsarium citatum rumbulam denominasse vetulam propter decrescentem sta- turam. FR. Ego tamen puto, quòd Rumbula significet mulierem veneficam; nam veneficæ mulieres rhombis utebantur ad deducendam Lunam tortis filis confectis. Unde Ovid. 1. Amor. ---------------------- Quid torto rhombo Licia? Martialis verò, lib. 9. Quæ nunc thessalico Lunâ deducere rhombo. Et Propert. lib. 9. Deficiunt magico forti sub carmine rhombi. Vel Rumbula dicitur Mulier, quia rhombum tractat, machinulam, nempè, quam verten- do foeminæ tramant, & lanificium nent. Ideò rumbulo Melitensibus Turbo dicitur, quia filo involvitur ad instar rhombi textrini, ac de Me- lirensi phrasi, qua utuntur ad denominandos hu- munculos, sive pueros, tunc proferunt hoc ad- agium, quando scilicet tales pigmei de se nimis jactant, ac præsumunt, à turbine, sive rum- bulo desumpta metaphora, quod nimis vertico- sè se agitat. RU.
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RU they were left; they were to be painted with a rolled scroll, as the aforesaid Durandus noted there, saying: [Others (that is, the Apostles), because they did not write what is stable, or approved by the Church, are painted not with books but with scrolls, as a sign of their preaching. ROTULUM, & Rotulus. See Rotula. ROTUNDULUM, a kind of garment, so named from its round shape, and forbidden to Monks by Pope Benedict XII in his Constitution, chapter 23. ROZUS, rough, coarse. From a roza ulcer the skin is made smooth by the gift of the Moor. In the Benedictine Library of Floriacum, on the translation of St. Maurus the Martyr, where they read Lenis instead of Levis. RUA. FR. from the French rue, that is, a public street in a city; for the rural road the French say chemin. See Ruga. RUBEUS, red; it is a sign of sadness. See Sticharium. RUBRICA is the rule which prescribes the manner of reciting the Divine Office and the other ecclesiastical functions; for it is usually formed with red characters. Rubrica is also red earth, with which woodworkers are accustomed to mark boards so that they may be cut correctly, and with which the ancients were also accustomed to write the titles of books. See Titulus. Thus the Rubrics used by churchmen were collected by John Burcard, Master of Papal Ceremonies. Theologians divide the Rubrics into preceptive and directive; and they teach that the preceptive ones bind only under mortal or venial sin. Nevertheless, the Council of Trent strongly admonishes that all rubrics be carefully observed, sess. 3, chap. 13. But I greatly marvel that some religious, otherwise observant, care so little for the rubrics established by Sacred Councils, Holy Fathers, and Supreme Pontiffs. Therefore the Sacred Congregation established by the Apostolic See concerning the observance of the rites ought to correct the abuses introduced by the aforesaid, while those Regulars who profess the norm of the Roman rite devise and innovate ceremonies at will; and what is worse, among them there is not even a fixed uniformity of ceremonies, since each of their convents is distinguished by altering this matter. I am not speaking, indeed, of those ancient Orders who, in holy fidelity to ancient custom, strive to observe the particular ceremonies approved by the Holy See for their entire Order, by which the universal Church is adorned with the beauty of variety. RUBRICO. FR. a verb meaning to redden or to make purple. [The dignities of the Church, which the glorious Martyr had reddened with his own blood. Petrus Blesensis, epist. 5.] The verb Rubrifacio is also found in the same meaning. See Inrusatus. RUBUS. See Thamnus. RUCHARLUM. See Rochetum. RUCTUS, will, judgment. [Nor does he suffer himself to live according to his own will and guidance. Cyprian, book 1, epist. 11.] The same word is also read in the life of this Saint, written by Pontius, namely: [Far be it that a man’s judgment should be passed upon the most blessed martyr. RUGA, a furrow, groove, little channel, or siphuncle, in which certain rods were placed for the ornaments of sacred altars, called Laudanae [He made silver laudanae weighing eight pounds, which he placed upon the rugas of the presbytery. Anastasius in Adrian.] And elsewhere: [He made three silver regulae upon the rugas. Anastasius in Stephen II.] Of this term the Roman Order also makes mention, speaking of the procession of the Pontiff, when after Mass has been celebrated he returns to the sacristy: [After whom come the acolytes, who keep the ruga, etc.] Perhaps it was a garment so named from the folds and wrinkles it contained within itself; however, some think it was a vessel in which the aforesaid laudanae were placed, and others believed it to be sheets of silver formed in the shape of waves, with which the face of the altar was adorned, understanding thus the words of the Constitution of Stephen IV, or, as others call him, III, where he says: [That on every Sunday seven Cardinal Bishops shall celebrate the solemn Masses upon the altar of St. Peter, and the Gloria in Excelsis Deo shall be sung over the rugas through which they will enter the altar.] Fr. Torrigius, on the Vatican Crypts, pages 242 and 471, thinks it means a door. Perhaps from Rua, that is, road, as has been said in its place; for a furrow and a road are in some way synonymous. RUMBULA, an insulting name by which old women were despised. [Why does this old rumbula stand there? Caesar, book 7, miracle, chap. 45.] Perhaps because old women diminish and grow smaller in that senile age. In Malta, however, they call Rumbolo a childish plaything, which among the Latins was called Turbo, because it has the shape of a half-rhombus; therefore the Maltese call it by the diminutive form Rumbulo, which today is called Piccolo by the Romans. Indeed, by extension the Maltese are accustomed to call contemptuously Rumbulos men of small stature, or boys, whence I think Caesar, cited above, called an old woman rumbula because of her diminishing stature. FR. Yet I think that Rumbula means a witch; for witches used rhombi to draw down the Moon, made with twisted threads. Hence Ovid, Amor. 1. ---------------------- What use is twisted rhombus Threads? Martial, however, book 9: Who now with Thessalian rhombus draws down the Moon. And Propertius, book 9: The rhombi fail beneath the powerful magic song. Or a woman is called Rumbula because she handles the rhombus, that is, a little machine which women spin by turning and thereby weave and spin wool. Therefore among the Maltese the spindle is called rumbulo, because it is wrapped with thread in the manner of a textile rhombus; and from the Maltese phrase, which they use to name little men or boys, they then utter this proverb whenever such dwarfs boast too much of themselves and presume too much, a metaphor taken from the whirlwind, or rumbulo, which moves itself with too much spinning. RU.
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503 RU RUMIGERULUS, Delator, divulgator, & sumitur in malum. [Deinde famam velocem per rumigerulos suos volare fecerunt, quasi non Sanctorum Reliquiæ, sed malorum defunctorum ossa ad nos fuissent inaniter perlata. In translat. Landoaldi, & Socior. 19. Mart.] FR. Rumigerulus, id est; rumorum gerulu significat: Gerulus, & Gerro pro nugarum nunciatiore, ac circumlatore sumitur, qui Nugax, & Ethologus etiam dicitur. Rumi geruli igitur synonymum est Nugigerulus [Ubi Nugigerulis res soluta est omnibus. Plaut. in Aul. se.5. act.3.] Unde ex Rumigerulo Romancero Hispani corrupre fabularum inventorem dixere, à quibus Itali fabulosam narrationem Romanzo nominant; & non à Roma hoc vocabulum ductum est, ut aliqui perperam excogitarunt, præsertim Rodricus Mendez Silva in suo Catalogo reali in Marco Antonio Pio Imp. fol. mihi 8. RUMINALIS FICUS. FR. de qua fusè Baron. ann. 60. n. 58. Est scitu dignum, quòd Latini malum granatum appellaverint Punicum; at è contra Punici Rumen eundem dixere à Rumen, id est, Romanis; nam Romani Ruman antiquitus appellati sunt; sic Rumanaficus, & postea Romula fucus dicta fuit. Unde Ovid. 2. fast. Arbor erat, remanent vestigia, quæque vocatur Romula nunc fucus, Rumina fucus erat. Rumina enim, id est, mamma, quæ, teste Nonio ex Catone de liberis educa[n]. Ruma dicebarur à Latinis: quia Romulus, & Remus à ruma, seu mamma lupæ lactati fuerunt. Imò eodem vocabulo, quo Punici Rumen, id est, malum punicum appellant, Plinius quoque Ruminalem sicum denominavit, inquiens: [Colitur fucus arbor in foro ipso, ac comitio Romæ nata sacra fulgentibus ibi conditis, magisque ob memoriam ejus, quæ nutrix fuit Romuli, ac Remi conditoris appellata: quoniam sub ea inventa est lupa infantibus præbens rumen (ita vocabant mammam) miraculo ex ære juxta dicato &c. lib. 15. cap. 18.] qui sicus ruminalis à Plinio ibidem ponitur sub titulo: [De diversis generibus malorum, genera XXIX.] fortasse grunatus Rumen à Punicis appellatur, quia à Romanis in Africa primò inventus, & celebratus: sicut à simili Neapolitani Malum gallicum appellarunt morbum, qui ibi occasione Gallo-rum primò detectus fuerat, & vice versa Galli Neapolitanum morbum dixere, quia ibidem hanc luem veneream primò coeperunt Galli in se ipsis experiri. RUNCA. FR. ferreum instrumentum. Vide Falcastrum, Sarculum. Item dicitur Runcarium. Bullar. Casin. tom. 2. const 73. Dicitur etiam Runcum. Ibid. constit. 123. Item Runchus. Ibid. const. 138. Item Ronchus. Ibid. const. 143. RUNCINUS, Equus, qui incessum gradarium, mollem, ac citum non habet, quem Itali Ronzino dicunt, & propriè equum eunuchatum denotat ex vocabulo germanico Rucn, id est, Castratus; caltrare enim dicunt Rucnan, quo vocabulo usus est Bernardus in vita S. Malachitæ, RU [Hoc solùm dolere se inquiens, quod esset runcinus durè portans. RUNCORA. FR. Sylva defalcata, ac deruncinata, ad serendum ap[er]ta. Bullar. Casinen. tom. 2. const. 17. 123. & 140. Vide Roncora. RUPEX, homo asper, ferus, barbarus, in rupibus nutritus: [Rupaces in Urbanis, Scurras in Forensibus, Paganos in Militaribus. Tertull. c. 4. de pall.] Ac alibi ad significandum rusticum, & agrestem idem ait: [Quid autem facient tot, ac tantæ animæ rupium, & barbarorum, quibus alimenta Sapientiæ desunt; tamen indocta Sapientia pollent? de anima, cap. 6. RUPIS TARPEJA, FR. Locus in Romano Capitolio, de qua fusè Baron. in Not. ad Martyrol. 14. Mart. litt. 6. RUPITA, & Rupitanus. Vide Montenses. RUPTARIUS, Schismaticus [Qui comitem Tolosanum ad expellendos hæreticos, ac ruptarios. In vita B. Petri Mart. Ord. Cisterc. 5. Mart.] Vide Ruttarius. RURIACIA. FR. sic appellatam fuisse existimo S. Rosaliam Panormitanam, cujus inventio in Martyrologio sub die 15. Iulii, & ejus natalis 4. Septembr. celebratur. [Cùm Monasterium in honorem Beatæ Mariæ Dei Genitricis, ac Virginis, sicut non solum ex literis tuæ Celsitudinis, sed etiam aliorum certa relatione, non sine multo gaudio, & cordis lætitia audivimus super Sanctam Ruriaciam, divinæ gratiæ inspiratione, regalibus construere coeperis opibus, & largissimis, & amplissimis possessionibus disposueris. Bullar. Cassin. tom. 2. const. 185. n. 1. Alexander Papa III. Gulielmo II. Siciliæ Regi] Ac idem Gulielmus Rex de eadem constructione Monasterii agens, inquit: [Non longè à mænibus fælicis Urbis nostræ Panormi super Sanctam Ruriaciam diligenti cura nostra, & multa devotione fundatum &c. Ibidem constit. 187. RUSCA, arboris cortex. [Ad propriæ staturæ mensuram in modum cumæ decorticatæ ex arbore ruscam. In vita Sancti Lupicini Abb. 21. Mart. RUSTICITAS. FR. dupliciter significat, superbiam nempè, & simplicitatem. Gloss. in can. de liguribus, 23. quæst. 5. RUTTA, Agmen, acies prædonum. [Prædonibus, quorum multitudo rutta vocatur, se conjunxit. Casar. lib. 2. c. 2.] Vox quidé germanica est Rotte, quæ derivatur à verbo Rutten, quod adunari significat, ideò aliqui Rotta scribunt. Vide Scara. RUITARIUS. FR. idem, ac Ruptarius suprà, significat autem facinorosus, qui cum Albigensibus hæreticis unitis, contra Catholicos dimicabant, de quo vocabulo sæpè in hitt. Alb gen. & sacr. Belli à Petro Monacho Cister. Vallis Sarniensis Coenobii descripta, quem Petrum Ulfarniensem, seu Vallium Sarnacii appellat Angelus Matriquez in Chron. Cisterc. part. 3. an. Christi, 1204. cap. 1. num. 4. SABA,
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503 RU RUMIGERULUS, a delator, gossip-monger, and is taken in a bad sense. [Then they caused a swift rumor to fly through their rumigeruli, as though not the relics of the Saints, but the bones of evil-doers had been brought to us in vain. In the translation of Landoald and his companions, 19 March.] FR. Rumigerulus, that is, one who carries rumors, signifies; Gerulus and Gerro are taken for a bearer and circulator of trifles, who is also called Nugax and Ethologus. Rumigeruli therefore is a synonym of Nugigerulus [Where the matter has been settled for all nugigeruli. Plaut. in Aul. sc. 5, act. 3.] Hence, from Rumigerulus, the Spaniards corruptly called the inventor of tales Romancero, from whom the Italians name a fabulous narration Romanzo; and this word was not derived from Rome, as some have wrongly imagined, especially Rodricus Mendez Silva in his Catalogo Real in Marco Antonio Pio Imp. fol. mihi 8. RUMINALIS FICUS. FR. concerning which Baronio speaks at length, ann. 60, n. 58. It is worth knowing that the Latins called the pomegranate Punic; but on the other hand the Punics called it Rumen, that is, Roman; for the Romans were anciently called Ruman; thus Rumanaficus, and later Romula fucus, was said. Whence Ovid, Fast. 2: Arbor erat, remanent vestigia, quæque vocatur Romula nunc fucus, Rumina fucus erat. For Rumina, that is, breast, which, as Nonius testifies from Cato de liberis educandis, was called Ruma by the Latins: because Romulus and Remus were nursed from the ruma, or breast, of the she-wolf. Indeed, with the same word by which the Punics call the pomegranate Rumen, Pliny also named the Ruminal fig, saying: [The fig tree is cultivated in the forum itself and the comitium at Rome, born there under sacred auspices, and more especially in memory of her who was nurse of Romulus and Remus the founder; because beneath it was found the she-wolf offering milk to the infants (so they called the breast), a marvel dedicated there in bronze nearby, etc. lib. 15, cap. 18.] This ruminal fig is placed by Pliny under the title: [On different kinds of apples, twenty-nine kinds.] Perhaps the pomegranate is called Rumen by the Punics because it was first discovered and celebrated by the Romans in Africa; just as by similar reasoning the Neapolitans called the disease malum gallicum, because it was first detected there on the occasion of the French, and conversely the French called it the Neapolitan disease, because there they first began to experience this venereal plague in themselves. RUNCA. FR. an iron instrument. See Falcastrum, Sarculum. It is also called Runcarium. Bullar. Casin. tom. 2, const. 73. It is also called Runcum. Ibid. const. 123. Also Runchus. Ibid. const. 138. Also Ronchus. Ibid. const. 143. RUNCINUS, a horse that does not have a smooth, quick, ambling gait, which the Italians call Ronzino, and properly denotes a gelded horse, from the German word Rucn, that is, castrated; for they say caltrare, Rucnan, a word used by Bernard in the life of St. Malachy, RU [He said that he grieved only for this, that it was a runcinus carrying him harshly.] RUNCORA. FR. a forest cut down and cleared of undergrowth, opened up for sowing. Bullar. Casinen. tom. 2, const. 17, 123, and 140. See Roncora. RUPEX, a rough, savage, barbarous man, bred among rocks: [Rupaces among the urban, Scurras among the forensic, Pagans among the military.] Elsewhere, to signify a rustic and countryman, he says the same: [But what will so many and such souls of the rocks and barbarians do, to whom the nourishment of Wisdom is lacking, and yet they abound in unlearned wisdom? de anima, cap. 6.] RUPIS TARPEJA. FR. a place on the Roman Capitol; concerning which Baronio speaks at length in the notes to the Martyrology, 14 March, letter 6. RUPITA, and Rupitanus. See Montenses. RUPTARIUS, a schismatic [Who joined the count of Toulouse for the expulsion of heretics and ruptarii. In the life of B. Peter Martyr, of the Cistercian Order, 5 March.] See Ruttarius. RURIACIA. FR. I think St. Rosalia of Palermo was so called, whose finding is celebrated in the Martyrology on 15 July, and whose nativity on 4 September. [Since you have begun to build a monastery in honor of the Blessed Mary, the Mother of God and Virgin, as we have heard with no little joy and gladness of heart, not only from the letters of Your Highness but also from the certain report of others, concerning Saint Ruriacia, by inspiration of divine grace, with royal resources and with most ample and abundant possessions you have disposed to construct it. Bullar. Casin. tom. 2, const. 185, n. 1. Pope Alexander III to William II, King of Sicily.] And the same King William, speaking of the same construction of the monastery, says: [Not far from the walls of our fortunate city of Palermo, upon Saint Ruriacia, founded by our diligent care and great devotion, etc. Ibidem constit. 187.] RUSCA, the bark of a tree. [He stripped from the tree a rusca in the manner of a hollowed bark, to the measure of his proper stature. In the life of Saint Lupicinus Abbot, 21 March.] RUSTICITAS. FR. signifies two things: namely, pride and simplicity. Gloss. in can. de liguribus, 23 quaest. 5. RTTA, a troop, a band of brigands. [He joined himself to the brigands, whose multitude is called a rutta. Casar. lib. 2, c. 2.] It is certainly a German word, Rotte, which is derived from the verb Rutten, meaning to gather together; therefore some write Rotta. See Scara. RUITARIUS. FR. the same as Ruptarius above; it means a villainous man, one who, united with the Albigensian heretics, fought against the Catholics, concerning which term there is frequent mention in the history of the Albigensians and the sacred war described by Brother Peter of the Cistercian monastery of Vallis Sarniensis, whom Angelus Matriquez calls Peter of Ulfar, or of the Valleys of Sarni, in the Cistercian Chronicle, part 3, year of Christ 1204, chapter 1, number 4. SABA,
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S A 509 immediatè post Christi mortem fides in Deipara solùm mansit. Secunda, nam cùm sabbatum sit janua dici Dominicæ, & hæc symbolum æternitatis; sic Beata Virgo æterni refrigerii, & quietis pia janitrix est. Tertia, ut simul conterminentur Matris, ac Filii celebrationes. Quarta tandem ratio est, quia sicut die sabbati æternus Creator quieverat; ita, & meliùs, locum quietis in immaculato Virginis tabernaculo Deus humanatus invenit. Missa votiva de beata Maria ad instantiam Bonifacii Moguntiæ Archiep. ab Albino Caroli Magni Præceptore composita fuit. Ejus verò Introitum Sedulius Christianus poeta composuit. Vide Introitus. Atque Officium ejusdem Mariæ in Sabbato Urbanus Papa II. in Concilio Claro montano, ann. 1096. institut. Radulph. prop. 20. Cujus ritus à quibusdam Occidentalibus Monachis de, anno 1056. initium habuerat, ut Baronius refert. Vide Officium B. Mariæ. Appellabatur Sabbatum vacans Sabbatum ante Dominicam Palmarum, quia in ea die Papa à stationibus vacabat propter occupationem largiendi eleemosynas pauperibus, & exequendi Christi mandatum in solita pedum lotione, cùm à prolixis functionibus in feria quinta Coenæ impediretur; in quodam enim Graduale M. S. S. Gregorii Papæ conservato in Biblioth. Angelica de Urbe hæc verba perlegi: [Sabbato vacat, quando Dominus Papa eleemosynam dat.] Quæ fiebat in eo die, quia in eodem Magdalena Christi pedes unxerat, dum cum ejus resuscitato fratre manducabat. Durand. lib. 6. cap. 56. Ac clariùs citatus Albinus Flaccus ait: [Unde Apostolicus vir in memotiam devotissimæ mulieris membris Christi hodie facit, quod ipse fecit capiti, & ideò à statione publica vacat. de divin. Offic.] Ideoque Græci Lazari vocant hoc sabbatum. Vide Adventus. In Sacramentario D. Gregorii sabbatum quatuor Temporum vocatur Sabbatum duodecim lectionum, quia licèt dicerentur in Missa sex lectiones, sicut etiam nunc fit; antiquitùs tamen relegebantur græco idiomate, quando canebatur Missa, & sic erant duodecim. Amalar. lib. 2. c. 1. Berno de Missa, cap. 7. Microlog. c. 28. FR. In Ritu Ambrosiano Sabbatum ante Dominicam Palmarum dicitur Sabbatum in traditione Symboli, quia in hac die tradebatur Cacechumenis symbolum, qui in sabbato sancto baptizandi erant. Vide Scrutinium. :/: Hæc vox Sabbatum in sacra Scriptura hebdomadam non rarò significat, & ita jactantia illius Pharisei, dicentis: [Jejuno bis in Sabbato, Luc. 18.] Intelligitur; jejumabat enim bis in hebdomada, nempè in feria II. & V. qui dies penes Hebræos ad jejunium, & poenitentiam erant destinati, quia tunc ostendebatur populo lex; licèt eadem cæremonia fiat etiam in Sabbato, in quo propter solemnitatem non est licitum eis jejunare: itaque in eisdem duobus hebdomadæ diebus etiam nunc observantiores Iudæi jejunare solent. Illa autem Euangelii verba: [Vespere autem Sabbati, quæ lucescit in prima Sabbati: ]Prima fronte intellectu difficilia videntur: sed Prima sabba-
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S A 509 immediately after the death of Christ, faith remained only in the Deipara. The second reason is that, since Saturday is the gateway to the Lord’s Day, and this is the symbol of eternity, so the Blessed Virgin is the pious gatekeeper of eternal refreshment and rest. The third is so that the celebrations of Mother and Son may be adjacent to one another. The fourth and final reason is because, just as on the day of السبت the eternal Creator had rested, so, and more fittingly, God made man found a place of rest in the immaculate tabernacle of the Virgin. The votive Mass of the Blessed Mary, at the request of Boniface, Archbishop of Mainz, was composed by Albinus, the teacher of Charlemagne. Its Introit, moreover, was composed by the Christian poet Sedulius. See Introitus. And the Office of the same Mary on Saturday was instituted by Pope Urban II in the Council of Clermont, in the year 1096. Radulph. prop. 20. This rite had begun among certain Western monks in the year 1056, as Baronius relates. See Office of the Blessed Mary. It was called Sabbatum vacans, the Saturday before Palm Sunday, because on that day the Pope was free from the stations, on account of being occupied with distributing alms to the poor and carrying out Christ’s command in the customary washing of feet, since he was prevented by the lengthy functions on Maundy Thursday; for in a certain Gradual manuscript of Pope Gregory preserved in the Angelica Library of Rome, I read these words: [On Saturday he is free, when the Lord Pope gives alms.] This was done on that day because on the same day Mary Magdalene had anointed Christ’s feet, while she was eating with her brother after his being raised from the dead. Durand. lib. 6. cap. 56. And more clearly the cited Albinus Flaccus says: [Hence the Apostolic man, in memory of that most devoted woman, does today for the members of Christ what she herself did for the head, and therefore he is free from the public station. de divin. Offic.] Therefore the Greeks call this Saturday Lazarus. See Adventus. In the Sacramentary of St. Gregory, the Saturday of the Four Seasons is called the Saturday of the twelve lessons, because although six lessons were said at Mass, as is still done now, in ancient times they were read again in the Greek tongue when Mass was sung, and thus there were twelve. Amalar. lib. 2. c. 1. Berno de Missa, cap. 7. Microlog. c. 28. FR. In the Ambrosian Rite, the Saturday before Palm Sunday is called the Saturday in the handing over of the Symbol, because on this day the symbol was handed down to the catechumens, who were to be baptized on Holy Saturday. See Scrutinium. :/: This word Sabbatum in Sacred Scripture often signifies a week, and thus the boast of that Pharisee, who said: [I fast twice in the Sabbath, Luke 18.] is understood; for he fasted twice in the week, namely on Monday and Thursday, which days among the Hebrews were set aside for fasting and penance, because then the law was shown to the people; although the same ceremony is also performed on the Sabbath, on which, because of the solemnity, it is not permitted to fast: thus on those same two weekdays more observant Jews still usually fast. But those Gospel words: [But in the evening of the Sabbath, which dawns on the first of the Sabbath:] at first sight seem difficult to understand: but First sabba-
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SIO SA Sabbati Dominica intelligitur, unde significat in sine Sabbati, & Dominicæ initio, quia Sabbati festum, ac quies usque ad mediam noctem perdurabat; itaque verba illa declarant, quòd jam erat media sabbati nox transacta, ac succedebat jam Dominicæ aurora. Verùm difficilior est inter Scriptores quæstio pro intelligentia verborum illorum: [Factum est autem in Sabbato secundo primo, cùm transirent per sata. Lucæ, c.6.] Quid, nempè intelligatur illud Sabbato secundo primo? Ille eximius Græciæ Theologus, Gregorius, scilicet, Nazianzenus à D. Hieronymo ejus discipulo interrogatus, resolutionem dubii subterfugiens, dixerat, se de hac re responsurum esse in Ecclesia: [Gregorius Nazianzenus rogatus à me, ut exponeret, quid sibi vellet in Luca (Sabbato secundo primo) eleganter lusit, docebo te, inquiens, super hac re in Ecclesia. Hieron. ad Nepotian.] Nos itaque variis de hoc opinionibus relictis, tantum hic expositionem Isidori Pelusicæ referre lubet, qui pro Sabbato secundo primo primum azymorum diem intelligit, qui primus dicitur in ordine ad reliquos azymorum dies; dicitur item secundum respectu agni Paschæ, post quem diem numerari incipiebant septem hebdomadæ, & in eo die offerebant recentis frumenti spicas; proptereæ Christus Dominus cum discipulis transibat per spicatum frumenti campu: quæ conjectura Rabbinorum doctrina confirmatur, qui sub nomine sabbati quodlibet eorum festum intelligunt, & ita per sabbatum primum, Agni Pascha denotant. Ergo in sabbato secundo primo significatur secunda festivitas primæ Paschæ, quædo, nempè numerari incipiebant septem hebdomadæ. Quin difficultas hæc penitus elucidata remanet ex Arabicò textu, ubi sic habetur: [Et erat in sabbato primo iterum, cùm ipse transiret per sata.] Ulteriùs ex verbis Euangelistæ Marci, c.2. sit evidens, ubi eamdem historiam referens, inquit: [Et factum est iterum, cùm Dominus sabbatis ambularet per sata.] In sabbatis ait, id est, in festis paschalibus, ut supra ex Rabbinica traditione intelligi diximus. Si quis verò eruditum super hoc habere discursum cupit, legat Marsilium virum cordatum de Christi vita, par. 2. lib. 1. c.25. qui accuratè diffusèque piis, ac devotis reflexionibus illam descripsit. FR. eadem phrasi usus est Anonymous Monachus Casinen. inquiens: [Prima igitur quinta feria Quadragesimæ ann. 1208.] id est, in feria quinta prioris hebdomadæ quadragesimæ. [Antiquitus Orientalis Ecclesia sabbatum ad instar Dominicæ celebrabat, pro qua re eleganter lusit Asterius Amaseæ Episc. inquiens: [Pulchrum jugum, & par sabbati Dominicæ. Homel. de Repud.] Eamdemque ob causam in quadam ejus oratione D. Gregor. Nyslenus hos duos dies fratres appellavit, ubi reprehendit luxum, ac delicias sabbati, in quo die Christiani epulari solebant, unde exclamabat Sidonius, inquiens: [De luxu autem illo sabbatatio narrationi meæ supersedendum est. lib. 1. epist. 2.] FR. Sed Sabbatarius hebræus intelligitur. Vide S A Sabbatarii: [De observatione sabbati legitur in Constitutionibus, quæ communiter S. Clementi attribuuntur: Ut servi quinque dierum opus faciant, sabbato autem, & Dominica die vacent in Ecclesia, lib. 8. cap. 33.] De causis autem, cur Occidentalis Ecclesia in sabbato jejunet, non verò Orientalis, diximus in d. Iejunium. Vide etiam Superpositio. FR. De jejunio sabbati vide can. 11. dist. 12. ß. aliæ verò, can. Apostol. can. Sabbato. de consecrat. dist. 3 & hic in d. Parascene. Item Sabbatum novissimum dicitur sabbatum sanctum. Vide Catechumenus. De matutino sabbati. Vide Matutinum. In sabbato sancto quare non dicatur Communio in Missa. Vide Communio initio. Antiquitus in eo die non dicebantur Romæ Vesperæ, & quare Vesperæ hujus diei sint breviores reliquis totius anni. Vide Vesperæ. In quo die Patres pueros baptizabant. Vide Brachialia. Et in eo die comedebantur lacticina. Vide Formaticum. In sabbato sancto, & sabbato Pentecostes introitus ad Missam quare non dicatur. Vide Introitus. De lectionibus sabbati sancti. Vide Lectio. In sabbato sancto ad noctis principium celebrari solebat. Vide Missa sicca. Quare in hac die Offertorium non dicatur. Vide Offertorium. Quare Pax non detur. Vide Pax. Quare Episcopus in hujus diei celebratione non dicat, Pax vobis, neque tempore Adventus. Vide Pax vobis. Sabbatum sanctum dicitur Sabbatum magnum, can. dilectionis tuæ, dist. 76. In sabbato ante Dominicam Palmarum Græcus Imperator dona largiebatur. Vide Scaramanga. Quare Introitus sabbati ante Dominicam in albis incipiat: Eduxit Dominus, &c. Vide Septuagesima. SABBATUM HENOCHE, phrasis Christianorum Æthiopiæ in eorum Calendario apposita; hujus autem modi loquendi origo, secundùm aliquorum opinionem, à periodo solarium annorum provenit, qui periodos septem millia annorum continet, cujus decimæ pars dicitur Sabbatum Henoch, quia hic homo natus fuerat anno 700 ab Orbe condito, ut Scaliger, lib. 7. de emendæ refert; licèt alii hanc nativitatem statuant anno 622. Quare probabilius alii autumant, quòd sic ut sabbatum est septimus hebdomadæ dies, sic septima fuit ab Adamo Henochi generatio in Mundo: nam ex Adam Seth, ex Seth Enos, ex Enos Cainan, ex Cainan Malaleel, & ab hoc Jared, qui genuit Henoch in Paradisum terrestre translatum, & sic fuit ipse æternæ quietis, ac beatitudinis sabbati typus, ut Rabbinica Schola docet, à quibus postmodùm Æthiopes cum aliis Iudaicis ritibus hoc festum simul didicerant, de latis eò à Regina Saba, & deinde à Candacis Reginæ Eunucho, ubi usque ad præsens circumcisonem, & sabbatum cum variis Mosaicis cæremoniis observant. SABBATI LITER, de quo sæpè in sacra Pagina. [Tunc reversi sunt Ierosolymam à monte, qui vocatur Oliveti, qui est juxta Ierusalem, Sabbati habens iter. Actor. cap. 1.] Hic enim ad ambulandum in die Sabbati erat Hebræis terminus iis
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SIO SA The Sabbath is understood as Sunday, whence it signifies at the end of the Sabbath, and at the beginning of Sunday, because the feast of the Sabbath, and rest, lasted until midnight; therefore those words declare that already the middle night of the Sabbath had passed, and the dawn of Sunday was already following. But the question among writers is more difficult for understanding those words: [And it came to pass on the second-first Sabbath, as they went through the cornfields. Luke 6.] What, namely, is meant by that second-first Sabbath? That eminent theologian of Greece, Gregory of Nazianzus, when asked by St. Jerome his disciple, avoiding a solution of the doubt, said that he would answer concerning this matter in the Church: [Gregory Nazianzen, asked by me to explain what he meant in Luke (second-first Sabbath), cleverly replied, I will teach you about this matter in the Church. Hier. ad Nepotian.] Therefore, leaving aside the various opinions on this matter, it is only pleasing here to cite the explanation of Isidore of Pelusium, who by the second-first Sabbath understands the first day of unleavened bread, which is called first in relation to the remaining days of unleavened bread; it is also called second with respect to the Paschal lamb, after which day they began to count the seven weeks, and on that day they offered the ears of fresh grain; therefore Christ the Lord with the disciples was passing through a field of grain heads: which conjecture is confirmed by the doctrine of the Rabbis, who by the name Sabbath understand any of their feasts, and thus by the first Sabbath denote the Paschal Lamb. Therefore in the second-first Sabbath is signified the second feast of the first Passover, when, namely, the seven weeks began to be counted. Indeed, this difficulty remains fully clarified from the Arabic text, where it is thus found: [And it was on the first Sabbath again, when he himself passed through the fields.] Further, from the words of the Evangelist Mark, ch. 2, it is evident, where, relating the same history, he says: [And it came to pass again, when the Lord walked through the cornfields on the sabbaths.] On the sabbaths, he says, that is, on the Paschal feasts, as we said above must be understood from the Rabbinic tradition. But if anyone wishes to have a learned discourse on this, let him read Marsilius, a prudent man, On the Life of Christ, part 2, book 1, ch. 25, who described it accurately and at length with pious and devout reflections. FR. The Anonymous Monk of Casino uses the same phrase, saying: [The first Thursday of Lent, year 1208.] That is, on the Thursday of the first week of Lent. [In ancient times the Eastern Church celebrated the Sabbath like Sunday; for which reason Asterius, Bishop of Amasea, cleverly played on the words, saying: [A beautiful yoke, and the Sabbath equal to Sunday. Homil. de Repud.] For the same reason in one of his orations St. Gregory of Nyssa called these two days brothers, where he reproves the luxury and delicacies of the Sabbath, on which day Christians were accustomed to feast; whence Sidonius exclaimed, saying: [But I must omit that account of Sabbath revelry from my narrative. lib. 1. epist. 2.] FR. But a Hebrew Sabbatarian is meant. See S A Sabbatarii: [On the observance of the Sabbath it is read in the Constitutions generally attributed to St. Clement: Let slaves perform the work of five days, but on the Sabbath and on the Lord’s day let them rest in the Church, book 8, ch. 33.] As for the reasons why the Western Church fasts on the Sabbath, but not the Eastern, we have spoken in the said Fast. See also Superpositio. FR. On the fast of the Sabbath see canon 11, dist. 12, and also can. Apostol. can. Sabbato. de consecrat. dist. 3, and here in the said Parascene. Likewise the last Sabbath is called the holy Sabbath. See Catechumenus. On the morning of the Sabbath. See Matutinum. On Holy Saturday, why Communion is not said in Mass. See Communio initio. In ancient times Vespers were not said at Rome on that day, and why the Vespers of this day are shorter than those of the rest of the whole year. See Vespers. On which day the Fathers baptized boys. See Brachialia. And on that day dairy foods were eaten. See Formaticum. On Holy Saturday and on Pentecost Saturday why the Introit at Mass is not said. See Introitus. On the readings of Holy Saturday. See Lectio. On Holy Saturday it was customary to celebrate at the beginning of the night. See Missa sicca. Why on this day the Offertory is not said. See Offertorium. Why the Pax is not given. See Pax. Why the Bishop in the celebration of this day does not say, Peace be with you, neither during Advent. See Pax vobis. Holy Saturday is called the Great Sabbath, canon dilectionis tuæ, dist. 76. On the Saturday before Palm Sunday the Greek Emperor distributed gifts. See Scaramanga. Why the Introit of the Saturday before Sunday in albis begins: The Lord brought out, etc. See Septuagesima. SABBATUM HENOCHE, a phrase of the Christians of Ethiopia placed in their Calendar; but the origin of this manner of speaking, according to the opinion of some, comes from the period of solar years, which contains periods of seven thousand years, whose tenth part is called the Sabbath of Enoch, because this man had been born in the year 700 from the creation of the world, as Scaliger reports, book 7 of Emendation; although others place this birth in the year 622. Wherefore others more probably think that just as the Sabbath is the seventh day of the week, so Enoch was the seventh generation from Adam in the world: for from Adam came Seth, from Seth Enos, from Enos Cainan, from Cainan Mahalaleel, and from him Jared, who begot Enoch, translated into earthly Paradise; and thus he himself was a type of the eternal rest and blessedness of the Sabbath, as the Rabbinic school teaches, from whom afterwards the Ethiopians, together with other Jewish rites, learned this feast, brought there by the Queen of Sheba, and then by the eunuch of Queen Candace, where up to the present they observe circumcision and the Sabbath with various Mosaic ceremonies. SABBATI LITER, concerning which there is often mention in Sacred Scripture. [Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, having a Sabbath day’s journey. Acts 1.] For here among the Hebrews there was for walking on the Sabbath a boundary for them
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S A lege Mosaica præscriptus, quod spatiu[m], ut in Targiu[m] dicitur, duobus millibus cubitorum constabat, quia talis fuerat terminus, quo Iudæos in Israelitica peregrinatione præcedebat Arca Domini, ad quam in die Sabbati venerationis causa accedi potuisset; eodemque intervallo Ierosolymitana suburbia distabant ab Urbe, Num. c. 35. quæ bis mille cubita faciunt pedum tria millia; hi namque diversi in 600. juxta Græcorum mensuram, quinque stadia componunt; & hæc prorsus erat ab Ierusalem Montis Oliveti distantia. [Mons Oliveti à regione Urbis ad quintum abest stadium. Joseph Hebr. lib. 20. Antiq. c. 6.] Et R. Kimki in, c. 48. Ezechielis, duo millia cubita facere unum Italicum milliare scribit. SABBATUM RECUTITUM, ita vocabatur à Gentilibus sabbatum, id est, circumcisum; nam Recuti- si, hoc est, circumcisi Hebræi ab eidem denominabantur. Labra moves tacitus, recutitaque sabbata palles. Persius Satyr. 5. FR. sic etiam Martialis, lib. 7. ep. 30. hoc Epithe- tum Hebræis attribuit, inquiens: Nec recuritorum fugis inguina Iudæorum. SABBATUM TRICESIMUM, festum novilunii he- braicum, quod sac. Scriptura Neomenia vocat, nam celebrabatur ad quemque tricesimum diem. --------------------------------------------------------Meliori Tempore dicam: hodie tricesima sabbata. Horatius, lib. 1. Satyra 9. SABBATARII, ita appellabantur Hebræi ob ni- miam Sabbati venerationem: [Jejunia sabbata- riorum. Martialis. SABBATISMUS. FR. requies, laborum cessatio. [Nam si eis Iesus requiem præstitisset, nunquam de alia loqueretur, posthac, die. Itaque relin- quitur sabbatismus populo Dei. Qui enim in- gressus est in requiem ejus, etiam ipse requievit ab operibus suis, sicut à suis Deus. Festinemus ergo ingredi in illam requiem, ut ne in idipsum quis incidat incredulitatis exemplum. Epist. ad Heb. cap. 4. SABBATIZO. FR. quiesco, non laboro, sabbatum celebro. [Et sabbatizavit populus die septimo. Exod. 16. 30. Sabbatizes sabbatum Domini. Le- vit. 25. 2. Eritque terra vestra deserta, & Civita- tes vestrae dirutæ. Tunc placebunt terræ sabbata sua cunctis diebus solitudinis suæ, eò quòd non requieveritis in sabbatis vestris, quando fue- ritis in terra hostili, sabbatizabit, & requiescet in sabbatis solitudinis suæ. Ibid. 26. 35. SABBELIANI, Hæretici. Vide Noetiani. SABELLIi error. Vide Trionymus. SABULUM. FR. accipitur pro auro in sensu con- tempribili, sic intelligenda est elegans contrapo- litio illa à S. Proclo in laudem Virginis Mariæ su- per illa verba: [Et benedictus fructus ventris tui, ] ubi contraponit causam cum effectu, inqui- ens: [Fructus, inquam, non semen. Flos, non passio. Splendor, non creatum. Coæqualis Patri, non servus. Sol, non sabulum. Redemptionis pretium, S A 511 non debitor. Qui adoratur, non qui creatur. Orat. 5. in laud. Virg. M.] arena enim auri materia est, cujus causa est sol. Item Sabulum, nedum arenam crassiorem, sed etiam musicum instrumentum apud Apulejum significat; sed Sabulo à Macrobio dicitur: apud Festum tamen, & Varronem Sam- bulo legitur in significatione tibicinis. SACA, dicitur potestas multandi, & administran- di jura, dicitur etiam Socha, Socna, ut Clemens Reinerus in ejus Onomastico Benedictinorum Apostolatus in Anglia in dict. Saka, seu Saccha ostendit. Vide etiam hic in dict. Socha. Item su- prædicta vocabula leguntur in hist. translationis S. Cutberti Episc. his verbis: [Sed Ecclesia in- concussa quiere, ac libertate cum omnibus con- suetudinibus, & ut vulgò dicitur, cum saca, & so- cna, & infangentheof perpetualiter possideat.] Ultimum tamen vocabulum, ut Spelmanus ex- plicat, jurisdictionem capturandi Latrones signi- ficat. SACCARIUS. Vide Saccularius. SACCATUM vinum, significat merum per sacculos colatum, ac purgatum: [Ita ut plerique invenian- tur, qui aut mensas ministrent, aut saccata vina misceant, aut canes ducant, aut caballos, quibus foeminæ sedent, regant, aut agellos provideant. S. Agobardus Abb. de privil. & jure Sacerd. c. 11.] In quo tamen textu mendosè habetur Sacrata. SACCAS, cognomen Ammiano Origenis Magistro attributum; græcè enim oannæ, saccigerulum significat; quia Ammianus antea gerulus, sive bajulus erat, deinde sub disciplina Clementis Alexandrini cùm litteris operam navaret, in ejusdem Magistri cathedram successor evaserat, atque Origenis Præceptor extitit. Theodoret. lib. 6. de provid. SACCUS, oannos, vestis sacra in græca Ecclesia, cujus fuerat inventor D. Joannes Chrysostomus, & ideò cum hac veste pingi solet, cùm sit habitus in prædicationis exercitio commodior, quod mi- nisterium Græci cum planeta exercent. Saccus, inquam, hujusmodi habet nostræ Diaconalis Dal- maticæ formam, nisi quòd sit aliquanto longior, & in laereribus fibulatus, quo hodie loco planetæ soli Patriarchæ, & Metropolitæ utuntur in Mis- sa; atque Imperator græcus in solemnioribus ce- lebrationibus ferebat. Cujus usus tempore qua- dragesimali cessare deberet, imò semel interroga- tus Demetrius Cabasila, respondit sacco hujus- modi uti debere ter in annos, nempè, in Pascha, in Nativitate Domini, & in Pentecoste; quamvis fe- rebatur etiam jejuniorum tempore, ac in Mor- tuorum Commemorationibus, sed rubri colo- ris, qui pro luctus signo à Græcis habetur; quare cùm hæc Diaconalis tunica sit albi coloris, rubra solent deferre in quadragesimali tempore; exce- ptis tamen functionibus Annuntiationis Festi, Dominicæ palmarum, & Sabbati sancti, in qui- bus diebus debet esse albus, ut in Ord. Officii notatur. Hic igitur saccus contumeliosam Chri- sti vestem significare astruit Balsamon de privil. Patriarch. qui insuper Author in quadam respon- sione
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The Mosaic law prescribed that space, which in the Targum is said to amount to two thousand cubits, because such was the boundary by which the Ark of the Lord preceded the Jews in the Israelite pilgrimage, so that on the Sabbath it might be approached for the sake of veneration; and by the same interval the suburbs of Jerusalem were distant from the City, Num. c. 35, which makes two thousand cubits three thousand feet; for these, differing according to the Greek measure by 600, make five stadia; and this was exactly the distance from Jerusalem to the Mount of Olives. [The Mount of Olives is from the district of the City five stadia distant. Joseph. Hebr. lib. 20. Antiq. c. 6.] And R. Kimchi, in c. 48 of Ezekiel, writes that two thousand cubits make one Italian mile. SABBATUM RECUTITUM, thus was the Sabbath called by the Gentiles, that is, “circumcised”; for the Hebrews were likewise called Recuti, that is, circumcised. You move your lips in silence, and you grow pale at the circumcised Sabbaths. Persius, Satyr. 5. FR. Likewise Martial, lib. 7, ep. 30, attributes this epithet to the Hebrews, saying: Nor do you avoid the groins of the circumcised Jews. SABBATUM TRICESIMUM, the Hebrew feast of the new moon, which Sacred Scripture calls Neomenia; for it was celebrated on every thirtieth day. --------------------------------------------------------At a better time I shall say: today the thirtieth Sabbaths. Horace, lib. 1, Satire 9. SABBATARII, thus the Hebrews were called on account of their excessive reverence for the Sabbath: [The fasts of the Sabbatarians. Martial. SABBATISMUS. FR. rest, cessation from labor. [For if Jesus had given them rest, he would never afterward have spoken of another day. Therefore there remains a sabbatism for the people of God. For he who has entered into his rest, he also has rested from his works, as God did from His. Let us therefore hasten to enter into that rest, lest anyone fall into the same example of unbelief. Epistle to the Hebrews, chapter 4. SABBATIZO. FR. I rest, I do not labor, I keep the Sabbath. [And the people kept the Sabbath on the seventh day. Exod. 16. 30. You shall keep the Sabbath of the Lord. Lev. 25. 2. And your land shall be desolate, and your cities laid waste. Then the land shall enjoy its Sabbaths all the days of its desolation, because you did not rest in your Sabbaths, when you were in the land of your enemies; it shall keep Sabbath and rest in the Sabbaths of its desolation. Ibid. 26. 35. SABBELIANI, heretics. See Noetiani. Sabellius’s error. See Trionymus. SABULUM. FR. is taken for gold in a contemptible sense; thus that elegant antithesis by St. Proclus in praise of the Virgin Mary over the words [And blessed is the fruit of thy womb] is to be understood, where he contrasts cause with effect, saying: [Fruit, I say, not seed. Flower, not passion. Splendor, not created. Coequal with the Father, not a servant. Sun, not sabulum. Price of redemption, not debtor. He who is adored, not he who is created. Orat. 5. in laud. Virg. M.] for sand is the material of gold, whose cause is the sun. Likewise sabulum, not only rough sand, but also a musical instrument, is a meaning found in Apuleius; but by Macrobius it is called Sabulo; in Festus, however, and Varro, Sambulo is read in the meaning of a flute-player. SACA, means the power to fine and to administer justice; it is also called Socha, Socna, as Clemens Reinerus shows in his Onomasticon of the Benedictine Apostolate in England in the entry Saka, or Saccha. See also here in the entry Socha. Likewise the aforesaid words are read in the history of the translation of St. Cuthbert, Bishop, in these words: [But let the Church possess, unshaken, in quiet and liberty, with all customs, and, as is commonly said, with saca, and socna, and infangentheof, forever.] The last word, however, as Spelman explains, signifies jurisdiction for capturing thieves. SACCARIUS. See Saccularius. SACCATUM wine signifies pure wine strained and purified through bags: [So that most may be found who either serve at tables, or mix strained wines, or lead dogs, or manage horses on which women sit, or attend the fields. St. Agobard, Abbot, de privil. & jure Sacerd. c. 11.] In that text, however, Sacrata is erroneously written. SACCAS, the surname attributed by Ammianus to Origen’s teacher; for in Greek oannæ means a sack-bearer, because Ammianus had formerly been a porter or carrier, then, under the discipline of Clement of Alexandria, while devoting himself to letters, he became the successor in that master’s chair, and was the teacher of Origen. Theodoret, lib. 6, de provid. SACCUS, oannos, a sacred vestment in the Greek Church, the inventor of which was St. John Chrysostom; and therefore he is usually painted with this vestment, since it is a garb more convenient for the exercise of preaching, which ministry the Greeks perform with the planeta. This saccus, I say, has the form of our diaconal dalmatic, except that it is somewhat longer and fastened at the sides with clasps; and today, in place of the planeta, only patriarchs and metropolitans use it in the Mass; and the Greek emperor wore it in the more solemn celebrations. Its use should cease during Lent; indeed, Demetrius Cabasilas, when once asked, replied that such a saccus should be used three times a year, namely at Easter, at the Nativity of the Lord, and at Pentecost; although it was also worn during fasting times and on commemorations of the dead, but in red color, which among the Greeks is considered a sign of mourning. Therefore, since this diaconal tunic is of white color, they are accustomed to wear red ones during Lent; except, however, in the functions of the Feast of the Annunciation, Palm Sunday, and Holy Saturday, on which days it ought to be white, as is noted in the Ord. Officii. Therefore Balsamon, de privil. Patriarch., argues that this saccus signifies the insulting garment of Christ, who moreover, in a certain response
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S A sione ad Marcum Alexandrinum Patriarcham hunc saccum scripsit solum Patriarcham deferre debere; itaque abusus quidem est omnium recentiorem Metropolitanorum Græcorum in hujus tunicæ usu. FR. citatus Balsamon ita scribit, tom. 1. de jure Græco Romano: [Quemadmodum igitur Episcopis non conceduntur indumenta, quæ Patriarchis concessa sunt, ut saccus, & polystaurion &c. SACCIPERIUM, nomen ex duobus synonymis compositum, nempè, saccus, & pera, quod peram pastoralem significat: [Ubi pugnaturus non sacciperium cum David refert, sed patientia obarmatus &c. in Actis D. Marcell.cap.3.] FR. an potiùs fundam significare voluerit? nam davidica arma verè non fuerant saccus, sive pera, sed funda, & fortassè sacciperium per syncopem saccum petrarum denotat. SACCOPHORI, id est, saccum ferentes, sicut Christophorus, Christum ferens dicitur. Hæretici quidam fuerunt ita appellati ex sacco, quo induciri erant, ac fit de eis mentio in Cod. Theod. I. penult. de Hæret. SACCULARIUS, Thesaurarius, Ecclesiæ Romanæ officialis, qui Sacellarius etiam dicebatur, ex græco vocabulo , quod latinè saccularius vertitur; nam , saccum latinè sonat, ac erat ex præcipuis sacris Apostolici Palatii officia libus, ut ex sequentibus verbis colligitur, ubi Papæ equitatio describitur: [Post equum verò hi sunt, qui equitant, Vicedominus, Vestriarius, Nomenclator, atque Sacellarius. Ord. Rom.] Duo autem postremi audiebant supplicationes illoru[m], qui Papæ occurrebant in via, ut in eodem Ordine Rom. legitur: in quo dum agitur de supplicantibus, dicitur: [Expectat usque dum possit audiri, & petita benedictione, discutitur à Nomenclatore, vel Sacellario causa ejus, & ipsi indicant Pontifici, & finiunt.] FR. Hoc officium etiam ad ann.772. in Curia Rom. extabat; nam de Adriano Papa I. legitur in Blondo, decad.2. lib.1. quòd hic Pontifex Paulum Romanum, & Stephanum Sacellarium ad Desiderium Italiæ Regem Nuntios miserat.::: Insuper Sacellarius erat etiam Aulæ Principum sæcularis officialis: [Sicut in Ravenæ partibus Dominorum pietas apud primum exercitum Italiæ Sacellarium habet, qui causis supervenientibus quotidianas expensas facit; ita & in hac Urbe in causis talibus eorum Sacellarius ego sum. D. Greg. in Regist. lib.4.c.78.] Patriarchæ item Græci suos etiam Sacellarios habebant, quod officium computabatur in secundo loco primi clericalis ordinis, illique disciplinæ vigilantia, Monasteriorum observantia, ac reddituum cura incumbebat; erat tamen distinctum ab officio, quod Asacello nuncupatur; nam huic erat cura Patriarchalium carcerum, & Monialium clausuræ. Vide Sacella. Qui officialis etiam Sacca- rius dicebatur. FR. fortasse à Saccar Arabic vocabulo, quod obcludere significat, & Hispanicè per antithesim extrahere denotat, quæ conjectura Anastasi Synaitæ authoritate fovetur; nam ait, S A quòd Sacellum, Cyriacum vocabulum sit: unde saccarius, & sacellarius. Vide Sacellum. Saccularii, synonyma. Vide Archidiaconus, Cassularius, Oeconomus, Saccarius, Thesaurarius. Nomenclator accepitur etiam pro Cancellario. [Datum Kalend. Februarii per manus Theodori Nomenclatoris Sanctæ Sedis Apostolicæ. Bullar. Casi- nen. tom. 2. Constit. 26. SACELLA. FR. Monialium Clausura. [Iste admi- nistrat, & curat sacras sacellas, nempè, Monaste- ria Monialium, in quodam M.S. Augustano Tur- co-græcia nuncupato, pag.203. ubi de Magno Sa- cellario loquitur. Vide Asacello in dict. Sacen- larius. Clausuræ autem synonyma. Vide in dict. Clausura. SACELLARIUS. Vide Saccularius. SACELLUM, , sacculus, marsupium. [Non de cellario, non de horreo, vel sacello; sed de cor- dis thesauro profertur. Cæsarius, hom.2. de Eleemos. [FR. Errat proinde Glossa in, can. ne amisso, 24. qu. 4. ubi textus ex D. Augustino sic habetur: Ne amisso judicio sis pauperi in mala causa misericors, cujus si parcis sacello, percutis cor ejus.] Est tamen error incisionis in eodem textu; nana comma non debet poni post dictionem Sacello; sed immediatè antè, ut Augustini sensus intelliga- tur; loquitur enim iste Sanctus Doctor de pauperem malo, ac vitioso, cui inquit, si detur eleemosyna, justitia pervertitur; hoc enim significant illa ver- ba; Ne amisso judicio, quia si datur pauperi vitio- so, largitor erit causa mali, quod significatur per verba: Si sis pauperi in mala causa misericors, nem- pe in largiendo: Cujus vitiis, subaudi, si parcis, id est, dùm malè vivit, misericors sis: Sacello per- cutis cor ejus, videlicet, mansurpio percutis ani- mam ejus, quia occasionem magis peccandi ei prebes. Glossa inquam erravit deinde in pervertendo Augustini sensu; nam Sacellum paupertatem significare ait: undenam hanc etymologiam duxerat, & quomodo paupertate pauper percutitur in largiendo, si largitione percuti pauperem malum inquit Augustinus? Idem vocab. habetur in Michæa 611. [Nunquid justificabo stateram impiam, & sacelli pondera?]:::: Hinc Sacellum pro Thesauro accipitur; unde Sacellarius denominatus fuit Thesaurarius. Et translativè Cappella domestica, ex eo quia in eadem Reliquiarum thesauri reponi solent, vel quia ibi coeleste pignus, quod animas thesaurizat, offertur, ut in dict. Reliquiæ, & Reliquiarium dictum fuit. Ejus tamen synonyma. Vide Cappella. FR. Itaque ad primum vocabuli sensum Anastasius Synaita in ejus Itinerario syriacum nomen esse docet, sub- jugitque: [Nam sacellum est receptaculum, à recipiendo sic dictum.] Quo ad sacellum in sensu Cappellæ, C. Trebarius apud Gellium, lib.6.c. 12. putat dici à Sacer, & Cella, quasi sacra Cella; sed impugnatur ab eodem Gellio ibidem asserente Sacellum esse ex Sacro diminutivum. SACERDOS, Presbyter, cujus variæ assignantur etymologiæ, nempè, Sacradans, Sacrados, Sacer dux, & Sacradocens; quas omnes significationes dictis
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S A Sione wrote to Marcus, Patriarch of Alexandria, that this sack should belong to the Patriarch alone to wear; and so the more recent Greek Metropolitans have indeed abused this tunic. FR. Balsamon, cited, writes thus, vol. 1, On Greek and Roman Law: [Just as therefore vestments are not granted to Bishops which have been granted to Patriarchs, such as the saccus, & polystaurion, etc.] SACCIPERIUM, a name composed of two synonyms, namely, saccus and pera, which signifies a shepherd’s pouch: [Where he is to fight, he does not refer the sacciperium with David, but, armed with patience, etc. in the Acts of St. Marcellus, chap. 3.] FR. Or perhaps did he wish to signify a sling? for David’s arms were truly not a sack, or pera, but a sling, and perhaps sacciperium by syncope denotes a bag of stones. SACCOPHORI, that is, sack-bearers, just as Christophorus is said to be one who bears Christ. Certain heretics were so called from the sack in which they had been clothed, and mention of them is found in the Theodosian Code, I. penult., On Heretics. SACCULARIUS, Treasurer, an official of the Roman Church, who was also called Sacellarius, from the Greek word, which is rendered in Latin saccularius; for saccum sounds in Latin, and it was one of the principal sacred officials of the Apostolic Palace, as may be gathered from the following words, where the Pope’s retinue is described: [And behind the horse are these who ride, the Vicedominus, Vestriarius, Nomenclator, and Sacellarius. Ord. Rom.] Now the last two heard the petitions of those who met the Pope on the road, as is read in the same Roman Order; where, when the petitioners are being discussed, it is said: [He waits until he can be heard, and after the requested blessing, his cause is examined by the Nomenclator or Sacellarius, and they report it to the Pontiff, and conclude it.] FR. This office also existed in the Roman Curia down to the year 772; for concerning Pope Adrian I it is read in Blondus, decade 2, book 1, that this Pontiff had sent Paul the Roman and Stephen the Sacellarius as envoys to Desiderius, King of Italy. Moreover, the Sacellarius was also an official of the household of secular princes: [Just as in the regions of Ravenna the piety of the Lords has at the first army of Italy a Sacellarius, who takes care of daily expenses arising from matters; so also in this City, in such matters, I am their Sacellarius. St. Gregory, in the Register, book 4, ch. 78.] The Greek Patriarchs likewise had their own Sacellarii; this office was reckoned in the second place of the first clerical order, and to it belonged vigilance over discipline, observance of monasteries, and care of revenues; yet it was distinct from the office called Asacellus, for to this belonged the care of the patriarchal prisons and the enclosure of nuns. See Sacella. This official was also called Saccarius. FR. perhaps from the Arabic word Saccar, which means to shut up, and in Spanish by antithesis denotes to draw out, which conjecture is supported by the authority of Anastasius the Sinaite; for he says that Sacellum is a Cyriac word: whence saccarius and sacellarius. See Sacellum. Saccularii, synonyms. See Archidiaconus, Cassularius, Oeconomus, Saccarius, Thesaurarius. Nomenclator is also taken for Chancellor. [Given on the Kalends of February by the hand of Theodore, Nomenclator of the Holy Apostolic See. Bullar. Casin. vol. 2, Constit. 26. SACELLA. FR. The enclosure of nuns. [This one administers and takes care of the sacred sacella, namely, the monasteries of nuns, in a certain Augsburg manuscript called Turco-Graecia, p. 203, where he speaks of the Grand Sacellarius. See Asacello in the entry Sacenlarius. Synonyms of enclosure. See in the entry Clausura.] SACELLARIUS. See Saccularius. SACELLUM, a little sack, a purse. [It is brought forth not from the cellar, not from the granary, but from the sacellum, from the treasure of the heart. Caesarius, hom. 2, On Almsgiving.] [FR. The Gloss therefore errs in the canon Ne amisso, 24, q. 4, where the text from St. Augustine is found thus: Do not, with judgment lost, be merciful to the poor man in an evil cause, whose heart you strike if you spare his sacellum.] But there is an error of punctuation in the same text; the comma should not be placed after the word Sacello, but immediately before it, so that Augustine’s meaning may be understood; for this holy Doctor speaks of a poor man who is wicked and vicious, to whom, he says, if alms are given, justice is perverted. For this is what those words mean: With judgment lost, because if it is given to a vicious poor man, the giver will be the cause of evil, which is signified by the words: If you are merciful to a poor man in an evil cause, namely, in giving alms: whose vices, that is, if you spare, meaning, while he lives badly, be merciful: you strike his sacellum, that is, with a purse you strike his soul, because you provide him with a greater occasion of sinning. I say, the Gloss then erred in twisting Augustine’s meaning; for it says that Sacellum signifies poverty: whence did it derive this etymology, and how is a poor man struck by poverty in giving, if Augustine says that a poor man who is evil is struck by giving? The same word is found in Micah 6:11. [Shall I justify wicked scales, and the weights of the sacellum?]::: Hence Sacellum is taken for a Treasury; wherefore Sacellarius was named Thesaurarius, Treasurer. And figuratively, a domestic chapel, because in it the treasures of relics are usually stored, or because there the heavenly pledge, which treasures up souls, is offered, as in the entry Reliquiæ and Reliquiarium it was said. Its synonyms. See Cappella. FR. Thus, as to the first sense of the word, Anastasius the Sinaite in his Itinerary teaches that it is a Syriac name, and adds: [For a sacellum is a receptacle, so called from receiving.] As for sacellum in the sense of a chapel, C. Trebatius, in Gellius, book 6, ch. 12, thinks it is so called from Sacer and Cella, as if sacred cell; but he is opposed by Gellius himself there, who says that Sacellum is a diminutive of Sacrum. SACERDOS, Priest, for whom various etymologies are assigned, namely, Sacradans, Sacrados, Sacer dux, and Sacradocens; all of which meanings are to be found in the said
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S A 513 Sacerdotes dicuntur Sacerdotes secundi Ordinis, id est, inferioris gradus. Sacerdotales Vestes. Vide Vestis. Sacerdotalis, liber ita appellatus, in quo copia rituum ad sacerdotem pertinentium continetur, eratque antiquum Rituale, sed recentiore copiosius. Monachi tamen Præmonstratenses utuntur hoc vocabulo ad significandum versiculum in officio divino, quod ipsi recitant in principio ad Laudes. Sacerdotium, aliquando ordinem Sacerdotalem minimè significat; sed præbendam, & ecclesiasticum emolumentum. [Imò votis omnibus non sine miraculo in id consentientibus, ut jus conferendi Sacerdoria, quæ vulgò præbendas vocant, in Gulielmum, & ejus gratia in successores illius transferrent, quod antea semper ad totum illorum Collegium pertinuerat. Surius in vita S. Gulielmi Archiep.] Multoties quodlibet beneficium significat. Sacra, hoc vocabulum absolutè sumptum, aliquando epistolam, sive ordinationem Imperatoris significat. [Illi (id est Donaristæ) multorum Imperatorum sacras: nos sola portamus Euangelia. August. lib. advers. Donatistas, cap. 31. In quo sensu sæpè in Conciliis; usurpatur etiam in greco idiomate odneæ, quod idem significare solet. Sacra Coracina, sacrificium Corvorum, qui ab Ægyptiis adorabantur, ex vocabulo græco noxæuros, id est, corvinus. [Quod malum imitatus est Ieroboam vaccas instituens in Samaria, quibus sacrificarent Iudæi, & volucres, quia Coracina sacra habent Pagani. Ambros. in Epist. ad Roman. Sacra Mensa, id est, Altare. [Ex auro, & lapidibus, pretiosis sacram in Ecclesia donavit mensam. Sozom. lib. 9. cap. 1. Sacra Paramenta. Vide Vestis. Sacri Ordines. Vide Ordo. Sacramentale. Vide Missalis. Sacramentalis. FR. Testis juratus, l. 9. de debitis, & gaudimoniis, & ibi gloss. & gloss. in l. libero homine, de testib. & leg. Aleman. tit. de Juratoribus, quales esse debeant. Sacramentarium, liber à D. Gregorio Papa compositus, in quo ille omnes collectas, & orationes in Missis, aliasque preces ad officium divinum, & ad sacros ritus totius anni collegit. Vide Missalis. Sacramentum. FR. Ecclesiæ sacramentum sunt septem, à Christo Domino instituta, quorum aliqua dicuntur mortuorum; nam necessaria sunt ad salutem, scilicet, Baptismus, & post peccatum Confessio. Reliqua dicuntur vivorum, quæ non sunt simpliciter necessaria; sed pro acquirenda majori gratia. De transaction. cap. veniens, & ibi Glossa. Mortuorum sacramenta possunt in necessitatis periculo administrari à non habente facultatem. Baptismus enim posset confici à Laico, & foemina in casu necessitatis: sic etiam in eo casu sacerdos non habens licentiam K K
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S A 513 Priests are called priests of the second Order, that is, of an inferior rank. Priestly Vestments. See Vestis. Sacerdotalis, a book so called, in which a collection of rites pertaining to the priest is contained; it was an ancient Ritual, but more copious in later times. However, the Premonstratensian monks use this word to signify a verse in the divine office, which they recite at the beginning of Lauds. Sacerdotium sometimes does not signify the priestly order at all, but a benefice and an ecclesiastical endowment. [Indeed, by all their vows agreeing to this, not without a miracle, that the right of conferring Sacerdotia, which are commonly called prebends, should be transferred to William, and through his favor to his successors, whereas before it had always belonged to the whole of their College. Surius in the life of St. William the Archbishop.] Very often it signifies any benefice. Sacra, this word taken absolutely sometimes signifies a letter, or imperial ordinance. [They (that is, the Donatists) carry the sacras of many emperors: we carry only the Gospels. Augustine, book against the Donatists, ch. 31. In which sense it is often used in Councils; it is also used in the Greek idiom, odneæ, which is accustomed to signify the same thing. Sacra Coracina, a sacrifice of crows, who were worshipped by the Egyptians, from the Greek word noxæuros, that is, corvine. [Jeroboam imitated this evil by establishing calves in Samaria, to which the Jews should sacrifice, and birds, because the Pagans have Coracina sacra. Ambrose in the Epistle to the Romans. Sacra Mensa, that is, the Altar. [With gold and precious stones he gave a sacred table in the Church. Sozomen, book 9, ch. 1. Sacra Paramenta. See Vestis. Sacri Ordines. See Ordo. Sacramentale. See Missalis. Sacramentalis. FR. An oath-taking witness, l. 9. de debitis, & gaudimoniis, and there the gloss, and gloss in l. libero homine, de testib. & leg. Aleman. title de Juratoribus, what sort they ought to be. Sacramentarium, a book composed by Pope St. Gregory, in which he collected all the collects and prayers in the Masses, and other prayers for the divine office, and for the sacred rites of the whole year. See Missalis. Sacramentum. FR. The sacraments of the Church are seven, instituted by Christ the Lord, some of which are called sacraments of the dead; for they are necessary for salvation, namely Baptism, and after sin Confession. The rest are called sacraments of the living, which are not simply necessary; but for acquiring greater grace. De transaction. cap. veniens, and there the Gloss. The sacraments of the dead can be administered in a danger of necessity by one who does not have the faculty. For Baptism could be performed by a layman, and a woman in a case of necessity: likewise in that case a priest not having permission K K
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514 SA audiendi Confessiones, posset absolvere confidentem. Sacramentum autem Confirmationis à solo Episcopo potest exerceri, nec talem facultatem aliis delegare potest: [Mandamus, quatenus omnibus Presbyteris distinctè prohibeas, ne talia de cætero sua temeritate præsumant, quæ licet non sint à fidelibus contemnenda, tutius tamen est ea sine periculo ex necessitate (quæ legem non habet) omittere, quàm ut ab iis, quibus ea conferre non licet, ex temeritate (quæ lege damnatur) non sine periculo conferantur. De Consuetud. cap. quanto] ubi de christmate loquitur. De sacramentis in specie. Vide in propriis locis. Omnia autem sacramenta sub nomine Eucharistiæ à D. Cypriano comprehenduntur. Vide Eucharistia. Item Sacramentum intelligitur quandoque juramentum, can. sacramentum, can. Sanctorum, can. nos sacramentum, 2. qu. 5. SACRAMENTUM OBSCARIONUM. Vide Obscarionum Sacramentum. SACRARIUM, erat locus propè altare cancellis circundatus, ubi tempore sacrificii solus Sacerdos cum reliquis sacris Ministris ingredi poterat, qui locus à Græcis appellatur , quia per aliquos gradus ascendebatur. Item , id est, Sancta Sanctorum, , nempè, locus sacrificii, , hoc est, sacrarium. Vide Crux. Vide etiam Cancelli, Chorus, Gazophylacium, Presbyterium, Propitiorium, Sancta Sanctorum. Ex hoc loco zelantissimus Ambrosius Imperatorem Theodosium seniorem expulerat, qui post oblationem permanere voluerat, sicut in Constantinopolitana Ecclesia facere consueverat; sed à D. Ambrosio his verbis dimissus fuerat: [Sacrarium solis Sacerdotibus pervium est, aliis omnibus inaccessum.] Quibus mandatis nedum obtemperaverat Imperator, sed Constantinopolim regressus, & Patriarcha juxta solitum ad eumdem locum invitatus; se excusavit, ac gloriabundus didicisse se ab ejus Præceptore Ambrosio dixerat, non esse sibi permissum sacrarii ingressum: quam reverentiam reliqui terrarum Principes imitatione admirari deberent. Solent verò Græci hunc locum asseribus obcludere, ac tempore consecrationis velo ejus portam obtegere. Ecclesia tamen Romana hujusmodi velis non utitur, ad differentiam hæreticorum Valentinianorum, qui, in eorum ritibus eleusinas obnubilationes imitantes, omnia inobservata agebant, eademq; de causa omnem ingressum velabant, ut Tertullianus advers. Valent. c.2. & 3. refert. FR. rationem tamen dubitandi præbent ansæ, quæ in virgis ferreis infixæ ad quatuor columnarum latera Ciborii S. Cæciliæ transtyberinæ Ecclesiæ adhuc superstites videntur, an scilicet tempore Paschalis Papæ I. fuerit Romæ hic usus claudendi altare tempore sacrificii, præsertim cùm illis temporibus sacrum Eucharistiæ sacramentum super altare minimè conservaretur; sed in muralibus repositoriis, quorum adhuc in eadem Ecclesia, ac in aliis remanserunt vestigia; post enim Tridentinum Concilium ex ejus prohibitione non fuit am- SA pliùs licitum Eucharistiâ in muro asservare, unde quod prædictæ ansæ pro velaminibus impositæ fuerint ad cooperiendum reverentiæ causa Eucharistiæ tabernaculum, conjici nequit, dum ibi non haberetur: Ad Sancta Sanctorum armatum ingredi pro magno sacrilegio poenè Græcos habetur; lepidissimum siquidem accidens fuit illud, quod Raynutio Parmensi D. ei nostris temporibus in Ecclesia S. Athanasii Græcorum Collegii de Urbe occurrerat; dum cupidus ille audiendi sacrum græci ritus, cùm in eorum sacrarium, ubi tunc præparabatur panis, & vinum pro celebratione, ingredereretur, statim ei græcus cæremoniarum director obviàm venerat inquiens, in eum locum, nisi relictò gladio, non posse ingredi; attonitus autem ille strenuus Dux, ac aliquantulùm mente perplexus, tandem pietate victus, se cogi ad actum sibi semper alienum fassus fuit, ac deposito ense, in præfatum sacrum locum ingressus est. Sacrarium verò poenès Latinos hodie communiter sacristia intelligitur, in qua sacra suppellectilia conservantur; cujus synonyma. Vide Sacrista. Quæ secundùm Durandum symbolum est virginalis Mariæ uteri, in quo veste mortalis carnis Æternum Verbum indutum fuit, dum ait: [Sacrarium, in quo Sacerdos sacras vestes induit, uterum Sanctiss. Mariæ significat.] FR. Item sacrarium etiam locum denotat, ubi res sacræ, quæ usui ampliùs non inserviunt, projiciuntur. Synon. Vide Piscina. SACRARII CUSTOS, id est, sacrista. [Omnes codices custos sacrarii habeat deputatos, à quo singulos singuli fratres accipiant, quos prudenter lectos, vel habitos semper post vesperam reddent. Isid. in regul. cap. 8.] Vide Sacrista. SACRICOLA. Vide Sacrocola. SACRIFICATI. Vide Libellatici. SACRIFICIUM. FR. aliquando divinum officium intelligitur: [Sive Episcopus ille, aut Presbyter, aut Diaconus faceret oblationem, vel matutinum, vel vespertinum sacrificium, quasi in officio suo agere sicut prius non liceat ei, can. si quis Episcopus in Concilio, 11. qu. 3.] Ubi per Oblationem Missa, & per Sacrificium Officium divinum denotatur. Synon. Vide Doxologia. SACRIFICO. Vide Facio, Prolito, Thurifico. SACRISTA, sacrarum suppellectilium Custos. Dicto Completorio, cùm clausisset Oratorium, erat enim Sacrista, apparuit ei Salvator in linteo præcinctus. Cæsar. lib. 1. cap. 35.] Ejus synonyma. Vide Altarista, Assistus, Candelaptis, Cimeliarcha in dict. Cemelium, Hierophylax, Mansionarius, Sacrarii custos. SACRISTIA. Vide Aspaticum, Cemelium, Sacrarium. Quare in meridionali Ecclesiæ latere collocabatur. Vide Introitus. Vide etiam Cimelia, Diaconicon, Gazophylacium, Pastophorum, Vestiarium. Interdum Penus veneranda nuncupatur. Vide Salutatorium, Scevophylacium in dict. Scevophylax, Secretarium. SACROCOLA, Sacer Minister, sive Sacerdos. [Quòd si de labiistam ingens periculum sacrocolis
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514 SA hearing Confessions, he could absolve the penitent. But the Sacrament of Confirmation can be exercised only by a Bishop, nor can he delegate such power to others: [We command that you distinctly forbid all Priests, lest from now on they presume such things by their rashness, which although they are not to be despised by the faithful, yet it is safer to omit them without danger out of necessity (which has no law), than that they should be conferred by those to whom it is not permitted to confer them, through rashness (which is condemned by law), not without danger. De Consuetud. cap. quanto] where he speaks of chrism. Of the sacraments in general. See the proper places. But all the sacraments are comprehended by St. Cyprian under the name of Eucharist. See Eucharist. Likewise, Sacrament is sometimes understood to mean an oath, can. sacramentum, can. Sanctorum, can. nos sacramentum, 2. qu. 5. SACRAMENTUM OBSCARIONUM. See Obscarionum Sacrament. SACRARIUM, was a place near the altar, surrounded by railings, where at the time of sacrifice only the Priest with the other sacred Ministers could enter; this place is called by the Greeks, because it was ascended by certain steps. Also, that is, the Holy of Holies, namely, the place of sacrifice, that is, the sacristy. See Cross. See also Cancelli, Choir, Gazophylacium, Presbytery, Propitiatory, Holy of Holies. From this place the most zealous Ambrose had expelled Emperor Theodosius the Elder, who had wished to remain after the offering, as he had been accustomed to do in the Church of Constantinople; but he had been dismissed by St. Ambrose with these words: [The sacristy is accessible only to Priests, inaccessible to all others.] To these orders the Emperor not only had heeded, but, returning to Constantinople and being invited by the Patriarch according to custom to the same place, he excused himself, and, boasting, said that he had learned from his teacher Ambrose that the entrance of the sacristy was not permitted to him: such reverence the other rulers of the earth ought to admire by imitation. The Greeks, however, are accustomed to shut off this place with boards, and at the time of consecration to cover its door with a veil. The Roman Church, however, does not use such veils, in distinction from the heretics the Valentinians, who, in their rites imitating obscure coverings, did everything out of sight, and for the same reason they veiled every entrance, as Tertullian reports in adv. Valent. c. 2 & 3. FR. nevertheless, the handles that seem still to survive inserted in iron rods at the sides of the four columns of the ciborium of the Church of St. Cecilia across the Tiber give rise to doubt whether, in the time of Pope Paschal I, there was in Rome this custom of closing the altar during the time of sacrifice, especially since in those times the sacred sacrament of the Eucharist was by no means kept on the altar; but in wall-repositories, traces of which still remain in that Church and in others; for after the Council of Trent, by its prohibition, it was no longer permitted to store the Eucharist in the wall, whence it cannot be conjectured that the aforesaid handles were placed as veils to cover the tabernacle of the Eucharist for reverence's sake, since it was not kept there. To enter the Holy of Holies armed is held by the Greeks to be a great sacrilege; indeed, a very amusing incident happened in our own times to Raynutius of Parma in the Church of St. Athanasius of the Greek College in Rome; when that man, eager to hear the sacred rite of the Greeks, was entering their sacristy, where at that time the bread and wine were being prepared for the celebration, the Greek director of ceremonies immediately came toward him, saying that he could not enter that place unless he left his sword behind; but he, stunned and somewhat perplexed in mind, at last, overcome by piety, confessed that he was being forced to an act always foreign to him, and, laying down his sword, entered the aforesaid sacred place. But among the Latins today the sacristy commonly means the sacristy, in which the sacred furnishings are preserved; its synonyms. See Sacrista. According to Durandus, it is a symbol of the Virgin Mary's womb, in which the Eternal Word was clothed with the garment of mortal flesh, as he says: [The sacristy, in which the Priest puts on the sacred vestments, signifies the womb of the Most Holy Mary.] FR. Likewise, sacristy also denotes the place where sacred things that are no longer useful are thrown away. Synon. See Piscina. SACRARII CUSTOS, that is, sacristan. [All the books are to have appointed a guardian of the sacristy, from whom each brother is to receive his own, and the ones prudently chosen or kept are always to be returned after vespers. Isid. in regul. cap. 8.] See Sacrista. SACRICOLA. See Sacrocola. SACRIFICATI. See Libellatici. SACRIFICIUM. FR. sometimes means divine office: [Whether that Bishop, or Priest, or Deacon made the oblation, or the morning or evening sacrifice, as if it were not permitted for him to act in his office as before, can. si quis Episcopus in Concilio, 11. qu. 3.] Where by Oblation Mass is meant, and by Sacrifice the divine Office is indicated. Synon. See Doxologia. SACRIFICO. See Facio, Prolito, Thurifico. SACRISTA, guardian of the sacred furnishings. After Compline, when he had closed the Oratory, for he was Sacristan, the Savior appeared to him girded with a linen cloth. Cæsar. lib. 1. cap. 35.] Its synonyms. See Altarista, Assistus, Candelaptis, Cimeliarcha in the entry Cemelium, Hierophylax, Mansionarius, guardian of the sacristy. SACRISTIA. See Aspaticum, Cemelium, Sacrarium. For this reason it was placed on the southern side of the church. See Introitus. See also Cimelia, Diaconicon, Gazophylacium, Pastophorum, Vestiarium. Sometimes it is called the venerable Pantry. See Salutatorium, Scevophylacium in the entry Scevophylax, Secretarium. SACROCOLA, sacred minister, or priest. [But if from the lips so great a danger to the sacrocolae]
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SA colis inminet, quantò magis de renibus? Odo Abb. in ferm. de S. Benedicto. SACRUM MUNUS. Vide Missa. Item Sacrum, locus pro publicè poenitentibus deputatus. Vide Narthen. SADDUCÆUS, ex Sadducæa gente, que inter Hebræos peculiarem sectam profitebatur; significat enim justum ex hebraica voce Sadoc; nàm Sadducæi justitiam colere, & legem Mosaicam observare gloriabantur, eodemque fine Prophetarum, & re- surrectionem negabant; ideò Pharisaeorum ad- versarii reputabantur. Hebræi tamen asserunt ita denominari à quodam Sadok hæresiarcha, qui Antigoni Pharisaei magni nominis magistri discipulus extiterat. Verùm prima etymologica opinio probabilior videtur, quam tenet Epipha- nius, hæres. 14. Hieronymus in, cap. 22. Matth. & Abulensis, qu. 125. in eod. Matth. capite. Multæ adhuc hujus sectæ familiæ in Oriente, & præser- tim in Constantinopolitana Urbe vigent, quæ ab Hebræis Carraim appellantur. FR. de his ita Elias Tesbites scribit: [Negabant legem oretenus tra- ditam, & non credebant, nisi quod extat in lege scripta, ideò vocati sunt Carraim.] Opinio autem Hebræorum afferentium, Sadok Sadducæorum fuisse hæresiarcham, à Juda Levita excogitata fuit, qui in libro cujus titulum est Alcosder, sic ait: [Esdras cabalam tradidit Simeoni Iusto, is Anti- gono, & sociis ipsius, è quibus Sadok, & Bajathos hæresiarchæ.] Ideò etiam Baiothsæi dicti sunt Sadducæi. Ex quo Iudæ Levitæ somnio hauserat Io: Picus in ejus Apologia, tit. de Cabala, & ma- gia naturalis, ac proinde ex 4. libro Esdræ apocry- pho, cap. 14. suam intentionem probare nititur, ubi sic habetur: [Et factum est, cùm complevis- sent quadraginta dies, locutus est Altissimus, di- cens: Priora, quæ scripsisti, & palàm pone, & le- gant digni, & indigni: novissimos autem septua- ginta conservabis, ut tradas eos sapientibus, & populo tuo. In his enim est vena intellectus, & sapientiæ fons, & scientiæ flumen.] Sed quales libri præter sacræ Bibliæ possunt re vera dici sa- pientiæ fons, & scientiæ flumen? Deinde si Do- minus præceperat, ut populo Esdra hos libros tradere debuisset, quomodo incogniti remanere debuissent, ut tam mirabilia Picus jactet, & pri- mum repertorem Cabalæ, ac librorum istorum se faciat? Videant melius, & considerent Periti, ac Bellarminum, & Labbè consulant de Scriptori- bus Ecclesiasticis in Io. Picum. SÆCULARIS. Vide Laicus, Plebejus. SÆCULARIS POTESTAS. Vide Extera potestas. SÆCULATUS, sequestratus, & separatus à sæculo, ac Deo dicatus. [A fratribus est dulciter Deo sæculata. In vita S. Genovææ. SÆCULARITAS. Vide Secularitas. SÆPEFATUS, sæpedictus. [Et quidquid inter prædictum Ioannem virum magnificum, & sæpe- fatum Episcopum. S. Greg. lib. 1. cap. 36. SA 515 SAGELLUM, sacculus: Paleis verò lectuli ineven- tilatis, multo tempore, vilique sagello con- strictis, pelliceoque superposito conqveivit. In vita S. Eugendi Abb.] Propriè culcitrulam stra- mineam significat. SAGENA. FR. piscatorium rete; sed non omne rete intelligitur; piscatores enim diversa retiorum genera habent, ac sagena est rete densum, quod littora verrit, & capit quidquid boni, & mali ei occurrit, & piscatores in aliquibus Italiæ locis Tartarone appellant. Dicitur autem sagena ex græco vocabulo , id est, scopa, verricu- lum, à mare verrendo; ideò Christus in Euange- lio ait: [Simile est regnum Coelorum sagenæ missæ in mari ex omni genere piscium congre- ganti, quam cùm impleta esset, elegerunt bonos in vasa, malos autem foras miserunt; ] quia se- cum trahit omne id, quod boni, & mali invenit in mari. Vide Vertebolum. SAGIA, lanea tela, quæ Italicè Saja dicitur. Vide Cappa; ubi de Nicolai Papæ III. concessio- ne agitur. SAGIBARO, vel Sachbaro, Iudex litium, & causa- rum: nam Saxonum vox Sag, sive Sach, litem significat: itaque supradictum nomen Baronem causarum, id est, civilium litium Iudicem denotat, & in aliquibus Italiæ Rebuspub. Saccio, & Saggio dicitur, id est, sapiens, ac prudens, ex eo quia in Jurisprudentia versatus sit. Glossa autem in lege salica sic explicat: [Sagibarones dicuntur quasi Senatores.] Gallicè verò Hommes de oly, ou de cau- ses dicitur. SAGIMEN, adeps, pinguedo. Romæ autem adi- pe non condiebatur esculentum in die SS. Inno- centium, nec comedebatur caro propter moesti- tiam. [In isto die Romani non comedunt carnem, nec sagimen, nisi veniret in Dominica. Benedi- ctus Basil. Vaticanæ Canonicus in ejus M. S. Cæ- remonial.] hodie in utraque Sicilia Saime dicitur. FR. fortassè ex hebraeo, & arabico vocabulo Scianham, quod idem significat. Vide Sepum. SAGIO. Vide Sajo. SAGITTA. FR. Cymba, qua Tymorum piscato- res utuntur. Bullar. Casin. tom. 2. const. 187. num. 6. SAGITTARIUS. Vide Arquitis. SAGMARIUS, sarcinatus bajulus, vox barbaro- greca , quia onus, & sarcinam significat: [Et repentè sagmarius per montis de- vexa collabitur. Petr. Damianus in vita Sancti Odilonis, cap. 13.] In quibusdam vetustis Cer- monialibus M. S. Salmarius nedum appellatur ju- mentum, quod fert onus; sed etiam Mulio, qui oneris curam gerit. In antiquis etiam instrumen- tis onus, & sarcina Salma dicitur, quæ etiam Itali- cè Soma, & Salma vocatur; sed in utraque Sici- lia Soma aridorum mensuram denotat, quæ mo- dio correspondet; nam Salma dicitur, quia est proportionata jumento sarcina. Vide Sauma. SAICIO, verbum, occupo, assalio. [In vico Cario- rum saicierunt. Ivo Carnot. epist. 121.] à verbo gallico Saisir, quo passiva significatione Inno- cent. K K 2
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SA Imminent danger threatens the flanks; how much more so the kidneys? Odo Abb. in ferm. of St. Benedict. SACRUM MUNUS. See Missa. Also Sacrum, a place assigned for public penitents. See Narthen. SADDUCÆUS, from the Sadducean people, who among the Hebrews professed a particular sect; for it signifies just from the Hebrew word Sadoc; for the Sadducees boasted that they practiced justice and observed the Mosaic law, and for the same reason they denied the Prophets and the resurrection; therefore they were regarded as opponents of the Pharisees. The Hebrews, however, assert that they were so named from a certain Sadok, a heresiarch, who had been a disciple of Antigonus, a Pharisee of great renown. But the first etymological opinion seems more probable, as held by Epiphanius, heres. 14, Jerome in cap. 22 of Matthew, and Abulensis, qu. 125 in the same chapter of Matthew. Many families of this sect still flourish in the East, and especially in the city of Constantinople, and are called by the Hebrews Carraim. FR. Elias the Tishbite writes thus of them: [They denied the law handed down orally, and believed nothing except what is contained in the written law; therefore they are called Carraim.] The opinion of the Hebrews who say that Sadok was the heresiarch of the Sadducees was invented by Judah the Levite, who in the book titled Alcosder says thus: [Ezra handed down the cabala to Simeon the Just, he to Antigonus and his companions, among whom were the heresiarchs Sadok and Bajathos.] Therefore the Sadducees were also called Baiothsæi. From this dream of Judah the Levite, Ioannes Picus drew material in his Apology, title On Cabala and Natural Magic, and thus attempts to prove his claim from the apocryphal fourth book of Ezra, chapter 14, where it is written: [And it came to pass, when the forty days had been completed, the Most High spoke, saying: The earlier things that you have written, publish openly, and let both worthy and unworthy read them; but the last seventy you shall keep, that you may deliver them to the wise and to your people. For in these is the spring of understanding, and the fountain of wisdom, and the river of knowledge.] But what books besides the sacred Bible can truly be called the fountain of wisdom and the river of knowledge? Then, if the Lord had commanded that Ezra should hand these books over to the people, how could they have remained unknown, as Picus boasts of such marvelous things and makes himself the first discoverer of the Cabala and of these books? Let the learned look more carefully, and consider, and consult Bellarmine and Labbè on Ecclesiastical Writers concerning Ioannes Picus. SÆCULARIS. See Laicus, Plebejus. SÆCULARIS POTESTAS. See Extera potestas. SÆCULATUS, withdrawn, and separated from the world, and dedicated to God. [By the brethren she was sweetly made secularized to God. In the life of St. Genoveva. SÆCULARITAS. See Secularitas. SÆPEFATUS, oft-mentioned. [And whatever between the aforesaid noble man John and the oft-mentioned Bishop. St. Gregory, book 1, ch. 36. SA 515 SAGELLUM, a small sack: but with straw of beds of little value, bound for a long time with a cheap sagellum, and with a skin laid over it, he was provided. In the life of Abbot St. Eugendus.] It properly signifies a little straw mattress. SAGENA. FR. a fishing net; but not every net is understood, for fishermen have various kinds of nets, and sagena is a dense net that sweeps the shores and catches whatever good or bad it encounters, and in some places of Italy fishermen call it Tartarone. It is called sagena from the Greek word , that is, a broom, a sweep-net, from sweeping the sea; therefore Christ says in the Gospel: [The kingdom of heaven is like a sagena cast into the sea, gathering of every kind of fish, which, when it was full, they chose the good into vessels, but the bad they cast out;] because it draws with it everything good and bad that it finds in the sea. See Vertebolum. SAGIA, a woolen cloth, which in Italian is called Saja. See Cappa; where the concession of Pope Nicholas III is discussed. SAGIBARO, or Sachbaro, judge of lawsuits and causes: for the Saxon word Sag, or Sach, means a lawsuit; thus the aforesaid name denotes Baron of causes, that is, judge of civil lawsuits, and in some Italian republics he is called Saccio and Saggio, that is, wise and prudent, because he is versed in jurisprudence. The gloss on the Salic law explains it thus: [Sagibarones are called as if Senators.] In French, however, it is called Hommes de oly, or de causes. SAGIMEN, fat, greasiness. In Rome, however, food was not seasoned with fat on the day of the Holy Innocents, nor was meat eaten because of mourning. [On this day the Romans do not eat meat, nor fat, unless it should fall on a Sunday. Benedict, canon of the Vatican Basilica, in his MS ceremonial.] Today in both Sicilies it is called Saime. FR. perhaps from the Hebrew and Arabic word Scianham, which means the same. See Sepum. SAGIO. See Sajo. SAGITTA. FR. a small boat used by the fishermen of Tyrus. Bullar. Casin. vol. 2, const. 187, no. 6. SAGITTARIUS. See Arquitis. SAGMARIUS, a laden carrier, a barbaro-Greek term, because it signifies burden and load: [And suddenly the sagmarius falls down the slopes of the mountain. Peter Damian in the life of St. Odilo, ch. 13.] In some old ceremonial manuscripts, Salmarius is called not only the beast that carries the load, but also the muleteer who takes care of the load. In ancient instruments too, a load and burden is called Salma, which in Italian is also called Soma and Salma; but in both Sicilies Soma denotes a measure for dry goods, corresponding to the modius; for it is called Salma because it is a burden proportioned to a beast of burden. See Sauma. SAICIO, verb, I seize, I attack. [In the street of the Caria people they seized. Ivo of Chartres, epist. 121.] from the French verb Saisir, from which, in passive meaning, Innocent. K K 2
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S A tumeliis alaparum os objicit, de spectac.} Ac D. Cyprianus in eodem tractatu: {Ictibus infælix facies locatur} dixit. Ego tamen pro certo habeo, non alapam, ut aliqui interpretantur, sed tubicinem significare. Vide Salpicta, Salpix. FR. dictionem verò Stupicorum in Arnobio suprà allato existimo mendosam, ac etiam commante eandem dictionem positum; sic enim legendum puto, nempè; {Delectantur, ut res est stupidorum, capitibus rasis &c. SALARIA VETUS, Romæ via. Vide Concilium. SALARIUM, Halodochium, vasculum salis, quod ponitur in mensa ad condiendos cibos, quod Italicè Saliera dicitur. {Coclearia quoque duodecim, & salarium argenteum. Flodoard. lib.2.c.4.} In Constitutionibus Cisterciensium Salinum dicitur: Salarium autem apud Latinos stipendium significat. FR. vox Salinum est verè latina, quæ utitur Plin. lib. 33.cap.12. & lib. 35.cap.12. SALEBRATUS, salebrosus, asper, præruptus, præcipitatus. {Qui salebratis saxonum obicibus anfractus spumoso canescit impulsu. Sidonius,} 2. epist.3. SALECTA. FR. salicetum. Bullar. Casin. tom.2. const.46.75.92.118.143. SALERNUM. FR. Campaniæ Civitas. {Quæ Civitas propter mare contiguum, quod solum appellatur, & ob rivum, qui dicitur Lirnus, ex duobus corruptis vocabulis, Salernum appellata est. Herempert. Epitome, ann.786. SALGAMUM. Cellarium, sive cella penuria, vulgò Dispensa, & græco vocabulo σαλγαμα, quod esculenta significat. {Et salgumum positum ante domum suprascripti Monasterii. S. Gregor. in Regist.lib.5.epist.44.} sed Columella, lib.12.cap.53. Salgmarium, Salfamentarium intelligere videtur. Vide Promptuarium. SALINARIUM. Vide Pedagium. SALISBURGENSIS CIVITAS. Vide Sarum. SALISATORES, Magi, sive Divinatores, qui sumebant auguria ex corporis palpitatione, & membrorum tremore. {Salisatores, quia dum eis membrorum quæcumque partes salierint, aliquid sibi exindè prosperum, seu triste significare prædicunt. Isidor. lib.8.etymol.cap.9.} hic autem tremor à Justino Martyre παλμὸς dicitur, quod animalium palpitationem significat; unde inquit: {Porrò salisatio est corporis perpessio, quæ in eo discursur spiritus naturalis in animantibus existit. In respons. ad Orthodox. Interrog.19.} Vide Hydromantia. SALINUM. Vide Salarium. SALMA. Vide Sagmarius. SALO, sive Salos, stultus, à voce græca σαλὸς ejusdem significationis; sic appellatus est S. Simon. Sylita. Vide Baronium an.548. num.15. usque ad 23. Atque Salæ foeminæ fatuæ à Palladio in Lausiaca, cap.42. appellatæ sunt. SALOMON REX. Vide Lamuel, Ophir. Ejus divitiæ. Vide Strutum, Trinomius. SALPICTA, σαλπιτις, Tubicen. {Ac nullatenus timidorum more militum horrorem belli, & classi-
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S A it reproaches tumeliis alaparum concerning spectacles. And St. Cyprian in the same treatise said: {The unfortunate face is struck by blows} I have, however, for certain that it signifies not a slap, as some interpret, but a trumpeter. See Salpicta, Salpix. FR. I think the word Stupicorum in Arnobius cited above is corrupt, and likewise the phrase with the same word inserted; for I think it should be read thus, namely: {They are delighted, as is the way of blockheads, with shaven heads &c. SALARIA VETUS, a road at Rome. See Concilium. SALARIUM, Halodochium, a little vessel for salt, which is placed on the table for seasoning food, which in Italian is called Saliera. {Twelve spoons also, and a silver salarium. Flodoard, lib. 2. c. 4.} In the Constitutions of the Cistercians it is called Salinum: but among the Latins salarium means a stipend. FR. the word Salinum is truly Latin, used by Pliny, lib. 33. cap. 12. and lib. 35. cap. 12. SALEBRATUS, rough, rugged, steep, precipitous. {Which, with its rugged Saxon barriers, foams white from the swirling force. Sidonius,} 2. epist. 3. SALECTA. FR. a willow-grove. Bullar. Casin. tom. 2. const. 46. 75. 92. 118. 143. SALERNUM. FR. a city of Campania. {That city, because of the contiguous sea, which is called Solum, and because of the stream called Lirnus, was named Salernum from two corrupted words. Herempert. Epitome, year 786. SALGAMUM. A cellar, or pantry, popularly Dispensa, and in the Greek word σαλγαμα, which means provisions. {And a salgumum placed before the house of the aforesaid monastery. S. Gregor. in Regist. lib. 5. epist. 44.} but Columella, lib. 12. cap. 53, seems to mean Salgmarium, Salfamentarium. See Promptuarium. SALINARIUM. See Pedagium. SALISBURGENSIS CIVITAS. See Sarum. SALISATORES, Magi, or diviners, who drew omens from the twitching of the body and the trembling of the limbs. {They are called salisatores because, whenever any parts of the limbs twitch in them, they proclaim that something prosperous or sad is signified thereby. Isidor. lib. 8. Etymol. cap. 9.} here, however, this trembling is called by Justin Martyr παλμὸς, which signifies the palpitation of animals; whence he says: {Moreover salisatio is the suffering of the body, which in it exists from the movement of the natural spirit in living beings. In response to Orthodox. Interrog. 19.} See Hydromantia. SALINUM. See Salarium. SALMA. See Sagmarius. SALO, or Salos, foolish, from the Greek word σαλὸς of the same meaning; thus St. Simon was called. Sylita. See Baronius, year 548, no. 15, through 23. And Salæ, foolish women, were so called by Palladius in the Lausiaca, chapter 42. SALOMON REX. See Lamuel, Ophir. His riches. See Strutum, Trinomius. SALPICTA, σαλπιτις, a trumpeter. {And by no means like timid soldiers, the horror of war, and classi-
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SA classicæ salpictæ muliebriter metuentium. Ald- helm. de Virg.} Et clariùs Salmas. in Vopis. {Centum salpictas uno crepitu concinentes, & centum cerataulus.} Vide Salapitta, Salpix. SALPIX, σαλπιζη, tuba. {Horrendus salpicum clangor increpuisset. Adhelm.} Vide Salpicta, Salapitta. SALSITUDO, lepor, & jucunditas sermonis, {Ipsiùs enim sermonis salsitudo æqualiter cunctis, pro ut videbarur, in gratia erat condita. In vita S. Gulielmi Abb. SALTARIUS, Saltatarius, & Saltuarius, qui sylvis & saltibus custodiendis præest, 1. de servo fugitivo, de furtis, 1. de omnibus, de exercitabibus. SALTICA, saltatrix, sic appellata fuit Herodiadis filia à Tertulliano: {Ipse clausula legis, & Prophetarum, nec Prophetas, nec Angelos dictus, contumeliosa cæde truncatur in puellæ salticæ lucar. Advers. Gnost. c. 8.} de D. Jo. Bapt. loquitur. SALVAGUARDIA, protectio, vel defensio, custodia. {Quod testamentum confirmatur fuit ab invictissimo, & gloriosissimo Carolo Imperatore, & Rege Francorum, & diplomate suo in tutela, & salvaguardia isted Monasterium, & Monachas ibidem Deo deservientes, cum dependentiis posuit, & accepit. In fundatione Monast. Vezalicen. ex Bibliotheca Cluniacen. excerpta.} Et ibidem inferiùs: {Monasterium cum Ancillis Deo servientibus in protectionem, & salvaguardiam accepit. SALVAMENTUM, salus: {Cum honore, & salvamento. Hinc mar. Rhemen. epist. 8. SALVATOR, Papa. Vide Soter. S. Salvatoris Romæ Ecclesia. Vide Constantiniana Ecclesia, Porticani. SALVE REGINA. Hæc Antiphona composita fuit à Petro Compostellano, ut refert Durandus, lib. 4. c. 22. ab Hermanno Contracto alii putant. Tritem. lib. 2. cap. 84. Sanctus tamen Bernardus Clemens, à Pia, à dulcis Virgo Maria adjecit. Ac S. Ephraem composit versiculum Dignare me &c. ut refert S. Hieronymus à Cornelio Scultingio citatus tom. 4. part. 3. de Peculiaribus Miss. postè verò Gregorius Papa IX. in qualibet feria VI. in Officio Divino in persecutione Federici II. Imperatoris cani ordinavit. FR. Blondus verò decad. 2. lib. 7. à successore in Pontificatu Cœlestino IV. hoc institutum fuit ait. SALVE SANTA PARENS. Vide Introitus, Sabbatum. SALUTATIO ANGELICA, ita dicitur hæc oratio, quia prima pars ex ore Angelico prolata fuerat, secunda verò à S. Elisabeth Præcursoris Matre, ultima denique, id est, Sancta Maria Mater Dei ora pro nobis peccatoribus in Ephesino Concilio addita fuerat. Baron. an. 431. Ac recenter per consuetudinem à Beato P[o]lo Papa V. approbatam introducta fuere verba Nunc, & in hora mortis nostræ. Per consuetudinem etiam immemorabilem proferitur dictio Iesus. Signum pulsationis, quod ter in die datur ad monendos Christianos ad recitandam hujusmodi salutationem, institutum fuit, ut aliqui volunt, ab Urbano II. præcipuè matutinu[m], Hierolxicon Magri. SA 517 & vespertinum signum, ut omnes fideles hac oratione pro recuperatione Terræ Sanctæ Deum precarentur, dùm in ea dimicatione tunc persistebatur. Ita Ciacconius in vita hujus Pontificis, & clariùs Arnoldus Uvion in Ligno vitæ: quæ pia commemoratio per CXXXIV. annos duraverat; sed neglecta, denuò jussu Gregorii IX. reassumpta fuit, addito etiam meridiano pulsationis signo; ac idem Uvion subjungit: quæ pulsatio vespertina gaudiosa, meridionalis dolorosa, & matutinalis gloriosa Redemptionis nostræ mysteria significat. Alii signum hoc meridianum à Ludovico XI. Galliarum Rege institutum fuisse scribunt; sed communior opinio est Calixtum III. pro victoria in favorem Fidei tunc in Ungaria obtenta hoc signum pietatis ordinasse; ita Platina, & Ciacconius in Pontificum gestis; licèt verum sit, quòd ritus hic majori universitate extensus suerit à præfato Rege Ludovico, qui Kalendis Maji præceperat, ut per Galliam exequeretur. Gloriosus Patriarcha S. Dominicus, sive ut alii existimant, S. Vincentius Ferrerius Salutationem Angelicam in principio concionandi introduxit. FR. Rodricus Mendez Sylva in suo Catalogo Real. sub ann. 1423. refert Sanctum Vincentium Ferrerium hujus devotionis introductorem fuisse. Vide Ave Maria, Cheritismus, Concionator. SALUTATIO BEATISSIMORUM. Vide Diptychum. SALUTATIO CRUDA. Vide Cruda salutatio. SALUTATIONIS in die Paschæ forma. Vide Pascha. SALUTATORIUM, locus, ubi Episcopus peregrinos recipiebat, ac propriè sacristia erat, in qua induebatur, & præparabatur ad celebtrandum; quare Gregorius Magnus cùm admoneret Maria- num Ravennæ Archiep. ne extra celebrationem Missæ pallio uteretur, sic scribit: {Non aliter te uti memineris pallio, nisi in propria tuæ Civitatis, dimissis jam filiis, Ecclesia, procedens à salutatorio ad sacra Missaru[m] solemnia celebranda; peractis verò Missis, idem in salutatorio rursus curabis deponere, lib. 4. epist. 54.} FR. Ac Gregor. Turonen. lib. 2. cap. 21. inquit: {Et quia eo tempore Ecclesia parvam infra muros possessionem habebat; ipsi Sacerdori in ipso, quod modò salutatorium dicitur, mansio erat;} nempè propter angustiam loci Sacerdotes habitationes, sive chorum non habentes, cogebantur intra sacristiam habitare, vel officiare. {Nec viri intra salutatoriu[m], aut Oratorium Monasterii Virginum intrent. Concil. Matiscon. can. 3.} Ubi cavetur, non sicut aliqui exponunt pro salutatorio, in locutorium, seu ut vulgò dicitur parlatorium viros ingredi; nam ibi necessarium est ingredi ab habentibus licentiam ad loquendum cum Monialibus; sed de Sacristia, & Cappella, sive Oratorio intra Monialium septa intelligitur. Quare sacristia salutatorium appellata fuerit. Vide Aspaticum. SALUTIFICATOR, salvator. {Unde & salutificatorem expectamus Iesum Christum. Tertull. de resur. carn. cap. 48. K k 3 SAL-
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SA classicæ salpictæ muliebriter metuentium. Ald- helm. de Virg.} And more clearly Salmasius in Vopis. {One hundred salpicts sounding together with one clashing, and one hundred cerataulus.} See Salapitta, Salpix. SALPIX, σαλπιζη, a trumpet. {A dreadful clang of salpigs would have sounded forth. Adhelm.} See Salpicta, Salapitta. SALSITUDO, wit, and pleasantness of speech, {For the wit of the speech itself was equally, as it seemed, set in favor with all. In the Life of St. William the Abbot.} SALTARIUS, Saltatarius, and Saltuarius, one who is in charge of guarding woods and forests, l. on fugitive slave, on thefts, l. on all matters, on exercitables. SALTICA, a female dancer, thus was Herodias’ daughter called by Tertullian: {He, the very conclusion of the Law and the Prophets, neither called a Prophet nor an Angel, is cut down by a contumelious slaying in the price of the dancing girl. Advers. Gnost. c. 8.} he speaks of St. John the Baptist. SALVAGUARDIA, protection, or defense, custody. {Which testament was confirmed by the most invincible and most glorious Emperor Charles, and King of the Franks, and by his diploma placed this monastery, and the nuns serving God there, with its dependencies, under his guardianship and safeguard, and he received it. In the foundation of the Monastery of Vezalica, from excerpts of the Cluniac Library.} And there below: {He received the monastery with the handmaids serving God into protection and safeguard. SALVAMENTUM, safety: {With honor and salvation. Hence mar. Rhemen. epist. 8. SALVATOR, Pope. See Soter. The Church of the Holy Savior at Rome. See Constantiniana Ecclesia, Porticani. SALVE REGINA. This antiphon was composed by Peter of Compostela, as Durandus relates, book 4, c. 22; others think by Hermannus Contractus. Tritem. lib. 2. cap. 84. However, St. Bernard added the words Clemens, to Pia, to dulcis Virgin Mary. And St. Ephraem composed the verse Dignare me, etc., as St. Jerome, cited by Cornelius Scultingius, relates, tom. 4, part 3, de Peculiaribus Miss. Later indeed Pope Gregory IX. ordered it to be sung on every Friday in the Divine Office during the persecution of Frederick II, Emperor. FR. Blondus however, decad. 2. lib. 7, says that it was established by the successor in the pontificate, Celestine IV. SALVE SANTA PARENS. See Introitus, Sabbath. SALUTATIO ANGELICA, this prayer is so called because the first part was spoken from angelic mouth, the second indeed from St. Elizabeth, the mother of the Forerunner, and the last, that is, “Holy Mary Mother of God pray for us sinners,” was added in the Council of Ephesus. Baron. an. 431. And recently, by custom approved by the Blessed Pope V., the words were introduced, “Now, and at the hour of our death.” By immemorial custom also is uttered the word Jesus. The signal of ringing, which is given three times a day to remind Christians to recite this salutation, was instituted, as some wish, by Urban II, especially the morning, Hierolxicon Magri. SA 517 and evening signal, so that all the faithful by this prayer might beg God for the recovery of the Holy Land, while the struggle there was then continuing. So Ciacconius in the life of this Pontiff, and more clearly Arnoldus Uvion in the Tree of Life: which pious commemoration had lasted for 134 years; but neglected, it was again resumed by command of Gregory IX, with also the midday signal added; and the same Uvion adds: this evening ringing signifies joyful, the midday sorrowful, and the morning glorious mysteries of our Redemption. Others write that this midday signal was instituted by Louis XI, King of France; but the more common opinion is that Calixtus III ordained this signal of piety for the victory then obtained in Hungary in favor of the Faith; so Platina and Ciacconius in the deeds of the Popes; although it is true that this rite was extended to greater universality by the aforesaid King Louis, who had commanded on the Kalends of May that it should be carried out throughout France. The glorious Patriarch St. Dominic, or as others think, St. Vincent Ferrer, introduced the Angelic Salutation at the beginning of preaching. FR. Rodricus Mendez Sylva in his Real Catalogue, under the year 1423, reports that Saint Vincent Ferrer was the introducer of this devotion. See Ave Maria, Cheritismus, Concionator. SALUTATIO BEATISSIMORUM. See Diptychum. SALUTATIO CRUDA. See Cruda salutatio. SALUTATIONIS in die Paschæ forma. See Pascha. SALUTATORIUM, the place where the bishop received pilgrims, and properly the sacristy, in which he was vested and prepared to celebrate; wherefore Gregory the Great, when warning Marinus, Archbishop of Ravenna, not to wear the pallium outside the celebration of Mass, wrote thus: {Remember that you are to use the pallium only in the proper church of your city, after your children have been dismissed, proceeding from the salutorium to celebrate the sacred solemnities of Mass; and when the Masses are finished, you must take care to lay it aside again in the salutorium, book 4, epist. 54.} FR. And Gregory of Tours, book 2, cap. 21, says: {And because at that time the Church had a small possession within the walls; the priest himself had a dwelling there which is now called the salutorium;} namely, because of the narrowness of the place the priests, having no houses, or choir, were compelled to live within the sacristy, or to perform office there. {Let no men enter the salutorium, or oratory of the monastery of virgins. Concil. Matiscon. can. 3.} Where it is provided that, not as some explain it as the salutorium, meaning the parlour, or as it is commonly called, the parlor, men may enter; for there it is necessary for those having license to enter in order to speak with the nuns; but it is understood of the sacristy and chapel, or oratory, within the enclosure of the nuns. Therefore the sacristy may have been called the salutorium. See Aspaticum. SALUTIFICATOR, savior. {Whence also we await the Savior, Jesus Christ. Tertull. de resur. carn. cap. 48. K k 3 SAL-
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S A SALVUS LOTUS. FR. acclamatio theatricalis irrisoria Gentilium in Martyres Christi, dum proprio sanguine hi conspersi erant; nam quia à Christianis audiebant Gentiles, quòd lavacro baptismi, seu martyrii salvi fierent credentes in Euangelium; inde ipsi Ethnici, quando in spectaculis sanguine jam conspersum conspiciebant Christi Athletam, per ludibrium conclamabant predictis vocibus. Et statim in sine spectaculi, leopardo ejecto, de uno morsu tanto profusus est sanguine, ut populus revertenti illi, secundi baptismatis testimonium reclamaverat: salvum lotum, salvum lotum. Planè utique salvus erat, qui hoc modo se laverat. In passione SS. Perpetuæ, & Felicitatis per Holstenium edita. SAMARIA, ἡμμάρεια, FR. Urbs, & Regio in Palæstina, de qua sæpè in sacra Pagina: ab Herode Sebastia appellata fuit, teste Josepho Hebr.lib.15. Antiq. cap.11. Vide Samaræus. SAMARÆUS. FR. Sammaritanus, ex Sammaræ Civitate, quæ etiam Hebræorum secta erat: Comperimus autem, quòd Samaræi degentes Cathinæ pagania mancipia emerint.Gregor.lib.5.epist.32. De qua secta, lib.11.de antiquit.cap.8.hæc Joseph Hebræus refert: In calamitatibus mersis Iudæis negant se esse cognatos, veritatem confirientes: & cùm viderint clarum eis aliquid oblatum, tunc socios se Judaico generis profitentur, originem suam à nepotibus Joseph, Ephraim, & Manassen recensentes. Antea Cuthei hebraicè dicti sunt à quodam flumine Cutha appellato. Græcè Samaritæ propter rerum motum, quo semper parati sunt. Joseph. Jud.lib.9.Antiquit.cap.14. Ideò fortassè Itali Smarrito appellant, quem devium, seu abstractum vident. Ideòque Hebræi, ut increduli Iesum tanquam mendacem, & à veritate devium calumniantes, dixerunt ei: [Nonnè benè dicimus nos, quòd Samaritanus estu, & dæmonium habes? Jo.cap.9.] à D. Gregorio Samaritanus Custos interpretatur, homil.18.in cap.8.Jo.à D. Aug.lib.2.quæst.Euangelic.cap.43.& Hieron. ad Eustoch.epist.27.& epist.100. Item Samaritani Messagetæ dicebantur, Calep. Passer. in dict. Messagetæ. Cæterum quo ad Samaritanorum historiam. Vide in Baronio, anno 31.num.50. SAMARDACUS, scurra, dictio quidem græca ἡμμαρδάνος. Nonne vides ridiculos homines dictos Samardacos? Chrysost. hom.18.in epist. ad Ephes. SAMARITANUS. Vide Samaræus. SAMERIA, jumentum, fortassè Somaria à soma Italica dictione potiùs dici debuisset. Est autem Damascus, cujus antè memini, antiquissima, & pulcherrima, & ditissima Civitas, omnibus mercatoribus, & victualibus præabundans. Species namque indicæ, petræ speciosæ, sericum plurimum, aromata infinita illuc de Baldaco, & cæteris partibus orientis, Persiæ, & Indiæ, & à majori Armenia in Camelis, & aliis sameriis adducuntur. Guliel. in descript. Terræ Sanctæ, SAMITUS, ex barbaro græco ἰαμιων; sed propriè S A ἐδυσιων dici debet, id est, sex filorum, & significat textile sex filis confectum. [Dezona aurea, & lumbari serico, & samito. Petr.Bles.epist.66.] Atque Arnob. in Chron.cap 5. [Regina autem donavit Duci samitos plurimos, ita ut omnes milites suos vestiret samitis.] Et Conradus Episc. in Chron. Moguntina: [Item duæ casulæ de samito albo, & ejusdem fili dalmaticæ duæ.] Aliqui Samitium scribunt. Ac Davantra, qui vixit circa ann. 1325.in ejus Cæremoniali M.S. Samitrium habet, inquiens de Pontificis indumento, quod in Consistorio ferebat, sic: [Verumtamen si tempus sit nimis frigidum, Papa potest accipere pluviale de samitrio foderatum de pellibus.] FR. Henricus Spelman frustra ait hoc vocabulum Sami Insulæ patronymicum esse, quia ibi hoc textile conficiebatur, sed qua conjectura? ex Samo terram, & non textilia defferri legimus; deinde ex Samo Samius, & non Samitus diceretur: Ac hodie in plerisque Italiæ locis, præsertim in utraque Sicilia Dimito vocatur textile duorum filorum, cujus opus Romæ dicitur à spina: græcum enim vocabulum est ἐμμιων, id est, duplicis fili. SAMIUS SOPHISTA. Vide Recidivatus. SAMPULLA. FR. amphora. [Excepto, quòd gratia caritatis in solemnitate ejusdem Ecclesiæ Episcopi loci ipsius agnus unus, sampulla vini largiens tribuatur. In quodam privil. Cresmiri Regis Dalmatiæ, & Croatiæ in favorem S. Jo. Evangelistæ Monasterii. SANABALLAT. FR. ædificator Templi in monte Garizim. Baro.an.31.n.50. SANAVIVARIA, de hoc vocabulo fit mentio in passione SS. Perpetuæ & Felicitatis. Pro cujus intelligentia sciendum est, quòd in Amphitheatro duæ majores portæ extabant, præter alias minores; prima dicebatur Libitinensis, id est, mortuorum, per quam extrahebantur corpora gladiatorum interfectorum, cùm Libitina funerarium Dea habita fuerit. Secunda dicebatur Sanavivaria, per quam Victores triumphantes exibant, superata nece, & sanos, ac vivos remanentes; ideò Sanavivaria dicebatur. FR. quæ historia edita fuit à Luca Holstenio ex Codice M.S. Casinensi excerpta, ex cujus eruditissimis notis hæc desumpta fuere. SANCIO, pro sanctifico; nam ubi nos in vulgata Bibliæ editione, cap.1.& 2.Joel legimus: [Sanctificare jejunium &c.] vertit Tertullianus: [Nam Joel exclamavit; sancite jejunium, & prædicate curationem. Advers. Plynch.cap.16. SANCTA SANCTIS, FR.erat quæda antiquitus Cæremonia, quæ in officiis divinis observabatur. [Neque post sanctificationem panis exaltat eum, dicens: Sancta Sanctis. In Collatione S. Maximi per Sirmondum in 8, edit. pag.123.] Vide October, & Chrysostomum hîc in dict. Solea initio. SANCTA SANCTORUM, Vide Chorus, Sacrarium. SANCTUS SANCTORUM, id est, Sanctum Veronicæ Sudarium. Vide Septimianum. SANCTIFICATIO, id est, Consecratio. Vide S. Maximum in dict. Sancta Sanctis. SAN-
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S A SALVUS LOTUS. FR. a theatrical, mocking acclamation of the Gentiles against the Martyrs of Christ, when they were sprinkled with their own blood; for because the Gentiles heard from the Christians that, by the laver of baptism, or of martyrdom, believers in the Gospel became saved, they themselves, when in the spectacles they saw Christ’s athlete covered with blood, cried out in ridicule with the aforesaid words. And immediately at the end of the spectacle, the leopard having been driven off, from one bite he poured out so much blood that the people, as he was returning, had cried out a witness to a second baptism: salvum lotum, salvum lotum. Truly he was saved who had washed himself in this way. In the Passion of SS. Perpetua and Felicitas, published by Holstenius. SAMARIA, ἡμμάρεια, FR. A city and region in Palestine, often mentioned in Holy Scripture; it was called Sebastia by Herod, as Josephus testifies, Hebr. lib. 15. Antiq. cap. 11. See Samaræus. SAMARÆUS. FR. Samaritan, from the city of Samaria, which was also a sect of the Hebrews. But we have learned that the Samaritans, dwelling in Catinæ, bought pagan slaves. Gregory, lib. 5, epist. 32. Of that sect Joseph the Hebrew relates in lib. 11 de antiquit. cap. 8: when the Jews were overwhelmed by calamities, they deny that they are their kinsmen, while affirming the truth; and when they see something glorious offered to them, then they profess themselves companions of the Jewish race, recounting their origin from the grandsons of Joseph, Ephraim, and Manasseh. Formerly they were called Cutheans in Hebrew, from a certain river called Cutha. In Greek, Samaritans, because of the movement of affairs, to which they are always ready. Joseph. Jud. lib. 9. Antiquit. cap. 14. Perhaps for this reason the Italians call a deviant or distracted person Smarrito, one whom they see wandering or abstracted. And therefore the Hebrews, as unbelievers slandering Jesus as a liar and deviating from the truth, said to him: [Do we not rightly say that you are a Samaritan and have a demon? Jo. cap. 9.] By St. Gregory Samaritan is interpreted as “guardian,” homil. 18 in cap. 8 Jo.; by St. Augustine, lib. 2 quæst. Evang. cap. 43, and Jerome ad Eustoch. epist. 27 and epist. 100. Likewise the Samaritans were called Messagetæ, Calep. Passer. in dict. Messagetæ. For the history of the Samaritans, see Baronius, year 31, no. 50. SAMARDACUS, a jester; the word is indeed Greek, ἡμμαρδάνος. Do you not see that ridiculous men are called Samardaci? Chrysost. hom. 18 in epist. ad Ephes. SAMARITANUS. See Samaræus. SAMERIA, a beast of burden; perhaps it should rather have been called Somaria, from the Italian word soma. Damascus, which I have mentioned before, is the oldest, most beautiful, and richest city, overflowing with merchants and provisions. For Indian goods, costly stones, much silk, countless spices are brought there from Baldach and other parts of the East, Persia, and India, and from Greater Armenia on camels and other beasts of burden. Guliel. in descript. Terræ Sanctæ. SAMITUS, from the barbarous Greek ἰαμιων; but properly ἐδυσιων should be said, that is, of six threads, and it signifies a woven cloth made of six threads. [A golden belt, a silk girdle, and samitum. Petr. Bles. epist. 66.] And Arnob. in Chron. cap. 5: [The queen gave the duke many samiti, so that he might clothe all his soldiers in samiti.] And Conrad, Bishop, in Chron. Moguntina: [Also two chasubles of white samit, and two dalmatics with the same thread.] Some write Samitium. And Davantra, who lived around the year 1325, has Samitrium in his ceremonial MS., saying of the vestment of the Pontiff which he wore in consistory: [But if the weather is too cold, the Pope may take a cope lined with furs, made of samitrium.] FR. Henry Spelman says in vain that this word is patronymic from the island of Samos, because this textile was made there; but on what conjecture? We read that land, and not textiles, were brought from Samos; moreover, from Samos one would say Samius, and not Samitus. And today in most places of Italy, especially in both Sicilies, Dimito is the name of a textile of two threads, whose work in Rome is called à spina: for the Greek word is ἐμμιων, that is, of double thread. SAMIUS SOPHISTA. See Recidivatus. SAMPULLA. FR. an amphora. [Except that, out of the grace of charity in the solemnity of that same church, to the bishop of that place one lamb, with a sampulla of wine being generously given, is to be granted. In a certain privilege of King Cresmirus of Dalmatia and Croatia in favor of the monastery of St. John the Evangelist.] SANABALLAT. FR. builder of the Temple on Mount Gerizim. Baro. an. 31, n. 50. SANAVIVARIA, mention is made of this word in the Passion of SS. Perpetua and Felicitas. For its understanding it must be known that in the amphitheater there were two larger gates, besides others smaller: the first was called Libitinensis, that is, of the dead, through which the bodies of the slain gladiators were carried out, since Libitina was considered the funeral goddess. The second was called Sanavivaria, through which the victorious emerged in triumph, having overcome death and remaining sound and alive; therefore it was called Sanavivaria. FR. This history was published by Lucas Holstenius, excerpted from a MS. Casinense Codex, from whose most learned notes these things were taken. SANCIO, for sanctifico; for where in the Vulgate edition of the Bible, chapter 1 and 2 of Joel, we read: [Sanctify a fast, etc.] Tertullian translates: [For Joel cried out: sanctify the fast, and proclaim healing.] Advers. Plynch. cap. 16. SANCTA SANCTIS, FR. was once a ceremony observed in divine offices. [And after the sanctification of the bread he does not elevate it, saying: Sancta Sanctis. In the Collation of St. Maximus by Sirmond, in 8vo ed., p. 123.] See October, and Chrysostom here in the beginning of the word Solea. SANCTA SANCTORUM. See Chorus, Sacrarium. SANCTUS SANCTORUM, that is, the Holy Shroud of Veronica. See Septimianus. SANCTIFICATIO, that is, Consecration. See St. Maximus in the word Sancta Sanctis. SAN-
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S A SANCTIFICATUS. FR. hoc vocabulo à Græcis appellatus est Abbas Theodorus Tabennensis, qui in decimo quarto suæ ætatis anno sub Sancti Pachomii disciplina vitam monasticam professus fuit. SANCTORALIA. Vide Passionalia. SANCTUARIUM, Sanctorum Reliquia. [ Opportunus Abbas Monasterii S. Leontii, quod in quinto Urbis milliario situm est, sanctuaria ejusdem Martyris, quæ de Ecclesia nomini ipsius dicata, ut astruit, furto ablata sunt, sibi denuò postulat debere concedi, ut in loco eodem recondantur. Greg. lib. 9. epist. 72.] Significat etia velu in sanctis reliquiis contactum. Vide Brandeum. Item quandoque pro Choro accipitur. Vide Chorus. SANCTUS, osius græcè dicitur. Vide Osus. Pro Sanctis Ecclesia antiquitùs solùm Martyres venerabatur. Vide Canon Missæ. Vide Dulia. SANCTUS &c. triplicata laudis acclamatio in Missa, quam Sixtus Papa I. ut in Missa caneretur ordinavit. Microl. de Eccl. observ. cap. 11. FR. Ab Apostolis institutam, sed à Sixto decreto stabilitam ait Baronius an. 142. n. 12. ∴ In qua prolatione per errorem vulgus pectus percurit. Vid. Confessio. Dicitur Hymnus Angelicus, Cherubicus, Triumphalis. Victorialis, Trisagius. , enim græcè ter Sanctum latine significat; sed Trisagium propriè denotat hymnum illum, quem canere sæpè solent Græci in Missa, & in alliis officiis divinis, nempè: [ Sanctus Deus, Sanctus Fortis, Sanctus & Immortalis miserere nobis.] de quo Baronius, an. 446. num. 5. & seqq. & ann. 492. n. 39. & 40. Genuslectere debent qui sunt in Choro, quando profertur Sanctus in Missa. Vide Genusflexio. SANDALIA, quæ hodie in Cæremonalì calcei, quibus Prælati in Pontificalibus uti solent, intelliguntur; sed antiquitùs omnes Ecclesiastici eis utebantur modestiæ gratia, quamvis cum aliqua differentia ad manifestandum eorum Ordinis S A 519 gradum, ut in Capitul. Caroli Magni, lib. 5. c. 219. notatum his verbis legimus: [Ut unusquisque Presbyter Missam Ordine Romano cum sandaliis celebret.] Episcopi tamen sandalia fibulata ferebant, ad significandam, ut de divin. off. inquit Albinus, in prædicando divinum verbum promptitudinem; ita etiam ferebant Diaconi, & Sacerdotes, sed Subdiaconus utebatur sandaliis sine fibulis. Idem Albin. Forma autem antiqua hujus calceamenti ita ab eodem Albino describitur: [Sandalia dicuntur soleæ; est autem genus calceamenti, quo induuntur Ministri Ecclesiæ, substeriùs quidem solea muniens pedes à terra, superiùs verò operimentum habens. Significat autem Ministrum Verbi Dei non debere tetrenis incumbere, sed potiùs coelestibus inhiare, & prædicationem suam nulli occultare] Erat vetustior sandalium usus, sicut modò à Regularibus discalceatis deferuntur, nimirum ex superiori parte aperta, ut ex Rabano de Instit. Cler. cap. 22. habetur: [Pes neque tectus sit, neque nudus ad terram, id est, ut neque occultetur Evangelium, nec terrenis commodis innitatur.] Ac Rupertus de divin. off. lib. 1. cap. 24. alia etiam symbola in hoc usu internoscit: [Sandalia Pontificis illud significant Dominicæ Incarnationis calceamentum, de quo ipse in psalmo, In Idumæam, inquit, extendam calceamentum meum, id est, gentibus notam faciam Incarnationem meam.] FR. Apud Eminentiss. Dom. meum Card. Brancacium semipes marmoreus conservatur in Sabinensi agro repertus, cujus typum hìc delineare curavi, ut nedum sandaliorum antiquorum forma spectetur; sed etiam ad percutiendos hujusmodi lapide Novatorum latrantium dentes, qui tanquam inventionem recentem appositionem Crucis in pedibus Rom. Pontificis esse fabulan- tur, dum in hoc semipede, tempore, quo nudis vestigiis Pontifices incedebant, clarè videtur, quòd in eis Cruces deferre consueverant. Kk 3 SAL-
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S A SANCTIFICATUS. Fr. This word was applied by the Greeks to Abbot Theodore of Tabennæ, who, in the fourteenth year of his age, under the discipline of Saint Pachomius, professed the monastic life. SANCTORALIA. See Passionalia. SANCTUARIUM, the relics of the saints. [ Opportunus, Abbot of the Monastery of St. Leontius, which is situated at the fifth mile from the City, demands that the sanctuaries of that same Martyr, which, as he asserts, were stolen by theft from the church dedicated to his name, should again be granted to him, so that they may be laid up in the same place. Greg. lib. 9. epist. 72.] It also signifies a veil or cloth touching the sacred relics. See Brandeum. Sometimes also it is taken for the choir. See Chorus. SANCTUS, in Greek is called osius. See Osus. In former times the Church venerated only martyrs as saints. See Canon Missæ. See Dulia. SANCTUS, etc., the triple acclamation of praise in the Mass, which Pope Sixtus I. ordered to be sung in the Mass. Microl. de Eccl. observ. cap. 11. Fr. Baronius says that it was instituted by the Apostles, but confirmed by decree from Sixtus, year 142, no. 12. ∴ In the pronouncing of it, by error the people strike their breast. See Confessio. It is called the Angelic, Cherubic, Triumphal, Victorial, and Trisagion hymn. , for in Greek Trisagion means “thrice Holy” in Latin; but Trisagion properly denotes that hymn, which the Greeks often sing in the Mass, and in other divine offices, namely: [Holy God, Holy Mighty One, Holy and Immortal, have mercy on us.] Concerning this, Baronius, year 446, no. 5, and following, and year 492, nos. 39 and 40. Those who are in choir should genuflect when the Sanctus is said in the Mass. See Genusflexio. SANDALIA, what today in ceremonial usage are understood to be the shoes which Prelates are accustomed to use in Pontificals; but in ancient times all ecclesiastics used them for the sake of modesty, although with some difference to show the degree of their Order, as in the Capitularies of Charlemagne, book 5, c. 219, we read noted in these words: [Let each and every priest celebrate Mass according to the Roman Order with sandals.] Bishops, however, wore buckled sandals, to signify, as Albinus says in De divin. off., readiness in preaching the divine word; the same were also worn by Deacons and Priests, but the Subdeacon used sandals without buckles. The same Albinus. The ancient form of this footwear is thus described by the same Albinus: [Sandals are called soles; and it is a kind of footwear, with which the ministers of the Church are shod, having beneath indeed a sole protecting the feet from the ground, but above a covering. It signifies, however, that the minister of the word of God ought not to cleave to earthly things, but rather to desire heavenly things, and to make his preaching known to no one secretly.] The older use of sandals was such as is now worn by barefooted Regulars, namely, open on the upper part, as is found in Rabanus, De Instit. Cler. cap. 22: [The foot should be neither covered nor naked to the ground, that is, so that neither the Gospel be hidden, nor that it rest upon earthly advantages.] And Rupertus, De divin. off. book 1, chapter 24, recognizes other symbols also in this use: [The sandals of the Pontiff signify that footwear of the Lord’s Incarnation, of which he himself says in the psalm, “Into Idumæa,” “I will extend my shoe,” that is, I will make my Incarnation known to the nations.] Fr. In the possession of my Most Eminent Lord Cardinal Brancaccio, there is preserved a marble half-foot found in the Sabine countryside, of which I have taken care to delineate the figure here, not only so that the form of the ancient sandals may be seen; but also to strike the teeth of the barking Innovators on such stones, who fabricate the tale that the apposition of the Cross on the feet of the Roman Pontiff is a recent invention, whereas in this half-foot, from the time when the Pontiffs used to walk with bare feet, it is clearly seen that they were accustomed to wear crosses on them. Kk 3 SAL-
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SA Usus enim in Cærem. Pontif. præscriptus, in quo dicitur: [Induitur papali habitu, toga, scilicet, linea alba, sâdaliis tubeis aurea cruce signatis, ]âti- quissimus est, & adhuc Romæ antiqua perdurant hujus documenti monumenta nonnulla, ut in tribuna S. Praxedis à Paschalis Papa I. musivo opere constructa, ubi se ipsum pingi fecerat cum sandiis juxta illius sæculi morem cruciculis nigris in cuspide eorum signatis, nimirum de ann. 824. Item de an.624. Honorius I. cùm ædificasset templum S. Agnetis in via Numentana, cruciculam albam, ut, adhuc videtur, in ejus effigie ad pedes imposuit. Sic in S. Maria ad fontem, quam Io. IV. erexerat, teste Anastas. Bibliothecario, adhuc duorum Pontificum effigies conservantur cum crucibus in cuspide scandaliorum. Item de anno 590. idem in usu fuisse perspicitur ex effigie S. Gregor. Magni à Joanne Diacono descripta in ejus vita, & à nobis hîc allata in dict. Baculus. Imò antiquior figura, scilicet, de ann. 337. in Julio Papa habetur in dict. Sellare. Nam usus osculandi Pontificis pedes antiquissimus est, & propterea in signum humilitatis crucem apponit Papa in pede ad ostendendum, quòd talis reverentiæ actus non sibi, sed Cruci Christi exhibeatur, ut de osculo ped. Rom. Pon. cap. 18. eruditè Joseph Stephanus scripserat. FR. hæc etiam fuerat responsio Poslevini Magno Moscorum Duci præstita, qui Pontificem gerentem Crucem Domini in pedibus minimè laudabat. Similis actio de Laurentio Venetiarum Duce legitur, cujus pater nolebat capite detecto secum loqui, ideò occurfus occasionem fugiebat; verùm prudens filius in ducali bireto parvam crucem imposuerat, ut ejus pater intelligeret, quòd non filio, sed cruci in tali actu præstaret honorem. Itaque ad evitandas similes calumnias Gelasius Papa II. ideò fortasse in ejus sandaliis non crucem, sed tres Christi crucifixi clavos configurare jusserat, ut in ejus effigie in dict. Mitra apposita conspicere licet. De osculo autem Pontificis pedum in Cryptis vaticanis reperitur antiqua sculptura Benedicti XII. cum pede detecto, & potrecto, quasi ad osculandum exhibito. Valentinus Pontifex de anno 827. in Lateranensi Ecclesia universale pedum osculum præbuit; sic Leoni IV. in Ecclesia Sanctorum Quatuor Coronatorum, sic Benedicto III. ejus Adversarii fecerunt de ann. 855. de quibus Baron. Acque Anastasius Biblioth. de Costantino Papa, qui regnaverat ann. 708. scribit quòd Justinus II. Imp. [Augustus Christianissimus cum regno in capite sese prostravit, pedes osculans Pontificis.] Idem fecerat Siginulfus Beneventanus Princeps Sergio II. circa ann. 844. [Quem Præsul cùm suscepisset, solo prostratus pretiosos pedes humiliter osculatus est. Idem Anastas. Biblioth.] Nauclerus verò in ejus Monarchia Ecclesiast. refert, quòd S. Clemens (qui postea Pontifex successerat) pedes Principis Apostolorum osculatus esset. Item Imperatores Claudus Cajo Papæ, ut in ejus actibus, quæ circumferuntur, habetur, Constantinus S. Silvestro, Justi- SA anus II. Ioanni I. Justinianus Constantino Papæ, Carolus Magnus Adriano I. Federicus Alexandro III. Ludovicus Locari filius Sergio, Sigismundus Eugenio IV. Federicus III. Nicolao V. Carolus V. Clementi VII. ac Paulo III. sic etiam Reges, Luitprandus Longobardorum Gregorio II. Rachis etiam Longobardorum Rex Zachariæ. Stephanus Hungarorum Benedicto VIII. Carolus VIII. Gallorum Alexandro VI. De quibus omnibus apud Baronium, & ejus continuatorem, Odericum Raynaldum. Vide Strator, Adgeniculor. Aliqui credunt, quòd Christus Dominus nudis pedibus ambulasset: [Credimus autem Iesum plerumque nudis pedibus ingressum; sed qui credunt id perpetuum fuisse, ut nudis pedibus incederet, equidem errant: nam quòd calceis usus sit, Jo: Baptista testatur, cùm se indignum pronunciat, qui solvat corrigiam calceamentorum ejus. Jo: Baudinus in Compend. Vitæ Domini, cap. 23.] Synonyma sandaliorum. Vide Calcei, Compagi, Pedules. SANDAPILA. FR. feretrum ignobile. [Sandapilam antiqui dici voluerunt feretrum mortuorum, id est, loculum: non in quo nobilium corpora, sed in quo plebejorum, atque damnatorum cadavera portabantur: sicut Stesimbrotus Thasius de morte Polycratis Regis Samiorum descriptis, dicens: Polteaquam de cruce depositus, sandapila etiam deportatus est. Fulgentius, de vocib. antiq.] Vide Feretrum. SANGUINITA, Consanguineus: [Noverat enim paucos esse Clericos, qui Canonice intrassent; ita ut non essent sanguinitæ, id est, à cognatis introducti. Cæsar. lib. 6. cap. 5. SANGUIS, id est, anima, vel occisio. Vide Suffocatus. SANGUITTA. FR. Romæ in Ecclesia SS. Lucæ, & Martinæ in campo boario reperitur inscriptio de anno 1257. in qua legitur Alexandrum IV. illam Ecclesiam consecrasse, ac inter alias reliquias, etiam De sanguitta S. Macarii reposuisse. Torrigius de Cryptis Vatican. pag. 358. secundæ impressi ait Sanguittam esse habitum; sed apud nullum Auctorem memini legisse vestem hujus nominis; fortasse lapidis error est, ex vocabulo, Samitus corruptè incifus. Vide Samitus. Vel, segnuita potiùs diminutivè ex dictione segnum genus vestis. Vide Segnum. SANHEDRIM, ex græco Σωνίδεων, id est, Confessio, sive Consistorium: sic Hebræi eorum Collegium septuaginta Sapientum appellabant, in quorum locum septuaginta Cardinales S. R. E. successerunt. Sanhedrim igitur ad indigandam Christi causam convocatum fuerat, quia contra eum in materia Religionis agitabatur, à quibus injustè morte damnatus fuit, inter quos fuit Ioseph ab Arimathæa nobilis, & ubi nos legimus in vulgata Decurio, græca lectio habet , id est, Consiliarius, sive Senator, ut Cornelius à Lapidè advertit, inquiens: [Quod Romæ Senator, Decurio in Mancipiis.] Unde colligitur manifestè eundem Iosephum fuisse in prædicto Consilio con-
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SA For the usage prescribed in the Pontifical Ceremony, in which it is said: [He is clothed in the papal habit, namely, a toga, a white linen garment, and tube-shaped sandals marked with a golden cross,] it is most ancient, and even now in Rome there still remain some ancient monuments of this practice, as in the tribune of St. Praxedes, constructed by Pope Paschal I in mosaic work, where he had himself painted with sandals, according to the custom of that age, with little black crosses marked on their tips, namely from the year 824. Likewise from the year 624, when Honorius I had built the temple of St. Agnes on the Nomentan Way, he placed a little white cross at his feet in his effigy, as is still seen. So too in St. Mary at the Fountain, which John IV had erected, according to Anastasius the Librarian, the effigies of two Pontiffs are still preserved with crosses at the tips of their sandals. Likewise from the year 590 it is clearly seen that the same was in use from the effigy of St. Gregory the Great, described by John the Deacon in his life, and here cited by us in the article Baculus. Indeed, an older figure, namely from the year 337, is found in Pope Julius in the said article Sellare. For the custom of kissing the feet of the Pontiff is most ancient, and therefore the Pope places a cross on the foot as a sign of humility, to show that such an act of reverence is shown not to him, but to the Cross of Christ, as Joseph Stephanus had learnedly written in de osculo ped. Rom. Pon. cap. 18. FR. This was also the reply given to Poslevinus by the Great Duke of Muscovy, who was by no means praising the Pontiff for bearing the Lord’s Cross upon his feet. A similar action is read of the Duke of Venice, whose father would not speak with him with his head uncovered, and therefore avoided the occasion of meeting him; but the prudent son had placed a small cross on his ducal cap, so that his father might understand that he was showing honor not to the son, but to the cross in such an act. Therefore, in order to avoid similar calumnies, Pope Gelasius II perhaps ordered that not a cross, but three nails shaped like those of the Crucified Christ be configured on his sandals, as one may see in his effigy in the said Mitra appended. As for the kissing of the Pontiff’s feet, in the Vatican crypts there is found an ancient sculpture of Benedict XII with the foot uncovered and extended, as if offered for kissing. Pope Valentinus, in the year 827, gave the universal kiss of the feet in the Lateran Church; so too Leo IV in the Church of the Four Crowned Saints, and so Benedict III was treated by his adversaries in the year 855, concerning whom Baronius and Anastasius the Librarian write. About Pope Constantine, who reigned in the year 708, Anastasius the Librarian writes that Justin II, Emperor Augustus the Most Christian, having his crown on his head, prostrated himself, kissing the Pontiff’s feet. Siginulf, Prince of Benevento, did the same to Sergius II around the year 844: [Whom the prelate, when he had received him, prostrated himself on the ground and humbly kissed his precious feet. The same Anastasius the Librarian.] Nauclerus, however, in his Ecclesiastical Monarchy, relates that St. Clement, who later became Pontiff, had kissed the feet of the Prince of the Apostles. Likewise the Emperors Claudius to Pope Caius, as is found in his acts which are circulated, Constantine to St. Sylvester, Justinian II to John I, Justinian to Pope Constantine, Charles the Great to Adrian I, Frederick to Alexander III, Louis Locari’s son to Sergius, Sigismund to Eugene IV, Frederick III to Nicholas V, Charles V to Clement VII and Paul III; likewise also kings, Luitprand of the Lombards to Gregory II, Rachis also king of the Lombards to Zachary, Stephen of the Hungarians to Benedict VIII, Charles VIII of the French to Alexander VI. On all of these see Baronius and his continuator Oderic Raynaldus. See Strator, Adgeniculor. Some believe that the Lord Christ walked barefoot: [But we believe that Jesus for the most part entered barefoot; yet those who believe that this was always so, that he walked with bare feet, are certainly mistaken: for that he used shoes is testified by John the Baptist, when he declares himself unworthy to loosen the thong of his sandals. John Baudinus in Compend. Vitæ Domini, cap. 23.] Synonyms of sandals. See Calcei, Compagi, Pedules. SANDAPILA. FR. a lowly bier. [The ancients wished sandapila to be called the bier of the dead, that is, a coffin: not one in which the bodies of nobles were carried, but one in which the corpses of commoners and condemned men were conveyed; as Stesimbrotus of Thasos writes concerning the death of King Polycrates of Samos, saying: After he had been taken down from the cross, he was also carried off on a sandapila. Fulgentius, de vocib. antiq.] See Feretrum. SANGUINITA, kinsman: [For he knew that there were few clerics who had entered canonically, so that they were not sanguinitæ, that is, introduced by relatives. Caesar, lib. 6, cap. 5. SANGUIS, that is, soul, or killing. See Suffocatus. SANGUITTA. FR. In Rome, in the Church of SS. Luke and Martina in the Campo Boario, there is found an inscription from the year 1257, in which it is read that Alexander IV consecrated that church and, among other relics, also deposited De sanguitta of St. Macarius. Torrigius, de Cryptis Vaticanis, page 358, second printed edition, says that Sanguitta is a garment; but I remember having read in no author a vestment of this name. Perhaps it is an error in the stone, corrupted from the word Samitus engraved mistakenly. See Samitus. Or rather, maybe segnuita, diminutively from the word segnum, a kind of garment. See Segnum. SANHEDRIM, from the Greek Σωνίδεων, that is, Confession, or Consistory: thus the Hebrews called their college of seventy wise men, in whose place seventy Cardinals of the Holy Roman Church succeeded. The Sanhedrim was therefore convened to investigate the case of Christ, because in matters of religion action was being taken against him, by whom he was unjustly condemned to death; among them was Joseph of Arimathea, a noble man, and where we read in the Vulgate Decurio, the Greek reading has , that is, Councillor, or Senator, as Cornelius a Lapide notes, saying: [That in Rome, Senator; Decurio among the Mancipia.] From this it is manifestly gathered that the same Joseph was in the aforesaid council con-
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SA contra Christum congregato ex Lucæ verbis, c. 23. [Hic non consenserat consilio, & actibus eorum.] Præter dictos septuaginta in eo Consilio contra Iesum, intervenerat Summus Pontifex Hebr. ut non potuisset ad paritatem votorum perveniri. FR. Thalmudistæ hunc Confessum appellarunt Curiam, Magnum Consilium, Domum supremam. Vide Synedrus. SANIR. FR. mons in Syria in regione Amorrhæorum: Sanir enim interpretatur, Via lucernæ, aut Deus vigiliarum. Hieronym. in c. 27. Ezechiel. qui appellatur etiam Sarion, Seon, & Sion in sac. scriptura, & ab eo monte scatet in parte Jordanis flumen. [A capite Sanir, & Hermon. Hinc enim dicunt manare fontes Jordanis, suprà quos situs est hic mons, qui dividitur in duo cacumina, quibus imposita sunt nomina Sanir, & Hermon. Eusebius, sive Gregorius Nyslen. in Cant.] ex quibus intelligitur S. Hieronymus, lib. 8. in Ezech. cap. 27. inquiens: [Sanir mons ipse est, qui & Hermon.] Distincti autem hi montes recensentur in 1. Paralip. 5. 23. nempè: [Possederunt terram à finibus Basan, usque, Baal Hermon, & Sanir, & montem Hermon.] Quia, nimirum, unus mons, in duo cacumina divisus, duos efficiebat montes: [Ultra Jordanem sunt varii montes, nempè, mons Seir, mons Hermon, mons Libani, mons Galaad: qui tamen omnes sunt unus mons continuus; nisi quòd in diversis locis diversa fortitur nomina. Broccard. lib. 2. itiner.] Aliqui tamen duos montes Hermon appellatos fuisse, nempè, Hermon trans Jordanem, & alter mons parvus, de quo loquutus est David: [De terra Jordanis, & Hermoniùm à monte modico, psal. 41.] quibus favere videtur S. Hieronym. in epith. Paulæ, ubi inquit: [Aspiciebat procul montes Hermon, & Hermoniùm:] sed David ait à monte modico Hermoniùm, ubi à monte est in singulari, & Hermoniùm est in plurali numero, ac si dicere- mus à monte modico Hermoniorum. Pro quo sciendum est, quòd Seir est nomen potiùs arabicum, & significat parvum, seu modicum: quod hebraicè pronunciatur etiam Tsahir. Igitur Davidica verba suprà allata sic intelligerem: De terra Jordanis, & à monte Seir, seu modico Hermoniorum montium; nam ea pars erat modicum cacumen montis Hermon; ideo Seir appellatus: quia juxta varietatem temporum, vel regionum diversimodè pronunciabatur; sic in Deuter. dicitur: [Trans Jordanem ab Aroer, quæ sita est super ripam torrentis Arnon, usque ad montem Sion, qui est Hermon, 4. 48.] ubi LXX. legunt, In monte Sion. Arque Moses ipse de diversitate pronunciationis hujus vocabuli reddit rationem, inquiens: [Talimusque illo tempore terram de manu duorum Regum Amorræorum, qui erant trans Jordanem, à torrente Armon, usque ad montem Hermon, quem Sidonii Sarion vocant, & Amorrhæi Sanir. Deut. 3. 8.] LXX. vertunt [Phoenices cognominant Hermon Sarion, & Amorræus cognominavit Sanir.] Et ubi Vulgata habet: [Sic- SA 521 ut Cedrus exaltata sum in Libano, & quasi cypressus in monte Sion. Eccl. 24. 17.] textus græcus legit ex ὑπερον ἀπορθῶν, id est, In montibus Sion; in aliquibus tamen latinis codicibus habetur Tson, à Thair fortassè, qui modicum, & parvum ex hæbræo significat, ut suprà diximus. Probatur ulteriùs Broccardi itinerarium, quòd, nempè, montes Seir, Hermon, Libanus, Galaad &c. fuerint contigui, ex Ieremia: [Galaad tu mihi initium Libani, 22. 6.] ex Zacharia: [Et ad Terram Galaad, & Libani adducam eos, 10. 10.] ex Canticis: [De vertice Sanir, & Hermon. 4. 8.] ex Iosue: [Et partem montis, quæ ascendit Seir, usque Baalgad per planitiem Libani subter montem Hermon. 11. 17. SANTESA. Vide Diaconissa. SAPHIRA. FR. de qua Act. 5. interpretatur Pulchra. SAPA. FR. quam Siculi Vinum coctum, & rectiùs Romani Mustum coctum appellant. Sapa enim à sapiditate dicitur, quamvis Calepinus pro succo plantarum, nullo Authore fulcitus, usurpet. Palladius Defrutum appellat; sed licèt hoc vocabulum mustum coctum significet, Plinius tamen aliqualem differentiam in cocturæ duratione affert inter sapam, & defrutum, inquiens: [Cisibilites verò musti in Galatia nascens, & halyntium in Sicilia. Nam sitæum, quod alii hepsema, nostri sapam appellant, ingenii, non naturæ opus est musto usque ad tertiam partem mensuræ decocto: quod ubi factum ad dimidiam est, defrutum vocamus, lib. 14. c. 9.] & lib. 23. c. 2. [Vino cognata res est, musto decocto: donec tertia pars supersit.] Defrutum autem à deservendo dici docet Palladius. Hinc Defrutare, verbum, id est, mustum decoquere, ut inde defrutum fiat: & Defrutaria vasa, Scilicet, in quibus defruta coquuntur. Columell. lib. 2. & 13. Procul. in l. ult. ß. 1. de vino trit. oleoque legat. Quare corrigendus Ulpiani locus in eod. tit. de vino, trit. oleoque legat. l. si quis vinum, ubi mendosè Defructum, pro defruto legitur: ibique malè intelligendo Accursius, talia commentaverat: [Defructum dicit forsitan ideo appellari, quòd de usu sit sublatum. Ulpiani textus etiam mendosus est in sapæ vocabulo in l. quæsitum est, ß. si qua parte, de fund. instr. inquiens: [Vasæneum, in quo rapa quoqueretur, ut serveat.] legendum Sapa coquereatur, ubi docet, quòd sapa græcè ἐπιμα dicitur ab ἐπιμα, quod est decoquere. De sapa cecinit Martialis, lib. 7. epig. 53. Et laletanæ nigra lagena sapæ: Laletanam sapam appellat, nempè, ex vino Laletanæ Hispaniæ Tarraconensis evecto, quod in prærio Romæ habebatur: quare idem Poeta, lib. 1. epig. 27. Sextilianum potatorem irridens, inquit: A Caupone tibi fæx laletana petatur. quæ laletana vina inter generosa laudantur à Plin. lib. 14. cap. 6. de qua regione cecinit idem Martial. lib. 1. epigr. 50. Apricis repetes Tarraconis littora, Tuamque Laletaniam, De
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SA assembled against Christ, from the words of Luke, c. 23. [He had not consented to their counsel and deeds.] Besides the said seventy in that council against Jesus, the High Priest had intervened of the Hebrews, so that a parity of votes could not be reached. FR. The Talmudists called this assembly the Court, the Great Council, the Supreme House. See Synedrus. SANIR. FR. a mountain in Syria, in the region of the Amorites: for Sanir is interpreted, Way of the lamp, or God of watches. Jerome on ch. 27 of Ezekiel. it is also called Sarion, Seon, and Sion in sacred scripture, and from that mountain the river Jordan issues in part. [From the head of Sanir and Hermon. For from here they say the springs of the Jordan flow, above which this mountain is situated, which is divided into two peaks, to which the names Sanir and Hermon have been given. Eusebius, or Gregory of Nyssa on the Song.] from which it is understood that St. Jerome, book 8 on Ezekiel, ch. 27, says: [Sanir is the mountain itself, which is also Hermon.] But these mountains are listed separately in 1 Paralip. 5. 23, namely: [They possessed the land from the borders of Bashan, as far as Baal Hermon, and Sanir, and Mount Hermon.] Because, of course, one mountain, divided into two peaks, made two mountains: [Beyond the Jordan there are various mountains, namely, Mount Seir, Mount Hermon, Mount Lebanon, Mount Gilead: yet all these are one continuous mountain; except that in different places it takes on different names. Brocard, book 2 of the itinerary.] Some nevertheless say that two mountains were called Hermon, namely, Hermon across the Jordan, and another smaller mountain, of which David spoke: [From the land of Jordan, and Hermonim from a small mountain, psalm 41.] which seems to be supported by St. Jerome in the epistle to Paula, where he says: [She looked far off at the mountains of Hermon and Hermonium:] but David says from a small mountain, Hermonium, where mountain is in the singular, and Hermonium is in the plural number, as if we were to say from a small mountain of the Hermons. For which it must be known that Seir is rather an Arabic name, and means small, or little: which is also pronounced in Hebrew Tsahir. Therefore David’s words quoted above I would understand thus: From the land of Jordan, and from Mount Seir, or the small of the mountains of Hermon; for that part was a small summit of Mount Hermon; hence Seir was called: because, according to the variety of times or regions, it was pronounced differently; thus in Deuteronomy it is said: [Beyond the Jordan, from Aroer, which is situated on the bank of the torrent Arnon, as far as Mount Sion, which is Hermon, 4. 48.] where the LXX read, On Mount Sion. And Moses himself gives the reason for the differing pronunciation of this word, saying: [And we took at that time the land from the hand of the two Amorite kings, who were beyond the Jordan, from the torrent Armon, as far as Mount Hermon, which the Sidonians call Sarion, and the Amorites Sanir. Deut. 3. 8.] The LXX translate: [The Phoenicians call Hermon Sarion, and the Amorite called it Sanir.] And where the Vulgate has: [As SA 521 a cedar I was exalted in Lebanon, and like a cypress on Mount Sion. Eccl. 24. 17.] the Greek text reads ex ὑπερον ἀπορθῶν, that is, On the mountains of Sion; however, in some Latin manuscripts there is Tson, perhaps from Thair, which in Hebrew means small and little, as we said above. Further proof of Brocard’s itinerary is that, namely, the mountains Seir, Hermon, Lebanon, Gilead, etc., were contiguous, from Jeremiah: [Gilead to me, the beginning of Lebanon, 22. 6.] from Zechariah: [And to the land of Gilead and Lebanon I will bring them, 10. 10.] from the Song of Songs: [From the top of Sanir and Hermon. 4. 8.] from Joshua: [And the part of the mountain which rises toward Seir, as far as Baalgad by the plain of Lebanon beneath Mount Hermon. 11. 17. SANTESA. See Diaconissa. SAPHIRA. FR. concerning whom Acts 5 says, she means Beautiful. SAPA. FR. what the Sicilians call cooked wine, and more correctly the Romans call cooked must. For sapa is said to come from its savor, though Calepinus, unsupported by any author, uses it for the juice of plants. Palladius calls it defrutum; but although this word signifies cooked must, Pliny nevertheless notes some difference in the length of cooking between sapa and defrutum, saying: [Cisibilites indeed, a must growing in Galatia, and halyntium in Sicily. For sitæum, which others call hepsema, our people call sapa, a work of art, not of nature, must boiled down to the third part of its measure: when it has been reduced to half, we call it defrutum, book 14, c. 9.] and book 23, c. 2. [It is a thing akin to wine, must boiled down, until a third part remains.] Defrutum, however, Palladius teaches is so called from deservendo. Hence defrutare, a verb, that is, to boil down must, so that defrutum may result from it: and defrutaria vessels, namely those in which defruta are cooked. Columella, book 2 and 13. Proculus in l. ult. § 1. de vino trit. oleoque legat. Therefore the passage of Ulpian in the same title de vino, trit. oleoque legat. l. si quis vinum, where corruptly Defructum, for defruto, is read, should be corrected: and there Accursius, understanding it badly, had thus commented: [He says defructum is perhaps so called because it has been removed from use.] Ulpian’s text is also corrupt in the word sapa in l. quæsitum est, § si qua parte, de fund. instr. saying: [Vasæneum, in quo rapa quoqueretur, ut serveat.] it should be read Sapa coquereatur, where he teaches that sapa in Greek is called ἐπιμα from ἐπιμα, which means to boil down. Martial sang of sapa, book 7, epigram 53. And the black flask of Laletanian sapa: He calls it Laletanian sapa, namely, from wine brought from Laletania in Tarraconian Spain, which was held in high esteem at Rome; for which reason the same poet, book 1, epigram 27, mocking the drinker Sextilianus, says: From the innkeeper let the Laletanian lees be sought for you. Those Laletanian wines are praised among the noble wines by Pliny, book 14, chapter 6, concerning which region the same Martial sang, book 1, epigram 50. You will again visit the sunny shores of Tarragona, and your Laletania, Of
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S22 SA De quibus incolis: [Flumen Rubricatum, quo Laletani, & Indigetes. Plin. lib.3. c.3.] Rursus de Defruto Martial. lib.4. epigr.45. Et nigri syria defruti lagena. At Ovidius purpuream sapam appellat, 4. Fast. quam Martial. nigram vocat. Lac niveum potes, purpureamque sapam. SAPIENTIÆ liber, in sac. Scriptura. Vide Pseudo- epigraphus. SAPO. Vide Smigma. SARABAITÆ, erat Monachorum genus, quod ab observantia regulari dissolutum, suo libitu malè vivebat, ac à D. Benedicto in ejus Regula, cap.1. minutè describitur. Vocabulum quidem Ægyptium esse ait Isidorus, lib.2. de Eccl. Off. c.16. quos Monachos propter aviditatem Ananiiæ, ac Saphiræ comparat, quos etiam Rhombo- bosbitas vocat, & quia disciplinam Claustralem observare renuebant, Renuitæ ab Odone appellati sunt, dum ait: [Non Monachos, ut falso nominamur, sed Sarabaitas, id est, Renuitas, qui jugum regularis disciplinæ renuimus, lib.3. Coll. c.23. SARABARA, vox Chaldæa, foeminalia, sive foemuralia, & calceamenta significat; nam ubi Daniel in Vulgata, c.3. de pueris Babylonicæ fornacis inquit: [Et confestim viri illi vincti cum braccis suis, & thiaris, & calciamentis, & vestibus missi sunt in medium fornacis:] alii legunt: Cùm sarabaris suis, & thiaris. Et Tertullianus, lib.3. de pallio, c.4. de hoc vocabulo mentionem quoque faciens, inquit: [Triumphalem cataphracten amolitus in captiva sarabara decessit.] Alii tandem Saraballa legunt. Unde D. Hieronymus sic astruit: [Lingua autem Chaldæorum Saraballa, crura hominum vocantur tibiæ, braccæ eorum, quibus crura tegunt.] Quæ versio mihi magis arridet, quia arabicè foemuralia Serrual dicuntur. SARACA, vestis genus. Vide Saracum. SARACENUS. FR. propriè Hebræus esset, nam Hebræi sunt ex genere Isaac, qui fuit filius Abrahæ ex Sarægenitus, unde Saraceni, Genes.21. & epist. ad Galatas 4. Agareni sunt Arabes ex Ismael, qui fuit filius ejusdem Patriarchæ ex Agar ancilla susceptus, loc. cit. Unde Agareni hodie impropriè Saraceni dicuntur, de quibus fuse D. Augustinus, qui etiam rationem reddit Arabum jactantiæ de hujus nominis mutatione. Hi à Cornelio Tacito, lib.14. c.27. Mardi appellantur. Item Saracenus monetam Syriacam significat: [Quinquagintorum saracenorum obligationem acceperat, de Confessis, c.2.] Et ibi Glossa Saracenos introductores facit desinentiæ versus, qui ab Italis Rima dicitur. Vide Versus Leoninus. Cætera. Vide Sæphoris. SARACUM, vestis genus: [Saraca de olovero cum chrysoclavo. Anast. Biblioth. in Benedict. III.] FR. adhuc Romæ vocatur Sariga vilis semitunica linea, ac rudis, qua superindui solent Bajuli, Laniones, Venatores, & similes, ne in eorum exercitiis vestes lacerentur, sive maculentur. S A SARAJUM, vox barbaro-græca, id est, Palatium. [Captura in Sarajo, sive palatio Ameræ annos nata quatuordecim. Phranz. in Chron. lib.3. c.21.] Hodie Ottomanico Palatio hoc nomen remansit: italicè Serraglio. FR. Serragio italicum vocab. à ferrare verbo derivatur; ideo quodlibet conseptum significat. Vide Garena. SARCINA. FR. onus, pondus. [Ipsos ad obligationis sarcinam, ordine debito subeundam teneri decernas. In decretal. de præscr. c.11. Tamen eis quos sicarios esse sciebant, in sarcinis custodiendis ministerium præbuerunt, lib.5. decretal. tit.12. c.6. ß. Hi quoque. SARCOPHAGUM, σαρνοφάγον. FR. Monumentum, sepulchrum: à σκεφή, græcè, id est caro, & φαγω, comedo, Accursius, l. funeris, lib.11. tit.7. quia caro ibi à vermibus comeditur, & terræ consumitur. SARCITECTOR. Vide Sartatector. SARCULUM. FR. runca: [Vepres, spinæ in universa terra, & montes sarculo sarcientur.] Isaiæ, c.7. Descendit omnis Israel, ut acueret unusquisque vomerem suum, lignem, scurrim, & sarculum, I. Reg. c.13. Altercationes dirimat, & obscura succidat, quàm per cultoris providi sarculum extirper vitia, virtutes inserat, &c. in proem. Clementinæ.] Et ibi Glossa, differentiam inter Fullonem, & Sarcinatorem, in Instit. de man. in fine notat. Sarculi synonyma. Vide Runca. SARION, mons. Vide Sanir. SARMENTARIUS, & } SARMENTITIUS. } Vide Christianus. SARRÆ. FR. Sartium, seu campum significat, fortasse ex arabico vocab. Sciabara, id est, desertum. [Et vadit per sarram de monte caballo. Bullar. Casin. tom.2. const.162. SARSORIUM, sive, Sarsurium, musivum opus: [Parietes ad altarium opere sarsorio ex multo marmorum genere exornatos habet. Matth. Paris. lib.1. hist. cap.15.] ejus synonyma. Vide Lithostratos. Musivum. SARTUMTECTUM. FR. de hoc vocab. habetur in sac. Script. [Dixit Joas ad Sacerdotes; Omnem pecuniam &c. accipiant illam Sacerdotes, & instaurent sartatecta domus, 4. Reg. c.12.] id est, templum: aliqui opus publicum intelligant, quod locabatur, ut integrum præstaretur. Onomast. Laurent. ex Festo [Sartumtectum, integrum, & incolumem] Alii tamen restaurationem rempli intelligunt Catholicon. Dubitatur, quænam necessitas erat restaurationis templi tempore Joas Regis: nam antiquum non erat, dum recenter à Salomone erectum fuerat? Sed respondetur, quod (ut Josephus hæbr. lib.9. antiq. c. 8. refert) Ioram, & Athalia ejus uxor, eorumque filii non parùm deornaverant templum illud, atque spoliaverant, ac propemodum dextruxerant hinc inde, ex cujus ornamentis construxerant, & ornaverant phanum Baal: quare sac. Scriptura, loc. cit. subjungit: [Igitur usque ad vigesimum tertium annum Regis Joas non instauraverunt Sacerdotes sartatecta templi. SAR-
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S22 SA Concerning these inhabitants: [The river Rubricatus, by which the Laletani and Indigetes. Plin. lib. 3. c. 3.] Again on Defrutum, Martial lib. 4. epigr. 45. And the dark Syrian defrutum in a jar. But Ovid calls it purpuream sapam, Fast. 4. which Martial calls black. You can have white milk, and purple sapum. The book of WISDOM, in Holy Scripture. See Pseudo-epigraphus. SAPO. See Smigma. SARABAITÆ, was a kind of monks, who, loosened from regular observance, lived badly at their own pleasure, and are minutely described by St. Benedict in his Rule, chap. 1. Indeed Isidore says it is an Egyptian word, lib. 2. de Eccl. Off. c. 16, comparing those monks to Ananias and Sapphira because of their greed; he also calls them Rhombobosbitas, and because they refused to observe cloister discipline, they were called Renuitæ by Odo, when he says: [Not monks, as we are falsely called, but Sarabaitæ, that is, Refusers, who refuse the yoke of regular discipline, lib. 3. Coll. c. 23.] SARABARA, a Chaldean word, signifies breeches or leggings, and footwear; for where Daniel in the Vulgate, c. 3, speaking of the boys of the Babylonian furnace, says: [And immediately those men, bound with their braccæ, and with their tiaras, and shoes, and garments, were cast into the midst of the furnace:] others read: With their sarabara, and tiaras. And Tertullian, lib. 3. de pallio, c. 4, mentioning this word, says: [Having laid aside the triumphal cataphract, he departed in captive sarabara.] Others finally read Saraballa. Whence St. Jerome thus explains it: [But in the Chaldean language, Saraballa means the legs of men, their tibiae, their breeches, with which they cover their legs.] This rendering pleases me more, because in Arabic the breeches are called Serrual. SARACA, a kind of garment. See Saracum. SARACENUS. FR. properly it would mean a Hebrew, for the Hebrews are from the line of Isaac, who was the son of Abraham by Sarah, hence Saracens, Gen. 21 and Epistle to the Galatians 4, are Agareni, Arabs from Ishmael, who was the son of the same Patriarch by the slave Hagar, loc. cit. Hence the Agareni today are improperly called Saracens, concerning whom St. Augustine writes at length, who also gives the reason for the Arabs’ boasting about the change of this name. These are called Mardi by Cornelius Tacitus, lib. 14, c. 27. Likewise Saracenus means a Syrian coin: [He had received an obligation of fifty saraceni, de Confessis, c. 2.] And there the Gloss makes the Saraceni the introducers of the ending of the verse, which in Italian is called Rima. See Versus Leoninus. The rest. See Sæphoris. SARACUM, a kind of garment: [A saraca of olovero with chrysoclavus. Anast. Biblioth. in Benedict. III.] FR. it is still called at Rome Sariga, a cheap, rough linen half-tunic, which porters, butchers, hunters, and the like are accustomed to wear over their clothes, so that their garments may not be torn or soiled in their work. S A SARAJUM, a barbaro-Greek word, that is, palace. [Capture in the Sarajo, that is, in the palace of Amera, a girl fourteen years old. Phranz. in Chron. lib. 3. c. 21.] Today this name remains for the Ottoman palace: in Italian Serraglio. FR. the Italian word Serragio is derived from the verb ferrare; therefore it signifies any enclosed place. See Garena. SARCINA. FR. burden, weight. [You decree that they themselves are bound to undertake in due order the burden of obligation. In decretal. de præscr. c. 11. Yet to those whom they knew to be sicarii, they gave assistance in guarding burdens, lib. 5. decretal. tit. 12. c. 6. § Hi quoque. SARCOPHAGUM, σαρνοφάγον. FR. a monument, a tomb: from σκεφή, in Greek, that is flesh, and φαγω, I eat, Accursius, l. funeris, lib. 11. tit. 7, because the flesh there is eaten by worms and consumed by the earth. SARCITECTOR. See Sartatector. SARCULUM. FR. a hoe: [Thorns and briars throughout the whole earth, and mountains shall be repaired with the hoe.] Isaiah, c. 7. Let all Israel descend, that each may sharpen his plowshare, wood, scythe, and hoe, I. Kings c. 13. Let it settle disputes, and cut away what is obscure, just as by the hoe of a prudent cultivator vices are uprooted and virtues planted, etc. in the proem of the Clementines.] And there the Gloss notes the difference between Fullon and Sarcinator, in the Institutes de man., at the end. Synonyms of sarculum. See Runca. SARION, a mountain. See Sanir. SARMENTARIUS, & } SARMENTITIUS. } See Christianus. SARRÆ. FR. signifies Sartium, or a field, perhaps from the Arabic word Sciabara, that is, desert. [And it goes through the sarram of Mount Caballo. Bullar. Casin. tom. 2. const. 162.] SARSORIUM, or Sarsurium, mosaic work: [He has walls adorned around the altar in sarsorium work with a great variety of marbles. Matth. Paris. lib. 1. hist. cap. 15.] Its synonyms. See Lithostratos. Musivum. SARTUMTECTUM. FR. concerning this word there is mention in Holy Scripture. [Joash said to the priests: Let the priests receive all the money, etc., and restore the sartatecta of the house, 4 Kings c. 12.] that is, the temple: some understand a public work, which was leased so that it might be kept in good repair. Onomast. Laur. from Festus: [Sartumtectum, whole and unharmed.] Others, however, understand the restoration of the temple, Catholicon. It is doubtful what necessity there was for restoring the temple in the time of King Joash: for it was not old, since it had recently been erected by Solomon? But the answer is that (as Josephus the Hebrew, lib. 9. Antiquities c. 8, relates) Joram and Athaliah his wife, and their sons, had not a little disfigured that temple and plundered it, and had almost pulled it down here and there, using its ornaments to build and adorn the temple of Baal; wherefore Holy Scripture, loc. cit., adds: [Therefore until the twenty-third year of King Joash the priests did not restore the repaired parts of the temple. SAR-
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S A SARTATECTOR. FR. qui sartatecta curabar. Sal- mas. Aliquitamen sarcitector mendosè legunt. La Cerda. SARUM. FR. significat Salisburgensem Civitatem: [Secundùm usum sarum. In Liturgia Osmundi Episcopi. SASSINAMENTUM. FR. Assassinamentum. Bullar. Casinen. tom. 2. const. 218. SATAN, vox hebraica, ac syriaca, Diabolus à San- ctis Patribus communiter intelligitur: secundùm Irenæum, Apostaram significat; secundùm verò alios serpentem. Sed ejus verum significatum Ad- versarium, sive Contradictorem denotat, ut colli- gitur ex Sac. Scriptura: [Non est Satan, neque occursus malus, 3. Reg. c. 5. ] in eodem sensu di- xit Dominus Petro: [Vade post me satanas. Mar- th. 16. ] quia contradicebat morti ejus. FR. etiam in eodem sensu Petrus Damianus Hildebrandum Cardinalem, qui fuit deinde Papa Gregorius VII. Satanam sanctum appellavit, quia apud Ale- xandrum II impediebat eum, ne Episcopatum Ostiensem dimitteret. In veteri testamento sem- per legitur Satan indeclinabile, sed in novo decli- natur Satanas, Satanae: [Et si Satanas Satanam ejiciet. Matth. 12.] Aliquitamen Sathanas scri- bere malunt. Vide Diabolus. Daemon. SATELLITES. Vide Attachiatus. Natus Præfe- etini. Puer. Eorum Præfectus. Vide Scribo. Schilphor. SATHANIANI. Hæretici. Vide Euchætæ. Precato- res. An iidem sint cum Sethenianis. Vide Se- thiani. SATIO, verbum; aliquando stabilire, & confirma- re translativè significat. [Satiat adhuc in Euau- gelio suo Dominus. Sanctus Cyprianus, lib. 1. epist. ad Mag.] Uritur etiam in sensu passivo: [ Deprecationes solas parùm ad impetrandum valere, nisfactorum, & operum accessione sa- tientur. Idem in serm. de Bleemos.] sumpta me- raphora à cibo, & potu, qui corporales vires stabiliunt, & confirmant; hinc Psalmista: [Panis cor hominis confirmet, psal. 103. SATIONALIS. FR. terra sativa. Bullar. Casinen. tom. 2. const. 46. SATISFACTIO in confessione. Vide Pænitentia. SATNICUS. FR. loci Gubernator, qui tenebatur subministrare Principi tempore belli centum ho- mines armaros, hodie dicuntur Knezi, id est, Comites. Knez etiam appellatur Ragusensis Reipub. Caput. SATRAPA, & Satraps. Persarum vocabulum, id- est, Provinciæ Præses, eodem vocabulo Sæcætus, textus græcus, in c.4. Daniel utitur; ubi Arabi- cus Codex habet V Kil, id est, Vicarius; hinc falsò asserit Tostatus, lib. 1. Samuelis, cap. 24. quæst. 4. quòd satrapa latinè soner Satisfontes: à Sidonio Satraps dicitur: [Quisquis sedet sub Regesatraps, carm. 12. SATUM, aridorum mensura, quæ secundùm Za- chariam Chrysopolis Episcopum in commento Euang. cap. 74. continebat modium cum dimi- dio, ita enim ait: [Satum est genus mensuræ] S A 523 juxta morem provinciæ Palæstinæ, unum, & dimidium modium capiens.] Vox quidem Sy- riaca Saatto, de qua Matth. c. 13. [Simile est Regnum Coelorum fermento, quod acceptum mulier abscondit in farinæ satis tribus.] Alii ta- men unum tantùm modium, id est, viginti libras frumenti capere existimant. SATURNALIA. Vide Decembrica libertas. Strena. SAVINA, mensura liquidorum, ac pondus: liqui- dorum: [Senatores quando comedunt, debent habere savinæ mediam vini, & mediam claretti. Cencius Camerat. in ejus M. S. Cæremontial.] In significatu autem ponderis Idem, ubi de cen- sibus agit, ait: [Ecclesia S. Basilii duas savinas piscium. SAULUS. FR. hebraicum nomen, & significat or- batum. Calep Passerat. in dict. Orbatus, quòd nomen D. Pauli ante ejus conversionem fuit. SAUMA. FR. aridorum mensura, de qua in dict. Sagmarius dictum est: [A quinque annis, & in- frà famis fuit tam valida per totam Italiam, quod diversis in partibus sauma tritici pro auri uncia non poterat inveniri. Anonym. Monachus Casin. in Chron. an. 1182.] Item liquidorum mensu- ra: [Inter has angustias adeò fames invaluit, ut sæpè apud Sanctum Germanum venderetur cos- cina frumenti plusquam una uncia auri, & sau- ma vini similiter, & capisa olei tari quinque. Idem an. 1192. SAVONA, Liguriæ Civitas. Vide Suana. SAXA, cultellus, sive gladiolus. [Ipse brevis gla- dius apud illos saxa vocatur. Godifridus Viter- bien. in Chon.] derivatur à voce germanica Sahas: sic enim Vitichindus, in lib. 1. suæ hist. in- quit: [Cultelli enim nostra lingua sahas dicun- tur.] Itaque hoc modo faciliùs textus historiæ Fredegarii intelligitur, ubi ait: [Extrahens sa- xum, caput Patriii Persarum truncavit] qui genere masculino, id est, saxus utitur, nempè gladius: unde aliqui imperiti hujus vocabuli, censentes, quòd saxum, id est, lapis extrahi non dicatur, ne eo caput truncetur, perperàm proinde Vxum correxere. Gregorius Turonensis etiam simili vocabulo usus est, ubi dixit: [Duo pueri cum cultris validis, quos vulgò scramasa- xos vocant, lib. 2. c. 50. SAXICA. Vide Gabatha. SAXONES. Vide Gevisti. Cinerum dies. SAXONIA TRANSMARINA. FR. appellabatur An- glia: [Quia synodus, & Ecclesia, in qua natus, & nutritus fui, id est, in transmarina Saxonia: Lugdunensis synodus, quæ in primis à discipulis S. Gregorii, id est. Augustino, Laurentio, Ju- sto, Melito, Archiepiscopis constituta, &c. In epist. Bonifacii Episc. ad Zachariam Papam, in tom. 3. Concilior. pag. 429. col. 1. Edit. Venetæ, de anno 1585. SCABELLUM, genuale. Vide Pectorale. SCABINUS, vox germanica antiqua scheffer, quæ Auditorem pro causis, ac litibus vasallorum terminandis significat. [Qui filios non habuit, & alium quemlibet hæredem sibi facere voluerit, co-
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S A SARTATECTOR. FR. one who takes care of sartatecta, or repairs. Sal- masius. Some, however, incorrectly read sarcitector. La Cerda. SARUM. FR. signifies the city of Salisbury: [According to the use of Sarum. In the liturgy of Bishop Osmund. SASSINAMENTUM. FR. Assassinamentum. Bullar. Casinen. tom. 2. const. 218. SATAN, a Hebrew and Syriac word, is commonly understood by the Holy Fathers to mean the Devil: according to Irenæus, it signifies Apostate; according to others, a serpent. But its true meaning denotes Adversary, or Contradictor, as is gathered from Holy Scripture: [There is no Satan, nor evil occurrence, 3 Kings c. 5.] In the same sense the Lord said to Peter: [Get thee behind me, Satan. Matt. 16.] because he was opposing his death. FR. also in the same sense Peter Damian called Hildebrand the Cardinal, who afterwards became Pope Gregory VII, a holy Satan, because, with Alexander II, he was preventing him from resigning the bishopric of Ostia. In the Old Testament Satan is always read indeclinably, but in the New it is declined Satanas, Satanae: [And if Satan cast out Satan. Matt. 12.] Some, however, prefer to write Sathanas. See Diabolus. Daemon. SATELLITES. See Attachiatus. Natus Præfectini. Puer. Their Prefect. See Scribo. Schilphor. SATHANIANI. Heretics. See Euchætæ. Precatores. Whether they are the same as Sethenians. See Sethiani. SATIO, a verb; sometimes it signifies, figuratively, to establish and confirm. [The Lord still satiates in his Gospel. Saint Cyprian, book 1, epist. to Mag.] It is also used in a passive sense: [Prayers alone are of little value for obtaining, unless they are satisfied by the addition of deeds and works. The same, in sermon on almsgiving.] This is a metaphor taken from food and drink, which strengthen and confirm bodily powers; hence the Psalmist: [May bread strengthen the heart of man, Psalm 103. SATIONALIS. FR. cultivated land. Bullar. Casinen. tom. 2. const. 46. SATISFACTIO in confession. See Pænitentia. SATNICUS. FR. the governor of a place, who was bound to supply the prince in time of war with one hundred armed men; today they are called Knezi, that is, Counts. Knez is also the title given to the head of the Republic of Ragusa. SATRAPA, and Satraps. A Persian word, that is, the president of a province; the same word is used by Sæcætus, the Greek text, in chapter 4 of Daniel; where the Arabic codex has V Kil, that is, vicar. Hence Tostatus falsely asserts, book 1 Samuel, chapter 24, question 4, that satrapa in Latin means Satisfontes: Sidonius calls it Satraps: [Whoever sits beneath the king, satraps, carm. 12. SATUM, a measure of dry goods, which, according to Zacharias, Bishop of Chrysopolis, in his commentary on the Gospel, chapter 74, contained a modius and a half; for thus he says: [Satum is a kind of measure] according to the custom of the province of Palestine, holding one and a half modius.] The word is indeed Syriac, Saatto, concerning which Matthew, chapter 13, says: [The kingdom of heaven is like leaven, which a woman took and hid in three satum of meal.] Others, however, think that it holds only one modius, that is, twenty pounds of grain. SATURNALIA. See Decembrica libertas. Strena. SAVINA, a measure of liquids, and a weight: of liquids: [When senators eat, they must have half a savina of wine, and half of claret. Cencius Camerat. in his MS. Ceremonial.] In the meaning of weight, the same author, where he discusses rents, says: [The Church of St. Basil owes two savinas of fish. SAULUS. FR. a Hebrew name, and it means “deprived” or “bereft.” Calepinus Passerat. in the word Orbatus, because this was the name of St. Paul before his conversion. SAUMA. FR. a measure of dry goods, of which mention was made in the entry Sagmarius: [For five years and thereafter famine was so severe throughout all Italy that in various places a sauma of wheat could not be found for an ounce of gold. Anonymous Monk of Monte Cassino in the Chronicle, year 1182.] Also a measure of liquids: [Amid these straits famine increased so greatly that often at San Germano a coscina of grain was sold for more than an ounce of gold, and likewise a sauma of wine, and five tari for a capisa of oil. The same, year 1192. SAVONA, a city of Liguria. See Suana. SAXA, a knife, or small sword. [That short sword among them is called saxa. Godfrey of Viterbo in the Chronicle.] It is derived from the German word Sahas: for thus Witichind, in book 1 of his history, says: [For knives in our language are called sahas.] Thus, in this way, the text of the history of Fredegar is more easily understood, where he says: [Drawing out the saxa, he cut off the head of the Patrician of the Persians] using the masculine form, that is, saxus, namely a sword: hence some ignorant of this word, thinking that saxum, that is, a stone, cannot be said to be drawn out so that a head may be cut off with it, therefore incorrectly corrected it to Vxum. Gregory of Tours also used a similar word, where he said: [Two boys with strong knives, which in the vernacular are called scramasaxos, book 2, c. 50. SAXICA. See Gabatha. SAXONES. See Gevisti. Day of Ashes. SAXONIA TRANSMARINA. FR. England was so called: [Because the synod and Church in which I was born and brought up, that is, in transmarine Saxony: the synod of London, which was first established by the disciples of St. Gregory, namely Augustine, Laurence, Justus, and Mellitus, archbishops, etc.] In the letter of Bishop Boniface to Pope Zacharias, in vol. 3 of the Councils, p. 429, col. 1, Venetian edition, year 1585. SCABELLUM, a kneeling-board. See Pectorale. SCABINUS, an old German word, scheffer, which signifies an assessor for deciding cases and disputes among vassals. [Who, having had no sons, and wishing to make any other person his heir, co-
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524 S C coram Rege, vel coram Comite, & Scabinis, vel missis Dominicis, qui ab eo ad justitias faciendas fuerint in provincias ordinati, traditionem faciat. Benedict. Levita, lib.6. c.207. ] In Capitul. Caroli Magni sæpè fit mentio de hoc vocabulo, & scribitur Scabineus. FR. scabinus scribendum, nec Auditorem significare videtur: sed potiùs Consulem, & ubi Benedictus suprà scripserat: [Qui ab eo ad justitias faciendas fuerint in provincias ordinati] intelligitur de missis Dominicis, scilicet, à Rege, ut textum consideranti patebit, quos nos Regios Commissarios dicimus, ac probatur ex c.1. de immunit. in Sexto, ubi loquitur de communitatibus, & magistratibus, deinde de singulis temporalibus dominis in particulari air: [Sanè intelleximus, quòd in Regno Franciæ Communiæ, Scabini, seu Consules, & alii domini temporales &c.] ubi notatur particula seu, & verba alii Domini, quæ denotant notiori vocabulo Consules inter Dominos haberi; Commissarii autem, & Auditores Causarum, & judices non appellantur Domini temporales. Idem vocabulum etiam habetur in l. de illis, tit. de culpis. SCACCARIUM, Thesaurus, Arcarium, fortassè ex saxonica dict. nota, Erchequer; seu probabiliùs corrigendum Saccarium ut in dict. Saccarius dictum fuit. SCADITIO, caducitas bonorum jure feudali, sive emphyteutico, vel livellatico, ob defectum lineæ descendentium possessoris, seu ob non adimpletas conditiones in contractu expressas, in favorem directi Domini proveniens. [Similiter & terras, quas relinquunt, qui sine hæredibus moriuntur, quæ dicuntur scaditiones, in Chron. Casin. lib.4. c.96. SCAFALDUS, Theatrum, tabulatum, coassatio scenis imposita: [Erectus fuit quidem scafaldus cortinis, tapetis, & pannis variis ornatus. In vita S. Bertillæ Virginis. SCALA. FR. pocoli genus, in histor. Longobar. lib. I. c.27. SCALÆ GEMONIÆ. FR. erant in Capitolio Rom. de quibus Baron. in notis ad Martyrol. 14. Mart. in digressione Apologiæ de loco Carceris Tulliani contra Ugonium de stat. Urbis, S. Qualis autem, circa finem. Et Nardinus in Roma antiqua. SCALARIS ALA. FR. erat Cohors in militia pro aggrediendis moenii inimicorum destinata [Ipse armatam militiam in adolescentia secutus, inter scalares alas sub Rege Constantino: deinde sub Juliano Cæsare militavit, in vita S. Martini Turonen. Episcop. à Severo Monacho compilata, & in antiquo Breviario Liciensi posita. SCALARIUM. FR. scala gradibus composita. [Per laicos custodes coemeterium, vel scalarium Ecclesiæ circumdatur. Matth. Paris, in Additam.] & Cæsarius, lib.8. mirac. c.90. SCAMBIATOR. FR. nummularius, trapezita, italice Bancherotto dicitur, qui pro commutatione variarum monetarum in materia, ac specie ad libitum cujuscumque, cum aliquo sui lucro semper paratus exhibetur. [Nunc Domini Papæ] S C mercaatores, vel scambiatores obmurmurantibus Iudæis, palàm Londini foenerantur. Matth. Paris. an. 1253. SCALPELLUM. Vide Celters. Similaria, vel Similia in dict. Cupha. SCAMERA. FR. speculator, explorator, l. si quis scameram. de maleficiis, & publicis criminibus. Lexicon græco-barbarum habet Scamares, id est, Latrones, & in singulari Scamaris Papias, id est, Prædo. Meursius spionem interpretatur. Sed errat; nam à Scamma, id est, athletic loco nonnisi aggressorem, & incursorem significat; alii Scammara, & Scameras scribunt: [Neque per exercita, aut cursas, neque per scammeras. In Capitul. Sicardi apud Camillum Peregrin. de hist. Long. in principio] Et inferiùs, c.1. [Et hoc promittimus, ut si quis hostis, aut scamera.] Item dicitur Scamarator, ibid. c.2. Vide Scara. SCAMMA, utitur hoc vocabulo D. Hieronymus ad Pammachium, & ante ipsum Tertull. lib. ad Martyr. Aliqui existimarunt concavitatem Theatri significare, ubi gladiatorum pugnæ, alique ludi exercebantur. Alii tamen Theatri limites, & terminos intelligere malunt, qui ex asseribus, ac trabibus constituebantur; nam vox græca onæpua, limites, & sylvæ terminos denotat, qui fossis, ac terræ sulcis circumdabantur, translativè verò fossam, quam joco transiliebant cursores, vel ipsam cursus metam. [Quoties nobis à Deo dives ingeritur purpuratus, quoties vulneratus pauper apponitur, toties nobis misericordiæ scamma panditur, toties nobis studium pietatis aperitur. Petr. Chrysol. ser. 124. de Divite, & Lazaro. SCANCIO, Dapifer, sive poculum ministrans, ex gallico vocabulo Eschason, de quo fit mentio in Lege salica, tit. II. Vide Dapifer. SCANDALIZO, , malo exemplo occasionem peccandi præbeo, sive offendo; verbum inter Ecclesiasticos usitatum: sed inter Latinos numquam reperitur pronunciatum. [Qui autem scandalizaverit unum de pusillis istis, qui in me credunt. Matth.18.] unde scandalum spiritualem proximi ruinam, exemplo verborum, vel operum exhibitam, significat. [Væ homini illi, per quem scandalum venit. Ibid.] Etiam in lege civili rixam, seditionem, tumultum, & similia significat. Descandalis, l.3. & ibi Glossa. SCANDILIUM, scalæ gradus: [Octo etiam inserui scandilia, supremum attribuens Christo, reliqua sex ordinibus Sanctorum. Cæsar.] Ex latino verbo Scando. SCAPELLARE. FR. rumpere, mutilare, & inutilem reddere, l. si quis Molinum, l. si quis Plonum, de damno, & injuria, l. si quis vitem, eod. tit. l. si quis latro, de furtis. SCAPHA, navis. Vide Chelandium. SCAPHISMUM, & Scaphismus, genus martyri, de quo Baronius, in Notis Martyrol. 28. Iulii, S. Muscarum aculeis, lit. f. SCAPULA, nomen viri, ac varii hoc nomine vocati. Vide Nympha. SCA-
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524 S C coram Rege, or before the Count, and the Scabini, or the royal envoys, who from him were appointed into the provinces to administer justice, let him make delivery. Benedict. Levita, lib. 6. c. 207. ] In the Capitularies of Charlemagne there is frequent mention of this word, and it is written Scabineus. FR. scabinus should be written, and it does not seem to mean an Auditor, but rather a Consul; and where Benedict above had written: [Qui ab eo ad justitias faciendas fuerint in provincias ordinati] it is to be understood of the missi dominici, namely, from the King, as will be clear to anyone examining the text, whom we call royal commissioners, and this is proved from c. 1. de immunit. in the Sext, where he speaks of communities and magistrates, and then of individual temporal lords in particular, saying: [Surely we have understood that in the Kingdom of France the communes, Scabini, or Consuls, and other temporal lords etc.] where the particle seu is noted, and the words alii Domini, which indicate that by the more familiar term Consuls they are reckoned among the lords; commissioners, however, auditors of causes, and judges are not called temporal lords. The same word is also found in l. de illis, tit. de culpis. SCACCARIUM, treasury, exchequer, perhaps from a Saxon word, note, Erchequer; or more probably to be corrected to Saccarium, as was said in the entry Saccarius. SCADITIO, the forfeiture of goods by feudal law, or emphyteutic or leasehold law, because of the failure of the line of descendants of the possessor, or because the conditions expressed in the contract are not fulfilled, resulting in favor of the direct Lord. [Likewise the lands which are left by those who die without heirs, which are called scaditiones, in Chron. Casin. lib. 4. c. 96. SCAFALDUS, a theater, a platform, a flooring placed upon the stage: [A scafaldus was erected, ornamented with curtains, tapestries, and various cloths. In the life of Saint Bertilla the Virgin. SCALA. FR. a kind of cup, in the history of the Lombards, lib. I. c. 27. SCALÆ GEMONIÆ. FR. they were in the Capitol at Rome, of which Baronius in the notes to the Martyrology of 14 March, in the digression of the Apology on the place of the Tullian prison against Ugonius on the state of the City, S. Qualis autem, toward the end. And Nardinus in Ancient Rome. SCALARIS ALA. FR. was a cohort in the army assigned for attacking the walls of enemies [He himself, following military service in his youth, served among the scalaris alae under King Constantine; then under Julian Caesar he served, in the life of Saint Martin of Tours, compiled by Severus the Monk, and placed in the ancient Breviary of Liège. SCALARIUM. FR. a ladder made of steps. [By lay custodians the cemetery, or the ladder of the church, is surrounded. Matth. Paris, in Additam.] and Cæsarius, lib. 8. mirac. c. 90. SCAMBIATOR. FR. a money-changer, banker, in Italian Bancherotto is said, who is always ready to exchange various coins in matter and in appearance according to the wish of anyone, with some profit to himself. [Now the Lord Pope] S C the merchants, or money-changers, while the Jews mutter, lend openly in London. Matth. Paris, year 1253. SCALPELLUM. See Celters. Similaria, or Similia in the entry Cupha. SCAMERA. FR. a watcher, spy, l. si quis scameram. de maleficiis, and public crimes. The Greek-Barbarian Lexicon has Scamares, that is, robbers, and in the singular Scamaris, according to Papias, that is, a plunderer. Meursius interprets it as a spy. But he is mistaken; for from scamma, that is, a place for athletics, it signifies only an assailant and raider; others write Scammara and Scameras: [Neither by exercises, nor by races, nor by scammeras. In the Capitularies of Sicardus apud Camillum Peregrin. de hist. Long. at the beginning] And below, c. 1. [And this we promise, that if any enemy, or scamera.] It is also called Scamarator, ibid. c. 2. See Scara. SCAMMA, this word is used by St. Jerome in his letter to Pammachius, and before him by Tertullian in the book to Martyrs. Some have thought it signifies the concavity of the theater, where gladiatorial combats and other games were carried on. Others, however, prefer to understand the limits and boundaries of the theater, which were made of planks and beams; for the Greek word onæpua denotes boundaries and the limits of woods, which were surrounded by ditches and furrows of earth, but figuratively also the ditch, which runners jumped over in play, or the very mark of the race. [As often as a rich man clothed in purple is set before us by God, as often as a wounded poor man is set before us, so often is the scamma of mercy opened to us, so often is the zeal of piety laid open to us. Petr. Chrysol. ser. 124. on the Rich Man and Lazarus. SCANCIO, a steward, or one serving the cup, from the French word Eschason, mention of which is made in the Salic Law, tit. II. See Dapifer. SCANDALIZO, I give occasion to sin by a bad example, or I offend; a verb used among ecclesiastical writers, but never found pronounced among the Latins. [But whoever shall scandalize one of these little ones who believe in me. Matt. 18.] whence scandal means the spiritual ruin of a neighbor, shown by example of words or deeds. [Woe to that man through whom scandal comes. Ibid.] Also in civil law it signifies quarrel, sedition, tumult, and the like. Descandalis, l. 3. and there the Gloss. SCANDILIUM, the step of a ladder: [I inserted also eight scandilia, assigning the highest to Christ, the remaining six to the orders of Saints. Cæsar.] From the Latin verb Scando. SCAPELLARE. FR. to break, mutilate, and render useless, l. si quis Molinum, l. si quis Plonum, de damno, & injuria, l. si quis vitem, eod. tit. l. si quis latro, de furtis. SCAPHA, a ship. See Chelandium. SCAPHISMUM, and Scaphismus, a kind of martyrdom, of which Baronius, in the Notes to the Martyrology of 28 July, S. by the stings of flies, lit. f. SCAPULA, the name of a man, and of various persons so called. See Nympha. SCA-
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SC SCAPULARE, monasticus habitus, ita appellatus à SC 525 scapulis, duobus nimirum ossibus, quæ in parte posteriori colli resident, ubi baptizandus catechumenorum oleo limitur, ut in dict. Vertex dicetur, sic etiam ab Armo Armilansia nuncupatur. Vide Armilansia. SCAPULARUM DOLOR. Vide Opisthotonus. SCARA, militum agmen, italicè Schiera, ex germanico vocabulo Schaar, ex quo proveniunt italicæ voces Scaramuccia, & Scaramucciare, id est, leve certamen, ac leviter dimicare. Hæc est illa nobilium scara Francorum. In vit. S. Genovefæ, c. 3. FR. Et vos, vestrumque populum liceat per terram meam transire contra illos hostiliter, & cum scara ad vindicandum absque homicidio &c. In capitulare Radelchisi Princ. Benevent. c. 3. apud Camillum Peregrinum in hist. Princip. Longobar. Eodem vocabulo utitur Auctor vitæ Caroli Magni à Pithoeo editus. Vide Scario. Scaritus. Scamera. SCARAMANGA, vestimenti genus, de quo Luitprandus in legatione, ubi de donativis ab Imperatore Constantinopolitano fieri solitis in sabbato ante Dominicam palmarum; erat enim crassum, & conduplicatum vestimentum hyberna-le. Patriciorum deinde ordo secutus, & duodecim numismatum libris cum scaramanga una donatus. SCARAMANGUM, idem indumentum, quod suprà. Loricam ipsius auro contextam, & scaramangum ipsius detulerunt cum capite ipsius. Paul. Diac. in Heracl. SCARAMANGINUS, à scaramanga, seu scaramango adjectivum. Obtulit in hoc loco planetam scaramanginam. Chron. Casinen. lib. 12. c. 98. SCARIO. FR. nomen, quod Militem significat: Si quis autem Comes, Vicecomes, Gastal-dio, Scario, alicujus insuper conditionis &c. Bullar. Casinen. tom. 2. const. 124. De Milite scilicet Equite aurato intelligit. SCHARIOTH. Vide Ischarioth. SCARITUS. FR. in aliqua militia stipendiatus, & conscriptus. Cùm Scaritis veniat in statutis. In Synodo Ticinen. Vide Scara. SCARIUS. Vide Scudasius. SCARO. FR. publico, stabilio, seu potiùs milites colligo, & exercitum conflo, sicut in dict. Scara, & Scaritus diximus suprà: Ut fidelitatem nobis promittant, sicut tunc scarivimus. In constit. Caroli Magni, tit. 39. SCEBRUM, Apotheca Missus in locellum, quod scebrum chartale vocitatur. Anast. in Sergio. Ex germanica dict. Scheur; hinc ab aliquibus Sceurum dicitur. Quod vocabulum meliùs fortasse ex græca dictione deduceretur. Credit, largiente Domino, bonis omnibus abundare, ut tam in thesauris, ac scevris postmodum duplicia redderentur. Ingulph. in Hist. FR. Ego verò potiùs suspicarer hoc nomen significare Scrinium; nam chartale scebrum ex Biblioth. suprà, scrinium, in quo chartæ magni momen-
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SC SCAPULARE, a monastic habit, so called from SC 525 the scapulae, namely the two bones that lie at the back of the neck, where the catechumen to be baptized is anointed with oil, as will be said under the entry Vertex; it is also so named from the arm, Armilansia. See Armilansia. SCAPULARUM DOLOR. See Opisthotonus. SCARA, a body of soldiers, in Italian Schiera, from the German word Schaar, from which come the Italian words Scaramuccia and Scaramucciare, that is, a light skirmish, and to fight lightly. This is that scara of the noble Franks. In the Life of St. Genevieve, c. 3. FR. And may it be lawful for you and your people to pass through my land against them in hostility, and with a scara, to take vengeance without homicide, etc. In the capitulary of Radelchis, Prince of Benevento, c. 3, apud Camillus Peregrinus in the history of the Princes of the Lombards. The author of the Life of Charlemagne published by Pithoeus uses the same word. See Scario. Scaritus. Scamera. SCARAMANGA, a kind of garment, of which Luitprand speaks in his embassy, where he discusses gifts customarily made by the Constantinopolitan Emperor on the Saturday before Palm Sunday; for it was a thick, doubled winter garment. Then the order of patricians followed, and was bestowed together with a scaramanga and twelve pounds of coin. SCARAMANGUM, the same garment as above. They carried away his breastplate woven with gold, and his scaramangum together with his head. Paul. Diac. in Heracl. SCARAMANGINUS, an adjective from scaramanga or scaramango. He offered in this place a scaramangine planet. Chron. Casinen. lib. 12. c. 98. SCARIO. FR. a name which signifies a soldier: If any Count, Vice-count, Gastaldio, Scario, or any other condition whatsoever, etc. Bullar. Casinen. tom. 2, const. 124. That is, he means a soldier, namely a knight of golden spurs. SCHARIOTH. See Ischarioth. SCARITUS. FR. one enlisted and serving in some military service. Cùm Scaritis veniat in statutis. In the Synod of Pavia. See Scara. SCARIUS. See Scudasius. SCARO. FR. publicly, I establish, or rather I gather soldiers and raise an army, as we said above under Scara and Scaritus: That they may promise fidelity to us, as then we scarivimus. In the constitutions of Charlemagne, title 39. SCEBRUM, an apotheca, a receptacle, in a little place called a scebrum chartale. Anast. in Sergius. From the German word Scheur; hence by some it is called Sceurum. This word might perhaps be better derived from the Greek term. He believed, by the grace of the Lord, that he would abound in all good things, so that afterward there would be double in the treasures and in the scevra. Ingulph. in Hist. FR. But I would rather suspect that this name signifies a scrinium; for the chartale scebrum from the Library above is a scrinium, in which papers of great importance...
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S C elamare solebat præ gaudio, strependo potiùs, & inarticulatè jubilando, quàm psallendo; hinc minatus erat populum Jeremias, inquiens: [Ablata est lætitia, & exultatio de Carmelo, & de terra Moab, & vinum de torcularibus sustuli, nequaquam calcator vuæ solitum celeuma cantabit, c.48.] Celeuma siquidem est lætitiæ vociferatio, de quo dictum fuit in dict. Alleluja. Quam vocem Theodoretus in præfato Jeremiæ capite juxta Syriacum textum Eja, eja legit, atque simili interjectione Edad Hebraicus textus habet. At si vim græci vocabuli inspici velimus καλομα, Celeusma scribi debet, quod penes Scriptores Latinos non rarò usurpatum reperitur, cujus significatum in eadem dict. Alleluja expressimus. Cæterùm error Tostati etiam patet, ex cap 18. Actorum, ubi habetur, quod D. Paulus Scenofactoriam artem exercebat, id est, tentoria, & tabernacula conficiebat, ut expositores declarant. Vide Domæ Hosannæ. SCEPTRIFER, ferens sceptrum. S. Maximus, serm. de Virginibus. SCEVOPHYLAX, Συνδοφυλαξ, dignitas in græca Ecclesia, quam nos Thesaurarium dicimus, quæ dignitas in aliquibus Latinorum Cathedralibus adhuc conservatur, ut in dict. Cimelium dictum fuit, cujus synonyma in dict. Thesaurarius reperies: Scervophylacium enim sacrifia dicitur. Sacrifia autem synonyma. Vide in dict. Sacrifia. Hæc verò dignitas obtinebat tertium locum in clericali primo ordine, & curam habebat sacrarum suppellectilium, ac in Sede Vacante erat Oeconomus, ut de Archidiacono, & de Oeconomomo fuis locis diximus. SCHEMA. FR. σχήμα, figura, accipitur pro habitu: {Clericusque effectus, monastico indutus est schemate, Heremperti Epitome, An. 749. ∴: Item figuram, & speciem significat: [Dæmon erroneus humano schemate circumamictus Paul. Diac. lib. 14. SCHETICUS, adject. FR. à dict. græca σχετικος, relativus, seu unitus, atque Schetice, relativè, unitè. {Schetica, seu habitualis conjunctio, amica, & benevola dispositio est, vel concors voluntatum consensus. Qui ergo mutua se benevolentia prosequuntur, amicitiæ respectu schetice conjuncti dicuntur. Hæreticus enim impius Nestorius, ecclesiasticam doctrinam non admittens, quia ipse Deus homo factus est, nostraque natura conjunctus asseritur, hypostaticam quidem, seu personalem conjunctionem negabat. Nicet. lib. 3. thes. orthodox. fid. c.9.} Unde Medici Scheticæ aliquas febres vocant, id est, relati- vas, seu unitas. SEMINUS, σχυνος: arboris species, de qua in cap. 13. Danielis. Aliqui putant esse lenrisci arborem, quæ in Chio Insula mastichen producit, ut Abbas Justinianus in ejus Epistolis memorabilia diversorum diffusè, ac eruditè egit. FR. Hic autem vir Justinianus in studiis semper indefessus negat esse lentisci arborem mastichen producentem; sic enim ait in tom. 1. epist. 3. [Alberi S C &c. somigliano al lentisco, e percio alcuni scrivono, che la mastice è lagrima di lentisco; ma errano, perche essi sono d'altezza assai maggiori, & hanno le fronde più lunghe in forma rotonda.} Sed contra se gravissimos Auctores habet, Dioscoridem in primis, qui l. 1. narrat. 8. & 81. ait: {Lentiscus resinam gignin, quæ lenticine cognominatur, aliquibus mastiche:} & Plinius, lib. 14. cap. 20. {Resina lentisci, quam mastichen vocant.} Idem affirmat Galenus, lib. 2. ad Glaccum de facultate Simplic. 7. Pius II. in descript. Asiæ minoris, c.74. ac alii non pauci antiqui, & antesignani Auctores. Ratio autem proceritatis arborum, vel aliqualis foliorum rotunditatis non officit; sæpè enim videmus animalia, plantas, folia, & fructus ejusdem speciei ob varietatem climatum, aut soli aliquantum variari; & multò magis dicendum est de hujusmodi Chiis arboribus, quæ ex eodem Justiniano ex terram nimis arida nutriuntur, unde mirum non est, si depressiores sint præ cæteris ejusdem speciei, ac minùs vigorosè foliorum formam gignant. At miraculosa mutatio lacrymarum mastichis ab Alatio ex Papagomeno, & aliis relatoribus asserta, satis ibidem à præfato Justiniano rejicitur. Errat etiam Sigismundus Gelenius in notis ad Plinium, lib. 12. cap. 17. ubi textus habet in principio: {Ergo transit in mastichen, quæ ex alia spina sit:} qui perperàm corrigit: {Ego transeo &c. quæ & ex humili spina &c.} Plinius enim in anteriori capite de Myrrhæ agens, dixerat: {Reliqua vitia, (id est, Myrrhæ) deprehenduntur sapore gummi dente lentescentris. Fallacissimè autem adulteratur, Indica Myrrha, quæ ibi de quadam spina colligitur. Hoc solùm pejus in India assert facilè distinctione, tantò deterior est.} Et immediatè sequitur de alia spina Indica, quæ mastichen gignit, in c. 17. cit. {Ergo transit in mastichen, quæ ex alia spina sit in India.} Igitur alterari minimè debent Plinii verba. Mastiche verò ex spinis producta reperitur in Melitæ insula, quæ vernaculo vocabulo Mistchata Sceuch, id est, Mastiche spinarum, vel Mistchet el Sciahara, nempè, mastiche campestris dicitur; producitur enim ex quadam specie carduum spinosorum, quæ à Plinio Cactus, l. 21. cap. 16. appellatur, ac optimè describitur, sicuti verè experimur existere in Melita, quam ipse, ac alii citari hîc in dict. Cactus affirmant in Sicilia abundare, & ex ea gignitur mastiche, quæ Acanthæ appellabatur; quæ gratior, ac salubrior præ chia est; nam saporem præsefert meliorem, ac callositatem in gustu habet, nec teritur medendo sicur chia; hæc indiget ceræ commixtione, illa verò secus: hæc nimis desiccat fauces, dolorem capitis excitat, venas meseraicas, sive capillares constringit, ac proinde transitum chyli ad hepar difficilem reddit, unde debilitatem stomachi provocat. Item infernum os constringit, ita ut nimio premitur evacuatio fiat, & in excremento trahuntur moroidales sanguinis guttæ, ac ex intestinis pinguedinis particulæ; quæ tamen à sylvestri spinarum mastiche
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S C He used to sing out of joy, rather making a noise and shouting inarticulately, than chanting; hence Jeremiah had threatened the people, saying: [Joy and exultation have been taken away from Carmel, and from the land of Moab, and I have taken away wine from the winepresses; the treader of the grape shall by no means sing the wonted song, c. 48.] For celeuma is a cry of joy, of which mention was made in the said Alleluia. Which voice Theodoret, in the aforesaid chapter of Jeremiah, reads, according to the Syriac text, Eja, eja, and the Hebrew text has a similar interjection, Edad. But if we wish to examine the force of the Greek word καλομα, it ought to be written Celeusma, which is not rarely found used among Latin writers, whose meaning we have expressed in the same said Alleluia. Moreover, the error of Tostatus is also evident from chap. 18 of the Acts, where it is stated that St. Paul practiced the trade of a scenofactor, that is, he made tents and tabernacles, as the expositors declare. See under Domæ Hosannæ. SCEPTRIFER, bearing a scepter. St. Maximus, sermon on Virgins. SCEVOPHYLAX, Συνδοφυλαξ, a dignity in the Greek Church, which we call Treasurer, a dignity which in some Latin cathedrals is still preserved, as was said under Cimelium, whose synonyms you will find under Thesaurarius: for the Scervophylacium is called sacrifia. Sacrifia, however, is synonymous. See under Sacrifia. This dignity, however, held the third place in the first clerical order, and had charge of the sacred utensils, and during a vacant see it was the Oeconomus, as we have said in the proper places under Archdeacon and Oeconomus. SCHEMA. FR. σχῆμα, figure, is taken for habit: {And the cleric, having become such, was clothed in monastic schema, Heremperti Epitome, An. 749. ∴: Likewise it signifies figure and appearance: [An errant demon wrapped around in human schema Paul. Diac. lib. 14. SCHETICUS, adj. FR. from the Greek word σχετικος, relative, or joined, and Schetice, relatively, jointly. {Schetica, or habitual conjunction, is a friendly and benevolent disposition, or a concordant agreement of wills. Therefore those who pursue one another with mutual benevolence are said, in respect of friendship, to be schetice joined. For the impious heretic Nestorius, not admitting ecclesiastical doctrine, because God himself was made man and is asserted to have been joined to our nature, denied indeed the hypostatic, or personal, union. Nicet. lib. 3. thes. orthodox. fid. c. 9.} Hence physicians call some fevers Schetical, that is, relative, or joined. SEMINUS, σχυνος: a species of tree, of which in chapter 13 of Daniel. Some think it is the lentisk tree, which in the island of Chios produces mastic, as Abbot Justinian in his Epistles treated at length and learnedly of remarkable things concerning various matters. FR. But this same Justinian, ever indefatigable in studies, denies that it is the lentisk tree producing mastic; for thus he says in tom. 1, epist. 3: [The trees S C etc. resemble the lentisk, and therefore some write that mastic is the tear of the lentisk; but they are wrong, because they are much taller, and have longer branches in a round form.] But against him he has very serious authorities, especially Dioscorides, who in book 1, narr. 8 and 81, says: {The lentisk produces a resin, which is called lenticine, and by some mastic:} and Pliny, book 14, chap. 20, {The resin of the lentisk, which they call mastic.} The same is affirmed by Galen, book 2, to Glaucus de facultate Simplic. 7, Pius II in the description of Asia Minor, c. 74, and many other ancient and leading authors. Now the reason of the tallness of the trees, or of some roundness of the leaves, does not militate against this; for we often see animals, plants, leaves, and fruits of the same species vary somewhat because of differences of climate or soil; and much more must this be said of such trees of Chios, which from that same Justinian are nourished by soil too arid, whence it is no wonder if they are lower than the others of the same species and produce the shape of leaves less vigorously. But the miraculous change of the tears of mastic, asserted by Alatius from Papagomeno and other reporters, is there sufficiently rejected by the aforesaid Justinian. Sigismundus Gelenius also errs in the notes to Pliny, book 12, chap. 17, where the text has at the beginning: {Therefore it passes into mastic, which is from another thorn:} which he wrongly corrects: {I pass over etc., which also from a low thorn etc.} For Pliny, in the preceding chapter, speaking of myrrh, had said: {The remaining defects (of myrrh), that is, are detected by the taste clinging like gum to the teeth. But it is adulterated most deceitfully, the Indian myrrh, which is gathered there from a certain thorn. This alone is worse in India, by an easy distinction; it is all the more inferior.} And immediately follows concerning another Indian thorn that produces mastic, in the cited chap. 17: {Therefore it passes into mastic, which is from another thorn in India.} Therefore Pliny’s words must by no means be altered. Mastic, however, produced from thorns, is found in the island of Malta, which in the vernacular is called Mistchata Sceuch, that is, mastic of thorns, or Mistchet el Sciahara, namely, field mastic; for it is produced from a certain species of thorny thistles, which Pliny calls Cactus, book 21, chap. 16, and which is most accurately described, just as we truly experience it existing in Malta, which he himself, and others cited here under the said Cactus, affirm is abundant in Sicily, and from it is produced mastic, which was called Acantha; and this is more agreeable and healthier than Chian mastic; for it has a better taste, and has roughness in the taste, and is not ground in the same way as Chian mastic; this one needs a mixture of wax, the other does not: this one too much dries the throat, causes headache, constricts the mesenteric veins, or capillary veins, and therefore makes the passage of chyle to the liver difficult, whence it provokes weakness of the stomach. Likewise it constricts the lower bowels, so that when evacuations are unduly pressed there is a discharge, and in the excrement are drawn out hemorrhoidal drops of blood, and particles of fat from the intestines; which, however, from the wild thorn mastic
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SC che non causantur. Chia semel madita non in- servit ampliùs, sed illa ex spinis non contempe- ratur cera, & madesacta diu in sale conservata durat. SCHILPHOR, sive, Schilpor. FR. Armiger, Sa- telles. Hist. Longobard. lib. 2. cap. 28. Vide Scamera. SCHIREMOTUS. Vide Burgemotus. SCHISMA, [oxi]qua, id est, scissura, divisio. [Hæ- reses quidem eos, qui ominò abrupti sunt, & in ipsa side sunt abalienati. Schisma autem eos, qui propter aliquas ecclesiasticas causas, & medica- biles quæstiones inter se differunt. Illegitimos autem Conventus appellat congregationes, quæ sunt à rebellibus presbyteris, vel Episcopis, & à populis minimè doctis. Balsamon. FR. inter Ca- tholicos schisma, divisio, ac separatio illa intelli- gitur, quæ accidit in subtractione ab obedientia Romanæ Ecclesiæ. [Schisma siquidem ipsum, quod græcum nomen est, scissuram sonat: sed in unitate scissura esse non potest: non ergo unitati, (id est, Catholicismo) communicat, qui schismati- cis communicat. Partes sibi ipsi fecerunt, & ab eo, quòd unum est, (ut Apostoli Iudæ jam verbis loquar) semetipsos segregantes, spiritum non ha- bent, quibus omnibus illud efficitur, ut quia in unitate unum non sunt, ut quia in parte esse vo- luerunt, ut quia spiritum non habent, Corporis Christi sacrificium habere non possint, can. schis- ma, 24. qu. 1.] Nam Ecclesia est sicut Domini vestimentum, quod scissum non fuit, can. sicuti Domini vestimentum, 16. quæst. 7. Vide Romanus morbus. In sacra tamen Scriptura pro contentio- ne aliquando sumitur: [Dicebant ergo ex Pha- risæis quidam: Non est hic homo à Deo, qui sab- batum non custodit. Alii autem dicebant: Quo- modo potest homo peccator hæc signa facere? Et schisma erat inter eos. Io. cap. 9.] Paulus verò Apostolus scissuram, & divisionem ab unitate, & societate, quæ in Christo est, in epist. 1. ad Co- rinth. c. 1. per dictionem Schisma intelligit, quæ unitas est eadem Catholica fides. SCHISMATICUS. FR. Christianus ab Ecclesia Ca- tholica divisus, quem vulgus Christiano di giun- tura vocat, id est, baptismo tantùm Catholi- cis similis, ac conjunctus. Schismaticus defini- tur ab Augustino in dict. Hæresis. Vide etiam Ru- ptarius. SCHIZA, [oxi]za. Italicè Schegia, Stecca, Tacchia, diversimodè dicitur. [Constipavi schizas super altare. Lucifer. Calarit. ad Constant. Imp. SCHOLA. FR. ex græco [oxi]oln, id est, orium, vaca- tio latinè interpretatur. Glossa in proem. sexti de- cretal. ß. Scholaribus. Usurpatur etiam pro con- troversia, sive disputatione. Cic. lib. 1. Tusculan. quæst. [Dierum quinque Scholas (ut Græci ap- pellant) in tot idem libros contuli.] Item scho- la penes Ecclesiasticos Scriptores ordinem Cleri- corum significat. Vide Baronium in notis ad Mar- tyrol. 6. Febr. ß. Scholastici. Sed potiùs Collegium significat. Pomp. tamen Festus contrarium sensit inquiens: [Scholæ dictæ sunt, non ab otio, ac va- SC 527 catione, sed quòd cæteris rebus omissis, vacare li- beralibus studiis pueri debent.] Vide Scholaris. SCHOLA ADEXTRARIORUM. Vide Adextro. SCHOLA BESTIARUM. Vide Ludus. SCHOLA CANTORUM, Cantorum Collegium ab Hilaro Papa institutum, ut Anast. Biblioth. in ejus vita refert. Quare dum Ioannes Diaconus in vita Gregorii Magni asserit hunc Pontificem Cantorum Scholam instituisse, intelligendum est illam reformasse: Gregorius enim multa hujus- modi Collegia Romæ ædificaverat, ac copiosis redditibus ditaverat pro sustentandis pueris ad discendum cantum, quos ipsemet docebat, ac us- que ad præsens uti pretiosa reliquia ostenditur Romæ flagellum, quo ille pueros corrigebat in doctrina cantus. FR. S. Antoninus verò Florentiæ Archiep. hæc habet: [Scholam Cantorum, qui hactenus eisdem institutionibus in S. R. E. mo- dulantur, constituit, (id est, D. Gregorius) eique cum nonnullis prædiis, duo habitacula, scilicet, alterum sub gradibus B. Petri Apostoli, alterum sub Lateranensis Patriarchii domibus fabricavit, ubi usq; hodie lectus, in quo recumbens modula- batur, & flagellum illius, quo pueris minabatur veneratione congrua cum authentico Anripho- nario servatur, tit. 12. c. 3.] Hæc tamen Schola Cantorum, quæ Pontifici inserviebat, non erat puerorum; sed septem Subdiaconorum Cappel- læ Papalis. Baron. 1057. n. 22. Schola enim pue- rorum erat illa, de qua in dict. Parvisum dictum fuit: ∴: Hoc inquam Collegium tenebatur adire ubicumque Pontifex solemniter celebrabat, & ejus Præpositus Archiparaphonista, sive Prinic- erius Cantorum dicebatur. Vide Archiparaphoni- sta. In qua Pontificali celebratione ad Subdiaco- num spectabat canere à Symbolo, usque ad Pax Domini fit semper vobiscum; deinde Cantorum Schola reassumebat quod sequebatur, ut Inno- centius III. refert, qui in hac cæremonia profun- dissima arcana detegit, nempè, Subdiaconum he- braicum populum denotare, qui ab exordio ve- ram fidem professus est; verum post Christi resur- rectionem ad agnitionem veræ fidei subintrave- runt Gentiles, quorum typus Cantorum Schola est. Qui ob eandem rationem canebant offerto- rium, in quo significabatur, aliquos Gentiles ante passionem in Christo credidisse. Innocent. lib. 2. de myst. Miss. c 52. Vide Scholentes. SCHOLA EXCEPTORUM. Vide Exceptor. SCHOLA GRÆCORUM. FR de qua Floravant. Mar- tinellus in ejus Roma Ethnico-sacra, pag. 213. hæc habet: [In Regione Ripæ prope locum an- tiquus dictum Velabrum à Dionysio Papa, ut creditur, fundatum, ab Adriano I. à fundamen- tis resectum, & ampliatum, apud quod Ni- colaus I. fecit hospitium largum, & spatiosum, satisque præcipuum ad opem, atque utilita- tem Pontificum: item secretarium, atque Tri- clinium. Olim vocabatur ad SS. Martyres ob plu- rima Martyrum Corpora in illud allata à Paulo I. Schola item Græca à græcis literis, quibus Ro- mana juventus hìc imbuebatur, vel ut Jo: Bapti- stæ
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SC which do not ripen. Cheese once saturated no longer serves, but that from thistles is not tempered by wax, and when moistened and long kept in salt it lasts. SCHILPHOR, or Schilpor. FR. Armiger, Satellites. Hist. Longobard. lib. 2. cap. 28. See Scamera. SCHIREMOTUS. See Burgemotus. SCHISMA, [oxi]qua, that is, a tearing apart, a division. [Indeed heresies are those who are utterly broken away and are alienated from the faith itself. But schism means those who differ among themselves because of certain ecclesiastical causes and questions capable of remedy. He calls unlawful gatherings those assemblies which are from rebellious presbyters or bishops, and from ignorant people. Balsamon. FR. among Catholics schism means that division and separation which occurs in withdrawing from obedience to the Roman Church. [For schism itself, since it is a Greek word, signifies a rending: but in unity there can be no rending: therefore he who communicates with schismatics does not communicate with unity, that is, with Catholicism. They have made parts for themselves, and separating themselves from that which is one (to speak with the Apostle's words about Judas) they have not the spirit, by all which it comes to pass that, because they are not one in unity, because they chose to be in a part, because they do not have the spirit, they cannot have the sacrifice of the Body of Christ, can. schisma, 24. q. 1.] For the Church is like the Lord's garment, which was not rent, can. sicut Domini vestimentum, 16. q. 7. See Romanus morbus. In Sacred Scripture, however, it is sometimes taken for dispute: [Therefore some of the Pharisees said: This man is not from God, because he does not keep the sabbath. But others said: How can a sinful man do these signs? And there was schism among them. John ch. 9.] But the Apostle Paul, in the 1st epistle to the Corinthians ch. 1, understands by the term Schisma a tearing and division from that unity and society which is in Christ, and that unity is the same Catholic faith. SCHISMATICUS. FR. a Christian separated from the Catholic Church, whom the common people call Christiano di giuntura, that is, one who is similar to Catholics only by baptism, and joined to them only in that way. Schismaticus is defined by Augustine under the entry Heresy. See also Ruptarius. SCHIZA, [oxi]za. In Italian it is called differently: Schegia, Stecca, Tacchia. [I have heaped schizas upon the altar. Lucifer of Cagliari to the Emperor Constantine. SCHOLA. FR. from the Greek [oxi]oln, that is, leisure, is interpreted in Latin. Gloss. in the proem. of the sixth decretals, s.v. Scholaribus. It is also used for controversy, or disputation. Cic. lib. 1. Tusculan. quaest. [I have brought together five Schools (as the Greeks call them) into the same number of books.] Likewise, schola among Ecclesiastical Writers signifies the order of Clerics. See Baronius in the notes to the Martyrology, Feb. 6, s.v. Scholastici. But rather it signifies a College. Yet Pomponius Festus thought the opposite, saying: [Schools are so called, not from leisure and free time, but because, other matters having been omitted, boys ought to give themselves to liberal studies.] See Scholaris. SCHOLA ADEXTRARIORUM. See Adextro. SCHOLA BESTIARUM. See Ludus. SCHOLA CANTORUM, the College of singers instituted by Pope Hilary, as Anastasius the Librarian relates in his life. Therefore when John the Deacon, in the life of Gregory the Great, asserts that this Pontiff established the School of Singers, it must be understood that he reformed it: for Gregory had built many such Colleges at Rome and enriched them with abundant revenues for the support of boys learning chant, whom he himself taught; and even to the present day there is shown at Rome, as a precious relic, the whip with which he corrected the boys in the doctrine of chant. FR. Saint Antoninus, Archbishop of Florence, says this: [He established the School of Singers, who until now chant with the same institutions in the Holy Roman Church, that is, D. Gregory, and he built for it, together with certain estates, two dwellings, namely one under the steps of the Blessed Apostle Peter, the other under the houses of the Lateran Patriarchate, where even today the bed on which he reclined while chanting, and the whip with which he threatened the boys, are preserved with due veneration, together with the authentic Antiphonary, tit. 12. c. 3.] However, this School of Singers, which served the Pontiff, was not of boys; but of the seven Subdeacons of the Papal Chapel. Baronius 1057. n. 22. For the school of boys was that of which mention was made under Parvisum: ∴: this College, I say, was obliged to attend wherever the Pontiff celebrated solemnly, and its superior was called Archiparaphonista, or chief singer. See Archiparaphonista. In that pontifical celebration it belonged to the Subdeacon to sing from the Symbolum until Pax Domini sit semper vobiscum; then the School of Singers resumed what followed, as Innocent III relates, who in this ceremony reveals the deepest mysteries: namely, that the Subdeacon signifies the Hebrew people, who from the beginning professed the true faith; but after the Resurrection of Christ the Gentiles entered into the recognition of the true faith, and the School of Singers is their figure. For the same reason they sang the offertory, in which it was signified that some Gentiles had believed in Christ before the Passion. Innocent, lib. 2. de myst. Miss. c. 52. See Scholentes. SCHOLA EXCEPTORUM. See Exceptor. SCHOLA GRÆCORUM. FR. concerning which Floravantius Martinellus in his Roma Ethnico-sacra, p. 213, says this: [In the Region of the Ripa near the place formerly called Velabrum, founded, as is believed, by Pope Dionysius, reduced to foundations and enlarged by Adrian I, beside which Nicholas I made a large and spacious lodging, and one quite distinguished for the assistance and usefulness of the Pontiffs; also a secretarium and a triclinium. Formerly it was called at SS. Martyres because of the many bodies of Martyrs brought into it by Paul I. It was also called the Greek School, because of the Greek letters with which the Roman youth were here instructed, or as Jo: Bapti-]
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528 S C stæ Paulino placet, à Vico græco incolarum Græcorum Schola item S. August. appellabatur: à Gelasio II. instauratum, & largissimè dotatum. Ditatur imagine B. Virg. Mariæ miraculis insigni. Estque Diaconia Cardinalis, & habet Canonicos. Verùm de Vico græco, & incolis Græcis, ut ex Paulino asseritur, nullibi legitur. De schola necquicquam, nisi ex aliqua conjectura, ut inferiùs referam. Errat insuper Martinellus de fundatione hujus Ecclesiæ; de qua rectiùs ait Baronius in Notis ad Martyrolog. 9. Octob. lit. 6. ubi hæc habet: His accedit Stephani Papæ factis potiùs, quàm verbis testantis sententia; nam eo tempore, quo ipse Pipinum Regem coronavit in Gallia: cùm ægrotans, S. Dionysii adminiculo è morbo convaluisset; sacris ejusdem reliquiis Romam translatis, in ipsius honorem monasterium erigendum curavit, quod Græcis Monachis tradidit, atque indito nomine Græcorum scholam nuncupavit; quod obitu ejus imperfectum relictum, ab ejus successore Paulo Papa est penitus absolutum. Hæc ipsa Ludovicus Imp. ab Hilduino perpetuis monumentis voluit commendari, prout ejusdem Imp. ad eum literæ scriptæ declarant &c. Ego tamen autumo hoc nomen scholæ græcæ fuisse huic loco tempore Romano-rum inditum. Nam Cæcilius Metellus Macedonia subacta, plurimas statuas inde nobilissimorum Artificum græcorum Romam transtulit, Plin. lib. 34. c. 8. quas in ejus Theatro reposuerat. Unde de Metello inquit Paterculus, lib. 2. [Hic primus omnium Romæ ædem ex marmore in iis ipsis monumentis molitus, vel magnificentiæ, vel luxuriæ princeps fuit.] Et dicebatur Porticus Metelli postea Octaviæ. [Hic est Metellus Macedonicus, qui porticus, quæ fuere circumdatæ duabus ædibus sine inscriptione positis, quæ nunc Octaviæ porticibus ambiuntur, fecerat. Idem Paterculus] Plutarchus in Metello. Plin. lib. 34. c. 6. Hæc autem Metelli, sive Octaviæ Porticus incipiebat à Theatro Marcelli, in quo hodie palatium DD. Sabellorum extat; ita Appianus, & alii: habebat insuper plateam, sive campum, ubi nunc fortassè dicitur S. Mariæ in Campitelli, quod videtur corruptè dici, id est, In Campo Metelli, quod colligitur ex eodem Plin. lib. 36. c. 5. ubi de Prasitele sculptore, & statuario celebri ex Calabria sic ait: [Natus hic in Græcia Italiæ &c. Iovem fecit eburneum in Metelli æde, qua campus petitur,] & extendebatur versus S. Mariam in Porticu, ut omnes antiquarii asserunt, & nomen ipsum declarat. Hoc etiam Theatrum, sive Porticus dicebatur Schola Octaviæ. [Antiphilus Hesionem mobilem pinxit, & Alexandrum, ac Philippum cum Minerva, qui sunt in schola in Octaviæ porticibus. Plin. lib. 36. c. 10.] Et de Scopa græco statuario idem lib. 36. c. 5. agens, inquit: [Ejusdem est objectus à Cicerone Verri, ille propter quem Thespiæ visebatur, nunc in Octaviæ schola positus.] Hinc quia in hac scola multæ picturę, ac statuę ex Græcia delatæ, quas plurimas in hac schola recen- S C set idem Plinius, in eodem lib. 36. c. 5. & alibi, inde reor, quòd Picturæ, ac statuariæ artis studiosi ibi ad discendum Græcorum stylum ex illis famosissimis græcis reliquiis accedebant; unde schola græca appellata fuit: nam S. Maria in Cosmodin, sive scholæ græcæ, non multùm distat à S. Mariæ in Porticu Templo; & cùm hoc theatrum, porticus, sive schola amplissimum spatium occuparet, verisimile est ad Ecclesiam Cosmodin conterminasse. Cæterùm quod dicit Martinellus supra, Ecclesiam scholæ græcæ fuisse à Gelasio II. exornatam, hoc ejus gentilitia insignia familiæ Cagetanæ in Capitulis columnarum Ciborii posita testantur. Quod autem dicit Martinellus, esse hanc Ecclesiam Diaconi Cardinalis titulum, in Bullar. Casinen. tom 2. const. 169. hæc subscriptio habetur: [Hyacinthus Diac. Card. S. Mariæ in Cosmodin:] sed errorem esse transcriptoris manifestatur ex eodem tom. 2. Bullar. const. 170. ubi idem Card. subscribit [S. Mariæ Cosmodin Diaconus &c.] Vide Cosmodin. SCHOLA NOTARIORUM. D. Gregor. lib. 7. epist. 17. SCHOLA PUERORUM. Vide Parvisium. SCHOLA SAXONUM, olim Romæ. Baron. in Notis ad Martyrol. 10. Novembr. lit. a. Vide Porticani. SCHOLA SILENTIARIORUM. Vide Silentarius. SCHOLA STRATORUM. Vide Strator. SCHOLA SUBDIACONORUM. D. Greg. lib. 7. ep. 17. SCHOLA VIRGARIORUM. [Ante Ecclesiam S. Mariæ Virgariorum est quoddam aliud Cantharum, in quo de consuetudine schola Virgariorum præparat lectum Domini Papæ in Litania majori veniendo ad S. Petrum, in Ritual. antiquis.] Vide Porticani. SCHOLARIS, Prætorianus. [Ipse armatam militiam in adolescentia secutus, inter scholares alas sub Rege Constantino, deinde sub Juliano Cæsare militavit. Sever. in vita S. Mart.] Unde postea communiter hoc vocabulum pro societate in eadem professione ex voce , id est, exercitium, sic schola, & scholares pro exercitio, & exercitantibus literarum studium usurpatum fuit. FR. in prima significatione ait Vegetius, lib. 2. c. 21. [In orbem quendam per diversas cohortes, & diversas scholas promoveantur.] Et in Cod. de privil. Scholar. lib. 12. loqui intelligitur de undecim militum scholis, de quibus Justinianus, in l. ult. Cod. de locato, sic ait: [Milites autem non appellamus eos, tam qui sub excelsis Magistris militum tolerare noscuntur militiam, quàm qui in undecim devotissimis scholis taxati sunt; nec non eos, qui sub diversis optionibus foederatorum nominum sunt decorati:] sic dicebatur Schola Capulatorum, Schola Cassia, Schola Gall., Schola Quæstorum, Schola Xanta &c. Vide Alciatum de privil. Scholarium in tribus posterioribus libris Cod. Item scholaris appellatur Ecclesiasticus, quia in militia Ecclesiastica conscriptus est, lib. 3. Decretal. tit. 41. c. 1. & in primo sensu. Vide Prætoriani. SCHO-
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528 S C Saint Paulinus is said, from the Greek quarter of the inhabitants, the Greek School, also called St. August. It was called; restored by Gelasius II and very richly endowed. It is enriched with an image of the Blessed Virgin Mary, distinguished by miracles. And it is a Cardinal Deaconry, and has Canons. But of the Greek quarter, and of the Greek inhabitants, as is asserted by Paulinus, nowhere is it read. Of the school, nothing at all, except from some conjecture, as I shall relate below. Moreover Martinellus is mistaken about the foundation of this church; concerning which Baronius speaks more correctly in the Notes to the Martyrology, Oct. 9, lit. 6, where he has this: To this is added the statement of Pope Stephen, testifying rather by deeds than by words; for at that time, when he crowned King Pepin in Gaul: when, being ill, through the help of St. Dionysius he recovered from his sickness; after the sacred relics of the same had been brought to Rome, he took care that a monastery be built in his honor, which he handed over to Greek monks, and, with the name given to it, called it the school of the Greeks; which, left unfinished at his death, was completely completed by his successor Pope Paul. Emperor Louis wished the same things to be commemorated by Hilduin in lasting monuments, as the letters of the same Emperor written to him declare &c. However, I think that this name, Greek school, was given to this place in Roman times. For when Macedonia had been conquered, Caecilius Metellus brought from there to Rome many statues of the most renowned Greek artists, Pliny, lib. 34, c. 8, which he had placed in his theater. Hence Velleius says of Metellus, lib. 2, [He was the first of all at Rome to undertake a building of marble in those very monuments, and he was the leader in magnificence or luxury.] And afterward the Portico of Metellus was called the Portico of Octavia. [This is Metellus Macedonicus, who made the porticoes, which were surrounded by two temples placed without inscriptions, and are now encompassed by the porticoes of Octavia. The same Velleius] Plutarch in Metellus. Pliny, lib. 34, c. 6. Now this Portico of Metellus, or of Octavia, began from the Theater of Marcellus, in which today the palace of the Lords Sabelli stands; so Appian, and others: it also had a square, or open space, where perhaps what is now called St. Mary in Campitelli stood, which seems to be said corruptly, that is, In Campo Metelli, as is gathered from the same Pliny, lib. 36, c. 5, where, speaking of Praxiteles the sculptor and famous statuary from Calabria, he says thus: [He, born in Greece of Italy &c., made an ivory Jupiter in the temple of Metellus, toward which the open space extends,] and it extended toward St. Mary in the Portico, as all antiquarians assert, and the name itself declares. This same Theater, or Portico, was also called the School of Octavia. [Antiphilus painted Hesione movable, and Alexander and Philip with Minerva, who are in the school in the porticoes of Octavia. Pliny, lib. 36, c. 10.] And of Scopas the Greek statuary, the same author, lib. 36, c. 5, speaking, says: [His work is that object mentioned by Cicero against Verres, that for the sake of which it was once viewed in Thespiae, now placed in the school of Octavia.] Hence because in this school many paintings and statues brought from Greece were S C collected, which Pliny himself enumerates very many in the same lib. 36, c. 5 and elsewhere, therefore I think that those devoted to painting and statuary art used to come there to learn the Greek style from those most famous Greek remains; whence it was called the Greek school: for St. Mary in Cosmedin, or of the Greek school, is not far from the temple of St. Mary in the Portico; and since this theater, portico, or school occupied a very ample space, it is likely that it adjoined the church of Cosmedin. Moreover, what Martinellus says above, namely, that the church of the Greek school was adorned by Gelasius II, is shown by the Gentilitial insignia of the Cagetani family placed on the capitals of the columns of the ciborium. But what Martinellus says, that this church is the title of a Cardinal Deacon, in the Bullarium Casinense, vol. 2, const. 169, this subscription is found: [Hyacinthus, Cardinal Deacon of St. Mary in Cosmedin:] but that it is an error of the transcriber is made clear from the same vol. 2, Bullar. const. 170, where the same Cardinal subscribes [Deacon of St. Mary Cosmedin &c.] See Cosmedin. SCHOLA NOTARIORUM. D. Gregor. lib. 7. epist. 17. SCHOLA PUERORUM. See Parvisium. SCHOLA SAXONUM, formerly at Rome. Baron. in Notes to the Martyrology, Nov. 10, lit. a. See Porticani. SCHOLA SILENTIARIORUM. See Silentarius. SCHOLA STRATORUM. See Strator. SCHOLA SUBDIACONORUM. D. Greg. lib. 7. ep. 17. SCHOLA VIRGARIORUM. [Before the Church of St. Mary of the Virgarii there is another certain cantharus, in which, according to custom, the school of the Virgarii prepares the bed of the Lord Pope on the Major Litany when coming to St. Peter's, in ancient ritual books.] See Porticani. SCHOLARIS, a Praetorian. [He himself, having followed armed service in youth, served among the scholae of horse under King Constantine, then under Caesar Julian. Severus, in the life of St. Martin.] Whence later this word was commonly used for a company in the same profession from the word , that is, exercise, so schola and scholares were used for exercise and those exercising the study of letters. FR. in the first meaning says Vegetius, lib. 2, c. 21. [Let them be advanced in a certain circle through the various cohorts and the various scholae.] And in the Codex, de privil. Scholar., lib. 12, it is understood to speak of the eleven schools of soldiers, concerning which Justinian, in l. ult. Cod. de locato, says thus: [But we do not call those soldiers who are known to endure military service under the supreme masters of the soldiers, as much as those who are enrolled in the eleven most devoted scholae; and likewise those who are adorned under the various options of federated names:] thus was spoken of the Schola Capulatorum, Schola Cassia, Schola Gall., Schola Quaestorum, Schola Xanta &c. See Alciatus on the privileges of scholars in the last three books of the Code. Likewise a cleric is called scholaris because he is enrolled in the ecclesiastical militia, book 3 of the Decretals, title 41, c. 1, and in the first sense. See Praetoriani. SCHO-
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SC SCHOLASTER ) SCHOLASTERIA, & ) Vide Scholasticus. SCHOLASTICISSIMUS ) SCHOLASTICUS, , id est, vacans: hinc pro persona ad studium vacante accipitur, ac in Conciliis, & apud Ecclesiasticos Scriptores non rarò Advocatus intelligitur. [Ut dent facultatem defensores custodiendi scholasticos, qui in actu sunt, vel munere defensionis, can. 97. In Codice Canonum Africanorum, ] & alibi sæpè in eodem significatu. Vide Canon Missæ. Quæ tamen dictio ut plurimum eruditam personam denotat: [Quales composuerunt Ambrosius, Hilarius, & Beda Anglorum Pater, & Prudentius scholasticus Hispanarum. Valaf. de rebus Eccles. cap. 25.] Ac processu temporis Canonicus possidens Theologicam præbendam in aliquibus Cathedralibus intelligitur nomine scholastici: [Magister Rodulph. Scholasticus Coloniensis. Cæsar. lib. 1. c. 52.] In Ecclesia S. Gregorii Romæ extat sepulcralis cujusdam Canonici inscriptio de anno 1470. defuncti hujus tenoris: [Hic requiescit Petrus Freberti de Normannis Presbyter Cantor in Capella Papæ, Canonicus, & Scholasticus Lexoviensis.] In aliquibus Hispaniarum Ecclesiis Canonicus Theologus appellari solet Maestre Scuela, vel Canonista. Quæ theologalis præbenda Scholasteria à Cæsario, lib. 4. c. 62. dicitur, nempè: [Cùm redditus scholasteriæ non sufficerent, ] eodemque termino utitur Concil. Trident. fest. 23. c. 18. Item reperitur superlativum Scholasticissimus in significatu doctissimi: [Vir prudens, & scholasticissimus Fortunatus. In vita S. Dionys. Mart.] Item Scholaster Magistralis Canonicus in Triden. Conc. & à Durando dicitur. FR. Antiqui eriam hoc vocabulo usi sunt ad significandum declamatores: de quibus Baronius in Notis Martyr. 6. Februari. lit. 6, hæc habet: [Qui dicti sunt scholastici, habes ex Tacito, lib. de Oratore, & aliis. Eo nomine nuncupati sunt Rhetores, & Declamatores litium fictarum, qui deinde transirent ad tractandas veras. In eadem sententia Plinius, lib. 2. epist. 3. ad Nepotem, ubi ait, eosdem à fictis liti- bus transire ad causas centum virales, quas in Basilicis orabant, spectante populo: de iisdem eode[m] libro, epist. 14. ad Maximum, & epist. 18. ad Mauricum. Ante ipsum Seneca, in lib. declamat. & lib. controvers. Taliserat S. Hieronymus, dum ad huc junior Romæ esset, ut ipse testatur his verbis: Aliquoties cum adolescentibus Romæ controversias cùm declamarem, & ad vera certamina fictis litibus exercerere currebam ad tribunalia judicum, &c. Hæc ipse in comment. in epist. ad Galat. c. 2. Scholastici etiam ipsi Advocati dicti reperiuntur: sic in Concil. Sardicen. c. 13. & 1 2. Cod. de lucris Advocat. lib. 12. & l. 1. de concussion. advocat. Cod. Theod. & Synes. epist. 1. & 2. ad Dominianum scolast. Dicere scholasticè, idem est, quod rem aliquam rhetoricè pertractare; sic Gennad. de Viris Illustr. in Salviano, & Greg. in Registro, lib. 7. epist. 63. Verùm hodie scholasticè dicere, idem est, quod rem per con- Hierolexicon Magri. SC 529 troversiam disputare: unde & Theologi scholastici illi dicti sunt, qui res divinas logicè disputando perquirunt &c. ] Contrarium tamen tenet Io. Maria Cataneus in d. epist. Plinii ad Nepotem, ubi sic notat: Scholasticus, id est, declamator solus in fictis causis, & otiosis versatus, non in veris litibus; ] sed re vera Scholasticus apud Antiquos eruditum propriè significabat: quare de Maximino juniori Imp. qui, ut refert Capitolinus, omnigena eruditione imbutus fuerat, apud eundem legitur, quòd Alexander Severus cupiebat ei sororem in matrimonium conjungere; pro quæ re Mammeæ matri, inter alia, de laudibus illius juvenis hæc scripserat: [Ipse Adolescens, & pulcher, & scholasticus, ad græcas munditias esse videatur.] Quare Scholasticissimus nonnisi eruditissimum significare videtur. SCHOLENTES, ita in diariis m. s. Brocardi Cantoris appellantur scholares. SCHOLION. Vide Hypomnesticon. SCIBBOLETH. FR. hebraicè spicam denotat, cujus prima litera Scin pronunciare non valebant Ephrathæi, ita ut per hujus pronunciationis defectum, Ephrathæos se abscondere non potuissent: & quemadmodum in trucidatione Gallorum in Sicilia tempore Caroli Angioini ejus insulæ Regis, advenæ Galli, licèt tales se esse negarent, per defectum pronunciationis lit. C. nam leniter sce, pronunciant, dertegebantur; eodeque modo qui erant de Ephraim manifestabantur ob impotentiam pronunciationis literæ Scin hebraicæ. [Cùmque venisset ad ea de Ephraim numero, fugiens, atque dixisset: Obsecro ut me transire permittatis: dicebant ei Galaadite: Numquid Ephrathæus es? quo dicente: Non sum: interrogabant eum: Dic ergo Scibboleth, (quod interpretatur Spica.) Qui respondebat, Sibboleth; eadem litera spicam exprimere non valens. Statimque apprehensum jugulabant &c. Iudic. 12. 5.] Eodem modo Arabes sicut Ephrathæi spicas per sin, & non per scin, nempè, Sbul pronuntiant. SCIDERATUS. FR. discissus, 1. si quis alii pedem. de plagis, & compositionibus. SCINTILLARIUM, liber Venerab. Bedæ sic denominatus, in lapide S. Mariæ scholæ Græcæ, cujus inscriptio incipit: Sume Valeriane, ab Angelo Rocca, & Turrigio de Crypt. Vatic. secundæ impressionis allata. SCIPIO, idem ac Matthæus hebraicè. Vide Matthæus. SCLUSA. FR. Clausura, vallatio: [Si quis selusam de farinario aliena rapuerit, in lege salica, tit. 14. SCOLACES, Funale cereum, sive funalis fax, à verbo græco , quod torquere significat, quia erant hujusmodi candelæ retortæ. [Quis enim accendit lucernâ, ut videat solem? quis scolacibus utitur, ut stellarum micantium videat claritatem? Petr. Damian. lib. 6. epist. 17.] In funerali S. Cypriani legitur, hunc Martyrem [Cum cereis, & scholacibus] associatum fuisse. Baronius tamen hunc textum correxerat Scholaribus; sed Ll admit-
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SC SCHOLASTER ) SCHOLASTERIA, & ) See Scholasticus. SCHOLASTICISSIMUS ) SCHOLASTICUS, that is, one who is free; hence it is taken for a person free for study, and in Councils and among Ecclesiastical Writers it is often understood to mean an Advocate. [So that they may grant the right of guarding the defenders, who are engaged in the act, or in the office of defense, can. 97. In the Code of the African Canons,] and elsewhere often in the same sense. See Canon of the Mass. Yet this word for the most part denotes an educated person: [Such were Ambrose, Hilary, and Bede, Father of the English, and Prudentius, a scholastic of the Spaniards. Valaf. de rebus Eccles. cap. 25.] And in the course of time a Canon who holds a Theological prebend in some Cathedrals is understood by the name scholasticus: [Master Rodulph. Scholasticus of Cologne. Cæsar. lib. 1. c. 52.] In the Church of St. Gregory at Rome there exists the funerary inscription of a certain Canon, of the year 1470, deceased, in these words: [Here rests Peter Freberti of Normans, Priest, Cantor in the Papal Chapel, Canon, and Scholasticus of Lisieux.] In some Churches of Spain the Canon Theologian is customarily called Maestre Scuela, or Canonista. That theological prebend is called Scholasteria by Cæsarius, lib. 4. c. 62, namely: [Since the revenues of the scholasteria were not sufficient,] and the Council of Trent, fest. 23. c. 18, uses the same term. Likewise the superlative Scholasticissimus is found in the sense of most learned: [A prudent man, and most scholastic, Fortunatus. In the life of St. Dionysius, Martyr.] Likewise Scholaster Magistralis is called Canon in the Council of Trent and by Durandus. FR. The ancients also used this word to signify declaimers: concerning whom Baronius in the Notes on the Martyrology, February 6, lecture 6, says the following: [Those who were called scholastici, you have from Tacitus, in the book De Oratore, and others. By that name were called rhetoricians and declaimers of fictitious lawsuits, who then went on to handle real ones. In the same opinion Pliny, lib. 2, epist. 3, to Nepos, where he says that they passed from fictitious suits to centumviral causes, which they pleaded in the basilicas, with the people watching: of the same men in the same book, epist. 14, to Maximus, and epist. 18, to Mauricus. Before him Seneca, in the book of declamations and the book of controversies. Such also was St. Jerome, while still young and living at Rome, as he himself testifies in these words: “Several times, while I declaimed controversies with the young men of Rome, and exercised myself in real contests by fictitious lawsuits, I ran to the courts of the judges,” etc. This he himself says in the commentary on the epistle to the Galatians, c. 2. Scholastici are also found to have been called Advocates themselves: thus in the Council of Sardica, c. 13 and 12. Cod. de lucris Advocat. lib. 12. and l. 1. de concussion. advocat. Cod. Theod. and Synes. epist. 1 and 2 to Dominianus scolast. To speak scholastically is the same as to treat some matter rhetorically; thus Gennadius, de Viris Illustribus, in Salvian, and Gregory in the Register, lib. 7, epist. 63. But today to speak scholastically is the same as to dispute a matter through controversy: hence the Scholastic Theologians were so called, who investigate divine matters by logical disputation, etc.] However, Io. Maria Cataneus holds the contrary in the said epistle of Pliny to Nepos, where he notes thus: Scholasticus, that is, a declaimer occupied only in fictitious and idle causes, not in real lawsuits;] but in truth among the Ancients Scholasticus properly signified an educated man. Wherefore concerning the Emperor Maximinus the Younger, who, as Capitolinus relates, had been imbued with every kind of learning, it is read of him that Alexander Severus wished to join his sister to him in marriage; and on that account he had written to his mother Mammaea, among other things, these words in praise of that young man: [He, a youth, both handsome and scholastic, seems to be suited to Greek elegance.] Therefore Scholasticissimus seems to signify nothing other than a very highly educated man. SCHOLENTES: thus in the manuscript diaries of Brocardus the Cantor are called schoolboys. SCHOLION. See Hypomnesticon. SCIBBOLETH. FR. in Hebrew denotes an ear of grain, the first letter of which, Shin, the Ephraimites were unable to pronounce, so that by this defect of pronunciation the Ephraimites could not hide themselves; and just as in the slaughter of the Gauls in Sicily in the time of Charles of Anjou, king of that island, the foreign Gauls, although they denied that they were such, were detected by their faulty pronunciation of the letter C, for they pronounce sce softly; in the same way those who were of Ephraim were made manifest by their inability to pronounce the Hebrew letter Shin. [And when he had come to those of Ephraim, fleeing, and had said, I beg you to allow me to pass: the Gileadites said to him, Are you an Ephraimite? and when he said, I am not: they asked him, Say then Scibboleth, (which is interpreted Ear of Grain.) He answered, Sibboleth, being unable to express the ear of grain with the same letter. And immediately they seized him and slew him, etc. Judges 12:5.] In the same way the Arabs, like the Ephraimites, pronounce ears of grain by sin, and not by shin, namely, Sbul. SCIDERATUS. FR. torn apart; or if one has wounded another in the foot, in matters of blows and compensations. SCINTILLARIUM, a book of the Venerable Bede so called, in the stone of the Greek school of St. Mary, whose inscription begins: Sume Valeriane, brought forth by Angelo Rocca and Turrigius de Crypt. Vatic., in the second edition. SCIPIO, the same as Matthew in Hebrew. See Matthew. SCLUSA. FR. enclosure, fortification: [If anyone has seized an alien sclusa from a mill, in the Salic Law, title 14. SCOLACES, a wax torch, or a torch-like taper, from the Greek verb, which signifies to twist, because such candles were twisted. [For who lights a lamp to see the sun? who uses scolaces to see the brightness of twinkling stars? Petr. Damian. lib. 6. epist. 17.] In the funeral of St. Cyprian it is read that this Martyr [was accompanied with wax tapers and scholaces]. Baronius, however, had corrected this text to scholaribus; but Ll admit-
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530 S C admittentibus prædictam græcam etymologiam, erit germanior prior lectio. SCOPOLARIUS, Converrior. Cencius Camerar. in ejus M.S. Cæremoniali. FR. etiam Ulpianus utitur hoc vocabulo. SCORPIACUM, medicinale antidotum contra scorpionum ictus: hoc vocabulo Tertullianus suum tractatum contra Gnosticos hæreticos denominavit, quos hæreticos etiam S. Epiphanius scorpionibus assimilavit. SCORPIO, martyrri genus; erat enim nodosa, ac spinea virga, quæ percuriendo carnem lacerabat, ita appellata, quia ad instar scorpionis caudæ curvabatur. [Virga si est nodosa, vel aculeata, scorpio recentissimo nomine vocatur, qui arcuato vulnere in corporibus infigitur. Isid. lib. 5. Orig.] sive ita dicitur ex græco vocabulo , nempe, baculus aculeosis nodis diramatus formam scorpionis præseferens, ut ex Athanasii Apologetico colligitur. FR. Vide Latinium in Correct. Martyrol. ad 12. Iunii 6. SCOTALLUM. FR. Oenopolum, sive taberna, in qua cervisia venditur: [Denunciatum est præterea Vicecomitibus, & Forestariis, aliisque ministris Regis, ne scotalla alicubi in Regno faciant. Matth. Paris. an. 1213.] Ex saxonis vocibus Scot, id est, signum, quod in tabernis solet apponi, & Ala, nempè, cervisia. SCOTATIO, donum, vel possessionis traditio ad piæ causæ signum. FR. verùm scot datio rectiùs scribi deberet, vocabulum saxono-latinum quidem est, nimirum, scot quod est signum, & datio donum:/: [Quòd in hujusmodi donationibus modicum terræ consuevit in manu accipere, vel in extremitate pallii, quod manu Prælati Ecclesiæ sustinetur, aut super altare ponendum sub testimonio videntium, & audientium sub dicta forma, quæ scotatio vulgariter appellatur.] FR. Et infrà: [Cùm hujusmodi signum, quod scotatio dicitur, non tam factæ donationis, quàm traditæ possessionis sit evidens argumentum, c.2. Decretal. de consuetud.] :/: Cæremnia erat hæc antiquitùs in piis donationibus observata. Vide Scotum. SCOTICANUS. FR. Scotus, ex Scotia insulanus. [Presertim cùm supradictus Rex tantæ fuerit honestatis, quòd ipsius instrumenta maximæ authoritatis sint in partibus Scoticanis, c.9. decret. de fide instrumentor. SCOTOMA, vertigo. Isidor. Vide Scotomaticus. SCOTOMATICUS, qui vertigine in oculis laborat, & omnia obtenebrescere ei videntur, ex græco , id est, tenebrosos oculos habens. [O quàm splendida piæ castitatis acies illustrat, quas nec carnalis illecebræ caligo obtundit, nec spinea obscoenitatis glaucoma suffundit, quo plerumque (heu dolendum dictu) etiam perfectorum palpebræ graviter grossescunt, & qui putabantur pudicitia præditi, dum sæpè humanum fallitur judicium, quasi scotomaticorum lumina tenebris obturantur. Aldhelmus de Virg. c. II.] Vide Helucus. S C SCOTOPICI, Hæretici. Vide Bonosiani. SCOTTA. FR. malleus, quo saxa percutiuntur, & teruntur. [Volens molam emendare, accepto ancipiti ferro, quod vulgò scottam vocant, coepit terere molam. In vita S. Austregisili Episcopi. SCOTULA. Vide Bugia. SCOTUM, excussio, exactio, exigentia, sive, ut alii malunt, donum significat, ex dict. saxonica scot, id est, donum, ut in dict. Scotatio dictum est suprà. [Et volo, quòd dicti Monachi sint quieti, & soluti ab omni scoto. Ingulphus Abb. in ejus Chron. ubi de Edredo Anglorum Rege agit. Vide Scotatio. SCRAMASAXUS. Vide Saxa. SCREONA, & Screuna, domus subterranea; [Si tres homines ingenuam puellam de casa, aut de screona rapuerint &c. in l. salica, tit. 14. c.5.] Ex germanica dict. Eschrenes. SCRIBA, Doctor Hebræus in Mosaica lege, qui communiter hodie Rabbinus dicitur, qui solebat esse de Tribu Simeon, ut dicemus in tractatu, cujus titulus est, Contradictiones apparentes Sac. Scripturæ, in calce hujus operis apposito, ubi etiam ostendam verificationem prophetiæ Jacob Patriarchæ, quòd, nempè, Tribus Levi, & Simeon dispersæ habitare debuissent inter Israëliticum populum; prima, nempè, ratione officii, & gradus levitici, sacerdotalisque; secunda verò ad instruendum populum in lege, & traditionibus. FR. Quamvis à Pharisaëis distinguerentur; poterant tamen Scribæ aliqui esse Pharisaëi, sic- ut inter nos Christianos reperiuntur Religiosi simul & Doctores: Sed meliùs. Vide in dict. Pharisæus. SCRIBO, nomen, satellitum Præfectus. [Quo audit[us] Augusta misit Arthemium Scribonem. Anastas. Biblioth. in Vigilio Papa.] Ac alibi idem repetit [Omnes, qui in consilio ipso fuerant, imbojatos misit Ravennam per manus Maurini scribonis. Idem in Theodoro.] Quamvis D. Greg. lib. 8. epist. 60. officium honoratius intelligat. SCRIBO, verbum. Vide Obumbo. SCRINIARIUS; Notarius, scriba, archivista, qui licèt in primitiva Ecclesia ad colligenda Martyrum acta instituti fuerint, ut alibi dictum fuit, processu tamen temporis ad formandas apostolicas bullas addicti sunt, ut ex Epistolis Sergii IV. colligitur: [Scriptum per manus Benedicti Notarii Regionarii & scriniarii S.R.E.] Hi duodecim numero erant, quorum primus Protoscrinarius dicebatur: imò & Archivista, Bibliothecarius, Cancellarius, Protoscrinarius, Protonotarius, de quibus suis locis. Synon. Vide Notarius. FR. de hoc vocabulo habetur mentio in lib. 5. Decretal. tit. 7. cap. 12. [Vobis Advocatis, & Scriniariis firmiter inhibemus.] Et cap. ad audientiam, de præscriptionibus, dicitur; [Scriniarius alio modo scripsisset dicta testium, quàm dixissent.] Dicebatur etiam Magister Scrini. Sic enim appellatur à Sozomeno, lib. 7. cap. 13. ubi de Ma-
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530 S C admitting the aforesaid Greek etymology, the earlier reading would be the more genuine. SCOPOLARIUS, Converrior. Cencius Camerar. in his M.S. Ceremonial. FR. Ulpian also uses this word. SCORPIACUM, a medicinal antidote against the stings of scorpions: Tertullian gave this title to his treatise against the Gnostic heretics, whom St. Epiphanius likewise compared to scorpions. SCORPIO, a kind of martyrdom; for it was a knotted, thorny rod, which, when laid across the flesh, tore it; it was so called because it was curved like a scorpion’s tail. [If the rod is knotted, or armed with spikes, it is called a scorpio in the newest usage, because with an arched wound it is driven into the body. Isid. lib. 5. Orig.] Or else it is so called from the Greek word, namely, a staff divided by spiny knots, presenting the form of a scorpion, as may be gathered from Athanasius’ Apology. FR. See Latinius in Correct. Martyrol. for 12 June 6. SCOTALLUM. FR. an oenopolium, or tavern in which beer is sold: [Moreover it was announced to the Sheriffs, Foresters, and other ministers of the King, that they should not make scotalla anywhere in the realm. Matth. Paris, under the year 1213.] From the Saxon words Scot, that is, a sign, which is usually placed on taverns, and Ala, namely, beer. SCOTATIO, a gift, or the handing over of possession as a sign of a pious cause. FR. more correctly it should be written scot datio; it is indeed a Saxon-Latin word, namely, scot, which is a sign, and datio, a gift:/: [For in such donations it is customary to take a little earth in the hand, or the hem of the cloak which is held by the hand of the prelate of the church, or to place it on the altar before the testimony of those seeing and hearing, under the said form, which is commonly called scotatio.] FR. And below: [Since such a sign, which is called scotatio, is not so much an evident proof of a donation made as of possession handed over, c.2. Decretal. de consuetud.] :/: This ceremony was of old observed in pious donations. See Scotum. SCOTICANUS. FR. Scotus, an islander from Scotland. [Especially since the aforesaid King was of such integrity that his instruments are of the greatest authority in Scottish regions, c.9. decret. de fide instrumentor. SCOTOMA, vertigo. Isidor. See Scotomaticus. SCOTOMATICUS, one who suffers from vertigo in the eyes, and to whom all things seem to grow dark, from the Greek , that is, having dark eyes. [Oh how splendidly the sight of holy chastity shines forth, which neither the darkness of carnal allurements dulls, nor the thorny glaucoma of obscenity clouds, whereby very often (alas, grievous to say) even the eyelids of the perfect grow heavily thickened, and those who were thought to be endowed with modesty, while human judgment is often deceived, are as though the lights of scotomatici were shut off by darkness. Aldhelm, de Virg. c. II.] See Helucus. SCOTOPICI, heretics. See Bonosiani. SCOTTA. FR. a hammer with which stones are struck and ground down. [Wishing to repair the mill, having taken up a two-edged iron tool, which in the common speech they call scotta, he began to grind the mill. In the life of St. Austregisilus, Bishop. SCOTULA. See Bugia. SCOTUM, a levy, exaction, demand, or, as others prefer, it signifies a gift, from the Saxon word scot, that is, gift, as was said above in the entry Scotatio. [And I wish that the said monks be free and released from every scot. Ingulphus the abbot in his Chronicle, where he speaks of Eadred King of the English. See Scotatio. SCRAMASAXUS. See Saxa. SCREONA, and Screuna, an underground house; [If three men should carry off a free-born girl from a house, or from a screona, etc., in the Salic law, title 14, c.5.] From the German word Eschrenes. SCRIBA, a Hebrew doctor in the Mosaic law, who is commonly called today a Rabbi, and who used to be of the Tribe of Simeon, as we shall say in the treatise whose title is Apparent Contradictions of Holy Scripture, set at the end of this work, where I shall also show the verification of the prophecy of the Patriarch Jacob, namely, that the Tribe of Levi and Simeon were to dwell scattered among the Israelite people; the first, namely, by reason of office and the Levitical and priestly rank; the second, however, for instructing the people in the law and traditions. FR. Although they were distinguished from the Pharisees; yet some scribes could be Pharisees, just as among us Christians there are found religious men who are also doctors: but better. See in the entry Pharisaeus. SCRIBO, a noun, commander of the attendants. [When Augusta heard of it, she sent Arthemius Scribo. Anastas. Biblioth. in Pope Vigilius.] And elsewhere he repeats the same: [All who had been in that very council, he sent unshackled to Ravenna through the hands of Maurinus the scribo. The same in Theodore.] Although St. Gregory, book 8, epistle 60, understands the office more honorably. SCRIBO, a verb. See Obumbo. SCRINIARIUS; a notary, scribe, archivist, who although in the primitive Church they were established for collecting the acts of the martyrs, as was said elsewhere, yet in the course of time they were assigned to drafting apostolic bulls, as may be gathered from the Epistles of Sergius IV: [Written by the hand of Benedict, Notary of the Regions and scriniarius of the Holy Roman Church.] These were twelve in number, of whom the first was called Protoscrinarius; indeed also Archivist, Librarian, Chancellor, Protoscrinarius, Protonotary, concerning whom in their proper places. Synon. See Notary. FR. mention of this word is found in lib. 5 of the Decretals, title 7, chapter 12. [We strictly forbid you, Advocates and Scriniarii.] And in chapter ad audientiam, de præscriptionibus, it is said: [A scriniarius would have written the testimony of the witnesses in one way, whereas they had said it in another.] It was also called Magister Scrini. For so he is called by Sozomen, book 7, chapter 13, where he speaks of Ma-
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SC Magistro Scrinii nomine Benivolo, qui à Justina Valentiniani II. Imperatoris Matre, ut Arii falsum dogma observandum stabilita lege scriberet jussus, promissione majoris promotionis gradus, si hoc faceret, ab ea allectus: ille nihilominus ad pedes impiæ Augustæ protinus projecit cingulum magistratus, ac intrepidè respondit, se pro tam execranda impietate nullum dignitatis honorem acceptaturum. Cingulus enim Magistratus signum erat, sine quo haud licebat in conspectu Principis comparere, qui usus non solùm erat penes Græcos, ut ex Chrysostomo, ser. 20. super c. 2. epist. primæ ad Corinth. habetur, sed etiam penes Latinos, ut in can. nullus Episcopus, 11. quæst. 1. cujus hæc sunt verbæ: [Magistratus enim, qui hoc jubere ausus fuerit, ammissione rerum, & cinguli condemnatione plectetur.] De Scriniario Glossa in cap. ad audientiam, lib. 2. decret. de præscriptionibus, sic ait: [Scriniarii appellantur tabelliones, & est vulgare Romanorum. ] SCRINIUM; Archivum, ubi conservantur Scripturæ, cujus synonyma. Vide Archivium. SCRIPPUM, bulgæ, ex Saxonica voce Scrippe, de qua fit mentio in Synodo sub Rege Pipino celebrata, c. 4. his verbis: [Peregrinis similiter constituimus, qui propter Dominum ad Romam, vel alibi vadunt, ut ipsi per nullam occasionem ad pontes, & ad exclusas, aut navigio non detineantur propter scrippa sua:] idest, ut non molestentur solvere datium, aut aliam impositionem pro rebus illatis in eorum bulgis, sive sacculis. Vide Bissacius. SCRIPTORIUM, locus in Monasterio, ubi Monachi ad scribendum conveniebant tempore hyberno, qui locus conservabatur calidus. SCRIPTURA SACRA. Vide Biblia. SCRIPTURA SUPREMA. FR. idest, testamentum, Cod. de hæreticis, S. Manichæos. SCRITOBONI. FR. Saltatores, septentrionales Populi. Paulus Diaconus in hist. Longobar. lib. 1. c. 5. & 28. & ejus Adnotat. ibidem. Alii tamen Scriphinios legunt in hunc Pauli locum, sive Scrifinios à Scrifinia regione Scandinaviæ, quæ perpetuò nivibus riget; & ejus incolæ carnes ferarum crudas edunt, pellibusque eorum corpora sua contegunt, ex eod. Paul. Diac. SCRUBULA, vestis muliebris species. [Istæ mulieres ambulant discalceatæ, portantes scrobulas usque ad terram. S. Oderic. in peregrin. c. 1. S. 4. ] SCRUTINO, inquire, examino, investigo, scrutor. [Scrutabor Ierusalem in lucernis. Sophon. c. 1.] & ad rem: [Scrurinabo Hierusalem cum lucernis. Lucifer Caral. lib. 1. advers. Const. ] SCRUTINIUM, erat examen Catechumenorum in tempore quadragesimali circa res fidei, ut explorarent fidei professores, an fuissent illi idonei ad recipiendum sacrum lavacrum in proximo Sabbato Sancto, quod scrutinium per septem vices fiebat: unde Albinus de divin. off. c. 19. ita inquit: [Neque hoc omittendum, quòd Ro- SC 531 mani infra quadragesimam sex scrutinia celebrant, & hodie septimum: in isto septenario intelliguntur dona Sancti Spiritus in baptismate data.] Primum siquidem, ac secundum scrutinium celebrabatur in feria IV. & Sabbato tertiæ quadragesimalis hebdomadæ. Terrium verò, quartumque etiam in iisdem diebus quartæ hebdomadæ sequentis, quod solemnius, & principalius erat; atque appellatur per antonomasiam in Ordine Romano Peria scrutinii. Ideo totum Sacrum illius diei ad Catechumenos directum intelligitur, nam incipiendo ab Introitu, de illis significatur in verbis [Cùm sanctificatus fuero, effundam super vos aquam mundam &c.] In eodem pariter sensu Epistola legitur, ac clariùs Euangelium, in quo habetur cæcinati miraculum in Natatoria Siloe visum recipientis, quod symbolum revera Catechumeni est, qui spiritualem visionem in sacro baptisma is fonte recipere debet, ut in homilia hujus diei satis explicat D. Augustinus. Quintum autem, & sextum scrutinium convocabatur in iisdem diebus, quintæ tamen hebdomadis. Ultimum tandem erat in IV. feria sextæ hebdomadis, pro quibus examinibus in qualibet præcedenti Dominica invitabatur universus fidelium populus sub hac forma verborum: [Scrutinii diem dilectissimi fratres, quo electi nostri divinitùs instruantur, imminere cognoscite; ideoque sollicita devotione sequenti quarta feria circa horam nonam convenire dignemini, ut cæleste mysterium, quo Diabolus cum sua pompa destruetur, & janua cælestis regni aperietur, inculpabili ministerio peragere valeamus. Apud Durandum, lib. 6. c. 56.] Item in Sabbato ante Dominicam palmarum tradebatur symbolum Catechumenis, & ideo hoc Sabbatum in Ambrosiano ritu Sabbatum in traditione symboli denominatur, ut in eo Breviario habetur. Aliquando tamen nomine Scrutinii interrogatio illa, quæ fit à Parocho sponsis ad exigendum eorum mutuum consensum in Sacramento matrimonii intelligitur. Hinc Jo: Monachus in Vita Gaufridi Ducis ait [Traditur itaque nuptui filia; fit ab Episcopo mutui consensus scrutinium.] FR. Vide Glossam in cap. 2. S. scrutinium, lib. 3. tit. 27. decretal. Cæterùm scrutinium tribus modis canonicè intelligitur; primò Catechismi, de quo supra, & in can. ante baptismum, & seq. de consecrat. dist. 4. Secundò intelligitur de iis, qui examinandi sunt ab Episcopo ad suscipiendos ordines, ut in titul. 12. lib. 1. decretal. Tertiò per scrutinium intelligitur voluntatum inquisitio in electionibus faciendis, quæ fit secretò, ut in cap. quia propter, lib. 1. decretal. tit. 6. & cap. in electionibus, tit. de electione, & electi potest. in sexto: & fit tribus modis, de quibus Glossa in cap. cùm expediat. eod. tit. in sex. De qua materia nuper uberrimum tractatum composuit Passerinus. SCRUTUM. FR. res, quæ propter usus consumationem diminuto pretio venditur: unde Scrut- L 1 2
Transcription: Translated (English)
Magistro Scrinii named Benivolo, who was ordered by Justina, mother of the Emperor Valentinian II, to write down by law that the false dogma of Arius was to be observed, and who was enticed by the promise of a higher rank of promotion if he did this: nonetheless he immediately threw the belt of his office at the feet of the impious Augusta, and fearlessly replied that for so execrable an impiety he would accept no honor of rank. For the belt of office was the sign of the magistracy, without which it was not lawful to appear in the presence of the Prince; this usage was found not only among the Greeks, as is stated by Chrysostom, ser. 20 on c. 2 of the first epistle to the Corinthians, but also among the Latins, as in can. nullus Episcopus, q. 11, where these words are found: [For the magistrate who has dared to command this shall be punished by forfeiture of goods and condemnation of the belt.] On the Scriniarius, the Gloss on cap. ad audientiam, lib. 2 decret. de præscriptionibus, says thus: [Scriniarii are called tabelliones, and it is the common Roman term.] SCRINIUM; an archive, where writings are kept; its synonyms. See Archivium. SCRIPPUM, a bag, from the Saxon word Scrippe, mention of which is made in the Synod held under King Pipin, c. 4, in these words: [We likewise decree concerning pilgrims who go to Rome or elsewhere for the Lord, that they themselves on no account be detained at bridges and toll-gates, or by ship, on account of their scrippa:] that is, so that they are not troubled to pay a tax or other levy for the things carried in their bags or satchels. See Bissacius. SCRIPTORIUM, the place in a monastery where the monks assembled to write during the winter season, a place kept warm. SCRIPTURA SACRA. See Biblia. SCRIPTURA SUPREMA. Fr., that is, a testament. Cod. de hæreticis, S. Manichæos. SCRITOBONI. Fr., dancers, northern peoples. Paulus Diaconus in hist. Longobar. lib. 1, c. 5 and 28, and his annotations there. Others, however, read Scriphinios in this passage of Paul, or Scrifinios, from the region of Scrifinia in Scandinavia, which is perpetually frozen with snow; and its inhabitants eat raw meat of wild animals and cover their bodies with their skins, from the same Paul Diaconus. SCRUBULA, a kind of woman’s garment. [These women walk barefoot, carrying scrobulas down to the ground. S. Oderic. in peregrin. c. 1, S. 4.] SCRUTINO, I inquire, examine, investigate, search. [I will search Jerusalem in lamps. Sophon. c. 1.] and to the point: [I will search Jerusalem with lamps. Lucifer Caral. lib. 1 advers. Const.] SCRUTINIUM, was an examination of catechumens during Lent concerning matters of faith, in order to test the teachers of the faith, whether they were fit to receive the sacred laver on the coming Holy Saturday; this scrutiny was made seven times: whence Albinus de divin. off. c. 19 says thus: [Nor must this be omitted, that the Romans within Lent celebrate six scrutinies, and today a seventh: in this septenary are understood the gifts of the Holy Spirit given in baptism.] The first and second scrutiny were celebrated on Wednesday and Saturday of the third Lent week. The third and fourth also on the same days of the following fourth week, which was more solemn and principal; and by antonomasia it is called in the Roman Order Peria scrutinii. Therefore the whole Mass of that day is understood to be directed to the catechumens, for beginning from the Introit, it is signified of them in the words [When I shall have been sanctified, I will pour out upon you clean water etc.] In the same sense the Epistle is read, and more clearly the Gospel, in which is found the miracle of the blind man seen in the pool of Siloam receiving sight, which is truly a symbol of the catechumen, who ought to receive spiritual sight in the font of sacred baptism, as Saint Augustine sufficiently explains in the homily of this day. The fifth and sixth scrutiny were summoned on the same days, however, of the fifth week. The last was finally on Wednesday of the sixth week, for which examinations in each preceding Sunday the whole people of the faithful were invited in this form of words: [Beloved brothers, know that the day of scrutiny, on which our elect are divinely instructed, is at hand; and therefore with careful devotion deign to assemble next Wednesday about the ninth hour, so that we may be able to carry out with blameless ministry the heavenly mystery by which the Devil with his pomp shall be destroyed, and the gate of the heavenly kingdom opened. apud Durandum, lib. 6, c. 56.] Likewise on the Saturday before Palm Sunday the creed was handed over to the catechumens, and therefore this Saturday in the Ambrosian rite is called the Saturday in the handing over of the creed, as is found in that breviary. Sometimes, however, under the name of Scrutinium is understood that questioning which is made by the parish priest of the betrothed to obtain their mutual consent in the sacrament of marriage. Hence John the monk in the Life of Duke Geoffrey says: [Thus the daughter is given in marriage; the scrutiny of mutual consent is made by the bishop.] Fr. See the Gloss on cap. 2, S. scrutinium, lib. 3, tit. 27, decretal. Moreover, scrutiny is canonically understood in three ways: first, of catechism, as above, and in can. ante baptismum, and the following, de consecrat. dist. 4. Second, it is understood of those who are to be examined by the bishop for receiving orders, as in title 12, lib. 1 of the decretals. Third, by scrutiny is understood the inquiry into wills in making elections, which is done secretly, as in cap. quia propter, lib. 1 decretal. tit. 6, and cap. in electionibus, tit. de electione, and electi potest. in the sixth: and it is done in three ways, concerning which the Gloss on cap. cùm expediat, same title in the sixth. On which matter Passerinus has recently composed a very full treatise. SCRUTUM. Fr., a thing sold at a reduced price because it has been worn down through use: hence Scrut- L 1 2
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532 S C sarius dicitur, qui res usu consumptas vendit. Alii tamen non scrutum, vel scruta, scrutorum declinant. [Erat autem pondus auri, quod afferebatur Salomoni per annos singulos sexcentorum sexaginta sex talentorum auri, excepto eo, quod afferebant viri, qui super vectigalia erant, & negotiares, universique scruta vendentes, 3. Reg. c. 10.] Idem etiam habetur, 2. Esdr. c. 3. ubi sic inquit: [Post eum ædificavit Melchias filius aurificis usque ad domum Nathinæorum, & scrutum vendentium contra portam judicialem] Dionysius Carthus. in 3. Reg. c. 10. art. 16. scuta legit, sed excusatur à Nicolao Serrario, in 3. Reg. & 11. Paralipom. c. 10. his verbis: [Duplicis generis negotiares ponuntur, majores, & minores, qui scruta vendentes, id est, minutiores merces, quas minutissimè scrutantur. Legerunt nonnulli scuta, quod hebræa vox ferre potest; correcta tamen Biblia, scruta retinuerunt; quo nomine tamquam communi, merces omnes etiam pretiosissimas à Latinis exprimi testis est Hieronymus, c. 27. Ieremiæ.] Hoc tamen vocabulum Cælius Rhodiginus, lib. 10. antiq. c. 6. verbum Scruta, putat significare omnia, quæ cùm usu jam deteriorata sint, pretio diminuta consentur. SCULCA. FR. mulcta pecuniaria pro inobedientia militari, 1. si quis in exercitu, de exercitalibus. SCULDASCIO, Sculdascius, & Sculdasius, Iudex inferior. [Nullus Marchio, Comes, Vicecomes, Sculdasius, vel quilibet ex judiciaria potestate, in Bulla Othonis Imp. apud Baron. tom. 9. annal.] cujus etymon à voce germanica provenit, & usque ad presens Helveti Sculdais appellant suarum Rerumpub. Primates. FR. in diversis locis de his vocabulis Sculdascio, & Sculdascius & Sculdasius sit mentio, puta in 1. de Servo fugitivo, de furtis. Rectorem loci significare ait Hist. Longobar. Adnotat. lib. 6. c. 24. ac passim in tom. 2. Bullar. Casinen. Const. 23. 47. 78. 86. 91. 96. & ibidem scarium appellat constit. 124. SCULTA, speculator. [Vos loca ipsius, quantum vos Dominus juvaverit, deprædate, aut certè scultas, quos mitritis, sollicitè requirant. Greg. in Regist. lib. 12. c. 23. SCUPHA, cucurbitula pneumatica, quæ attrahuntur humores corporis supra cutem cum stuppa accensa applicata, Romæ Cuppa à vento appellatur. [Frequenter evenit, ut uni inembro per aliud medeamur. Dolent aures, & scuphæ humeris apponuntur. Delictum cordis flectus oculi purgat, peccavit manus, & pectus contunditur, delique-runt genitalia, & dorsum ponitur ad flagella. Petrus| Blesensis, epist. 74. Ex græca voce ad; unde Cupha scribendum est. Vide Cupha. SCURIA, horreur, in quo manipuli spicarum con-gerebantur, ibique scuticis deinde recens frumentum excutiebatur. [Si quis scuriam cum animabus incenderit, in lege salica, tit. 19.] ex vocabulo germanico scheure, Vide Manopera. S C SCURIO, Carnifex: [Amputatum est caput ejus à scurione, in Vita S. Victorii.] Dicitur etiam Scurro: sic enim legimus in tom. 2. Conciliorum: [Jussit eum à scurione duci, & foras regiam civitatem occidi.] Tandem alii Obscurio scribere malunt. Alii synonyma. Vide Carnifex. SCUTELA. FR. lanx, patina; [Scutelam argenteam cuidam Monasterio reliquisse, lib. 3. Decretal. tit. 26. c. 4. SCUTIFER, & Scutiferus. Vide Pelta. SCUTRA. FR. de qua fit mentio, 3. Reg. c. 7. his verbis: [Et lebetes, & scutras, & amulas &c.] Dionysius Carthus. sic exponit; [Hoc est, vasa æqualis amplitudinis in ore, ac in fundo ad calefaciendum in eis aquam, vel, ut aliqui dicunt, ad ponendum in eis carbones de altari holocaustorum acceptos &c. in 3. Regum, cap. 7. art. 11. SCUTUM. Vide Æratus orbis. Pelta. SCYPHUS, , vas sacrum, quo evacuabatur vinum collectum in Missæ oblationibus, quotiescumque Calix sustentatus à Subdiacono implebatur: [Quem sequitur cum scypho super planetam Acolytus, in quo calix impletus refunditur. Ordo Rom.] Vide Colatorium. SCYTALOSAGITTIPELLIGER, Herculis cognomentum: ex eo quia clavam ferebat, quæ à Græcis dicitur: itaque nomen hoc tria denotat, hoc est, clavam, sagittas, & leoniram pellem, quam Aleides gestasse fertur. [Tametsi adoratus à vobis, quierubescendus est scytalosagitti-pelliger, qui totam epitheti sui fortem cum muliebri cultu compensavit. Tertull. de Pallio, c. 4. SCYTHIA, Regio, & Scythæ populi. Vide Magog. SEBASTE, Urbs in Palæstina. Vide Samaria. SEBASTICUS. FR. id est, pius. [Qui contemplationi dediti sunt, sebastici (id est, pii) vocati sunt. Photius in Biblioth. de vita Pythagoræ. SEBASTOCRATOR, , dignitas erat maximæ existimationis in Constantinopolitana regia, quæ conjunctissimis Imperatoris conferri solebat, & significat Venerandum Principem, sive Reverendam Potestatem, ac Despotæ inferior erat. [Cujus initio statim pari sella, eademque mensa, & ea proclamatione eum dignatus est, qualis Sebastocratoris honorem decebat, quem à Patre Alexio Isacius acceperat. Nicet. lib. 3.] Ubi de Joanne Commeno Imp. loquitur. Hæc enim dignitas ipsismet Imperatoris filiis non rarò conferebatur, quem aliis Principem Augustum significare malunt. FR. Bulingerus ait hanc dignitatem secundam fuisse post Despotam, ac tertiam post Imperatorem. Alexius Palæologus Imperator Ioanni ejus notho hanc dignitatem contulerat. Idem Niceta, lib. 4. Alexius tamen Commenus Imp. alium titulum excogitaverat, nempè, Panypersebasti, qui græcè , id est, totus Augustus dicebatur, qua dignitate Michaelem Taronitâ affinem decoravit, ac participem Cæsarei throni fecit. Andronicus verò Junior Ioanne Caracuzenu Magnum Domesticum
Transcription: Translated (English)
532 S C sarius is said of one who sells things consumed by use. Others, however, derive it not from scrutum, but from scruta, scrutorum. [For there was the weight of gold that was brought to Solomon each year, six hundred and sixty-six talents of gold, excluding that which the men brought who were over the tribute, and the merchants, and all who sold scruta, 3 Kings c. 10.] The same is also found in 2 Esdr. c. 3, where it says thus: [After him Melchias the son of the goldsmith built as far as the house of the Nethinim, and of those selling scruta opposite the judicial gate.] Dionysius Carthusianus on 3 Kings c. 10, art. 16, reads scuta, but he is excused by Nicholas Serrarius, on 3 Kings and 2 Chronicles c. 10, in these words: [Two kinds of merchants are set down, greater and lesser, who sell scruta, that is, small wares, which they examine minutely. Some read scuta, because the Hebrew word can bear it; yet the corrected Bible retained scruta; by which name, as a common one, even the most precious goods are expressed by the Latins, as Jerome testifies, on Jeremiah c. 27.] Yet this word, Caelius Rhodiginus, book 10 of Antiquities c. 6, thinks that the word Scruta signifies all things which, having already become worn out through use, are sold at reduced price. SCULCA. Fr. a monetary fine for military disobedience, 1, if anyone in the army, de exercitalibus. SCULDASCIO, Sculdascius, and Sculdasius, a lower judge. [No Margrave, Count, Viscount, Sculdasius, or anyone else from the judicial power, in the Bull of Emperor Otto, apud Baron. vol. 9 annal.] Its etymon comes from a German word, and even now the Swiss call the heads of their republics Sculdais. Fr. in various places there is mention of these words Sculdascio, Sculdascius, and Sculdasius, as for instance in 1. de Servo fugitivo, de furtis. He says it signifies the ruler of a place, Hist. Longobard. Adnotat. book 6 c. 24, and frequently in vol. 2 of the Bullar. Casinense. Const. 23, 47, 78, 86, 91, 96, and there it calls him scarius in const. 124. SCULTA, a watchman. [Plunder his places, as far as the Lord shall aid you, or certainly diligently seek out the scultae whom you send. Gregory in the Register, book 12 c. 23.] SCUPHA, a pneumatic cupping-glass, by which humors are drawn up from the body through the skin with burning tow applied; at Rome it is called a Cuppa à vento. [It often happens that we cure one member through another. The ears are aching, and scuphae are applied to the shoulders. The fault of the heart is purged by the bending of the eyes; if the hand has sinned, the chest is beaten; if the genitals have failed, the back is laid open to the lash. Peter of Blois, ep. 74.] From the Greek word ad; whence it should be written Cupha. See Cupha. SCURIA, a barn, in which sheaves of grain were gathered, and there the freshly threshed corn was afterward beaten out with flails. [If anyone has burned a scuria with the animals, in the Salic law, title 19.] from the German word scheure. See Manopera. SCURIO, an executioner: [His head was cut off by a scurio, in the Life of St. Victor.] He is also called Scurro: for so we read in vol. 2 of the Councils: [He ordered him to be led away by an executioner, and to be killed outside the royal city.] Finally some prefer to write Obscurio. Others take them as synonyms. See Executioner. SCUTELA. Fr. a dish, plate; [to have left an argent scutela to a certain monastery, book 3 of the Decretals, title 26 c. 4.] SCUTIFER, and Scutiferus. See Pelta. SCUTRA. Fr. of which mention is made in 3 Kings c. 7 in these words: [And caldrons, and scutras, and amulas, etc.] Dionysius Carthusianus explains thus: [That is, vessels of equal width at the mouth and at the bottom, for heating water in them, or, as some say, for placing in them coals taken from the altar of holocausts, etc.] on 3 Kings, chapter 7, art. 11. SCUTUM. See Aeratus orbis. Pelta. SCYPHUS, a sacred vessel, in which the wine collected in the offerings of the Mass was emptied, whenever the Chalice, supported by the Subdeacon, was filled: [After him follows the Acolyte with the scyphus over the chasuble, into which the filled chalice is poured back. Roman Order.] See Colatorium. SCYTALOSAGITTIPELLIGER, a surname of Hercules: because he carried a club which is called by the Greeks; thus this name denotes three things, namely, the club, arrows, and a lion’s skin, which is said Alcides wore. [Although worshiped by you, he who should be blushed for is scytalosagitti-pelligger, who compensated the manliness of his whole epithet with feminine adornment. Tertullian, On the Pallium, c. 4.] SCYTHIA, a region, and the Scythian people. See Magog. SEBASTE, a city in Palestine. See Samaria. SEBASTICUS. Fr. that is, pious. [Those devoted to contemplation were called sebastici (that is, pious). Photius in the Bibliotheca, on the life of Pythagoras.] SEBASTOCRATOR, a dignity of the highest esteem in the Constantinopolitan court, which was usually conferred on those nearest to the Emperor, and signifies “Venerable Prince,” or “Reverend Power,” and was lower than the Despot. [At the very beginning he honored him with the same seat, the same table, and the same proclamation as befitted the honor of Sebastocrator, which he had received from his father Alexius. Nicetas, book 3.] There he is speaking of Emperor John Comnenus. For this dignity was not rarely conferred even on the Emperor’s own sons; others prefer it to mean “August Prince.” Fr. Bulinger says that this dignity was second after the Despot, and third after the Emperor. Emperor Alexius Palaiologus had conferred this dignity on John, his illegitimate son. The same Nicetas, book 4. However, Emperor Alexius Comnenus had invented another title, namely Panypersebasti, which in Greek means , that is, “all-August,” a dignity with which he decorated Michael Taronites, his kinsman by marriage, and made him a participant in the imperial throne. But Andronicus Junior with John Caracuzenus, Great Domestic...
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SE æqualem Panypersebasto declaraverat:} Eum longè augustiorem effecit, quàm ante fuerat, concessis vestimentis, calceis, & equi ornamentis lutei coloris, ut inter imperatoriam dignitatem maximè illustris esset, citat. Author. lib. 7.} Soliti enim erant Græcorum Imperatores pila in dignitatibus ludere: nam modò sublimabant, & quandoquidem eundem titulum deprimebant. Mulier autem Sebastocratoris Sebastocratista dicebatur; sic Panypersebasta Panypersebasti uxor appella- batur; ita enim idem Gregora, lib. 8. Theodori Metochitæ filiam, & dicti Joannis Panypersebasti uxorem vocat, ac similiter Cæsaris conjux Cæsarista dicebatur. SECRETA MISSE. Vide Canon Missæ. SECRETARIA. Vide Audientia litterarum. SECRETARIUM, apud Juristas locum significat, in quo congregabantur Iudices pro audientia, & litium decisione, l. ult. C. ubi Senat. vel Clariss. & alibi sæpè. Quin & ipsi Græci sint dixere Senatus Congregationem. Apud Ecclesiasticos verò scriptores pro ambabus sacristiis accipitur, in quarum una sacrae vestes, & in altera Codices assertabantur. S. Paulin. epist. 12. Cujus synonyma. Vide Sacrissia. Et in Conciliis, ac poenas Græcos Presbyteriu[m] denotat. Vide Gazophylacium. FR. Ité apud Latinos etiam presbyterium significat. [Romana quoque, & Occidentalis Ecclesia à Ministris sacri Altaris in secretario confectum offert Azymum. Humbertus Card. in Appendice tom. 11. Baronii. SECRETARIUS. Vide Silentarius. Symmysta. SECTA, famulatus, secundatio, obsequium. {Ratione hujusmodi possessionum Magnates compellere nituntur Prælatos sacere sectam ad Curiam. Matth. Paris. In vita Abb.} FR. communiter autem pro Philosophorum scholis diversorum generum, vel Religionum, & dogmatum distinctione usurpatur. Quod etiam in sacra Scriptura legitur. {Plures alterius gentis, & sectæ, 2. Esd. cap. 6. Secundùm sectam, quam dicunt hæreticorum, Actor. 24. SECTATIO, sequela, imitatio. {Non in vendendis tantùm prædiis, & pretiis erogandis, sed in sui sectatione proposuit. S. Paulin. epist. 2. ad Sever. SECULARITAS. FR. Vossio imperceptibilis visa fuit hæc dictio, cujus tamen prima vocalis diphthongum habere deberet; verùm tum ex exemplis à dicto Auctore in ejus Etymologiarum tractatu, cum etiam ex hìc sequentibus, satis manifestè percipitur non aliud denotare, nisi quòd quis per totum vitæ spatium in hoc sæculo vivens ad aliquid deditus, vel obligatus sit, ut praxis observantia solemnis professionis Religiosos exempli gratia astringit, quo sensu in vita S. Genovesæ apud Bollandum 3. Ian. his verbis legitur: {Et à fratribus est dulciter Deo sæculata.} Vide Sæculatus. Segrez. Singularitas. SECUNDIANUM. Vide Septimum. SECUNDICERIUS. Vide Primicerius. FR. Reperiebatur Romæ Ecclesia S. Mariæ in Secundi- Hierolexicon Magri. SE 533 cerio, quæ fortasse erat titulus Secundicerii affixus, licèt amanuensium inadvertentia in Pandulphi Card. Pisani Codice In secundo cero mendosè habeatur in Vita Gelasi Papæ II. hoc pacto: {Latuit Dominus Papa meliùs, quàm hospitatus sic in Ecclesia quadam, quæ S. Maria in secundo cero dicitur, intra domos Illustrium virorum Stephani Northmanni, Pandulphi fratris ejus, & Petri Latronis Corsorum. Apud Constantinum Cajetanum in vita ejusdem Pontificis, pag. 8.} Eodemque modo scripserat Flavius Blondus, decad. 2. lib. 5. pag. 237. Lit. A. edition. Basilien. de Gelasio Papa agens: {Factus de Henrici fuga certior Gelasius, Duce Apulo Principe Capuano, & aliis, qui in expeditionem venerant dimissis, Romam parvo, atque inermi deducente comitatu, venit; delituitque potiùs, quàm declaravit apud ædiculam S. Mariæ in secundo cero, quæ domibus familiæ Normannorum Stephani, & Pandulphi fratrum, ac Petri cognomen- to Latronis ex Corsa familia civium Romanoru[m] adjaceret.} Unde conjectari licet hanc Ecclesiam propè Capitolium fuisse, quia prædicti nobiles Romani ibi habitabant, ad quarum domos adja- cebat Ecclesia præfata; ex eodem enim Blondo domum Petri Latronis Corsia ad Capitolium fuisse colligitur. {Hentricusque interim familiæ Corsorum tunc Romæ potentis, quæ Gregorio favebat, ædium partem Capitolio subjectarum evertit, decad. 2. lib. 3. pag. 204. Litt. H.} Et alibi idem: {Erat tempestate illa Romæ familiæ Corso cognomine potentissima, cujus domorum partem Capitolio proximarum Henricum Ter- tium, ob servatam Gregorio Septimo fidem, diruisse ostendimus: primariique ejus familiæ Ste- phanus, fratres, & filii numero multi, mutatio in pejus studio, Regi Henrico, & intrusis in papatu adversus Urbanum, & Victorem Pontifices faverant: quos in pristina perseverantes au- dacia, Secundus Palchalis Pontifex Urbe expulit, decad. 2. lib. 4. pag. 229. Litt. A. SECUNDUM. FR. Conditionalis vox, & valet pro Quia, vel pro Si. Glossa in cap. 25. lib. 5. Decretal. de verbor. signific. SECUNDUM QUID. FR. modicativus scholasticorum terminus, & idem valet, ac si dicere- tur, Quatenus. SEDEO. FR. pro determino, stabilio. {Non sedi cum concilio vanitatis. Psalm. 25.} idest, non concurrens determinavi cum falsis concilia- toribus. {Sederunt principes adversum me. Psalm. 118.} hoc est, determinaverunt, stabili- rerunt. {Sederunt sedes in judicio. Psal. 121.} At quomodo possint sedere sedes? sensus igitur est, nempè, stabilitæ sunt sedes in judicio. {Hoc nostro sedit cordi consilium, can. postquam, 16. quæst. 1.} videlicet: Hoc consilium in nostro corde stabilitum est. Usurpatur etiam pro possidere. {Cùm omnes fretos concessos valeant Rectrices Monasterii quietè vivere, & sedere. Bullar. Casin. tom. 2. Const. 22. SEDES APALEREA. Vide Apalerens. Ll 3 SE-
Transcription: Translated (English)
SE he had declared him equal to Panypersebastos; he made him much more august than he had been before, by granting garments, shoes, and horse trappings of a yellow color, so that he might be especially conspicuous among imperial dignity, cites Author, lib. 7. For the Greek emperors were accustomed to play at the ball in dignities: for now they raised it, and now, when the same title was lowered. But the wife of the Sebastocrator was called Sebastocratista; thus the wife of Panypersebastos was called Panypersebasti; for so the same Gregoras, lib. 8, calls the daughter of Theodore Metochites, and the wife of the said John Panypersebastos, and likewise the wife of a Caesar was called Caesarista. SECRETA MISSE. See Canon of the Mass. SECRETARIA. See Audientia litterarum. SECRETARIUM, among jurists, signifies the place in which judges were gathered for hearing and deciding lawsuits, l. ult. C. ubi Senat. vel Clariss. and elsewhere often. Indeed even the Greeks called it the assembly of the senate. But among ecclesiastical writers it is taken for both sacristies, in one of which sacred vestments were kept, and in the other books. St. Paulinus, epist. 12. Its synonyms. See Sacrissia. And in councils, and penalties, it denotes the Greek presbyterium. See Gazophylacium. FR. It also signifies presbyterium among the Latins. [The Roman and also the Western Church, by the ministers of the sacred altar, offers unleavened bread prepared in the secretarium. Humbertus Cardinalis in the Appendix to vol. 11 of Baronius. SECRETARIUS. See Silentarius. Symmysta. SECTA, service, following, obedience. {By reason of such possessions the great men strive to compel prelates to make secta to the Curia. Matth. Paris. In vita Abb.} FR. commonly, however, it is used for the distinction of philosophical schools of different kinds, or of religions and doctrines. Which is also read in Sacred Scripture. {Many of another nation and sect, 2 Esd. cap. 6. According to the sect which they call that of the heretics, Acts 24.} SECTATIO, following, imitation. {Not only in selling lands and paying out prices, but in following him he proposed. St. Paulinus, epist. 2 ad Sever.} SECULARITAS. FR. This word seemed imperceptible to Vossius, whose first vowel, however, ought to have a diphthong; but both from the examples cited by that author in his treatise on Etymologies, and also from the following ones here, it is sufficiently clear that it denotes nothing else than that someone, living throughout the whole span of life in this world, is devoted to, or bound by, something, as the practice of solemn religious observance binds religious persons, for example; in which sense in the life of St. Genoveva, apud Bollandus, 3 Jan., these words are read: {And by the brothers she was sweetly dedicated to God in the world.} See Sæculatus. Segrez. Singularity. SECUNDIANUM. See Septimum. SECUNDICERIUS. See Primicerius. FR. There was found at Rome the church of St. Mary in Secundi- Hierolexicon Magri. SE 533 cerio, which perhaps was the title affixed to the Secundicerius, although through the carelessness of the copyists in Cardinal Pandulf of Pisa’s codex in secundo cero is found erroneously in the Life of Pope Gelasius II in this manner: {The Lord Pope hid himself better than if he had been lodged thus in a certain church, which is called St. Mary in the second cero, within the houses of the illustrious men Stephen the Norman, his brother Pandulf, and Peter Latro of the Corsi. Apud Constantinum Cajetanum in his life of the same Pontiff, p. 8.} And in the same way Flavius Blondus had written, decad. 2, lib. 5, p. 237, letter A, Basle edition, speaking of Pope Gelasius: {Having been made more certain of Henry’s flight, Gelasius, with the Apulian Duke, the Prince of Capua, and others who had come on the expedition dismissed, being led to Rome with a small and unarmed retinue, came; and rather concealed himself than declared himself, near the little church of St. Mary in the second cero, which stood by the houses of the family of the Normans Stephen and Pandulf the brothers, and of Peter, surnamed Latro, of the Roman citizen family of the Corsi.} Whence it may be conjectured that this church was near the Capitol, because the aforesaid Roman nobles lived there, to whose houses the aforesaid church was adjacent; for from the same Blondus it is gathered that the house of Peter Latro of the Corsi was by the Capitol. {And meanwhile Henry destroyed part of the buildings subject to the Capitol belonging to the family of the Corsi, then powerful at Rome and favorable to Gregory, decad. 2, lib. 3, p. 204, letter H.} And elsewhere the same author says: {At that time there was at Rome a family of the surname Corso, most powerful, part of whose houses near the Capitol we have shown that Henry III destroyed because of the faith kept with Gregory VII; and the leading men of that family, Stephen, his brothers, and many sons in number, in their zeal for change for the worse, had favored King Henry and the intruders in the papacy against the Pontiffs Urban and Victor; these, persisting in their former audacity, Pope Paschal II expelled from the city, decad. 2, lib. 4, p. 229, letter A. SECUNDUM. FR. A conditional word, and it means either Because or If. Gloss in cap. 25, lib. 5, Decretal. de verbor. signific. SECUNDUM QUID. FR. A qualifying term of the schoolmen, and it has the same meaning as if one were to say, Insofar as. SEDEO. FR. for I determine, I establish. {I did not sit with the council of vanity. Psalm 25.} that is, not joining, I determined with false advisers. {Princes sat against me. Psalm 118.} that is, they determined, they established. {Thrones were set in judgment. Psalm 121.} But how can thrones sit? the sense therefore is, namely, thrones were established in judgment. {This counsel sat in our heart, can. postquam, 16, quæst. 1.} namely: This counsel was established in our heart. It is also used for to possess. {Since all the granted resources allow the abbess to live and dwell quietly. Bullar. Casin. tom. 2. Const. 22. SEDES APALEREA. See Apalerens. Ll 3 SE-
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534 SE SEDES APOSTOLICA. FR. quæ est sacerdotalis Mater Ecclesiasticæ dignitatis, can. in memoriam, dist. 19. ejus synonyma. Vide in sequenti dict. SEDES EPISCOPALIS. Vide Archisterium. Sella. Sellare. Aliæ sedes. Vide Cathedra. Formula. Stallum. SEDES PORPHYRETICA. Vide in dict. sequenti. SEDES STERCORARIA, erat sic appellata marmorea sedes ante Lateranensis Ecclesiæ portam, in qua sedebat, seu potiùs jacebat novus Pontifex, quando ibi ad capiendam possessionem accedebat, sic denominata, quia, quando ex ea surgebat, canebantur sequentia verba: [Suscitat de pulvere egenum, & de stercore erigit pauperem, ut sedeat cum Principibus, & solium gloriæ teneat. Cæremon. Rom. lib. 1. sect. 2. cap. 3. ] [Ad significandam ei humilitatem conditionis humanæ in sublimitate illius divini status; eodemque sive hodie in simili functione in ingressu Vaticanæ Basilicæ, dum ad coronationem accedit novus Pontifex, coram eo comburitur stuppa cum triplici commemoratione verborum: Sic transit gloria mundi.] Quæ tamen cæremonia singulis annis in Paschæ solemnitate observabatur antiquitus: {Porrò Apostolico in Pascha procedente, pharus ex stuppa super eum suspenditur, quæ igne succensa super eum cadere permittitur, sed à Ministris, vel à terra excipitur, & per hoc ipse in cinerem redigi, & gloria ornatus ejus in favillam converti admonetur. Gem. de antiq. ritu Missæ, c. 223.} Quin ad repræsentandam recenti Pontifici in die possessionis ejus commiserabilem humanitatis fragilitatem, ac mitem se erga eam præbere debere, negationem Petri excitabant in mente; ostendebant enim illi porphyreticam columnam, super quam gallus æneus insistebat, eratque propè Lateranensem portam, quam à foel. me. Alexand. VII. ob id auferri jussum fuerat, quia insipiens vulgus, apocrypha traditione deceptus, existimabat eandem columnam fuisse, supra quam gallus cantaverat in gallicinio passionis Christi. De hac stercoraria sede in possessione Bonifacii VIII. sic Jacobus Card. Stephanescus cecinit: Et sedes capiens de stercore nomen In platea est circa templum despecta parumper. Ex qua surgens Pontifex sumebat è gremio Camerarii monetarum pugillum, in quibus aureæ, vel argentæ non existebant, & in populum dispergens, ajebat: [Aurum, & argentum non est mihi; quod autem habeo, hoc tibi do] Erant insuper aliæ duæ sedes porphyreticæ, in sacello sancti Sylvestri Palatii Lateranensis collocatæ, in quarum prima cùm Papa sederet, Prior illius Basilicæ tradebat illi baculum correctionis symbolum, & claves Ecclesiæ, Pontificiæ potestatis hieroglyphicum. Hoc peracto ad alteram porphyreticam sedem se constituens Papa, baculum, & claves eidem Priori denuò restituebat, à quo ibi cingulo rubro, ex quo bursa serica 535 SE ejusdem coloris pendebat, præcingebatur; in hæc enim gemmæ duodecim cum moscho inclusæ erant. Pontifex interim sumpto ex gremio Camerarii monetarum pugillo auri, & argenti, populo denuò meliori largitione erogabat, dum intonabantur verba: [Dispersit, dedit pauperibus, justitia ejus manet in sæculum sæculi.] Prima enim sedes potestatem S. Petri Ecclesiæ Capitis denotabat, & secunda prædicationem Doctoris gentium; decem verò pretiosi lapides, qui sigilla appellabantur, erant duodecim Apostolorum symbolum; moschi odor bonum Christi odorem in nobis rectis fragrantibus operibus significabat; ac tandem marsupium signum erat ad rememorandum Pontificem esse debere pauperum Patrem, pupillorum, viduarumque provisorum, dum ipse in Crucifixi patrimonio dispensator constituebatur. SEDES VACANS, dicitur interregenum Ecclesiæ proprio Pastore viduatæ: [Statuimus, ut precaria, & commutationes tempore viduararum Ecclesiarum, factæ ab his, qui loca Episcoporum occupaverant, rescindantur. Concil. Bellovac.] Quomodo incedere debent Cardinales tempore Sedis Apostolicæ vacantis. Vide Birrus. Crocea. Quid eo tempore in Litanis majoribus dicendum sit loco Vt Domnum Apostolicum, &c. Vide Apostolicus. SEDICULUN, sedecula. [Locato ante lectum sediculo, semper assidebat coram eo. In vita S. Adelardi. SEDIMINA, FR. terra, quæ in aluminum ripis per alluviones congeritur. Bullar. Casinen. tom. 2. Constit. 38. 61. 73. 137. SEDITIONARIUS, seditiosus. Gregor. Turonen. lib. 10. histor. cap. 15. SEGNUM, brevis tunica, quæ sub cappa à Regularibus defertur, italicè sajo appellata: [Alia verò puella dedit segnum suum leproso. In vita S. Brigidæ Virginis. SEGREX, segregatus: [Quem remotum, & segregem sprevisse tradunt criminum frequentiam. Prudentius:] De Propheta Elia agens. Vide Sæculatus. Sæcularitas. SEJOR. Vide Sepher. SEISINA, nomen gallicum Sisne, id est, possessio: [Donationem, & seisinam. Matthæus Paris. in vita Abb. SELAH, hebraica vox, quæ intranslata remansit in versione sacræ scripturæ, significat semper, vel in æternum. Pagninus quoque in psalmorum traductione, illam idiomate Hebraico reliquit, sic scribens: [Et fortè quæsierunt animam meam, & non proposuerunt ante conspectum suum Selah. Psalm. 53.] Alii tamen significare Amen malunt. Hoc siquidem vocabulum reperitur tantùm in Psalmis per septuaginta tres vices, ac semel in Habacuch; unde Hebraei existimant fuisse pausæ, & quietis, vel elationis vocis signum; Rabbi enim Abrahamus putat notam musicalem esse. SELDA, officina. [Statutum est, ne quis Marcator præ-
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534 SE SEDES APOSTOLICA. FR. the Mother of ecclesiastical sacerdotal dignity; see canon in memory, dist. 19. Its synonyms. See in the following entry. SEDES EPISCOPALIS. See Archisterium. Sella. Sellare. Other seats. See Cathedra. Formula. Stallum. SEDES PORPHYRETICA. See in the following entry. SEDES STERCORARIA, was so called the marble seat before the door of the Lateran Church, on which the new Pontiff sat, or rather lay, when he came there to take possession; so named because, when he rose from it, the following words were sung: [He raises the needy from the dust, and lifts up the poor from the dung, that he may sit with princes and hold the throne of glory. Cæremon. Rom. lib. 1. sect. 2. cap. 3.] [To signify to him the humility of the human condition in the sublimity of that divine state; and likewise, nowadays in a similar function at the entrance of the Vatican Basilica, while the new Pontiff proceeds to the coronation, tow is burned before him with the triple commemoration of the words: Thus passes the glory of the world.] Yet this ceremony was anciently observed every year at the solemnity of Easter: {Moreover, as the Apostolic one proceeds at Easter, a torch of tow is suspended over him, which, when set on fire, is allowed to fall upon him, but is caught by the ministers, or by the ground; and by this he is admonished that he must be reduced to ashes, and the glory with which he is adorned turned to cinders. Gem. de antiq. ritu Missæ, c. 223.} Indeed, to represent to the recently elected Pontiff on the day of his possession the pitiable fragility of humanity, and that he ought to show himself gentle toward it, they brought to mind Peter's denial; for they showed him the porphyritic column upon which an iron rooster stood, and which was near the Lateran gate, and which had been ordered to be removed by the late Alexander VII. for that reason, because the foolish people, deceived by an apocryphal tradition, believed that that was the column upon which the rooster had crowed at the cockcrow of Christ's Passion. Of this stercorarian seat, in the possession of Boniface VIII, Cardinal Jacopo Stephaneschi sang thus: And taking the seat, named from dung, It stands in the square a little despised near the temple. From it the Pontiff, rising, would take from the Camerlengo's lap a handful of coins, in which there were no gold or silver ones, and scattering them among the people, would say: [Silver and gold I have none; but what I have, that I give you.] There were also two other porphyritic seats, placed in the chapel of Saint Sylvester in the Lateran Palace; on the first of these, when the Pope sat, the Prior of that Basilica handed him the rod, symbol of correction, and the keys of the Church, a hieroglyph of pontifical power. This done, setting himself on the second porphyritic seat, the Pope returned the rod and the keys again to the same Prior, by whom he was there girded with a red belt, from which hung a silk purse of the same color; for into this twelve gems enclosed in musk were inserted. Meanwhile the Pontiff, taking from the Camerlengo's lap a handful of gold and silver coin, distributed it again more generously to the people, while the words were sung: [He has dispersed, he has given to the poor; his righteousness remains forever and ever.] For the first seat signified the power of Saint Peter, Head of the Church, and the second the preaching of the Doctor of the nations; but the ten precious stones, which were called seals, were a symbol of the twelve Apostles; the fragrance of the musk signified the good odor of Christ in us through righteous works; and finally the purse was a sign to remind the Pontiff that he ought to be the Father of the poor, the provider of orphans and widows, while he was appointed steward of the patrimony of the Crucified. SEDES VACANS, is the interregnum of the Church widowed of her proper Pastor: [We decree that leases and exchanges, made during the time of widowed Churches by those who had occupied the places of the Bishops, be rescinded. Council of Bellovac.] How the Cardinals ought to proceed in the time of the vacant Apostolic See. See Birrus. Crocea. What ought to be said in the Greater Litanies in that time in place of Vt Domnum Apostolicum, etc. See Apostolicus. SEDICULUN, sedecula. [A small seat having been placed before the bed, he always sat in attendance before him. In the life of Saint Adelard. SEDIMINA, FR. earth which is gathered by alluvion on the banks of the Albine. Bullar. Casinen. vol. 2. Constit. 38. 61. 73. 137. SEDITIONARIUS, seditious. Gregor. Turonen. lib. 10. histor. cap. 15. SEGNUM, a short tunic, worn under the cappa by Regulars, called in Italian sajo: [But another girl gave her segnum to a leper. In the life of Saint Bridget the Virgin. SEGREX, separated: [Whom, removed and segregated, they say rejected the frequent practice of crimes. Prudentius:] speaking of the Prophet Elijah. See Sæculatus. Sæcularitas. SEJOR. See Sepher. SEISINA, a French term, Sisne, that is, possession: [Donation and seisin. Matthew Paris in the life of the Abbot. SELAH, a Hebrew word, which remained untranslated in the version of Sacred Scripture, signifies always, or forever. Pagninus also, in the translation of the Psalms, left it in the Hebrew idiom, writing thus: [And perhaps they sought my soul, and did not place before themselves Selah. Psalm 53.] Others, however, prefer to take it to mean Amen. Indeed, this word is found only in the Psalms seventy-three times, and once in Habakkuk; whence the Hebrews considered it to have been a sign of pause and rest, or of elevation of the voice; for Rabbi Abraham thinks it to be a musical mark. SELDA, workshop. [It was decreed that no merchant might ...
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SE prætendat seldæ suæ aliquid, unde visus intuentium impediatur. Matth. Paris. in hist. SELENITES. Vide Synelites. SELLA GESTATORIA APOSTOLICA. FR. sedes portatilis papalis, de cujus antiquitate, ac reverentia, Ennodius Ticinen. Episc. qui floruit in quarto sæculo, sic effatur: [Ecce nunc ad gestatorium sellam Apostolicæ confessionis uda mittunt limina Candidatos. In Apolog.] Vide Cathedra, Sedes episcopalis. Sellare. SELLO, in sedem pono, & translativè possessionem tradere denotat. [Fratrem autem tuum Lambertum sic sellavimus, ut nostrum jus evadere non posset. Cæsar. lib. 12. Miracul. cap. 5.] Aliquando in ephippium, sive in equi sellam imponere significat. SELLARE, sella supra quam sustollitur Papa, ac devehitur. [Pontifex non ascendit continuò ad Altare, sed priùs intrat secretarium, sustentatus à Diaconibus, qui eum susceperunt de sellare descendentem. Ordo Rom.] Dicitur etiam Sellarium: reperitur enim ibidem eadem cæremonia his verbis: [Diacones eum descendentem de sellario accipiunt obviis manibus &c.] Qui autem illum sustollunt Sellarii dicebantur, ut suo loco dicemus. Hujus vocabuli synonyma. Vide Cathedra. Sella gestatoria apostolica. Ritus verò hic sustollendi super humeros Pontificem, non est quidem fastus, vel superbiæ nota, ut temerè Novatores inficere conantur; sed ad mysterium pastoralis vigilantiæ agitur. Nam quid aliud nomen Episcopi, quàm superinspectorem, ac invigilantem curæ græcè sonat? ergo dum Papa tamquam Episcoporum Episcopus ab universo Christiano Grege colitur, consonum equidem est, ut eminentiori sefforio deferatur, ac collocetur, & à nobis ejus subditis, tanquam itineris gloriæ director, fideique pharus, ac mundi lux videatur; fidelis enim populus non abscondit suam hanc Pontificiam lucernam, nec ponit eam sub modio, sed super candelabrum erigit, ut luceat omnibus, qui in domo Christi sunt; propereà Acephali, qui carent capite, invido latratu illos mordere conantur, qui supra reliqua membra erectum deferunt caput, cujus mysticum, ac spiritualem typum hîc adiicere curavi in illorum gratiam, quibus pia testimonia credibilia sunt nimis, eritque credentibus honor, non credentibus autem lapis offensionis, & petra scandali. Quæ figura inter M. SS. Ciacconis tanquam vetustissima reperta, mihi ex gratia quondam Joannis Baptistæ Marii Canonici Romani exhibita fuit. Est enim primitivæ Ecclesiæ ritus argumentum tum ex inscripto nomine S. Iulii Papæ scilicet hujus nominis primi, tum ex vetustissima forma planetæ, sandaliorum &c. atque ex rudi curuli sella ad similitudinem antiquorum Præfectorum Urbis, quas Pancirolus typicè affert in Notitia Imperii. SE 535 Cui antiquissimæ Papali cæremoniæ etiam suffragatur id, quod ex Ennodio in dict. Sella gestatoria apostolica attulimus. Reliqua ad propositum. Vide in dict. Sandalia. Cathedra. Sedes episcopalis. SELLARIUS, Eques, qui in sella super equum insider: [Sellarius verò, qui erat super carcerem, dum esset Christianus. In Vita S. Anastas. Mart.] In ordine autem Romano denotat famulos Pontificis, qui illum in sede super humeros ferunt. SELMON. FR. dictio hebraica, quæ recitatur in Psalm. 67. [Si dormiatis inter medios Cleros, pennæ calumbæ deargentatæ, & posteriora dorsi ejus in pallore auri. Dum discernit cælestis reges super eam, nive dealbabuntur in Selmon: mons Dei, mons pinguis.] Selmon inquit August. significare umbram, quod exponit in mysterium Annuntiationis Deiparæ; & per columbam Spiritum Sanctum intelligens, ficiait: [Omnia autem hæc operatur unus Deus, atque idem Spiritus, dividens propria unicuique, prout vult: quem dando ille supercælestis discernit reges super columbam deargentaram. De quo Spiritu Sancto cùm ad ejus Matrem gratia plena missus Angelus loqueretur, quærenti quomodo fieret, quòd paritura nunciabatur, quoniam non cognoscebat virum: Spiritus Sanctus, inquit, superveniet inte, & virtus Altissimi obumbrabit tibi? Ll 4 nisi
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SE he may feign something of his own seat, whereby the sight of those looking on may be hindered. Matth. Paris. in hist. SELENITES. See Synelites. SELLA GESTATORIA APOSTOLICA. FR. the papal portable chair, concerning whose antiquity and reverence Ennodius, Bishop of Ticinum, who flourished in the fourth century, speaks thus: [Behold now they send the candidates to the portable chair of the Apostolic confession, with the thresholds wet. In Apolog.] See Cathedra, Episcopal seat. Sellare. SELLO, I place in a seat, and figuratively it denotes to hand over possession. [But thy brother Lambert we have so seated, that he could not escape our right. Cæsar. lib. 12. Miracul. cap. 5.] Sometimes it signifies to place in a saddle, or on a horse’s seat. SELLARE, the chair by which the Pope is lifted up and carried away. [The Pontiff does not ascend at once to the altar, but first enters the sacristy, supported by the deacons, who received him descending from the sellare. Ordo Rom.] It is also called Sellarium; for there the same ceremony is found in these words: [The deacons receive him descending from the sellarium with outstretched hands, etc.] Those who lift him up were called Sellarii, as we shall say in its proper place. Synonyms of this term. See Cathedra. Sella gestatoria apostolica. But this rite of lifting the Pontiff upon shoulders is not indeed a sign of pride or arrogance, as the Novators rashly try to deny; rather it is done as a mystery of pastoral vigilance. For what else does the name of Bishop sound like in Greek, than overseer and watcher over care? Therefore, while the Pope, as Bishop of bishops, is venerated by the whole Christian flock, it is certainly fitting that he be carried and placed in a more eminent chair, and that he appear to us, his subjects, as the director of the journey of glory, the beacon of faith, and the light of the world; for the faithful people do not hide this Pontifical lamp, nor put it under a bushel, but set it on a candlestick, that it may shine for all who are in the house of Christ. Therefore the Acephali, who lack a head, try with envious barking to bite those who carry the head elevated above the rest of the members, the mystical and spiritual figure of which I have here added for the benefit of those to whom pious testimonies are too credible; and it will be an honor for believers, but for unbelievers a stone of stumbling and a rock of offense. This figure, found among the MSS. of Ciacconius as extremely ancient, was shown to me through the kindness of one time John Baptist Marius, Roman canon. For it is an argument of the primitive Church’s rite, both from the inscribed name of Pope St. Julius, namely the first of that name, and from the very ancient form of the cope, sandals, etc., and from the rough curule chair in imitation of the ancient Prefects of the City, which Pancirolus typologically presents in the Notitia Imperii. SE 535 To this most ancient papal ceremony also lends support what we have cited from Ennodius in the said Sella gestatoria apostolica. The rest belongs to the subject. See in the said Sandalia. Cathedra. Episcopal seat. SELLARIUS, a horseman, one who sits on a horse in a saddle: [But the sellarius, who was over the prison, while he was a Christian. In the Life of St. Anastas. Mart.] In the Roman Order it denotes the servants of the Pontiff, who carry him in his chair on their shoulders. SELMON. FR. a Hebrew word, which is recited in Psalm 67. [If you sleep among the midst of the clergies, the feathers of the dove are silvered, and the hinder part of her back in the pale of gold. When the heavenly one distinguishes kings over her, they shall be whitened as snow in Selmon: the mountain of God, the fat mountain.] Selmon, says Augustine, signifies a shadow, which he explains as a mystery of the Annunciation of the Mother of God; and understanding the Holy Spirit by the dove, he says: [But all these things the one and same God and Spirit works, dividing to each according as he wills: by giving whom that most heavenly one distinguishes kings over the silvered dove. Concerning which Holy Spirit, when the Angel sent to his Mother, full of grace, was speaking, and she asked how it could be, that she was announced as about to bear, since she knew not a man: The Holy Spirit, he said, shall come upon thee, and the power of the Most High shall overshadow thee? Ll 4 nisi
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SE 536 nisi umbram faciet. Unde isti reges, dum gratia Spiritus Domini Christi discernuntur super columbam deargentatam, nive dealbantur in Selmon: Selmon, quippe, interpretatur umbra. In Psal. 67. SEM, unus è filiis Noe, hebraicè, & arabicè nomen significat, licèt D. August. lib. 16. de Civit. Dei cap. 2. nominatum interpretetur. SEMANTERIUM, & Simanter, instrumentum longum, tanquam hasta, cujus sonitu Græci utuntur in Ecclesia loco campanæ, & vocant , ac juxta allegoricum sensum tubas Angelicas in finali judicio denotat. [Semanterium obscurè significat Angelorum tubas. S. Germanus in Theor.] Item est symbolum clavorum, quibus Christus crucifixus est. [Simanter est veluti typus clavorum, quibus perfoderunt manus, & pedes Domini. Idem. SEMENTINA. FR. seminis patronymicum. [Par autem est, ut nos, qui his diebus (id est quadragesimæ) à carnibus animalium abstinemus, ab omnibus quoque, quæ sementinam trahunt originem carnis, jejunemus, à lacte, videlicet, caseo, & ovis, can. denique, dist. 4.] Hebræi, & Arabes appellant Semen butyrum. Synonyma. Vide Laeticinia. SEMMIANALE. Vide Annale. Semiduplex. SEMIARIANI. FR. Hæretici, qui conveniebant cum Arianis, qui negabant in Christo naturam divinam; sed ab Arianis discrepabant, quia Christum asserebant esse à cæteris creaturis longè diversum; nam eo tanquam ministro usum fuisse Deum in creatione rerum: ex quibus suum venenum hæusit Eunomius; de quibus Semiarianis, sic Epiphanius, hæres. 73. [Nolunt Filium similem esse Patri, sed solum esse creaturam. Differre autem à cæteris creaturis, quòd præemineat magnitudine, & quòd primus omnium productus subsistat, & quòd ministro eo usus sit Deus ad reliquorum opificium. SEMIAXIUS. Vide Christianus. SEMICINTIA, subligacula brevia ad tegendas partes verecundiores, ad instar illorum, quibus utebatur D. Seraphicus Franciscus, & hodie Religiosi Capucini utuntur [Divitibus quidem in hospitio cum honore, & reverentia susceptis, in omni opulentia deliciæ opponuntur de patrimonio crucifixi. Christus autem semel olim crucifixus in ligno, foris in pauperibus suis crucificitur, & torquetur in luto, in quibus aut nudus omninò, aut in semicintiis fame, & frigore tremens de iis, quæ interiùs dantur canibus, solatium angustiæ suæ postulat. Petrus Blesen. epist. 102. SEMI DUPLEX, in Breviario dicitur illud officium, in quo non duplicantur Antiphonæ, quo termino Durandus primò usus est; nam in Breviariis antiquis dicebatur Non duplex, Semiannale, Succentoris, & Quinque Candelarum; de quibus suis locis specialiter agitur. Vide quoque quæ in dict. Duplex egimus. SEMIJEUNIUM. Vide Iejunium. SEMINIVERBIUS, Concionator, id est, seminator SE verbi. [Erudiat quia seminiverbius; definiat quia Prælatus; intercedat quia advocatus. Seminiverbius in cathedra, Prælatus in curia, advocatus in Missa. Petrus Blesen. serm. 43.] Eodemque vocabulo ab Atheniensibus denominatus est Doctor gentium, & Prædicator veritatis D. Paulus. [Quid vult hic seminiverbius dicere? Actor. cap. 17.] FR. [Unde ab hujusmodi sapientibus in Aetis Apostolorum Prædicator egregius seminiverbius est vocatus &c. can. sit Rector discretus, 43. dist.] & ibi Glossa. Vide Concionator. SEMITERNARIUS. Vide Hemitritæus. SEMITONSUS, id est, tonsuratus. Vide Garrhara. SEMINIUM, Monialium clausura, sive Monasterium, ex græca dictione , id est, castus: [Puellæ calcato ad exemplum Agnetis mundo, semina parare, & certatim in ea ruere coeperunt. In vita B. Agnetis de Bohemia 6. Mart.] Atque Philo Hebræus Religiosorum monasteriu[m] appellavit. Vide Monasterium. SEMONES. FR. [Semones dici voluerunt Deos, quos cælo nec dignos ascriberent, ob meriti paupertatem: sicut Priapus, Hippo, Vertumnus, nec terrenos eos deputare vellent per gratiæ venerationem: sicut Varro in Mystagorum libro ait: Semoneque inferiùs derelicto, Dum depinnato attollam orationis eloquio, apud Fulgentium, de vocib. antiq. SEMUS, diminutus: [Dimidio tantùm palmo vas seum invenerunt. In Vita S. Brigidae Virginis.] Itali scemo dicunt, id est, deficiens, diminutus. SENATOR. Vide Syncreticus. Synedrus. Ejus vestis. Vide Purpura. SENATORIUM, locus pro Principibus à Pontifice destinatus. Vide Oblatio. Sancedrim. SENATUS, dicitur Cardinalium Consistorium. Vide Presbyterium. SENENSE HOSPITALE, primum in Italia post Barbarorum expulsionem. Vide Xenodochium. SENESCALLUS. FR. palatina dignitas. Blond. decad. 2. lib. 7. dicitur etiam Senescalcus. Vide Buticularius. Domesticus. SENEX, & Senectus. Vide Athenogeron. Cruda senectus. Silicernius. SENILE PIGNUS, eleganter à Prudentio denominatus est Isaac unicus senis Abrahami hæres. SENIOR, sæpè ab Ecclesiasticis scriptoribus pro Presbytero sumitur; nam æreos græcè, senior latinè sonat, id est, magis senex, subauditur intellectu, ac moribus potiùs, quàm ætate. [Senior electæ Domina. Epist. Cath. Ioannis secunda. Senior Gajo carissimo, quem diligo in veritate. Idem, epist. 3.] De Sacerdotibus, vel de Episcopis potiùs locutus est Tertullianus, quando de electione secundùm illius ævi usum, dixerat: [Præsunt probati seniores honorem istum, non pretio, sed testimonio probati] FR. Apud prophanos verò Auctores dominus, & superior intelligitur, qui seuda, & jurisdicendi cæteris facultatem concedit. Sigon. de Regno Ital. lib. 7. & leges Longobardicæ, quem Itali Signore dicunt. In primo significatu. Vide Presbyter. SENI-
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SE 536 will not cast a shadow. Whence those kings, while by the grace of the Spirit of the Lord Christ they are distinguished above the silvery dove, are made white as snow in Selmon: for Selmon, indeed, is interpreted “shadow.” In Psalm 67. SEM, one of the sons of Noah, in Hebrew and Arabic the name signifies, although St. Augustine, lib. 16, de Civitate Dei, cap. 2, interprets it as “named.” SEMANTERIUM, and Simanter, a long instrument, like a spear, the sound of which the Greeks use in church in place of a bell, and they call it , and according to the allegorical sense it denotes the angelic trumpets in the final judgment. [Semanterium obscurely signifies the trumpets of the angels. St. Germanus in Theor.] It is also a symbol of the nails with which Christ was crucified. [Simanter is as it were a type of the nails with which they pierced the hands and feet of the Lord. The same. SEMENTINA. FR. a patronymic of seed. [It is fitting, however, that we, who on these days (that is, in Lent) abstain from the flesh of animals, should also abstain from everything that draws its origin from seed or flesh: from milk, namely, cheese, and eggs, can. denique, dist. 4.] The Hebrews and Arabs call Semen butter. Synonyma. See Laeticinia. SEMMIANALE. See Annale. Semiduplex. SEMIARIANI. FR. Heretics who agreed with the Arians, who denied the divine nature in Christ; but they differed from the Arians because they asserted Christ to be very different from the other creatures; for they said that God had used him as a minister in the creation of things: from whom Eunomius drew his poison; concerning these Semi-Arians, thus Epiphanius, heresy 73. [They do not wish the Son to be similar to the Father, but only to be a creature. Yet to differ from the other creatures, because he excels in greatness, and because he is established as the first of all brought forth, and because God used him as minister in the work of the rest. SEMIAXIUS. See Christianus. SEMICINTIA, short under-garments for covering the more shameful parts, after the fashion of those which St. Seraphic Francis used, and which the Capuchin religious use today. [Wealthy people, indeed, when received in lodging with honor and reverence, have delights set against them in all abundance from the patrimony of the crucified one. But Christ, once long ago crucified on the wood, is crucified outside in his poor, and is tormented in the mud, in whom, either naked altogether, or in semicintiis, trembling from hunger and cold, he seeks consolation for his distress from those things that are inwardly given to dogs. Peter of Blois, epist. 102. SEMI DUPLEX, in the Breviary is said of that office in which the antiphons are not doubled; a term first used by Durandus; for in ancient breviaries it was called Non duplex, Semiannale, Succentoris, and Quinque Candelarum; of which special treatment is given in their places. See also what we have said under the term Duplex. SEMIJEUNIUM. See Iejunium. SEMINIVERBIUS, preacher, that is, sower SE of the word. [Let him instruct, because he is a sower of the word; let him define, because he is a prelate; let him intercede, because he is an advocate. A seminiverbius in the chair, a prelate in court, an advocate in the Mass. Peter of Blois, sermon 43.] By the same word the Doctor of the Gentiles, and Preacher of truth, St. Paul, was called by the Athenians. [What does this seminiverbius mean to say? Acts, ch. 17.] FR. [Whence by such wise men in the Acts of the Apostles the outstanding preacher is called seminiverbius, etc. can. sit Rector discretus, 43 dist.] and there the Gloss. See Concionator. SEMITERNARIUS. See Hemitritæus. SEMITONSUS, that is, tonsured. See Garrhara. SEMINIUM, the enclosure of nuns, or a monastery, from the Greek word , that is, chaste: [The girls, having trampled the world underfoot in the example of Agnes, began to make ready the semina, and to rush into it eagerly. In the life of Blessed Agnes of Bohemia, 6 March.] And Philo the Hebrew called it the monastery of religious women. See Monasterium. SEMONES. FR. [They wished gods to be called semones, whom they would assign as neither worthy of heaven, because of the poverty of their merit: as Priapus, Hippo, Vertumnus, nor would they wish them to be counted earthly by reverence of grace: as Varro says in the book of the Mystagogi: “Semoneque inferiùs derelicto, Dum depinnato attollam orationis eloquio,” as in Fulgentius, de vocib. antiq. SEMUS, diminished: [They found a vessel only half a palm in size. In the Life of St. Bridget the Virgin.] The Italians say scemo, that is, lacking, diminished. SENATOR. See Syncreticus. Synedrus. His vestment. See Purpura. SENATORIUM, a place assigned by the Pontiff for Princes. See Oblatio. Sancedrim. SENATUS, is said of the Consistory of Cardinals. See Presbyterium. SENENSE HOSPITALE, the first in Italy after the expulsion of the barbarians. See Xenodochium. SENESCALLUS. FR. a palatine dignity. Blondus, decad. 2, lib. 7, it is also called Senescalcus. See Buticularius. Domesticus. SENEX, and Senectus. See Athenogeron. Cruda senectus. Silicernius. SENILE PIGNUS, elegantly so named by Prudentius is Isaac, the only heir of the aged Abraham. SENIOR, often taken by ecclesiastical writers for presbyter; for presbyter in Greek, senior in Latin sounds, that is, older, understood in sense and in morals rather than in age. [Senior electæ Domina. Epist. Cath. John, second. Senior to my dearest Gaius, whom I love in truth. The same, epist. 3.] He spoke of priests, or rather of bishops, when Tertullian, according to the usage of that age, said concerning election: [Approved elders preside over this honor, approved not by price, but by testimony.] FR. Among profane authors, however, it is understood as lord and superior, who grants to others the faculty of judging and administering justice. Sigon. de Regno Ital. lib. 7. and the Lombard laws, whom the Italians call Signore. In the first meaning. See Presbyter. SENI-
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SE SENIPECTE. Vide Sympæctes. IN SENIS UNCIS POSSIDERE. FR. pro æquali portione possidere. [Ergo Deus, & diabolus in sen sunciis hominem possident. D. August. lib.3. contra Julian. Pelag.] ex interpret. Latinii ad D. August. SENNAAR. FR. hebraicè significat dentium excussio. D. Greg. in Psalm. poenit. cap.19. Erat regio, ubi Babel turrim ædificare coeperat. [Cùmque pro- ficiscerentur de Oriente, invenerunt campum in terra Sennaar, & habitarunt in ea &c. & dixerunt; Venite, faciamus nobis civitatem, & tur- rim, cujus culmen pertingat ad cœlum. SENPECTA. Vide Sympæctes. SENSUS MYSTICUS Sac. Scripturæ. Vide Ana- gogia. SENTENTIALITER. FR. nempe, per sententiam: [ Easdem possessiones restituendas tibi sententia- liter deserimus, de constitutionibus, c.10. SENTINACULUM, receptaculum sentinæ in navi. S. Paulinus. SENTINATOR, Nauta, qui purgandæ navis sentinæ curam habet. [Quid huic quæso obfuit seni persona sentinatoris? S. Paulin. epist.34. ad Macar. SENTINO, verbum, sentinam purgare significans, D. Paulinus, epist.34. ad Macarium. FR. significat etiam satagere: [Sentinare, satagere, dictum à sentina, quia multam aquam navis cùm recipit, periclitatur. Cæcilius in Æthrione: Cum Mercurio capit consilium, postquam sentinat satis. Festus. SENTINOSUS, FR. adjectivum sentinæ patronymicum. [ Sed & peregrinationem explevisti, & rem ordinasti, & veteri, & sentinoso, ut audio, navigio iterum te fluctibus tradidisti. S. Paulin. Episc. infunere ejus fratris. SENTIS, fibula. [Ad suam sentem argenteam, pretiosamque in depositum sibi commendavit. In vita S. Brig. Virg.] Ejus synonyma. Vide Fibula. SEON, mons. Vide Sanir. SEPARATIO, per quid formaliter à distinctione diversificatur. Vide Divortium. SEPECTA. Vide Sympæctes. SEPHER. FR. [Dixitque Caleb: Qui percusserit Carjath Sepher, & vastaverit eam, dabo ei Axam filiam meam uxorem. Iudic.1.12.] Hæc Civitas Sepher pluribus nominibus nuncupabatur, nem- pè: [Nomen autem erat Hebron Carjat harbe, vel Sepher. D. August. lib.7. quæst.3. super Iudicum.] Item dicebatur Sejer, Iosue, 15.54. nam Mambre eadem, & Hebron, Genes.15.18. Atque Arbee, id est, quatuor, Genes.23.2. & 35.25. Iosue, 14.15. & 15.13. & 20.7. & 21.11. SEPHORA. FR. hebraicum vocab. & varia signifi- cat, nempè, tubo, pulchra, 2 vis. D. Hieron. lib.1. advers. Iovin. Est nomen proprium foeminarum in Sac. Scriptura. Sic vocabatur obstetrix quæ- dam hebræarum, Exod.1.15. item Moysis uxor. [Erant autem Sacerdoti Madian, (id est, Jethro) septem filiæ. Juravit ergo Moyses, quòd SE 537 habitaret cum eo, accepitque Sephoram filiam ejus uxorem. Exod.2.21.] De qua inter exposi- tores est ingens, & antiqua quæstio; nam hæc uxor non videtur esse eadem, ac ea, de qua contra Moysen ejus foror Maria cum Arone murmura- verat: [Loquutaque est Maria ad Aaron contra Moysen propter uxorem ejus æthiopissam. Num. 12.1.] Sephora enim Madianita erat; Madian au- tem regio in Asia fuit, Æthiopia verò in Africa est: quare aliqui putant fuisse diversam hanc uxo- rem ab illa. Sed D. Aug. in primis eandem fuisse defendit, inquiens: [De uxore Moysis æthio- pissa quæri solet, utrum ipsa erat filia Jethro, an alteram duxerit, vel superduxerit: sed ipsam fuisse credibile est. De Madianitis quippè erat, qui reperiuntur in Paralipomenon Æthiopes di- cti, quando contra eos pugnavit Iosaphat. (lege Asa 2. Paralip.14.9.) Nam his locis dicitur eos persequutus populus Israel, ubi Madianitæ ha- bitant, qui nunc Sarraceni appellantur; sed nunc eos æthiopes nemo ferè appellat: sicut solent lo- corum, & gentium nomina plerumque vetustate mutari. D. Aug. lib.4. super Numer. quæst.20.] quam quæstionem ex variis opinionibus apud Io. Lorinum, in cap.12. Numer. vers.1. ß. Propter uxorem ejus æthiopissam, & Vinc. Riccardum in noris ad Cantacuz. super Cantic.cap.24. ß. Ce- dar. difusè invenies. Pro Aug. tamen conjectura dicendum, quòd Zara æthiops ex Arabia perve- nerat usque ad Maresa,2. Paralip.14.9. quæ est in Idumææ regione, 2. Macab.12.33. & 35. Idumææ verò est in confinio Arabiæ. Plin. lib.5. cap.13. atque ex Arabia Sarraceni proveniunt. SEPS, , serpentis species, de qua Prudentius, lib.1. contra Symm. ubi agens de vipera, quæ in Melitæ insula manum Pauli Apostoli invaserat, ut rectè versum conficeret, usus est nomine Sepis pro vipera, sic inquiens: Seps insueta subit serpere flexibus. In omnibus tamen ejus Codicibus mendosè Spes habebatur; sed primus hujus erroris castigator Latinus Latinius fuerat, sicut Ulysses Aldrovandus in quadam ejus epistola fatetur, quæ inter Lucubrationes ejusdem Latinii à me collectas, & typis mandatas reperitur. Quare putat Aldovrandus, quòd seps sit Lacerta Chalcidica; ita appel- lata, non quia in Chalcidis territorio nascatur, quemadmodum recentiores Scriptores existima- runt, sed quia virgata est lineis aurichalci colo- ris, quod metallum αλκός, Græci votant. Imò in eodem discursu Ulyssis Latinio directo refert vidisse simile insectum, à quodam Medico sibi missum, ac in territorio Forumlivii inter saxa re- pertum. De eadem Sepe ait Tertullianus: [Per latebras animæ sepis manente veneno, lib. de unico Deo, cap.1. SEPTEMPLICO, per septem multiplico. [Septimus numerus per hebdomadas currens, sic septem septemplicat septimanas. Chrysol. serm.140.] ubi aliqui perperàm Ogdoadas scripser; corrigen- dum autem est Hebdomadas, juxta Eruditissimi Latinii correctionem. SEP-
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SE SENIPECTE. See Sympæctes. IN SENIS UNCIS POSSIDERE. FR. to possess in equal portions. [Therefore God and the devil possess man in sen sunciis. D. August. lib. 3. contra Julian. Pelag.] from the interpretation of Latinius ad D. August. SENNAAR. FR. in Hebrew signifies the knocking out of teeth. D. Greg. in Psalm. poenit. cap. 19. It was the region where Babel began to build the tower. [And when they were pro- ceeding from the East, they found a plain in the land of Sennaar, and dwelt there, etc., and said; Come, let us build ourselves a city, and a tower, whose top may reach to heaven. SENPECTA. See Sympæctes. SENSUS MYSTICUS of Holy Scripture. See Anagogy. SENTENTIALITER. FR. namely, by sentence: [We declare by sentence that the same possessions are to be restored to you, de constitutionibus, c. 10. SENTINACULUM, the receptacle of the bilge water in a ship. S. Paulinus. SENTINATOR, a sailor who has care of cleaning the bilge water of a ship. [What, I ask, did the old age of the sentinator’s person do him harm? S. Paulin. epist. 34. ad Macar. SENTINO, a verb meaning to clean out the bilge water, D. Paulinus, epist. 34. ad Macarium. FR. it also means to busy oneself: [Sentinare, to busy oneself, is said from sentina, because when a ship receives much water, it is in danger. Cæcilius in Æthrione: With Mercury he takes counsel, after he has busied himself enough. Festus. SENTINOSUS, FR. an adjective derived from sentina. [But you also completed the journey, and ordered the matter, and with an old, and, as I hear, bilge-ridden vessel, again entrusted yourself to the waves. S. Paulin. Episc. in the funeral of his brother. SENTIS, a clasp. [He entrusted to her as a deposit his silver, precious clasp. In the life of S. Bridget the Virgin.] Its synonyms. See Fibula. SEON, a mountain. See Sanir. SEPARATIO, by what it is formally distinguished from distinction. See Divortium. SEPECTA. See Sympæctes. SEPHER. FR. [And Caleb said: Whoever strikes Carjath Sepher and lays it waste, I will give him Axa my daughter as wife. Judg. 1.12.] This city of Sepher was called by several names, namely: [But the name was Hebron Carjat harbe, or Sepher. D. August. lib. 7. quæst. 3. super Iudicum.] It was also called Sejer, Joshua 15.54, for the same was Mambre and Hebron, Gen. 15.18. And Arbee, that is, four, Gen. 23.2. & 35.25. Joshua, 14.15. & 15.13. & 20.7. & 21.11. SEPHORA. FR. a Hebrew word and it signifies various things, namely, tube, beautiful, and sight. D. Hieron. lib. 1. advers. Jovin. It is a proper name of women in Holy Scripture. Thus was called a certain midwife among the Hebrews, Exod. 1.15. also Moses’ wife. [Now there were to the priest of Madian (that is, Jethro) seven daughters. Moses therefore swore that he would SE 537 dwell with him, and took Sephora his daughter as wife. Exod. 2.21.] Concerning whom among the interpreters there is a great and ancient question; for this wife does not seem to be the same as the one concerning whom against Moses his sister Mary murmured together with Aaron: [And Mary spoke to Aaron against Moses because of his Ethiopian wife. Num. 12.1.] Sephora was indeed a Midianite; but Midian was a region in Asia, whereas Ethiopia is in Africa: therefore some think this wife was different from that one. But St. Augustine especially defends that it was the same, saying: [It is commonly asked concerning the Ethiopian wife of Moses whether she herself was the daughter of Jethro, or whether he married another, or took her additionally; but it is credible that it was she herself. For he was of the Midianites, who are found in Chronicles to be called Ethiopians when Josaphat fought against them. (read Asa 2. Paralip. 14.9.) For in those places it is said that the people of Israel pursued them where the Midianites dwell, who are now called Saracens; but now hardly anyone calls them Ethiopians: just as the names of places and peoples are usually changed over time. D. Aug. lib. 4. super Numer. quæst. 20.] You will find this question discussed from various opinions in Io. Lorinus, on Num. 12, verse 1, ß. “Because of his Ethiopian wife,” and Vinc. Riccardus in the notes on Cantacuz. on Cant. chap. 24, ß. Ce- dar. at length. For Augustine’s conjecture, however, it should be said that Zara the Ethiopian had come from Arabia as far as Maresa, 2. Paralip. 14.9, which is in the region of Idumæa, 2. Macab. 12.33 & 35. Idumæa, however, is on the border of Arabia. Plin. lib. 5. cap. 13. and from Arabia the Saracens come forth. SEPS, a species of serpent, concerning which Prudentius, lib. 1. contra Symm. where, speaking of the viper that had attacked the hand of the Apostle Paul on the island of Melita, in order to make the verse fit properly, he used the name Seps for viper, thus saying: Seps, unusual, creeps on with winding coils. In all his manuscripts, however, Spes was corruptly written; but the first corrector of this error was Latinus Latinius, as Ulysses Aldrovandus confesses in a certain letter of his, which is found among the Lucubrations of the same Latinius, collected and published by me. Therefore Aldrovandus thinks that seps is the Chalcidian lizard; so called not because it is born in the territory of Chalcis, as recent writers have thought, but because it is striped with lines of a gold-like color, which the Greeks call αλκός. Indeed, in the same discourse he reports that Ulysses directly to Latinius saw a similar insect, sent to him by a certain physician, and found in the territory of Forlì among rocks. Of the same Seps Tertullian says: [Through the hidden places of the soul, the seps remaining with its poison, book On the Only God, cap. 1. SEPTEMPLICO, to multiply by seven. [The seventh number running through the weeks thus septemplicates seven weeks. Chrysol. serm. 140.] where some have wrongly written Ogdoadas; but it should be corrected to Hebdomads, according to the correction of the most learned Latinius. SEP-
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538 SE SEPTEM SOLIUM. FR. Romæ templum, quod Baronius ait fuisse contra S. Gregorii Ecclesiam inter montem Palatinum, & clivum Scauri; ita appellatum, quia septem solia, sive ordines columnarum habebat, an. 1084. n. 5. Martinellus in sua Roma ethnico sacra, pag. 40. S. Arcum Stellæ, ait fuisse versus portam Capenam, & pag. 45. inquit, septi solium fuisse [in capite Circi maximi, ubi est molendinum supra marianam aquam, qui locus antiquitus vocabatur via nova, dum S. Petrus Apostolus fugiens iret ad portam Appiam, tibiamque demolitam haberet, cecidit ei fasciola:] sed Septizonium appellat Famianus Nardinus in ejus Roma antiq. lib. 6. c. 15. In septisolio Anast. Biblioth. in Gregorio IX. dixit: [Pontifex creatus est propè Septizonium in Diaconia S. Luciæ in septisolio.] Unde septizonium distinctum fuerat à septisolio, licèt fuerint contigua. Blondus verò ostendit fuisse arcem, quam septem solia vocat sic: [Gregorius VII. cùm vidisset &c. de Romani populi constantia diffisus in Castellum cum domesticis se recepit Rusticus verò ejus ex fratre nepos se contulit ad septem solia arcem tunc Castello S. Angeli nullatenus inferiorem, decad. 2. lib. 3.] Quæ arx ab Henrico Imperatore ann. 1084. demolita fuit. Baron. loc. cit. Igitur Templum fuit S. Luciæ, quod hodie in silice dicitur. Nardinus, cit. lib. 3. cap. 10. sed Codices Anastasi variè, corruptèque habent, nam aliqui continent Diaconiam S. Luciæ in Septodio, alii in Septa solis, alii denique in septem viis. SEPTENARIUS, numerus mysteriosus. Vide Horæ Canonicae, Psalmus. SEPTIFORMIS LITANIA. Vide Litaniæ. SEPTIMANIA, Gothiæ regio, quæ hodie pars Svetiæ est. [Vel Gothis credite, qui sæpenu-mero etiam septimaniam suam fastidiunt. Sidon. lib. 3. epist. 1.] Eodemque vocabulo in testamento S. Remigii utitur Flodoardus: [Res etiam quas sæpè dictus Rex piissimus Princeps ibi in Septimania, & Aquirania concessit] Ac clariùs in testamento Caroli Magni, sic habetur [Provin-ciam, ac Septimaniam, vel Gothiam Ludovico filio nostro consignavimus. SEPTIMANUM. FR. locum, sive marmoreum con-septum in Vaticana Basilica significat, ubi ostende-bantur Reliquiæ: sic Torrigius de Crypt. Vatic. secund. editione, pag. 81. & 83. ubi hanc inscriptionem affert: [Temporibus Domini Ha-driani I. hîc recondita sunt reliquia Sancti San-ctorum in Mense Novembris die XXII. Indictio-ne septima, bina clausura in integro Septimiano.] Sanctissimum Veronicæ Sudarium intelligit. Verba sic mendosè. SEPTIMONIUM, Gentilium Romæ festum in memo-riam dici, in quo inclusus fuerat in Urbe septimus mons: [Septimontium, & brumæ, & charæ cognationis honoraria exigenda omnia. Tertull. de Idolatr.] In quo die in curru vehi non licebat per Urbem; appellabatur etiam hoc festum Pa-ganalia; nam potiùs rusticorum erat festum. SEPTIMUM, templum, scilicet, septimo ab Urbe SE Constantinopolitana lapide distans; sic enim ex textu græco vertit Victor Tunn. dictione[m] , inquiens: [Zenon à Leone Aug. fil. in Septimo coronatur.] De quo templo Landulfus, lib. 17. histor. his verbis mentionem facit [Cunctis convenientibus apud Septimum, tunc Patriarcha à Tyranno de orthodoxa side, ut sine perturbatione servaret Ecclesiam, extorsit professionem.] Celebris fuerat hic situs ob magnificum Imperatoris Palatinum, in quo asservabantur Imperialia ornamenta, ubi ob ejus incendium corona Justiniani deperdita fuerat, sed elapsis octo mensibus inventa est, ita Cedrenus. In eodem Palatio, teste D. Gregorio, necatus fuerat Mauritius Imperator. Celebris item erat præ multitudine Ecclesiarum adjacentium, ac Monasteriorum. Amanuensium autem error fuit in transcribendis Justiniani legibus, qui Recitata septies posuere pro Recitata septimi; nam ibi Senatus convocatus erat. FR. de hac nece Mauritii Imperatoris Gregorius scripserat in ejus Regist. lib. 11. epist. 1. Celebratur insuper prædictum Septimi Palatinum, quod & Secundianum quoque appellabant; nam in eum locum ossa Samuelis Prophetæ, ut Hiero-nymus contra Vigilantium testatur, translata fuerant. De vocabulo Secundianus refert D. Greg. loc. cit. his verbis: [Coronatus est Pho-cas, & Leontia Augusta Septimo Palatio, quod dicitur Secundianus.] Idemque habet Theo-phanes de Foca agens. Item Hebdomadam appel- lat Cedrenus, lib. 18. c. 38. SEPTONISTÆ, hæretici. Vide Gazari. SEPTUAGESIMA, quæ à die Dominica incipit, cu-jus nominis Ordo Romanus rationem reddit, in-quiens: [Septuagesima videtur dici propter se-ptuaginta dies, qui sunt ab ipso die ad sabbatum ante octavam Paschæ, quo die alba tolluntur vestimenta à nuper baptizatis.] Hæc enim dierum combinatio est symbolum captivitatis Babyloni-cæ, postquam ad possessionem suam Hebraicus populus redierat; ita nos captivitatem hujus Ba-bylonici sæculi commemoramus, per hunc dieru[m] numerum cælestem Hierusalem expectantes, & ob id expleta horum dierum periodo, nimirum, in sabbato ante Dom. in Albis Ecclesia celebrat in Missæ introitu memorabilia illa verba: [Edu-xit Dominus populum &c.] Alcuin. Sancta Ma-ter Ecclesia in hac septuagesimæ Dominica lu-gubribus paramentis induitur, ac solitum lætitiæ cantum Alleluja dimittit, de quo satis in dict. Alleluja egimus; ubi diximus, quòd ob memoriâ mortis per Adami peccatum introductæ, eadem Ecclesia in introitu Missæ ululatum incipit: [Cir-cumdederunt me gemitus mortis.] Hinc de se-ptuagesima agens Ivo, sic inquit: [Unde in In-troitu hodiernè Missæ sancta Ecclesia per lapsum primi Parentis, mortem sibi illatam esse deplo-rat.] Vide Laustibi, Domine. Ab hac septuagesi-mæ Dominica festa mobilia totius anni regulan-tur, quorum prima est; sed pro hac Dominica in- venienda, hæc regula traditur; scilicet, notentur dies lunæ currentis in festo Epiphaniæ, quibus toti-
Transcription: Translated (English)
538 SE SEPTEM SOLIUM. Fr. In Rome, a temple which Baronius says was opposite the Church of St. Gregory, between the Palatine Hill and the Clivus Scauri; so called because it had seven solia, or rows of columns, in the year 1084, no. 5. Martinellus, in his Roma ethnico sacra, p. 40, says that S. Arcus Stellae was toward the Porta Capena, and p. 45 states that the septi solium was [at the head of the Circus Maximus, where the mill above the Mariana water is, which place in ancient times was called via nova, when St. Peter the Apostle, fleeing toward the Porta Appia and having had his leg broken, had a bandage fall from him:] but Famianus Nardinus calls it Septizonium in his Roma antiq. lib. 6, c. 15. In the septisolium, Anastasius the Librarian, in Gregory IX, said: [The pontiff was created near the Septizonium in the Deaconry of St. Lucia in septisolio.] Hence the Septizonium had been distinct from the septisolium, although they were contiguous. Blondus, however, showed that it was a fortress, which he calls septem solia, thus: [Gregory VII, when he had seen etc., distrustful of the constancy of the Roman people, withdrew with his household to the Castle; meanwhile Rusticus, his nephew by his brother, went to the septem solia, a fortress then in no way inferior to the Castle of St. Angelo, decade 2, lib. 3.] This fortress was demolished by the Emperor Henry in the year 1084. Baronius, loc. cit. Therefore it was the Temple of St. Lucia, which today is called in silice. Nardinus, cited lib. 3, cap. 10, but Anastasius’s manuscripts vary and are corrupt, for some contain Diaconiam S. Luciæ in Septodio, others in Septa solis, and others finally in septem viis. SEPTENARIUS, a mysterious number. See Canonical Hours, Psalm. SEPTIFORMIS LITANIA. See Litanies. SEPTIMANIA, a region of Gothia, which today is part of Sweden. [Or believe the Goths, who very often also disdain their own Septimania. Sidon. lib. 3, epist. 1.] And Flodoard uses the same word in the testament of St. Remigius: [Also the things which the often-mentioned most pious King and Prince granted there in Septimania and Aquitania] And more clearly in the testament of Charlemagne it is stated: [We have assigned the province and Septimania, or Gothia, to our son Louis. SEPTIMANUM. Fr. It signifies a place, or a marble enclosure, in the Vatican Basilica, where relics were shown: thus Torrigius de Crypt. Vatic. in the second edition, p. 81 and 83, where he gives this inscription: [In the times of Lord Hadrian I, the relics of the Holy of Holies were here laid up in the month of November, on the 22nd day, in the seventh indiction, within the twofold enclosure in the intact Septimianum.] He understands the most holy Veil of Veronica. The words are thus corruptly written. SEPTIMONIUM, a Gentile festival at Rome in memory of the day on which the seventh hill had been enclosed in the City: [Septimontium, and bruma, and the honors of kinship are all exacted. Tertull. de Idolatr.] On that day it was not allowed to ride in a chariot through the City; this festival was also called Paganalia; for it was rather a rustic festival. SEPTIMUM, namely, a temple seven Roman miles distant from the city of Constantinople; thus Victor of Tunis translates from the Greek text, saying: [Zeno is crowned by Leo Augustus’s son in the Septimum.] Landulfus mentions this temple in lib. 17 of his history in these words: [All having gathered at Septimum, then the Patriarch from the Tyrant, concerning the orthodox faith, so that he might preserve the Church without disturbance, extracted a profession.] This site had been famous because of the magnificent imperial palace, in which the imperial ornaments were kept; there, because of a fire, the crown of Justinian was lost, but after eight months it was found, as Cedrenus says. In the same palace, according to St. Gregory, Emperor Mauritius had been killed. It was also famous because of the multitude of neighboring churches and monasteries. But the copyists erred in transcribing the laws of Justinian, who wrote Recitata septies instead of Recitata septimi; for there the Senate had been summoned. Fr. Gregory wrote of this killing of Emperor Mauritius in his Register, lib. 11, epist. 1. The aforementioned Septimi Palatium was moreover celebrated, which they also called Secundianum; for into that place the bones of the Prophet Samuel had been transferred, as Jerome testifies against Vigilantius. Concerning the term Secundianus, St. Gregory reports in the above-mentioned place in these words: [Phocas was crowned, and Leontia Augusta, in the Septimum Palace, which is called Secundianus.] Theophanes says the same when speaking of Phocas. Cedrenus likewise calls it Hebdomada, lib. 18, c. 38. SEPTONISTÆ, heretics. See Gazari. SEPTUAGESIMA, which begins on Sunday; the Roman Order gives the reason for the name, saying: [It seems to be called Septuagesima because of the seventy days that are from that day itself until the Saturday before the octave of Easter, on which day the white garments are removed from the newly baptized.] For this combination of days is a symbol of the Babylonian captivity, after the Hebrew people had returned to their possession; so we commemorate the captivity of this Babylonian age, and through this number of days await the heavenly Jerusalem, and for that reason, when the period of these days is completed, namely on the Saturday before Low Sunday, the Church celebrates at the entrance of Mass those memorable words: [The Lord brought out the people, etc.] Alcuin. Holy Mother Church, on this Sunday of Septuagesima, is clothed in funeral vestments and dismisses the usual song of joy, Alleluia, about which we have treated sufficiently in the entry Alleluia; where we said that, because of the memory of death introduced through Adam’s sin, the same Church begins at the entrance of Mass with the lamentation: [The groans of death have encompassed me.] Hence Ivo, speaking of Septuagesima, says thus: [Therefore, in the Entrance of today’s Mass, Holy Church laments that death has been brought upon her through the fall of the first Parent.] See Laustibi, Domine. From this Sunday of Septuagesima the movable feasts of the whole year are regulated, the first of which is; but for discovering this Sunday, the following rule is given: namely, note the days of the current moon on the feast of the Epiphany, which entire...
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SE toidem adjungantur usque ad quadragesimi numeri complementum, & ubi à die Epiphaniæ quadraginta dierum numerus pervenit, tunc prima Dominica occurrens erit Septuagesima. Advertenda tamen est duplex in hac regula exceptio; prima siquidem, quòd quando præfati quadraginta dies terminantur in aliqua Dominica, tunc non illa, sed sequens erit septuagesima. Altera exceptio est, quòd in anno bisextili quadraginta, & una dies computanda erit: quæ regulæ his versibus continentur. A sexto, nimirum, die stellæ, id est, Epiphaniæ, quæ Festum stellæ dicitur, & in sexto die Ianuarii celebratur: si cadit in lucem Domini, hoc est in diem Dominicam. Pro facili igitur hujus regulæ intelligentia, exemplo in praxi explanabo. Anno 1644. in die Epiphaniæ occurrebant 27. lunæ dies, quibus additis 13. ad complendum numerum 40. cadebat dies quadragesimus in 19. Ianuarii, qui erat dies Martis; sed quia ille annus erat bisextus, ac proinde unicus dies supra quadragesimum addendus erat, hinc ad diem Mercurii 20. Ianuarii ex prædicta exceptione computatio terminabatur: itaque post hunc diem celebrata fuit Dominica septuagesimæ, id est, ad diem 24. ejusdem mensis. SEPULTURA. FR. usurpatur aliquando pro funerali. [Ubi sunt Episcopi, sepulturæ celebrentur, can. ubicumque, 13. quæst. 2.] Sepulturam aurem intelligendo in sensu rigoroso, Optatus Milevit. lib. 3. inquit, in Domo Dei Defunctos non sepeliri, quam prohibitionem canonicam tetigimus in dict. Porticani. Hanc legem etiam Gratianus Imper. sanciverat in Cod. de sacrosanctis Eccl. l. 2. Sed quid exclamaret Optatus, si positus fuisset in superbiam sæculorum nostrorum? in quibus adeò Magnatum excrevit luxuries, ut cum illis omnia vitia extinguantur præter superbiam; nam laudari desiderant, ubi non sunt, & cruciari non curant, ubi sunt; erigunt siquidem intra divina penetralia superbissima sepulchra, quæ in speciositate Altaria excellunt; & vanitate se æternizandi, cum ipsomet Deo Æterno dimicare tentant; unde satis rectè exclamat Bernardus, quòd fornicator in se ipsum, injuriosus in proximum, at superbus in Deum peccat. Augustinus tamen, in lib. de cura pro mortuis, ait esse licitum etiam propè Martyrum sepulchra devotionis causa mortuos sepeliri. Sepulturæ synonyma. Vide Cæmeterium. Hospitium novum. Mansoleum. Sarcophagus. Taphus. Vcceus. SEPUM, adeps. Cencius Camerar. in Cærem. m. f. Vide Sagimen. SEQUACITAS, sectatio. [Hinc etiam ille apud nos SE 539 maxima reverentia fuit, quòd non satis ferebat ægrè pigram in quibusdam sequacitatem. Sidon. l. 4. epist. 11.] & de scriptoribus ob velocitatem scribendi abbreviaturis utentibus inquit: [Scribarum sequacitas saltuosa. Idem lib. 9. epist. 9. SEQUAX, sectator. [Sequax humilis turba consilii. Sidonius, lib. 7. epist. 1.] Vide Pedissequus. Sequipes. SEQUENTIA. Vide Jubilatio. Prosa. Per jus leoninus. SEQUESTER, id est, mediator; sic enim à S. Methodio appellatus fuit Salvator Christus: [Inestabilem invisibilis Patris Filium, pacis sequestrum, & admirabili quodâmodo omni brevitate minorem factum. In Sermon. de Simone, & Anna.] Item significat officium valdè spectabile in aula Constantinop. quod à Græcis dicitur; unde Joannes Palæologus post ejus reditum à Florentino Concilio tertiò uxorem duxerat Mariam Cantacuzeni, qui dignitate sequestri fungebatur, sororem; sequestri enim instituti erant ad componendas lites, & differentias sine figura judicii; quare in Actis ejusdem Concilii Florêtini legitur, quod hi sequestri magno conatu se ingesserant ad persuadendos Michaelem Balsamonem scrinarium, sive Cartophylacem, & Sylvestrum Sgurobolum Ecclesiarcham ad decreta ejusdem Concilii acceptanda, quæ tenaciter rejiciebant. SEQUESTRATIM. FR. separatim: [Pontifices, quibus in Summo Sacerdotio constitutis ab extraneis aliquid, aut cum Ecclesia, aut sequestratim dimittitur, aut donatur, can. Pontifices, 12. quæst. 3.] Sed verè in hoc loco mediatim significat. Vide Sequester. SEQUESTRUM. Vide Intertio. SEQUIPES, vestigiorum sectator, & imitator. [Ut per angustam viam eorumdem Sanctorum valeamus sequipedes esse. In vita SS. Juliani, & socior.] FR. Legitur etiam Sequipeda penes Ivonem Carnotensem, in epist. 65. ubi agens de juramento novi Pontificis, inter alia hæc habet: [Sed ferventer, ut eorum discipulus, & sequipeda totis mentis meæ conatibus, quæ tradita canonicè comperio, observare, & venerari prosteor.] Reliqua hujus nominis synonyma. Vide Pedissequus. Sequax. SEQUUTOR, persecutor. [Altiùs impresso dum palpitas ense sequuror. Prudentius.] Vide Suborivus. SERANTHASMUS, sericum floribus contextum, vox quidem græca , à verbo , quod floribus ornare significat. [Hic Sanctissimus Præsul Eugenius III. quando celebravit primam Missam in B. Petri Ecclesia, obtulit super venerabile Altare ejus optimum seranthasnum ad Altaris ornatum. Romanus Canonicus in descript. Basil. Vatic. cap. 8. SERAPHIM, nomen ordinis Beatorum Spirituum, ex hebraica voce Seraph, quæ prunam, & ardentem carbonem significat; itaque Seraphim ardentem, & amore divino ignitum denotat. Vide Cherubim. FR. eodem modo, quo in dict. Cherubim dixi, quod Ethnici, & primò Ægyptii, qui sacram
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are to be added up to the completion of forty; and when, from the day of Epiphany, the number of forty days is reached, then the first following Sunday shall be Septuagesima. However, a double exception must be noted in this rule: first, that when the aforesaid forty days end on some Sunday, then not that Sunday, but the following one, will be Septuagesima. The second exception is that in a leap year forty-one days are to be counted; which rule is contained in these verses. From the sixth day of the star, that is, of Epiphany, which is called the Feast of the Star, and is celebrated on the sixth day of January: if it falls on the Lord’s Day, that is, on Sunday. For an easy understanding of this rule, therefore, I shall explain it by example in practice. In the year 1644, on the day of Epiphany there were 27 lunar days; to these, 13 were added to complete the number 40, and the fortieth day fell on 19 January, which was Tuesday; but because that year was leap year, and therefore one day more had to be added above the fortieth, the computation by the aforesaid exception ended on Wednesday, 20 January: thus after this day the Sunday of Septuagesima was celebrated, that is, on the 24th of the same month. SEPULTURA. FR. is sometimes used for burial. [Where there are bishops, burials should be celebrated, can. ubicumque, 13, q. 2.] But understanding sepultura in the strict sense, Optatus of Milevis says, book 3, that the dead are not to be buried in the House of God, which canonical prohibition we touched on in the said Porticani. This law was also enacted by the Emperor Gratian in the Code De sacrosanctis Ecclesiis, l. 2. But what would Optatus have exclaimed, if he had been set amidst the pride of our times? In which the luxury of the great has grown so much that, while all vices are extinguished in them except pride, they desire to be praised where they are not, and do not care to be tormented where they are; for they erect within the divine sanctuary most haughty tombs, which in splendor surpass the altars; and in the vanity of seeking to make themselves eternal they try to contend with God Himself, who is eternal; wherefore Bernard rightly exclaims that the fornicator sins against himself, the injurious man against his neighbor, but the proud man against God. Augustine, however, in the book De cura pro mortuis, says that it is lawful, even near the tombs of martyrs, to bury the dead for devotion’s sake. Synonyms of sepultura. See Cæmeterium, Hospitium novum, Mansoleum, Sarcophagus, Taphus, Vcceus. SEPUM, fat. Cencius Camerarius in the Cæremoniale m. f. See Sagimen. SEQUACITAS, following. [Hence also that person among us SE 539 was held in the greatest reverence, because he could scarcely bear with difficulty a sluggish following in certain matters. Sidonius, l. 4, epist. 11.] And concerning writers who, for speed in writing, use abbreviations, he says: [The following of scribes is full of leaps. The same, book 9, epist. 9.] SEQUAX, follower. [The humble throng of counsel is sequax. Sidonius, book 7, epist. 1.] See Pedissequus, Sequipes. SEQUENTIA. See Jubilatio, Prosa, Per jus leoninus. SEQUESTER, that is, mediator; for thus was Christ the Savior called by Saint Methodius: [The inaccessible Son of the invisible Father, the pledge of peace, and in a marvelous manner made less than all brevity. In the Sermon on Simeon and Anna.] It also signifies a very distinguished office at the court of Constantinople, which is so called by the Greeks; whence John Palaeologus, after his return from the Florentine Council, had for the third time taken to wife Mary Cantacuzena, whose brother held the dignity of sequester. For sequestri were appointed to settle lawsuits and differences without the form of judgment; therefore in the Acts of the same Florentine Council it is read that these sequestri had exerted themselves with great effort to persuade Michael Balsamon, the scriniarius or cartophylax, and Sylvester Sgurobolus, the ecclesiarch, to accept the decrees of the same Council, which they stubbornly rejected. SEQUESTRATIM. FR. separately: [Pontiffs, to whom, while established in the Supreme Priesthood, something is given or left by outsiders either with the Church or separately, can. Pontifices, 12, q. 3.] But in this place it truly means mediately. See Sequester. SEQUESTRUM. See Intertio. SEQUIPES, follower of footsteps, and imitator. [That through the narrow way we may be able to be sequipedes of those same Saints. In the life of SS. Julian and companions.] FR. It is also read as Sequipeda in Ivo of Chartres, epistle 65, where, speaking of the oath of the new Pope, he has among other things: [But fervently, as a disciple of them, and a sequipeda with all the efforts of my mind, I profess that I will observe and reverence what I find to have been handed down canonically.] The remaining synonyms of this name. See Pedissequus, Sequax. SEQUUTOR, persecutor. [With the sword pressed deeper as you tremble, I pursue. Prudentius.] See Suborivus. SERANTHASMUS, silk woven with flowers, a Greek word indeed, from a verb meaning to adorn with flowers. [This most holy prelate Eugene III, when he celebrated his first Mass in the Church of St. Peter, offered upon the venerable altar its finest seranthasnum for the adornment of the altar. Roman Canon in the description of the Vatican Basilica, chap. 8.] SERAPHIM, the name of an order of Blessed Spirits, from the Hebrew word Seraph, which means a coal, and a burning charcoal; thus Seraphim denotes burning, and inflamed with divine love. See Cherubim. FR. in the same way as I said in the said Cherubim, that the pagans, and first the Egyptians, who
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S E Sacram Scripturam fortè præ manibus habuerunt, Serapin Deum coluere, deducto vocabulo ex Seraphim; & quia Angelicus hujusmodi Spiritus ab Ezechiele, c.1. describitur quaternis faciebus, Bovis nempè, Leonis, Aquilæ, ac Hominis; sic Ægyptii Serapin quatuor animalium figuris formavere, scilicet, Bovis, ac trium aliorum animalium. Natalis Com. lib.6. Mythol. cap.13. & lib.8. c.18. Serapin calathum in capite ejus infigunt, vel dum simulacro signum tricipitis animantis adjungunt, quod exprimit medio, eodemque capite leonis effigiem &c. Macrobius, lib.1. Saturnal. cap.20. Et quia unus Seraphim calculo os Isaiæ tetigerat, ut idem cap.5. inquit, hinc etiam Gentiles Serapim pinxerunt simul cum Harpocratis simulacro, obturantis digito os ejus. Ita D. Aug. ex Varrone. Et quoniam ferè in omnibus templis colebatur Isis, & Serapis; erat etiam simulacrum, quod digito labiis impresso admonere videretur, ut silentium fieret, lib.18. de Civitate Dei, c.5. SERAPIS. Vide Seraphim, Sporteolus. SERGIUS, & Bacchus Sancti Martyres. Vide Primicerius. SERIATIM. Vide Libellarium. SERICUM. Vide Baphium, Chrysoclavum, Holosericum, Imissilium, Seranthasmus, Tramosericum. SERIOSIUS, adverb. idest, magis serie. Latori verò præsentium Bonifacio defensori aliqua injunxi, quæ sanctitati vestræ debeat seriosiùs intimare. D. Gregor. in Regist. lib.1. cap.26. FR. eodem vocabulo usus est Joannes XXII. in ejus extrav. de verborum signif. cap.1. SERPENS AENEUS Moysis conservatur in Mediolanen. Metropolitana Ecclesia. Vide Vesperæ. SERPENTARIA. Vide Dipsas. SERPENTUM signa in processionibus. Vide Draconarius. SERRA. FR. montium dorsa, vel juga. Bullar. Casin. tom.2. constit.38. n.6. SERVATOR, FR. Locum tenens, Vicarius, Substitutus, Delegatus: In Panormitana autem parte loci servatorem tui me sufficit elegisse. S. Gregor. in Regist. lib.12. epist.3. Idem etiam habetur, in i. si quis furem, de furtis; à Græcis verò dicitur, ut Balsamon notat in proemio Concilii Carthaginensis, cujus verba latinè sic sonant, Puta Prælatos legitimè impeditos, eorum vice mislos, ac substitutos direxisse in Synodum. Hujus vocabuli synonyma. Vide Vicarius. SERVIFICO, in servitutem redigo. Ut servificent eos, & spolient eos. Chrysost. hom.35. in cap.20. Mat. SERVITOR, FR. Minister, serviens. Non Episcopus Clericum, vel servitorem Ecclesiæ ad cædem perducat, can. neminem, dist.45. Et clariùs in significatione Ministri: Ecclesia Antiochena multis ex servitoribus est ferè destituta ministris. De Cleric. non resident. cap.16. Decretal. Item non rarò usurpatur pro Monacho, S E seu Religioso, qui Deo famulatur. [Rentintio &c. Venerabili Monasterio S. Pauli, vel suos servitores, ] & infra: Et oblige me quidem Rogata, & meos hæredes in præfato Monasterio Beato Paulo Apostolo, suosque servitores. Bullar, Casin. tom.2. const.21. Ubi evidenter patet, quod particula vel stet pro Et, dum anteà dixerat, vel suos servitores; deinde in eodem sensu repetit, suosque servitores; quod Lectori propono pro clariori intelligentia quæstionis super synonymum seu infra scribendum. Et in præfato Monasterio S. Anast. perpetuò largimur, ut de præsenti die habeant tui servitores potestatem in præsatis omnibus ad utilitatem S. Anastasi introeundi, utendi, tenendi, fruendi, & usque in sæculum sæculi possidendi, quatenus pro te Gloriosè Martyr mereamur &c. Ibidem, const.25. Idem habetur, in eod. tom.2. const.112. n.3. SERVUS SERVORUM DEI, nedum Papæ, sed Episcoporum titulus. Vide Bonifacii Episcopi titulus in dict. Infula. SERVUS VILIS. Vide Impans, Mediastinus, FR. Servi Ecclesiæ qui dicuntur, & quare. Vide, can. cum multæ, 15. qu.8. SESCUPLUM. FR. lucrum, quod excedit totum cum dimidio respectu sortis principalis. Non licèt foenerari Ministris Altaris, vel in sacerdotali ordinatione constitutis, vel usuras, vel lucra, quæ sescupla dicuntur, accipere: ubi Glossa sic explicat: Hic ponitur sescuplum pro sesquialtero, quod continet totum, & ejus medietatem. Sescuplum secundùm quod per , scribitur, quod est totum, & plica. Unde sescupla usura dicitur, cùm datur summa aliqua, & recipitur summa illa cum sua plica, id est, medietate. Sescuplum, scriptum per x, dicitur quælibet res sexties multiplicata. Idem habetur in can. quoniam multi, 14. qu.4. his verbis: Vel species frumentorum ad sescuplum dare omnis &c. Ubi Glossa, ait non esse usuram, si dentur quatuor, & quinque solvantur. Sesquiplum dicendum vult Latinius in Correct. Concilior. tit. Concil. Ladio- dicen. SESTHENIUM. FR. sic appellabatur quædam Basilica Constantinopolitana in honorem S. Michælis dicata. SESQUIALTERUM. Vide Sescuplum. SESQUIPLUM. Vide Sescuplum. SETHIANI, five Sethaniani Hæretici, qui credebant Christum fuisse Seth Adami filium, 24. quæst.3. can.39. Vide, an fiat iidem ac Sathaniani, de quibus in dictione Euhetæ, Precatores, dictum fuit. Quomodo vocabatur Seth apud Græcos. Vide Typhon. SEU. FR. particula non rarò pro Et apud antiquos Ecclesiasticos Scriptores usurpatur, & idem dicendum de ejus synonymo, Vel, ut suo loco dicemus. Habentes tabulas, seu orbiculos de chrysoclavo. Anast. Biblioth. in Leone III. Ubi Salmasius falsò existimat tabulas has habuisse rotundas figuras; nam hic dictio Seu valet Et, ut rectè contra eundem Salmastum Albertus Ru-
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S E They may perhaps have had the Holy Scripture in their hands, and they worshiped Serapis as a god, the word being derived from Seraphim; and because a spirit of this kind is described by Ezekiel, ch. 1, as having four faces, namely of an Ox, a Lion, an Eagle, and a Man, the Egyptians also fashioned Serapis with the figures of four animals, namely an Ox and three other animals. Natalis Comes, lib. 6 Mythol. cap. 13, and lib. 8, cap. 18. They place on Serapis a calathus upon his head, or, when they join to the image the sign of a three-headed beast, which in the middle and same head expresses the figure of a lion, etc. Macrobius, lib. 1 Saturnal. cap. 20. And because one of the Seraphim had touched Isaiah’s lips with a coal, as the same prophet says in ch. 5, from this too the Gentiles painted Serapis together with the image of Harpocrates, putting a finger over his mouth. Thus St. Augustine from Varro. And since Isis and Serapis were worshiped in almost all temples, there was also an image which, with a finger pressed to the lips, seemed to warn that silence should be kept, lib. 18 de Civitate Dei, c. 5. SERAPIS. See Seraphim, Sporteolus. SERGIUS, and Bacchus, holy martyrs. See Primicerius. SERIATIM. See Libellarium. SERICUM. See Baphium, Chrysoclavum, Holosericum, Imissilium, Seranthasmus, Tramosericum. SERIOSIUS, an adverb, that is, more earnestly. Indeed to Boniface, the bearer of these presents, I entrusted certain matters which he ought to make known more earnestly to your sanctity. St. Gregory in the Register, lib. 1, cap. 26. FR. John XXII used the same word in his extrav. de verborum signif. cap. 1. The bronze serpent of Moses is preserved in the metropolitan church of Milan. See Vespers. SERPENTARIA. See Dipsas. Signs of serpents in processions. See Draconarius. SERRA. FR. the backs, or ridges, of mountains. Bullar. Casin. tom. 2, constit. 38, n. 6. SERVATOR, FR. a lieutenant, vicar, substitute, delegate: “But in the part of Palermo the one who serves in your place was enough for me to choose.” St. Gregory in the Register, lib. 12, epist. 3. The same is also found in i. si quis furem, de furtis; but among the Greeks it is called thus, as Balsamon notes in the preface to the Council of Carthage, whose Latin words are as follows: “For example, that the Prelates, lawfully hindered, had sent to the Synod those sent and substituted in their place.” The synonyms of this word. See Vicarius. SERVIFICO, to reduce to servitude. “That they may enslave them and plunder them.” Chrysostom, hom. 35 on ch. 20 of Matthew. SERVITOR, FR. a minister, a servant. “Let not a bishop bring to death a cleric or servant of the Church,” can. neminem, dist. 45. And more clearly in the sense of minister: “The Church of Antioch is almost deprived of many of its servants as ministers.” De Cleric. non resident. cap. 16 Decretal. Likewise it is often used for a monk, S E or religious, who serves God. [Rentintio &c. to the venerable Monastery of St. Paul, or its servants,] and below: “And I obligate myself indeed, Rogata, and my heirs, in the aforesaid Monastery of the Blessed Apostle Paul and its servants.” Bullar. Casin. tom. 2, const. 21. Where it is clearly evident that the particle vel stands for et, since before he had said vel suos servitores; then in the same sense he repeats suosque servitores; which I propose to the reader for a clearer understanding of the question concerning the synonym or below to be written. And in the aforesaid Monastery of St. Anastasia we grant perpetually that from the present day your servants may have the power in the aforesaid matters to enter, use, hold, enjoy, and possess for ever and ever for the benefit of St. Anastasia, so that through you, glorious martyr, we may deserve etc. Ibidem, const. 25. The same is found in the same tom. 2, const. 112, n. 3. SERVUS SERVORUM DEI, a title not only of the Pope, but also of bishops. See the title of Bishop Boniface in the said Infula. SERVUS VILIS. See Impans, Mediastinus. FR. the servants of the Church who are so called, and why. See can. cum multæ, 15. qu. 8. SESCUPLUM. FR. a gain which exceeds the whole by half in relation to the principal sum. It is not permitted to lend at interest to ministers of the altar, or to those constituted in sacerdotal ordination, nor to receive either usuries or gains, which are called sescupla: where the Gloss explains thus: Here sescuplum is put for sesquialterum, which contains the whole and its half. Sescuplum, according as it is written with an , which is the whole and a fold. Hence usury is called sescupla, when some sum is given and that sum is received with its fold, that is, with half added. Sescuplum, written with x, is any thing multiplied six times. The same is found in can. quoniam multi, 14. qu. 4, in these words: “Or to give species of grain at sescuplum, etc.” Where the Gloss says that it is not usury if four are given and five repaid. Latinius in the Correct. Concilior. tit. Concil. Laodicen. wants sesquiplum to be said. SESTHENIUM. FR. thus was called a certain basilica of Constantinople, dedicated in honor of St. Michael. SESQUIALTERUM. See Sescuplum. SESQUIPLUM. See Sescuplum. SETHIANI, or Sethaniani, heretics who believed that Christ was Seth the son of Adam, 24. quaest. 3, can. 39. See whether these are the same as the Sathaniani, of whom mention was made in the word Euhetæ, Precatores. How Seth was called among the Greeks. See Typhon. SEU. FR. this particle is often used for Et by ancient ecclesiastical writers, and the same must be said of its synonym Vel, as we shall say in its place. “Having tablets, or roundels of chrysoclavum.” Anast. Biblioth. in Leo III. Where Salmasius wrongly thinks these tablets had round shapes; for here the word Seu means Et, as rightly against the same Salmasius Albertus Ru-
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SE Rubenus arguit: itaque Tabulæ est diversa res ab Orbiculis: nam sensus Anastasii est quasi diceret tabulas, & orbiculos, res, scilicet, inter se diversas, quod multis exemplis d. Anastasii comprobatur. [In altare B. Petronillæ posuit vestem de stauraci unam habentem periclysim de blattis, seu chrysoclavo, in Leone II.] & alibi: [Qualiter Angelus B. Cæciliam, seu Valerianum, & Tiburrium coronavit. In Paschali I.] Quis unquam putaret Cæciliam, & Valerianum esse unam eandemque personam? [Quem omnes Viri Romani, seu omnes populi in Ponificatus ordinem elegerunt. Idem in Greg. II. Et Candulso Castaldione, seu Manfredo Iudice. Bull. Casinen. tom. 2. constit. 113. Conradus II. Rex Italiæ, seu Germaniæ. Ibid. const. 82.] Itaque Seu pro Et ab Anastasio usurpatur, nam ipsemet inter Tabulas, & Orbiculos differentiam ponit in eodem Leone III. idem repetens, dum inquit: [Habentes tabulas, atque orbiculos de chrysoclavo.] Reperitur idem stylus in decimo sæculo: [Verus Iudex Dom. Imperatoris, ac Regis, & Uvibertus Vicecomes filius bon. mem. idemque Uviberto de Baniolo, seu Ildevertus, qui & Bezo, fil. quondam Fredolphi de Villa Guro. Bullar. Casin. tom. 2. const. 61.] ubi clarè videtur, quòd Uvibertus de Baniolo, erat diversus ab Idelverto de Villa Guro, ut in ejusdem instrumento ex eorum distincta subscriptione fit evidens. Item dicendum de synonymo Vel, ut in dict. Servitor ostendimus. Vide etiam dictio Vel. Item de synonymo Sive dicendum erit: [Hildovicus Gratia Dei Imperator Augustus, omnibus Fidelibus nostris in partibus Longobardiæ, Romaniæ, sive Benevento, atque Tuscia, nec non Venetia consistentibus. Bullar. Casin. tom. 2. const. 36. SEVERIANI. FR. Hæretici. [A Severo exorti vinum non bibebant; vetus testamentum, & resurrectionem non recipiebant, 24. qu. 3. can. 39.] ac fusè de hac Hæresi, & Auctore ejus Baron. ann. 57. num. 132. ann. 511. n. 15. 16. an. 174. n. 11. ann. 513. num. 1. & seqq. anno 517. num. 51. & sequentib. ann. 518. num. 45. & 50. cum seqq. an. 519. nu. 143. &c. dicebantur Carraticuli. Idem ibidem num. 147. Apparitio Hæresiarchæ in Inferno. Idem anno 532. num. 20. Reliqua anno 535. & ann. 536. SEXAGESIMA. [Porrò sexagesima inde dici potest, quia sexaginta sunt dies usque ad medium Paschæ, quod est feria quarta Paschalis hebdomadæ. Ord. Rom. SEXUPLUM, & Sescuplum quomodo differant inter se. Vide Sescuplum. SEXTA, canonica hora. Vide Horæ canonicæ. FR. sexta autem moralis hora quænam intelligatur in sac. script. Vide Baron. ann. 34. n. 163. SEXTARIATICUM, tributum, sive canon Ecclesiæ à Rusticis solvendum pro qualibet aridorum sextarii mensura; erraverunt namque illi, qui Rusticos solventes vectigalia ita appellari putarunt; eorum enim error ex Gregorianis verbis convincitur, quæ sic habentur: [Valdè iniquum, & in- S I 541 justum esse perspeximus, ut à rusticis Ecclesiæ de sextariaticis aliquid accipiatur, ut ad majorem modium dare compellantur, quàm in horreo Ecclesiæ infertur. Unde & præsenti admonitione præcipimus, ut plusquam decem, & octo sextariorum, modiorumque nunquam à rusticis Ecclesiæ frumenta debeant recipi. D. Greg. lib. 1. epist. 42. ad Petrum Subdiacon.] FR. qui Canon Ecclesiæ à Rusticis solvendus erat pro accessione supra sextarium, ideò à S. Pontifice hoc tributum injustum existimatum fuerat, qui abusus tempore Romanorum introductus est, de quo Cicero in 5. Verrin. [Nec numerum accessionum cogebatur arator dare, nam in pecunia solvebatur. SEXTARIUM. FR. liquidorum, & aridorum mensura, de qua ita Hieronymus in, c. 4. Ezech. [Porrò Hin duos choas atticos facit, quos nos appellare possumus duos sextarios Italicos, ita ut Hin mensura sit Judaici sextarii, nostrique castrensis, cujus sexta pars facit tertiam partem sextarii Italici. [Vide Hin. SEXTUS. FR. dicebatur Carthaginis locus, ubi S. Cyprianus martyrium passus est. Baron. ann. 161. num. 22. SEXTUS DECRETALIUM. FR. ita appellatus est Codex decretalium, quia usque ad quintum librum decretalium Gregorius IX. scripserat; Bonifacius verò VIII. sextum compleverat, ut idem in ejus procemio admonet. Vide Decretales. Septimum autem decretalium, post sextum. Clementinas, & Extravagantes compilavit Petrus Marthæus, editum Francofurti ann. 1590. SIBYLLA. FR. quæ decem ex Varrone numerat D. August. lib. 18. de Civit. Dei, cap. 22. Laetantius I. divin. instit. & D. Hieron. lib. 1. advers. Iovin. qui ex eod. Varr. inquit: Æolicè , id est, Dei consilium Sibyllam appellari; sed Ludov. Vives cit. loc. Aug. commentans, ait, Æolicè , Deos, , consilium significare, indeque Sibyllam dici. Per enim penes omnes Græcos intelligitur consilium. SIBYLLISTI, dicti sunt Christiani. Vid. Christiani. SIBYNA, jaculum, sive telum missile, ex græco . [Et concident machæras suas in aratra, & sibynas in falces, id est, animorum nocentium, & linguarum infestarum, & omnis malitiæ, atque blasphemiæ ingenia convertent in studia modestiæ, ac pacis. Tertull. lib. 3. advers. Marc. cap. 21. SICARIUS. FR. à sica gladii genere, & significat assassinum, de quo sit mentio, de poenitent. distinct. I. & de homic. voluntar. vel casuali, cap. sicut dignum. Ibique Glossa, S. Sica- rios. SICERA, hebraica vox, quam aliqui vinum anno- sum, & inveteratum significare putant; alii vinum purum. Sed re vera quemlibet potum ad inebriandum potentem denotat, ut manifestè ex Euangelii textu colligitur, in quo sicera à vino diversificatur; nam ait ibi: [Vinum, & siceram non
Transcription: Translated (English)
SE Rubenus argues: therefore Tabulæ is a different thing from Orbiculis: for the sense of Anastasius is as if he were saying tabulas, and orbiculos, things, namely, different from one another, which is confirmed by many examples in Anastasius. [At the altar of B. Petronilla he placed a vestment of stauraci, one having a border of blattis, or chrysoclave, in Leo II.] and elsewhere: [How the Angel crowned B. Cæcilia, or Valerian, and Tiburtius. In Paschal I.] Who would ever think Cæcilia and Valerian to be one and the same person? [Whom all the Roman men, or all the people, chose to the order of the Pontificate. The same in Greg. II. And Candulso Castaldione, or Manfredo the Judge. Bull. Casin. vol. 2. constit. 113. Conrad II. King of Italy, or of Germany. Ibid. const. 82.] Thus Seu is used by Anastasius for Et, for he himself places a difference between Tabulæ and Orbiculis in the same Leo III, repeating the same, when he says: [Having tabulas, and orbiculos of chrysoclave.] The same style is found in the tenth century: [The true Judge of the Lord Emperor and King, and Uvibert vice-count, son of blessed memory, and the same Uvibert of Baniolo, or Ildevert, who also Bezo, son of the late Fredolph of Villa Guro. Bullar. Casin. vol. 2. const. 61.] where it clearly appears that Uvibert of Baniolo was different from Idelvert of Villa Guro, as is evident from their distinct signatures in the same instrument. Likewise it should be said of the synonym Vel, as we showed in the entry Servitor. See also the word Vel. Likewise concerning the synonym Sive it must be said: [Hildovicus, by the grace of God Emperor Augustus, to all our faithful in the regions of Lombardy, Romania, or Benevento, and Tuscany, as well as those dwelling in Venice. Bullar. Casin. vol. 2. const. 36. SEVERIANI. FR. Heretics. [Those sprung from Severus drank no wine; they did not receive the Old Testament or the resurrection, 24. q. 3. can. 39.] and there is a full account of this heresy and of its author in Baron. year 57. no. 132. year 511. no. 15. 16. year 174. no. 11. year 513. no. 1. and following, year 517. no. 51. and following, year 518. no. 45. and 50. with following, year 519. no. 143, etc. They were called Carraticuli. The same there no. 147. The apparition of the heresiarch in Hell. The same year 532. no. 20. The rest in year 535. and year 536. SEXAGESIMA. [Moreover, sexagesima can be called thus, because there are sixty days up to the middle of Easter, which is the Wednesday of Holy Week. Ord. Rom. SEXUPLUM, and Sescuplum: how they differ from one another. See Sescuplum. SEXTA, the canonical hour. See Canonical Hours. FR. what moral hour is meant by the sacred scripture? See Baron. year 34. n. 163. SEXTARIATICUM, a tribute, or canonical due of the Church, to be paid by rustics for every measure of dry sextarius; for they erred who thought that rustics paying taxes were so called; for their error is refuted by Gregory's words, which are as follows: [We have clearly seen how very unjust and unrighteous it is that something should be taken from the rustics of the Church on account of sextariatics, so that they be compelled to give by the larger modius than is brought into the granary of the Church. Therefore by this present admonition we command that never more than eighteen sextarii, and modii, ought to be received from the rustics of the Church as grain. D. Greg. lib. 1. epist. 42. to Peter the Subdeacon.] FR. that canonical due of the Church, to be paid by rustics, was for the addition above the sextarius; therefore this tribute was judged by the Supreme Pontiff to be unjust, an abuse introduced in the time of the Romans, concerning which Cicero in the 5th Verrine: [Nor was the farmer compelled to give the number of additions, for it was paid in money. SEXTARIUM. FR. a measure of liquids and dry goods, of which Jerome speaks thus in c. 4. Ezekiel: [Moreover he makes two Attic choes, which we can call two Italian sextarii, so that the hin may be the measure of the Jewish sextarius and of our camp measure, whose sixth part makes the third part of the Italian sextarius. [See Hin. SEXTUS. FR. was the place in Carthage where St. Cyprian suffered martyrdom. Baron. year 161. no. 22. SEXTUS DECRETALIUM. FR. the codex of decretals was so called, because Gregory IX had written as far as the fifth book of the decretals; but Boniface VIII had completed the sixth, as the same author notes in his proemium. See Decretals. The seventh of the decretals, after the sixth, the Clementines, and the Extravagants were compiled by Peter Marthæus, published at Frankfurt in the year 1590. SIBYLLA. FR. the ten listed by Varro, as St. Augustine says, lib. 18 of the City of God, cap. 22, Lactantius I. divine instit. and St. Jerome lib. 1. against Jovinian, who from the same Varro says: Æolicè , that is, the counsel of God, is called Sibylla; but Ludov. Vives, commenting on the cited passage of Augustine, says that Æolicè , means Gods, , signifies counsel, and hence Sibylla is said. For by this among all the Greeks counsel is understood. SIBYLLISTI, were so called the Christians. See Christians. SIBYNA, a dart, or missile weapon, from the Greek . [And they shall beat their swords into ploughshares, and their sibynas into sickles; that is, they shall turn the devices of harmful minds, and of hostile tongues, and all malice, and blasphemy, into studies of modesty and peace. Tertull. lib. 3. against Marc. cap. 21. SICARIUS. FR. from sica, a kind of sword, and signifies an assassin, of whom mention is made in de poenitent. dist. I. and de homic. voluntar. vel casuali, cap. sicut dignum. There the Gloss says, S. Sicarious. SICERA, a Hebrew word, which some think signifies aged, and old wine; others, pure wine. But in truth it denotes any drink capable of making one drunk, as is clearly inferred from the text of the Gospel, in which sicera is distinguished from wine; for there it says: [Wine and sicera not
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S42 S I non bibit. Luc. cap. 1. Imò apud Hebræos ipsammet ebrietatem significat: {Sicera autem est quidquid absque vino faciet ebrietatem. Zonar. in, can.3.} Ac Arabes Sakera vocant ebrietatem. Atque Zacharias Chrysop. Episc. in Euang. cap. 2. ait, quòd: {Siceram vocant Hebræi omnem potum, qui inebriare potest, sive de pomis, sive de frugibus, seu de qualibet alia materia confectum. {FR. Idem sentiunt Lyranus, qui ait, quod: {Sicera dicitur omnis potus inebriativus,} & D. Hieronymus in epist. ad Nepotian. inquit, quòd sicera dicatur {Omnis potio apud Hebræos, quæ inebriare potest, sive illa ex frumento conficiatur, sive pomorum succo: sive favi de coquantur in dulcem, & barbaram potionem, aut palmarum fructus exprimantur in liquorem, coetisve frugibus aqua pinguior colaretur.} Palea etiam in dict. 35. inquit: {Sacerdotes, qui ministrant in templo Dei, prohibentur vinum, & siceram bibere; ne crapula, & ebrietate aggraventur corda eorum. Sicera hebræo sermone omnis potio nuncupatur, qua quis inebriari potest. Quidquid inebriat, statum mentis evertit. Tandem Glossa in can. admonere, 33. quæst. 2. S. siceram, ait: {Per siceram intellige omnem potum, qui inebriat.} Quare vii nominis non exprimit Auctor vocab. Eccl. dum inquit, siceram significare cervisiam, quia licèt accidentaliter posset in eandem confectionem aliquando convenire; formaliter tamen, & generaliter denotat omnem potum inebriativum. Item Tertull. Ebriamen exponit hîc in dict. Abriamen. SICILIA. FR. Ecclesiasticum patrimonium, can. relatum, 10. quæst. 3. sive patrimonium S. Petri. {Præter hæc Regnum Siciliæ, (quod est speciale patrimonium S. Petri, & idem Princeps ab Apostolica Sede tenebat in feudum) jam ad tantam in Clericis, & Laicis exinanitionem, servitutemque redegit, quod eis planè penitùs nihil habentibus, & exinde ferè probis ejectis, illos, qui remanse- runt ibidem, sub servili quasi conditione vivere, ac Romanam Ecclesiam (cujus sunt homines principaliter, & vasalli) ostendere multipliciter, & hostiliter impugnare compellit. Posset etiam meritò reprehendi, quòd milles quidam factorum annuam pensionem (in qua pro eodem regno ipsi Ecclesiæ Romanæ tenetur) per novem annos, & ampliùs solvere prætermisit, lib. 2. tit. 14. c. 2. sexti Decretal.} & ibi Glossa, S. Patrimonium. Vide hîc Fartus. Rogerius vetuit in utraque Sicilia Romanas monetas, quæromasinæ dicebantur. Vide Follelalis. Siculorum in Deiparam devotio. Vide Hodegiria. SICLUS, monetæ species, de qua sæpè in sacra Pagina: vox quidem hebraica Sekel, id est, pondus: Erat autem duplicis valoris, sive speciei; nempè, quæ Sicutus Sanctuaris dicebatur, & semiunciam, seu quatuor drachmas ponderis continebat, quod est idem; ideò à Græcis terex ex appellabatur. {Sicutus nummi genus est apud Hebræos, quales sunt tetradrachmi attici. Ioseph. Iud. lib. 3. Antiq. cap. 9.} Idem à D. Hieronymo S I refertur his verbis: {Sicutus autem, id est, ha ter habet drachmas quatuor: drachmæ autem octo latinam unciam faciunt. In Ezechiel. c. 4.} Vide Stater. Altera verò sicli species dicebatur Sicutus communis, qui duas drachmas, id est, unciæ quadrantem pendebat, à Latinis Sicilicus appellatus fuit, lib. 2. 1. ß. 2. ß. de auro legat. & à Græcis olde exxuor dicebatur, & duos romanos julios, seu duos reales hispanicos valebat; cujus speciei monetæ triginta proditori Iudæ in solutionem suæ prævaricationis traditæ sunt, ut Cornelius à Lapide existimat; nam Budæus de Asse refert unam ex illis monetis Parisiis vidisse, quæ duas drachmas pendebat, qui pondus cum alia simili Romæ in Ecclesia S. Crucis in Hierusalem conservata convenit; idem etiam observavi in alia Iudæ consimili moneta, quæ inter multas, ac pretiosissimas devotionum reliquias ab Equitibus in eorum S. Joannis Ecclesia conservatur; aliamque ex his monetis fatetur R. Moyses se vidisse, quam Dimidium ponderis vocat. Antonius Augustinus in ejus dialogis de numismatibus negat fuisse Iudæ monetas, quas Roma, & Melita ut supra diximus existimant. FR. in can. Iudices, quæst. 1. hæc D. Hieronymi verba asseruntur, ubi de Simoniæ agit: {Nec quemquam mover illud, quod in primo Regum libro legitur, Saulem, volentem ire ad Samuelem, dixisse puero suo, ad eum se ire non posse, quia pretium, quod offerret pro vaticinio, non haberet, & puerum respondisse: ecce inventa est in manu mea quarta pars sici pecunia. Hanc dabo viro Dei, & annuntiabit nobis &c. Sicutus enim viginti obulos habet, & quarta pars sici quinque sunt oboli.} Plutarchus in Lyfandr. ait, quòd obolus minimum numisma erat apud Athenienses, quod sexies sumptum explebat drachmam attieam. Temerè siquidem Glossa in can. Denique & puellæ, 36. quæst. 2. inquit: {Drachma (ut dicunt) est sicutus. R. Moyses, qui & Gerundensis appellatus fuit, in Pentateuchum scribens, inquit, se vidisse Tolemaidi, quæ hodie Acca dicitur, siculum semiunciæ pouderis, in quo ex una facie sculpta erat Aronis virga cum inscriptione Sicutus Sielorum, & in alia facie erat insculpta manuæ urna cum inscriptione Ierusalem sancta. De Siculo aurem moneta diserte agit Baron. ann. 33. num. 30. & 31. Ezechiel. cap. 45. hæc scripsit: {Sicutus autem viginti obulos haber: SIGILLARIUS, ex principio occulto, & impetrabili proveniens. {Anima velut sigillario motu superficiem ejus intus agitantes. Tertull. lib. de Anima, c. 2.} Vide Enthymesis. Ac propriè sigillarius dicitur lusor, ille, qui simulacris puerilibus, à Latinis Sigilla appellatis, ludebat; italicè Burratini, sive Pupazzi dicuntur: inde Tertullianus sumpta metaphora à sigillarii occulto sub velo motu, animæ morionibus applicuit; & quidem, quòd per tale vocabulum lusorem intelligat, Tertullianus satis adversus Valent. expressit, inquies, {Sigillario extrinsecus ductu.} FR. puerilia simulacra appellavit Idola Ennodius, quando in 3, di- ditione
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S42 S I does not drink. Luke, chap. 1. Indeed, among the Hebrews it signifies drunkenness itself: {But sicera is anything without wine that produces drunkenness. Zonar. in can. 3.} And the Arabs call drunkenness sakera. Likewise Zacharias Chrysopolitanus, Bishop, in the Gospel, chap. 2, says that: {The Hebrews call sicera every drink that can inebriate, whether made from fruits, or from crops, or from any other substance. {FR. The same opinion is held by Lyranus, who says that: {Sicera means every intoxicating drink,} and St. Jerome in the epistle to Nepotian says that sicera is called {every drink among the Hebrews which can inebriate, whether it is made from grain, or from fruit juice; whether honeycombs are boiled into a sweet and barbarous drink, or the fruits of palms are pressed into liquid, or a thicker water is strained from gathered crops.} Palea also in dict. 35 says: {The priests who minister in the temple of God are forbidden to drink wine and sicera, lest their hearts be weighed down by gluttony and drunkenness. In the Hebrew tongue sicera is the name of every drink by which a person can become drunk. Whatever intoxicates overturns the state of the mind.} Finally the Gloss on can. admonere, 33, q. 2, on S. sicera, says: {By sicera understand every drink that intoxicates.} Therefore the author of the Ecclesiastical Vocabulary does not properly express the meaning of the term when he says that sicera signifies beer, because although, incidentally, it might sometimes be included in that preparation, formally however and generally it denotes every intoxicating drink. Likewise Tertullian explains Ebriamen here in dict. Abriamen. SICILIA. FR. Ecclesiastical patrimony, can. relatum, 10, q. 3, that is, the patrimony of St. Peter. {Besides this, the Kingdom of Sicily, (which is the special patrimony of St. Peter, and which the same Prince held from the Apostolic See in fief) has now brought clerics and laity to such a state of impoverishment and servitude, that, with them plainly possessing almost nothing at all, and because of that nearly all the better men driven out, it compels those who remained there to live under a kind of servile condition, and to show the Roman Church (whose men they are principally, and its vassals) in many ways, and to attack it in a hostile manner. It could also justly be blamed, because a certain tax collector has omitted for nine years and more to pay the annual pension (which he owes to the Roman Church for the same kingdom), lib. 2, tit. 14, c. 2 of the Sext Decretals.} and there the Gloss, S. Patrimonium. See here Fartus. Roger forbade Roman coins in both Sicilies, which were called quæromasinæ. See Follelalis. The devotion of the Sicilians to the Mother of God. See Hodegiria. SICLUS, a kind of coin, of which there is frequent mention in Holy Scripture: the word is Hebrew, Sekel, that is, a weight: But it was of two values, or two types; namely, that which was called the sacred siclus, and contained half an ounce, or four drachmas in weight, which is the same thing; therefore it was called by the Greeks terex ex . {The siclus is a kind of coin among the Hebrews, such as the Attic tetradrachms. Joseph. Jewish Antiq. lib. 3, cap. 9.} The same is related by St. Jerome in these words: {The siclus, that is, ha has four drachmas: eight drachmas however make a Latin ounce. In Ezekiel, c. 4.} See Stater. The other kind of siclus was called the common siclus, which weighed two drachmas, that is, a quarter of an ounce, and was called by the Latins Sicilicus, lib. 2, l. ß. 2, ß. de auro legat. and by the Greeks olde exxuor, and it was worth two Roman julii, or two Spanish reales; thirty coins of this kind were handed over to the traitor Judas as payment for his treachery, as Cornelius a Lapide thinks; for Budæus in De Asse mentions having seen one of those coins at Paris, which weighed two drachmas, and this weight agrees with another similar one preserved at Rome in the Church of Santa Croce in Jerusalem; I have also observed the same in another coin of Judas of similar kind, which, among many precious relics of devotion, is preserved by the Knights in their Church of St. John; and R. Moses also admits having seen another of these coins, which he calls the Half-weight. Anthony Augustinus in his dialogues on numismatics denies that there were Jewish coins, which, as we said above, Rome and Malta think there were. FR. in can. Iudices, q. 1, these words of St. Jerome are cited, where he treats of simony: {Nor should anyone be troubled by what is read in the first book of Kings, that Saul, wanting to go to Samuel, said to his servant that he could not go to him because he had no price to offer for the prophecy, and the servant answered: behold, a fourth part of a siclus of money has been found in my hand. I shall give this to the man of God, and he will declare to us etc. For the siclus has twenty obols, and a quarter of a siclus is five obols.} Plutarch in Lysander says that the obol was the smallest coin among the Athenians, and that six of them made up an Attic drachma. Indeed the Gloss in can. Denique & puellæ, 36, q. 2, says too boldly: {A drachma (as they say) is a siclus. R. Moses, also called Gerundensis, writing on the Pentateuch, says that he saw at Ptolemais, which today is called Acre, a siclus of half an ounce in weight, on which on one face was engraved Aaron’s rod with the inscription Siclus Sielorum, and on the other face was engraved a pot of manna with the inscription Jerusalem sancta. Baronius treats expressly of the siclus coin in ann. 33, num. 30 and 31. Ezekiel, chap. 45, wrote this: {The siclus however has twenty obols: SIGILLARIUS, arising from a hidden and ungraspable principle. {The soul, as it were by a sigillary motion, moving its surface from within. Tertullian, lib. de Anima, c. 2.} See Enthymesis. And properly a sigillarius is called a player, one who played with childish images, called by the Latins Sigilla; in Italian they are called Burratini, or Pupazzi: hence Tertullian, taking a metaphor from the hidden motion of the sigillarius beneath a veil, applied it to motions of the soul; and indeed, that he understands by that term a player, Tertullian sufficiently expressed against Valentinus, when he says, {By an outward pull of the sigillarius.} FR. Ennodius called childish images idols, when in 3, di- ditione
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S I 543 etione Mislæ pro Honorato Episcopo, dixerat: {Ubi sunt sigilla numinum votis imaginata facierum? Quorum facies in potestate pendet artificis? Ubi sunt Dii, quibus potentiam dederunt homines fulgore gemmarum? SIGILLUM, in primario significatu imaginem, figuram, & parvam statuam, sive statunculam denotat. {Obtulit candelabra aurichalca septem ante altare, quæ sunt in pedibus decem cum ornatu suo ex argento interclusa sigillis Prophetarum. Anast. in Sylvestro.} De sigillo, quo litteræ firmantur. Vide Bulla, Bullatorium, Charthophylax, Pastellus, Statuncula, Syparum. FR. In sigillis Episcopalibus antiquitùs non ponebantur insignia gentilitia; sed effigies ejusdem Episcopi Pontificaliter induti cum baculo pastorali, & mitra, ut ex cap. 6. decretal. de fide instrumentor. colligitur, ubi sic habetur: {Falsum sigillum vitiosè videbatur appositum, eo quòd à media parte sigilli apparebat quædam imago, non cum mitra in capite, sed cum pileo, nec induta Pontificibus, sed regalibus indumentis, tenens in manu non baculum pastoralem, sed quasi sceptrum regale.} Sigilla, quæ ponebantur in marsupio novi Pontificis. Vide Sedes stercoraria. Sigillum Domini. Vide Chrisma. Sigillo ex Altariolo sublato deperditur consecratio. Vide Altare. SIGMA. Coenaculum hemisphærica figura constructum. {Discumbebat Iesus plus in Matthæi mente, quàm sigmate, & epulabatur non cibis, sed reditu peccatoris. Chrysol. ferm. 19.} Ac idem alibi repetit, loquens de discipulis tempore Christi passionis absconsis: {Si metuentes, si clausis, certè non prandentes, & si prandentes, non erat dominus illa, sed carcer; illud signa non erat, sed carcer, ferm. 83.} Dicitur enim sigma à figura literæ græcæ hujus nominis antiqua, quæ erat ad modum C. FR. Aliquando enim non undique ad mensam convivæ accumbebant: sed ab altera tantùm parte convexa, utpotè capaciori convivarum, quàm ex convexo interiori latere, ubi edulia ministrantes assistebant, & ex eadem ratione antiqua propugnacula rotunda, vel ad modum sigmæ non sunt ampliùs in usu, quia præbebatur major ambitus aggressoribus, quàm aggressis, qui in interiori peripheria angustiabantur. Igitur de his mensis figuræ lunatæ, vel hemicycli, Lampridius in Heliogab. mentionem facit, inquiens: {Primus (id est Heliogabalus) denique invenit sigma in terra sternere, non in lectis.} Ac rectè hunc antiquum Romanorum morem Ditmarus comprobat, inquiens: {Imperator antiquam Romanorum consuetudinem, jam ex parte magna deletam, suis cupiens renovare temporibus, multa faciebat &c. solus ad mensam, quasi semicirculum factam, loco cæteris eminentiori sedebat, lib. 3. Chron. SIGNACULUM SPIRITUALE, sive Signaculum Domini. Vide Chrisma. SIGNATURA JUSTITIÆ. Vide Referendarius. SIGNATUS MANU, Miles; Mauritio enim Imperatori, qui lege prohibuerat, ne quis miles posset habitum monachalem suscipere, scripserat D. Gregorius hæc verba: {In qua lege subjectum est, ut nulli, qui manu signatus est, converti liceat, in Regist. lib. 2. epist. 61.} Erant igitur Milites Imperiales stigmate in manu signati; atque hoc D. Paulus in epist. ad Galatas, c. 6. intellexerat, quando scripsit: {Ego enim stigmata Domini Iesu in corpore porto,} quam epistolam sic commentatus est D. Anselmus, inquiens {Stigmata vocabantur signa quædam, quæ in manibus militum fiebant, per quæ recognoscebantur esse de militia Romani Imperatoris: Paulus ergo illis verbis protestari se voluit, quòd fidelis Iesu servus, ac miles est.} FR. Gregorius verò Papa decimus ait, quòd Fabricenses, id est, arma bellica fabricantes stigmata ferebant, atque Custodes aquarum: cujus hæc sunt verba; {Ex stigmate namque consueto Fabricensibus imprimi, latitans Fabricensis agnoscitur. Et Custodes aquarum {quos Hydrophylacas nominant, queis infigi solent annotatione signati, lib. 5. tit. 11. c. 12. in sexto.} Item Stigma significat plagam, & ulcerationem. {Nam legitur, quòd Maria soror Aron, prophetissa, dum detractionis adversus Moysen incurrisset delictum, illicò stigmate lepræ percussa est, can. Hoc ipsum, 33. qu. 2. SIGNUM. id est, abbreviatio in scribendo, quam D. Hieronymus Furtum verborum appellavit, inquiens: {Extemporalis est ditactio, & tanta ad lumen lucernulæ facilitate profusa. ut Notario- rum manus lingua præcurrat, & signa, ac furta verborum volubilitas sermonum observet. De vitand. suspect. Contuber.} Item significat campanam. Signum radians. Vide Asteriscus. SIHOR. FR. nomen hebraicum, quod D. Hieronymus ait fuisse locum proprium. {Et pervenit usque ad Carmelum maris, & Sihor, & Labanath. Josue, cap. 19. 26. Congregavit ergo David cunctum Israel à Sihor Ægypti, usque dum ingrediaris Emath. 1. Paralip. 13. 5.} Sed Alphonfus Tostatus in 1. Paralip. eodem cap. quæst. 16. S. A Sihor, inquit, significare fluvium hebraicè, ac proinde non esse nomen proprium loci, sed appellativum. SILENTIARIUS, secretarius. {Et hæc tanta dilectio ad hoc processit, ut eum secretorum conscium, & primatem capellanorum faceret; sibi quoque eundem silentiarum statueret, ut in quo compererat prudentiæ altitudinem, ejus consilio componeret totius regni utilitatem. In vita S. Agilberti Abb. Fortassè à silentio, sicut etiam à secreto secretarii nomen inditum fuerat; quamvis in Curia Imperiali varias significationes hujus vocabuli inveniam, & inter alias, Silentarii dicebantur milites custodientes januam Imperialis Consistorii, quia jurgia, rumores, aliasque inconvenientias detrudere debebant, quorum collegium Schola silentiariorum dicebatur. FR. de hoc militiæ Cæsarianæ vocabulo egit Procopius apud Baronium ad an. 491. n. 6. SILENTIO, verbum intransitivum, quod tacere de- riotat. {Sic non debet opera Dei, quæ in illo per
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S I 543 Etione Mislæ for Honoratus the Bishop had said: {Where are the seals of the gods, fashioned by vows into images of faces? Whose faces depend on the craftsman’s power? Where are the gods to whom men have given power through the brilliance of gems? SIGILLUM, in its primary meaning, denotes an image, figure, and small statue, or little statuette. {He offered seven bronze candlesticks before the altar, which are closed in silver with the seals of the Prophets, and stand on ten feet with their ornamentation. Anast. in Sylvestro.} As to a seal with which letters are made firm. See Bulla, Bullatorium, Charthophylax, Pastellus, Statuncula, Syparum. FR. On episcopal seals in antiquity, coats of arms were not placed; rather, the effigy of the same bishop, vested pontifically with crozier and mitre, as may be gathered from cap. 6 of the decretals de fide instrumentor., where it is thus written: {A false seal was seen to have been wrongly affixed, because from the middle part of the seal there appeared some image, not with a mitre on the head, but with a cap, and not clothed in pontifical garments, but in royal vesture, holding in his hand not a pastoral staff, but as it were a royal sceptre.} The seals which were placed in the purse of a new Pontiff. See Sedes stercoraria. The Lord’s seal. See Chrisma. If the seal is removed from the little altar, consecration is lost. See Altar. SIGMA. A dining-room built in a hemispherical shape. {Jesus reclined more in Matthew’s mind than in a sigma, and feasted not on food, but on the return of the sinner. Chrysol. serm. 19.} And he repeats the same elsewhere, speaking of the disciples hidden at the time of Christ’s Passion: {If they were fearful, if they were shut in, certainly not dining; and if dining, it was not the Lord’s room but a prison; that was not a sigma, but a prison, serm. 83.} For sigma is said from the form of the ancient Greek letter of this name, which was shaped like C. FR. Sometimes indeed diners did not recline at the table all around, but only on one convex side, since that side was more spacious for the guests than the concave inner side, where those serving the food stood; and for the same reason ancient round bulwarks, or those in the shape of a sigma, are no longer in use, because they afforded greater scope to the attackers than to the attacked, who were cramped on the inner perimeter. Therefore Lampridius, in Heliogab., mentions these moon-shaped, or hemicyclic, tables, saying: {He was the first (that is, Heliogabalus) to invent spreading a sigma on the ground, not on couches.} And rightly does Ditmar confirm this old Roman custom, saying: {The emperor, wishing to renew the ancient custom of the Romans, now largely abolished in his times, did many things &c. He sat alone at table, as in a semicircle, in a place more elevated than the others, lib. 3. Chron. SIGNACULUM SPIRITUALE, or Signaculum Domini. See Chrisma. SIGNATURA JUSTITIÆ. See Referendarius. SIGNATUS MANU, a soldier; for to the Emperor Maurice, who by law had forbidden that any soldier might take up the monastic habit, Saint Gregory wrote these words: {In which law it is laid down that no one who is marked on the hand may be allowed to convert, in Regist. lib. 2. epist. 61.} Therefore the Imperial soldiers were marked with a stigma on the hand; and this Saint Paul had understood in the Epistle to the Galatians, c. 6, when he wrote: {For I bear the stigmata of the Lord Jesus in my body,} which epistle Saint Anselm thus commented on, saying: {Certain signs were called stigmata, which were made on the hands of soldiers, by which they were recognized as belonging to the army of the Roman Emperor: Paul therefore wished to declare by those words that he is a faithful servant and soldier of Jesus.} FR. Pope Gregory X says that Fabricenses, that is, makers of weapons of war, bore stigmata, as did the water-guards; these are his words: {For by the customary stigma impressed upon the Fabricenses, the concealed Fabricensis is recognized. And the Custodes aquarum {whom they call Hydrophylaces, on whom the notation marked should be impressed, lib. 5. tit. 11. c. 12. in the Sext.} Likewise stigma signifies a wound and an ulceration. {For it is read that Mary, sister of Aaron, the prophetess, when she had incurred the fault of detraction against Moses, was immediately struck with the stigma of leprosy, can. Hoc ipsum, 33. qu. 2. SIGNUM, that is, an abbreviation in writing, which Saint Jerome called theft of words, saying: {Extemporaneous dictation is, and so abundantly poured forth with the ease of a little lamp-light, that the hand of notaries outruns the tongue, and the quickness of speech observes signs and thefts of words. De vitand. suspect. Contuber.} It also means a bell. Signum radians. See Asteriscus. SIHOR. FR. a Hebrew name, which Saint Jerome says was a specific place. {And he reached as far as Carmel of the sea, and Sihor, and Labanath. Joshua, chapter 19, 26. Therefore David gathered all Israel from Sihor of Egypt, until thou enter Emath. 1 Paralip. 13, 5.} But Alphonsus Tostatus in 1 Paralip., same chapter, question 16, S. A Sihor, he says, signifies “river” in Hebrew, and therefore is not a proper name of a place, but an appellative. SILENTIARIUS, secretary. {And his affection advanced so far that he made him the keeper of secrets and chief of chaplains; and for himself also he appointed the same man as his silentiar, so that in the prudence he had found in him, he might by his counsel compose the welfare of the whole kingdom. In the life of Saint Agilbert the Abbot. Perhaps from silence, as also from secrecy, the name of secretary had been given; although in the Imperial Court I find various meanings of this word, and among others, silentarii were called the soldiers guarding the door of the Imperial Consistory, because they had to drive away quarrels, rumors, and other inconveniences, whose college was called the school of the silentarii. FR. Procopius treated of this Caesarian military term in Baronius for the year 491, no. 6. SILENTIO, an intransitive verb, which means to be silent. {Thus the works of God, which in that
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S I per suos Sanctos fiunt sine sui meritis, silentiare, sed prædicare. In vita S. Dion. SILENTIUM. FR. hebraicè Domi dicitur. Calep. Paslar. in dict. Silentium. SILICERNIUM. FR. [Quo differt ab epulo Jovis silicernium? à simpluvio obba? ab aruspice pollintor? Tertull. advers. Gentes.] Significat mortuorum prandium. Alia significata hujus dictio[n]is inveniuntur apud Joseph. Scaligerum in castigationibus Festi, & apud Calepinum. SILICERNIUS. FR. senex. [Silicernios dici voluerunt senes jam incurvos, quasi jam sepulcro- rum suorum silices aspicientes; unde & Cincius Alimetus in historia de Gorgia Leontino scripsit, dicens: Qui dum jam silicernius sui finem temporis expectaret, si mori non potuit, tamen infirmitatibus exultat. Fulgentius de vocib. antiq.] quem Græci tum bogepow dixere. De Silicernio Terentius in Adelph. ubi aliquid intellexerunt nomen comicum fictum; errant tamen, nam Silicernium funebre convivium, ut suprà diximus, & alia significat. SILINGI. FR. idest, Vandali. Baron. anno 49. num. 37, SILIQUA, hoc nomen propriè significat fructum vilem, quem hodie Romani Guainelle dicunt, Hispani Carobas, Neopolitani Sciuscelle, Siculi Charrubi, Arabes Charub, de quibus frugibus D. Lucas, cap. 15. inquit: [Et cupiebat implere ventrem suum de siliquis, quasporci manducabant.] Item significat monetæ speciem vilis quidem. [Adjectis siliquis, oneribus, & granaticis. D. Gregor. in Regist. lib 1. cap. 42.] Quæ moneta juxta Eruditissimi Latinii opinionem erat vigesima quarta solidi pars. Solidus verò, ut idem ait, erat valoris Juliorum Romanorum 17. & bajocorum tres circiter; nam solidus erat tertia aurei scuti pars, quod quando Latinius scripserat, id est, ann. 1568. aureum scutum secundùm illius fæculi pretium non continebat nisi Julios tredecim, licèt hodie quindecim contineat. Igitur data proportione temporis Latinii solidus cor- respondebat Carolino Romano, nempè, tribus quartis Iulii; sed hodie, nimirum anno 1677. in quo scribimus, solidus viginti Julios contineret, quia scutum aureum hodie Julios quindecim continet. Vide Solidus. FR. De eadem moneta Siliquæ habetur in l. final. de furtis; ubi Glossa errat, dum asserit Siliquam tantum valere quantum solidum. In supradicto Gregorii textu fit mentio de Granaticis: fortasse species monetæ erat, quam hodie in utraque Sicilia Grani no- men retinet, & est etiam vilis moneta. SILIQUATICUM. FR. gabella exigenda pro siliquis, l. final. de furtis. Sed potiùs videtur significare gabellam pro quocumque mercimonio. [Et si- liquatico de singulas mercaturas, & portoras. Bullar. Casinen. tom. 2. constit. 20. n. 3. SILOB, hebraica vox Silluach, id est, Missus; ita enim sacer Chronista explicat, ubi de piscina agit, in qua cæcus à nativitate degebat, qui oculos lavans visum recepit. FR. Fons quidem erat S I ad radices montis Sion, ut scribit Hieron. in Isaj. c. 8. & non scaturiebat continuò, sed in aliquibus incertis diei horis: qui fons, ait S. Epiph. de vita, & interitu Proph. c. 7. intercessione Isaj. primò emanavit; nam antequam moreretur Propheta ille, aliquantulu[m] Deu[m] precatus est, ut ex illo loco aquam mittere dignaretur, cujus oratio statim exaudita fuit; indè Siloè hæc fons denominata fuerat, ex tali miraculosa emanatione; Siloè enim demissum significat: additque, quòd sub Ezechia Rege antequam stagnum, & piscinas construxisset, in hoc fonte scaturierat modica aqua medi- antibus Isaiæ precibus, ut populus Israel in civi- tate obsessus non periret siri. Itaque ad manus opportunè illam populus habebat, & econtrà irreperibilis erat hostibus; de eodem facit etiam mentionem Iosephus Hebræus. Quæ relata ha- bentur penes Baronium an. 33. n. 35. & 36.::Pa- triarcha autem Jacob Iudam ejus filium benedi- cens, ut in Genesi habetur, vocavit Messiam Sci- loch, quæ vox in Vulgara Mittendus translata fuit. FR. Non incongruè videtur hìc quandam le- pidam reprehensionem referre, qua quidam Ami- cus aliquos Iudæos Romæ degentes semel ob- jurgaverat; nam Romani vulgariter ventum Sy- rum Siloccho appellant; hinc sumpta occasione ille talis dixerat Hebræis Romanis, quòd non tan- tum admirabatur, quod cæteri Iudæi per Orbem decepti adhuc Messiam expectarent; sed quidem de Hebræis Romæ incolentibus, qui illum expe- ctant, dum à Sciloccho tam sæpè visitantur; æqui- vocans namque in sensu Hebræorum, & in sensu vulgari Romano, quia illi per Sciloch Messiam, ac ventum Syrum vulgares Romani intelligunt, à qua spiratione crebrò infestatur Roma::: Alii tamen hanc dictionem censent non esse hebrai- cam, ac proinde fuerunt variæ opiniones. R. Abnazer affirmat Missum significare; alii dixe- runt esse compositam ex duabus vocibus Sciai- lah, id est, Donare vos ei. Vide Probatica. SIMANTER. Vide Semanterium. SIMILARIA, seu Similia. Vide Cupha. SIMON. FR. hebr. nomen obedientem significans. Simon autem, qui à Romanis tanquam Deus co- lebatur cum hac inscriptione Simoni Sancto, seu Santo, de quo titulo pluries apud Crutereum, Si- mon Magus fuit, ut Iustinus Mart. Apol. pro Christian, ad Antonin. Pium, Irenæus, lib. 1. c. 20. Tertull. Apol. c. 13. Euseb. lib. 2. cap. 12. 13. & 14. à Baron. adducti, ann. 34. num. 52. & in figura Iovis, idem Baron. an. 35. n. 2. an. 44. num. 59. SIMON MAGUS, quomodo caput radebat. Vide Tonsura. SIMONIA, gravissimum delictum venditionis rei spi- ritualis, quæ incursionem censurarum Ecclesi- asticarum, obligationem restituendi pretium acce- ptum, & fructus beneficii obtenti mala fide perce- ptos secum trahit. Fuit enim à Mago Simone ita denominata, qui pecunia ab Apostolis Spiritum Sanctum emere tentaverat, invidia motus ope- rationum prodigiosarum, quas Paraclitus per eos demonstrabat; qui tamen ab Apostolico Sena-
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S I to be silent, through His Saints, is done without their own merits, but to preach. In the life of St. Dion. SILENTIUM. FR. in Hebrew it is called Domi. Calep. Paslar. in dict. Silentium. SILICERNIUM. FR. [How does silicernium differ from the feast of Jupiter? from the simpluvium, obba? from the aruspex pollintor? Tertull. advers. Gentes.] It signifies the meal of the dead. Other meanings of this word are found in Joseph. Scaliger in the emendations of Festus, and in Calepinus. SILICERNIUS. FR. old man. [They wished old men bent with age to be called silicernii, as though already looking at the stones of their own tombs; whence Cinius Alimetus also wrote in the history of Gorgias of Leontini, saying: “He who, while already a silicernius waiting for the end of his time, could not die, still exults in infirmities.” Fulgentius, de vocib. antiq.] whom the Greeks tum bogepow called. On Silicernium Terence in the Adelph. where they understood it as some fictitious comic name; yet they are mistaken, for silicernium means a funeral banquet, as we said above, and has another meaning as well. SILINGI. FR. that is, Vandals. Baron. year 49, no. 37, SILIQUA, this name properly signifies a worthless fruit, which today the Romans call Guainelle, the Spaniards Carobas, the Neapolitans Sciuscelle, the Sicilians Charrubi, the Arabs Charub; concerning which fruit St. Luke, ch. 15, says: [And he desired to fill his belly with the husks that the swine did eat.] It also signifies a kind of coin, indeed a low-value one. [With siliquae, burdens, and granatics added. St. Gregor. in Regist. lib. 1, cap. 42.] According to the opinion of the most learned Latinius, this coin was the twenty-fourth part of a solidus. But a solidus, as the same author says, was worth 17 Roman Julii and about three bajocchi; for the solidus was the third part of a gold scudo, which, when Latinius wrote, that is, in the year 1568, according to the price of that age contained only thirteen Julii, though today it contains fifteen. Therefore, given the proportion of time, Latinius’s solidus corresponded to the Roman Carolino, namely three quarters of a Julius; but today, namely in the year 1677 in which we write, a solidus would contain twenty Julii, because the gold scudo today contains fifteen Julii. See Solidus. FR. Of the same coin, the Siliqua is mentioned in l. final. de furtis; where the Gloss errs, as it asserts that a Siliqua is worth as much as a solidus. In the aforesaid text of Gregory mention is made of Granatics: perhaps it was a species of coin, which today in both Sicilies retains the name Grani, and is also a low-value coin. SILIQUATICUM. FR. a tax to be levied on siliquae, l. final. de furtis. But it seems rather to signify a tax on any merchandise. [And siliquaticum on individual wares and portoras. Bullar. Casinen. tom. 2, constit. 20, no. 3. SILOB, a Hebrew word, Silluach, that is, “Sent”; for thus the sacred chronicler explains it, where he speaks of the pool in which the man blind from birth lived, who, washing his eyes, received sight. FR. It was indeed a spring at the foot of Mount Sion, as Jerome գրում in Isaj. ch. 8, and it did not gush continuously, but only at certain uncertain hours of the day: this spring, says St. Epiph. de vita, & interitu Proph. ch. 7, first flowed through the intercession of Isaiah; for before that Prophet died, he prayed to God for a little while that He would deign to send water from that place, and his prayer was immediately heard; from this miraculous outflow the spring had been called Siloë, for Siloë signifies “sent down”; and he adds that under King Hezekiah, before he had constructed the pond and pools, a small amount of water had sprung forth in this spring through Isaiah’s prayers, so that the people of Israel, besieged in the city, might not perish from thirst. Thus it was conveniently at hand for the people, and conversely inaccessible to enemies; Josephus the Hebrew also mentions the same. These matters are reported in Baronius, year 33, nos. 35 and 36. But the patriarch Jacob, blessing Judah his son, as is found in Genesis, called the Messiah Shiloch, which word was translated in the Vulgate as “the one to be sent.” FR. Not incongruously it seems that here a certain witty rebuke is being referred to, with which a friend had once reproached some Jews living in Rome; for the Romans commonly call the Syrian wind Siloccho. Taking occasion from this, that man said to the Roman Jews that he not only wondered that the other Jews throughout the world, being deceived, still awaited the Messiah, but also at those Hebrews living in Rome, who await him while being visited so often by Sciloccho; for he was playing on the Hebrew sense and the common Roman sense, because the latter understand by Sciloch the Messiah and by the Roman vulgar the Syrian wind, with which Rome is often troubled::: Others, however, judge this word not to be Hebrew, and therefore there have been various opinions. R. Abnazer affirms that it means “Sent”; others said it is composed of two words, Scailah, that is, “Give him to you.” See Probatica. SIMANTER. See Semanterium. SIMILARIA, or Similia. See Cupha. SIMON. FR. a Hebrew name meaning “obedient.” But Simon, who was worshiped by the Romans as a god with this inscription Simoni Sancto, or Santo, concerning which title see often in Crutereus, was Simon Magus, as Justin Martyr, Apol. pro Christian. ad Antonin. Pium, Irenaeus, book 1, ch. 20, Tertull. Apol. ch. 13, Eusebius book 2, ch. 12, 13, and 14, cited by Baronius, year 34, no. 52, and in the figure of Jupiter, same Baronius, year 35, no. 2, year 44, no. 59. SIMON MAGUS, how he shaved his head. See Tonsura. SIMONIA, a most serious offense, the selling of a spiritual thing, which brings with it incurring ecclesiastical censures, the obligation to restore the price received, and the fruits of the benefice obtained and received in bad faith. For it was named from Simon the Magus, who had tried to buy the Holy Spirit from the Apostles with money, moved by envy at the wondrous workings which the Paraclete displayed through them; who nevertheless from the Apostolic Sena-
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S I Senatu rejectus fuit hac sententia: [Pecunia tua] tecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri. Actor. 8. ] Quam verò Petrus Blesensis, epist. 129. his verbis explicat: [Non poterant tibi sufficere redditus canonicè acquisiti, & Ecclesiasticæ facultates, nisi ædificares Sion in sanguinibus, atque venalitate execrabili, & damnabili quæstu divitias congregares? ] Et inferiùs sic illam describit: [Avaritia hæc simoniaca ipsa est vermis interficiens, bruchus pessimus, ærugo, ac tinea cordis, quæ bona omnia æruginat, & consumit.] FR. Hæc pessima Hæresia habuit suos sectarios, qui Simoniani dicebantur, quorum dogmata exosa licitam rerum spiritualium venditionem asserebant, ac creaturam non à Deo, sed à virtute quædam superna creatam, can. quidam, 24. quæst. 3. Simoniani enim sunt plus execrandi, quàm Macedoniani hæretici, qui impugnabant Spiritum Sanctum; hi namque creaturam, & servum Dei Patris, & Filii Spiritum Sanctum delirando fatebantur: at Simoniani efficiunt Spiritum Sanctum non Dei, sed eorum servum. [ Omnis enim Dominus quod habet, si vult, vendit, sive servum, sive aliquid aliud eorum, quæ possidet. Similiter & qui emit, dominus ejus volens esse, quod emerit, per pretium pecuniæ illud acquirit. Ita & hi, qui hanc inquam actionem operantur, detrahunt Spiritui Sancto, æqualiter peccantes his, qui blasphemaverunt, dicentes Christum in Beelzebub ejicere dæmonia: atque (ut veriùs dicamus) Iudæ comparantur proditori, qui Iudæis occisoribus Christum vendidit & c. can. Eos qui, 1. quæst. 1.] Ita enim, & taliter detestabilis est simonia, ut neque ex ejus acquisitionibus reputetur valida eleemosyna, can. non est putanda, 1. quæst. 1. Simonia erat etiam apud Ethnicos odiosa, imò de Romulo inquit Dionys. Halicarn. 1. 2. c. 3. [Deinde quòd, quum alii malè quodammodo, & inconsideratè eligant Sacerdotes, & alii censeant hujus honoris pretium voci præconis subjiciendum; alii verò sacerdotia sorte dividunt; ipse (id est, Romulus) sacerdotia neque venalia esse, neque sorte dividi voluit: sed legem tulit, qua jussit ex singulis curiis creari, duos, qui annum ætatis quinquagesimum jam præterissent, qui & genere aliis præstarent, & virtute essent insignes, & censum sufficientem haberent, & corpore essent integro. His autem non ad certum aliquod tempus, sed quamdiu viverent, hos honores concessit, eosque militiæ, ob ætatem, & negotiorum urbanorum ob legem immunes fecit.] Qui nedum sacras, sed & temporales dignitates per largitiones abhorrebant, ut ex Cic. 2. de Orat. & in epist. ad Quintum fratr. satis liquet. Quantum verò apud Hebræos odiosum erat hoc largitionum genus ex pluribus sac. script. locis comprobatur, ac de Daniele inquit Joseph Hebræus: [Pro muneribus promissis à Balthassare, eo quòd exigebat prophetiam visionis, respondit Daniel, sapientiâ, & divinitatem (hoc est spiritualitatem) sine suffragio semper existere, & gratis prodesse credenti- xicon Magri. S I 545 bus, lib. 10. antiq. cap. 13.] Quare meritò canones simoniacos ad restitutionem obligant malè de spiritualibus perceptorum, quia data, & accepta damnabiliter, ac infructuosè retinent, & ut loc. cit. inquit Daniel: sine suffragio, (id est, animarum) semper existere, nam tantum gratis prodesse credentibus. Miraculum autem cujusdam Simoniaci Episcopi. Vide in dict. Gloria Patri &c. Comittit simoniæ peccatum Episcopus accipiens aliquid pro ordinatione. Vide Inthronisticum. Simoniaci hæretici sub variis nominibus. Vide Henriciani. Neophytorum hæresis. Trapezita. Cætera. Vide Proxeneta. Transactio. Vicedominatus. SIMONIZO, reperitur apud nonnullos Ecclesiasticos Scriptores hoc verbum, quod simonium committere denotat. SIMPLIUS. Vide Symplones. SIMPSALMA, , id est, consonantia in psallendo, seu simultanea psallentia. [Simpalma dicitur vocis copulatio in cantando. Ibid. lib. 6. cap. 19.] Sed prima vocalis ex orthographia græca non per, i; sed per, y, scribi deberet. SIMULTAS, conspiratio, conventio. [Quorum simultates Presbyter astutus prævidens. In vita S. Severi Episc. ] de quibusdam Clericis sermo est, qui furari ejusdem sancti Corpus conspiraverant. FR. significat propriè simulationem, malæ mentis machinationem, ac odium occultum, quod vocabulum non ab adverbio simul, sed à verbo simulo suum etymon trahit: [Habeatur semel concilium ante dies quadragesimæ, ut omnibus (si quæ sunt) simultatibus amputatis, mundum ejunium, & solemne Deo possit offerri, can. habeatur, dist. 18.] Ubi Glossa privatum odium significare purat; sed re vera denotat generaliter tam occultum, quàm manifestum. Ita Cicero pro 1. Manilia usus est, inquiens: [Ut n ultas etiam simultates partim obscuras, partim apertas intelligâ mihi nô necessarias, verbis nô utiles suscepisse. SIMULACRUM SOLIS, Romæ in via Salaria veteri. Vide Concilium. SINAIDA. FR. semitam, sive, ut alii malunt, terminum territorii significat. [Si quis propter intentionem signa nova, aut theclaturam, aut sinaidam in sylvis alterius fecerit, 1. si quis propter, de eo, qui terminum] Reperitur etiam Sineida, quæ incisionem arborum significat. SINCELLUS. Vide Syncellus. SINDON. Vide Corporale. Othone. Sabanum. SINE INVICEM; id est, sine relatione, vel sine correlativa correspondentia. [Possunt hæ duæ naturæ divina, & humana in Christo sine invicem loquendo proferri; non possunt sine invicem credendo cognosci. Ferrandus Diaconus Carthagin. in epist. ad Anatol. Vide Hypostasis. SINGULARIS. Vide Monachus. Singularitas. SINGULARIS FORMA VERBORUM. FR. adhibenda est in electione à singulis electoribus, licet plures sint; secùs verò si plures Arbitri, aut Iudices, illis præsentibus, unus tantùm eorum nomine omnium sententiam proferat, cap. 4. de sententia, & re judicata in sexto. M m SIN-
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S I He was rejected by the Senate with this sentence: [May your money be with you unto perdition, because you thought that the gift of God could be possessed for money. Acts 8.] Which Peter of Blois explains in these words, epist. 129: [Could not the revenues lawfully acquired and the goods of the Church suffice for you, unless you built Zion in blood, and gathered riches by abominable and damnable trafficking and selling?] And below he thus describes it: [This simoniacal greed is itself the destroying worm, the very worst grub, rust, and moth of the heart, which rusts and consumes all good things.] FR. This most wicked heresy had its followers, who were called Simonians, whose detestable doctrines asserted the lawful selling of spiritual things, and a creature not created by God, but by some higher power, can. quidam, 24. q. 3. For the Simonians are more execrable than the Macedonian heretics, who attacked the Holy Spirit; for these in their madness confessed the Holy Spirit to be a creature and servant of God the Father and the Son, but the Simonians make the Holy Spirit not God’s servant, but theirs. [For every lord may, if he wishes, sell what he has, whether a servant or anything else of those things he possesses. Likewise he who buys, wishing to be lord of what he has bought, acquires it by payment of money. So also those who perform this action detract from the Holy Spirit, sinning equally with those who blasphemed, saying that Christ casts out demons by Beelzebub; and (to speak more truly) they are compared to Judas the betrayer, who sold Christ to the Jews, the killers of Christ, etc. can. Eos qui, 1. q. 1.] So detestable is simony, and so in such a manner, that even alms gained from it are not deemed valid, can. non est putanda, 1. q. 1. Simony was also hateful among the heathen; indeed, Dionysius of Halicarnassus, 1. 2. c. 3, says of Romulus: [Then, because others choose priests in some bad and inconsiderate way, and others think that the price of this honor should be subjected to the herald’s voice, while others divide the priesthoods by lot, he (that is, Romulus) wished neither that priesthoods should be for sale nor that they should be divided by lot; but he enacted a law by which he ordered that from each curia there should be chosen two men who had already passed the fiftieth year of age, who should excel the others in lineage, be distinguished in virtue, have sufficient property, and be of sound body. To these he granted these honors not for any fixed period, but as long as they lived, and he made them exempt from military service because of age and from civic business by law.] They not only abhorred sacred dignities, but also temporal ones obtained by largess, as is sufficiently clear from Cicero, 2. de Orat., and in the letter to Quintus, brother. How hateful among the Hebrews this kind of bribery was is proved by many passages of Sacred Scripture; and Joseph the Hebrew says of Daniel: [In return for the gifts promised by Balthassar, because he demanded the prophecy of the vision, Daniel replied that wisdom and divinity (that is, spirituality) always exist without subsidy, and profit those who believe freely, lib. 10. antiq. cap. 13.] Therefore the canons rightly oblige simoniacs to restitution for what they have received wrongly from spiritual things, because what is given and accepted is retained damnably and without fruit; and as Daniel says in the cited passage: without subsidy (that is, of souls) they always exist, for they profit believers only freely. A miracle concerning a certain simoniacal bishop. See under Gloria Patri, etc. A bishop commits the sin of simony by receiving something for ordination. See Inthronisticum. Simoniacal heretics under various names. See Henriciani. The heresy of neophytes. Trapezita. The rest. See Proxeneta. Transaction. Vicedominatus. SIMONIZO, is found among some ecclesiastical writers; this word denotes to commit simony. SIMPLIUS. See Symplones. SIMPSALMA, that is, concord in psalm-singing, or simultaneous psalm-singing. [Simpalma is called the joining of voices in singing. Ibid. lib. 6. cap. 19.] But the first vowel, according to Greek orthography, should be written not with i, but with y. SIMULTAS, conspiracy, agreement. [The astute priest foreseeing their simultates. In the life of St. Severus, Bishop.] This is said of certain clerics who had conspired to steal the body of that same saint. FR. It properly signifies pretence, plotting of a wicked mind, and hidden hatred; this word derives its etymology not from the adverb simul, but from the verb simulo: [Let a council be held once before the days of Lent, so that, all simultates (if there are any) being cut away, a pure fast and solemn offering may be made to God, can. habeatur, dist. 18.] Where the Gloss thinks it means private hatred; but in truth it generally denotes both hidden and manifest hatred. Thus Cicero, in the speech for Manilius, used it, saying: [That even enmities and simultates, some hidden, some open, which I understood to be not necessary and not useful in words, I had undertaken.] SIMULACRUM SOLIS, at Rome in the old Via Salaria. See Concilium. SINAIDA. FR. signifies a path, or, as others prefer, the boundary of territory. [If anyone, with intent, had made new marks, or a boundary mark, or a sinaida in another’s woods, 1. si quis propter, concerning the one who sets a boundary.] It is also found as Sineida, which signifies the cutting of trees. SINCELLUS. See Syncellus. SINDON. See Corporale. Othone. Sabanum. SINE INVICEM; that is, without relation, or without correlating correspondence. [These two divine and human natures in Christ can be spoken of without relation to each other; they cannot be known without relation to each other. Ferrandus the Deacon of Carthage in a letter to Anatolius. See Hypostasis.] SINGULARIS. See Monachus. Singularitas. SINGULARIS FORMA VERBORUM. FR. the singular form of words must be used in an election by each of the electors, although there are many; otherwise, if there are several arbiters or judges, one only of them, in the presence of the others, pronounces the sentence in the name of all, cap. 4. de sententia, & re judicata in the Sext.
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S46 S I Singularitas. FR. monachatus; nam monos græcè, latinè singularem sonat. Propositum Monachi proprio arbitrio, & voluntate susceptu[m], deseri non potest absque peccato; quod enim quis vovet Deo, debet reddere: unde qui relicta singularitatis professione ad militiam, vel ad nuptias devolutus est, publica poenitentiæ satisfactione purgandus est, can. Propositum, 20. qu. 3. Sinistra, quate in ea parte depingebatur S. Petrus. Vide Bulla, Dexteræ. Quare sinistra antiquitùs communicabantur Sacerdotes, & hodie Dominicani observant, & quare Summus Pontifex à parte sinistra recipit Eucharistiæ Sacramentum. Vide Communio. Siniorale. FR. Dominabile, quod consistit in toto dominatus, seu siniorum, & Senatorum Reipublicæ corpore. Itali Signorile, & substantivè Signoria dicunt. Si vultis regnare, & vigorem regium, & siniorale, & super vestros, & super impugnantes potestatem vestram optatis habere. Concil. Melden. cap. 7. an. 845. Sinisteritas, ærumna, infelicitas. Quibus primordiis majores nostri etiam sinisteritatum fuarum relationes evolvere auspicabantur. Sidon. lib. 1. epist. 5. Sinodoxium. Vide Xenodoxium. Sinopis, terra rubra, feu minius, ita appellatus à Civitate hujus nominis, ex qua devehitur. Fuit item meretrix famosa hoc nomine appellata, inde proverbialiter sinopis pro lasciviæ dedito subintelligebatur, ac eadem intentione Hæretici Eutychiani Sanctum Selecium Amaseæ Metropolitam in Concilio Ephesino cavillabantur, dicentes ei: Non est Amaseæ Episcopus, Sinopis est, æquivocando, nempè, ad Civitatem, & Meretricem unico hoc nomine appellatas. FR. de hoc colore ita inquit Plinius: Sinopis inventa est primùm in Ponto: inde nomen à Sinope urbe. Nascitur & in Ægypto, Balearibus, Africa: sed optima in Lemno, & in Cappadocia, effosa è speluncis; quæ saxis adhæsit, excellit. Glebis suus color extrà maculosus. Hacque usi sunt veteres ad splendorem. Species Sinopidis tres, rubra, & minus rubens, & inter has media, lib. 35. c. 6. De hac Jeremia, c. 22. inquit: Et faciat laquearia cedrina, pingitque sinopide. De hac etiam egit Vitruvius, lib. 7. Strabo, lib. 12. Sinopicus, ex Sinopide Civitate, vel sinopidis colorem referens. Vitruvius, lib. 7. Sinopisso, sinopide coloro. Sinstris, corrigendum tamen est Sinistris in Petro Damiano, epist. 9. nam loquitur de situatione sinistra reprobis in die Iudicii assignanda, cujus hæc sunt verba: Plerique Pontificatus jura non deserunt, & de sinistris sunt; quotquot autem legimus recta intentione dimisisse, certa spes est eodem æterna cum Christo societate gaudere. Siphon, canaliculus, sive fistula, qua antiquitùs sanguis Domini ex Calice exforbebatur in communione, ne effunderetur. Obtulit Calicem majorem fundatum cum siphone pensantem libras triginta. Anast. Biblioth. Hodie tamen S I solus Pontifex utitur siphone in solemnibus celebrationibus, qui tubulus ex auro est, quo Diaconus etiam, & Subdiaconus Dominicum sanguine[m] exsorbent. Davantria in ejus cæremoniali M. S. ubi describens Cardinalium Diaconorum communionem, de hac fistula facit mentionem, aitque hos Cardinales post sumptione Corporis Christi exsoruisse sanguinem Dominicum per siphonem ex Calice, sustentato à concelebrante Diacono, qui interim hæc verba pronunciabat: Sanguis Domini nostri Iesu Christi custodiat animam tuam in vitam æternam, Amen. Et si fortè in eadem papali Cappella aliquis Rex tunc repertus esset, is associatus à secundo Cardinali Episcopo, quem Davantria subpriorem appellat, accedebat ad Altare, & recipiebat sacramentum sub utraque specie: sic in praxi hic Auctor testatur se vidisse de ann. 1355. quando in die Paschæ per manus Innocentii IV. communionem acceperat Petrus Rex Aragonensis ab Albanensi Episcopo associatus. In die autem feriæ quintæ in Coena Domini ad imitandam Christi humilitatem ait idem Davantria, quod: Pontifex solus communicat super Altare sine ministris, & non cum calamo; sed cum Calice tantùm se confirmat illa die. Etiam Laici, quando antiquitus sub utraque specie recipiebant sacramentum, per hanc fistulam sanguinem forbebant. Quia sanguinis effusio propter incultioris populi rusticitatem meritò timebatur, calicibus canna est feruminata affabreque inserta. Lindan. in Panop. Euangel. lib. 4. cap. 56. Quæ tamen canna sustentari involuta ab Acolyto solebat, sicut hodie fit de patena à Subdiacono. Accolytum patenam, & fistulam habentem. Ord. Rom. Angelus Rocca in tractatu de Communione Summi Pontificis ait cannam hanc arudinem significare, cum qua per spongiam acetum Christo Crucifixo porrexerunt hebrai. In Monasterio Casinensis montis ostenditur antiqua fistula, qua utebantur illius loci Abbates, & in antiquis Carthusianorum statutis de ea sub his verbis fit mentio: Ornamenta aurea, vel argentea præter Calicem, & calamum, quo sanguis Domini sumitur, in Ecclesia non habemus. FR. Romæ in Ecclesiæ S. Mariæ scholæ græcæ in cujusdam lapidis inscriptione, quæ incipit, Sume Valeriano & c. tempore Joannis Papæ IX. ibi incisa, memoratur cujusdam pium legatum, & inter alia, quòd quidam reliquit illi Ecclesiæ Calicem argenteum exauratum cum calamo, & patena. Quæ inscriptio affertur etiam ab eodem Rocca. Dicebatur itaque Canna, Calamus, Fistula. Vide Confirmo, Pugillaris. Siphorus, genus textilis. In Ciborio Constantinianæ Basilicæ optimos de siphoris, & de fundato pannos appendit. Anast. Biblioth. in Nicolao. Alii Syrophorus legunt, id est, byssus ex Syria; alii verò Serophoris, ac alii Serophoris. Siromastes. FR. . Legi enim siromasten Phinees, austeritatem Heliae. D. Hieronym. epist. 53. Aliqui in cap. 25. Numerum, juxta vim græcæ vocis hastam interpretantur; sed nostra
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S46 S I Singularitas. French, monachatus; for monos in Greek means singular in Latin. The purpose of the monk, once taken up by his own will and choice, cannot be abandoned without sin; for what one vows to God, one must render back: hence whoever, having left the profession of singularity, has turned to military life or to marriage, must be purified by public satisfaction of penance, can. Propositum, 20. qu. 3. Sinistra, because in that part was painted St. Peter. See Bulla, Dexteræ. Why priests formerly communicated from the left side, and today the Dominicans observe it, and why the Supreme Pontiff receives the Sacrament of the Eucharist from the left side. See Communio. Siniorale. French, dominable, that which consists in the whole body of dominion, or of the lords and senators of the commonwealth. The Italians say Signorile, and substantively Signoria. “If you wish to reign, and to have royal power, and lordly power, and over your own people, and over those who attack your power” you desire to have this. Council of Meaux, chap. 7, year 845. Sinisteritas, distress, misfortune. With such beginnings our ancestors also used to begin to unfold reports of their own misfortunes. Sidon. lib. 1, epist. 5. Sinodoxium. See Xenodoxium. Sinopis, red earth, or minium, so called from the city of that name, from which it is brought down. There was also a famous courtesan called by this name; hence proverbially sinopis was understood for one devoted to lust, and with the same intent the heretics, the Eutychians, mocked Saint Seleucius, metropolitan of Amasea, in the Council of Ephesus, saying to him: “He is not bishop of Amasea, he is of Sinope,” making an equivocation, namely, between the city and the courtesan, both called by this one name. French, on this color Pliny says thus: Sinopis was first found in Pontus; thence the name from the city of Sinope. It also grows in Egypt, the Balearics, Africa; but the best is in Lemnos and in Cappadocia, dug from caves; that which clings to the rocks is the finest. Its color is mottled on the outer clods. The ancients used this for brilliance. There are three kinds of Sinopis: red, less red, and between these the middle one, lib. 35, c. 6. Jeremiah, c. 22, says of this: “And let him make cedar ceilings, and paint with sinopis.” Vitruvius, lib. 7, and Strabo, lib. 12, also treated of it. Sinopicus, from the city of Sinopis, or referring to the color of sinopis. Vitruvius, lib. 7. Sinopisso, I color with sinopis. Sinstris, yet it should be corrected to Sinistris in Peter Damian, epist. 9, for he is speaking of the left-hand position assigned to the reprobate on the day of Judgment, of which these are the words: “Most do not abandon the rights of the Pontificate, and are on the left; but as many as we read to have departed with a right intention, there is a sure hope that they will rejoice eternally in the same fellowship with Christ.” Siphon, a little channel, or tube, by which in antiquity the blood of the Lord was drawn from the Chalice in communion, so that it would not be spilled. “He offered a larger cast chalice with a siphon, weighing thirty pounds.” Anast. Biblioth. Yet today only the Pontiff uses a siphon in solemn celebrations, which is a little tube of gold, by which the Deacon and also the Subdeacon draw the blood of the Lord. Davantria, in his manuscript ceremonial, where, describing the communion of the Cardinal Deacons, he makes mention of this tube and says that these Cardinals, after receiving the Body of Christ, drew the blood of the Lord through a siphon from the Chalice, which was held up by the concelebrating Deacon, who meanwhile pronounced these words: “The Blood of our Lord Jesus Christ preserve your soul unto eternal life, Amen.” And if by chance in the same papal chapel some king was then present, he, accompanied by a second Cardinal Bishop, whom Davantria calls subprior, would approach the altar and receive the sacrament under both species: thus, in practice, this author testifies that he saw this in the year 1355, when on Easter Day King Peter of Aragon received communion by the hands of Innocent IV, accompanied by the Bishop of Albano. But on the day of Maundy Thursday, in imitation of Christ’s humility, the same Davantria says that the Pontiff alone communicates on the altar without ministers, and not with the reed; but that day he confirms himself with the Chalice only. Lay people also, when in antiquity they received the sacrament under both species, drank the blood through this tube. Because the spilling of blood was reasonably feared on account of the rusticity of the less refined people, a reed was skillfully fitted and inserted into the chalices. Lindan. in Panop. Euangel. lib. 4, cap. 56. That reed was nevertheless customarily held up wrapped by an Acolyte, just as today the paten is handled by the Subdeacon. “Acolyte having the paten and the tube.” Ord. Rom. Angelus Rocca, in his treatise on the Communion of the Supreme Pontiff, says that this reed signifies the cane, with which the Hebrews offered vinegar to Christ crucified through a sponge. In the Monastery of Monte Cassino an ancient tube is shown, which the Abbots of that place used, and in the ancient statutes of the Carthusians mention is made of it in these words: “We have no golden or silver ornaments, except the Chalice and the reed, by which the blood of the Lord is received in the Church.” French, at Rome in the Church of the Greek school of St. Mary, in the inscription of a certain stone, which begins “Sume Valeriano” etc., engraved there in the time of Pope John IX, there is mentioned a certain pious legacy, and among other things, that someone left to that Church a silver chalice gilded, with a reed, and a paten. This inscription is also cited by the same Rocca. Thus it was called Canna, Calamus, Fistula. See Confirmo, Pugillaris. Siphorus, a kind of textile. In the ciborium of the Constantinian Basilica he hung the finest cloths of siphoris and of fundatum. Anast. Biblioth. in Nicholas. Others read Syrophorus, that is, byssus from Syria; others Serophoris, and others Serophoris. Siromastes. French. For I read in siromasten Phinees, the austerity of Elijah. St. Jerome, epist. 53. Some in chapter 25 of Numbers, according to the force of the Greek word, interpret it as a spear; but our
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S I 547 stra vulgata pugionem vertit, inquiens. [Quod] cùm vidisset Phinees filius Eleazari filii Aaron Sacerdoris, surrexit de medio multitudinis, & arrepto pugione &c.] Joseph autem Hebræus, lib. 4. Antiq. cap. 6. hanc historiam referens, Rhomphæam scripsit. SISTRUM, σεῖσμον. FR. crepitaculi genus.] Porrò cùm reverteretur percusso Philisthæo David, egressæ sunt mulieres de universis urbibus Israel, cantantes, chorosque ducentes in occursum Saul Regis, in tympanis lætitiæ, & in sistris, 1. Reg. 18. 6. David autem, & omnis Israel ludebant coram Domino in omnibus lignis fabrefactis, & citharis, & lyris, & tympanis, & sistris, & cymbalis, 2. Reg. 6. 5.] Igitur non erat æneum, & ægyptiis Iridis sacerdotibus peculiare tantùm, ut asseruit Calepinus, & apud eos vice tubæ adhibitum; licèt de Cleopatra Virg. 8. Æneid. semel cecinerit: Regina in mediis patrio vocat agmina sistro. Et Ovid. 3. Amor. eleg. 8. Quid nos sacra juvant? quid nunc ægyptia prosunt Sistra? Nam ex ligno fabrefacto erat, fortassè Symandrum, de quo suo loco. Ac sistro utebantur etiam Hebræi, quod sic Tostatus describit: [Sistrum, instrumentum ligneum, rotulas quasdam habens volubiles ferreas, & cùm sistra moventur, concutiuntur rotulæ ferreæ, & reddunt harmoniam, hispanicè sonajas (Italicè sonaglii) dicuntur. Alii existimant istra esse duas particulas ferreas concavas, quæ cum manibus teneantur, concutiuntur, & sonum reddunt, quæ hispanicè Perenumellas vocantur. Alii tandem putant fuisse instrumentum cum tribus chordis, in 1. Reg. cap. 16. tom. 2. quæst. 13. SIT NOMEN DOMINI BENEDICTUM, an Episcopus debeat in benedictione Millæ privatæ proferre. Vide Benedictio solemnis. SITARCHIA, σιταρχια, horreur propriè significat, ac translativè apothecam ad condendum omne annonæ genus denotat. [Verùm quia per campos nudos, per falsos vertices, per incertas solitudines acturi sumus viam, nobis tota est escæ, & potus portanda substantia: imponamus abundantem misericordiam nostræ sitarchiæ profuturam. Chrisol. ferm. 8.] Vide Sitonicum. Item Sitarchia annonæ præfecturam, & Sitarcha annonæ præfectum significant. SITARCIUM. FR. [Panis defecit in sitarciis nostris, & sportulam non habemus, 1. Reg. c. 9.] græca lectio habet αγγειω. Paraphr. Chald. In vasis. Dionys. Carthus. in hunc locum viaticum intelligit in peris, saccis, seu repositoris positum. Gaspar Sancius verò ait: [σταρκια græcè comeatum significare, seu viaticum; hoc tamen loco pro manticis, aut sacculis viatoriis usurpatur, in quibus feruntur alimonia: sumitur autem res contenta pro continenti, sicut poculum sumitur pro vino, & ferculum pro cibo: hebraica habet Mi-cchelénu, id est, cchelénu vasis no- S I 547 stris, in 1. Reg. cap. 9. Franc. Mendoza ex græco legit εἰς τὸς αγγειωιμὸς, hoc est de sacculis nostris; nam αγγειω, sacculum significat. Sed Sitarcii etymon à dictionibus græcis σινς, nem- pè frumentum, & αρμειο, verbum, quod interdum præstare significat, derivari videtur; unde Sitarcha annonæ præfectus, & Sitarchia eadem præfectura appellabantur, ut supra diximus. SITICUS. Vide Sitonicum. SITONES, σιτωνς. FR. frumentarius, seu frumentorum negotiator. Vide Latinium in Salvianum, lib. 4. SITONICUM, στιωνιαν, granarium, à voce græca σîνς, quæ frumentum significat. [De frumentis autem, quæ scribitis, longè aliter Vir magnificus Ciridanus asserit, quia solummodò tanta transmissa sunt, quæ pro transactæ indictionis debito ad replendum sitonicum sufficerent. Gregor. lib. 1. epist. 2.] Reperitur vocabulum Siticus, quod frumentarium Mercatorum significat. [Consideremus solas negotiatorum, & siticorum omnium turbas. Salvian. de provid. lib. 4.] cujus Codices mendosè aliqui Syriacorum habent. FR. Sitonicum aliquando pro ipsa frumenti annona usurpatur. [Indicastis solicitudini vestræ Serenissimorum Principum jussione curam sitonici fuisse mandatam. Idem D. Greg. lib. 10. epist. 38. SIVAN. FR. Tertius Hebræorum mensis. Vide Auctores citatos in dict. Elul. SIVE. Vide Seu, Vel. SKELIA. FR. tintinnabulum, campanula, quæ à Latinis Squilla dicebatur. [Si quis skellam de caballis furaverit. In lege salica, tit. 29. S. 3.] Vide Scilla. SLAVI. FR. non credebant in immortalitate animæ. [Etsi ego fungar vice cotis ferrum, & non se exacuentis; tamen ne muti canis opprobrio noter ab illiteratis, & maximè slavis, qui cum morte temporali omnia putant finiri, hæc loquar pro certitudine resurrectionis, & pro qualitate meriti futuræ remunerationis, firmiter indicans cunctis fidelibus. Ditemarus Episc. in Chron. lib. 1. SMALTUM, Italicè Smalto. [Fecit tabulam de smalto sexcentas sexdecim auri obrisi pensantem libras. Anast. Biblioth. in Leone IV. SMALTITUS, Italicè Smaltato. [Rete totum ex gemmis albaveris, & bullis aureis, conclusas etiam auri perias in se habens smaltitas. Anast. Biblioth. in Benedicto. SMIGMA, σμήγμα, sapo, ex verbo σμήχω, id est, purgo. [Dixit ergo puellis: afferre mihi oleum, & smigmata, & ostia promarij claudite, ut laver. Daniel. cap. 13. n. 17.] Aliqui existimant fuisse aquam hordei, & lupini; at secundùm græcam significationem quælibet mixtura intelligitur, ad lavandum, & poliendum apta. FR. sed communiter Smegma dicitur; sic enim Plinius, lib. 22. cap. 25. de lupinis agens, inquit: [Si verò coelesti aqua discoquantur, (id est, lupini) succus ille smegma sit.] Et lib. 27. c. 12. M m 2 Sme-
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S I 547 the common vulgate turns it into “sword,” saying: [Which when Phinees, the son of Eleazar, the son of Aaron the priest, saw, he rose from the midst of the multitude, and snatching the sword, etc.] But Josephus the Hebrew, book 4 of the Antiquities, chapter 6, relating this history, wrote “rhomphaea.” SISTRUM, σεῖσμον. FR. a kind of rattle.] Moreover, when David returned after striking down the Philistine, women came out of all the cities of Israel, singing, and dancing in companies to meet King Saul, with timbrels of joy and with sistrums, 1 Kings 18:6. But David and all Israel played before the Lord on all kinds of crafted wood, and on harps, and lyres, and timbrels, and sistrums, and cymbals, 2 Kings 6:5.] Therefore it was not made of bronze, and not something peculiar only to the Egyptian priests of Isis, as Calepinus asserted, and used among them in place of a trumpet; although Virgil once sang of Cleopatra, Aeneid 8: “The queen, amid her own people, calls her battalions with the sistrum.” And Ovid, Amor. 3, elegy 8: “What help are sacred rites to us? what now do Egyptian sistra profit?” For it was made of fashioned wood, perhaps a symandrum, of which elsewhere. And the Hebrews also used the sistrum, which Tostatus describes thus: [Sistrum, an instrument of wood, having certain revolving iron wheels, and when sistrums are moved, the iron wheels are shaken and give forth harmony; in Spanish they are called sonajas (in Italian sonaglii). Others think the istra to be two hollow iron pieces, which, when held in the hands, are shaken and emit a sound; these in Spanish are called Perenumellas. Others finally think it was an instrument with three strings, in 1 Kings chapter 16, vol. 2, question 13. SIT NOMEN DOMINI BENEDICTUM, whether a bishop ought to pronounce in the blessing of a private Mass. See Solemn Blessing. SITARCHIA, σιταρχια, properly means a storehouse, and figuratively denotes a pantry for keeping every kind of provisions. [But because through bare fields, through false ridges, through uncertain solitudes we shall make our way, the whole burden of food and drink must be carried by us: let us invoke abundant mercy to aid our sitarchia. Chrysologus, sermon 8.] See Sitonicum. Also Sitarchia signifies the office of provisioning, and Sitarcha the officer in charge of provisions. SITARCIUM. FR. [Bread has failed in our sitarcia, and we have no basket, 1 Kings c. 9.] the Greek reading has αγγειω. The Chaldee paraphrase: In vessels. Dionysius the Carthusian on this passage understands the provisions as placed in satchels, sacks, or containers. But Gaspar Sanchez says: [σταρκια in Greek means supplies, or provisions; yet in this passage it is used for bags or traveling pouches, in which food is carried: now the thing contained is taken for the container, just as a cup is taken for wine, and a dish for food: the Hebrew has Mi-cchelénu, that is, in our vessels, in 1 Kings chapter 9. Francis Mendoza, from the Greek, reads εἰς τὸς αγγειωιμὸς, that is, from our sacks; for αγγειω signifies a sack. But the etymon of sitarcii seems to be derived from the Greek words σινς, namely grain, and αρμειο, a verb which sometimes means to supply; whence Sitarcha, the officer of provisions, and Sitarchia, the same office, were called, as we said above. SITICUS. See Sitonicum. SITONES, σιτωνς. FR. a grain dealer, or merchant of grain. See Latinus on Salvian, book 4. SITONICUM, στιωνιαν, a granary, from the Greek word σîνς, which signifies grain. [But concerning the grain which you write about, the distinguished man Ciridanus asserts something very different, because only so much has been sent as would suffice, for the debt of the expired indiction, to refill the sitonicum. Gregory, book 1, epistle 2.] The word Siticus is found, which signifies a grain merchant. [Let us consider only the crowds of all merchants and sitici. Salvian, On Providence, book 4.] whose codices some Syriac ones have corruptly. FR. The sitonicum is sometimes used for the grain supply itself. [You have indicated to your solicitude, by the command of the most serene princes, that care for the sitonicum had been assigned. The same Pope Gregory, book 10, epistle 38. SIVAN. FR. The third month of the Hebrews. See the authors cited in the entry Elul. SIVE. See Seu, Vel. SKELIA. FR. a little bell, a small bell, which by the Latins was called squilla. [If anyone should steal a skella from horses. In the Salic Law, title 29, section 3.] See Scilla. SLAVI. FR. did not believe in the immortality of the soul. [Although I may serve in the place of a whetstone for iron, and not of one that sharpens itself; nevertheless, lest I be marked with the reproach of a mute dog by the unlearned, and especially the Slavs, who think that with temporal death all things are ended, I shall say these things for the certainty of the resurrection, and for the nature of the merit of future recompense, firmly declaring it to all the faithful. Ditemarus, bishop, in the Chronicle, book 1. SMALTUM, in Italian Smalto. [He made a panel of smalto weighing six hundred and sixteen pounds of refined gold. Anastasius the Librarian, in Leo IV. SMALTITUS, in Italian Smaltato. [A net entirely made of precious stones, and of golden bosses, having enclosed in it also golden perias smaltitas. Anastasius the Librarian, in Benedict. SMIGMA, σμήγμα, soap, from the verb σμήχω, that is, to cleanse. [Then he said to the maids: bring me oil, and smigmata, and shut the door to the outer chamber, that I may wash. Daniel chapter 13, no. 17.] Some think it was water of barley and lupines; but according to the Greek meaning, any mixture suitable for washing and polishing is understood. FR. but commonly it is called smegma; for thus Pliny, book 22, chapter 25, speaking of lupines, says: [If indeed they are boiled in celestial water, (that is, the lupines) that juice shall be smegma.] And book 27, c. 12. M m 2 Sme-
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S O Smeegma scribit, sic: [Osyris ramulos fert nigros, tenues, lentos, & in iis folia nigri ceu linii, semenque in ramulis nigrum initio, dein colore mutato rubescens; smecgmata mulieribus faciunt ex his.] Hoc puto fuisse muliebre smegma, quo Susanna, ex Daniele supra, usa fuerat. Item Dioscorides Smegma etiam scribit. Cæterum saponis inventores primi Galli fuere, ita Plinius, lib.28.cap.12. ubi sic air: [Prodest & sapo: Gallorum hoc inventum rutilandis capillis, ex sevo, & cinere. Optimus fagino, & caprino, duobus modis, spissus, ac liquidus: uterque apud Germanos majore in usu viris, quàm foeminis.] Et Martialis, lib.14.epig.26. Caustica Teutonicos accendit spuma capillos: Captive poteris cultior esse comis. SNEIDA. Vide Sinaida. SOBRIT, etymon. Vide Bria. SOCCEULUS, calciamenti genus. [Quam cùm fratres audiunt, socculos suos in dormitorio, Sacerdos autem, Diaconus, & Subdiaconus in sacristia relinquentes. In quodam Cæremoniali M. S. Cisterciensium, c.18.] FR. Hoc vocab. usitatum fuerat etiam apud Latinos, est namque diminutivum nomen à Socca calceamento, id est, parvus soccus; legitur enim apud Svetonium in Vitell. c.2. quòd: [Pro maximo munere à Messalina petiit, ut sibi pedes præberet excalceandos: detractumque socculum dextrum, inter togam, tunicasque gestavit assiduè nonnumquam osculabundus.] Et Plinius, lib.9.c.35. de margaritis agens, exagitat foeminarum luxuriam in his gemmis, & hæc inter alia inquit: [Quin & pedibus, nec crepidarum tantùm obstragulis, sed totis socculis addunt. Neque enim gestare jam margaritas, nisi calcent &c.] Et de eodem vocabulo idem, lib.37.c.2. ita mentionem facit: [Tolerabiliorem tamen fecit causam Caji Principis, qui super omnia muliebria socculos induebat è margaritis.] Vide Cuspus, Ficones. SOCHA, jurisdictio [De quibus Episcopus ipsius Ecclesiæ à constitutione antiquorum habet omnes redditiones socharum. In vita S. Osvaldi Episcopi.] Vide Saca. SOCNA Vide Saca. SOCCORDIUM. Præsidium cordis, cardiaci medicamenti genus. [Alia die morituris soccordio, & thanatio, & asclipidoro. Tertull. in Apolog.] Ubi secundum vocabulum remedium significat contra vim mortis; tertium autem nomen denotat quoddam medicamentum Æsculapii. SODI, appellatum fuit flumen Euphrates. Vide Choba. SOGA, FR. funis. [Si quis sogas furatus fuerit de bove junctorio, lib.1.tit.25. leg.33. sive, l. si quis sogas, de furtis. SOL Novus. Vide Nativitas Domini. SOLARIUM EXPOSITIONIS, erat locus eminens circumseptus, in quo delinquentes, ut ab Imperatore viderentur, exponebantur. [Post paululum ergo jusserunt inferri cum in solarium expositio- S O nis, ut esset ibi, quatenus prospiceret Imperator per cancellos triclinii sui ea, quæ futura erant fieri. In collectan. Anastasi Biblioth.] Et apud eumdem legitur, sed mendorè: [Statuerunt ergo Reverendissimum Dominum in medio solarii dispositionis.] Sed corrigendum, Expositionis. SOLATIO. FR. verbum, fidejubeo, l.3. de exercitalibus. SOLATIOR, solatium præsto, reficio. [Huic vos solatiari, in quo sibi necesse fuerit, admonemus. D. Greg.lib.1.epist.13.] FR. Gregorius, loc. citat. per hoc verbum defendere, tueri, atque consolari, seu solari intelligere videtur; nam ibi Luminosam Zemarchi tribuni relictam Episcopo Centuncellensi commendat, & eam solatiari, in quo sibi necesse fuerit, admonet, & signanter, [Ut nullus sit ei de quolibet molestus articulo in comitiva illa, quam vir ejus agendam susceperat, donec temporis terminus adimpleatur &c.] & sicut qui fidem pro debitore præstat, illum defendere videtur, dum idemnem reddit; hinc unus pro altero sensus promiscuè usurpatur. [Quod te (Deo solatiante) usque ad præsens spiritualiter servasse confessus es. Epist. Zachariæ Papæ ad Bonifacium Episcopum. In tom.3. Conciliior. edit. Paris. de ann. 1585. SOLATIUM. FR. sublevamen, & fidejussio, ex verbo Solatio, de quo in, l.3. de exercitalibus. Idem non rarò habetur in Registro D. Gregorii [Ut viduis, ac regimine desolatis impertiri solatia debeatis, lib.1.epist.13.] Et inferiùs ibid. [De impensis à vobis solatiis propensiùs animus gratuletur.] Et sicut fidejussor remanet simul cum debitore in debito illaqueatus; sic delicti societas Solatium dicitur, l. si quis libero homini. De his qui insidiando. Unde solatium quasi sodalitium sonat. SOLEA, solæa: est maxima inter Authores controversia, quænam Ecclesiæ pars per hanc dictione intelligatur, cùm pro cöperto habeatur, quòd hæc constructio proxima ad Sancta Sanctorum fuisset, ut ex Codini verbis, c.17. de off. colligitur, ubi inquit: [At Patriarcha prope soleam stans, recitat orationem.] Aliqui crediderunt fuisse pavimentum ante Sancta Sanctorum; sed talis opinio cum verbis Curopalatæ, & Cantacuzeni non concordat, qui affirmant, quòd quando Imperator ad Patriarcham sese approximabat, per hunc soleæ locum transibat; superfluæ enim essent relationes istæ, cùm accessus ad Sancta Sanctorum necessariò transitum per pavimentum supponat: nec probabile præterea videtur, ruinam trulli, sive cupulæ, ita pavimentum conterere potuisse, ut in pulverem converteretur, quemadmodum his verbis refert Cedrenus: [Trulla sancta Dei, magnæque Ecclesiæ fornicata lapsu suo ambonem, & soleas, quæ ex onychite lapide erant, contrivit, & in pulverem convertit.] Nec verisimile censetur, quòd pavimentum gemmis tam pretiosissimis stratum fuisset. Quare posset interim opinio Mensii sequi, asserentis fuisse thronum, sive solium, ex quo distribuebatur fide-
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S O Smeegma scribit, thus: [Osyris bears black, slender, pliant branches, and on them leaves black as flax, and the seed on the branches black at first, then, when its color has changed, reddish; women make smecgmata from these.] I think this was the feminine smegma, which Susanna, in Daniel above, had used. Likewise Dioscorides also writes of Smegma. Moreover, the first inventors of soap were the Gauls, so says Pliny, book 28, chapter 12, where he speaks thus: [Soap also is useful: this invention of the Gauls for making hair reddish, from tallow and ash. The best is from beech and goat fat, in two forms, thick and liquid: both are more in use among the Germans, for men than for women.] And Martial, book 14, epigram 26: Caustica Teutonicos accendit spuma capillos: Captive poteris cultior esse comis. SNEIDA. See Sinaida. SOBRIT, etymology. See Bria. SOCCEULUS, a kind of footwear. [When the brothers hear this, leaving their little shoes in the dormitory, but the Priest, Deacon, and Subdeacon in the sacristy. In a certain manuscript Cistercian Ceremonial, ch. 18.] FR. This word had been usual also among the Latins, for it is a diminutive noun from socca, meaning footwear, that is, a small soccus; for it is read in Suetonius, in Vitell. ch. 2, that: [As the greatest favor he asked Messalina that he might be allowed to have his feet unshod; and the right socculus, removed, he carried between his toga and tunics, continually, sometimes even kissing it.] And Pliny, book 9, ch. 35, speaking of pearls, attacks the luxury of women in these gems, and among other things says: [Indeed, even on their feet, not only on the straps of their sandals, but on the whole socculi, they add them. For they no longer wear pearls unless they step on them, etc.] And concerning the same word the same author, book 37, ch. 2, makes mention thus: [Nevertheless he made the case of Caius more tolerable, who, over and above all other feminine things, wore socculi made of pearls.] See Cuspus, Ficones. SOCHA, jurisdiction. [Concerning these the Bishop of that Church, by the ordinance of the ancients, has all the dues of the sochars. In the life of St. Oswald the Bishop.] See Saca. SOCNA See Saca. SOCCORDIUM. A support of the heart, a kind of cardiac medicine. [On another day, to those dying with soccordium, and thanatio, and asclipidoro. Tertullian in the Apology.] Where the second word signifies a remedy against the power of death; the third name, however, denotes a certain medicine of Aesculapius. SODI was the name given to the river Euphrates. See Choba. SOGA, FR. a rope. [If anyone shall have stolen sogas from a yoke-ox, book 1, title 25, law 33, or, law si quis sogas, on thefts. SOL Novus. See the Nativity of the Lord. SOLARIUM EXPOSITIONIS was an elevated, enclosed place, in which offenders were exposed, so that they might be seen by the Emperor. [After a little while therefore they ordered him to be brought into the solarium expositionis, so that he might be there, in order that the Emperor might look through the lattice of his triclinium at what was about to be done. In the collection of Anastasius the Bibliothecary.] And in the same author it is read, but with an error: [Therefore they placed the Most Reverend Lord in the middle of the solarium dispositionis.] But it should be corrected to Expositionis. SOLATIO. FR. a verb, I pledge security, law 3 on exercitalia. SOLATIOR, I provide comfort, I restore. [We admonish you to comfort her in this matter, in whatever she may need. St. Gregory, book 1, letter 13.] FR. Gregory, in the cited passage, seems by this verb to understand defending, protecting, and consoling, or comforting; for there he commends to the Bishop of Centumcellae the widow left by the tribune Zemarchus, and warns him to comfort her in whatever she may need, and notably, [So that no one may be troublesome to her in any matter in that retinue which her husband had undertaken to conduct, until the term of time is fulfilled, etc.] And just as one who gives security for a debtor seems to defend him, in that he makes him harmless; so one sense is used promiscuously for the other. [Which you confessed that you had preserved spiritually up to the present (God granting solace). Letter of Pope Zacharias to Bishop Boniface. In vol. 3 of the Councils, Paris edition of the year 1585.] SOLATIUM. FR. support, and suretyship, from the verb Solatio, of which in law 3 on exercitalia. The same is also found not rarely in the Register of St. Gregory: [That you ought to bestow comforts upon widows and those desolate in government, book 1, letter 13.] And below in the same place: [May your mind gladly rejoice more readily at the expenses bestowed by you as comforts.] And just as a surety remains together with the debtor entangled in the debt; so the sharing of guilt is called Solatium, law si quis libero homini. On those who lie in wait. Hence solatium sounds almost like sodalitium, companionship. SOLEA, solea: there is among authors a very great controversy as to what part of the Church is to be understood by this term, since it is known for certain that this arrangement was nearest to the Holy of Holies, as is gathered from the words of Codinus, ch. 17 on offices, where he says: [And the Patriarch, standing near the solea, recites the prayer.] Some have believed it to have been the pavement before the Holy of Holies; but such an opinion does not agree with the words of Curopalates and Cantacuzenus, who affirm that when the Emperor approached the Patriarch, he passed through this place of the solea; for those references would be superfluous, since access to the Holy of Holies necessarily presupposes a passage through the pavement. Nor, moreover, does it seem probable that the collapse of the trullos, or cupola, could have broken up the pavement so thoroughly that it was turned to dust, as Cedrenus relates in these words: [The holy vault of God, and of the great Church, by its fall crushed the ambon and the soleae, which were of onychite stone, and turned them into dust.] Nor is it considered likely that a pavement paved with such most precious gems would have been laid. Therefore, for the time being, the opinion of Menseius could be followed, who asserts that it was a throne, or seat of state, from which was distributed fide-
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S O 549 fidelibus communio: & licèt antiqui Patres nullâ hujus vocabuli mentionem faciant; significant nihilominus illis temporis ritum, quòd, nempè, in situ eminenti dabatur Communio, ad denotandum Christi Sacramentati Majestatem: ita contra Luciferianos D. Hieron. inquit: [Episcopum Corpus Domini adrectantem, & de sublimi loco Eucharistiam populo ministrantem.] Atque Chrysostomus de Sacerdote loquens, ad Eucharistiam populum invitante, ait: [Ea de causa stans excelsus, omnibus manifestus, tremendo in illo silentio vehementer inclamat: Sancta Sanctis:] fortasse erat gradus ante portam ad Sancta Sanctorum, quæ conjectura verbis Simonis Thessalonicensis confirmatur, qui ait: [Subdiaconos, & Diaconos sedere oportet extra Bema circa soleam, lib. de sacramentis.] FR. Non repugnat fuisse ex onychite pavimentum, ut ex Cedreno suprà allato habetur: nam hic lapis varii generis erat, pretiosus scilicet, de quo Plin. lib. 37. c. 6. & vilior, de quo mox dicam; imò Romæ in privatis domibus reperiebantur pavimenta onychite secundæ speciei lithostrata, ita ex Martiali, lib. 12. epigr. 50. colligitur, ubi inquit in habentem amoenas ædes: Et tibi centenis stat porticus alta columnis, Calceatusque tuo sub pede luces onyx. Et de Etruscis Therminus, lib. 6. epigr. 42. Lux ipsa est tibi longior, diesque Nullo tardiùs à loco recedit. Siccos pinguis onyx anhelat æstus. Illic Taygeti virent metalla, Et certant vario decore saxa &c. Hæc enim distinguebatur à gemma onychitis, de qua gemma Martial. lib. 11. epigr. 50. Profectus Cosmi nunc mihi siccus onyx. Et de pretioso vase onychitis idem ad Papilum, lib. 7. epigr. 94. Vnguentum fuerat, quod onyx modò gera- bat, Olfecit post quam Papilus, ecce garum est. De onychite autem vili Plinius, lib. 34. c. 10. ita scribit: [Tertia est in lateribus fornacum, quæ propter gravitatem ad cameras pervenire nô potuit, hæc dicitur placitis &c. ex ea duo alia genera: onychitis extra penè cærula, intus onychis maculis similis.] Ubi sic in ejus annotationibus Iacobus Dalecampius: [Cadmiarum genera sunt quinque, prima ex lapide pyrite usto, secunda botrytis, tertia onychitis, quarta placodes, sive placitis, quinta ostracitis. Confundit hæc omnia Plinius. [Ex quo evidens sit, hanc secundam onychitis speciem non esse gemmam, sed cadmiam, quæ nihil aliud est, ut lib. 34. c. 1. & 10. idem Plinius explicat, quàm æs ex lapide æroso, qui à similitudine coloris gemmæ hujus nominis Onychites appellabatur; sed quia extrahebatur ex Cypri Insula, ita Plinius, cit. lib. 34. c. 10. ubi loquens de onychite Cadmia, sic inquit: [Omnis autem Cadmia in Cypri fornacibus optima.] Ideò fortasse, solea etiam hæc cadmia dicta est, nam in Cypro erat Urbs, quæ teste Nicolao No- Hierolexicon Magri. nigero in dictionario græco latino, Σωλεια dicebatur. De hac Festus: [Solea, ut ait Verrius, est non solùm ea, quæ solo pedis subjicitur, sed etiam pro materia robustea, sive (ut meliùs legunt alii) Robusta, super quam paries craticus extruitur.] Robusta siquidem, quoad tenacitatem; sed percussione teritur; hinc mirum non est, si solea, sive onyx in Trullæ ruina redacta fuerat in pulverem ex suprà allata Cedreni relatione. Enodatis igitur præmissis, ut mihi videtur; remanet specificandum, quinam locus fuisset hic, per quem Imperator transibat, quando ad Patriarcham acce- debat, ut Curopalata & Cantacuzenus supra re- tulerunt, & ubi erat hæc quæsita lastratura soleæ, sive onychitis, quod idem est. Dico fuisse Pro- thesim, de qua cæremonia Imperiali satis in dict. Prothesis dictum est. Nec mirum, quòd hæc cadmia vocabatur Solea, & Onychites, nam iisdem binominibus piscis species etiam denominabatur. De specie sub nomine soleæ, Plin. lib. 9. c. 15. 16. & 20. lib. 32. c. 11. Et sub nomine onychitis eodem, lib. 32. c. 10. De quo etiam Martialis, lib. 10. epigr. 48. vers. 13. Parvus onyx una ponetur cænula mensa. Hædus, sed ex ignorantia variatus. Cæterùm soleæ, quibus plantarum calces infimè reguntur, non esse nec græcum, nec latinum nomen, ait Gellius, lib. 13. c. 2. Noct. Att. verùm gallicum verbum esse opinatur novum, non diù ante ætatem M. Ciceronis usurpari coeptum, & Gallici dicebantur. SOLEMNITAS, festivitas principalis, & immutabilis cum magno populi concursu, à verbo Sollo, quod stabilire significat. [Solemnitas à sacris dicitur, ita suscepta, ut mutari ob religionem non debeat. Isid. lib. 1. cap. 18.] Quare ubi vulgata in threnos Jeremiæ habet: [Eò quòd non sint qui veniant ad solemnitatem,] in textu hebræo habetur Meghedim, quod significat ad tempora, id est, tempora trium festivitatum, quæ sunt in lege stabilitæ, nimirum, Pascha, Pentecostes, & festum tabernaculorum, in quibus temporibus templum hierosolymitanum populus visita- re tenebatur. FR. Quod in Deuteronomio, cap. 16. his verbis habetur expressè: [Tribus vici- bus per annum apparebit omne masculinum ruum in conspectu Domini Dei tui in loco, quem elegerit. In solemnitate azymorum, in solemnitate hebdomadarum, & in solemnitate tabernaculorum.] Cardinalis Bellarminus in comment. Psalm. 118. qui Psalmus reliquis omnibus longior est, existimat, quòd Hebræis in his tribus anni temporibus ad hierosolymitanum templum accedentibus inservisset, quo itineris tædium canendo diverterent. SOLFISO, à sol, fa, Italicè solfeggiare dicitur, musicales notas canere significat, cujus synonyma. Vide Causus. Ut, re, mi, fa, sol, la. SOLIDUS, moneta, de cujus valore dictum est in dict. Siliqua. FR. ubi dicere prætermisi, quòd Latinii adnotata æquipollentia valoris, solidi M m 3 non
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S O 549 communion for the faithful: and although the ancient Fathers make no mention of this word, nevertheless they indicate by it the rite of those times, namely, that Communion was given in an elevated place, to denote the Majesty of Christ sacramentally present: thus against the Luciferians St. Jerome says: [The bishop standing erect before the Body of the Lord, and from a lofty place administering the Eucharist to the people.] And Chrysostom, speaking of the priest inviting the people to the Eucharist, says: [For this reason, standing high and visible to all, in that awe-filled silence he cries out loudly: Holy things for the holy:] perhaps there was a step before the gate to the Holy of Holies, a conjecture confirmed by the words of Simon of Thessalonica, who says: [The subdeacons and deacons ought to sit outside the Bema around the solea, book on the Sacraments.] FR. It is not contrary to suppose that the floor was of onyx stone, as is found from Cedrenus cited above; for this stone was of various kinds, namely the precious kind, of which Pliny speaks, book 37, ch. 6, and the cheaper kind, of which I shall speak presently; indeed, at Rome in private houses there were found lithostrata pavements of onyx of the second kind, as is gathered from Martial, book 12, epigram 50, where he says of one who had charming houses: And for you a lofty portico stands on a hundred columns, And beneath your feet the onyx shines, though shod. And of the Etruscans, Therminus, book 6, epigram 42: The very light is longer for you, and the day Withdraws more slowly from no place. The rich onyx breathes out dry heat. There the metals of Taygetus are green, And the stones contend in varied beauty, etc. For this was distinguished from the gem onychitis, concerning which gem Martial, book 11, epigram 50: The dry onyx of Cosmus is now brought to me. And of the precious onychitis vessel, the same writer to Papilus, book 7, epigram 94: It had been perfume, which the onyx was now carrying; Papilus sniffed it, and behold, it is garum. But concerning the common onychite, Pliny, book 34, ch. 10, writes thus: [The third is that in the sides of furnaces, which, because of its heaviness, could not reach the vaulted chambers; this is called placitis, etc.; from it come two other kinds: onychitis, almost blue on the outside, inside like onyx with spots.] Whereupon in his annotations Jacobus Dalecampius says: [There are five kinds of cadmia: the first from burnt pyrite stone, the second botrytis, the third onychitis, the fourth placodes, or placitis, the fifth ostracitis. Pliny confuses all these things.] From which it is evident that this second kind of onychitis is not the gem, but cadmia, which is nothing else, as Pliny himself explains in book 34, ch. 1 and 10, than bronze from a porous stone, which from the likeness of the color of this gem was called Onychites; but because it was extracted from the island of Cyprus, so Pliny, in the cited book 34, ch. 10, where speaking of onychite cadmia he says: [Indeed all cadmia in the furnaces of Cyprus is the best.] Therefore perhaps this cadmia was also called solea, for in Cyprus there was a city which, according to Nicolaus Niger in the Greek-Latin dictionary, was called Σωλεια. Concerning this, Festus says: [Solea, as Verrius says, is not only that which is placed under the sole of the foot, but also a very strong material, or (as others read better) the strong thing, over which a craticium wall is built.] Very strong indeed in tenacity; but it is worn down by striking; hence it is no wonder if the solea, or onyx, had been reduced to powder in the collapse of the trulla, according to the above-cited report of Cedrenus. Therefore, having explained the foregoing, as it seems to me, what remains is to specify what place this was through which the Emperor passed when he approached the Patriarch, as Curopalates and Cantacuzenus reported above, and where this sought-for pavement of the solea, or onychitis, the same thing, was located. I say that it was the Prothesis, concerning which enough has been said in the account of the imperial ceremony in the entry on Prothesis. Nor is it surprising that this cadmia was called Solea and Onychites, for under these same double names a species of fish was also so called. Concerning the species under the name solea, Pliny, book 9, ch. 15, 16, and 20; book 32, ch. 11. And under the name onychitis, the same author, book 32, ch. 10. Also Martial, book 10, epigram 48, line 13: A small onyx will be placed at the same little banquet table. Hedus, but altered through ignorance. Moreover, soleae, the sandals with which the feet of the soles of the feet are supported at the bottom, Gellius says are neither a Greek nor a Latin word, book 13, ch. 2, Attic Nights; rather he thinks it is a new Gallic word, not used long before the age of Marcus Cicero, and they were called Gallic. SOLEMNITY, a principal and unchanging feast, with a great gathering of the people, from the word Sollo, which signifies to establish. [Solemnity is so called from sacred rites, so established that it ought not to be changed on account of religion. Isid. book 1, ch. 18.] Wherefore, where the Vulgate in the Lamentations of Jeremiah has: [Because there are none who come to the solemnity,] the Hebrew text has Meghedim, which signifies “at the appointed times,” that is, the times of the three feasts established in the Law, namely Passover, Pentecost, and the Feast of Tabernacles, at which times the people were obliged to visit the Jerusalem temple. FR. Which in Deuteronomy, chapter 16, is expressly stated in these words: [Three times in the year shall all your males appear before the Lord your God in the place which he shall choose: in the feast of unleavened bread, in the feast of weeks, and in the feast of tabernacles.] Cardinal Bellarmine, in his commentary on Psalm 118, which Psalm is longer than all the others, thinks that it served the Hebrews, as they went up to the Jerusalem temple in these three seasons of the year, to divert the weariness of the journey by singing. SOLFISO, from sol, fa, is called in Italian solfeggiare, meaning to sing musical notes; its synonyms. See Causus. Ut, re, mi, fa, sol, la. SOLIDUS, a coin, whose value has been discussed in the entry Siliqua. FR. where I omitted to say that the Latin notations equaling the value of solidi do not...
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550 S O non distinguit, de qua solidi specie intelligebat; nam ultra vulgarem solidum reperiebatur solidus aureus, de quo si in jus vocando, l. final. & ibi Glossa. Vide hîc in d. Obryziati. Item solidus provisinus. Vide dictionem hîc immediatè sequentem. In Beneventano territorio de anno 836. Equus valebat solidos octo, & Bos quatuor. [Det pretium pro Cavallo solidos octo, & pro Bove solidos quatuor, in capitulare Sicardi, c. 15. apud Camillum Peregrinum in Hist. Princip. Longobard. SOLIDUS PROVISINUS, de qua moneta Cencius Camerarius in suo M.S. Cæremontiali, & appellabatur etiam solidus provisinorum, quia à solita provisione per Senatum Romanum assignata proveniebat; & à Romano Basilicæ Vaticanæ Canonico, qui tempore Calixti III. scripserat, solidus provisiensis dicitur. FR. [Et de dicta distributione Canonicus Sacerdos, qui celebrabit, habeat solidos provisinos octo ultra distributionem, & Diaconus, & Subdiaconus solidos provisinos quatuor pro quolibet. In Bulla Urbani V. apud eruditum Sorefinum in tractatu de Capitibus SS. Petri & Pauli, pag.9.] Negatur autem, quòd dicta distributio falsset à Senatu Romano assignata Canonicis; nam in eadem Bulla Urbani V. expressè habetur, quòd: [De fructibus Cameræ distribuantur. SOLlicitantes in confessione. Vide Pænitentialis. SOLSATIS, occasus Solis. Vide Placitum. SOMA, , id est, corpus: [Beatorum Sarii, & Maxellendis Virginis sacra deposuit somata. Gerardus Episc. in Donat. SOMNIALIA. FR. Liber superstitiosus ita inscriptus, in quo somniorum observationes continebantur, sub nomine Danielis Prophetæ falsò divulgatus. [ Sive qui attendunt somnialia scripta, & falso Danielis nomine intitulata, can. non observetis, 26. quæst. 7. SONIACA, hoc vocabulo utitur Anselmus Leodiensis Canonicus, c.40. de Episcopis Leodiensibus: [Præcepit, ne soniacam Episcopis Leodiensibus debitam ab eodem loco, ubi ipsius Sancti Corpus quiescit, accipere præsumerent.] Significatus quidem hujus barbari, obscurique vocabuli, cùm sit difficilis intelligentiæ; ideò Chapeavilli hujus textus Commentatoris opinionem sequi intereà cogor, qui denotare hoc vocabulum ait companaticum Episcopo debitum. FR. Joannis Chapeavilli Annotatoris verba in prædicto loco hæc sunt, [Soniacam &c. ita legunt codex Aureæ vallis, Groesbeckaanus, & alii vetustissimi Codices: fortè intelligit obsonium Episcopis debitum. SONOPAIR. FR. Verres, seu porcus masculus, l. si quis verrem, de furtis. SONUS. Vide Invitatorium. SOPANUS. Vide Suppanus. SOPHUS, . FR. dicitur sapiens: [Sophi appellari sunt, qui latinè sapientes, D. August, de Civit, lib. 18. c. 24. S O SOPHISTA, , quamvis hoc vocabulum ferè in malam partem accipiatur; nihilominùs hominem doctum, & eruditum significat. [Rabanus sophista, & sui temporis poetarum nulli secundus. In vita S. Rabani Archiep.] Ac de eodem Triche- mius, lib. 1. n. 13. egerat his verbis: [Sophistarum omnium nominatissimus.] FR. Nam Sophus, ut diximus, sapientem sonar. [Quidam, qui in magna Civitate Alexandrina medicinali arte erat imbutus, collectorem se apud sophistam suum habuisse perhibuit summæ pravitatis puerum. D. Greg. lib. 11. epist. 46.] Quare inquit D. August. [Sophistæ autem appellantur latinarum literarum eloquentissimi Auctores, lib. 2. locutionis de Exodo, No[m]mihi videntur,] & lib. 2. de Doctrina Christiana c.31. de ornata oratione inquit: [Quamqua[m] etiam sermo non captiosus, sed tamen abundantiùs, qua[m] gravitatem decet, verborum ornamenta consectans, sophisticus dicitur.] In libro tamen Eccles. c.36. in malum sensum accipitur, ubi hæc habentur: [Vir peritus multos erudivit, & animæ suæ suavis est. Qui sophisticè loquitur, odibilis est; in omni re defraudabitur. Non est illi data à Domino gratia: omni enim sapientia defraudatus est. SOPITIVUS, cibus, sive aliud medicamentum somniferum, quod soporem conciliat. [Accedit hinc beatitudini meæ dulce ad invicem commercium literarum, unde & amaritudinibus meis mitigativum paratur electuarium, & inquietitudini sopitivum medicamentum. Petrus Cellens. lib. 3. epist. 2. SORBITIUNCULA. FR. à verbo sorbeo: [Spirans cadaver sorbitiunculis irrigabat. D. Hieron. in Epitaph. Fabiolæ ad Oceanum. SOREC, vox hebraica in cap.5. Isaiæ secundùm LXX. versionem, ubi Vulgata habet Electam. Et in Tractu post Prophetiam octavam Sabbati sancti habentur etiam hæc verba: [Et plantavit vineam Sorec.] Significat ergo Electam, licèt Hebræi dicant esse speciem vitis optimæ. Græcus textus legit , ideò, benè fructificans. FR in Vulgata, lib. Iudic. c.16. 4 fit etiam de simili vocabulo mentio his verbis: [Et habitavit in Valle Sorec. SOROR IN CAPILLO. FR. soror innupta, in domo paterna, sive fratris degens, l. si quis Longobardus, de successionibus: de hac phrasi dictum est etiam in dict. In capillo, & fortasse Virginem habentem adhuc faciem lanuginosam significat; nam in multis locis, præcipuè in Melita, magnum dedecus est Virginibus, imò scandalum anferre ex genis primas lanugines, sicut Romæ virgines murenulam, seu viriolam deferre pudet in collo ante nuptias. SORRENTIALIS, carnifex. [Sorrentialibus Præfecti, si suspendunt aliquem, quinque solidi: quando decollant similiter, quando coecant duodecim denarii pro unoquoque oculo, Romanus Vatic. Basilicæ canonicus, in tract. de eadem Basilica, c.42.] Ejus synonyma. Vide Carnifex. SORS. FR. id est, divinatio. Vide can. pervenit, can. si quis Clericus, & seqq. 24. q.5. Vide Tent. SOR-
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550 S O does not distinguish what kind of solidus was meant; for beyond the ordinary solidus there was found the gold solidus, concerning which, if one is cited into court, l. final. & there Glossa. See here in the said Obryziati. Likewise solidus provisinus. See the word immediately following here. In the territory of Benevento, in the year 836, a horse was worth eight solidi, and an ox four. [Set the price for a horse at eight solidi, and for an ox at four solidi, in the capitulary of Sicard, c. 15, apud Camillus Peregrinus in Hist. Princip. Longobard. SOLIDUS PROVISINUS, concerning which coin Cencius the Chamberlain in his MS. Cæremonial, and it was called also solidus provisinorum, because it arose from the customary provision assigned by the Roman Senate; and a Roman canon of the Vatican Basilica, who in the time of Calixtus III. had written, calls it solidus provisiensis. FR. [And from the said distribution the canon priest who shall celebrate shall have eight solidi provisini beyond the distribution, and the deacon and subdeacon four solidi provisini each. In the Bull of Urban V, apud the learned Sorefinus in the treatise de Capitibus SS. Petri & Pauli, p. 9.] But it is denied that the said distribution was assigned by the Roman Senate to the canons; for in the same Bull of Urban V it is expressly stated that: [Let it be distributed from the fruits of the Camera. SOLlicitantes in confessione. See Pænitentialis. SOLSATIS, the setting of the sun. See Placitum. SOMA, that is, body: [He laid down the sacred bodies of the blessed Sarius and of the virgin Maxellendis. Bishop Gerard in the Donation. SOMNIALIA. FR. A superstitious book so entitled, in which observations of dreams were contained, falsely circulated under the name of the Prophet Daniel. [Or those who pay attention to writings on dreams, & falsely entitled in the name of Daniel, do not observe them, can. non observetis, 26. q. 7. SONIACA, this word is used by Anselm of Liège, canon, c. 40, De Episcopis Leodiensibus: [He ordered that they should not presume to take the soniacam due to the bishops of Liège from the same place where the body of that Saint rests.] The meaning, indeed, of this barbarous and obscure word, since it is difficult to understand, I am therefore compelled meanwhile to follow the opinion of Chapeaville, the commentator on this text, who says that this word denotes the companaticum due to the bishop. FR. The words of John Chapeaville, the annotator, in the aforesaid place, are these: [Soniacam etc. thus read the codex of Golden Valley, Groesbeek, and others of the very oldest manuscripts: perhaps he means the obsonium due to bishops. SONOPAIR. FR. A boar, or male pig, l. si quis verrem, de furtis. SONUS. See Invitatorium. SOPANUS. See Suppanus. SOPHUS, means wise. FR.: [Those are called Sophi who in Latin are sapientes, St. August. de Civit. lib. 18, c. 24. S O SOPHISTA, although this word is commonly taken in a bad sense; nevertheless it signifies a learned and erudite man. [Rabanus the sophist, and second to none among the poets of his time. In the life of St. Rabanus, Archbishop.] And concerning the same man Trithemius, lib. 1, n. 13, had written these words: [The most renowned of all the sophists.] FR. For Sophus, as we said, sounds as wise. [A certain man, who in the great city of Alexandria was versed in the medical art, said that he had as his collector with his sophist a boy of the greatest depravity. St. Gregory, lib. 11, epist. 46.] Therefore St. August. says: [Sophists are called the most eloquent authors of Latin letters, lib. 2, locutionis de Exodo, No[m]mihi they seem,] & lib. 2. de Doctrina Christiana c. 31, on ornate speech he says: [Although even speech not deceptive, but nevertheless seeking, more abundantly than becomes gravity, embellishments of words, is called sophistic.] Yet in the book Eccles. c. 36 it is taken in a bad sense, where these words are found: [An experienced man has instructed many, and is pleasant to his own soul. He who speaks sophistically is hateful; in everything he will be defrauded. The grace of the Lord has not been given to him: for he has been deprived of all wisdom. SOPITIVUS, a food, or some other sleep-inducing medicine, which brings on sleep. [From this there comes to my blessedness the sweet mutual exchange of letters, whereby an emollient electuary is prepared for my bitterness, and a sopitive medicine for my restlessness. Petrus Cellens. lib. 3, epist. 2. SORBITIUNCULA. FR. from the verb sorbeo: [The breathing corpse was moistened with little sips. St. Jerome in the epitaph of Fabiola to Oceanus. SOREC, a Hebrew word in chapter 5 of Isaiah according to the LXX version, where the Vulgate has Electam. And in the tract after the eighth prophecy of Holy Saturday there are also these words: [And he planted a vineyard of Sorec.] It therefore signifies the chosen, although the Hebrews say it is a species of the finest vine. The Greek text reads , therefore, well-fruiting. FR. In the Vulgate, in Judges 16:4, mention is also made of a similar word in these words: [And he dwelt in the Valley of Sorec. SOROR IN CAPILLO. FR. an unmarried sister, dwelling in her father’s house, or with her brother, l. si quis Longobardus, de successionibus: concerning this phrase something was also said in the word In capillo, and perhaps it signifies a virgin still having a downy face; for in many places, especially in Malta, it is considered a great disgrace for virgins, indeed a scandal, to remove the first downy hairs from their cheeks, just as in Rome virgins are ashamed to wear a little chain, or viola, around the neck before marriage. SORRENTIALIS, an executioner. [To the Prefects of the Sorrentiales, if they hang someone, five solidi: when they behead likewise, when they blind, twelve denarii for each eye, Roman canon of the Vatican Basilica, in the treatise on the same Basilica, c. 42.] Its synonyms. See Carnifex. SORS. FR. that is, divination. See can. pervenit, can. si quis Clericus, & seqq. 24. q. 5. See Tent. SOR-
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S P SORTARIA. FR. Venefica, Maga. [Alli potu, alli autem cibo à sortiariis dementati. Hinemar. de divort. Lotharii ad 15. Interrog. SORTILEGIUM. Vide Hydromantia, Sors. SORTITUS, nomen substantivum, sortem significans. {Nec terrenæ vobis, & judaicæ possessionis ullos vindicandos esse sortitus arbitremini. D. Ambros. in exhortat. ad Virgines. SORTUMINA, sive Surtumina, & Sortunina. FR. Aquarem scaturigo: [Aquas, fontes, sortumina, tamburios nuncupata, quam aliter quomodocumque colaturas, molendinas &c.] Et inferiùs: [Aquas, fontes, sortunina, tamburios nuncupata, quam aliter quomodocumque scolaturas, molendina &c. Bullar. Casin. tom. 2. const. 294. SOSANIA, vox quidem barbaro-græca , loricam significans, licèt Græci in neutro genere pronuncient. {Adaptavit humeris suis sasaniam, & appendit pharetram pectori. Joannes Diacon. [Ac ubi legitur in hist. Francorum Sosanias, Aldhelmus eundem factum referens, Lorica scripsit. SOTER. FR. Sancti Pont. & Mart. nomen: græcè enim , latinè Salvatorem significat. SOTULARES. Vide Sutulares. SPADO, verbum, castro, eunuchizo, in lege Salica, ubi etiam Spathus eunuchus dicitur. [Si quis caballus spathum furaverit, tit. 41.] Vide Eunuchus. SPALAGUS, Talpa animal, , & . [Simulque truculenta regulorum venena, ad quæ quadrupedis rubetæ, & spalagi pestifera confectio humanæ naturæ nocitura habebatur. Aldhel. lib. 4. c. 10. de Virg. SPALLA. FR. Contributio Episcopo dari solita. {Cognovimus, quòd præfatus Episcopus spallas, quas ab eadem Ecclesia, tam ipse, quàm prædecessores sui recipere consueverant &c. cap. cùm venerabilis, lib. 3. decretal. tit. 39. SPANACLYSTUS. Vide Panaclystus, Spanicus. SPANICUS, resrarenter confecta, ex græco vocab. , quod rarum significat. [Spanicas, quæ pendent super altare. Anast. Biblioth. in Benedict. III.] Itaque hujusmodi indumenta vel pretio, vel textura, seu perspicuitate rara dicebantur ad instar veli tenuis. Alii tamen malunt Spanicas hispanicas significare, id est, in hispania contextas. Ex hoc autem vocabulo componitur dictio Spanaclystus apud eundem Biblioth. ad significandum textile simul perspicuum, ac occultum; nam vox græca , ab fconsum significat. FR. De etymologia Spanaclystus aliter dictum fuit in dict. Panaclystus. Spanicus puto esse pannum, quem Itali Spanna vocant: in Onomastico Romano Foelicis Felicii in dict. Spanna, quem existimat esse Sprthamani, de qua Plinius, lib. 7. c. 2. Cæterùm non potest negari, quòd penès antiquos Scriptores reperiatur Hispania sine duobus primis literis, & ex multis locis, qui adduci ad exemplum possent, unum asserre sufficiat, in vita S. Fructuosi Bracaren. S P 551 Episcopi notatum, ubi sic habetur: [Quasi Soloriens inluminaturus Spaniam, ædificavit sanctum ope Domini Monasterium. SPANOPOGON, , qui raros pilos habet in barba, quem Siculi Spano vocant. SPARGILLUM, aspersorium aquæ benedictæ. [Urceum cum aqua benedicta cum spargillo. In Rituali Cisterciensium.] Vide Aspergillum. SPARTA, hoc vocabulum reperitur in Registro S. Gregorii, ubi videtur sportam, vel canistrum ex juncis contextum significare; nam Græci , juncum appellant; ita enim ait, lib. 1. c. 14. sive lib. 5. cap. 122. Sanctus Doctor: [Spartam verò, quam apud decessorem vestrum dilectissimus filius noster Petrus Diaconus, tunc illic defensor, reliquerat nobis &c.] Ac alibi idem vocabulum reiterat, quod in aliquibus Codicibus Spatha in lib. 5. cap. 123. mendosè legitur. FR. De hoc vocabulo quæstio agitata fuit apud Gellium, lib. 17. cap. 3. utrum nempè Sparta eadem illa esset, de qua Homerus ibi citatus cecinit Spartum, seu Spartium, quod communiori vocabulo Genestum dicitur. Sic igitur Gellius: {Adolescens quispiam non indoctus, sparti quoque usum in terra Græcia diù incognitum fuisse dixit, multisque post Ilium captum tempestatibus ex terra Hispania advectum. Riserunt hoc ad illudendum, ex iis, qui ibi aderant, unus, atque alter malè homines literati, quod genus Græci appellant: atque eum, qui id dixerat, librum legisse Homeri ajebant, cui versus hic fortè deesset: Ac sequitur, loc. cit. idem Gellius [Tum ille prorsum iratus: Non, inquit, in eo libro versus, sed nobis planè Magister defuit, si creditis in eo versus sparta id significare, quod nos spartum dicimus. Majorem enim verò illi risum subjiciunt; neque id destiterunt, nisi liber ab eo prolatus esset Marci Varronis vigesimus quintus humanarum, in quo de isto Homeri versu à Varrone ita scriptum est: Ego sparta apud Homerum non plus spartum significare puto, quàm , (quod interpretatur in calce, id est, ex agro satos,) qui dicuntur in agro Thebano nati. In Græcia sparti copia modò cæpit esse ex Hispania. Neque ex ipsa facultate Libumi, sed hi plerasque naves loris suebant, Græci magis cannabo, & stuppa, cæterisque sativis rebus, à quibus appellabant. Quod cùm ita Varro dicat, dubito hercle, an posterior syllaba in eo verbo, quod apud Homerum est, acuenda sit; nisi quia voces hujuscemodi, cùm ex communi significatione in rei certæ proprietatem concedunt, diversitate accentum separantur. Idem affirmat Plinius, ac diffusè describit, lib. 19. cap. 2. pertotum; sed inquit quòd in Hispaniam citeriorem ex Africa à Pænis spartum advectum fuisset. Hinc D. Gregrius græca declinatione usus est, quæ M m 4 foemi
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S P SORTARIA. FR. Witch, sorceress. [Some were driven mad by sorcerers, others by food. Hinemar, de divort. Lotharii ad 15. Interrog.] SORTILEGIUM. See Hydromantia, Sors. SORTITUS, a substantive noun, meaning a lot or share. {Nor should you think that any shares of earthly and Jewish possession are to be claimed by you. St. Ambrose, in exhortat. ad Virgines. SORTUMINA, or Surtumina, and Sortunina. FR. A spring of water: [Waters, fountains, sortumina, called tamburios, which otherwise in whatever way may be mill-runs, mills, etc.] And below: [Waters, fountains, sortunina, called tamburios, which otherwise in whatever way may be scolaturas, mills, etc. Bullar. Casin. tom. 2, const. 294. SOSANIA, a barbaro-Greek word, meaning a cuirass, although the Greeks pronounce it in the neuter gender. {He fitted upon his shoulders a sasania, and hung the quiver upon his breast. John the Deacon. [And where in the history of the Franks it is read Sosanias, Aldhelm, referring to the same deed, wrote Lorica.] SOTER. FR. Name of a holy Pontiff and Martyr: for in Greek it signifies Savior in Latin. SOTULARES. See Sutulares. SPADO, a verb meaning to castrate, to make a eunuch, in the Salic Law, where a eunuch is also called Spathus. [If anyone had stolen a gelded horse, tit. 41.] See Eunuchus. SPALAGUS, a mole, the animal, , and . [Together with the savage poisons of little kings, against which the deadly preparation of the quadruped rubeta and spalagus was held harmful to human nature. Aldhelm, lib. 4, c. 10, de Virg.] SPALLA. FR. A contribution usually given to a bishop. {We have learned that the aforesaid bishop received spallas from that church, as both he and his predecessors had been accustomed to receive, etc. cap. cùm venerabilis, lib. 3, decretal. tit. 39. SPANACLYSTUS. See Panaclystus, Spanicus. SPANICUS, something made very thin, from the Greek word , which signifies rare or thin. [Spanicas, which hang over the altar. Anast. Biblioth. in Benedict. III.] Therefore such vestments were called rare, either by price, or by texture, or by their transparency, like a thin veil. Others, however, prefer to take Spanicas as meaning Spanish, that is, woven in Spain. From this word is composed the term Spanaclystus in the same Bibliothecary, to signify cloth at once transparent and concealing; for the Greek word , signifies obstacle. FR. The etymology of Spanaclystus was otherwise explained in the entry Panaclystus. I think Spanicus is a cloth which the Italians call Spanna, in the Roman Onomasticum of Felice Felicii under the entry Spanna, which he thinks is Sprthamani, of which Pliny speaks, lib. 7, c. 2. Furthermore, it cannot be denied that among ancient writers Hispania is found without the first two letters, and from many passages, which could be adduced as examples, it will suffice to cite one, in the life of St. Fructuosus, bishop of Bracara, where it is noted thus: [As though rising like the sun to illuminate Spain, he built, by the help of the Lord, a holy monastery. SPANOPOGON, , one who has sparse hairs in the beard, whom the Sicilians call Spano. SPARGILLUM, an aspergillum for holy water. [A vessel with holy water with an aspergillum. In the Cistercian Ritual.] See Aspergillum. SPARTA, this word is found in the Register of St. Gregory, where it seems to mean a basket or container woven from rushes; for the Greeks call a rush , thus he says, lib. 1, c. 14, or lib. 5, cap. 122, the holy Doctor: [But the sparta, which my most beloved son Peter the Deacon, then there a defender, had left with us from your predecessor, etc.] And elsewhere he repeats the same word, which in some codices is incorrectly read Spatha in lib. 5, cap. 123. FR. This word was discussed by Gellius, lib. 17, cap. 3, whether Sparta was the same thing of which Homer sang in the cited passage, Spartum, or Spartium, which in common speech is called Genestum. Thus Gellius: {A certain young man not unlearned said that the use of sparti had long been unknown in Greece, and that it had been brought from Spain many ages after the capture of Troy. At this, one and another of those present laughed to mock him, bad men of letters, as the Greeks call that sort; and they said that the man had read a book of Homer in which this verse perhaps was missing: And Gellius continues, loc. cit.: [Then he, quite angered: “No,” he said, “it is not in that book that the verse is lacking, but plainly the teacher failed us, if you believe that in that verse sparta means what we call spartum.” For they rather provoke greater laughter against him; and they did not stop until a book by Marcus Varro was produced, the twenty-fifth of the Human Things, in which about this verse of Homer Varro wrote thus: I think sparta in Homer means no more than spartum, just as , which is interpreted at the foot, that is, sown from the field, is said of those born in the Theban countryside. In Greece there was only recently an abundance of sparti from Spain. Nor from the very use of Liburnian ships, but the Greeks sewed most of their ships with straps, and more with hemp and tow, and other cultivated materials, from which they derived the name. Since Varro says this, I indeed doubt whether the second syllable in that word, as it stands in Homer, ought to be accented; unless such words, when they pass from common meaning into the specific property of a thing, are distinguished by a change of accent. The same is affirmed by Pliny, and he describes it at length, lib. 19, cap. 2, throughout; but he says that spartum had been brought into the nearer Spain from Africa by the Phoenicians. Hence St. Gregory used the Greek declension, which...>
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S P foeminini generis appellat. Sed miror, quòd Pontifex Sanctus ille juncis indigeret, fortassè pro canabe, vel ad telam texendam; nam hæc Sparta ad hunc usum tempore Plinii, loc. cit. inserviebat. Et profane usurpatur in Chrysostomi dicto: ex Ecclesiast. c. 4. Verùm quidem tam spartam, quàm spatham intelligi puto, quia spatha, erat quoddam unguentum ex spathis, sive elatis palmarum, quorum sudor colligebatur, ut Plinius, lib. 12. c. 28. asserit, quem ejus Annotator Iacobus Daclecampius ex Dioscoride corrigit, inquiens: ad unguentorum spissamentum, ut ex eodem Plin. lib. 13. c. 1. Unde probabilius credo, D. Gregorium de hoc unguento locutum fuisse, cujus utramque citationem non inveni fidelem; sic etiam ex Sparta conficiebatur medicamentum, Plinius, lib. 24. c. 9. Vide Eriophoron. SPARTEA, calceamenta ex funiculis contexta, quorum usus adhuc in Hispania viget. FR. Sparta calceamenta ex sparcis, sive spartiis contexta, de quibus Plinius, lib. 19. cap. 2. ita ait: Non quidem ex ipsis juncis, sive Spartis in natura, sed ex stuppa ex eis avulsa, netaque conficiebantur prædicta indumenta, ut ex eodem Plinio liquet ibid. SPARTUM. Vide Sparta. SPARVARIUS, accipiter, rapax volatile, quod Itali Sparviere, Galli verò Esparvier dicunt. De quo vocabulo fit mentio in lege Salica, tit. 19. SPATALIUM, , præter alias hujus vocabuli significationes, quædam muliebria ornamenta denotat, quæ ex nigris coralliis in brachiis à foeminis ferebantur, ut eoru[m] vittute magis amarentur. Ubi Pamelius Spathalium cum aspiratione scribi mavult; errat tamen, nam à verbo avatala deri-vatur, quod deliciari significat. FR. de hoc ornamento Plinius, lib. 13. cap. 25. hæc habet: Ita-que Spatalia non est fructus, sed ornamenti muliebris vocabulum: nam fructus Isidos plocamon, & in specie Charitoblepharon dicebatur. Item Spatale non solum brachiale ornamentum est, ut asserit Vossius; sed etiam capitis, ita Claudianus S P de spatale Diadema in epithalam. de Spatale Nympha cecinit: Et gravibus spatale baccis diadema ferebat Intererat, rubro quas legerat ipsa pro-fundo. Cæterùm Calepinus, & præcipuè Henricus Ste- phanus in ejus Lexico græco in dict. contendunt cum aspiratione scribi debere. Sed Vossius in ejus etymologico in verbo Spatalium validissimis auctoritatibus Spatalium sine aspira-tione scribendum demonstrat. SPATHUM. Vide Sparta. SPATHALIUM. Vide Spatalium. SPATHARIUS, , Armiger, qui ensem Imperialem ferebat. SPATHISTER, . FR. ferreum instrumentum, quo Hebræi pelliculam artificiosè ad coo-periendam circumcisionem trahebant, à verbo græco , quod traho, sive avello significat: Idemque Sæctus præterea inquit, quòd hujus instrumenti perfidus Esau fuisset inventor, ut velut Apostata paternum signum auferret, divinamque legem deleret; sic enim verba Apostoli intelligit, quando in 1. Corinth. c. 7. dixerat: Item ubi dicitur, 1. Macabæorum, c. 1. quod aliqui ex Iu-dæis abierant ad Gentiles: Origenes, & D. Hieronymus negant, quòd illi Apostatæ naturaliter potuissent facere præputium; & ideò exponunt, quòd isti legis divinæ desertores præputia reliquissent eorum filiis: sed hujusmodi expositio verbis Apostoli ada- ptari nequit; quin & Josephi Hebræi relatio in lib. 12. Antiq. cap. 6. Epiphanii opinioni favet, dùm refert, quòd aliqui Iudæi ita circumcisionem occultassent, ut nudi à Græcis non distinguerentur; idemque senserat Theophylactus in eadem Pauli epistola; ac Thalmudi assertio, in tract. Se-bamoth. c. 8. habetur, quòd nimirum nonnulli Hebræi suas circumcisiones insicerant, ut non dignoscerentur esse mosaicæ legis professores, & hoc pacto injurias, persecutiones, ac tormenta obviarent, qui tamen in Civitate Better deinde circumcisionem iteraverant, quos Hebræi Me-sciiuchim idest Attractos appellant. SPATHIMELA, , linamentum, torunda, semniscus ex filis de subtili, lineoque panno de-tractus, quibus Chirurgi vulnera, & plagas dilatatas ad diuturnè purgandas sustinent. Italicè Tasso fatto di sfilacci dicitur. Vide Cupha. SPATHUS. Vide Spado. SPATIUM HUMANITATIS ADVENIENS. FR. idest mors. [Eos verò, quorum consilio hos
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S P calls it feminine in gender. But I wonder why that Holy Pontiff needed rushes, perhaps for hemp, or for weaving a web; for this Sparta served for that use in Pliny’s time, loc. cit. And it is profanely used in Chrysostom’s saying: from Ecclesiasticus c. 4. But indeed I think both spartam and spatham are to be understood, because spatha was a certain ointment made from spathes, or the upright leaves of palms, whose sweat was collected, as Pliny, book 12, ch. 28, asserts, which his annotator Jacobus Dalechampius corrects from Dioscorides, saying: for the thickening of ointments, as from the same Pliny, book 13, ch. 1. Hence I more probably believe that St. Gregory spoke of this ointment, whose two citations I have not found reliable; thus also from Sparta a medicine was prepared, Pliny, book 24, ch. 9. See Eriophoron. SPARTEA, shoes woven from cords, whose use still persists in Spain. FR. Sparta, shoes woven from sparci, or spartia, concerning which Pliny, book 19, ch. 2, says thus: Not indeed from the rushes themselves, or Sparts in their natural state, but from the tow pulled from them, and spun, the aforesaid garments were made, as from the same Pliny it is clear there, ibid. SPARTUM. See Sparta. SPARVARIUS, a hawk, a rapacious bird of prey, which the Italians call Sparviere, the French Esparvier. Mention of this word is made in the Salic law, title 19. SPATALIUM, besides the other meanings of this word, designates certain female ornaments, which women wore on their arms, made of black corals, that they might be more beloved on account of their worth. Where Pamelius prefers that Spathalium be written with an aspiration; yet he errs, for it is derived from the word avatala , which signifies to delight. FR. concerning this ornament Pliny, book 13, ch. 25, has these words: Thus Spatalia is not a fruit, but a word for a woman’s ornament: for the fruit of Isis was called plocamon, and in particular Charitoblepharon. Likewise Spatale is not only an arm ornament, as Vossius asserts; but also one for the head, thus Claudian on the spatale Diadem in the epithalamium of the Nymph spatale sang: And she bore a diadem spatale with heavy beads which she herself had gathered from the ruddy deep. Moreover, Calepinus, and especially Henricus Stephanus in his Greek lexicon under the word contend that it should be written with an aspiration. But Vossius in his etymological work under the word Spatalium demonstrates by the strongest authorities that Spatalium should be written without an aspira-tion. SPATHUM. See Sparta. SPATHALIUM. See Spatalium. SPATHARIUS, an armor-bearer, who carried the Imperial sword. SPATHISTER, a. FR. an iron instrument, by which the Hebrews, by artifice, drew back the skin for covering circumcision, from the Greek verb, which means I draw, or I tear away: And the same Sæctus furthermore says that the deceitful Esau was the inventor of this instrument, so that as an apostate he might remove the paternal mark and abolish the divine law; for thus he understands the words of the Apostle, when in 1 Corinthians ch. 7 he had said: Likewise where it is said, 1 Maccabees ch. 1, that some of the Jews had gone over to the Gentiles: Origen and St. Jerome deny that those apostates could naturally have made a foreskin; and therefore they explain that these deserters of the divine law had left foreskins on their sons: but such an explanation cannot be adapted to the words of the Apostle; and even Josephus the Hebrew’s account in book 12 of the Antiquities, ch. 6, favors Epiphanius’ opinion, when he relates that some Jews had so concealed circumcision that they could not be distinguished naked from the Greeks; Theophylactus thought the same in the same epistle of Paul; and the Talmud’s assertion, in tract. Se-bamoth. ch. 8, is found, namely that certain Hebrews had disguised their circumcisions so that they would not be recognized as followers of the Mosaic law, and in this way would avoid insults, persecutions, and torments, yet afterwards in the City of Better they had repeated the circumcision, whom the Hebrews call Me-sciiuchim, that is, the Drawn Ones. SPATHIMELA, a lint, a small roll, a band of fine threads and linen cloth pulled apart, by which surgeons support wounds and enlarged sores so as to cleanse them for a long time. In Italian it is called Tasso fatto di sfilacci. See Cupha. SPATHUS. See Spado. SPATIUM HUMANITATIS ADVENIENS. FR. that is, death. [But those, by whose counsel these]
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S P 553 hoc egisti, in duobus mensibus excommunicatos esse decernimus; ita ut si quid eis intra duorum mensium spatium humanitatis advenerit, bene- dictione viatici non priventur, can. ranta, di- stinct. 86. SPECIATUS, decoratus, exornatus. Quid hodie informe in mundo, quid retro speciatum in ma- teria, ut speculum sit mundus materiæ. Tertull. advers. Hermog. cap. 40. SPECTACULA, prohibita. Vide Amen. Lanista. SPECTRUM. Vide Biothanatus. Horama. Orama. SPECULATOR, ita appellatus est Gulielmus Du- rantes, sive Durandus Episcopus, ex eo quia opus composuerat, cui titulus est speculum Iuris tribus voluminibus distinctum: scripserat etiam rationale Divinorum officiorum, quod sæpè hic citamus: qui cùm esset Urbini Apostolicus Nuncius, Castellum construxerat, quod usque ad Ur- bani VIII. tempora Castelli Durantis nomen re- tinuerat; sed cùm Ducatus Urbini ad Ecclesiam Romanam tempore ejusdem Pontificis devolu- tus fuerit, Papa in civitatem, & Episcopatum Ca- stellum illud erexerat, ac de suo nomine Urba- niam Civitatem denominavit. FR. De hoc Gu- lielmo egerunt Auctores apud Bellarminum, & Labbè de Scriptoribus Ecclesiasticis, quem na- tione Vasconem facit Bellarminus, Labbè Pro- vincialem potiùs è Podio Massonis. Blondus ve- rò Carnotensem Decanum appellat, ac de ædifi- catione Castelli sic inquit; Interiùs verò ad Metauri superiora progredientes planitiem inve- niunt speciosissimam, in qua primum est oppi- dum à Metauro poenè in insulam circumdatum, quod Gulielmus Durandi Carnotensis Decanus, Pontificii juris consultissimus, speculi ejus doctri- næ libri Author, cùm Martini IV. Pont. Rom. Nuncius, & Româdiolæ Thesaurarius esset, à fun- damentis ædificavit, & à suo nomine Castrum Durantis appellavit, in tract. Italiæ illustratæ Picena provincia regione 5. Discipulus Henrici Cardinalis Hostiensis extitit, & Magister practi- cæ appellatus fuit teste Trithemio de script. Ec- cles. Giacchettus insuper Ricordani Malaspinæ nepos in addit. ad Historiam sui Avunculi, c. 228. inquit, quòd Durandus accitus fuisset ab Hono- rio Papa IV. de anno 1286. & Gilonem Duran- tem appellat. Idem scribit Io. Villanus in ejus historia, lib. 7. cap. 107. & Provinciæ Comitem illum nominat sub his verbis: Guglielmo Du- rante Conte di Provenza, qual nell'anno 1286. sù chiamato per Governatore da Honorio Papa Quarto. Nonnulli tamen errarunt circa condi- tiones, ac mortis tempus, quos censurat Philip- pus Labbè de scriptor. Eccl. ubi de ipso Durante agit. Aliqui perperàm hunc Durandum Provin- cialem natione intellexere illum Dominicanæ familiæ Provincialem extirisse. Hæc autem Pro- vincia à Latinis Clemaris dicebatur. Sepultus est Romæ in Ecclesia Sanctæ Mariæ supra Miner- vam. SPECULATOR, id est, observator, Italicè Spia. Vide Scamera. FR. Item speculator non solùm vigil, & observator intelligitur, sed etiam carni- fex. Er contristatus est Rex propter jusjuran- dum, & propter simul discumbentes, noluit eam contristare, sed misso speculatore, præcepit affer- ri caput ejus in disco, & decollavit eum in carce- re. Marc. 6. 26. Sed Vincentius Riccardus in ejus notis ad S. Proclum, orat. 18. in laud. S. Ste- phani, ad pag. 514. v. 8. in Comm. rationibus, & auctoritatibus contendit legendum speculatore, & non speculatore. SPERANS. FR. pro implorans. Omnibus de no- bis sperantibus non debemus, in quantum pos- sumus, nos denegare, can. licet, dist. 87. cujus titulus est: Implorantibus patrocinia Episcopi debent adesse. SPERNAX, sperator, aspernator, contemptor. Erga familiam suam, nec in admittendo consi- lio spernax, nec in investigando reatu persequax. Sidon. lib. 4. epist. 9. FR. eodem vocabulo usus est Sil. lib. 8. inquiens: Ductor Piso viros spernaces mortis age- bat Ore puer, SPHÆRISTA, , pilæ lusor. Putas ne vi- debitur, ut hoc piger palæstræ ludum exerceat? Aut asinus segnis inter sphæristarum ordinem celeri volatu discurrat? Gregor. Turon. in præ- fat. de glor. Confess. Erat etiam Officialis Apo- stolici Palatii titulus, cui curam exercitandi Cle- ricos, tanquam Pædagogo incumbebat. Gratianum verò sacri sphæristam Patriarchii. Anast. Biblior. in Leone IV. ubi mendosus textus su- peristam habet. SPHÆRISTERIUM, , palæstra, locus, ubi ludum sphæristæ exercebant. Sidonius, lib. 2. epist. 2. SPHENDON. Vide Diasphendon. SPHINX, fabulosa Gentilium figura, de qua sæpè rogatus fui, cur nempè hoc poeticum monstrum ad fores antiquarum Ecclesiarum col- locabatur. Ad quod respondi Aegyptios in eo- rum templis collocare hoc simulacrum solitos fuisse, ut Clemens Alexandrinus, lib. 4. stromat. refert, ad docendum homines, quòd Deus time- ri, amarique debuisset; ideoque sphingem bina fi- gura, humana, scilicet, & brutali fingebant, per illam, placiditatem, atque per istam, ferocitatem significantes. Hinc Christiani eadem intentione, ut Dei amorem, & timorem pariter haberent perpetuum, hoc simulacri monumentum licèt gentile, extra Ecclesiam reliqui permiserant. FR. alium moralem significatum affert Natalis Comes, lib. 9. Mythol. c. 18. quòd, nimirum, æquo animo, ac tolerabiliter per hanc fabulosam figuram persecutiones, & ærumnas homines suf- ferre docerentur; nam alata Sphinx figurabatur, quod est inconstantis fortunæ symbolum; præ- terea aduncis unguibus fingitur, ad indicandas adversitatum rapacitates, quibus omnia fortu- næ, ac corporis bona auferri possunt; humana facie præsertur, nam humanum est calamita- tibus, vicissitudinibusque fortunæ subjici; tan-
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S P 553 you have done this, we decree that they are to be excommunicated for two months; so that if anything of human kindness comes to them within the span of those two months, they are not to be deprived of the blessing of viaticum, can. ranta, dist. 86. SPECIATUS, decorated, adorned. What today is shapeless in the world, what formerly was made conspicuous in matter, so that the world may be a mirror of matter. Tertull. advers. Hermog. cap. 40. SPECTACULA, forbidden. See Amen. Lanista. SPECTRUM. See Biothanatus. Horama. Orama. SPECULATOR, thus was William Durantes, or Bishop Durandus, called, because he had composed a work entitled Speculum Iuris, divided into three volumes; he had also written the Rationale of Divine Offices, which we often cite here: when he was Apostolic Nuncio in Urbino, he had built a castle, which until the time of Urban VIII retained the name Castle of Durantis; but when the Duchy of Urbino had, in the time of the same Pontiff, devolved to the Roman Church, the Pope had raised that castle into a city and bishopric, and from his own name named the city Urbania. FR. On this William the authors cited by Bellarmine and by Labbè on Ecclesiastical Writers wrote, Bellarmine making him a Gascon by nation, Labbè rather a Provençal from Puy-Masson. Blondus, however, calls him Dean of Chartres, and on the building of the castle says thus: “Proceeding farther inland toward the upper reaches of the Metauro, they find a most beautiful plain, in which the first place is a town almost surrounded by the Metauro as by an island, which William Durandus, Dean of Chartres, a most learned expert in pontifical law, author of that book of his doctrine called the Speculum, when he was nuncio of Pope Martin IV and treasurer of the Romandiola, built from the foundations, and from his own name called the Castle of Durantis,” in the treatise of Italy Illustrated, region 5 of the Picene province. He was a disciple of Henry, Cardinal of Ostia, and was called Master of Practice, according to Trithemius, De Scriptoribus Ecclesiasticis. Giacchettus moreover, in the additions to the History of his uncle Ricordano Malaspina, ch. 228, says that Durandus was summoned by Pope Honorius IV in the year 1286, and calls him Gilon Durand. The same writes Giovanni Villani in his history, book 7, ch. 107, and he calls him Count of Provence in these words: “Guglielmo Durante Conte di Provenza, who in the year 1286 was called by Pope Honorius IV to be governor.” Nevertheless, some have erred concerning his circumstances and the time of his death, whom Philip Labbè censures in De Scriptor. Eccl., where he treats of this Durandus. Some wrongly understood this Durandus the Provençal by nation to have belonged to the Dominican family of the Provincials. But this Province was called Clemaris by the Latins. He was buried at Rome in the church of Saint Mary above Minerva. SPECULATOR, that is, observer, in Italian Spia. See Scamera. FR. Likewise, speculator is understood not only as a watchful man and observer, but also as an executioner. “And the king was sorry, because of the oath and because of them that sat with him; and he would not displease her; but having sent an executioner, he commanded his head to be brought in a dish, and he beheaded him in prison.” Mark 6:26. But Vincentius Riccardus, in his notes on Saint Proclus, oration 18 in praise of Saint Stephen, on page 514, line 8, in the commentaries on reasons and authorities, maintains that it should be read speculatore, and not speculatore. SPERANS. FR. for implorans, pleading. “We ought not, so far as we can, to refuse ourselves to all who are hoping in us,” can. licet, dist. 87, whose title is: Bishops ought to stand by those who implore their patronage. SPERNAX, a despiser, contemner, scorner. Toward his household, neither stubborn in admitting counsel, nor relentless in pursuing guilt. Sidon. lib. 4. epist. 9. FR. Sil. uses the same word in book 8, saying: “Leader Piso was driving men who scorned death with a boy’s face,” SPHÆRISTA, a ball-player. Do you think it will seem fitting that this sluggish man should practice the sport of the palestra? Or that a lazy donkey should dart about with swift flight among the ranks of ball-players? Gregory of Tours, in the preface to the Glory of the Confessors. It was also a title of an official of the Apostolic Palace, whose duty was to supervise the training of clerics, as a kind of pedagogue. Indeed, the sacri sphærista of the Patriarchate, Anast. Biblior. in Leo IV, where the corrupted text has superistam. SPHÆRISTERIUM, a palestra, a place where the game of the sphærists was practiced. Sidonius, book 2, epist. 2. SPHENDON. See Diasphendon. SPHINX, the fabulous figure of the Gentiles, about which I was often asked why this poetic monster was placed at the doors of ancient churches. To this I replied that the Egyptians were accustomed to place this image in their temples, as Clement of Alexandria relates, book 4 of the Stromata, to teach men that God ought to be feared and loved; and therefore they fashioned the sphinx with a twofold form, human, that is, and brute, indicating by the one gentleness and by the other ferocity. Hence Christians, with the same intention, that they might have both the love and fear of God perpetually, allowed this monument of pagan imagery, though gentile, to remain outside the church. FR. Natalis Comes gives another moral meaning, book 9 of the Mythologia, ch. 18, namely, that through this fabled figure men were taught to bear persecutions and troubles with a calm and tolerable spirit; for the Sphinx was depicted winged, which is a symbol of inconstant fortune; moreover it is fashioned with hooked claws, to indicate the rapacity of adversities, by which all goods of fortune and of the body can be taken away; it is given a human face, for it is human to be subject to misfortunes and to the changes of fortune;
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554 S P tandem leonina pars, forti animo ferenda esse adversa, significat. SPICARIUM, granarium, in quo spicæ frumenti, & similium, donec triturarentur, conservabantur. {Spicarium ille novum, quia sic homo erat, solis feris, & belvis, avibusque domesticis condi fecerat, in Vita Sancti Galli, cap. ultim.} de quo vocabulo sit etiam mentio in lege salica, tit. 19. SPICULATOR. Vide Speculator. SPICULUM. FR. telum, & translativè pro Solis radio à Poetis usurpatur: sic in hymno Sabbati ad Laudes canitur: Aurora jam spargit polum: Terris dies illabitur: Lucis resultat spiculum: Discedat omne lubricum. Et in hymno feria IV. ad Laudes. Caligo terræ scinditur, Percussa Solis spiculo. Ex Prudentio, ad imitationem Poetæ illius, Non radiis solis, non lucida tela diei. Seu potiùs ex Virg. Æneid. 12. -------- Et spicula castris Densa cadunt &c. SPICULUS. FR. fornix. {Ante ingressum verò Basilicæ, necnon & ante introitum atrii quinque desuper fornices, quos spiculos dicimus, voluit. Chron. Casin. lib. 3. cap. 28. SPIRITUALIS. FR. res non corporalis. {Inter corporalia, & spiritualia eam cognovimus esse differentiam, quòd corporalia faciliùs destruuntur, quàm construuntur; spiritualia verò faciliùs construuntur, quàm destruuntur. Unde juxta canonicas sanctiones Episcopus honorem dare potest, (nempè ordinando, & consecrando,) solus auferre non potest, lib. 1. decretal. de translat. Episc. cap. 2. SPIRITUALIS HOMO. FR. per antonomasiam summus Pontifex intelligitur per illa verba 1. Cor. 2. 15. {Spiritualis (id est homo) autem judicat omnia, & ipse à nemine judicatur.} Ubi sic Bonifacius Papa VIII. exponit: {Si verò suprema à solo Deo, non ab hominibus poterit judicari, restante Apostolo, spiritualis homo judicat omnia, ipse autem à nemine judicatur. Est autem hæc authoritas, (etsi data sit homini, & exerceatur per hominem) non humana, sed potiùs divina, ore divino Petro data, sibique, suisque successoribus in ipso, quem confessus fuit, petra firmata, dicente Domino ipsi Petro: Quodcumque ligaveris &c. Extrav. comm. de major. & obed. cap. unam sanctam. SPIRITUALITER, FR. id est, quod non de verbo ad verbum memoriter retineri debet, sed tantùm sufficit apprehendere sensum. {Catechumeni &c. symbolum, quod est Credo in Deum Patrem, spiritualiter doceantur, can. ante viginti, de consecrat. dist. 4.} & ibi Glossa. SPIRITUS SANCTUS, aliquando divinitatem Verbi increari significat, in quo sensu S. Cyprianus advers. Iud. inquit: {Spiritus Sanctus filius S P Dei Rex constitutus est.} Et in eodem sensu Prudentius cecinit: Ex quo mortalem præstrinxit Spiritus alvum. FR. Vide Latinium in Correct. Cypriani, præsertim in tit. Testimonior. lib. 3. & de montib. Sina, & Sion. ∴: Quin & clariùs Terrull. advers. Prax. c. 30. divinitatem Christi intellexerat, qui de ejus persona, dum in Cruce patiebatur, exclamâte, sic ait: {Sed hæc vox carnis, & animæ, id est, hominis, nec spiritus, id est, Dei.} Imò S. Hilarius Spiritus Sancti vocabulum tribus concomitanter divinis personis tribuit, dum ait: {Quòd nominatur Spiritus Sanctus, videant pro Pater, & Filio frequenter intelligi, in quo nihil scrupuli est; sive enim Pater, sive Filius, Spiritus Sanctus est, lib. 2. de Trinit.} Et ita etiam intellexere Veteres Christianæ Theologiæ Professores illa verba Annuntiantis Angeli ad Mariam Virginem prolata, nempè: {Spiritus Sanctus superveniet in te &c. de secunda enim persona divina loquutum fuisse Gabrielem dixerunt. FR. verba allata S. Cypriani habentur etiam in ejus libro de Idololatr. vanit. Vide Latinii Correctiones in D. August. de Trinit. c. 5. Spiritus Sanctus, id est, terria persona in divinis {A Pater, & Filio non tanquam ex duo- bus principiis, sed tanquam ex uno principio; non duabus spirationibus, sed unica spiratione procedit. De summa Trinit. in 6. cap. unico.} Spiritum Sanctum negans, seu aliquid hæreticale in eum asserens. Vide Pneumatomachus. Simoniacus non potuit pronunciare nomen Spiritus Sancti, ideò ejus peccatum detectum fuit. Vide Gloria Patri. Spiritui Sancto cur nulla oratio ab Ecclesia dirigatur. Vide Collecta. Appellatur Antecessor. Vide Antecessor. Congener Christi. Vide Congener Christi. Reliqua. Vide Paraclitus. SPOLETI DUCATUS. Vide Arnulphorum terra. SPOLIARIUM. FR. locus, ubi damnati ad bestias vestes eorum relinquebant: non verò, ut Calepinus in hac dictione asserit, fuisse, nempè, locum in balneo, quo loturi vestes exuebant. Locus enim ex Plinii Panegyrico, in priori sensu clarè demonstratur, ubi sic ait: {Nunc templum illud, nunc verè Deus; non spoliarium civium, creaturarumque prædarum sævum receptaculum.} Atque de eodem loco sic loquitur Seneca: {Nunquid aliquem tam stultè cupidum esse putes, ut jugulari in spoliario, quàm in hærena malitè in epistola 94.} Ita quoque mortuo Commodo Imp. acclamatum fuisse scribit Lampridius: {Hostis patriæ, parricida, gladiator in spoliario lanietur.} Et dicebatur etiam locus ad jugulationem. {Exinde jam exanimis prosternitur cum cæteris ad jugulationem solito loco. In pass. SS. Perpetuæ, & Felicitatis per Holsten. edita.} Locus autem generaliter intellectus, ubi despoliari solet, Despoliabulum dicebatur. SPONGIA SANCTA. Vide Patena. SPONSA. Vide Druchte. Ponebatur illi anulus. Vide Annulus. Velabatur. Vide Mavortes in dict. Maphorium. SPONG-
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554 S P the lion’s share, signifies that adversities are to be borne with a courageous mind. SPICARIUM, a granary in which ears of grain, and similar things, were kept until they were threshed. {That new spicarium he had made, because he was such a man, for wild beasts and animals only, and domestic birds, in the Life of Saint Gall, ch. last.} Mention of this word is also found in the Salic Law, tit. 19. SPICULATOR. See Speculator. SPICULUM. FR. a weapon, and figuratively used by poets for the sun’s ray: thus in the hymn for Saturday at Lauds it is sung: Aurora already scatters the sky; Day is slipping over the earth; A ray of light gleams forth; Let all slippage depart. And in the hymn for Wednesday at Lauds: The darkness of the earth is rent, Struck by the sun’s ray. From Prudentius, in imitation of that poet, Not by the sun’s rays, not by the bright weapons of day. Or rather from Virgil, Aeneid 12. -------- And spears fall thick upon the camp, etc. SPICULUS. FR. a vault. {Before the entrance of the basilica, and also before the entrance of the atrium, he wished there to be five vaults above, which we call spiculi. Chronicle of Monte Cassino, lib. 3, cap. 28. SPIRITUALIS. FR. something not bodily. {Between bodily and spiritual things we have recognized this difference, that bodily things are more easily destroyed than built up; spiritual things, however, are more easily built up than destroyed. Hence, according to canonical sanctions, a bishop can give honor, (namely by ordaining and consecrating,) but alone he cannot take it away, lib. 1 of the Decretals, de translatione Episcoporum, cap. 2. SPIRITUALIS HOMO. FR. by antonomasia, the supreme Pontiff is understood by those words of 1 Cor. 2. 15. {The spiritual man, that is, the man, judges all things, and he himself is judged by no one.} Where Pope Boniface VIII explains thus: {But if the highest power can be judged by God alone, not by men, the Apostle remaining, the spiritual man judges all things, yet he himself is judged by no one. Now this authority, although given to a man and exercised through a man, is not human, but rather divine, given by the divine mouth to Peter, and to him and his successors in him, the rock he confessed, being made firm, the Lord saying to Peter himself: Whatsoever thou shalt bind, etc. Extravag. comm. de major. et obedientia, cap. Unam sanctam. SPIRITUALITER, FR. that is, what should not be retained from word to word by memory, but it is enough to grasp the sense. {Catechumens, etc., should be taught the Creed, which is I believe in God the Father, spiritually, can. ante viginti, de consecrat. dist. 4.} and there the Gloss. SPIRITUS SANCTUS sometimes signifies the uncreated divinity of the Word, in which sense St. Cyprian says against the Jews: {The Holy Spirit has been appointed Son of God King.} And in the same sense Prudentius sang: From whom the Spirit pierced the mortal womb. FR. See Latinius in the Corrections of Cyprian, especially in the title Testimonies, book 3, and on the mountains of Sinai and Sion. And more clearly Tertullian, against Praxeas, ch. 30, understood the divinity of Christ, who, speaking of his person while he was suffering on the Cross, exclaimed, and thus says: {But this is the voice of flesh and soul, that is, of man, not of spirit, that is, of God.} Indeed St. Hilary attributes the name of the Holy Spirit, in a concurrent way, to the three divine persons, when he says: {That which is called the Holy Spirit, let them see is often understood for the Father and the Son, in which there is no difficulty; for whether it be the Father or the Son, it is the Holy Spirit, book 2 on the Trinity.} And thus also the ancient teachers of Christian theology understood those words spoken by the announcing Angel to the Virgin Mary, namely: {The Holy Spirit shall come upon thee, etc.}; for they said that Gabriel had spoken of the second divine person. FR. the words quoted from St. Cyprian are also found in his book On the Vanity of Idolatry. See Latinius’ corrections in St. Augustine On the Trinity, ch. 5. The Holy Spirit, that is, the third person in the Godhead, {proceeds from the Father and the Son, not as from two principles, but as from one principle; not by two spirationes, but by a single spiration. On the Supreme Trinity, in the 6th, unique chapter.} Denying the Holy Spirit, or asserting something heretical concerning him. See Pneumatomachus. A simoniac could not pronounce the name of the Holy Spirit, therefore his sin was revealed. See Gloria Patri. Why no prayer is directed by the Church to the Holy Spirit. See Collecta. He is called Antecessor. See Antecessor. Congener of Christ. See Congener Christi. The remainder. See Paraclitus. SPOLETI DUCATUS. See Arnulphorum terra. SPOLIARIUM. FR. the place where those condemned to the beasts left their clothes: not, as Calepinus asserts in this word, a place in the bath where those about to bathe took off their clothes. For the place is clearly shown in the prior sense by Pliny’s Panegyric, where he says: {Now that temple, now truly God; not the spoliarium of citizens, a cruel receptacle of plundered creatures.} And Seneca speaks of the same place thus: {Do you think anyone so foolishly eager that he would prefer to be slaughtered in the spoliarium rather than in the arena?} in letter 94. Likewise, Lampridius գրումs that upon the death of Emperor Commodus it was shouted: {Enemy of the fatherland, parricide, gladiator, let him be torn to pieces in the spoliarium.} And it was also called the place for throat-cutting. {From there, already lifeless, he is thrown down with the others to the customary place for throat-cutting. In the Passion of Saints Perpetua and Felicitas, published by Holstenius.} The place, however, understood in a general sense, where one is usually stripped, was called Despoliabulum. SPONGIA SANCTA. See Patena. SPONSA. See Druchte. A ring was put on her. See Annulus. She was veiled. See Mavortes in the entry Maphorium. SPONG-
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S P SPONSALIA, dicuntur futurarum nuptiarum promissio, [quod] de sponsal. & , can. nostrates, 30. quæst. 5. Vide [Annulus]. [Subarrho]. SPONSOR. Vide [Patrinus]. SPONTALITER, spontè. [Parco tamen, idque non modò non coactus, verùm etiam spontaliter facio. Sidon. lib. 8. epist. 9. SPORTEOLUS, sportula. [Ad famam coenæ serapiæ sporolei excitabantur. Terrull. adversus Gent.] Qui ad superstitionem alludit, qua Sera- pidem fabulosum numen adorabatur, cui forma- bant Aegyptii calathum, sive sportulam ad figu- ram sepulcri. Vide [Seraphim]. De sportulis. Vi- de [Strena]. SPORTULA. Vide [Strena]. SPORTULANTES, dicebantur Clerici, qui non vivebant in Communitate cum aliis, sed stipendium servitiorum, quæ Ecclesiæ præstabant, ab Episcopo recipiebant. [Nec molestiis, aut negotiis sæcularibus alligantur, sed in honore sportulantium fratrum, tanquam decimas ex fratribus accipientes, ab altari, & à sacrificiis non recedant. Cyprian. epist. 66. SPUDASTES, , fautor, factitosus, amicus. D. Hieronymus de Scriptor. Ecclesiast. SPURCALLA. FR. spurcitia, foeditas. [Cui Paganorum decepta gentilitas ad sedandam furoris vesaniam fanaticæ illustrationis spurcalla thurificabat. Aldelmus, lib. de Virg. cap. 12. SPURIUS. Vide [Manzer]. SPUTACULUM, sputum. [At ego sputaculum maximum in os ejus ingeminans, totum me in eum Christi nomine armatum ingessi. In vita S. Antonii. SQUAMOSUS. Vide [Pholidotus]. SQUATUS, piscis species, italicè [squadro] dicitur, cujus aspera pelle utuntur fabri lignarii ad puliendum eorum opus; ideò à [Græcis pim], id est, lima; à Latinis autem [squatina] dicitur. [Præses verò jussit sale asperrimo cum squato dorsum ejus fricari. In vita S. Ananiæ. SQUILLA. Vide [Scella]. STABILIS COMES, & [Stabilis Dux]. FR. alii autem [Stabuli Comitem], sive [Stabuli Ducem] scribunt. [Desiderius Rex Andrew Referendarium suum, & Stabilem Ducem Oratorem misit. Blondus, decad. 2. lib. 1. STABULARIA, ita appellata fuit S. [Helena] [Magni] Constantini Mater à Gentilibus, ex eo quia magnum obsequiu[m] erga animalium stabulum, in quo natus fuerat Christus, præstaverat. [Bona stabularia, quæ tam diligenter præsepe Domini reqvisivit Bona stabularia, quæ stabularium non ignoravit illum, qui vulnera curavit à Latrone vulnerati. D. Ambros. in orat. de Theod. STABULUM. Vide [Catabulum]. Equorum stabulum. Vide [Equaritia]. [Meritorium]. [Staplus]. STACTE. FR. [Sauti], pinguedo recentis myrrhæ: [Portantes aromata, & resinam, & stacten. Genes. 37. Sumite de optimis terræ fructibus in vasis vestris, & deferre viro munera, modi cum resinæ, & mellis, & storacis, stactes, & terebinthi in sac- S P 555 culis reportate. Ibid. cap. 42. Dixitque Dominus ad Moysen: sume tibi aromata, stacten, & onycha, glabanum boni odoris. Exod. cap. 30. Dan, & Græcia, & Mosel in nundinis tuis proposuerunt ferrum fabrefactum, stacte, & calamus in negotiatione tua. Ezech. cap. 27.] Plinius de arboribus myrrhæ, lib. 12. cap. 15. agens, sic inquit: [Sudant autem spontè priùs, quàm incidantur, stactem dictam, cui nulla præfertur. Ab hac sativa, & in sylvestri quoque melior æstiva. Non dant ex mirrha portiones Deo, quoniam apud illos nascitur. Regi tamen Gebanitarum quartas partes ejuspendunt. Cæterò passim à vulgo coeptam, in folles confarciunt, ipsique unguentarii digerunt, haud difficulter odoris, atque pinguedinis argumentis.] Mysterium, quòd Deo ex myrrha non dent portiones, haud benè intellectum fuisse à Plinio puto; nam non est connaturalis ratio gentium, quòd non detur Deo id, quod apud eos nascitur; imò contrarium constat, nempè, quòd gratitudinis gratia ex frugibus propriæ terræ unusquisque decimas, ac primitias, nedum lege divina, quin ex innata gratitudine illi tribuere cogitur, ut etiam apud Ethnicos omnes usitatum fuisse legitur. Insuper si Plinii ratio vera esset, sequeretur, quòd Populi illi non solum myrrhæ portiones Deo negarent, sed etiam omnium frugum ibidem nascentium; quare ergo solius myrrhæ oblationes renuebant dare Deo? Aliud siquidem mysterium in hoc internoscere licet, quod puto non esse, nisi quia myrrha mortalitatis symbolum est, ideo Deo immortali offerre non licet, ideoque in Exodo supra jusserat Deus offerre illi myrrham, & ejus stacten commixtam aliis aromatibus ad significandam futuram hypostaticam naturam in Christo, sic etiam in tribus Magorum muneribus Christo oblatis commixta fuit myrrha; nam, ut ait D. Leo Papa, serm. 2. de Epiph. [Mysticas illi de thesauris Domino munerum species obtulerunt.] Ac clariùs D. Gregorius Papa, homil. 10. in Matth. inquit: [Magi verò aurum, thus, & myrrham deferunt. Aurum, quippè, Regi congruit; thus verò in Dei sacrificium ponitur; myrrha autem mortuorum corpora condiuntur. Eum ergo Magi, quem adorant, etiam mysticis muneribus prædicant: auro Regem, thure Deum, myrrha mortalem.] Id autem, quod Plinius dicit [Regi Gebanitarum], magis ille cum Sac. scriptura concordat, in qua habetur: [Dedit eos in manus Gabaonitarum,] quàm Strabo, qui hos populos mendosè [Catabanitas] appellat. Cyrillus autem Alexandr. in lib. 9. Levit. aliud mysticum significatum adducit: [Quærit & stacten; colata enim, & defæcata vult esse verba nostra, vel opera. STADIUM, 5 ad 8 nov, pro semita pomarii, de Susanna loquens Tertullianus, usurpavit, inquiens: [ Cæterum in studio mariti non puto velatam deambulasse. De Coron. milit.] FR. Item dromiu[m], seu curriculu[m] significat: [li, qui in studio currunt. I. Cor. 9. 24.] Accipitur etiam pro geometrica men-
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S P SPONSALIA, are the promise of future nuptials, [which] see on sponsal. & , can. nostrates, 30. question 5. See [Annulus]. [Subarrho]. SPONSOR. See [Patrinus]. SPONTALITER, willingly. [Parco tamen, idque non only not forced, but also willingly I do it. Sidon. lib. 8. epist. 9. SPORTEOLUS, sportula. [At the rumor of the supper of Serapis they were stirred up to sportolei. Terrull. against Gent.] This alludes to a superstition, by which Se- rapis, a fabulous deity, was worshiped, and the Egyptians formed a calathus, or little basket, in the shape of a sepulcher. See [Seraphim]. On sportules. See [Strena]. SPORTULA. See [Strena]. SPORTULANTES, these were called clerics who did not live in community with the others, but received from the bishop a stipend for the services they rendered to the Church. [Nor are they bound by annoyances or worldly business, but in the honor of the sportulant brethren, as though receiving tithes from the brethren, let them not depart from the altar and from the sacrifices. Cyprian. epist. 66. SPUDASTES, , supporter, eager one, friend. D. Jerome, De Scriptor. Ecclesiast. SPURCALLA. FR. spurcitia, foulness. [To the deceptive gentility of the pagans to calm the frenzy of madness, the spurcalla of fanatic illumination offered incense. Aldelmus, lib. de Virg. cap. 12. SPURIUS. See [Manzer]. SPUTACULUM, spittle. [But I, spitting the greatest spittle in his face, threw myself wholly upon him, armed in the name of Christ. In the life of St. Antony. SQUAMOSUS. See [Pholidotus]. SQUATUS, a kind of fish, in Italian called [squadro], whose rough skin woodworkers use for polishing their work; therefore from the [Greeks pim], that is, a file; but by the Latins it is called [squatina]. [The president, however, ordered his back to be rubbed with very rough salt and with squato. In the life of St. Ananias. SQUILLA. See [Scella]. STABILIS COMES, & [Stabilis Dux]. FR. others however write [Stabuli Comitem], or [Stabuli Ducem]. [King Desiderius sent Andrew, his Referendary, and the Stabilis Duke as ambassador. Blondus, decad. 2. lib. 1. STABULARIA, thus was St. [Helena], mother of [Great] Constantine, called by the Gentiles, because of the great service she had rendered toward the stable of animals, in which Christ had been born. [Good innkeepers, who so diligently sought the Lord’s manger Good innkeepers, who did not ignore the innkeeper, that one who healed the wounds of the man wounded by the robber. D. Ambrose in the oration on Theod. STABULUM. See [Catabulum]. A stable for horses. See [Equaritia]. [Meritorium]. [Staplus]. STACTE. FR. [Sauti], the fat of fresh myrrh: [They brought spices, and resin, and stacte. Gen. 37. Take of the best fruits of the earth in your vessels, and carry gifts to the man, a little resin, and honey, and storax, stacte, and terebinth in sacks bring back. Ibid. cap. 42. And the Lord said to Moses: take to yourself spices, stacte, and onycha, galbanum of good odor. Exod. cap. 30. Dan, and Greece, and Mosel in thy fairs have set forth wrought iron, stacte, and cane in thy trade. Ezech. cap. 27.] Pliny, speaking of the trees of myrrh, lib. 12. cap. 15., says thus: [They sweat of themselves before they are cut, that which is called stacte, to which none is preferred. From this comes the cultivated kind, and in the wild kind too the summer one is better. They do not give portions of myrrh to God, because it grows among them. Yet they set apart a quarter for the king of the Gebanites. Otherwise, what is begun by the common people everywhere, they stuff into skins, and the perfumers themselves sort it out, without difficulty by signs of odor and fatness.] The mystery, that they do not give portions to God from myrrh, I think has not been well understood by Pliny; for it is not the natural custom of nations, that to God should not be given what grows among them; rather the contrary is evident, namely, that by gratitude from the fruits of their own land each one owes tithes and firstfruits to God, not merely by divine law, but even from innate gratitude, to render them, as is read to have been customary among all the heathen as well. Moreover, if Pliny’s reason were true, it would follow that those peoples would not only deny God the portions of myrrh, but also of all crops growing there; why then did they refuse to give to God only the offerings of myrrh? Indeed another mystery may be discerned in this, which I think is nothing other than because myrrh is a symbol of mortality, therefore it is not lawful to offer it to the immortal God; and therefore in Exodus above God had commanded that myrrh be offered to him, and its stacte mixed with other spices to signify the future hypostatic nature in Christ; thus also in the three gifts offered to Christ by the Magi myrrh was mixed; for, as Pope St. Leo says, serm. 2. de Epiph., [They offered mystical species of gifts to the Lord from their treasures.] And more clearly Pope St. Gregory, homil. 10. in Matth., says: [The Magi indeed bring gold, frankincense, and myrrh. Gold, of course, befits a king; frankincense is offered in the sacrifice of God; but myrrh is used to embalm dead bodies. Therefore the Magi, whom they adore, also proclaim by mystical gifts: gold for the King, frankincense for God, myrrh for the mortal.] But that which Pliny says [Regi Gebanitarum], agrees better with Sacred Scripture, where it is said: [He gave them into the hands of the Gabaonites,] than Strabo, who wrongly calls these peoples [Catabanites]. Cyril however of Alexandria in book 9 of Leviticus gives another mystical meaning: [He seeks also stacte; for our words or deeds must be strained and clarified. STADIUM, for 5 to 8 nov, for the path of an orchard, when speaking of Susanna Tertullian used it, saying: [Moreover, I do not think she walked unveiled in her husband’s stadium. De Coron. milit.] FR. It also means a dromium, or racecourse: [those who run in the stadium. I. Cor. 9. 24.] It is also taken for a geometric men-
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556 ST mensura. [Intervallo quinque stadiorum, 1. Ma- cab. 11.5.] De quo sæpè in Sac. Scriptura. Quæ ta- men distantia variè affertur ab Authoribus. Plinius, lib.2.c.23. inquit continere pedes 6. 25. quæ mensura octies sumpta efficit mille passus. Suidas verò ait continere 400. cubitorum, quod expressiùs habetur hîc in dict. Pes: sed varietas hæc in- telligi debet respectivè ad regiones, sicut etiam nunc accidit, quòd in variis provinciis longiora, vel breviora milliaria mensurantur. STAFFLUS. Vide Staplus. STALARIA. FR. sylva cedula, l. si quis stalariam, de damno, & injur. Item in Bullar. Casinen. to.2. const. 64. const. 73. 117. 131. & alibi ibidem. STALLUM, sedile in choro, unum ab alio distin- ctum. [Intravit chorum uterque, stante Priore in stallo suo. Cæsar. lib.1. cap.6.] Ac idem, lib.5. cap.5. [Vidit duos dæmones juxta presbyterium intrare, & paulatim ascendere ad stallum Abba- tis.] Vide Cancelli. Chorus. Formula. Misericordia. Pastophorium in dict. Cubiculum. Vide Vastellum. FR. Item aliquando macellum significat. [Et quod dicebant alibi, quàm in stallis Decani, & Capituli carnifices carnes vendere non debere.] Et inferiùs: [Cum idem Episcopus post citatio- nem carnes in stallis aliis vendi fecisset. In De- creta. de appellat. cap.69. STANTES, dicebantur Christiani in persecutione fidei constantes; è contrario Lapsi qui timore tor- mentorum à fide apostatabant: [Episcopi in unum convenientes, præsente & stantium plebe. D. Cyprian. epist.14.] quam dictionem in hoc Cypriani loco aliqui perperàm corrigere maluere; sed cùm alibi eadem voce utatur, mutandam esse nequaquam reor: in eodem enim sensu epist. 27. [In omnibus stantibus] dixit & clariùs epist. 30. habetur: [Preces stantium.] FR. existimo non incongruè Cypriani dictum ex verbis Christi derivari, cùm dixerat: [Ante Præsides, & Re- ges stabitis propter me in testimonium illis. Marc. c. 13.] Unde stantes appellavit intrepidè fidem coram tyranno profitentes. STANTIA, FR. à stando, pactum obligatorium in- telligitur aliquando, in quo omninò stare debe- tur. Glossa in, l. si quis debitorem, de debitis, & gaudimoniis. Vide Synthica. STAPEDIUM, stapes. [Ut cùm Summus Ponti- fex equum ascenderit, stapedium sellæ ejus te- neat. Davantra M.S. ubi Coronat. Imp. Coe- rem. describit.] FR. D. Hieronymus Stapiam appellat. Vide Strepa. STAPHUS. Vide Staupus. STAPHYLINUM, pastinaca erratica. Vide Plinium in dict. Suffocatus. STAPLUS, Stabulum, Germani Stapel dicunt. In l. salica, tit. 58. ubi etiam Staffus dicitur. Ejus sy- nonyma. Vide Stabulum. STAPULUS. Vide Aristaton. STATER, , moneta, de qua fit mentio in 1. Reg. cap. 9.4. Reg. cap 7. Jerem. cap.32. Ezechiel. cap.4. & Match. cap. 17. Quæ auri unciam pen- debat, id est, tria monetæ scuta; nam inservivit ad S T solvendum tributum duarum drachmarum pro duabus personis, ut in eodem cit. cap. Matthæi habetur; hinc quatuor drachmas continebat. FR. Urbanus Papa ex hac Evangelica tributi so- lutione significatum deducit, nempè, [Tributum in ore piscis, piscante Petro, inventum est, quia de exterioribus suis, (quæ palàm cunctis apparent) Ecclesia tributum reddit. Non autem totum pis- cem jussus est dare; sed tantùm staterem, qui in ore ejus inventus est: quia non Ecclesia dari Im- peratori, non Pontificalis apex, qui in ore capi- tis Ecclesiæ præeminet, subjici potest Regibus; sed sanè (ut diximus) quod in ore piscis inveni- tur, pro Petro, & Domino dari jubetur: quia de exterioribus Ecclesiæ, quod constitutum antiqui- tùs est, pro pace, & quiete, qua nos tueri, & de- fensare debent, Imperatoribus persolvendum est. Can. Tributum, 23. q. 8.] & ibi Glossa. Vi- de Drachma. Siclus. STATERA. Vide Bisantinus. Exagella. Lances. STATIO, id est, mansio, ac mora, quam fideles Christiani in Ecclesiis agebant, sumpta à militibus metaphora, quia hujus sæculi Ecclesia militaris dicitur: hinc cùm stationarii milites in eorum stationibus vigilias exerceant; sic etiam Ecclesiæ fideles stationem ecclesiasticam pro jejunii vigi- lia promiscuè intelligebant; unde Solvere statio- nem, & Solvere jejunium idem significabat; ideo- que in die feriæ IV. & VI. stationes usque ad ho- ram nonam prolongabantur. [Discernunt autem quidam inter jejunium, & stationem; nam jeju- nium est indifferenter cujuslibet diei abstinentia, non secundùm legem, sed secundùm propriam voluntatem; statio autem est observatio statuto- rum dierum, vel temporum, ut quartæ, & sextæ feriæ, vel quadragesimæ. Isidor. lib.6. etym. cap. ultimo.] Ac idem docuit D. Ambrosius, serm. 36. inquiens: [Stationes vocantur jejunia, quòd stantes, & commorantes in eis, inimicos insidia- rum repellimus.] Licèt autem Joannes Diaconus in vita Sancti Gregorii Pontificis illum stationes Romæ ordinasse dicat; hoc tamen non de primæ- va institutione intelligi debet; nam S. Hilarius Papa, qui multò ante Gregorium sedit in Pontifi- catu, de eo legitur, quòd: [Hic constituit in Ur- be Ministrales, qui circuirent constitutas stationes.] Ministrales siquidem dicebantur Clerici ad inserviendas Missas in eis Ecclesiis, in quibus stationes celebrabantur; & Subdiaconi Stationa- rii dicebantur, qui Pontifici in stationum Eccle- sia celebranti ministrabant. Itaque Gregorius stabiliverat Ecclesias pro stationibus destinatas; tempore enim persecutionum Ecclesiæ stationes fiebant in cryptis, & in subterraneis Sanctorum Martyrum Coëmeteriis, & à Subdiacono Regio- nario antecedenti die publicabatur statio proxi- ma in Missa solemni ante communionem sequen- ti forma verborum, quam in quodam vetustissi- mo Coæremoniali m.s. inveni, nempe, [Crastina die veniente statio erit in Ecclesia Sancti N.] Mox Chorus respondebat: Deo gratias. Acoly- tus deinde in eodem stationis die ex Ecclesia, ubi
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556 ST mensura. [An interval of five stadia, 1 Macab. 11.5.] This distance is often mentioned in Sacred Scripture. However, it is reported variously by authors. Pliny, lib. 2, c. 23, says that it contains 6,250 feet, which measure taken eight times makes a thousand paces. Suidas, however, says it contains 400 cubits, which is more expressly given here in the word Pes: but this variation must be understood relatively to regions, just as now also happens, that in different provinces longer or shorter miles are measured. STAFFLUS. See Staplus. STALARIA. FR. cedula woodland, l. si quis stalariam, de damno, & injur. Also in the Bullarium Casinense, vol. 2, const. 64, const. 73, 117, 131, and elsewhere there. STALLUM, a seat in choir, distinguished one from another. [Both entered the choir, the Prior standing in his stall. Caesar, lib. 1, cap. 6.] And likewise, lib. 5, cap. 5. [He saw two demons enter beside the presbytery and gradually ascend to the abbot's stall.] See Cancelli. Chorus. Formula. Misericordia. Pastophorium in the word Cubiculum. See Vastellum. FR. It also sometimes signifies a market-stall. [And that elsewhere, rather than in the stalls of the Dean and Chapter, butchers ought not to sell meat.] And below: [When the same bishop, after citation, had caused meat to be sold in other stalls. In the Decretals, de appellat. cap. 69.] STANTES, Christians were so called when steadfast in the persecution of the faith; on the contrary, Lapsi were those who, through fear of torments, apostatized from the faith: [The bishops, coming together in one place, with the people of the standers present. St. Cyprian, epist. 14.] Some have wrongly preferred to correct this word in this passage of Cyprian; but since he uses the same word elsewhere, I do not think it should be altered at all: for in the same sense in epist. 27 he said, [Among all the standers] and more clearly in epist. 30 it is found: [The prayers of the standers.] FR. I think Cyprian's saying is not inappropriately derived from the words of Christ, since he had said: [You shall stand before rulers and kings for my sake as a testimony to them. Mark, c. 13.] Hence he called those Stantes who fearlessly professed the faith before a tyrant. STANTIA, FR. from stando, an obligatory agreement is sometimes understood, in which one must absolutely stand firm. Gloss on l. si quis debitorem, de debitis, & gaudimoniis. See Synthica. STAPEDIUM, a stirrup. [So that when the Supreme Pontiff has mounted a horse, he may hold the stirrup of his saddle. Davantra M.S., where he describes the Coronation Ceremonial of the Emperor.] FR. St. Jerome calls it stapiam. See Strepa. STAPHUS. See Staupus. STAPHYLINUM, wild parsnip. See Pliny in the word Suffocatus. STAPLUS, stable; the Germans call it Stapel. In the Salic Law, title 58, where it is also called Staffus. Its synonyms. See Stabulum. STAPULUS. See Aristaton. STATER, a coin, of which mention is made in 1 Kings, chapter 9; 4 Kings, chapter 7; Jeremiah, chapter 32; Ezekiel, chapter 4; and Matthew, chapter 17. It weighed an ounce of gold, that is, three scuta of money; for it served to pay the tribute of two drachmas for two persons, as is stated in the cited chapter of Matthew; hence it contained four drachmas. FR. Pope Urban, from this evangelical payment of tribute, draws a meaning, namely: [The tribute found in the mouth of the fish, when Peter was fishing, was found because from its outward things, which are plainly visible to all, the Church pays tribute. But he was not ordered to give the whole fish; only the stater, which was found in its mouth: because not the Church is to be given to the Emperor, nor can the pontifical summit, which stands at the mouth and forefront of the head of the Church, be subjected to kings; but surely (as we said) what is found in the fish's mouth is ordered to be given for Peter and the Lord: because from the outward things of the Church, what was formerly established for peace and quiet, by which they ought to protect and defend us, must be paid to emperors. Can. Tributum, 23 q. 8.] and there the Gloss. See Drachma. Siclus. STATERA. See Bisantinus. Exagella. Lances. STATIO, that is, a station and sojourn, and delay, which faithful Christians observed in churches, borrowed from the metaphor of soldiers, because the Church of this age is called militant: hence, since stationary soldiers keep watch in their stations, the faithful of the Church likewise understood the ecclesiastical station as the watch of fasting; whence to end the station and to end the fast meant the same thing; and therefore on Wednesday and Friday the stations were prolonged until the ninth hour. [Some, however, distinguish between fast and station; for a fast is the abstinence of any day, indifferently, not according to law, but according to one's own will; a station, however, is the observance of appointed days or times, such as Wednesday and Friday, or Lent. Isidore, lib. 6 Etym., last chapter.] St. Ambrose taught the same, sermon 36, saying: [Fasts are called stations, because, standing and remaining in them, we repel the enemies of ambush.] Although John the Deacon in the life of Saint Gregory the Pontiff says that he ordered stations at Rome, this must not be understood of the original institution; for Pope Saint Hilary, who sat in the pontificate long before Gregory, is read to have said of him: [He established ministers in the city who would go around the appointed stations.] For the clerics appointed to serve Masses in those churches in which stations were celebrated were called Ministrales; and subdeacons who served the Pontiff while he celebrated in the church of the stations were called Stationarii. Thus Gregory had established churches designated for stations; for in times of persecution the church stations were held in crypts and in the subterranean cemeteries of the holy martyrs, and by the Regional Subdeacon on the preceding day the next station was announced publicly at the solemn Mass before communion in the following form of words, which I found in a certain very ancient manuscript ceremonial, namely: [On the day to come tomorrow there will be a station in the Church of Saint N.] Immediately the choir responded: Deo gratias. Then the acolyte, on the same day of the station, from the church, where
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S T 557 ubi celebrabatur, deferebat Papæ frustillum elychnii oleo lampadis ejusdem Ecclesiæ stationis intinctum, & elata voce dicebat: [Jube Domne benedicere; ] ac post Pontificis benedictionem prosequebatur cantum, dicens: [Hodie fuit statio ad Sanctum N. qui salutat te.] Pontifex sumebat elychnium, ac devotè osculans, respondebat: Deo gratias, deinde Cubiculario consignabat, quæ omnia elychnia conservabantur usque ad obitum Pontificis, in quo eventu ex eis pulvillus implebatur, & sub capite defuncti Pontificis ponebatur. In eodem Cæremoniiali etiam legi quâdam Cæremoniam scitu dignam, quæ in Basilica S. Mariæ Majoris in statione Vigiliæ Nativitatis Domini erat solita observari, nimirum [In isto die statio ad S. Mariam Majorem, ubi Dominus Papa debet Missam cantare cum scholis, & familia Palatii, & Episcopus Albanensis debet facere coenam optimam toti Curiæ, & debet mittere ad Curiam duo optima busta porcorum. Hodie verò nomine stationis intelligitur indulgentia, quæ acquiritur in ea Ecclesia, in qua statio assignata reperitur. Ad stationem pertinentia. Vide Sabbatum vacans in dict. Sabbatum. Item nomine stationis intelligitur aliquando populi concursus, qui processionaliter associabat Pontificem ad aliquam Ecclesiæ solemnitatem, & absque jejunio ibat, quemadmodum temporis paschalis stationes, aliique festivitatum dies. STATUA. Vide Icona. STATUNCULA, sigillaris, & parva statua. [Ille enim, (id est, Dæmon) cùm ei in statunculis, & simulacris formaret. S. Cyprian. de Aleatorib.] Iter reperitur in genere masculino: [Et venientes satellites ad eum cum statunculo Jovis, dixerunt. In vita Sancti Concordii.] Vide Sigillum. STATUTARIUS. FR. qui statuta condit. [Item excommunicamus statutarios &c. lib. 5. decretal. tit. 39. c. 49. & 53.] Ibique Glossa. STATUTUM, liber statutorum. Vide Capitularium. S. Capitularis. STAUPULUS. Vide Staupus. STAUPUS, vocabulum valdè obscurum. [Staupos argenteos duos in arcu, quem ex argento fecerat, suspendit. Anast. Biblioth. in Nicolao I.] Ex verbo suspendit conjecturo, quòd Staphos dicere fortasse voluisset, ex græco vocabulo sæpòs, quod vas significat, suspendi solitum ad arcus ornamentum; atque ex ejus diminutivo nomine confirmatur, nempè, Staupulus, quod pensile, in quo reliquiae ponebantur, significat. [Misericordiæ viscera tacta staupulum, qui ob signum sperandæ salutis pendebat, jussit deorsum uno pede dimitti. In vita S. Valburgis Virg.] Ex quibus tamen verbis probabilis eorum opinio redditur, qui staupum fascias significare putant, ac propterea Staupum corrigunt. Item alii Stropum legunt, insigne, nempè, quod in capite Sacerdotis ponebatur ex Festo. FR. meus Festi Codex ex Farnesiano exemplari sic habet [Stropus est, ut Atejus Philologus existimat, quod græcè sæpèv vocabatur, & quod Sacerdores pro insigni habebant in capite: quidam coronam esse dicunt, aut quod pro corona insigne in caput imponatur, quale sit strophium. Itaque apud Faliscos item festum esse, qui vocatur struppe area, quia coronati ambulant, & à Tusculanis, quod in pulvinari imponatur Castoris, struppum vocari.] Hinc locum Anastasi puto magis significare coronam, quæ ad Ecclesiæ ornamentum suspendebatur, ut in dict. Corona dictum fuit. STAURACINUS; hoc vocabulum variè à plerisque intellectum fuit, sed re vera absque probabilitatis fundamento. Quare hoc vocabulum nil aliud significat, quàm textile crucibus contextum, de quibus dictum est in dict. Casula, & Gammadia; sævòs enim græcè, latinè crucem, & noivos, patens, & intermediatû significant: quod ex sequentibus verbis evidenter patet, nempè [Cortinas de palliis stauracinis, seu quadruplis. Anastas. Biblioth. in Adrian.] Nam quadruplam figuram angulares cruces formabant, & ideò Polystauria dicebantur, id est, multis crucibus referta, & Gammadia, quæ græca littera, ut suo loco dictum est, angulares formæ quadruplicatam crucem figurat. FR. Idem affirmat Torrigius, in tract. de cryptis Vatican. impress. secunda, pag. 184. STAUROLATRA, sævoporæus, id est, Crucis adorator; sic Hæreticorum secta in Armenia appellabatur, quæ præter Crucem, aliam adorationem non permittebat. Nicephor. lib. 18. cap. 54. STAUROPEGIUM, sævoporÿion, id est, Crucis confixio, seu erectio; quod ferè significat cæremonium erectionis Crucis in loco ab Episcopo consecrando, ut in Cæremoniiali Episcop. habetur. [Nullus audeat ædificare Ecclesiam, vel Oratorium, antequam Civitatis Episcopus veniat, & ibi vota faciens, Sanctissimam Crucem infixerit. Iul. Antecess. const. 61.] Unde quia talis cæremonia exerceri non poterat ab Episcopo, nisi intra limites ejus jurisdictionis; hinc non rarò pro Diocesi hoc vocabulum etiam usurpatur, ut in aliquibus Conciliis habetur; itaque significat jurisdictionis extensionem aliquando. Vide Conculcare Episcopum. Propterea Constantinopolitanus Patriarcha, quando aliquod Monasterium, sive aliam Ecclesiasticam possessionem ab Ordinario loci eximere intendebat, ibidem Crucem erigebat; quod privilegium à Michael Paleologo Patriarchæ concessum fuisse refert Georgius Pachimera, & ejusdem Imperatoris Novellam affert in sua græca histor. lib. 6. c. 11. STAUROPHYLAX, sævoporæus, id est, Crucis Custos. Dignitas in Ecclesia Hierosolymitana, ad quam lignum veræ Crucis custodire spectabat: [Chrysippi Presbyteri Hierosolymorum, & Staurophylacis sanctæ Resurrectionis.] Titulus appositus in quodam M. S. sermone Bibliothecæ Bar-
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S T 557 where it was celebrated, would bring to the Pope a little piece of the oil-lamp wick from the lamp of that same Church of station, dipped in oil, and with a loud voice would say: [Jube Domne benedicere; ] and after the Pontiff’s blessing would continue the chant, saying: [Today was the station at Saint N. who greets you.] The Pontiff would take the wick, and, devoutly kissing it, would reply: Deo gratias; then he would hand it to the Chamberlain. All these wicks were preserved until the death of the Pontiff, and in that event a little cushion was filled with them, and placed beneath the head of the deceased Pontiff. In the same Ceremonial I also read another ceremony worthy of notice, which in the Basilica of St. Mary Major, at the station of the Vigil of the Nativity of the Lord, used to be observed, namely: [On this day the station is at St. Mary Major, where the Lord Pope ought to sing Mass with the choirs, and the household of the Palace, and the Bishop of Albano ought to provide an excellent supper for the whole Curia, and ought to send to the Curia two excellent hams of pork. Today, however, by the name of station is understood the indulgence which is gained in that Church in which the assigned station is found. Pertaining to the station. See Vacant Saturday in the said Saturday. Likewise by the name of station is sometimes understood the gathering of the people, which in procession accompanied the Pontiff to some solemnity of the Church, and went without fasting, as were the stations of the Paschal season and other feast days. STATUA. See Icona. STATUNCULA, a small carved statue and small figure. [For he indeed, that is, the Demon, formed him in little statues and images. S. Cyprian, de Aleatorib.] The word is also found in the masculine gender: [And the attendants coming to him with a little statue of Jupiter, said. In the life of Saint Concordius.] See Sigillum. STATUTARIUS. FR. one who makes statutes. [Item we excommunicate statutaries etc. book 5, decretals, title 39, c. 49 & 53.] There the Gloss. STATUTUM, book of statutes. See Capitularium. S. Capitularis. STAUPULUS. See Staupus. STAUPUS, a very obscure word. [He suspended two silver staupi from an arch, which he had made of silver. Anast. Biblioth. in Nicholas I.] From the word suspendit I conjecture that he perhaps meant to say Staphos, from the Greek word sépòs, which signifies a vessel, customarily suspended as an ornament of arches; and this is confirmed by its diminutive name, namely Staupulus, which signifies a suspended object in which relics were placed. [The bowels of mercy, moved, ordered that the staupulum, which hung as a sign of hoped-for salvation, be lowered with one foot. In the life of St. Walburga, Virgin.] Yet from these words the opinion of those is made probable who think staupum signifies bands, and therefore correct Staupum. Likewise others read Stropum, an emblem, namely, that which was placed on the head of a Priest, from Festus. FR. my codex of Festus from the Farnesian exemplar has it thus: [A stropus is, as Ateius Philologus thinks, what was called in Greek sæpèv, and which Priests used as an emblem on the head: some say it is a crown, or that an emblem is placed on the head in place of a crown, such as the strophium. Thus among the Faliscans there is also a festival, which is called struppe area, because they walk crowned, and among the Tusculans, because it is placed on the cushion of Castor, it is called struppum.] Hence I think the passage of Anastasius more likely to mean a crown, which was suspended as an ornament of the Church, as was said in the entry Corona. STAURACINUS; this word has been understood in various ways by many, but in truth without any basis of probability. Therefore this word signifies nothing other than a textile woven with crosses, of which mention was made in the entries Casula and Gammadia; for sævòs in Greek means cross in Latin, and noivos, broad and intermediate: which is clearly evident from the following words, namely [curtains of stauracinus, or quadruple cloths. Anastas. Biblioth. in Adrian.] For the angular crosses formed a quadruple shape, and therefore they were called Polystauria, that is, filled with many crosses, and Gammadia, which, as was said in its place, figures an angular, fourfold cross by means of the Greek letter. FR. The same is affirmed by Torrigius, in his treatise on the Vatican crypts, second edition, p. 184. STAUROLATRA, sævoporæus, that is, worshipper of the Cross; thus was called a sect of heretics in Armenia, which permitted no other worship besides the Cross. Nicephor. book 18, ch. 54. STAUROPEGIUM, sævoporÿion, that is, the setting up of the Cross, or its erection; which nearly signifies the ceremony of erecting the Cross in a place to be consecrated by the Bishop, as is found in the Episcopal Ceremonial. [Let no one dare to build a Church or Oratory before the Bishop of the City comes, and there, making vows, has fixed the Most Holy Cross. Iul. Antecess. const. 61.] Hence, because such a ceremony could not be performed by a Bishop except within the limits of his jurisdiction, this word is not rarely also used for a Diocese, as is found in certain Councils; and thus it sometimes signifies an extension of jurisdiction. See Conculcare Episcopum. For this reason the Patriarch of Constantinople, whenever he intended to exempt some Monastery or other ecclesiastical possession from the local Ordinary, would erect a Cross there; and George Pachymeres relates that this privilege was granted to the Patriarch by Michael Palaeologus, and he cites the Novella of that same Emperor in his Greek history, book 6, ch. 11. STAUROPHYLAX, sævoporæus, that is, Guardian of the Cross. A dignity in the Church of Jerusalem, whose duty was to guard the wood of the True Cross: [Of Chrysippus, Presbyter of Jerusalem, and Staurophylax of the Holy Resurrection.] The title is appended in a certain manuscript sermon of the library of Bar-
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558 ST Barbarinæ, quo etiam titulo Patriarcha Hierosol. decorabatur. STEGA, , casa, tectum. Vide Tristega. STELLÆ FESTUM, dicitur Epiphania. Vide Septuagesima. STEPHANITA, Coronatus, quo titulo Victores denominabantur; quare Georg. Cedrenus impii Imperatoris Constantini Copronymi scelera refert, quòd inter cætera gravissima patrata sacrilegia, apostatare fecerat Anastasium Constantinop. Patriarcham, his verbis: [Et persuasit, ut pro Monacho fieret stephanita, carne vesceretur, & regia mensa tibicines audire sustineret,] id est, quod in signum apostasiæ manifestationis coactus fuerat Patriarcha ad imperialem mensam coronatus sedere. STEPHANOMATA. Vide Coronæ. STERILIS. Vide Illiberi. Sterilitas. Vide Ingenitura. STERLINGUS. FR. Monetæ species, quæ adhuc retinet nomen in Anglia. [Quòd quinque solidos sterlingorum daret. In decretal. de arbitris, cap. 3. STATOR. Vide Strator. STERCEJA, vox quidem intellectu difficillima apud Tertullianum, quæ aliud non significare puto, nisi amantem, ex græco verbo , id est, amo. Quod colligitur ex sequenti ejusdem Tertulliani textu. [Quare non & stercejæ, & syntrophi nominantur? Advers. Valent. cap. 8.] FR. posset etiam ex latino verbo Stringo deduci: hinc Itali quoque Strettezzæ dicunt sanguinis, vel amicitiæ conjunctionem. Vide Hercejæ. STEURA, tributum, seu impositio pro aliqua communi necessitate injuncta. [Hæc gravamina cum prioribus taxata fuerunt ultra quadraginta florenorum rhemensum. Per quæ compulsi imponere steuram decimi denarii de omnibus bonis eorum. Leonhart. Presbyter in Chron.] De eodem vocabulo etiam Æneas Sylvius in hist. Boehmiæ mentionem facit, inquiens: [Mos est Australibus, quoties repentina Principi necessitas ingruit, ex subditis pro modo facultatum pecuniam exigere, quam vocant steuram, c. 61.] Quæ contributio ab aliis Scriptoribus Borna dicitur: [Interea verò Rex exercitum congregat, & ad bella, si necesse fuerit, se coaptat, generalem steuram, quæ bona dicitur, ab omnibus recipit. In histor. regia, c. 27.] FR. fortasse vox à strena corrupta. Vide Strena. STIBADIUM, casa, sive tugurium in hortis erectum. [In hac diæta stibadium, & nitens abacus. Sidon. lib. 1. epist. 11. STICA, tunica, propriè allii membranam significat; reperitur tamen hoc vocabulum in Davantriæ M. S. his verbis: [Notandum, quòd coqui, & brodarii habent habere sticas in Pascha, & in Nativitate Domini. [FR. Italiæ Moniales appellant Stecca lineam fasciam, quam circumligant in fronte: malè tamen Vossius in ejus etymologico confundat allii sticam cum ejusdem spica; stica enim est allii tunica, sed spica est ST dens allii, & italicè Spicchio d'aglio dicitur. STICHARIUM, , tunica, quæ utuntur Græci in sacris functionibus loco albæ; ideò candidi coloris debet esse juxta Simonis Thessalonicensis opinionem, qui sic ait: [Sticharium lucidi vestitus Angelorum imitamen induit. Sæpè enim in veste fulgenti Angelos apparuisse novimus, ut & illum in monumento Salvatoris coopertu[m] stola candida. Propterea purum, & ab omni iniuamento liberum sacerdotale sticharium esse oportere docet.] Itaque est manifestus Græcorum abusus albam indui variorum colorum. Idem à S. Germano Constantinopolitano Patriarcha confirmatur, ubi ait: [Ac primùm tunica, quæ alba est, divinitatis splendorem indicat, & Sacerdotis splendidam conversationem.] Addit insuper citatus Thessalonicensis, sticharium, seu tunicam Episcopalem sericis rubris albisque fasciis virgandam esse, quæ flumina appellantur insinuativè, scilicet, ad Prælati doctrinâ; sic enim ille ait: [Episcopi sticharium desuper descendentia habet flumina. Est enim undulatum, & gratiâ docendi in ipso repræsentat.] Juxta tamen aliorum contemplationem denotat sanguinem, & aquam de latere Christi emanatam, quod magis cum rubro, alboque coloribus congruit: [Episcopi ferunt in tunicis fluvios coccineos, & albos, quia fluxit è latere Christi sanguis, & aqua: Gregoras, lib. 6. c. 1.] Eadem flumina Episcopi Græci ferunt in manto, sed diversæ formæ, ut in dict. Mandyas dictum fuit. Notandum tamen est ex Demetrio Chomateno, quòd Episcopi, & Diaconi Græcorum in quadragesimali, & moestitiæ tempore debent deferre stichariu[m] coloris rubri, quia color hic apud eos est moeroris signum; sicut etia[m] Papa observat, qui tempore Adventus, & Quadragesimæ sert cappam, vel pluviale rubrum in Cappella. Vide Alba. FR. In Liturgia S. Io. Chrysost. habetur, & Stæchorion, & Stæchoriæ scribit. D. Philotheus in Bibliotheca Patrum editionis Parisien. de anno 1589. tom. 6. colum. 245. ubi sic habetur: [Benedic, Domine, stæchorion ejus. Diaconus accedit ad Sacerdorem, & dicit benedic Domine stæchoriam cum horario.] Fortasse à verbo , sive , quæ tegere, & cooperire significant, unde tectum. STIGMA, . FR. impressio, signum. [Nam legitur, quòd Maria soror Aaron prophetissa, dum detractionis adversus Moysen incurrisset delictu[m]: illicò stigmate lepræ percussa est, can. hoc ipsum, 33. qu. 2. Iustum est enim, ut ipse talis, quem gestat ex habitu (quousque appareat aliud) præsumatur, qualis is esse, cujus fert habitum, comprobatur. Ex stigmate namque confueto fabricensibus imprimi, latitans fabricensis agnoscitur, c. si judex, de sentent. excom. &c. in sexto.] Fabricensis, Iudov. de la Cerda, putat eum dici, qui in publicis fabricis bellica arma fabricat. Sed ex supradicto c. 6. Iudex, mancipia hujusmodi fabricenses fuisse colligitur, nam ante comparationem præsumpti clerici, ex habitu indicati, subjugit ibi textus, hanc similrudinem de ingenuo præ-
Transcription: Translated (English)
558 ST Barbarinæ, with which title the Patriarch of Jerusalem was also honored. STEGA, a house, a roof. See Tristega. STELLÆ FESTUM is called Epiphany. See Septuagesima. STEPHANITA, Crowned, a title by which victors were called; wherefore Georg. Cedrenus relates the crimes of the impious Emperor Constantine Copronymus, that among other most grievous sacrileges he had committed, he caused Anastasius, Patriarch of Constantinople, to apostatize, in these words: [And he persuaded him to become, instead of a Monk, a stephanita, to eat flesh, and to endure hearing pipers at the royal table,] that is, that as a sign of manifested apostasy the Patriarch was forced to sit crowned at the imperial table. STEPHANOMATA. See Coronæ. STERILIS. See Illiberi. Sterility. See Ingenitura. STERLINGUS. FR. A kind of coin, which still retains the name in England. [That he should give five shillings sterlingorum. In the decretals, de arbitris, cap. 3. STATOR. See Strator. STERCEJA, a word indeed most difficult to understand in Tertullian, which I think signifies nothing other than a lover, from the Greek verb, that is, I love. This is gathered from the following text of the same Tertullian: [Why are not both stercejæ and syntrophi called so? Against Valent., cap. 8.] FR. it might also be derived from the Latin verb Stringo: hence the Italians also use Strettezzæ for the bond of blood, or of friendship. See Hercejæ. STEURA, a tribute, or imposition laid upon some common necessity. [These burdens together with the former were assessed at more than forty Rhenish florins. By which they were compelled to impose a steura of a tenth denarius upon all their goods. Leonhart. Presbyter in Chron.] Of the same word Æneas Sylvius also makes mention in the history of Bohemia, saying: [It is the custom of the southern peoples, whenever a sudden necessity presses upon the Prince, to exact money from the subjects according to their means, which they call steura, c. 61.] This contribution is called by other writers Borna: [Meanwhile indeed the King gathers an army, and prepares himself for war if need be, and receives from all a general steura, which is called bona. In histor. regia, c. 27.] FR. perhaps the word is corrupted from strena. See Strena. STIBADIUM, a house, or hut erected in gardens. [In this meal, a stibadium, and a shining abacus. Sidon. lib. 1. epist. 11. STICA, a tunic; properly it signifies the membrane of garlic; nevertheless this word is found in the manuscript of Davantria in these words: [It is to be noted that cooks and brodarii must have sticas at Easter and at the Nativity of the Lord. [FR. Italian nuns call Stecca a linen band which they bind around the forehead: but Vossius wrongly confuses in his etymological work the stica of garlic with its spica; for stica is the tunic of garlic, but spica is the clove of garlic, and in Italian it is called Spicchio d'aglio. STICHARIUM, a tunic used by the Greeks in sacred functions in place of the alb; therefore it ought to be of a white color according to the opinion of Simon of Thessalonica, who says thus: [The sticharion takes on the imitation of the bright garment of Angels. For often we have known Angels to have appeared in a shining garment, as also that one in the sepulcher of the Savior clothed in a white robe. Therefore he teaches that the sacerdotal sticharion ought to be pure and free from every stain.] And so it is a manifest abuse of the Greeks to wear the alb of various colors. The same is confirmed by St. Germanus, Patriarch of Constantinople, where he says: [And first, the tunic, which is white, indicates the splendor of divinity, and the radiant conduct of the Priest.] The cited Thessalonian further adds that the sticharion, or episcopal tunic, ought to be striped with red and white silken bands, which are called flumina by an allusive name, namely with regard to the Prelate's doctrine; for thus he says: [The Bishop's sticharion has flumina descending from above. For it is undulant, and in itself represents the grace of teaching.] Yet according to the contemplation of others it denotes the blood and water flowing from Christ's side, which fits better with the red and white colors: [The Bishops wear in their tunics scarlet and white streams, because blood and water flowed from Christ's side: Gregoras, lib. 6. c. 1.] The same streams the Greek Bishops wear on the mantle, but in a different form, as was said in the entry Mandyas. It should nevertheless be noted from Demetrius Chomatenus that the Bishops and Deacons of the Greeks in Lent and during a time of mourning ought to wear a red sticharion, because this color among them is a sign of grief; just as the Pope also observes, who during Advent and Lent wears a red cope, or chasuble, in the Chapel. See Alba. FR. In the Liturgy of St. John Chrysostom, Stæchorion is found, and he writes Stæchoriæ. D. Philotheus in the Bibliotheca Patrum, Paris edition of the year 1589, vol. 6, col. 245, where it is thus found: [Bless, Lord, his stæchorion. The deacon approaches the priest and says: bless, Lord, the stæchoria with the orarion.] Perhaps from the verb, or , which signifies to cover and envelop, whence roof. STIGMA, a mark, a sign. FR. [For it is read that Mary, sister of Aaron the prophetess, when she had fallen into the fault of slander against Moses, was immediately struck with the stigma of leprosy, can. hoc ipsum, 33. q. 2. For it is just that such a person, whom he bears by his outward appearance (until something else appear), should be presumed to be what he is proved to be by the habit he wears. For from the customary stigma impressed upon artisans, the hidden artisan is recognized, c. si judex, de sentent. excom. &c. in the sixth.] Fabricensis, Ludov. de la Cerda, thinks that he is called so who fabricates military arms in public workshops. But from the above-mentioned c. 6. Iudex, it is gathered that menial servants of this kind were fabricenses, for before the comparison of the presumed cleric indicated by his dress, the text there adds this similitude concerning the ingenuous pre-
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ST præsumpto, inquiens: [Sicut de illo, qui in pos- sessione ingenuitatis existit: si dicatur ab alio li- bertinus, legalis sanxit authoritas, ut probandi necessitate, non ipse, sed adversarius ad stringa- tur.] Quæ lex habetur in Cod. de libert. cau. 1. ea, quæ, [secun]d[um] de libertis, [secun]d[um] si, & [secun]d[um] cum necessitas, [secun]d[um] de probat. 1. circa. Igitur mancipia, seu servi ob ti- morem fugæ, ut in eo casu pro talibus cognosce- rentur, stigmatibus signabantur, qui licèt liberta- tem postea consequerentur aliquando; nihilomi- nus ex stigmatibus indelebilibus pro libertis, & libertinis dignoscebantur; ita ut nequibant pro ingenuis se ostentare. Hujusmodi erant etiam aquarum custodes. [Et custodes aquarum, (quos hydrophylacas nominant,) quæ eis insigi solet annotatione signati, manifesti sunt omnibus, & angariarum nomine non tenentur, d. cap. judex.] De quibus stigmatibus fit expressè mentio, in C. de fabr. 1. stigmata, lib. 11. Qui tamen in bra- chiis nomine Imperatoris stigmatizabantur. Cod. de poen. 1. si quis in metallum. Vide quæ diximus in dict. Damnaticus. Quo signo etiam aliorum criminum rei signabantur, & Clerici graviter delinquentes etiam aliquo consimili charactere signabantur, cap. ad audientiam, de crim. falsi. Vide Nota. Notatis. STIMULATI. Vide Majorenses. STIPES. FR. stipendum, accipitur etiam pro elee- mosyna. [Hoc omne præceptum de his est Vi- duis, quæ Ecclesiæ pascuntur eleemosynis: & id- circò ætas præscribitur, ut illæ tantùm accipiant pauperum cibos, quæ jam laborare non possunt. Simulque considera, quòd quæ duos habuit vi- ros, etiam si unus est, & decrepita, & egens, Ec- clesiæ stipes non meretur accipere; si autem pa- nis illis tollitur eleemosynæ, quanto magis ille panis, qui de Coelo descendit? can. Quomodo Virginibus, 31. q. 1. Aut in templi stipes, aut in sordidum convertit lucrum, can. legant. dist. 37. STIPO, obturo. Vide Subcissus. STIPS, sapor vini asperi, & acerbi. [Palmatianum nomina vit antiquitas, nos stipi asperum; sed gra- tum suavitate perquire. Cassiod. cap. 9.] Vide Palmaticæ. FR. Stipsi non concordat cum dictio- ne asperum: nam illud est ablativum, & hoc accu- sativum. Itaque præterquamquòd locus Cassio- dori mendosè citatur, etiam nominis declinatio erronea est, nam Stipsi est ejus nominativus; sic rectè habet idem Cassiodorus in ejus tractatu variarum, lib. 12. epist. 4. [Stips nescio qua firmi- tate roboratur: tætus ejus densitate pinguescit, ut dicas esse aut carneum liquorem, aut edibilem potionem. Libet referre, quàm singularis esse vi- deatur ejus collectio. Autumno lecta de vineis in pergulis domesticis uva resupina suspenditur, servatur in vasis suis, thecis naturalibus custodi- tur. Rigescit, non liquescit ex senio, tunc faruos humores exsudans, magna suavitate dulcescit. Trahitur ad mensem Decembrem, donec fluxum ejus hyemis tempus aperiat, miroque modo in- cipit esse novum, quando cellis omnibus reperi- tur antiquum. Hyemale mustum, uvarum frigi- ST 559 dus sanguis, in rigore vindemia, cruentus liquor, purpura potabilis, violeum nectar: deservet pri- mùm in origine sua, & cùm potuerit adolesce- re, perpetuam incipit habere novitatem: non calcibus injuriosè tunditur, nec aliqua sordidum admixtione fuscatur: sed quemadmodum decet nobilitas tanta provocatur; defluit, dum aqua durescit; foecunda est, cum omnibus agrorum fructus obsedit. Distillat gemmis comparem li- quorem. Jucundum nescio quid illacrymat: & præter quod ejus delectat dulcedo, in aspectu singularis est ejus pulchritudo. Hoc quantociùs (aliis quàm ocyùs legunt) perquisitum, & compe- tentibus pretiis aggregatum, Chartariis, qui in rem directi sunt, tarditer deferendum. Nec aliud negligendum puteris, quod lacteo poculo reluce- scit: quando plus est mirabile, quod potueritis difficiliùs invenire. Albedo ibi decora est, & se- rena puritas: ut illum de rosis, hoc credatur na- tum esse de liliis. Colore quidem extraneum; sed sapore germanum est. Aspectus dispar, & simi- lis in utroque suavitas. Nam quod acutè sa- pit, quod citò reficit, commune illis intelligitur; sed magna est distantia, quæ videtur. Illud in- sueris robore lætum, hoc inspicis candore festi- vum, & ideò procuratio eorum debet esse celer- rima: quando in ambobus esse cognoscitur, quod pariter expectatur. STOECHORIA, & Stæchorion. Vide Sticharium. STOLA; ex græco vocabulo σταλι, quod talarem ve- stem, sive togam significat. FR. unde Horatius, lib. 1. serm. Satyr. 2. [Ad talos stola demissa] in- quit. ∴: Gemm. lib. 1. cap. 204. apud Gavantum, par. 2. tit. 1. de Præparat. Sacerd. celebraturi, cap. 3. ß. Et imponit. Sed apud Ecclesiasticos sacer- dotalem stolam denotat, quæ ad collum pendens ferri solet; allusivè funem qua Christus Dominus ligatus fuerat, & Crucem ejusdem significat; ideò in modum Crucis ante pectus formatur; secus tamen Episcopi, ac alii Præsules, ex eo quia Cru- cem ante pectus pendentem cum Reliquiis defe- runt. Moralis verò significatus stolæ sacerdota- lis, jugum suave Christianæ legis denotat. Solet etiam à Concionatoribus deferri, non verò Ro- mæ ob Papæ reverentiam, qui ea utitur conti- nuò, etiam in publicis viis. FR. antiquitus etiam Sacerdote in publico cum stola incedere tene- bantur. [Ut Presbyteri non vadant nisi stola, aut orario induti. Et si in itinere spoliantur, aut vulne- rantur, vel occiduntur, non stola vestiti, sim- plici emendatione solvantur: si autem cum sto- la, triplici. Ex Concil. Tribur. Palea in cap. Ut Presbyteri, 17. quæst. 4.] Ubi duo sunt no- tanda, quòd vel pro stola talari vestem Concilium intendit, ut supra ex græca dictione dictum est; nam hîc divisivè stola, aut orarium ait; vel quod orarium erat diversum à stola. Si verò ora- rium, & stola idem sunt, etiam Diaconi cum stola incedere tenebantur, ut in dict. Orarium dixi- mus. ∴: Quando Papa privativ celebrat in aliqua Ecclesia, tunc antequam induatur para- mentis celebrationis, debet primus Cardinalis Dias
Transcription: Translated (English)
ST presumed, he says: [As in the case of one who is in possession of ingenuous status: if he is called by another a libertinus, the legal authority has decreed that, by necessity of proof, not he but the adversary must be compelled.] This law is found in the Codex, de libert. cau. 1. ea, [according] to de libertis, [according] to si, and [according] to cum necessitas, [according] to de probat. 1. circa. Therefore slaves, or servile persons, out of fear of flight, so that in such a case they might be recognized as such, were marked with brands; and although they later sometimes obtained liberty, nevertheless by those indelible brands they were distinguished as freedmen and libertini, so that they could not present themselves as ingenui. Of this kind were also the keepers of waters. [And the keepers of waters, whom they call hydrophylaces, are marked by the usual notation placed upon them, are manifest to all, and are not bound by the name of angariae, d. cap. judex.] Express mention is made of such brands in C. de fabr. l. stigmata, book 11. Yet they were branded on the arms with the name of the Emperor. Cod. de poen. l. si quis in metallum. See what we said under Damnaticus. By this mark also the guilty of other crimes were branded, and clerics who seriously offended were also marked with some similar character, cap. ad audientiam, de crim. falsi. See Nota. Notatis. STIMULATI. See Majorenses. STIPES. FR. stipendum is also taken for alms. [All this precept concerns those widows who are fed by the Church’s alms: and therefore age is prescribed, so that only those may receive the food of the poor who can no longer labor. And at the same time consider that one who has had two husbands, even if she is alone, and decrepit, and needy, does not deserve to receive the Church’s stipend; but if the bread of alms is taken from them, how much more that bread which came down from Heaven? can. Quomodo Virginibus, 31. q. 1. Or she turns the Church’s stipend into filthy gain, can. legant. dist. 37.] STIPO, I stop up. See Subcissus. STIPS, the taste of harsh and bitter wine. [Ancient usage called it Palmatianum, we call it stips asperum; but seek out the pleasant by its sweetness. Cassiod. cap. 9.] See Palmaticæ. FR. Stipsi does not agree with the word asperum: for that is ablative, and this accusative. Thus, apart from the fact that Cassiodorus is cited here corruptly, the declension of the noun is also mistaken, for Stipsi is its nominative; and so Cassiodorus himself has it correctly in his treatise of the Variæ, book 12, epist. 4. [Stips is strengthened by I know not what firmness: its mass grows rich by density, so that you would say it is either a fleshy liquid or a drink fit to be eaten. I like to relate how singular its collection appears. Gathered in autumn from the vines, the grape is hung upside down in the household rafters, kept in its own vessels, protected in natural cases. It hardens, it does not liquefy with age; then, exuding a few juices, it becomes sweet with great pleasantness. It is carried through to the month of December, until the time of winter opens its flow, and in a marvelous way it begins to be new when in all the cellars it is found to be old. Winter must, the cold blood of grapes, harvest in rigidity, a bloody liquor, a drinkable purple, violet nectar: first it serves in its own origin, and when it is able to mature, it begins to have perpetual novelty; it is not beaten injuriously by treading, nor is it darkened by any filthy mixture; but, as befits such nobility, it is brought forth; it flows while the water hardens; it is fruitful when it has occupied all the fruits of the fields. It drips a liquor comparable to gems. Something delightful, I know not what, seems to shed tears: and besides the sweetness that delights, its beauty is singular to behold. This, as quickly as possible (those who read other things more quickly), after being sought out and gathered at suitable prices, should be brought slowly to the Chartarii, who are directed to this matter. Nor should you think anything else neglected, since it shines forth in a milky cup: for the more wonderful thing is what you may have found with more difficulty. There is graceful whiteness there, and serene purity: so that this seems to have been born of roses, that of lilies. In color it is indeed foreign; but in taste it is kindred. Different in appearance, and alike in sweetness in both. For what tastes sharply, what refreshes quickly, is understood to be common to them; but there is a great difference in what appears. You inspect the one with robust joy, the other with festive whiteness, and therefore the care of them ought to be very prompt: since in both is known what is equally expected.] STOECHORIA, and Stæchorion. See Sticharium. STOLA; from the Greek word σταλι, which signifies a long garment, or toga. FR. whence Horace, book 1, Serm. Satyr. 2, [The stola falls down to the ankles] he says. ∴: Gemm. book 1, cap. 204, apud Gavantum, part 2, title 1, de Præparat. Sacerd. celebraturi, cap. 3, § Et imponit. But among ecclesiastics it denotes the sacerdotal stole, which is customarily worn hanging down from the neck; allusively, the cord by which Christ the Lord had been bound, and it signifies His Cross; therefore it is formed before the breast in the shape of a cross; bishops and other prelates, however, otherwise, because they carry the cross hanging before the breast with relics. The moral meaning of the sacerdotal stole signifies the sweet yoke of the Christian law. It is also usually worn by preachers, but not at Rome, out of reverence for the Pope, who uses it continually, even in public streets. FR. in ancient times priests were also obliged to walk in public wearing the stole. [That presbyters are not to go unless clothed with the stole or orarium. And if on a journey they are stripped, or wounded, or killed, when not clothed with the stole, let them be liable only to simple compensation; but if with the stole, to triple. From the Council of Tribur. Palea in cap. Ut Presbyteri, 17, question 4.] Here two things are to be noted: either the Council intends by stola a long garment, as said above from the Greek term; for here it says disjunctively, stola or orarium; or else the orarium was different from the stola. But if orarium and stola are the same, then deacons also were obliged to walk wearing the stole, as we said in the passage on Orarium. ∴: When the Pope celebrates privately in some church, then before he is vested in the ornaments of celebration, the first Cardinal Dias
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S T Diaconus illi auferre stolam, & in defectu Cardinalium Diaconorum, spectat ad ultimum Cardinalem Presbyterum. Cardinalis autem prædicans in Ecclesia ejus tituli, potest uti stola sub mozetta ad differentiam Pontificis, qui illam desert supra mozettam; ac extra Urbem tum Cardinales, tum etiam Episcopi possunt deferre stolam supra mozettam in concionando. In Concilio Bracarensi sub poena excommunicationis præcipitur, ut Sacerdotes non communicentur sine stola, his verbis: Qua occasione quæritur inter Theologos, si extra Missam Sacerdotem se communicare occurrerit, an peccaret mortaliter, si id ageret sine stola. Affirmant nonnulli, ex eo quia ibi sub poena excommunicationis præcipitur, quæ peccatum mortale supponit. Alii tamen apud Azor. par. 1. lib. 10. cap. 28. qu. 12. contrarium docent, quia in praxi habetur, quòd in aliquibus observantibus Religionibus hoc minimè observetur in communione publica Feriæ V. in bulla coenæ. Præterquamquod Glossa in d. can. Ecclesiastica, & Postillatores ibidem standum esse consuetudini docent. Sed cùm præceptum sit facilis observantiæ, & commoditatis, puto prætermitti non debere. FR. pro sententia affirmativa dicendum, quòd sicut Diaconus non potest canere Euangelium sine stola, ex eo quia profert Christi verba, quantò magis ergo Sacerdos accipiens Verbum verbi? Sed negativa sententia magis amplectenda, tum ex usu, ut supradictum est; tum etiam quia in Bracarensi Concilio III. reperitur sanctio illa, de qua suprà, ubi octo Episcopi tantùm subscripserant: Baron. an. 675. n. 6. Si ergo ex eodem Baron. an. 57. n. 118. & seqq. inter alias rationes, quibus Concilium Eliberitanum confutant, tres affert præcipuas, scilicet, quia non congregati erant ibi plusquam decem, & novem Episcopi; secundò quia non videtur illud Concilium in angulo Orbis coelebratum, habuisse vigorem canones, & prohibitiones sancire; tertio quia non apparet explicita Papæ licentia hujus convocationis; multò minus ergo Conc. Bracarensi prædicto fides habenda, in quo tantùm octo, vel novem intervenerunt Episcopi &c. Igitur non habuisse vigorem statuendi sub poena excommunicationis universaliter sacerdotibus totius Christianitatis, ut deferrent stolam, vel orarium, tale Concilium dicendum est. Ad argumentum in contrarium à me deductum respondetur, quòd paritas Diaconi non suffragatur, quia ille tunc officium suum exercet; secus verò Sacerdos, qui non celebrando se communicat. Item Diaconus vigore rubricæ, & canonum tenetur canere Euangelium cum stola, secus verò Sacerdos in communione privata, Concludendum ergo est, quòd S T non peccet Sacerdos non adhibens stolam in communione, ita Bonacina, disp. 4. qu. 6. punct. 2. n. 2. & alii apud Magistrum meum Paulum Quartum in tract. Rubr. Missal. part. 2. tit. 10. sect. 3. dub. 3. difficul. 5. ∴: Errat planè Durandus, inquiens, quòd Dominicani Sacerdotes in communione Feriæ V. in Coena Dom. non utantur stolis: nam ex eorum Missalis Rubrica contrarium constat, ibi enim hæc habentur: Deinde fiat communio fratrum hoc ordine, ut à majoribus incipiendo, à Sacerdotibus cum stolis super cappas &c. Sacerdos in celebratione Missæ deber deferre stolam circa collum, ut Gavantus, & Quartus citi satis ostendunt. Quare stola cooperitur velo violaceo à Diacono. Vide Tractus. Synonyma stolæ. Vide Boia. Epitrachelion. Linostima. Orarium. Psachnion. Superhumeral. Stola in benedictionibus. Vide Benedictio. Stola aliquando Pallium Episcopale significat. Vide Pallium. Cætera. Vide Cancello. Fanon. STOLIDUS. Vide Stultus. STOLUS, multitudo, caterva, quam Itali Stuolo dicunt. Constans Imperator, atque romanicus stolus cum eo navaliter pugnaturi. Paul. Diac. lib. 19. FR. dicitur etiam Stolium. Stolium Regisivit Alexandriam. Anonymus Casinen. in Chron. an. 1174. Supradicto stolio Regisfraude, & vi Græcorum postmodùm fortuna est adversata. Ibid. an. 1185. STOMA, , os, sive concavitas. Erant autem Arabum juxta positorum quidam, qui accipiebant ab Imperatoribus rogas puxillas ad custodiendum stoma Eremi. Paul. Diac. lib. 18. ubi ingressum deserti intelligit. STOREA. Vide Natta. Psiatbium. STRABA. Vide Strava. STRANGELI, genus characteris Chaldaici. Vide Oxyrynchus. STRATA. FR. via. Nisi publicus latro fuerit, vel nocturnus depopulator agrorum, qui dum itinera frequentat, vel publicas stratas obsidet &c. lib. 3. decretal. tit. 49. cap. 6. STRATILECTILIUM. FR. lecti stratum, sive culcitra. Illi præcipuè, qui equos, & arma, & pecuniam, & stratilectilia cum viaticis amiserant. Matth. Paris. ann. 1232. Vide Lectarium. STRATOR, officialis in Aula græca, quod officium Constantinus Imperator primus Silvestro Papæ I. exercuit. Tenentes frænum equi ipsius pro reverentia B. Petri, stratoris officium illi exhibui mus. Ivo Carnot. de dignit. & privil. Eccl. Rom. lib. 4. Reperiebatur etiam Collegium, quod Schola stratorum dicebatur. Hoc vocabulum reperitur apud Paulum Diaconum in vita Phocæ Imp. & in Actis S. Cypriani, ac in Codice Theodos. lib. 9. tit. 3. cap. 1. significat carcerum Custodem, sive Iustitiæ ministrum; sed in his puto Statorem, & non stratorem scribendum. FR. eadem verba Ivonis reperiuntur in Palea Decretorum Gratiani, cap. Constantinus, secundo loco, dist. 96. quem reverentiæ actum egerunt Pontificibus Romanis Imperatores Federicus Oenobarbus Ale-
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S T The deacon is to remove the stole, and in the absence of Cardinal Deacons, this belongs to the last Cardinal Priest. A Cardinal, however, when preaching in the church of his title, may use the stole under the mozzetta, unlike the Pontiff, who wears it over the mozzetta; and outside the City, both Cardinals and Bishops may wear the stole over the mozzetta when preaching. In the Council of Braga, under penalty of excommunication, it is prescribed that priests are not to communicate without a stole, in these words: On this occasion there is a question among theologians, if outside Mass a priest should happen to communicate himself, whether he would sin mortally if he did so without a stole. Some affirm it, because there it is prescribed under penalty of excommunication, which implies mortal sin. Others, however, according to Azor, part 1, lib. 10, cap. 28, qu. 12, teach the contrary, because in practice it is held that in some observant religious orders this is by no means observed in the public communion of Good Friday in the bull of the Lord’s Supper. Besides, the Gloss on the said canon Ecclesiastica, and the postilors there, teach that one must abide by custom. But since the precept is easy to observe and convenient, I think it should not be omitted. FR. In support of the affirmative opinion it may be said that just as the deacon cannot sing the Gospel without a stole, because he proclaims the words of Christ, much more therefore should the priest, receiving the Word of the Word? But the negative opinion is to be embraced more readily, both from usage, as has been said above; and also because in the Third Council of Braga that sanction is found, of which above, where only eight bishops had subscribed: Baronius, year 675, no. 6. If therefore, from the same Baronius, year 57, no. 118 and following, among the other reasons by which they refute the Council of Elvira, he gives three principal ones, namely, because there were not gathered there more than ten and nine bishops; secondly, because that council, seeming to have been celebrated in a corner of the world, does not appear to have had authority to establish canons and prohibitions; thirdly, because no express license of the Pope for this convocation appears; much less therefore should credit be given to the aforesaid Council of Braga, in which only eight or nine bishops intervened, etc. Therefore it must be said that such a council had no authority to impose universally on the priests of all Christendom, under penalty of excommunication, that they should wear the stole, or orarium. To the argument to the contrary drawn by me, it is replied that the parallel of the deacon is not helpful, because he then exercises his office; but not so the priest, who communicates himself without celebrating. Likewise the deacon, by force of the rubric and the canons, is bound to sing the Gospel with a stole; not so the priest in private communion. Therefore it must be concluded that the priest does not sin by not using the stole in communion, so Bonacina, disp. 4, qu. 6, punct. 2, no. 2, and others, according to my master Paul the Fourth in tract. Rubr. Missal., part 2, tit. 10, sect. 3, dub. 3, difficult. 5. ∴: Durandus plainly errs in saying that the Dominican priests do not use stoles in the communion of Good Friday in the Lord’s Supper: for from their Missal rubric the contrary is clear; for there it is said: Then let the communion of the brethren be made in this order, beginning with the greater, with the priests in stoles over their cappas, etc. The priest in the celebration of Mass ought to wear the stole around the neck, as Gavantus and Quartus cited above sufficiently show. Wherefore the stole is covered by a violet veil by the deacon. See Tractus. Synonyma stolæ. See Boia. Epitrachelion. Linostima. Orarium. Psachnion. Superhumeral. Stola in benedictions. See Benedictio. Stola sometimes signifies the episcopal pallium. See Pallium. The rest. See Cancello. Fanon. STOLIDUS. See Stultus. STOLUS, a multitude, a crowd, which the Italians call Stuolo. Constans the Emperor, and a Roman stolus, were about to fight at sea with him. Paul. Diac. lib. 19. FR. It is also called Stolium. Stolium of the king approached Alexandria. Anonymous of Monte Cassino, in the Chronicle, year 1174. By fraud and force of the aforesaid stolium, the fortune of the Greeks afterward turned against the king. Ibid. year 1185. STOMA, the mouth, or a cavity. There were among the neighboring Arabs certain men who received from the emperors little payments for guarding the stoma of the desert. Paul. Diac. lib. 18. where he understands the entrance of the desert. STOREA. See Natta. Psiatbium. STRABA. See Strava. STRANGELI, a kind of Chaldean character. See Oxyrynchus. STRATA. FR. road. Unless he were a public robber, or a night depredator of the fields, who frequents the roads, or blocks the public highways, etc. lib. 3, decretal. tit. 49, cap. 6. STRATILECTILIUM. FR. the bedding of a bed, or a mattress. Especially those who had lost horses, and arms, and money, and bedding with their provisions. Matthew Paris, year 1232. See Lectarium. STRATOR, an official in the Greek court, an office first exercised by the Emperor Constantine for Pope Sylvester I. Holding the bridle of his horse out of reverence for Blessed Peter, we rendered him the office of strator. Ivo of Chartres, de dignit. & privil. Eccl. Rom. lib. 4. There was also a college called the School of the stratores. This term is found in Paul the Deacon in the life of Emperor Phocas and in the Acts of St. Cyprian, and in the Theodosian Code, lib. 9, tit. 3, cap. 1. It signifies a keeper of prisons, or a minister of justice; but in these passages I think stator, and not strator, should be written. FR. the same words of Ivo are found in the Palea of Gratian’s Decrees, cap. Constantinus, in the second place, dist. 96, which act of reverence the Roman Emperors Frederick Barbarossa and Ale-
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ST Alexandro III. Vincislaus Gregorio XI. Conradus Urbano II. Palæologus Orientalis, & Carolus IV. Occidentalis Imp. Urbano V. Federicus III. Nicolao V. Sigismund. Eugenio IV. & osculati sunt Pontificum pedes, ut apud Odoricum Raynaldum in ejus Ecclesiast. Annal. habetur. De osculo Papæ pedis. Vide Sandalia. Stratoris synonyma. Vide Marpahis. Proctorator. STRAVA, sive Straba, vox gothica. [Stravam super tumulum ejus, quam appellant ipsi, ingenti comessatione concelebrant. Jordanes, ] ubi de Attilæ Regis sepultura agit, ex cujus verborum sensu spolia inimicorum, seu culcitram significare videtur. STRAUPUS. Vide Staupus. STRENA. FR. munera, quæ in Kal. Ianuarii dari solent: Siculi, & Melitenses adhuc vocabulum retinent. [Hoc in Calendarum strenam, & Saturnalium sportulam, can. legant, dist. 37.] Quæ prohibita est: [Non observetis dies, qui dicuntur ægyptiaci, aut Kalendas Ianuarii, in quibus canti lenæ quædam, & comessationes, & ad invicem dona donantur, quasi in principio anni, boni sati augurio, 26. quæst. 7. can. 16.] Cujus etymon in dicto can. legant, sic explicat Glossa: [Strena quasi sine threna, id est, sine lamentatione.] Sed hodie contrariu[m] efficitur in Urbe, ubi tantus inolevit servilis insolentiæ abusus, ut quasi de jure sibi debitum proventum prætendat, quam Mangia vocant; unde intolerabiles Montistis, Aulicis, & Litigantibus sunt prorsus tales Ministrorum importunitates. Superstitiones siquidem hæ sunt, quæ in his diebus Romæ usque ad Zachariæ Papæ tempora fiebant, ut in epist. Bonifacii Episcopi ad eundem Pontificem directa, in to. 3. Concilior. pag. 429. col. 2. Editionis Venetæ de anno 1585. sic referuntur: [Sicut affirmant, (id est, Ultramontani) se vidisse annis singulis in Romana Urbe, & juxta Ecclesiam S. Petri in die, vel nocte, quando Kalendæ Ianuarii intrant, paganorum consuetudine Choros ducere per plateas, & acclamationes ritu gentilium, & cantationes sacrilegas celebrare, & mensas illa die, vel nocte dapibus onerare, & nullum de domo sua ignem, vel ferramentum, vel aliquid commodi vicino suo præstare velle. Dicunt quoque se vidisse ibi Mulieres pagano ritur phylacteria, & ligaturas in brachiis, & in cruribus ligatas habere, & publicè ad vendendum venales ad comparandum aliis offerre.] Ubi juxta Ecclesiam D. Petri hæc se vidisse testantur, non quia ibi hoc solùm fiebat, sed quia eam urbis partem Ultramontani incolebant, ut in dict. Porticani. Sportula tamen à strena differt, quia hæc in saturnalibus dabatur. Gloss. ibidem. Sunt alia donativa à tempore Augusti Imp. introducta, quæ hodie Feria Augusti, & vulgariter Feragosto dicitur, de cujus superstitione dictum est in dict. Gula Augusto. Alia synonyma, & pertinentia ad hæc donativa. Vide Circumcisio Domini. Epicombia. Roga. STREPA, Stapia, ad equitantis commoditatem: [Apprehendensque strepam equi ejus, ut ascen- Hærolexicon Magri. ST 561 deret, præcepit, cujus authoritate miles preslu[m] obedivit. Cæsar. lib. 7. cap. 33.] Vide Scapedium. STRIA, strix, venefica, maga. In lege salica, tit. 67. ubi appellatur Strio portus locus, in quo striges conveniunt. FR. Strix propriè avem nocturnam; quam aliqui Bubonem esse dicunt, significat; inde translativè striges dicuntur veneficæ mulieres, quæ de nocte malè operantur. STRIGOSITAS, rigiditas, sive durities. [Ut enim aurum exploratum igni, & perpurgatum; si minùs accuratè tractetur, strigositatem contrahit, & asperitatem: ita studiosus virtutis, si vel unam horam desederit otiosus, mox à fervore gratiæ rerixit, & in vestigio se illi inferunt muscæ peccati, quæ exinaniunt spiritualis opificii suaveolentiam. Antiochus, hom. 87.] Sic enim ejus Interpres græcam dictionem uelne[n]c[on] vertit, quæ duri- tiem significat. FR. Antiochi Monachi homeliæ extant in Bibliotheca PP. Hæc Antiochi phrasis Ciceroniana est: sic enim Tullius de Claris Ora- toribus in eodem studiosorum proposito inquit: [Habet enim certos sui studiosos, qui non tam habitus corporis opimos, quàm gracilitates con- sectentur: quos valetudo modò bona sit, tenuitas ipsa delectat: quanquam in Lysia sunt sæpè la-certi, sic ut & fieri nihil possit valentius; verùm est certo genere toto strigosior, sed habet tamen suos laudatores, qui hac ipsa ejus subtilitare ad-modum gaudeant.] Ubi Cicero de asperitate, & scabrositate Lysiæ Syracusani in modo dicendi intelligit, de quo supra dixerat: [Nihil acutè in-veniri potuit in ejus causis, quas scripsit; nihil, ut ita dicam subdolè, nihil versutè &c. nihil subtili-ter dici, nihil pressè, nihil enucleatè, quo fieri posset aliquid limatius &c.] Ergo pro Strigoso Cicero non intellexerat jejunum, sive macilentum, ut Audomarus Talæus, hujus loci Com- mentator, & Calepinus autumant: sed scabro-sum. Sic Columella, lib. 6. c. 47. de Onagris, qui alter alterum dentibus descobinare, & perfricare solent, inquit: [Onager &c. sylvestri more strigosum patris præferre habitum,] id est, natura-liter onagri, nempè, asini sylvestres, habent ha-bitum, seu instinctum, ut ad invicem dentibus se- se scobinent, & lib. 7. c. 6. Idem: [Placidè, ac lentè pabuletur, ut largi sit uberis, & non strigo-losissimi corporis,] dixit, id est, non repugnan-tis, vel recalcitrantis: quo proposito etiam Gel- lius, lib. 4. c. 10. de equo indomito, qui destrigari recalcitrat, ac strigam timet, inquit: [Equum nimis strigosum, & malè habitum; sed equitem ejus uberrimum, & habitissimum vide-runt.] Igitur Cicero per strigositatem Lysiæ ru-ditatem dicendi significavit, & ideo limator in ejus stylo debuerat esse ille, ut nomen boni Ora-toris, ut supra ait, mereretur. Sic pariter An-tiochus suprà in abstracto Strigositatem, scilicet, scabrositatem intellexit, quæ in revocandis bo-nis habitibus diu neglectis reperitur. STRIOPORTUS. Vide Stria. STROMA, sp[iritus] uæ, culcitra, sive stratum variis Nn co-
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ST Alexander III, Wenceslaus, Gregory XI, Conrad, Urban II, Palæologus Eastern, and Charles IV Western Emperor; Urban V, Frederick III, Nicholas V, Sigismund, Eugene IV, and they kissed the feet of the Pontiffs, as is found in Odoricus Raynaldus in his Ecclesiastical Annals. On the kissing of the Pope’s foot. See Sandals. Synonyms of the strator. See Marpahis. Proctorator. STRAVA, or Straba, a Gothic word. [They celebrate Stravam over his tomb, as they call it, with a great banquet.] Jordanes, ] where he speaks of the burial of King Attila, from the sense of whose words it seems to signify the spoils of enemies, or a cushion. STRAUPUS. See Staupus. STRENA. FR. gifts which are customarily given on the Kalends of January: the Sicilians and Melitese still retain the word. [Let them read this in the calendar gift, and the Saturnalian basket, canon, dist. 37.] Which is forbidden: [Do not observe the days called Egyptian, or the Kalends of January, on which certain songs and banquets are made, and gifts are given to one another, as if at the beginning of the year, for a good omen, 26, q. 7, can. 16.] The etymology of this in the said canon, read thus explains the Gloss: [Strena as it were sine threna, that is, without lamentation.] But today the contrary is brought about in the City, where such an abuse of servile insolence has grown up that it pretends a yield as though due to it by right, which they call Mangia; hence the importunities of the servants are altogether intolerable to the hill-men, courtiers, and litigants. For these are indeed the superstitions that in these days at Rome were practiced even up to the time of Pope Zacharias, as in the letter of Bishop Boniface addressed to the same Pontiff, in vol. 3 of the Councils, p. 429, col. 2, of the Venetian edition of the year 1585, it is thus reported: [As they affirm, (that is, the Ultramontanes) that they have seen in every year in the Roman City, and near the Church of St. Peter, on the day or night when the Kalends of January begin, by pagan custom, choruses led through the streets, and acclamations celebrated with gentile rites, and sacrilegious songs, and that tables on that day or night are loaded with dishes, and that no one from his house is willing to provide fire, or iron tools, or anything useful to his neighbor. They also say that they have seen there women, by pagan rite, with phylacteries and bindings tied on their arms and legs, and publicly offering them for sale to be bought by others.] Where they testify that they saw these things near the Church of St. Peter, not because this was done only there, but because that part of the city was inhabited by Ultramontanes, as in the said Porticani. A sportula, however, differs from a strena, because the latter was given at the Saturnalia. Gloss. there. There are other gifts introduced from the time of the Emperor Augustus, which today are called Feria Augusti, and commonly Feragosto, concerning whose superstition something was said in the said Gula Augusto. Other synonyms and related terms for these gifts. See Circumcision of the Lord. Epicombia. Roga. STREPA, Stapia, for the convenience of the rider: [And taking hold of his horse’s strepum, so that he might mount, the authority of which the soldier obeyed readily. Caesar, book 7, ch. 33.] See Scapedium. STRIA, strix, sorceress, witch. In the Salic law, title 67, where the place called Strio portus is mentioned, in which striges gather. FR. Strix properly means a nocturnal bird; which some say is an owl; hence figuratively striges are called witches, women who work evil by night. STRIGOSITY, rigidity, or hardness. [For as gold, tested by fire and purged; if handled less carefully, it contracts strigosity and roughness: so the student of virtue, if for even one hour he sits idle, is soon cooled from the fervor of grace, and on the spot the flies of sin fall upon him, which drain away the sweet scent of spiritual workmanship. Antiochus, hom. 87.] For thus his interpreter translates the Greek word uelne[n]c[on], which signifies hard- ness. FR. The homilies of Antiochus the monk are extant in the Library of the Fathers. This phrase of Antiochus is Ciceronian: for thus Tully in On Famous Ora- tors says in the same matter of the studious: [For he has certain devotees of his own, who pursue not so much well-rounded bodies as slender- ness: provided health is good, thinness itself pleases them; although in Lysias there are often such quarrels, that nothing could happen more vigorous; nevertheless in a certain way he is altogether more strigosus, but he still has his admirers, who greatly rejoice in this very subtlety of his.] Where Cicero understands the roughness and scabrousness of Lysias of Syracuse in his manner of speaking, of whom he had said above: [Nothing acute could be found in his speeches, which he wrote; nothing, so to speak, craftily, nothing cunningly, etc.; nothing subtly said, nothing pressed, nothing clearly worked out, by which something more polished could come about, etc.] Therefore Cicero by strigosity did not mean lean, or emaciated, as Audomarus Talaeus, the commentator on this passage, and Calepinus think, but scabrous. So Columella, book 6, ch. 47, about wild asses, which are accustomed to rub and scratch one another with their teeth, says: [The onager, etc., after the manner of the wild, bears the strigosus habit of the father,] that is, naturally the onagers, namely wild asses, have the habit, or instinct, of scratching one another with their teeth; and book 7, ch. 6, he says the same: [Let it be fed gently and slowly, so that it may have abundant udders, and not a very strigose body,] that is, not a resistant or kicking one: in this sense also Gellius, book 4, ch. 10, concerning an unbroken horse, which kicks when being groomed and fears the currycomb, says: [They saw a horse too strigose, and badly conditioned; but its rider very plump and well-conditioned.] Therefore Cicero used strigosity to mean roughness of speech in Lysias, and thus the polisher should have been in his style, so that he might merit the name of a good Orator, as he said above. Likewise Antiochus above understood strigosity in the abstract, namely roughness, which is found in restoring good habits long neglected. STRIOPORTUS. See Stria. STROMA, spiritus, blanket, or a bed covered with various Nn co-
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ST coloribus contextum, quo vocabulo Clemens Alexandrinus suas compositiones intitulavit, ob varietates in eis contentas, & à stromatum illius libris à Græcis cognominatus ipsemet Author fuit. STROPA, , versutia, revolutio, versio, à verbo , verbo, torqueo. Ita vocatur versutia, quia versutus facilè in omnes partes se vertit. Dicitur etiam strophe, non propriè versuum rhapsodia, sed aliquot versuum diversorum complexio, qua finita ad aliam similem fit versio, & recursus. Est etiam figura rhetorica apud Quintilianum, quæ ab antistrophe non videtur distingui. Tertullianus tamen, lib. de Spect. cap. 29. & D. Hieronymus contra Ruffinum stropham pro versutia usurpant. STROPHION, , fascia, cingulum tortum, torques, à dicto verbo , verbo, torqueo. Ponitur tamen etiam pro quolibet baltheo & cingulo, etsi tortum non sit. Et ideò Chrysostomus, ornamenta summi Pontificis Mosaici enumerans, ait: , vestis ad pedes usque demissa, &c. Lib. 3. de sacerdotio post initium. Ubi per strophium intelligit cingulum sacerdotale. Ita de S. Joanne Baptista canit Ecclesia, durum tegumen camelum præbuisse artubus sacris, strophium bidentes. Nam habebat vestimentum de pilis camelorum, & zonam pelliceam circa lumbos ejus, Matth. 3. 4. Strophium etiam pro corona legitur: unde strophiolum genus vile coronarum. Sic intelligendus Tertullianus, dum ait: Quid caput strophio- lo, aut dracontario damnas diademati destinatum? Lib. de corona militis, cap. 15. STROPUS. Vide Staupus. STURA, germanicum vocabulum Stuba, & Itali Stufa dicunt: hypocaustum significat. Prohibemus insuper, ne stubas, & balnea, seu tabernas Christianorum frequentent. Concil. Vien. sub Clem. IV. anno 1264. celebratum. STUDITÆ, sic appellabantur Monachi cujusdam Monasterii in Urbe Constantinopolitana, cujus fundator quidam dives nomine Studius fuerat; hinc Theodorus monachus ejusdem monasterii, ac alii Studitæ appellati sunt. Vide Hegumenus. STULTUS. FR. quamvis hoc vocabulum stolidum significet, in quo significatu, vide Gurdonicus. Divus tamen Gregorius Papa in significatione superbi ad Patriarcham Constantinopolitanum scripserat, qui majorem Pontifice Romano se esse præsumebat, his verbis: Stultus enim est, qui se in eo primum existimat, ut bona, quæ viderit, discere contemnat, & inferiùs: [Nam quod Primas Byzancenus Sedi Apostolicæ dicit se subjici &c. Omnes secundùm rationem humilitatis æquales sumus, can. de Constantinopolitana, dist. 22.] Ubi de humilitate superbiæ opposita loqui videtur. Et Glossa ibidem sic declarat: [Stultus tum dicitur, quasi exaltatus, quia se extollat. STUPEFACTUS. Vide Enetus. SU STURGIO, silurus, sive sturio, piscis delicatus: [Cùm à quodam Presbytero præsentatus illi est piscis, quem vulgò vocant sturgionem. S. Bern. lib. 4. de consider. STURNINUS, sturni patronymicum, & pro sturni colore, in cap. 66. Isajæ, & D. Hieron. usurpavit: [In martyrio rubri, vel sturnini in volatu, vel varii in virtutibus, vel candidi in virginitate.] Ego tamen puto Sanctum Doctorem potiùs ad sturnorum unionem in volatu, quàm ad colorem alludere voluisse. STYLITA, , id est, columnarius; ideò S. Simon Stylita dictus est, ac alii Dei famuli, qui miraculosè quidem super aliquam columnam longo temporis spatio vixerant, enim latinè columnam significat; illa tamen in qua D. Simon vitam egit, habebat quadratum spatium duorum cubitorum ex utroque latere, in quo erat circumcirca constructio altitudinis lumbos non excedentis cum ejus porticula, & lignea scala. Appellatus etiam fuit Cionita idem Sanctus ex vocabulo græco , quod columnam quoque significat. Sic etiam in quodam Constantinopolitano suburbio erat locus Exocionium appellatum, non ex eo quia erat sex columnis constructum, ut aliqui malè intellexerant; sed quia extrinsecè columnario ordine erat constructum, super quod collocata erat Constantini statua; unde cùm ad prædictum locum confugissent Ariani ad tractanda eorum conciliabula, inde Exocionitæ denominati sunt. SUADELA, persuasio, sive suasionis efficacia. [Secundùm suadelam Deum suadentem, & non vim inferentem. Iren. lib. 5. SUANA. FR. Savona Etruriæ civitas, Gregor. VII. & aliorum Roman. Pontific. origine nobilitata. [Suanenses Cives, can. suppliciter 23. quæst. 8. SUATIM, adverbium à verbo suo, significat ordinatim, conjunctim. [Sed plus venusta suatim cycladibus comata spiritualibus. Aldhel. de Virg. cap. 19.] ubi de S. Basilissa loquitur. SUBADJUVA, subauxiliator. [Est ex eorum ordine, qui adjutores adjuvant; vox enim subadjuva id significare creditur. Synes. ep. 144.] Badem dictione utitur Metaphrastes in vita S. Porphyrii Martyris, ubi sic ait: [Hilarius quidam subadjuva Magistriani.] Aliquod speciale officium fuisse suspicor, quia sæpè reiteratur hoc vocabulum apud Græcos Scriptores, & etiam scribitur. SUBARRHO, & Subarro. FR. pignus contractus præbeo in sponsalibus. [Annulo suo subarrhavit me Dominus meus. S. Ambros. de Sancta Agnete,] & in cap. Tenor litterarum, de sentent. & re judic. [Idem R. eam desponsationis annulo subarrasset] ubi Glossa inquit: [Subarrasset, id est, fidem consensus de præsenti dedisset.] Item in cap. tuæ nobis, de clandest. desponsat. habetur: [Quidam filiam suam circiter duodecim annos haben-
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ST woven with colors, by which word Clement of Alexandria entitled his compositions, because of the varieties contained in them; and the author himself was surnamed from his books Stromata by the Greeks. STROPA, trickery, turning, change, from the verb torqueo, to twist. It is so called as trickery, because a crafty person easily turns himself in every direction. It is also called strophe, not properly a rhapsody of verses, but a collection of several different verses, at the end of which there is a turning and return to another similar one. It is also a rhetorical figure in Quintilian, which does not seem to be distinguished from antistrophe. Tertullian, however, in book De Spectaculis, ch. 29, and St. Jerome against Rufinus, use strophe for trickery. STROPHION, a band, a twisted girdle, a torque, from the said verb torqueo, to twist. It is also used for any belt and girdle, even if it is not twisted. And therefore Chrysostom, enumerating the ornaments of the Mosaic High Priest, says: the garment let down to the feet, etc. Book 3, De Sacerdotio, after the beginning. Where by strophium he understands the priestly girdle. Thus the Church sings of St. John the Baptist: he offered a rough covering to the sacred limbs, strophium of camel hair. For he had a garment of camel’s hair and a leather belt around his loins, Matt. 3:4. Strophium is also read for a crown; hence strophiolum, a kind of cheap crown. Tertullian is to be understood in this sense when he says: Why do you condemn the head destined for the diadem, with a strophiolum or dracontarium? Book De corona militis, ch. 15. STROPUS. See Staupus. STURA, a German word, the Germans say Stuba, and the Italians Stufa: it means a hypocaust. We further forbid that they frequent the stubae and baths, or the Christian taverns. Council of Vienne under Clement IV, held in the year 1264. STUDITAE, thus were called the monks of a certain monastery in the city of Constantinople, whose founder had been a wealthy man named Studius; hence Theodore, a monk of that same monastery, and others, were called Studitae. See Hegumenus. STULTUS. FR. although this word signifies foolish, in which meaning see Gurdonicus. Yet Pope Gregory wrote to the Patriarch of Constantinople, who presumed himself greater than the Roman Pontiff, in the sense of proud, with these words: For he is foolish who thinks himself first in this, that he scorns to learn the good things he has seen; and below: [For inasmuch as the Primate of Byzantium says that he is subject to the Apostolic See, etc., we are all equal according to the rule of humility, canon concerning Constantinople, dist. 22.] Where he seems to speak of humility opposed to pride. And the Gloss there explains it thus: [He is called foolish, as if exalted, because he raises himself up. STUPEFACTUS. See Enetus. SU STURGIO, silurus, or sturgeon, a delicate fish: [When by a certain priest a fish was presented to him, which they commonly call sturgeon. St. Bern., book 4, De consideratione. STURNINUS, patronymic of the starling, and used by D. Jerome for the color of a starling in chap. 66 of Isaiah: [In martyrdom red, or starling-like in flight, or variegated in virtues, or white in virginity.] Yet I think the holy Doctor wished rather to allude to the flocking together of starlings in flight than to color. STYLITA, that is, a column-dweller; hence St. Simon Stylites was so called, and also other servants of God who miraculously lived for a long time upon some column, for in Latin it means a column; yet that on which St. Simon lived had a square space of two cubits on either side, with a construction around it of a height not exceeding the waist, together with its little porch and wooden ladder. The same saint was also called Cionita from the Greek word meaning a column as well. Thus also in a certain suburb of Constantinople there was a place called Exocionium, not because it was built with six columns, as some had wrongly understood; but because it was built externally in columnar order, upon which stood a statue of Constantine; whence, when the Arians had fled to that place to hold their assemblies, they were called Exocionitae. SUADELA, persuasion, or the power of persuading. [According to suadela, God persuading and not using force. Irenaeus, book 5. SUANA. FR. Savona, a city of Etruria, ennobled by the origin of Gregory VII and other Roman Pontiffs. [The citizens of Suana, canon Suppliciter 23, question 8. SUATIM, an adverb from the word suo, it means in orderly fashion, jointly. [But more gracefully, as with garlands, in the spiritual way. Aldhelm, De Virginitate, ch. 19.] where he speaks of St. Basilissa. SUBADJUVA, a subassistant. [He is of that order, which assists the assistants; for the word subadjuva is believed to signify this. Synesius, ep. 144.] Metaphrastes uses the same word in the life of St. Porphyrius the Martyr, where he says: [A certain Hilarius, subadjuva of the magistrians.] I suspect it was some special office, because this word is often repeated among Greek writers, and is also written thus. SUBARRHO, and Subarro. FR. I give a pledge of contract in betrothal. [The Lord betrothed me with His ring. St. Ambrose, De Sancta Agnete.] And in the chapter Tenor litterarum, De sentent. et re judic., [The same R. had betrothed her with the ring of espousal,] where the Gloss says: [Subarrasset, that is, he had given the pledge of consent by way of present agreement.] Likewise in the chapter Tuae nobis, De clandest. desponsat., it is stated: [A certain man had his daughter, about twelve years old, ...
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S U 563 {Et de Nathinæis, quos dederat David. ad ministeria Levitarum, 1. Esd. c.8.} Antiquitùs ordo subdiaconatus non erat sacer. {Subdiaconus verò, quia character hujusmodi quondam inter non sacros, nunc autem inter sacros reputatur, in participatione corporis non suscipit osculum à Pontifice. Innoc. III. de Myst. Missæ, cap.3.} FR. Subdiaconi ab Apostolis instituti. Baron. an. 44. Romæ septem subdiaconi superintendebant septem Notariis colligentibus Martyrum acta. Idem Baron. an. 238. num.2. quos tamen {Hypodiacones græcè, Subdiaconos latine dicimus: qui ideò sic appellantur, quia subjacent præceptis, & officiis Levitarum; oblationes enim in templo Domini à fidelibus ipsi suscipiunt, & Levitis superponendas altaribus deferunt. Hi apud Hebræos Nathinæi vocantur, can. Cleros, ß. sacerdos, dist.27.} & ibi Gloss. tempore Urbani Papæ I. Subdiaconatus ordo non erat sacer. cap. à multis, lib.1. decretal. tit.14. de ætat. & qualit. ord. præfic. & Postilla, in can. sunt quidam, 25. quæst.1. & cap. miramur, de servis non ordinan. Gratianus tamen erravit, asserens subdiaconatum antiquitus non fuisse ordinem, qui ab ejus Glossatore corrigitur. Vide Chorepiscopus. ∴: Græci antiqui ritus tenacissimi adhuc illum observant, asserentes subdiaconatum non esse sacrum ordinem, illumque simul cum Diaconatu conferunt. Imò penes Latinos antiquitùs ad castitatis observantiam non tenebantur; fuerunt tamen ad hanc observantiam coacti anno 589. Baron. ibid. num. 48. FR. sed in Gratiani Decreto hujus prohibitionis Auctores Calixtus, D. Gregorius, Innocentius II. Conc. Toletan. II. assignantur, can. Presbyteris, dist.27. ibi Gloss. & can. nullum, can. decernimus, can. de his, dist.28. Sed in Concil. Toletan. V. nonnisi Sacerdotes, & Diaconi ad castitatem obligantur, can. quando, ead. dist. 28. Baronius verò nuptias Subdiaconis à S. Silvestro Papa I. in Concilio Rom. prohibitas fuisse ostendit anno 324. num.128. Sed probabile est hujusmodi constitutiones non semper observatas fuisse, ideòque necesse fuerat, ut à prædictis Pontificibus denuò sancirentur; nam aliquando castitatis observantiam à Subdiaconis remissam fuisse colligitur ex cit. Conc. Tolet. V. ubi Presbyteros, & Diaconos tantùm ad castitatem obstringit; & ex epist.63. Ivonis Carnot. qui sæculo undecimo vixerat, apparet subdiaconatum non fuisse pro sacro ordine reputatum, dum non conferebatur in statutis temporibus, sicut Presbyteratus & Diaconatus: sic enim ad Sennonensem Clerum ibi scribit: {Petitorio vestro mandavit nobis vestra fraternitas, ut electum vestrum (nempè, in Episcopum) in Purificatio ne Beatæ Mariæ pro officio nostro ordinemus in presbyterum, sequenti autem Dominica consecremus in Episcopum; sed Apostolica institutio, & paterni canones habent, ut non fiat Levitica, vel Sacerdotalis ordinatio, nisi jejunio quarti mensis, septimi, & decimi, aut initio quadragesimæ, vel sabbato medianæ qua- Nu 2 dra-
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S U 563 {And of the Nethinim, whom David had given for the ministries of the Levites, 1 Esd. c. 8.} Formerly the order of the subdiaconate was not sacred. {But the subdeacon, because this kind of character was once reckoned among the non-sacred, but now among the sacred, does not receive the kiss from the Pontiff in the participation of the body. Innoc. III. de Myst. Missæ, cap. 3.} FR. Subdeacons were instituted by the Apostles. Baron. an. 44. At Rome seven subdeacons superintended the seven Notaries collecting the acts of the Martyrs. The same Baron. an. 238. num. 2. whom nevertheless {In Greek we say Hypodiacones, in Latin Subdeacons: and they are so called because they are subject to the precepts and offices of the Levites; for they receive the offerings in the temple of the Lord from the faithful themselves, and carry them to be placed upon the altars by the Levites. These among the Hebrews are called Nethinim, can. Cleros, ß. sacerdos, dist. 27.} and there Gloss. in the time of Pope Urban I. the order of the subdiaconate was not sacred. cap. à multis, lib. 1. decretal. tit. 14. de ætat. & qualit. ord. præfic. & Postilla, in can. sunt quidam, 25. quæst. 1. & cap. miramur, de servis non ordinan. Yet Gratian erred in asserting that the subdiaconate was not anciently an order, which is corrected by his Glossator. See Chorepiscopus. ∴: The ancient Greeks, most tenacious of their rite, still observe it, asserting that the subdiaconate is not a sacred order, and they confer it together with the diaconate. Indeed, among the Latins, anciently they were not bound to observe chastity; however, they were compelled to this observance in the year 589. Baron. ibid. num. 48. FR. but in Gratian's Decree the authors of this prohibition are assigned as Callixtus, St. Gregory, Innocent II., and the Second Council of Toledo, can. Presbyteris, dist. 27. there Gloss. & can. nullum, can. decernimus, can. de his, dist. 28. But in the Fifth Council of Toledo only priests and deacons are bound to chastity, can. quando, ead. dist. 28. Baronius, however, shows that marriages were forbidden to subdeacons by Pope St. Sylvester I. in the Roman Council in the year 324, num. 128. But it is probable that such constitutions were not always observed, and therefore it was necessary that they should again be enacted by the said Pontiffs; for it is gathered from the cited Fifth Council of Toledo that at times the observance of chastity was relaxed among subdeacons, since it binds only priests and deacons to chastity; & from Epist. 63 of Ivo of Chartres, who lived in the eleventh century, it appears that the subdiaconate was not regarded as a sacred order, since it was not conferred at the appointed times, as were the priesthood and diaconate: for thus he writes there to the clergy of Sens: {Your fraternity has sent us a request that we should ordain your elect (namely, as bishop) into the priesthood for our office on the Purification of the Blessed Mary, and consecrate him on the following Sunday as bishop; but apostolic institution and the canons of the Fathers require that neither a Levitical nor a sacerdotal ordination be made except by the fast of the fourth month, the seventh, and the tenth, or at the beginning of Lent, or on the Saturday of the mid- Nu 2 dra-
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S U dragesimæ.} ∴: Nec Subdiaconi canebant in Missa Epistolam, sed Lectores: [Miror qua de resumptus sit usus in Ecclesia nostra, ut Subdiaconus frequenter legat lectionem ad Missam, cum hoc non reperiatur ex ministerio sibi dato in consecratione commissum, neque ex litteris canonicis, neque ex nomine suo. Amalar. lib.2.c.11.] Cæpit enim hic usus legendi epistolam à Subdiacono in Ecclesia Romana. [Solis Subdiaconi- bus inter inferiores gradus Romana auctoritas concedit, ut sacris vestibus induti epistolam legant, quod tamen non ex eorum consecratione; sed potiùs ex ecclesiastica concessione meruerunt obtinere. Microl. de Eccles. obser. cap.8.] Hinc casula plicata exuitur Subdiaconus, quando tempore jejuniorum canit Epistolam, ut in dict. Ca- sula in fine, & in dict. Epistola dictum fuit. FR. ratio introductionis canendi epistolam à Subdiacono fuit ex norma Romani ritus, ut ex Rituali anti- quo M.S. habetur apud Baron. an. 1057. num.22. Græci in ordinatione Subdiaconi tradunt ei pol- lubrum, & guttum, & ponunt super humeros ejus linteum, ut dictum est in dict. Manutergium, & tunc statim suum officium exercet, præbendo lotionem manui Episcopi: stat tamen ad portam Sancta Sanctorum; non enim ibi ingredi sinitur, nec sacra vasa tangere juxta Concilii Laodicen. IV. sanctionem permittitur. [Non oportet Sub- diaconos licentiam habere in sacrarium, sive se- cretarium, quod Græci Diaconium appellant, ingredi, & contingere vasa Dominica. In Decre- to Gratian. can. non oportet, dist.24. & can. sub- seq.] Sed in can. non liceat 30. & 32. ib. contrarium disponitur, ∴: nec patenam involutam Subdiacono- nis latinus in Missa sustinebat, ut in dict. Acolytus dictum fuit, nec tunicella induebatur, sed tantùm alba more Græcorum; unde cùm in Sicilia contra D. Gregorium Papam tamquam græcorum rituum introductorem, & signanter, quòd Subdia- conos absque tunicellis, & cum solis albis mini- strare fecisset, quererentur, sic Sanctus Pontifex Episcopo Syracusano scribens, ejus sinceritatem ostendit, & ait: [Subdiacones autem ut spoliatos procedere facerem, antiqua consuetudo Ecclesiæ fuit: sed placuit cuidam nostro Pontifici, nescio cui, qui eos vestitos procedere præcepit. Nam vestræ Ecclesiæ numquid traditionem à Græcis acceperunt? Unde habent ergo hodie, ut Subdia- coni lineis in tunicis procedant, nisi quia hoc à matre sua Romana Ecclesia perceperunt? lib.7. epist.63.] Ubi etiam objurgat Syracusanos Cle- ricos, qui sub Patriarcha Constantinopolitano constitui præsumebant, eo, scilicet, tempore, quo Imperatori Græco Sicilia obtemperabat. Subdiaconus à Græcis Hypodiaconus dicitur. FR. Subdiacones Romani XXI. fuerunt, nimi- rum, septem Regionarii, qui canebant episto- las, & lectiones in stationibus, & ideo Stationa- ris dicebantur. De quibus vide Toalia. Item septem Palatini, sive Basilicarii, qui idem facie- bant in Basilica Lateranensi, & alii septem qui Collegium constituebant, quod aliàs Schola Can- S U torum dicebatur, & canebant quando Pontifex solemniter celebrabat, ita Baronius anno 1057. num.22. & Constantinus Cajetanus in Com- mento ad Gelasi Papæ II. vitam, n.18. circa me- dium. Item hujusmodi palatini Subdiaconi ad si- militudinem Diaconorum mittebantur pro Le- gatis, Nuntiis, & Ministris Sedis Apostolicæ, si- ve Diaconi erant Nuntii apud Reges, & Impera- tores, & Subdiaconi Internuncii in Provinciis, argumentum est ex can. pervenit, & can. nuntia- tum, dist.83. Ubi Gregorius Papa Anatholio Campaniæ Subdiacono, id est, illius Provinciæ Internuncio scribit; dictio enim latino-græca Subdiaconus subministrum significat, id est, Sub- delegatum, vel Internuntium; ac jubet, ut aliquos negligentes Episcopos corrigat, & quia Subdia- conus ante litteras Pontificis non functus est offi- cio suo, arguitur, can. volumus, 16. quæst.4. can. cognovimus, can. de lapsis, 16. quæst.6. Pelagius Papa Melito Subdiacono jubet, ut curet in ele- ctione Abbatis, ne contra canones fiat, can. Ab- batem in Monasterio, 18. qu.2. Innocentius III. H. Subdiacono præcipit, ne sinat contra canonum statuta fieri ordinationes, de tempore ordinat. c. 13. Item Gregorius Antonio, sive Anthemio Subdiasc invigilare imponit, ne Episcopus simo- niacè eligatur, can. illud, 8. q.2. Eidem Anthemio Subdiacono præfatus Gregorius, ut Episcopum Amelphicanum, sive Amalphitanum, ad residen- tiam coerceat, imponit, can. pervenit, 7. q.1. Imò de antiqua hac consuetudine Sedis Apostolicæ testatur Papa Symmachus, inquiens: [Valdè ne- cessarium esse prosperimus, ut sicut prædecesso- rum nostrorum fuit judicium, ita uni, eidemque personæ omnia committamus, & ubi nos præsen- tes esse non possumus, nostra per eum, cui præci- pimus, repræsentetur authoritas. Quamobrem Petro Subdiacono sedis nostræ intra Provinciam Siciliam vices nostras (auxiliante Deo) commi- simus, dist.94. can.1.] Erat nimis elata Subdiaco- norum authoritatis usurpatio, unde legimus apud Blondum, decad.1. lib.5. quòd Joannes Sub- diaconus Regionarius regionis primæ, & alii fa- ctionis ejus Clerici Vigilium proclamarunt in Pontificem Romanum subrogatum &c. ∴: Sub- diaconi Apostolici hodie in functionibus papali- bus induuntur veste violacea, & deferunt cap- pam episcopalem, quod officium erat priùs vena- le, sed Alexander Papa VII. abstulit hunc abu- sum, & Auditoribus Rotæ illud contulit, quibus habitum violaceum concessit, ac præcedere Cle- ricos Cameræ declaravit. Vide Rota. Ita etiam ad majorem Cappellæ decorem Acolytatum Referendariis votantibus contulit, pretium re- stituens illis, qui ea officia emerant. De Sub- diacono Oblationario. Vide Oblatio, & Obla- tionarius. Qui primus erat inter Subdiacones Oblationarius à Latinis, & à Græcis Domesticus appellabatur, ita Anast. Bibliot. in Annor. ad Concil. VIII. Oecumen. [Primum Subdia- conorum Græci Domesticum vocant, quem Romani Oblationarium] Hodie tamen Deca- nus,
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S U deacons.} ∴: Nor did the Subdeacons sing the Epistle in the Mass, but the Readers: [I wonder by what means the custom has been revived in our Church, so that the Subdeacon frequently reads the lesson at Mass, since this is not found to have been entrusted to him by the ministry given at his ordination, nor from the canonical letters, nor from his very name. Amalar. lib.2.c.11.] For this custom of the Subdeacon reading the Epistle began in the Roman Church. [Among the lower orders, the Roman authority grants only to the Subdeacons that, clothed in sacred vestments, they read the Epistle, which they nevertheless obtained not from their ordination, but rather by ecclesiastical concession. Microl. de Eccles. obser. cap.8.] Hence the folded chasuble is removed from the Subdeacon when, during penitential seasons, he sings the Epistle, as was said in the passage on Chasuble at the end, and in the passage on Epistle. FR. The reason for the introduction of singing the Epistle by the Subdeacon was according to the rule of the Roman rite, as is found in the ancient manuscript Ritual cited by Baronius, year 1057, no. 22. The Greeks, at the ordination of a Subdeacon, hand him the bowl and the ewer, and place a linen cloth over his shoulders, as was said in the passage on Manutergium, and then he immediately exercises his office by offering water for washing the Bishop’s hands: yet he stands at the door of the Holy of Holies; for he is not allowed to enter there, nor to touch the sacred vessels, according to the sanction of the Council of Laodicea, IV. [Subdeacons ought not to have permission to enter the sacristy, or secretarium, which the Greeks call the Diaconium, and to touch the Lord’s vessels. In the Decree of Gratian, can. non oportet, dist. 24, and the following canon.] But in can. non liceat 30 and 32 of the same place the contrary is laid down, ∴: and the Latin Subdeacon in the Mass did not carry the folded paten, as was said in the passage on Acolyte, nor did he wear a tunicella, but only an alb in the Greek manner; whence, when in Sicily they complained against St. Gregory the Pope as the introducer of Greek rites, and especially because he had caused Subdeacons to serve without tunicellas and with albs only, the holy Pontiff, writing to the Bishop of Syracuse, showed his sincerity and said: [But that I caused the Subdeacons to go forth stripped was the ancient custom of the Church; yet it pleased a certain Pontiff of ours, I know not who, who ordered them to go forth clothed. For did your Church perhaps receive tradition from the Greeks? Whence then do they have it today that Subdeacons should go forth in linen tunics, unless because they received this from their mother, the Roman Church? lib.7. epist.63.] There also he rebukes the clergy of Syracuse, who presumed to place themselves under the Patriarch of Constantinople, namely at that time when Sicily was obeying the Greek Emperor. Subdeacon is called Hypodiaconus by the Greeks. FR. The Roman Subdeacons were twenty-one, namely seven Regionary, who sang the Epistles and lessons at the station churches, and for that reason were called Stationarii. See Toalia. Also seven Palatine, or Basilicarii, who did the same in the Lateran Basilica, and another seven who formed the College, which was otherwise called the Schola Cantorum, and who sang when the Pontiff celebrated solemnly, as Baronius notes for the year 1057, no. 22, and Constantinus Cajetanus in his commentary on the life of Pope Gelasius II, no. 18, about the middle. Likewise, such Palatine Subdeacons were sent, in imitation of the Deacons, as Legates, Nuncios, and ministers of the Apostolic See; the Deacons were Nuncios among kings and emperors, and the Subdeacons Internuncios in the provinces, as is shown by can. pervenit and can. nuntiatum, dist. 83. There Pope Gregory writes to Anatolius, Subdeacon of Campania, that is, the Internuncio of that province; for the Latin-Greek word Subdiaconus means a subordinate minister, that is, a subdelegate or an internuncio; and he orders him to correct certain negligent bishops, and because the Subdeacon had not fulfilled his office before the pontifical letters, he is censured, can. volumus, 16. quæst.4; can. cognovimus; can. de lapsis, 16. quæst.6. Pope Pelagius orders Melito the Subdeacon to ensure that in the election of an abbot nothing be done against the canons, can. Abbatem in Monasterio, 18. qu.2. Innocent III orders H. the Subdeacon not to allow ordinations to be made contrary to the statutes of the canons, de tempore ordinat. c. 13. Likewise Gregory imposes on Antony, or Anthemius the Subdeacon, the duty of watching lest a bishop be elected simoniacally, can. illud, 8. q.2. The same Gregory also imposes on Anthemius the Subdeacon the duty of compelling the Bishop of Amalfi, or Amalfitanus, to residence, can. pervenit, 7. q.1. Indeed Pope Symmachus bears witness to this ancient custom of the Apostolic See, saying: [We judge it very necessary that, just as it was the judgment of our predecessors, so also we commit all things to one and the same person, and where we ourselves cannot be present, our authority is represented through him whom we appoint. Therefore we have committed our place in our stead, with God’s help, to Peter the Subdeacon of our See within the Province of Sicily, dist.94. can.1.] The usurpation of the Subdeacons’ authority was too great, whence we read in Blondus, decad.1. lib.5, that John the Regionary Subdeacon of the first region, and other clerics of his faction, proclaimed Vigilius as subrogated Roman Pontiff, etc. ∴: Today the Apostolic Subdeacons, in papal functions, are clothed in a violet vestment and wear the episcopal cape; this office was formerly venal, but Pope Alexander VII removed this abuse and transferred it to the Auditors of the Rota, to whom he granted the violet habit and declared that the clerics of the Camera should precede them. See Rota. In the same way, for greater decorum of the Chapel, he conferred the Acolytate on the Referendaries by vote, restoring the price to those who had bought those offices. On the Oblationary Subdeacon. See Oblatio and Oblationarius. The one who was first among the Oblationary Subdeacons was called by the Latins Oblationarius, and by the Greeks Domesticus, as Anastasius Bibliothecarius says in the notes to the Eighth Ecumenical Council: [The Greeks call the first of the Subdeacons Domesticus, whom the Romans call Oblationarius.] Today, however, Dean,
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S U nus, & Camerarius Subdiaconorum dicitur. Vi- de Pallium. De Subdiacono Stationario dictum est in dict. Statio. Si contigerit novum Electum in Pontificem Subdiaconatus ordinem suscipere, observandæ sunt ceremoniæ in Cæremioniali Ro- mano Christophori Marcelli præscriptæ, quæ sunt hæ; comparebit Electus Pontifex indutus rocheto, cum amictu desuper imposito, ita ut eo caput possit tegi; vestietur alba, cingulo, & plu- viali, ut à collo totum pendeat post tergum cum mitra in capite; faciet confessionem cum Cele- brante; leget Introitum in ejus throno, ac alias orationes, ut moris est: tempore litaniarum ge- nuslectatur in faldistorio sine mitra, & Episcopus in scabello ad ejus sinistram, sed cum mitra, ut possit suo tempore stando dare solitam benedi- ctionem; post litanias Pontifex ad suum thro- num redit, in quo cum mitra in capite ab Episco- po stante recipit patenam, calicem, urceolos &c. cum solita verborum forma. Tempore autem, quo sacræ vestes traduntur, Pontifici absque mi- tra sedenti ponitur super caput amictus ab Epis- copo stante mitra tecto, post quem actum, statim Electo ponitur mitra, ac etiam manipulus. Ac iterum deponit mitram, exuitur pluviali, & in- duitur tunicella, & ita indutus sedet cum mitra, accipit librum epistolarum ab Episcopo. Pera- cta tandem missa reassumit pluviale, & ad suam mansionem reditum facit. FR. Subdiaconi offi- cium est psallere, & lectiones canere, can. in San- cta, dist. 92. ubi poena excommunicationis con- travenientes notantur. Subdiaconus ex privile- gio defert Pontifici in throno sedenti communio- nem. Vide Communio. Significatus patenæ con- tectæ in manu Subdiaconi. Vide Patena. Quan- do non debet genuflextere. Vide Genusflexio. Or- do ab eo servandus in danda pace. Vide Pax. Duodecim Subdiaconis antiquitùs Papa lavabat pedes in cæremonia Feriæ V. Cænæ Dom. Vide Fanon. Quando manipulum ferre non debeat. Vide Manipulus. Debet deferre crucem in pro- cessionibus. Vide Crux. Subdiaconus est symbo- lum Hebraici populi. Vide Scola Cantorum. Subdiaconus canens epistolam in peccato mor- tali, mortaliter peccat secundùm aliquos Theo- logos; secus verò si sine manipulo id agat: ac multo fortiùs de Diacono dicendum, qui magis ministrat ad altare: sed mitior opinio excusat à mortali. At si prodigium illud consideraretur, quod divina Iustitia in Diaconum Anthioche- num demonstravit; is enim cum in peccato mor- tali existeret, caneretque Euangelium, ab ara- neo venenoso aggressus, qui in ejus gulam pene- travit, venenatoque morsu enecatus fuit; certè cauti, & à delictis mundi accederent altaris Mi- nistri ad ministrandum. Quando obligatio reci- tandi officium divinum incipit in Subdiacono. Vide Officium. SUBDITIO, subjectio, servitus. [Si autem mani- festissimè cognoveris, eos cum Arnulpho de sua subditione locutos fuisse. S. Greg. in Regist. lib. 12. cap. 23. Hierolexicon Magri. S U 365 SUBDOCTOR. Vide Baccalaureus. SUBEX, subjectus, subditus. [Una cum subice Clero de tumulo proprio levare. In vita S. Celsi Episc. SUBJECTI, id est, publici poenitentes. Vide Hye- mantes. SUBINVITATORIANUS. Vide Invitatorianus. SUBITATA, & Subitatio. Vide Subito. SUBITO, verbum, id est, confestim venio, sive eo. [ Cùm militibus suis Princeps repentè subitavit. Pontius in vita S. Cyprian.] Imò idem Sanctus Cyprianus, epist. 57. utitur eodem verbo in signi- ficatione passiva: [Ut appareat nuper subitatos esse, & novæ, atque insuetè rei pavore trepidasse.] Atque D. Augustinus, hom. 27. ex eodem verbo nomen adjectivum formavit, inquiens: [Subita- ta, & inopinata dubitatione damnata est.] ubi aliqui ejus Codices mendosè habent Dubitata. Tandem reperitur etiam Subitatio, id est, subi- tanea, ac improvisa res. Itaque videtur hoc verbum esse Patrum Africanorum usuale. SUBJUGALE. FR. Jumentum. [Ecce Rex tuus venit tibi mansuetus, sedens super asinam, & pullum filium subjugalis. Matth. cap. 21. num. 5. Secuti viam Balaam ex Bosor, qui mercedem iniquitatis amavit; correctionem verò habuit suæ vesaniæ: subjugale mutum animal, hominis voce loquens, prohibuit prophetæ insipientiam, 2. Petri, cap. 2. num. 15. & in can. securi sunt, 2. quæst. 7. SUBLICIUS, Romæ pons dicebatur Sacer, & qua- re. Vide Pontifex. SUBLIMITAS. Vide Hypsoma. SUBMANSOR. FR. Rusticus, qui Ecclesiæ possef- siones colit, & Ecclesiastica immunitate gaudet. [Hac inter cæteras libertates gratia potitur, ut submansores ejusdem Ecclesiæ ab omni publica exactione libera arceantur. Miræus in not. Ec- cles. Belg. SUBMERGIUM, submersio. [Tandem submergio ad- judicatus. In vita S. Theogenis Mart. 12. Ian. SUBOCULARE, genæ pars, quæ sub oculo promi- ner. [Subocularibus plenis. Joan. Diacon. in vita S. Greg. Papæ] ubi delineamenta ejusdem Pontificis describit. SUB PRÆCONIS VOCE, quid significet. Vide Superdico. SUBPULMENTARIUS. Vide Paracellarius. SUBSCRIBENDARIUS. Vide Regestum. SUBSEQUIVUS. FR. subsequens. [Relationem præteritæ rei nostris temporibus gestæ induci- mus, per quod ad virtutem subsequiva tempora provocemus. Julianus Archiep. Toletan. in hist. Visigotor.] Vide Subcistivus. SUBSIDIUM. Vide Continentia. FR. de subsidiaria actione tutelæ, lib. 1. Instit. de satisdat. Tutor S. Sciendum. SUBSTANTIA. FR. pro subsistentia. [Requiratur, & referatur in medium, ut ex lectione cognosc- tis, cujusmodi possit habere substantiam, can. bene quidem, dist. 96.] Substantiæ diversæ sub unica subsistentia. Vide Homoypostata. N n 3 SUB-
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S U nus, and Camerarius of the Subdeacons is said. See Pallium. What is said about the Subdeacon Stationary is in the entry Statio. If it should happen that a newly elected Pope receives the order of Subdeacon, the ceremonies prescribed in the Roman Ceremonial of Christophorus Marcellus are to be observed, which are these: the elected Pope shall appear clothed in a rochet, with a humeral veil laid over it, so that with it his head may be covered; he shall be vested with the alb, cincture, and cope, so that it hangs from the neck entirely down the back, with the mitre on his head; he shall make confession with the Celebrant; he shall read the Introit in his throne, and the other prayers, as is customary; at the time of the litanies he shall kneel in a faldstool without the mitre, and the Bishop on a small seat at his left, but with the mitre, so that in due time he may stand and give the usual blessing; after the litanies the Pope returns to his throne, where, with the mitre on his head, he receives from the standing Bishop the paten, chalice, cruets, etc., in the usual verbal form. But at the time when the sacred vestments are handed over, the Pope, seated without the mitre, has the humeral veil placed on his head by the standing Bishop, with the mitre covered; after this act, the mitre is immediately placed on the elect, and also the maniple. Then he again lays aside the mitre, is divested of the cope, and is vested in the tunicle; and thus vested, sitting with the mitre, he receives the book of epistles from the Bishop. When Mass has finally been completed, he resumes the cope and returns to his lodging. FR. The office of the Subdeacon is to sing psalms and to chant the lessons, can. in Sancta, dist. 92, where those who transgress are marked with the penalty of excommunication. By privilege the Subdeacon carries Communion to the Pope seated on his throne. See Communio. The meaning of the covered paten in the hand of the Subdeacon. See Patena. When he ought not to genuflect. See Genusflexio. The order he must observe in giving the kiss of peace. See Pax. In former times the Pope washed the feet of twelve Subdeacons in the ceremony of Holy Thursday of the Lord’s Supper. See Fanon. When he ought not to bear the maniple. See Manipulus. He ought to carry the cross in processions. See Crux. The Subdeacon is a symbol of the Hebrew people. See Scola Cantorum. The Subdeacon chanting the epistle while in mortal sin sins mortally according to some theologians; otherwise, however, if he does this without the maniple: and much more strongly the same must be said of the Deacon, who serves more closely at the altar; but the milder opinion excuses from mortal sin. But if that miracle were considered, which divine Justice showed in the Deacon of Antioch; for when he was in mortal sin and was singing the Gospel, attacked by a poisonous spider, which entered into his throat, and killed by its venomous bite, certainly the ministers of the altar would approach to serve more cautiously and cleansed from the stains of the world. When the obligation of reciting the divine office begins in the Subdeacon. See Officium. SUBDITIO, subjection, servitude. [But if you had known most clearly that they had spoken with Arnulf about their subjection. St. Gregory in the Register, book 12, ch. 23.] Hierolexicon of Magri. S U 365 SUBDOCTOR. See Baccalaureus. SUBEX, subject, subordinate. [Together with the subject clergy to lift him from his own tomb. In the life of St. Celso, Bishop.] SUBJECTI, that is, public penitents. See Hyemantes. SUBINVITATORIANUS. See Invitatorianus. SUBITATA, and Subitatio. See Subito. SUBITO, a verb, that is, I come at once, or I go at once. [With his soldiers the prince suddenly rushed in. Pontius in the life of St. Cyprian.] Indeed the same Saint Cyprian, epistle 57, uses the same verb in a passive sense: [So that it may appear that they were recently rushed upon, and were trembling with fear at a new and unusual thing.] And St. Augustine, homily 27, from the same verb formed an adjective, saying: [It was condemned by a sudden and unexpected doubt.] where some of his manuscripts wrongly have Dubitata. Finally, Subitatio is also found, that is, a sudden and unexpected thing. Thus this verb seems to have been in common use among the African Fathers. SUBJUGALE. FR. A beast of burden. [Behold, your King comes to you, gentle, sitting upon a she-ass, and a colt, the foal of the beast of burden. Matthew 21, no. 5. Following the way of Balaam of Bosor, who loved the wages of unrighteousness; but he had the correction of his madness: the beast of burden, a mute animal speaking with a human voice, restrained the prophet’s folly, 2 Peter 2, no. 15, and in can. securi sunt, 2, question 7.] SUBLICIUS, at Rome the bridge was called Sacer, and why. See Pontifex. SUBLIMITAS. See Hypsoma. SUBMANSOR. FR. A peasant who cultivates the possessions of the Church and enjoys ecclesiastical immunity. [Among other liberties he has this privilege, that the submansores of the same Church may be kept free from every public exaction. Miræus in notes on the Churches of Belgium.] SUBMERGIUM, submersion. [At last sentenced to submersion. In the life of St. Theogenes, martyr, 12 Jan.] SUBOCULARE, the part of the cheek which protrudes beneath the eye. [With full suboculars. John the Deacon in the life of St. Gregory the Pope] where he describes the features of the same Pontiff. What SUB PRÆCONIS VOCE signifies. See Superdico. SUBPULMENTARIUS. See Paracellarius. SUBSCRIBENDARIUS. See Regestum. SUBSEQUIVUS. FR. Subsequent. [We introduce an account of a past event carried out in our times, by which we may call later ages to virtue. Julian, Archbishop of Toledo, in the history of the Visigoths.] See Subcistivus. SUBSIDIUM. See Continentia. FR. on the subsidiary action of guardianship, book 1 of the Institutes on suretyship, S. Sciendum. SUBSTANTIA. FR. in the sense of subsistence. [Let it be sought and brought forward into the discussion, so that from the reading you may know what sort of substance it may have, can. bene quidem, dist. 96.] Different substances under a single subsistence. See Homoypostata. N n 3 SUB-
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566 S U SUBSTITUTO. Vide Supparo. SUBSTRATI, publicè poenitentium gradus. Vide Hyemantes. SUBSTRATORIUM, tobalea crassior, & rudior, qua cooperiebatur altare, supra quam extendebantur aliæ duo subtiliores. [Pallæ, quæ sunt in substratorio, in alio vase debent lavari, in alio corporales pallæ. In Sacramentar. D. Greg. SUBTEGMEN, trama. Vide Bractea. SUBTILITAS. FR. in lege canonica rigorositatem significat, & in duplici sensu intelligitur, in bonum, nempè, & in malum: in bonum accipitur pro rigorositate puræ conscientiæ. [Cùm sancti viri maledictionis sententiam proferunt, non in hanc ex voto ultionis, sed ex justitiæ examine prorumpunt. Intus subtile judicium respiciunt, & mala foris fragrantia, qua maledictione ferire debeant, cognoscunt, & de maledicto non peccant, quo ab æterno Iudice non discordant, can. cùm sancti, 24. quæst. 3.] Quod Glossa ibi comprobat ex canone Vera justitia, dist. 45. & ex can. Odio habeantur, dist. 86. & clariùs ex can. In primis, 2. quæst. 1. ubi Gregorius Joanni Defensori in Hispaniam cuncti, causam accusationis Ianuarii Episcopi committit, inquiens: [In primis requirendum est &c si ita veritas se habet, sicut ejusdem Episcopi petitio continet. Si autem dictum fuerit, quia contra ipsum causa muta, sive probata est: subtiliter, (id est, sincerè, diligenter, & rigorosè) ipso præsente, & pro se rationem reddente, quærendum est, & genus causæ, & modus probationis &c.] Ac in eodem sensu, can. Obitum, 12. quæst. 5. idem Greg. Mariano Archiep. Ravennati in causa Testamenti Theodori Episc. inquit: [Sed quia testamentum dicitur condidisse, subtiliter te, ne quid de rebus Ecclesiæ suæ consumpsisset, oportet inquirere.] Sic etiam, in c. 7. Sapient. habetur: [Omnium enim artifex docuit me sapientia: est enim illa spiritus intelligentiæ, sanctus, unicus, multiplex, subtilis, discretus &c.] & inferiùs: [Omnem habens virtutem, omnia prospiciens, & qui capiat omnes spiritus, intelligibilis, mundus, subtilis.] Vide Districtio. Aliquando in malum sumitur, id est, pro malitiosa cavillatione per legum apices excogitata Glossa, in ß. Sed cùm aliquis, lib. 2. de testam. condendis, & Glossa, in l. 1. Cod. de sent. quæ pro eo, quod inter, in verbo subtilitatem. Item Glossa, in can. Cùm Sancti, inquit: [Subtilitas perniciosa est legibus, & simplicitas est amica veritatis.] Atque in hoc sensu loquitur textus, in cap. dilecti filii, lib. 2. decretal. De Iudiciis, ubi sic habetur: [Provideatis attentiùs, ne ita subtiliter (sicut à multis fieri) cujusmodi actio intentetur, inquiratis; sed simpliciter, & purè factum ipsum, & rei veritatem, secundùm formam canonum, & Sanctorum Patrum instituta, investigare curetis,] & ibi Glossa falsò asserit, quòd canones non soleant subtiliter inquirere; nam ex Gregorio supra contrarium constat, licèt in bonum sensum loquatur. Vide Apex. Districtio. SUBTILITER. Vide Subtilitas. S U SUBTILO, verbum transitivum, & ideò etiam in passiva voce construitur, significat autem subtiliter inquirere, & rigorosè agere. [Cubilia spiritus ingressi subtilari in spiritualibus consueverunt. Petrus Cellens. lib. 9. cap. 2.] Vide Districtio. SUBTRAHO. FR. Aliquando canere longo pronunciationis tractu significat: [Sexagesimus sextus psalmus dicitur sine antiphona, subtrahendo modicè, sicut in Dominica, ut omnes occurrant. In Regul. ß. Benedicti, c. 13. SUBTULARES. Vide Sutulares. SUBUCULA. FR. ita ab Amalario appellatur Tunicella, de qua etiam Horatius, lib. 1. epistolar. ad Mecænatem circa finem: Occurri, rides: si fortè subucula pexæ Trita subest tunicæ, vel si toga dissidet impar. SUBVENTIO, sic appellabatur in Gallia festum in memoriam reditus S. Martini Episcopi ad suam Dioecesim; nam ejus adventu fidelis populus subventionibus abundavit. [Statutum est, ut singulis annis deinceps per universam Dioecesim subventionis hujus festum quarto idus Maji solemniter celebraretur. Odo Cluniac.] Eadem festivitas denominata est Exceptio in lætitiæ memoriam, qua idem Populus præfatum Præsulem exceperat in ejus regressu. [Hæc est igitur gloriosa, solemnisque exceptio, qua Archipræsul Turonensis Martinus ab exilio revertens, ab alumnis suis officiosè adeò excipitur. Idem] Subventionis nomen generaliter sumptum. Vide Subsidium. SUBVERBUSTUS, Reus, qui post verberum multam stigmatisabatur signo dedecoris, & infamiæ. [Quantum denotavi, passivitas offert libertinos in equestribus, subverbustos in liberalibus, dedititios in ingenuis, rapaces in urbanis, scurras in foresibus, paganos in militaribus: vespillo. leno, Ianista tecum vestiuntur. Tertull. de pall. cap. 4.] FR. alii tamen hoc vocabulum à verbo Verbero deduci autumant, unde subverbustus liberalibus, id est, liberis, contraponit Tertullianus; nam servi Fussigati à Romanis ignominiosè appellabantur. SUBULA. Vide Tarincha. SUBULCUS, porcorum custos: [Tolluntur ex familiis sibi pertinentibus subulci. S. Valer. de Gen. Monach. ß. 7. SUBURBICARIUS. Vide Vrbicarius. SUBURBIUM. Vide Proastius. SUCCENTORIA. FR. dignitas in aliquibus Cathedralibus. [Super succentoria Pictaviensis Ecclesiæ quæstione suborta, lib. 5. decretal. tit. 31. cap. 11. De succentoria factum esse dignosciitur. Ibid. SUCCENTOR, qui præbendam succentoriæ possidet, de quo dictum est in dict. Cantor. Passio. Messanæ, & in aliis Siciliæ Cathedralib. vocatur Succiantro voce gallica; nam gallicè Cantor Ciantre dicitur. Fit etiam ejusmentio in Constitutionibus Cisterciensium, ac Hugo Ecclesiæ Sanctæ Ma-
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566 S U SUBSTITUTO. See Supparo. SUBSTRATI, the degrees of public penitents. See Hyemantes. SUBSTRATORIUM, a thicker and rougher cloth with which the altar was covered, above which two other finer cloths were spread. [The cloths that are in the substratorium must be washed in one vessel, and the corporal cloths in another. In the Sacramentary of St. Gregory.] SUBTEGMEN, the weft. See Bractea. SUBTILITAS. FR. in canon law it signifies strictness, and is understood in a twofold sense, for good and for evil: for good it is taken to mean the strictness of a pure conscience. [When holy men utter a sentence of cursing, they do not break forth into it from a desire for vengeance, but from an examination of justice. They regard the inward subtle judgment, and know by outward evidence what kind of curse they ought to inflict, and they do not sin in cursing, since they do not disagree with the eternal Judge, can. cùm sancti, 24. quæst. 3.] This the Gloss there confirms from the canon Vera justitia, dist. 45, and from can. Odio habeantur, dist. 86, and more clearly from can. In primis, 2. quæst. 1, where Gregory, to John the Defender in Spain, entrusts the case concerning the accusation of Bishop Januarius, saying: [In the first place it must be investigated, etc., whether the truth stands as the petition of the same bishop contains. But if it is said that a cause against him is silent, or has been proved: subtly, that is, sincerely, diligently, and rigorously, with him present and giving an account for himself, the kind of cause and the mode of proof must be sought, etc.] And in the same sense, can. Obitum, 12. quæst. 5, the same Gregory to Archbishop Marianus of Ravenna, in the case of the testament of Bishop Theodore, says: [But because he is said to have made a testament, you must investigate him subtly, so that he may have consumed nothing from the goods of his church.] Thus also in c. 7 of Wisdom it is stated: [For wisdom taught me, the artificer of all things: for she is the spirit of understanding, holy, unique, manifold, subtle, discreet, etc.] and lower down: [Having all power, overseeing all things, and able to understand all spirits, intelligent, pure, subtle.] See Districtio. Sometimes it is taken in an evil sense, that is, for malicious quibbling devised by the fine points of the laws. Gloss, in ß. Sed cùm aliquis, lib. 2. de testam. condendis, and the Gloss on l. 1. Cod. de sent. quæ pro eo, quod inter, in the word subtilitatem. Likewise the Gloss on can. Cùm Sancti says: [Subtlety is harmful to laws, and simplicity is the friend of truth.] And in this sense the text speaks in cap. dilecti filii, lib. 2. decretal. De Iudiciis, where it is stated: [Be especially careful not to inquire so subtly (as many do) what kind of action is being brought; but rather strive to investigate simply and purely the very deed and the truth of the matter, according to the form of the canons and the institutions of the Holy Fathers,] and there the Gloss falsely asserts that the canons are not accustomed to inquire subtly; for from Gregory above the contrary is clear, though he speaks in a good sense. See Apex. Districtio. SUBTILITER. See Subtilitas. S U SUBTILO, a transitive verb, and therefore also used in the passive, and it means to inquire subtly and to act rigorously. [The dwellings of spirits who have entered are accustomed to be examined in spiritual matters. Petrus Cellens. lib. 9. cap. 2.] See Districtio. SUBTRAHO. FR. Sometimes it means to chant with a long pronunciation: [The sixty-sixth psalm is said without an antiphon, drawing it out a little, as on Sunday, so that all may arrive. In the Rule of St. Benedict, c. 13.] SUBTULARES. See Sutulares. SUBUCULA. FR. so Amalarius calls the Tunicella, of which Horace also speaks, book 1 of the Epistles, to Maecenas, near the end: You meet me, you laugh: if by chance beneath the worn subucula there lies a threadbare under-tunic, or if the toga hangs uneven. SUBVENTIO, thus in France was called the feast in memory of the return of St. Martin the Bishop to his diocese; for by his arrival the faithful people abounded in subventions. [It was established that every year thereafter, throughout the whole diocese, the feast of this subventio should be solemnly celebrated on the fourth ides of May. Odo of Cluny.] The same feast was also called Exceptio in memory of the joy with which the same people had received the aforesaid prelate on his return. [This is therefore the glorious and solemn exceptio, by which Archbishop Martin of Tours, returning from exile, is received with such courtesy by his disciples. The same.] The name Subventio taken in a general sense. See Subsidium. SUBVERBUSTUS, a defendant who, after many blows, was branded with a mark of disgrace and infamy. [As I have noted, passivity offers libertines among the equestrian class, subverbusti among the freeborn, dedititii among the ingenuous, rapaces among the urban, scurrae among the forest dwellers, pagans among the military: vespillo, leno, lanista are clothed with you. Tertullian, de pall. cap. 4.] FR. however, some think that this word is derived from the verb Verbero, whence Tertullian opposes subverbustus to liberalibus, that is, to free men; for enslaved Fussigati were called by the Romans by an ignominious name. SUBULA. See Tarincha. SUBULCUS, the keeper of pigs: [From families belonging to them the swineherds are removed. S. Valer. de Gen. Monach. ß. 7.] SUBURBICARIUS. See Vrbicarius. SUBURBIUM. See Proastius. SUCCENTORIA. FR. a dignity in some cathedrals. [A question having arisen over the succentoria of the Church of Poitiers, lib. 5. decretal. tit. 31. cap. 11. it is known to have been a matter concerning the succentoria. Ibid.] SUCCENTOR, he who holds the prebend of the succentoria, of which mention was made under the entry Cantor. In Messina, and in other cathedrals of Sicily, he is called Succiantro, a French word; for in French cantor is called Ciantre. Mention is also made of it in the Constitutions of the Cistercians, and Hugo of the Holy Church of Ma-
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SU Mariæ Parisiensis Decanus agens de lotione pedum, quæ fit in feria quinta Coenæ Domini, inquit: [Ablutioni autem, & Mandato interelle tenetur Succentor Ecclesiæ nostræ.] FR. Fit etiam mentio de hac voce in annalibus Minoritarum an.1235. Bulla 27. Item, in lib.5. decretal. tit.39. c.27. ubi sic habetur: [Quòd cùm F. Archidiaconus in succentorem in communi dormitorio manus iniecisset temerè violentas &c. SUCCESSATRIX. FR. Fœmina, quæ in aliquo munere, seu hæreditate succedit. Bullar. Casinen. epist. 13. tom.2. const. 132. n 8. SUCCIDANEUS, successivus, usus est hoc termino S. Cyprianus contra Novatianum ad probandam continuam, & nunquam intermissam Episcoporum successionem in Ecclesia Catholica, quæ tamen successio inter Hæreticos reperiri nequit: [Aut pastor haberi quomodo potest, qui (manente vero pastore, & in Ecclesia Dei ordinatione succidanea præsidente) nemini succedens, & à se ipso incipiens alienus sit? epist. 76.] FR. Ovidius in Laodamia, & Protesilao Succiduum habet: Lux quoq[ue] tecu[m] abiit tenebrisq[ue] ex æguis obortis Succiduo dicor procubuisse genu. SUCCINTORIUM. Vide Epigonation. Græcè Anavolea dicitur. Vide Rebrachiatoria. SUCCURSUS. FR. subsidium; auxilium. [Et succursui terræ sanctæ magis noverit expedire, de fide instrumentor. cap.7. SUCULA. Vide Frischinga. Porcula. SUDARIOLUM. Vide Fascialis. Muccinium. Ploratorium. SUDARIUM, manipulus. [Sudarium namque, quod & manipulus dicitur, gestas in læva. Petr. Blesen. ferm.20.] qui ibidem affert rationem mysterii, inquiens: [Quondam messores ad sudorem detergendum zona alligatum sudarium portabant.] FR. sed hæc etymologia Blesensis videtur nimis impropria; nam messores ferebant manipulos spicarum, & sudarium non à solis messoribus, sed à quocumque in opere laborioso sudante portatur. Vide Manipulus. SVETIA. Vide Septimania. SUFFITORIUM, vas, quod ad suffumigandum infervit. Vide Thuribulum. SUFFOCATUS, FR. est quidem antiquissima, & gravissima quæstio super hujus vocabuli significationem, etiam à Recentioribus agitata, sed (ut mihi videtur) à nemine satis discussa, ita ut vix post discessum ex portu, statu in apocryphis syrtibus naufragare videantur; ideò quantum meum imbecille conamen elongari me sinit, discurrere nitar. Quæstio inquam ex verbis in Actis Apostolorum, cap.15. positis ventilatur: ubi ad Christianos de Gentibus conversos epistola sequentis tenoris expedita fuerat, videlicet: [Visum est enim Spiritui Sancto, & nobis, nihil ultrà imponere vobis oneris, quàm hæc necessaria: ut abstineatis vos ab immolatis simulachrorum, & sanguine, & suffocato, & fornicatione; à quibus custodientes vos, benè agetis. Valete.] Sic etiam SU 567 legit Sanctus Cyrillus Hierosolym. Episc. Catachesi 18. nempè: [Visum est Spiritui Sancto, & nobis, nihil ampliùs oneris imponere, præter hæc, quæ necessaria sunt: ut abstineatis ab Idolothytis, à sanguine suffocato, & fornicatione.] Extat in Biblioth. SS. Patrum Parisiensis editionis de anno 1589. (qua etiam in subsequentibus citationibus utar) tom.2. col.183. lit. A. Pacianus, sive Paucianus Episc. Barcinon. inquit: [Post Domini passionem, Apostoli, tractatis omnibus, atque discussis, epistolam tradiderunt his, qui ex Gentibus crediderant, proferendam, cujus epistolæ sententia hæc fuit: Apostoli, & Presbyteri fratres, his, qui sunt Antiochiæ, & Syriæ, & Ciliæ, fratribus, qui sunt ex Gentibus, salutem. Quoniam audivimus quosdam ex nobis exuisse, & conturbasse vos verbis: ] & inferiùs: [Visum est enim Sancto Spiritui, & nobis, ut abstineatis vos ab idolothytis, & sanguine, & fornicatione, à quibus observantes, benè agitis. Valete. In ejus parænesi in Biblioth. SS. PP. tom.3.] Apponius verò sic legit: [Non vobis ampliùs pondus imponimus, nisi ut abstineatis vos ab immolatis Idolis, à fornicatione, à suffocato, & sanguine: & hæc custodientes benè agitis. Valete. In Canticis Cantic. lib.3.] Extat in Biblioth. PP. tom.1. col.799. lit. B. Græcus textus: [Ut abstineatis vos ab immolatis sacrifiuis, & sanguine, & suffocato, & fornicatione.] Sed cum Paciano concordant D. Cyprianus, & Tertullianus, qui non ponunt dictionem à suffocato, nempè, Cyprian. ad Quirin. lib.3. in fine, & Tertull. lib. de pudicit. c.12. licèt hic aliter alibi senserat, ut infra dicemus: sic etiam habet Oecumenius, & primus omnium Irenæus, qui floruit anno 180. At deinde spatiosa te[m]poris longitudine flumen Dei repletu[m] est aquis, variis quidem, ac turbidis, sinistraru[m], videlicet, interpretationu[m] Græcorum Expositoru[m] in primis, qui adhuc mordicus defendunt per sanguinem, & suffocatum intelligi animalium sanguinem, & morticina, juxta Mosaicum præceptum, quare Leo Imperator tale decretum in forma rescripti ad Stilianum sacrorum officiorum ministrum ediderat: [Simul olim Legislatori Moysi sanguine vescendum non esse, mandavit Deus: simul illi modi cibo abstineri debere, à præconibus gratiæ est constitutum. Et quamquam tum veteris, tum novæ tempore illa res vilis habita sit, & nefariæ eo tamen cõtumaciæ, imò vecordiæ homines processere, ut neutri legi aurem præstent morigeram. At contra alii lucri, alii gulæ causa, summa cum impudentia mandatum contemnunt; in escamque, qua vesci veritum est, sanguinem convertunt. Perlatum est autem ad aures nostras, quòd intestinis tanquam tunicis illum infractum, vel ut consuetum aliquem cibum ventri præbeant. Quod tolerari non debere Imperatoria nostra majestas rata, neque tam impio soli gulæ in hiantium hominum invento, nunc præcepta Dei divina, nunc reipublicæ nostræ honestatem dedecore affici sustinens, juber ne quis id scelus, neque ad usum suum, neque ut emprores de
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SU Mariæ Parisiensis Dean, speaking of the washing of feet, which is done on the Thursday of the Lord’s Supper, says: [But for the Ablution and the Mandate, the Succentor of our Church is bound to attend.] FR. This voice is also mentioned in the annals of the Minorites, year 1235, Bull 27. Likewise, in book 5 of the Decretals, title 39, chapter 27, where it is thus found: [Since F. the Archdeacon had rashly and violently laid hands upon the succentor in the common dormitory, etc.] SUCCESSATRIX. FR. A woman who succeeds to some office or inheritance. Bullar. Casinen. epist. 13. tom. 2. const. 132. no. 8. SUCCIDANEUS, successive; Saint Cyprian used this term against Novatian to prove the continuous, and never interrupted, succession of Bishops in the Catholic Church, a succession which, however, cannot be found among heretics: [Or how can he be regarded as a shepherd, who, while the true shepherd remains and presides by a successional appointment in the Church of God, succeeds to no one, and beginning from himself, is alien? epist. 76.] FR. Ovid in Laodamia and Protesilaus has succiduum: Lux quoque tecum abiit tenebrisque ex æquis obortis Succiduo dicor procubuisse genu. SUCCINTORIUM. See Epigonation. In Greek it is called Anavolea. See Rebrachiatoria. SUCCURSUS. FR. assistance; help. [And he will know it to be more expedient for the aid of the Holy Land, de fide instrumentor. cap. 7. SUCULA. See Frischinga. Porcula. SUDARIOLUM. See Fascialis. Muccinium. Ploratorium. SUDARIUM, a handkerchief. [For the sudarium, which is also called a handkerchief, you carry in the left hand. Petr. Blesen. serm. 20.] In the same place he gives the reason for the mystery, saying: [In former times reapers used to carry a sudarium tied to the belt for wiping off sweat.] FR. But this etymology of Blesensis seems too improper; for reapers carried sheaves of ears of grain, and a sudarium is carried not only by reapers, but by anyone sweating in laborious work. See Manipulus. SVETIA. See Septimania. SUFFITORIUM, a vessel that serves for fumigating. See Thuribulum. SUFFOCATUS. FR. This is indeed a very ancient and grave question concerning the meaning of this word, discussed even by more recent writers, but, as it seems to me, sufficiently examined by no one, so that, after departure from the harbor, they seem to be shipwrecked in the apocryphal shoals; therefore, so far as my weak effort allows me to extend, I shall try to examine it. The question, I say, is handled from the words placed in the Acts of the Apostles, chapter 15, where the following letter was sent to the Christians converted from the Gentiles, namely: [For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, and from blood, and from what is suffocated, and from fornication; from which, keeping yourselves, you will do well. Farewell.] Thus also SU 567 Saint Cyril, Bishop of Jerusalem, reads in Catechesis 18, namely: [It seemed good to the Holy Spirit and to us to impose no further burden, except these things which are necessary: that you abstain from idolothyta, from blood suffocated, and from fornication.] It is found in the Bibliotheca of the Holy Fathers, Paris edition of the year 1589 (which I shall also use in subsequent citations), vol. 2, col. 183, letter A. Pacian, or Paucian, Bishop of Barcelona, says: [After the Lord’s passion, the Apostles, after all things had been considered and discussed, delivered a letter to be brought to those who had believed from among the Gentiles, the sense of which letter was this: The Apostles and Presbyters, brethren, to those who are in Antioch and Syria and Cilicia, brethren who are from the Gentiles, greeting. Since we have heard that certain men from among us have gone out and troubled you with words:] and below: [For it seemed good to the Holy Spirit and to us that you should abstain from idolothyta, and from blood, and from fornication; observing which, you do well. Farewell. In his exhortation in Biblioth. SS. PP. tom. 3.] Apponius, however, reads thus: [We impose no further burden upon you, except that you abstain from things offered to idols, from fornication, from what is suffocated, and from blood; and keeping these things, you do well. Farewell. In Canticles, book 3.] It is found in Biblioth. PP. vol. 1, col. 799, letter B. The Greek text: [That you abstain from things offered in sacrifices, and from blood, and from what is suffocated, and from fornication.] But Cyprian and Tertullian agree with Pacian, who do not include the phrase from what is suffocated, namely, Cyprian ad Quirin. book 3, at the end, and Tertullian, book De Pudicitia, chapter 12, although here he had thought otherwise elsewhere, as we shall say below: so also has Oecumenius, and first of all Irenaeus, who flourished in the year 180. But afterward, through the spacious length of time, the river of God was filled with waters, indeed various and turbid, from the leftward interpretations of Greek expositors above all, who still obstinately defend that by blood and what is suffocated is meant the blood of animals and carrion, according to the Mosaic precept; wherefore Emperor Leo issued such a decree in the form of a rescript to Stilianus, minister of the sacred offices: [At one time God commanded Moses, the lawgiver, that blood should not be eaten; at the same time it was established by the heralds of grace that this kind of food ought to be avoided. And although at the time of both the old and the new law that matter was held cheap, yet men advanced to such contumacy, indeed foolishness, that they pay heed to neither law. But on the contrary, some for gain, others for gluttony, with the utmost shamelessness despise the command, and turn into food the blood from which it was forbidden to eat. But it has been brought to our ears that, as though in intestines as in membranes, they rupture it, or provide it to the belly as some customary food. Since our imperial majesty has judged that this ought not to be tolerated, nor can it endure that the divine commands of God, now, now the honor of our republic, be stained by the disgrace of so impious an invention of the gaping appetite of men, we command that no one should do this crime, neither for his own use, nor as buyers to ...
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S U detestando cibo contaminentur, ullo modo exercere audeat. At sciat quicumque dehinc divinum mandatum contemnere, sanguinemque in cibum convertere (sive vendat, sive emat) deprehensus fuerit, se bonorum publicationi subjiciendum; & ubi acerbum in modum flagris cæsus, ac à cute tenus foedè detonsus erit, perpetuò patriæ exilio mulctandum esse. Quos quidem in judicio, neque Civitatum magistratus citra criminationem dimittendos censemus, sed ut & ipsi (neque enim, si illi convenienti alacritate magistratum gressissent, id scelus commissum esset,) quòd negligenter, socorditerque subditis præfuerint, decem librarum auri mulctam sustineant. In Novell. const. 58. ] At D. Ambrosius hanc sophisticam Græcorum intelligentiam irridet, dum ait: [Hæc tria mandata Sophistæ Græcorum non intelligentes, scientes tamen à sanguine abstinendum, adulterarunt Scripturam, quartum mandatum addentes, & à suffocato observandum: quòd puto nunc Dei nutu intellecturi sunt, quia jam supra dictum erat, quòd addiderunt. In epist. ad Galat. c.2. ] Sic etiam S. Gaudentius Brixien. Episcopus dictionem à suffocato additam fuisse inquit per interpretationem, quod tamen ex ejus verbis colligitur, dum ait: [B. Jacobus cum cæteris Apostolis decretum tale constituit in Ecclesiis observandum: ut abstineatis vos ab immolatis, à fornicatione, & à sanguine, id est, à suffocato, de poenit. & remiss. in Biblioth. PP. ] Sed quid per sanguinem intelligatur, ambigit D. Augustinus, dum inquit: [In Actibus Apostolorum hoc lege preceptum ab Apostolis, ut abstinerent Gentes tantùm à fornicatione, ab immolatis, & sanguine, id est, ne quidquam ederent carnis, cujus sanguis non est diffusus. Quòd alii non sic intelligunt; sed à sanguine preceptum esse abstinendum, ne quis homicidio se contaminet, lib. 32. contra Faustum, c.13. ] Antiquissimus Patrum Irenæus per sanguinem vulnera, offensam, & homicidium intelligere videtur, dum lib. 3. c. 12. citans textum Actor. Apostolorum: Et quæcumque non vultis fieri vobis, aliis ne faciatis: sic inquam refert ibi textum: [Placuit Spiritui Sancto, & nobis, ut nullum ampliùs vobis pondus imponeret, quàm hæc, quæ sunt necessaria: ut abstineatis ab idolothytis, & sanguine, & fornicatione, & quæcumque non vultis fieri vobis, aliis ne faciatis, à quibus vos custodientes, benè agitis, ambulantes in Spiritu Sancto. ] Igitur suffocare idem ac offendere, angere. Suffocant animam dira venena tuam. Ovid. in Ibin. Sanguinis autem effusio idem ac suffocatus. Gaudentius supra, & Suffocare idem ac preceptum sanguinis, & homicidium. Alii apud Augustinum citatum. Quæ intelligentia sancti Maritalis Apostoli auctoritate corroboratur, qui dictionem A sanguine non affert; sed ejus loco suffocatum ponit, inquiens: [De aliis verò admonere volo, ut custodiatis vos ab immolatione, & suffocatis; ut sit omnis fornicatio longè à vobis; immunditiam fugite, quia jam sanctificati estis, S U & in sanctitate Dei servite. In epist.2. ad Thessalonicenses, c.2. in Biblioth. PP. ] Eodem modo Chrysostomus, hom. 33. in Actibus Apostol. c. 15. suffocatum intelligit: [Ut nihil amplius oneris imponamus vobis. Iterum onus legem vocat. Deinde etiam de illis rationem reddit: Nisi necessaria hæc abstinere ab idolothytis, & suffocatis, & fornicatione, & sanguine; à quibus si conservaveritis vos ipsos, benè facietis. Hæc nova lex non præcipit; nusquam enim de his differit Christus; sed à lege hæc sumunt. Et suffocato inquit. Hic cædem cohibet. ] At clariùs D. Cyrillus Alexandrinus, lib.12. de Tabernaculo, exponens illa verba Levitici, c.17. [Omnis anima ex vobis non comedet sanguinem] quid per sanguinem inter catholicos intelligatur exponit. [Lex igitur sanguinem à corporibus occisis sejungit, ac subtrahit: qua in re dogma verum docet, & à nobis ipsis fide receptum, & in Ecclesiis præcipuis habitum, nempè, sic habendum esse, ut animam hominis rationis compotem, immortalem esse putemus, quòd eam unà cum terrenis corporibus mors minimè interimat. Sed potiùs ille conditor, qui illam efficit vitæ participem absolvat, & relaxet, ac subtrahat, quò minùs eam perpetiatur. ] Et post multa concludit: [Atque hoc sibi volunt legis conditiones hac de re constituta verba. ] Sed ad intelligendam hanc Cyrilli phrasim, necesse est adagium suæ regionis percipere: Orientales namque Christiani, cùm vident aliquem velle ejus inimicum in rixa occidere, hac dissuasione uti solent; cave, ne hoc facias, Deus enim homini animam infundit, & tu illi separare cogitas; ad eum spectat ab humanis corporibus animam subtrahere, qui illam creavit; ille est Dominus, & non tu, & similia; hoc enim insinuare voluit Cyrillus. Insuper per sanguinem anima à Philosophis intelligebatur, unde abusivè sanguis vulgariter anima appellabatur, & translativè abstinere à sanguine, id est, à cæde significat: quæ intelligentia, ait hic S. Doctor, est habita in Ecclesiis præcipuis, præsertim in Romana omnium Matre. Quare inconsultè Græci à comestione sanguinis, & à morticinis abstinendum præcipiunt contra mentem Sanctorum Patrum etiam Græcorum, quos supra adduximus. Quòd græcum commentum excogitatum fuit in sexta Synodo, can.67. in qua sic habetur: [Divina nobis Scriptura mandavit à sanguine, & suffocato, & fornicatione abstinere. Eos ergo, qui propter lautum, & delicatum ventrem cujuscumque animalis sanguine arte aliqua esculentum condiunt, ac instruunt, ut par est, incusamus, ac punimus. Si quis ergò deinceps animalis sanguinem quovis modo comedere aggrediatur, si sit quidem Clericus, deponatur; si autem laicus, segregetur. ] Et ut magis hæc Synodus prædictum ab ea excogitatum canones firmaret, præmiserat in can.2. [Ut ab hoc nunc tempore deinceps &c. firmi, & stabiles maneant Sanctorum Apostolorum canones octoginta quinque. ] Sed cùm antiqui canones Aposto-
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S U detesting food, it should in no way dare to make use of it. But let him know that whoever hereafter despises the divine commandment, and is caught converting blood into food (whether he sells it or buys it), shall be subject to the confiscation of his goods; and after being cruelly scourged, and shamefully shaved down to the skin, he is to be punished with perpetual exile from his native land. Those whom, in judgment, we judge ought not to be dismissed by the magistrates of the cities without censure, but that they themselves also, since the crime would not have been committed if they had entered upon office with fitting diligence, should bear a fine of ten pounds of gold, because they have negligently and sluggishly governed their subjects. In Novell. const. 58. ] But St. Ambrose mocks this sophistical Greek understanding, when he says: [These three commandments, the Sophists of the Greeks not understanding, though they knew that one must abstain from blood, adulterated Scripture, adding a fourth commandment, and that it must be observed with respect to what is strangled: which I think they will now understand by God’s prompting, because it had already been said above that they had added it. In epist. ad Galat. c.2. ] Likewise St. Gaudentius, Bishop of Brescia, says that the expression “from what is strangled” was added by interpretation, though this is gathered from his own words, when he says: [Blessed James, together with the other Apostles, established such a decree to be observed in the Churches: that you should abstain from things sacrificed, from fornication, and from blood, that is, from what is strangled, de poenit. & remiss. in Biblioth. PP. ] But what is meant by blood St. Augustine hesitates over, when he says: [In the Acts of the Apostles we read this precept from the Apostles, that the Gentiles should abstain only from fornication, from things sacrificed, and from blood; that is, that they should eat nothing of flesh whose blood has not been drained off. Others do not understand it in this way, but that the command to abstain from blood was given lest anyone contaminate himself by homicide, lib. 32. contra Faustum, c.13. ] The very ancient Father Irenaeus seems to understand by blood wounds, offense, and homicide, when in book 3, ch. 12, citing the text of the Acts of the Apostles, “And whatever you do not want done to you, do not do to others,” he thus reports the text there: [It seemed good to the Holy Spirit and to us to impose no greater burden upon you than these necessary things: that you abstain from things offered to idols, and from blood, and from fornication, and that whatever you do not want done to you, you do not do to others; by which, if you keep yourselves, you do well, walking in the Holy Spirit. ] Therefore to strangle is the same as to offend, to choke. Suffocating your soul with dreadful poisons. Ovid, in Ibis. But the shedding of blood is the same as what is strangled. Gaudentius above, and to strangle is the same as the precept concerning blood and homicide. Others, according to the cited Augustine. This understanding is confirmed by the authority of the holy Apostle Maritalis, who does not bring forward the expression “from blood,” but in its place puts “what is strangled,” saying: [But concerning the others I wish to admonish you, that you keep yourselves from what is sacrificed and from things strangled; let all fornication be far from you; flee impurity, because you have already been sanctified, S U and serve in the holiness of God. In epist. 2. ad Thessalonicenses, c.2. in Biblioth. PP. ] In the same way Chrysostom, hom. 33. in Acts of the Apostles, ch. 15, understands “what is strangled”: [So that we may impose no more burden upon you. Again he calls the law a burden. Then he also gives the reason for these things: Unless it is necessary to abstain from things offered to idols, and from things strangled, and from fornication, and from blood; if you keep yourselves from these things, you will do well. This new law does not command it; for Christ nowhere distinguishes these things; but they take these from the law. And he says, and what is strangled. Here he restrains slaughter. ] But more clearly St. Cyril of Alexandria, book 12, On the Tabernacle, explaining those words of Leviticus, ch. 17, [No soul among you shall eat blood], explains what blood means among Catholics. [Therefore the law separates blood from slain bodies and withdraws it: in which matter it teaches the true doctrine, received by us in the faith and held in the principal Churches, namely, that it must be understood that the rational soul of man is immortal, because death does not destroy it together with earthly bodies. But rather that Creator who makes it a partaker of life, may release and relax and withdraw it, so that it may not suffer it. ] And after many things he concludes: [And these are the meaning of the conditions of the law established concerning this matter. ] But in order to understand this phrase of Cyril, it is necessary to grasp an idiom of his region: for Eastern Christians, when they see someone wishing to kill his enemy in a quarrel, are accustomed to use this dissuasion: beware lest you do this, for God infuses the soul into man, and you are thinking of separating it from him; it belongs to Him to withdraw the soul from human bodies, He who created it; He is the Lord, and not you, and the like; for this is what Cyril wished to imply. Moreover, the soul was understood by philosophers to be blood, whence by abuse blood was commonly called the soul, and figuratively to abstain from blood means to abstain from slaughter: this understanding, says this holy Doctor, is found in the principal Churches, especially in the Roman, mother of all. Therefore the Greeks act unwisely in commanding abstinence from eating blood and from carcasses, against the mind of the holy Fathers, even the Greek ones, whom we have cited above. That the Greek interpretation was devised in the sixth Synod, canon 67, is evident, where it is stated thus: [Divine Scripture commanded us to abstain from blood, and from what is strangled, and from fornication. Therefore those who, because of a refined and delicate appetite, season and prepare in some artful way the blood of any animal for food, we rightly reproach and punish. If, therefore, anyone hereafter should attempt to eat the blood of any animal in any way whatever, if he is a cleric, let him be deposed; but if a layman, let him be separated. ] And in order that this Synod might more firmly establish the aforesaid canon devised by it, it had previously declared in canon 2: [That from this present time onward, etc., the canons of the holy Apostles, eighty-five in number, may remain firm and stable. ] But since the ancient canons of the Aposto-
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S U stolorum non fuerint plus quàm quinquaginta, ut Baronius ostendit an. 51. igitur canon. 63. Apostolicus assertus, in quo habetur: [Si quis &c. comederit carnes in sanguine animæ ejus, aut à bettiis abreptum, aut suffocatum, deponitor. Si verò Laicus sit à communion excluditor] apocryphus censetur: constat siquidem hunc esse unum ex canonibus à Græcis ultra illos quinquaginta Apostolicos additis. Unde inquit Baron. an. 51. num. 22. [Certè in Cresconiana collectione omnium antiquissima, quinquaginta tantummodò adnumerati habentur canones Apostolorum, quos Dionysius Rom. Abbas cognomento Exiguus in latinum vertit: cæteri enim à Græcis putantur dolosè suppositi.] Igitur Græci, nedum, ut ex sententia D. Ambrosii, dictionem Et à suffocato addiderunt in textu Actorum Apostolorum; sed etiam canonem Apostolicum 63. commentati sunt. Sic pariter ab eis credendum est fuisse supposita decreta ejusdem tenoris ad Concilium Gangrense, can. 2. à Baronio an. 51. num. 14. allato, ac Concilii Aurelianensis II. cap. 20. & Concilii Vormaciensis, c. 65. ex asserto Concilio Carthaginensi apud eundem Baronium ibidem n. 16. Et posito, quod illa Concilia talia decreverint, de eorum auctoritate non integre constat. Nam ex eodem Baronio anno 261. num. 44. non satis liquet quo tempore Gangrense celebratum fuerit, in quo nonnisi quindecim Episcopi interfuerant, licèt Labbè in Synopsi Conciliorum sub Silvestro I. ponat. Item in Aurelianensi II. quod Baronius sub ann. 536. & Labbè sub anno 533. ponunt, quamvis interfuerint nonnulli Patres sanctitate insignes; tamen omnes non erant plusquam triginta, & ex eis aliqui per eorum procuratores intervenerant, Baron. ibidem num. 124. Sic etiam id, quod habetur in Concilio Vormatiense, can. 45. & can. 65. quod animalia, [Quæ à lupis, seu canibus lacerantur non sint comedenda, nisi porcis, & canibus; nec cervus, nec capra, si mortui inveniantur; item aves si mortui inveniantur,] quod ibi ex Carthaginiensi Concilio desumptum asseritur. Præterquam quod non satis constet quibus, vel quot personis, nec qua auctoritate hoc Concilium Vormatiæ congregatum sit, neque ex quo loco assertum Concilii Africani decretum desumptum sit, redditur exinde valdè suspectum, quod ex aliquo Manichæorum Africanorum conciliabulo excerptum sit; nam Manichæi hunc errorem profitebantur: hinc D. Augustinus contra Adimantum c. 14. Manichæi discipulum de Manichæorum errore inquit: [Quia ipsas carnes immundas purant, earum Creatorem Deum esse negant. Nos autem tenemus Apostolicam disciplinam, dicentem, quòd omnia munda sint mundis, servata moderatione Euangelica, ut non graventur corda nostra cruditate, & vinolentia, & curis sæcularibus. Nam idem illud, quod Apostolus ait: Non potestis mensæ Domini communicare, & mensæ Dæmoniorum; non video, cur opponendum huic loco legis, & quasi contrarium S U 569 Manichæi esse crediderunt &c.] Et contra Fautum Manichæum, lib. 32. cap. 13. sic invehitur: [Quis jam hoc Christianus observat, ut turdos, vel minutiores aviculas non attingat, nisi quarum sanguis effusus est? Aut leporem non edat, si manu à cervice percussus, nullo cruento vulnere occisus est? Et qui fortè pauci adhuc tangere ista formidant, à cæteris irridentur.] Item Montani Hæresiarchæ error hic fuerat, nam in ejus errore lapsus Tertullianus scripserat in suo Apologetico cap. 9. seu verius, ab aliquo Montani assecla adulterato, licèt contra Gentiles loquatur: [Erbescat error vester Christiani, qui ne animalium quidem sanguinem in esculentis habemus, qui proptereà quoque suffocatis, & morticinis, ne quo sanguine contaminemur, vel intra viscera sepulto. Denique inter tentamenta Christianorum botulos etiam cruore distentos admovetis.] Nec fides ulla Eusebio Cæsariensi præstanda, quippè qui apocryphus censetur, de quo Bellarminus in Scriptor. Eccles. & D. Hieronymus epist. 65. ad Oceanum, Arii propugnatorem hunc Eusebium appellat. Insuper, cùm Græcus sit, ad comprobandum Græcorum zelum in abstinentia à sanguinis comestione, in ejus hist. lib. 5. cap. 1. Blandinam martyrem in Gentiles talia dixisse asserit: [Multum erratis à Viri, quod putetis infantium carnibus eos vesci, qui ne mortuorum quidem animalium sanguine utuntur.] Item Minutius Felix in Octavio hæc habet: [Nobis homicidium nec videre fas, nec audire: tantumque ab humano sanguine cavemus, ut nec edulium pecorum sanguinem in cibum moverimus.] Sed qualis inepta consequentia! si homicidium abominabile, ergo & pecorum sanguis incomestibilis erit: deberet, inquam, in bona illatione concludere; si homicidium abominabile; ergo & pecoricidium, ut ita dicam. At cùm hujus libri Auctor se in fatis extitisse asseritur tempore Alexandri Severi Imperatoris, nimirum, in secundo sæculo Christiano, & in præterito sæculo à Fulvio Ursino in lucem editus fuerat, non sine suspicionis nota recipitur. Præsertim cùm ante Alexandri Severi Imp. tempora, scilicet, in Pontificatu Eleutherii, qui imperante Commodo vixerat usque ad ann. 194. is inquam Pontifex, juxta consilium Apostoli, in Ecclesia decreverat (si antiquo Liciensi Breviario credendum est) ne quis fidelis ab hujusmodi esca se abstineret, ubi sic habetur: [Eleutherius natio ne græcus ex patre Abundio de oppido Nicopoli: hic sedit annos xxI. menses sex, dies quinque: fuit autem temporibus Antonini, & Commodi, usque ad Patrianum, & Barduam. Hic accepit epistolam à Lucio Britannico rege, ut Christianus efficeretur per ejus mandatum. Et hic iterum (notahanc particulam iterum) firmavit, ut nulla esca usualis à Christianis repudia- retur, maximè fidelibus, quam Deus creavit, quæ tamen rationabiliter, & humana (scilicet humana esca) est, in lect. S. Eleutherii Papæ, & Mart. mense Maji.] Apocryphum item cen-
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S U The Apostolic canons were not more than fifty, as Baronius shows, year 51; therefore the so-called Apostolic canon 63, in which it is stated: [If anyone, etc., shall have eaten flesh with the blood of its life, or what has been torn by beasts, or what has been strangled, let him be deposed. If, however, he be a layman, let him be excluded from communion], is judged apocryphal: for it is certain that this is one of the canons added by the Greeks beyond those fifty Apostolic ones. Hence Baronius says, year 51, no. 22: [Certainly, in the very ancient Cresconian collection, only fifty canons of the Apostles are counted, which Dionysius, the Roman abbot surnamed Exiguus, translated into Latin: for the rest are thought by the Greeks to have been fraudulently inserted.] Therefore the Greeks, not only, as in the opinion of St. Ambrose, added the phrase Et à suffocato to the text of the Acts of the Apostles; but also composed the Apostolic canon 63. Likewise it must be believed that decrees of the same tenor were falsely attributed to the Council of Gangra, canon 2, cited by Baronius year 51, no. 14, and to the Second Council of Orléans, cap. 20, and the Council of Worms, c. 65, from the alleged Council of Carthage, as in the same Baronius, ibid. no. 16. And granting that those councils did enact such decrees, their authority is not fully established. For from the same Baronius, year 261, no. 44, it is not sufficiently clear at what time the Council of Gangra was held, in which only fifteen bishops were present, although Labbé in the Synopsis of the Councils places it under Sylvester I. Likewise in the Second Council of Orléans, which Baronius places under the year 536 and Labbé under the year 533, although some Fathers distinguished by holiness were present, yet all together were not more than thirty, and some of them attended through their procurators, Baronius ibid. no. 124. So also what is found in the Council of Worms, canon 45 and canon 65, namely that animals [which are torn by wolves or dogs are not to be eaten, except by pigs and dogs; nor deer, nor goats, if found dead; likewise birds if found dead], which is there said to have been taken from the Council of Carthage. Besides, it is not sufficiently certain with what persons, or with how many, nor by what authority this Council was assembled at Worms; nor from what place the alleged decree of the African Council was taken. For that reason it is greatly suspect, as if it were excerpted from some African Manichaean conventicle; for the Manichees professed this error. Hence St. Augustine, against Adimantus, c. 14, a disciple of the Manichees, says concerning the error of the Manichees: [Because they deem even the flesh itself unclean, they deny that God is its Creator. But we hold the Apostolic discipline, which says that all things are clean to the clean, provided evangelical moderation is observed, so that our hearts are not burdened by gluttony, drunkenness, and worldly cares. For that same saying of the Apostle: You cannot partake of the table of the Lord and of the table of demons; I do not see why this should be opposed to this passage of the law, and as though contrary to it the Manichees believed it &c.] And against Faustus the Manichee, book 32, chapter 13, he thus attacks him: [Who now observes this as a Christian, not to touch thrushes, or smaller birds, except those whose blood has been shed? Or not to eat a hare, if struck by the hand on the neck and killed without any bloody wound? And those who are still a few and fear to touch such things are mocked by the rest.] Likewise this error had belonged to the heresiarch Montanus; for Tertullian, having fallen into his error, wrote in his Apologetic, chapter 9, or rather, as altered by some adherent of Montanus, though he speaks against the Gentiles: [Let your error blush, Christians, who do not even have the blood of animals in our food, and for that reason also avoid things strangled and things that die of themselves, lest we be contaminated by any blood, even buried within the entrails. Finally, among the trials of Christians, you even present blood-filled sausages.] Nor is any faith to be placed in Eusebius of Caesarea, since he is judged apocryphal; concerning whom Bellarmine in Ecclesiastical Writers, and St. Jerome in epistle 65 to Oceanus, call this Eusebius a supporter of Arius. Moreover, since he is a Greek, in order to prove the zeal of the Greeks in abstaining from the eating of blood, in his History, book 5, chapter 1, he says that the martyr Blandina addressed the Gentiles thus: [You are greatly mistaken, Vir, in thinking that those who do not even use the blood of dead animals are fed on the flesh of infants.] Likewise Minucius Felix in the Octavius has these words: [For us, neither to see nor to hear homicide is lawful; and so carefully do we avoid human blood that we have not even turned the blood of edible animals into food.] But what foolish inference is this! If homicide is abominable, then animal blood will also be inedible: rather, he ought to conclude in a sound inference; if homicide is abominable, therefore also pecoricide, so to speak. But since the author of this book is said to have existed in the time of Emperor Alexander Severus, namely in the second Christian century, and since it had been published in the previous century by Fulvio Orsino, it is received with a mark of suspicion. Especially since before the time of Emperor Alexander Severus, namely in the pontificate of Eleutherius, who had lived under Commodus until the year 194, that Pontiff, following the Apostle’s counsel, had decreed in the Church (if credit is to be given to the ancient Lician Breviary) that no believer should abstain from such food, where it is thus stated: [Eleutherius by nation a Greek, son of Abundius from the town of Nicopolis: he sat twenty-one years, six months, five days: and he was in the times of Antoninus and Commodus, up to Patrianus and Bardua. He received a letter from Lucius, king of Britain, that he might be made a Christian by his command. And he again (note this word again) confirmed that no customary food should be rejected by Christians, especially by the faithful, which God created, which nevertheless is reasonably and humanly (that is, human food), in the reading of St. Eleutherius Pope and Martyr, month of May.] Apocryphal also cen-
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S U censetur Gregorii Papæ III. decretum in Bibliotheca Patrum, tom.6. col.611. cap.29. litr. C. allatum, in quo sic habetur: [Suffocatum dicimus, quod sine sanguinis effusione perimitur, vel quod in laqueo necatur, vel quod à Iupo, vel fune in laqueo suffocatum invenitur, & nullatenus manducetur, nec sanguinem alicujus bestiæ quisquis manducare, aut bibere præsumat: quod si quis fecerit, quadraginta dies poeniteat. In ejus excerpto edicto de divers. crimin. & remediis illorum.] Tale namque decretum inter epistolas decretales Gregorii III. non reperitur in illis tribus tomis impressis in ædibus Populi Romani de anno 1591. quorum titulus est: Litteræ Decretales Summorum Pontificum; nec talis observantia inter Latinos, & præcipuè inter Romanos unquam fuisse legitur: ac præsertim cùm omnes Patres, qui dictionem A suffocato strangulatum intelligunt, affirmant hoc tantùm in primitiva Ecclesia præceptum fuisse; credibile, inquam, non est, quod Gregorius III. qui coepit regnare de anno 731. tale decretum ordinasset, in quibus temporibus nulla idololatriæ superstitio extabat. Unde non sine suspicione, fuisse, nimirum, ab obstinatis Græcis amanuensibus post Synodum in Trullo addit u[m] existimatur, ac eo magis cùm & Author ipse Bibliothecæ, unde hoc hausisset, non referat; sic etiam graja manus scripsisse censetur manuscriptum cujusdam Theodori poenitentiale, quod penès se habuisse ait Baronius ann. 51. num. 16. cùm nomen Auctoris græcum esse manifestetur, ubi poena vescentibus suffocatum injungitur, quod in Romanis poenitentialibus apud Gulielmum Durandum, Albertum Castellanum, & in calce Gratiani decreti talis casus non invenitur; manifestum ergo indicium est, quòd nunquam inter Latinos suffocatum fuisse comedere; sed sanguis Idolis immolatus vetitus est. Unde loco cit. D. Aug. contra Adimantium cap.14. inquit: [Nos autem tenemus Apostolicam disciplinam &c.] ut supra dictum est; ac sequitur deinde: [Non enim de imolationibus lex loquitur, cùm in Deuteronomio dicitur, Secundùm desiderium animæ tuæ occide, & manduca omnem carnem juxta voluptatem, quam dedit tibi Dominus &c.] Textus autem Deuteronomii, cap.12. hìc ab Augustino citatus, sic in Vulgata habetur: [Sin autem comedere volueris, & te esus carnium delectaverit; occide, & comede juxta benedictionem Domini Dei tui, quam dedit tibi in urbibus tuis: sive immundum fuerit, hoc est macularum, & debile: sive mundum, hoc est, integrum, & sine macula, quod offerri licet, sicut capream, & cervum, comede, absque esu dumtaxat sanguinis, quem S U super terram quasi aquam effundes.] Augustini igitur erat argumentum, quòd non ex vi hujus Mosaici præcepti Apostoli abstinendum monuissent à comestione sanguinis; nam de sanguine immolato Idolis intellexerant, de quo vetus Testamentum loco citato non loquitur: ideò Apostoli in ea epistola protestari sunt nullum onus imponere, quod vocabulum (ex Chrysostomo supra) Moysis legem significare diximus; hinc evidens sit explicatio S. Gaudentii supra, ubi ait: [Ut abstineatis vos ab immolatis, à fornicatione, & à sanguine, id est, suffocato] quod idem significat, ac immolato. Quare sciendum est, quòd Verbum Suffocare tam latinè, quam græcè strangulare, thurificare, sumigare, seu suffumigare significat, ex qua duplici significatione tot æquivoca orta sunt. Origenes namque in primis contra Celsum, Manichæi, ac Græci post sextam Synodum (nam antea nullus S. Pater Græcus, ut visum est, hoc senserat) per suffocatum intellexerunt juxta Mosaicum præceptum, morticinum, & strangulatum. Alii tamen sentientes apertam repugnantiam hujus significationis cum verbis Domini nostri, dicentis, quod edamus quidquid nobis apponatur, & non quod intrat in os, coinquinat hominem, ac Pharisaos, Scribasque increpavit, dicens: Væ vobis &c. qui mundatis, quæ foris est; & alibi: Ecce omnia munda sunt vobis. Item ejus Præco Paulus 2 Iehov, Omnia munda sunt mundis, & infidelibus nihil est mundum. 1. Tit.1. Atque optimum est gratia stabilire cor, non escis. Ad Hebr. cap.13. & similia, ideò D. Cyprianus per dictionem Sanguinem intellexit homicidium; unde hunc locum legerat: [Abstinere vos ab idololothytis, & sanguinis effusione, & fornicatione. Ad Quirin. lib.13.] Ac D. Augustinus contra Faustum supra inquit: [Quod alii non sic intelligunt: sed à sanguine præceptum esse abstinendum, ne quis homicidio se contaminet] ita etiam Chrysostomus suprà, ac Radulphus Flaviacensis in lib.5. Levit. cap.3. inquit: [Communiter per sanguinem appetitus accipitur.] Item Beda ait, [Nomine enim sanguinis propaginem carnis designat. In cap.17. Act. Apost.] Item D. Gregorius Papa per sanguinem peccatum intelligit, lib.13.cap.6 in cap.16. Job. & in Regist. epist.125. Contrà tamen hanc interpretationem nonnulli cum Origene insurgunt, dicentes, quòd homicidii præceptum fuisset ab Apostolis superfluè Gentibus ad fidem conversis impositum; nam ideò ab idololothytis & à fornicatione abstinere illis cautum fuit, quia penès Gentiles tales prohibitiones non extabant; insuper si præceptum homicidii prohibuissent, debuerant simul & alia capitalia crimina etiam ne patrarent, eos monere Apostoli; hinc Origines in epist. ad Rom. cap.13. lib.9. inquit: Quoniam quidem cætera crimina sæculi legibus judicantur, superfluum videbatur, ea divina lege prohibere, quæ sufficienter humana lege plectuntur: illa sola, de quibus lex humana nihil dixerat, religioni videbatur convenire decernere, ex
Transcription: Translated (English)
S U It is recorded in the decree of Pope Gregory III in the Library of the Fathers, vol. 6, col. 611, chap. 29, letter C, where it is thus stated: “By suffocated we mean what is killed without shedding of blood, or what is strangled in a snare, or what is found suffocated by a wolf or by a rope in a snare, and let it by no means be eaten; nor let anyone presume to eat or drink the blood of any beast: but if anyone does so, let him do penance for forty days. In his excerpted edict on various crimes and their remedies.” Now such a decree is not found among the decretal letters of Gregory III in those three printed volumes issued in the buildings of the Roman People in the year 1591, whose title is: Decretal Letters of the Supreme Pontiffs; nor is it read that such observance ever existed among the Latins, and especially among the Romans. And particularly since all the Fathers who understand the word “suffocated” to mean “strangled” affirm that this was commanded only in the primitive Church, it is not, I say, credible that Gregory III, who began to reign in the year 731, would have issued such a decree, in times when no superstition of idolatry existed. Hence it is not without suspicion that it is thought to have been added, namely, by obstinate Greek copyists after the Synod in Trullo; and all the more so since even the author of the Library, from whom this would have been drawn, does not mention it. In the same way the manuscript of a certain Theodore’s penitential is thought to have been written by a Greek hand, which Baronius says he had in his possession, year 51, no. 16, since the name of the author is shown to be Greek, where a penalty is imposed on those eating suffocated meat; but in the Roman penitentials, in William Durandus, Albertus Castellanus, and at the end of Gratian’s decree, such a case is not found. Therefore it is a clear indication that among the Latins it was never the practice to eat what was suffocated; but blood sacrificed to idols was forbidden. Hence in the cited place, St. Augustine against Adimantus, chap. 14, says: “But we hold the Apostolic discipline, etc.,” as was said above; and then he continues: “For the law is not speaking of sacrificial offerings when it says in Deuteronomy, ‘According to the desire of your soul, kill and eat all flesh according to the pleasure that the Lord has given you,’ etc.” But the text of Deuteronomy, chap. 12, cited here by Augustine, is thus rendered in the Vulgate: “But if you wish to eat, and the desire for meat delights you, kill and eat according to the blessing of the Lord your God, which he has given you in your cities: whether it be unclean, that is, blemished and weak; or clean, that is, whole and without blemish, which it is lawful to offer, as the goat and the stag, eat, only without the eating of blood, which S U you shall pour out on the ground like water.” Augustine’s argument therefore was that the Apostles did not warn to abstain from eating blood by virtue of this Mosaic precept; for they had understood it of blood sacrificed to idols, which the Old Testament in the cited passage does not speak about. Therefore the Apostles in that letter declare that they impose no burden, a word which, as we said above from Chrysostom, signifies the law of Moses. Hence the explanation of St. Gaudentius above is evident, where he says: “That you may abstain from things sacrificed, from fornication, and from blood, that is, from suffocated meat,” which means the same as sacrificed meat. Therefore it must be noted that the verb “to suffocate,” both in Latin and in Greek, signifies to strangle, to incense, to fumigate, or to make smoke, and from this double meaning so many ambiguities have arisen. For Origen, in the first book against Celsus, and the Manichees, and the Greeks after the Sixth Synod (for before that, as it seems, no Greek holy Father had held this opinion) understood by “suffocated,” according to the Mosaic precept, carrion and strangled meat. Others, however, seeing the open contradiction of this meaning with the words of our Lord, who says that we may eat whatever is set before us, and that what enters the mouth does not defile a man, and who rebuked the Pharisees and scribes, saying: “Woe to you, etc., who cleanse what is outside,” and elsewhere: “Behold, all things are clean to you.” Likewise his herald Paul says: “All things are clean to the clean, and to unbelievers nothing is clean” (Tit. 1). And again: “It is good to establish the heart by grace, not by meats” (Heb. 13). And the like. Therefore St. Cyprian understood by the term “blood” homicide; hence he read this passage: “To abstain from things offered to idols, and from shedding of blood, and from fornication” (Ad Quirinum, book 13). And St. Augustine against Faustus says above: “Which others do not understand in this way; but that abstinence is commanded from blood, lest anyone contaminate himself by homicide.” In the same way also Chrysostom above, and Radulphus Flaviacensis in book 5 on Leviticus, chap. 3, says: “Commonly, by blood, desire is understood.” Likewise Bede says, “For by the name of blood he designates the propagation of the flesh” (on Acts 17 of the Apostles). Likewise St. Gregory the Pope understands by blood sin, book 13, chap. 6, on Job 16, and in Register, epistle 125. Against this interpretation, however, some rise up together with Origen, saying that the command against homicide would have been superfluously imposed by the Apostles on Gentiles converted to the faith; for they were warned to abstain from things sacrificed to idols and from fornication, because among the Gentiles such prohibitions did not exist. Moreover, if they had prohibited homicide, the Apostles ought at the same time to have warned them not to commit other capital crimes as well. Hence Origen, in the epistle to the Romans, chap. 13, book 9, says: “Since the rest of the crimes of the age are judged by laws, it seemed superfluous to prohibit by divine law those things that are sufficiently punished by human law; only those matters, about which human law had said nothing, seemed fitting to be decided by religion,” ex
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S U ex quo apparet, judices mundi partem maximam Dei legis implere.} Igitur, si nec per sanguinem, & suffocatum poterant Apostoli intelligere Hebræorum observantiam (nam verbis Christi contradixissent, ex jam allatis, & ipsimet Apostoli onus legis haud imponere contestati sunt) nec homicidium intellexerant, quia debuerant aliorum etiam mortalium criminum abstinentiam monere, remanet tantùm de sanguine, id est suffocato, per interpretationem intelligere; nam Suffoco penès Latinos etiam suffumigare significat: sic Propertius, lib.4. elegia de Cynthia, & Dracone, ubi de striga illa, sive maga, quæ cùm separate conjugale thorum intentasset, malesci enim separare thorum semper conantur, ideòque à D. Hieron. [Rei uxoriæ hostes] appellantur. Vide Tempestarii) Itaque inter alias superstitiones suffumigationem illa adhibuerat, pro quo vocabulo utitur Poeta verbo suffocare, sic inquiens: Dein quencumque locum externæ tetigere puella. Suffocat, & plura limina tergit aqua. Sic etiam Plinius lib.20.cap.5. de Staphylino, sive pastinaca erratica agens, inquit: [Ejus semen contritum, & in vino potum, tumentem alvum, & suffocationes mulierum, doloresque lenit,] ubi suffumigationes matricis intelligit. Quod ex Dictionario Catholicon appellato confirmatur in verbo Suffoco: ait enim duas etymologias verbum hoc nabere, id est, à Sub, & Faux, & tunc suffocare idem significat, ac angere, strangulare, & similia; aliam verò etymologiam deduci inquit à Sub, & Focus, & significat sub foco ponere, quod idem esset, ac suffumigare. Sic etiam hæc duplex significatio habetur in græco textu Actorum cap.15. ἀπεχεδαι εἰδωλοθύτων, ἐγκαματος, ἐγκινητῶ, ἐγκορνεια. [Ut abstineatis vos ab immolatis simulacrorum, & sanguine, & suffocato, & fornicatione] πινιτος enim à verbo πνήω, quod inter alia significat φλεγεδαι, id est, flagari, uri, torrefacere, adolere. In Dictionario Græco latino correcto à Jacobo Cellario, & Nicolao Nonigero in dict. πνήω. Item significat strangulo. Ibid. Igitur Sacra Scriptura per vocabulum ἐγκινητῶ non de strangulato edulio; sed de immolato, & thurificato intellexit. Thurificare enim apud Ethnicos actum idololatriæ significabat, ut in dict. Thurifico dicemus. Sanguinem quippe Gentiles suffocare, sive immolare consueverant; hinc Virgilius 10. Æneid. ---------------------- Inferias, quos immolet Umbris, Captivoque rogi perfundat sanguine flammas. Insuper inter Gentiles pythagorica opinio vigebat, ob reverentiam animarum, quas in animalia trasmigare putabant, hinc non comedebant strangulata bruta, asserentes, (ut ait Origenes contra Celsum, lib.8.) quòd in strangulatis animalibus, in quibus sanguis non extrahebatur S U 571 spiritus eorum, sive anima non exhalabat, & consequenter non erat fas animam, Genium, vel Dæmonem, ut ipsi appellabant, comedere. Ac propterea in hoc sensu strangulatum animal non poterant Apostoli per suffocatum intelligere, sicut falsò Celsus ab Origene impugnatus intellexerat, quia cum Pythagoricorum, & Ethnicorum opinione concurriscent; licèt Origenis textus in hoc loco, valdè corruptus sit, à Græcis fortasse. Qua intelligentia, quòd vocabulum Suffocatus significet immolatum, optimè cum Augustino fuisse per interpretationem positum suffinetur, & cum Ambrosio à Græcis additum, quia à Cypriano, Ireneo, & aliis Patribus supra adductis non legitur hoc vccabulum A suffocato; sed Augustinus non advertens fortasse vini hujus nominis, quod tam latinè, quàm græcè significet etiam immolatum, & suffumigatum, sanguinem scilicet, hinc homicidium interpretatus est; sic etiam Ambrosius ex eadem inadvertentia, Græcos perperàm dictionem suffocatum addidisse existimavit, quam additionem ab antiquis Græcis in sensu immolati positam, ab aliis postea Græcis in sexta Synodo malè intellectam, ac explicatam fuisse diximus, suscipiendo nempè recentiores Græci in Synodo Trull. illud [ἐγκινητῶ], pro strangulato, cùm re vera pro immolato ab antiquis Scriptoribus, id est, sanguine immolato positum fuerit. Item hac eadem intelligentia corruit falsum Lutheri argumentum, in ejus Assent. positum art.29. & lib. de Conciliis, part. 1. ubi nititur probare, quòd licitum sit à decretis Conciliorum recedere, quia Iacobus mutaverat Petri sententiam; nam Petrus non debere Gentes cogi ad legalia judicaverat, quam sententiam sequutum esse Apostolum inquit) per totam Epistolam ad Galatas; sed Iacobus à sanguine, & suffocato abstinendum fore sustinuerat; & exequendum mandari in Concilio fecerat. Verùm sustinendo, quòd suffocatum significet immolatum, objectio Lutheri satis enodatur; quòd, nempe, Iacobi sententia cum Apostolorum Principe concordabat, dum Iacobus inquit, quòd nullum onus imponere intendebat, & onus, ut visum est ex Chrysostomo, legale præceptum significat; ergo tam Petrus, quàm Iacobus eandem sententiam habebant, de non imponenda, nempe, ulla cæremoniarum legalium observantia: quare abstinentia à sanguine à Iacobo proposita in Concilio, non in contemplationem legis Mosaicæ fieri indicavit, sed ob superstitionem Gentilium; nam de sanguine suffocato, id est, immolato intellexerat; de quo apertè ex epist. ad Galatas loquutus est Doctor Gentium; quam satis explicans D. Augustinus, lib. contra Adimantium, cap.14. inquit: [Nunquid eget cujusquam interpretatione, ut intelligatur cur hoc Apostolus dixerit? Et quanta illi mali- tia de scripturis certa quæque discerpunt (quod de Novatoribus dici potest) quibus circumveniant imperitos? Nam & munda esse omnia dixit Apostolus secundùm fidem, & ei esse immunda, qui
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S U from which it appears, judges, that the greater part of the world keeps the law of God.} Therefore, if the Apostles could understand by “blood” and “what is strangled” neither the observance of the Hebrews (for they would have contradicted the words of Christ, from what has already been brought forward, and the Apostles themselves testified that they were not imposing the yoke of the law) nor homicide, because they ought also to have instructed others to abstain from other mortal crimes, there remains only to understand “blood,” that is, “what is strangled,” by interpretation; for among the Latins suffoco also means to fumigate: thus Propertius, book 4, in the elegy about Cynthia and the Dragon, where he speaks of that sorceress, or witch, who, since she had attempted to separate the marriage bed—for evil women always try to separate the bed, and therefore are called by St. Jerome [enemies of married life]. See Tempestarius. Accordingly, among other superstitions she had employed fumigation, for which word the poet uses the verb suffocare, speaking thus: Then whichever place the foreign girl has touched, She suffocates, and with water wipes away many thresholds. Likewise Pliny, book 20, chapter 5, speaking of Staphylinus, or wild parsnip, says: [Its crushed seed, drunk in wine, eases swelling of the belly, and women’s suffocations and pains,] where he means fumigations of the womb. This is confirmed by the dictionary called Catholicon under the word Suffoco: for it says that this word has two etymologies, that is, from Sub and Faux, and then suffocare signifies the same as to choke, strangle, and the like; but another etymology, it says, is derived from Sub and Focus, and signifies to place under the hearth, which would be the same as to fumigate. Likewise this double meaning is found in the Greek text of Acts chapter 15, ἀπεχεδαι εἰδωλοθύτων, ἐγκαματος, ἐγκινητῶ, ἐγκορνεια. [That you abstain from things offered to idols, and from blood, and from what is strangled, and from fornication.] Pnitos indeed, from the verb πνήω, which among other things means φλεγεδαι, that is, to scorch, burn, roast, consume. In the corrected Greek-Latin dictionary by Jacobus Cellarius and Nicolaus Noniger under the entry πνήω. It also means to strangle. Therein, therefore, Sacred Scripture by the word ἐγκινητῶ understood not a strangled food, but something sacrificed and incensed. For to fumigate among the Gentiles signified an act of idolatry, as we shall say in the entry Thurifico. For the Gentiles were accustomed to strangle or sacrifice blood; hence Virgil, Aeneid 10: ---------------------- Funeral offerings, which he may sacrifice to the Shades, And with captive blood pour over the flames of the pyre. Moreover, among the Gentiles the Pythagorean opinion prevailed, on account of reverence for souls, which they thought migrated into animals; hence they did not eat strangled beasts, maintaining, as Origen says against Celsus, book 8, that in strangled animals, in which the blood was not drawn out, their spirit, or soul, did not breathe out, and consequently it was not lawful to eat the soul, genius, or demon, as they called it. And therefore, in this sense, the Apostles could not understand a strangled animal by “what is strangled,” as Celsus, wrongly attacked by Origen, had understood, because it would have agreed with the opinion of the Pythagoreans and Gentiles; although Origen’s text in this place is greatly corrupted, perhaps by the Greeks. With this understanding, namely that the word Suffocatus signifies “sacrificed,” it is sufficiently indicated that it was very well placed by interpretation with Augustine, and with Ambrose added by the Greeks, because from Cyprian, Irenaeus, and the other Fathers cited above, this word “from what is strangled” is not read; but Augustine, not noticing perhaps the force of this term, which in both Latin and Greek also signifies something sacrificed and fumigated, namely blood, therefore interpreted it as homicide; likewise Ambrose, from the same oversight, thought that the Greeks had wrongly added the word suffocatum, whereas we have said that this addition, placed by the ancient Greeks in the sense of “sacrificed,” was later misunderstood and wrongly explained by other Greeks in the sixth Council, namely by the recent Greeks in the Trullan Synod taking [ἐγκινητῶ] for “strangled,” when in truth it had been placed by the ancient writers for “sacrificed,” that is, for blood sacrificed. Likewise, by this same understanding, Luther’s false argument, set down in his Assertio, article 29, and in his book On Councils, part 1, falls to the ground, where he tries to prove that it is lawful to depart from the decrees of Councils, because James had changed Peter’s opinion; for Peter had judged that the Gentiles ought not to be compelled to the legal observances, which opinion, he says, the Apostle followed throughout the Epistle to the Galatians; but James had maintained that they were to abstain from blood and from what is strangled, and had caused it to be commanded in the Council. But if it is maintained that “what is strangled” means “sacrificed,” Luther’s objection is sufficiently untied; namely, that James’s opinion agreed with the Prince of the Apostles, since James says that he intended to impose no burden, and burden, as appears from Chrysostom, signifies a legal precept; therefore both Peter and James held the same opinion, namely that no observance of the legal ceremonies should be imposed: wherefore the abstinence from blood proposed by James in the Council indicated not an intention concerning the Mosaic law, but rather on account of Gentile superstition; for he understood it of blood strangled, that is, sacrificed; of which the Doctor of the Gentiles spoke clearly in the Epistle to the Galatians; and this St. Augustine, in the book Against Adimantus, chapter 14, explains sufficiently, saying: [Does it need anyone’s interpretation, so that it may be understood why the Apostle said this? And how much malice there is in those who tear apart every certain thing from the Scriptures (which can be said of the innovators) by which they may deceive the inexperienced? For the Apostle also said that all things are clean according to faith, and that it is unclean to him who...
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572 S U qui putat immunda: & tunc esset ab eis tempe- randum, cum per offensionem accipiuntur, id est, cum aliquis infirmus putat sibi ab omnibus car- nibus temperandum, ne incidat in carnem im- molatitiam; & ideò eum, qui manducat, potest arbitrari in honorem Idolorum id facere, & ex eo graviter offendi, cum ipsa immolatitia caro, si ex fide à nesciente accipiatur, neminem macu- let. Unde alio loco idem Apostolus interrogari vetat, cum quid de macello emitur, vel ab ali- quo infideli quisquam vocatus in mensa ejus ex- hiberi sibi carnes videt, quas isti immundas arbi- trantur, non propter immolationem, sed quia carnes sunt, cum Apostolus clamet omnia mun- da esse, & omnem creaturam Dei bonam esse, & omnia santificari per verbum, & orationem: & tamen temperandum ab eis, si quis fortè in- firmus offenditur &c. ] Atque Theodoretus in epistolam primam ad Corinthios verba Apostoli in ejus cap. 10. posita, nempè; [Quid ergo dico, quod Idolis immolatum sit aliquid &c. ?] sic ex- ponit: [Sed nemo existimet, quod vim aliquam habeant immolata, & natura possint polluere eum, qui eorum sit particeps: non enim hoc di- co; sed qui superstitioni serviunt, Dæmonibus sa- crificia offerunt: ] Et inferius super ejusdem A- postoli verba: [Omne, quod in macello venit comedite, nihil interrogantes propter conscien- tiam; Domini est terra, & plenitudo ejus: ] ita Theodoretus explanat: ] Omnes creaturæ Dei sunt, ipse omnia ad hoc, ut essent, deduxit. Se- curè ergo emite, non interrogantes, an sit idolis immolatum, an non; hoc enim sibi vult illud, in- terrogantes. ] Ubi constat, quod non propter scandalu[m] inobservantiæ à morticinis juxta mosai- cum præceptum Paulus abstineri consuluit; sed ne offendantur infirmi Gentiles, videntes Chri- stianos eduliis immolatiis vesci. Ergo triplex sententia Petri, Jacobi, & Pauli, unum, ac idem funiculum facit contra Hæreticos; Petrus enim nolebat ad mosaicam legem Christianos con- stringere; Jacobus consuluit in epistola Aposto- lici Senatus scribendum nullum onus, deest, anti- quæ legis imponere velle Concilium; Paulus nullum eduliis scrupulum habendum docet, sed tantum ratione scandali insipientium edere pro- hibuit, ne immundas carnes, id est, Dæmoniis immolatas comedere nos videamur ab insipienti- bus. Itaque nemo Apostolorum de sanguine suffocato, id est, strangulato juxta præceptum mosaicum loquutus est; sed de sanguine, & edu- lio suffocato, id est, Idolis immolato. Franci- scus Turrianus adversus Magdeburgenses centu- riatores lib. 1. cap. 5 benè infert, quod ideò forni- cationem cum illis tribus prohibitionibus con- junxerant Apostoli, quatenus, scilicet, ad con- taminationes idolorum, sive ad idololatriam per- tinent; quod licet verum sit, non tamen tam ri- gorosè intelligendum, ut ipse conatur probare, quod in can. asserto Apostol. 63. verum sit Apo- stolos sub poena excommunicationis hoc præce- pitte; nam nimis in consultè discurrit, quia se- S U queretur, quod etiam nos in excommunicationem incurreremus, quia talia comedimus. Igi- tur meliùs cum Baronio Centuriatoribus res- pondendum, quod Canones Apostolici ab Isido- ro cognomento Exiguo non fuerunt plusquam quinquaginta collecti, & in Sexta Synodo à Græcis perperàm additi, ut supra diximus; & ideò frustra nititur Turrianus defendere hunc ca- nonem 63. dùm ipse Baronius suspectum satis reddit. In Sac. etiam Scriptura Suffacare pro immolare accipitur; sic enim Ezech. 36. ad po- pulum Hebræum inquit: [Pro eo, quod dicunt de vobis, devoratrix hominum es, & suffocans gentem tuam. ] Antea enim dixerat de eodem populo: [Et tulisti filios tuos, & filias tuas, quæ generasti mihi, & immolasti eis ad devoran- dum. Nunquid parva est fornicatio tua? Immo- lasti filios meos, & dedisti illos consecrans eis. ] Idem cap. 16. quia immolabant filios suos Saturno sub nomine Moloch, de quo Moloch sacrifi- cio in dict. Gehenna dictum est. Hinc D. Cy- rillus Alexand. lib. 4. in cap. 46. Esaiæ exclamat, inquens: [O abominandam, & invisam Deo, atque hominibus celebratam panegyrim! Deus sanè universorum his adeò gravibus iniquitati- bus indignans, per unum è Sanctis Prophetis di- cit his, qui talia facere solebant: Mactare ho- mines; Vituli enim defecerunt. Eo enim in- humanitatis, & immanitatis venisse dicit impu- ros dæmones, ut sitirent insatiabiliter humanum sanguinem, & eorum, qui rei, & convicti erant, interitu delectarentur. Non enim fortè vitulus in ara clamans, & thura, ac oves illis convenie- bant; sed hominum cæde gaudebant. ] Item Ieremias cap. 16. ait: [Quibus polluerunt terram meam in morticinis abominationum suarum. ] Ubi Theodoretus: [Morticina verò abominationum vocat, filiorum, & filiarum ma- citationem. ] Chaldaica lectio apertè pro suffo- cato Hheniq[ue], id est, strangulato habet; sed cum ex textu Græco Chaldaica Sac. Scriptura trans- lata sit, ut Bellar. de Verbo Dei lib. 2. cap. 3. pro- bat, translator dictionem πινικῶ, quæ immola- tum, & strangulatum promiscuè significat, æqui- vocavit in secundum sensum, qui tamen in pri- mo translatare debuerat. Apochryphæ item censentur auctoritates allatæ à Baronio ann. 51. ubi videtur, quod inter Latinos usque ad tempo- ra Zachariæ Papæ viguisset hic ritus abstinendi à morticinis; affert enim ejusdem Pontificis verba ad Bonifacium Germaniæ Episcopum, & Sedis Apostolicæ Legatum, ita respondentis: [Conti- nebant enim capitula in pitacio ab eis porrecto, quæ inferiùs annexa sunt, de quibus flagitasti à nobis, quæ recipienda, quæ respuenda sunt. In primis de volatilibus, id est, graculis, & corniculis, atque ciconiis, quæ omnino cavendæ sunt ab esu Christianorum, etiam & fibri, atque lepores, & equi sylvatici multò ampliùs cavendi. Atta- men, sanctissime Frater, de omnibus Scripturis Sacris benè compertus es. ] Et inferius: [Equi verò, qui præsato morbo fuerint conquinati, si cura-
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572 S U which considers them unclean: and then abstinence from them would be necessary, when they are received by way of offense, that is, when some weak person thinks that he must abstain from all meats, lest he fall into meat that has been sacrificed; and therefore he who eats may be thought to do so in honor of idols, and may be grievously offended by it, although the sacrificial meat itself, if taken in faith by one who does not know, defiles no one. Hence, in another place, the same Apostle forbids inquiry, when one buys something from the market, or when, being invited by some unbeliever, one sees meat set before him at his table, which those people regard as unclean, not because of the sacrifice, but because it is meat; whereas the Apostle cries out that all things are clean, and that every creature of God is good, and that all things are sanctified through the word and prayer; and yet that one must abstain from them if perchance some weak person is offended, etc. And Theodoret, on the first epistle to the Corinthians, explains the Apostle’s words placed in chapter 10, namely: “What then do I say, that what is sacrificed to idols is anything, etc.?” in this way: “But let no one suppose that what has been sacrificed has any power, or can by its nature pollute him who partakes of it: for this is not what I say; but those who serve superstition offer sacrifices to demons.” And further on, on the Apostle’s words: “Eat whatever is sold in the meat market, asking no questions for conscience’ sake; the earth is the Lord’s, and the fullness thereof,” Theodoret explains thus: “All things are of God; he himself brought all things to be. Buy therefore safely, asking no questions whether it has been sacrificed to idols or not; for this is what the phrase means, asking no questions.” From this it is clear that Paul did not advise abstinence from carrion according to the Mosaic command because of the scandal of non-observance; rather, he wished that weak Gentiles not be offended when they saw Christians eating sacrificial foods. Therefore the threefold judgment of Peter, James, and Paul makes one and the same cord against the heretics. For Peter did not want Christians bound to the Mosaic law; James advised in the epistle of the Apostolic Council that it should be written that the Council did not wish to impose any burden—namely, of the ancient law; Paul teaches that no scruple need be entertained about food, but only, for the sake of offending the simple, forbade eating, lest we appear to the simple to eat unclean meats, that is, meats sacrificed to demons. Therefore none of the Apostles spoke of blood and strangled meat, that is, strangled according to the Mosaic command; but of blood and strangled food, that is, sacrificed to idols. Franciscus Turrianus, against the Magdeburg Centuriators, book 1, chapter 5, rightly infers that for this reason the Apostles had joined fornication with those three prohibitions, insofar as they pertain, namely, to the pollutions of idols, or to idolatry; which, although true, is nevertheless not to be understood so rigorously as he tries to prove, that in the Apostolic canon 63 it is true that the Apostles decreed this under penalty of excommunication; for he proceeds far too incautiously, since it would follow that we too would incur excommunication, because we eat such things. Therefore it is better to answer the Centuriators with Baronius, namely, that the Apostolic Canons were collected by Isidore, surnamed Exiguus, in no more than fifty, and were wrongly added by the Greeks at the Sixth Synod, as we said above; and therefore Turrianus strives in vain to defend this canon 63, since Baronius himself renders it sufficiently suspect. In Sacred Scripture, too, “to suffocate” is taken for “to sacrifice”; thus in Ezekiel 36. he says to the Hebrew people: “Because they say of you, ‘You are a devourer of men and a suffocator of your nation.’” For earlier he had said of the same people: “And you took your sons and your daughters, whom you bore to me, and you sacrificed them to be devoured. Was your fornication a small matter? You sacrificed my sons and gave them over, consecrating them to them.” The same chapter 16 says this because they were sacrificing their sons to Saturn under the name of Moloch, concerning whom Moloch sacrifice has been spoken of in the cited passage on Gehenna. Hence St. Cyril of Alexandria, book 4, on chapter 46 of Isaiah, exclaims, saying: “O abominable festival, hateful to God and to men! Truly God, angered by these so grave iniquities, says through one of the holy prophets to those who were accustomed to do such things: ‘Slay men; for the calves have failed.’ For he says that impure demons had come to such inhumanity and savagery that they thirsted insatiably for human blood and delighted in the destruction of those who were guilty and condemned. For surely not a calf crying out on the altar, and incense and sheep, were fitting for them; but they rejoiced in the slaughter of men.” Likewise Jeremiah, chapter 16, says: “By which they have defiled my land with the carcasses of their abominations.” Where Theodoret says: “He calls the slaughter of sons and daughters the carcasses of abominations.” The Chaldaic reading plainly has Hheniqe, that is, strangled, for “suffocated”; but since the Chaldaic Sacred Scripture was translated from the Greek text, as Bellarmine proves, On the Word of God, book 2, chapter 3, the translator mistook the word πινικῶ, which means sacrificial and strangled interchangeably, for the second sense, although he should have rendered it in the first sense. The authorities cited by Baronius in the year 51 are also considered apocryphal, where it seems that among the Latins this practice of abstaining from carrion had prevailed down to the time of Pope Zacharias. For he cites the words of that same pontiff to Boniface, bishop of Germany and legate of the Apostolic See, answering thus: “For the chapters contained in the little writing presented by them, which are appended below, concerning which you asked from us what is to be received and what rejected: first, concerning birds, that is, jackdaws, crows, and storks, which are altogether to be avoided by Christians’ eating, and likewise beavers and hares, and wild horses, much more to be avoided. Nevertheless, most holy brother, you are well versed in all the Holy Scriptures.” And further on: “As for horses that have been infected with the aforesaid disease, if they are cured...”
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S U curari non valuerint, in puteis, & soveis projiciendi sunt, ne ejusdem morbi contagione cæteri coinquinentur. De animalibus autem, quæ à furentibus, id est, rabidis lupis, & canibus fuerint lacerata, oportet ea à cæteris separari, ne per furentes, & mordentes, cætera coinquinentur. Quod si pauca sunt, ut supra diximus, in sovea projicienda sunt. Extat in tom. 3. Concilior. pag. 434. col. 1. Impress. Venetæ de anno 1585. ] Sed ineptiæ, & imposturæ ab inimicis Sedis Apostolicæ procul dubio hæ sunt. Nam in epistola Bonifacii Episcopi ad Zachariam Papam directa, quæ ibidem habetur, nil horum continetur, & idem Papa minutè ad omnia Bonifacii quæsita doctè, & graviter respondet, ac de rebus non levibus; ergo istas ineptias Hæretici, ut potestatem Pontificiam ridiculam redderent, addiderunt. Nam de equis mortuis, & similibus an projicien dis in soveis, quilibet licèt vilissimus Veternarius, sive equarius Medicus, non dignaretur talia respondere; fingitur item in Zachariæ epistola, quòd latores epistolæ Bonifacii, nomine ejusdem Episcopi similia quæsita in pitacio Zachariæ Pontifici porrexissent, quod falsissimum quidem videtur tum ex ineptiis, ut falsò asseritur, de ejusdem pitacii nota; tum ex doctrina Bonifacii Episcopi, quæ non parùm emicat in ejus epistola, in qua etiam mentionem fecisset de hoc suo pitacio, si verum fuisset. Alia authoritas asseritur à Turriano, quæ est Humberti Cardinalis, & Sylvæ Candidæ Episcopi in ejus Dialogo, qui extat in Biblioth. PP. apud Canisium, & apud Baronium in Appendice 11. tomi Annal. pag. 754. litt. C. Typograph. Vatican. 1065. ubi sic habetur: Nec hoc dicentes suffocatum, & sanguinem nobis contra vos defendimus. Antiquam enim consuetudinem, seu traditionem majorum nostrorum diligenter retinentes, nos quoque hæc abominamur, adeò ut sanguine, vel quocunque negligentia humana præfocato, apud nos ali quando vescentibus absque extremo periculo vitæ hujus, poenitentia gravis imponitur, pro eo maximè, quia antiquas consuetudines, & traditiones majorum, quæ non sunt contra fidem, leges Apostolicas arbitramur. Nam de cæteris, quæ aucupio, aut canibus, sed laqueo venantium moriuntur, Apostoli præceptum sequitur: Omne, quod in macellum venit, manducate, nihil interrogantes &c. ] Sed verba Humberti videntur alterata, nam prædicta omnia in personam Græcorum, non verò Latinorum loquitur, quia tam ex præcedentibus, quàm subsequentibus contrarium affirmare videtur; antea enim dixerat Græcis: ] Pro crimine reputare non debetis: quibus Euangelica, & Apostolica authoritas omnia edenda constituit. ] Et subsequenter ait: Si quis dixerit hoc suffocatum est, vel morticinium non est comedendum, ut Apostolus de Idolorhyto ait: si quis dixerit hoc immolatum est idolis, nolite manducare &c. Multa siquidem usu, aut tradizione majorum ita observamus, ut aliter fa- S U 573 cientes omninò abhorreamus, sicut est non lotis manibus manducare. Quod quamvis juxta sententiam Veritatis, non coinquinet hominem, tamen velut immundum exhorrere solet homo hominem non lotis manibus manducantem &c. ] Ex quibus verbis apertè colligitur nullum scrupulum, nec ullam poenitentiam fuisse Latinis vescentibus sanguinem, aut suffocatum impositam temporibus hujus Cardinalis. Hugo Menardus in notis ejus ad D. Gregorii sacramentale assert poenitentiale Halithgarii, in cujus c. 10. tit. de dissensibus sacrificiorum, pag. mihi 248. hæc asseruntur: ] Si quis canis, aut vulpis, sive acceptor mortificaverint: sive de fuste, sive de lapide, sive sagitta, quæ non habet ferrum, mortuum fuerit, hæc omnia suffocata sunt, non manducentur: & qui manducaverit, jejunet hebdomadas sex. Si quis sagitta percusserit cervum, sive aliud animal, & post tertium diem inventum fuerit, & forsan ex eo lupus, ursus, canis, aut vulpis gustaverit, nemo manducet, & qui manducaverit, jejunet hebdomada una. Si quis mus, aut gallina, aut aliquid ceciderit in vino, aut in aqua aliqua, de hoc nullus bibat; si in oleum, aut mel ceciderit, oleum expendatur in lucernam, mel verò in medicinam, vel in aliam necessitatem. Si piscis mortuus fuerit in piscina, non manducetur; qui manducaverit, jejunet hebdomadas IV. Si porcus, vel gallina manducaverit de corpore hominum, non manducetur, neque servetur ad semen; sed occidatur, & canibus tradatur. Si quis lupus plagaverit animal, & mortuum fuerit, nemo manducet, & si vixerit, & postea eum homo occiderit, manducetur. Sive cum capra, sive cum pecore, aut cum alio animali si peccaverit homo cum eo, nemo manducer carnem ejus; sed occidatur, & canibus tradatur. ] Sed hæc minimè reperiuntur in Poenitentiale Halithgarii apud Canisium, tom. 5. ant. lect. Nec Menardi assertio valet, quòd apud Canisium tantùm libri quinque Halithgarii reperiantur, & quem Menardus assert, asserit esse sextum Halithgarii librum; nam errat prorsus, tum quia nullibi constat hunc Scriptorem sextum librum composuisse, tum etiam ex stylo fit evidens hujus sexti libri supposititiis; quinque enim libri Halithgarii apud Canisium sunt elegantes, at hic assertus sextus est valdè rudis, & ineptus. Insuper notabiliter errat ibidem Menardus, asserens supradictas ineptias ex poenitentiali Romano desumptas fuisse, de quibus nil prorsus in Romano poenitentiali, quod videre est apud Antonium Augustinum Archiepisc. Tarracon. in tract. cujus titulus est: Ca nones poenitentiales, seorsim editus Venetiis apud Foel. Valgrisium 1584. Item apud Bedam in fine tom. 8. lib. de remediis peccatorum, cap. de immunda carne hæc habentur: ] Qui manducat carnem immundam, aut dilaceratam à bestiis, XL. dies poeniteat. Si necessitate famis cogente, multò leviùs. Mus si ceciderit in liquorem, tollitur inde,
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S U If they cannot be cured, they are to be thrown into wells and pits, lest the others be defiled by contagion of the same disease. As for animals which have been torn by furious beasts, that is, by raging wolves and dogs, they ought to be separated from the rest, lest the others be contaminated by the furious and biting ones. But if they are few, as we said above, they are to be thrown into a pit. It is found in vol. 3 of the Councils, p. 434, col. 1, Venice edition of the year 1585. ] But these are undoubtedly absurdities and impostures devised by the enemies of the Apostolic See. For in the letter of Bishop Boniface addressed to Pope Zachary, which is found there, none of these things is contained, and the same Pope replies at length and learnedly, and gravely, to all of Boniface’s questions, and on matters not trivial; therefore these foolish things the heretics added in order to make papal authority ridiculous. For concerning dead horses and the like, whether they are to be thrown into pits, even the most insignificant veterinarian, or horse doctor, would not deign to answer such things; it is likewise fabricated in Zachary’s letter that the bearers of Boniface’s letter, in the name of the same Bishop, had presented similar questions to Pope Zachary on a note, which indeed seems most false, both from the absurdities, as falsely asserted, concerning the note itself; and from the learning of Bishop Boniface, which shines not a little in his letter, in which he would also have mentioned this note of his, if it had been true. Another authority is cited by Turrianus, namely that of Cardinal Humbert and Bishop Sylvester of Candia in his Dialogue, which is found in the Bibliotheca Patrum, among Canisius, and in Baronius in the Appendix to tome 11 of the Annals, p. 754, letter C, Vatican edition 1065, where it is written thus: "Nor do we defend ourselves against you by saying that blood is suffocated. For carefully preserving the ancient custom, or tradition, of our forefathers, we also abhor these things, so much so that where blood, or whatever has been stifled by human negligence, is eaten among us, at times severe penance is imposed on the diners, without extreme danger to this present life, especially because we consider the ancient customs and traditions of our forefathers, which are not contrary to the faith, to be Apostolic laws. As for other things, which die by hunting, or by dogs, but by the snare of hunters, the Apostle’s precept applies: ‘Eat whatever comes into the shambles, asking no question,’ etc." ] But the words of Humbert seem to have been altered, for all the things mentioned above are spoken in the person of the Greeks, not of the Latins, because both from the preceding and from the following statements he seems to affirm the contrary; for previously he had said to the Greeks: ] "You ought not to reckon it a crime: by which Evangelical and Apostolic authority all things are ordained for eating." ] And subsequently he says: "If anyone should say that this is suffocated, or is carrion, it is not to be eaten, as the Apostle says of idol-meat: if anyone should say that this has been sacrificed to idols, do not eat," etc. We in practice, or by the tradition of our forefathers, observe many things in such a way that we altogether abhor those who act otherwise, as is the case with eating without washing the hands. This, although according to the judgment of Truth it does not defile a man, nevertheless a man is accustomed to shrink from one who eats without washed hands as though unclean, etc." ] From these words it is plainly gathered that no scruple, nor any penance, had been imposed on the Latins of that time for eating blood or suffocated meat. Hugo Menard in his notes to St. Gregory’s sacramentary asserts the penitential of Halitgar, in whose chapter 10, title on disagreements in sacrificial matters, p. 248 in my copy, the following is stated: ] "If a dog, or fox, or hawk has killed, or if by a stick, or by a stone, or by an arrow that does not have iron, it has died, all these are suffocated: let them not be eaten; and whoever has eaten them, let him fast for six weeks. If anyone has struck a stag with an arrow, or some other animal, and after three days it is found, and perhaps a wolf, bear, dog, or fox has tasted of it, let no one eat it, and whoever eats it, let him fast for one week. If a mouse, or hen, or anything has fallen into wine or into some water, let no one drink of it; if it has fallen into oil or honey, let the oil be used for a lamp, but the honey for medicine, or for some other need. If a fish has died in a pond, let it not be eaten; whoever eats it, let him fast for four weeks. If a pig or hen has eaten from a human body, let it not be eaten, nor kept for breeding; but let it be killed and given to the dogs. If a wolf has wounded an animal and it has died, let no one eat it; and if it has lived and afterward a man has killed it, let it be eaten. If a man has sinned with a goat, or with cattle, or with some other animal, let no one eat its flesh; but let it be killed and given to the dogs." ] But these things are by no means found in the Penitential of Halitgar among Canisius, tome 5, old readings. Nor is Menard’s assertion valid, that only five books of Halitgar are found among Canisius, and that what Menard asserts to be the sixth book of Halitgar really is so; for he is altogether mistaken, both because nowhere does it appear that this writer composed a sixth book, and also because from the style it is evident that this sixth book is spurious; for the five books of Halitgar among Canisius are elegant, whereas this alleged sixth is very rough and foolish. Moreover, Menard errs notably there in asserting that the aforesaid absurdities were taken from the Roman penitential, whereas nothing whatever of this is found in the Roman penitential, as may be seen in Antonio Augustino, Archbishop of Tarragona, in the treatise entitled Canones poenitentiales, separately published at Venice by Felice Valgrisi in 1584. Likewise, in Bede at the end of tome 8, in the book On the Remedies for Sins, chapter on unclean flesh, the following is found: ] "He who eats unclean flesh, or flesh torn by beasts, let him do penance for forty days. If compelled by the necessity of hunger, much more lightly. If a mouse has fallen into a liquid, it is to be taken out thence,"
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574 S U inde, & aspergatur liquor ille aqua benedicta. Si verò mortua sit, abjiciatur totus liquor, nec ab hominibus sumatur, sive lac sit, sive cervisia; vel aliquid hujusmodi: quòd si mortuus sit, liquor ille, in quo mus, vel mascula incidens moritur, purgetur, & aspergatur aqua sancta, & sumatur, si necessitas sit. Si avis stercoraverit in quem cumque liquorem, hujusmodi tollatur stercus, & mundetur cibus aqua benedicta, & sumatur. Qui sanguinem nescius cum saliva sorbet, non ei nocebit. Qui manducans, proprio polluitur inscius, noster novet. Si autem scit, poenitentiam agat juxta modum pollutionis. ] Et cap. de diversis causis, ibidem hæc habet: Qui morticinum inscius, XL. dies poeniteat, si autem sciens, C. dies poeniteat. Qui fraudatum comedit, & est inops, vel hebes, IV. dies poeniteat. Sani autem, & infirmi si sciunt, XL. dies poeniteant. Qui fæpè faciunt, III. quadragesimas, vel annum Qui comedit, vel bibit à familiari bestia, id est, cane, vel catto, & scit, C. psalmos cantet, vel unum diem jejunet. Si quis dederit alicui liquorem, in quo mus, vel mustela mortua inveniuntur, si sæcularis, IV. dies poeniteat &c. ] Item Burchardus Uvormaticensis Episcopus de locis communibus Decretorum &c. lib. 19. cap. 106. ex poenitentiali Romano asserto, hæc habet: [Qui comedit, vel bibit instinctum ex familiari bestia, id est, cane, vel catto, & scit, C. psalmos cantet; si nescit, duos dies jejunet, vel si redimere voluerit, L. psalmos cantet. Si in Coenobiis contigerit, CCC. psalmos cantet. ] Beda verò in dicto lib. de remed. peccat. cap. de diversis causis habet: [Si sæcularis est, IV. dies poeniteat, in coenobiis, CCC. psalmos cantet, qui postea noverit, quòd talem potum biberit, psalterium cantet. ] Burchardus habet: [Qui postea noverit, quòd talem potum biberit, CL. psalmos cantet. Si quis semicoctum comederit inscius, tres dies poeniteat, vel psalterium cantet, sciens autem VII. dies poeniteat. ] Beda: [Sciens autem, IV. dies poeniteat &c. ] Cum Burchardo concordat Ivo Carnot. in decret. part. 15. de poenit. cap. 118. Sed similia poenitentialia licèt apud eosdem Auctores Romana asserantur, non esse talia, ex supra dictis jam ostensum est, & omne hujus æquivoci malum ab Aquilone pendere satis videtur, dum apud Germanos Auctores, sive Ultramontanos hæc commenta reperiuntur, & non penes Auctores Italos, nec in Ecclesia Romana talem opinionem unquam extirisse reperitur. Hinc Ultramontanus Ditmarus Mersepurgensis Episc. qui in ignorantiæ sæculo vixerat, hanc opinionem sic futiliter defendit: Tertia species est animæ pecudum, ac volatilium, quæ cum corpore parem initii, finisque sortitur æqualitatem. Unde sicut in lege Moysi, à Domino data, præcipitur; ita verus Christicola ab eorum sanguine nequaquam pollui, canonica authoritate prohibetur. Multi enim sunt pauperes, qui hoc in usu comestionis habent, & se in hoc aliquid peccare ignorantes; sibi in hac, contradi- S U centibus cunctis, resistunt. Ergo tu homo gloriæ, & magno honore à Domino coronate, & super omnia ejusdem opera constitute, da pro omnibus gratias Altissimo, retribuens ei pro possibilitate tua, quæ tibi fecit miseratione sua, l. I. ] Quare credibile est in operibus Bedæ, & aliorum supra à Græcis, sive ab indoctis additas similes ineptias fuisse. Satis enim liquet in nullo legitimo, ac Generali Concilio, nec ab ullo Pontifice Romano talia supposititia decreta fuisse prolata; imò ex Rabani Mauri Poenitentiale, contrarium constat, scilicet, per suffocatum non strangulatum, sed immolatum intellexisse Romanos Pontifices, dùm cap. 25. inquit: [In decreto Leonis Papæ cap. XXX. scriptum est de his, qui convivio Gêtilium, & escis immolatitiis usi sunt: si qui convivio solo Gentilium, & escis immolatitiis usi sunt, possunt jejunis, & manus impositione purgari: ab idolothytis abstinentes, sacramentorum Christi possunt esse participes. Si autem aut Idola adoraverunt, aut homicidiis, aut fornicationibus contaminati sunt, ad communionem eos, nisi per poenitentiam publicam, non oportet admitti. ] Ubi duo obiter notanda sunt: nempè, quòd differentiam facit inter idolothytæ, & idololatriam, & quòd per sanguinem Leo Papa homicidium intellexerat, ut ex ejus verbis à Rabano citatis clarè patet. Dicendum igitur est supradicta superstitiosa scrupula non esse Bedæ, & aliorum supra, sed addita: nam ex Bellarmino, & Labbè de Scriptoribus Eccles. satis constat Bedæ, aliisque supra citatis multa inter eorum opera fuisse inserta, quæ verè eorum non sunt. Quin & talis erronea opinio quasi Hypocritarum secta ab Evanto Abbare antiquissimo Scriptore apud Henericum Canisium, tom. 5. antiq. lect. impugnatur, cujus titulus talis est: [Contra eos, qui sanguinem animalium immundum esse judicant, & earnem mundam esse dicunt. ] Carnem mundam intelligit sine sanguine, ubi hunc errorem extra Italiam primò seminatum fuisse testatur, inquens: [Ad agnitionem nostram venit, quòd exurgentes in quibusdam Cæsara augustæ partibus reperisse vos asseritis Christianos necdum eruditos paganis sacris, judaico more sequi litteram occidentem, & postponere spiritum vivificantem; qui dicunt immundum fieri hominem alicujus animalis sanguinem comedentem, nescientes, neque intelligentes præcepta priscæ magis mores hominum demonstrare, quàm in natura servare. Nam si ista ita sunt, cur aperta fronte cum Iudæis & alia, quæ vetita sunt, præcepta priscæ legis carnaliter non teneant, nescio &c. ] & inferiùs. [Quòd si fortè objiciunt ista in canonibus haberi. Nec ego me ista fateor ignorare. Sed in antiquis canonibus ista reperiuntur, quando Ecclesia ex circumcisione, & præputio ad fidem congregabatur; quando adhuc non solido cibo, sed lacte nutriebatur. Tale quid ad Corinthios Apostolos dixisse noverint, & in Actibus Apostolorum facta invenient. Nunc verò Ecclesia Dei solido cibo roborata consistit, ut viti-
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574 S U inde, and let that liquor be sprinkled with holy water. But if it be dead, let the whole liquor be thrown away, and let it not be taken by men, whether it be milk, or beer, or anything of that kind. But if the animal has died, the liquor in which a mouse or a male rat falls and dies, let it be purified and sprinkled with holy water, and let it be taken, if necessity require it. If a bird has defiled any liquor with its excrement, let the filth of that kind be removed, and let the food be cleansed with blessed water, and let it be taken. He who unknowingly swallows blood with saliva will not be harmed by it. He who, while eating, is unknowingly defiled by his own pollution, let our author consider. But if he knows it, let him do penance according to the measure of the pollution. ] And in the chapter on diverse causes, there he has this: He who unknowingly eats carrion, let him do penance for forty days; but if knowingly, for one hundred days. He who eats stolen food, and is poor or dull-witted, let him do penance for four days. But healthy and sick persons, if they know it, let them do penance for forty days. Those who do this often, three Lenten fasts, or a year. He who eats or drinks from a familiar beast, that is, a dog or a cat, and knows it, let him sing one hundred psalms, or fast one day. If anyone gives to another a liquor in which a mouse or a weasel is found dead, if he be a layman, let him do penance for four days, etc. ] Likewise Burchard, bishop of Worms, in the common places of the Decretals, etc., book 19, chapter 106, from the Roman penitential as alleged, has this: [He who eats or drinks what is inspired from a familiar beast, that is, a dog or a cat, and knows it, let him sing one hundred psalms; if he does not know, let him fast two days, or if he wishes to redeem it, let him sing fifty psalms. If it happen in monasteries, let him sing three hundred psalms. ] But Bede, in the said book On the Remedy of Sins, chapter on diverse causes, has: [If he is a layman, let him do penance for four days; in monasteries, let him sing three hundred psalms; whoever afterward learns that he has drunk such a beverage, let him sing the psalter. ] Burchard has: [Whoever afterward learns that he has drunk such a beverage, let him sing one hundred and fifty psalms. If anyone unknowingly eats half-cooked food, let him do penance for three days, or sing the psalter; but knowingly, let him do penance for seven days. ] Bede: [But knowingly, let him do penance for four days, etc. ] Ivo of Chartres agrees with Burchard in his Decretals, part 15, on penance, chapter 118. But although similar penitentials are ascribed among the same authors to Rome, that they are not such has now been shown from what has been said above; and it seems sufficiently clear that all the evil of this ambiguity depends on the North, since among German authors, or transalpine ones, these inventions are found, and not among Italian authors, nor is it found that any such opinion ever existed in the Roman Church. Hence the transalpine Dietmar, bishop of Merseburg, who had lived in an age of ignorance, thus futilely defends this opinion: The third species is the soul of cattle and birds, which together with the body receives equal share in beginning and end. Whence, as in the law of Moses, given by the Lord, it is prescribed; so too the true Christian is forbidden by canonical authority to be polluted by their blood in any way. For many are poor, who have this as a practice in eating, and, ignorant that in this they sin somewhat, resist those who oppose them in this matter. Therefore you, man of glory, and crowned with great honor by the Lord, and established above all his works, give thanks to the Most High for all things, repaying him according to your ability for what he has done for you in his mercy. ] For which reason it is believable that in the works of Bede and others above, similar foolish additions were inserted by Greeks, or by the unlearned. For it is sufficiently clear that in no lawful and general council, nor by any Roman pontiff, were such supposititious decrees ever promulgated; indeed, from Rabanus Maurus’ Penitential the contrary is established, namely that by suffocated, not strangled, but sacrificed meat the Roman pontiffs understood, since in chapter 25 he says: [In the decree of Pope Leo, chapter 30, it is written concerning those who made use of a Gentile banquet and sacrificial foods: if any have used only the banquet of the Gentiles and sacrificial foods, they can be cleansed by fasting and the laying on of hands: abstaining from idol meats, they may be partakers of the sacraments of Christ. But if they have either worshipped idols, or have been defiled by murders or fornications, they ought not to be admitted to communion, unless through public penance. ] Here two things are to be noted in passing: namely, that he makes a distinction between idol-meats and idolatry, and that by blood Pope Leo understood homicide, as is clearly apparent from his words cited by Rabanus. Therefore it must be said that the aforesaid superstitious scruples are not Bede’s and the others’ above, but were added; for from Bellarmine and Labbe on Ecclesiastical Writers it is sufficiently clear that many things were inserted among the works of Bede and the others cited above, which truly are not theirs. And indeed such an erroneous opinion, almost a sect of hypocrites, is refuted by Evantus Abbare, a very ancient writer, in Heinrich Canisius, vol. 5 of Antiquarian Readings, whose title is this: [Against those who judge the blood of animals to be unclean, and say that the flesh is clean. ] He understands clean flesh as flesh without blood, and testifies that this error was first sown outside Italy, saying: [It has come to our knowledge that, rising in certain parts of the Augustan Caesar, you say you have found Christians, not yet instructed in pagan rites, following the letter in the Jewish manner, which kills, and setting aside the spirit that gives life; who say that a man is made unclean by eating the blood of any animal, not knowing or understanding that the precepts of the old law more show men’s morals than preserve nature. For if these things are so, why do they not with open front, together with the Jews, also keep other things forbidden by the precepts of the old law in the flesh, I know not, etc. ] and below. [But if perhaps they object that these things are found in the canons, I do not deny that I know this. But these things are found in the ancient canons when the Church was being gathered from circumcision and uncircumcision into the faith; when it was still nourished, not by solid food, but by milk. Let them know that the apostles said something of this kind to the Corinthians, and they will find it in the Acts of the Apostles. But now the Church of God stands strengthened by solid food, so that it-
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S U viriliter contra impetus Hæretitorum pugnet, non in infantium mollitie enervata succumbat.} Is autem author, ut Canisius in præfat. autumat ann. 588. scribebat: Et post varia argumenta, & authoritates sic concludit: [Nam ridiculum est carnes mundas, quas Deus creavit, immundas, & sanguinem carniùm, qui utique nutrimentum, & salus carnis est, fecerit immundum &c. Ab- sit à fidelium cordibus, ut ista carnaliter intelli- gentes, à sinu Matris Ecclesiæ discedant, & se- cum taliter credentibus gehennæ ignibus tra- dant.] Sed quis fuerat iste Doctissimus Pater, & quibus scribit talia? Certè iste cum aliis Episco- pis multa Conciliorum decreta roborasse refert Canisius in præfata præfatiuncula. Unde credi- bile est hæc, quæ retulimus, contra Ecclesiasti- cos illos, qui in Conciliis Aurelianensi II. cap. 20. & Vormatiensi, cap. 65. ac in poenitentialibus supradicta futilia asseruerant, scripsisse. Nam contra Sacerdotes hujusmodi satis clarè loqui- tur, ut ex titulo ejus epistolæ suprà allato patet, & ex illis verbis: [A Sacerdotibus debilibus &c. liber Pastoralis S. Gregorii legatur] & in fine: [Secum taliter credentibus gehennæ ignibus tra- dant. Igitur dicendum, quòd in can. Aposto- lico nil aliud continebatur, nisi purè id, quod in Actibus Apostolorum, cap. 15. reperitur. Cæ- terum etiam in Sac. Scriptura Morticinum ali- quando Idolis immolatum significat: [Quia con- taminaverunt terram meam in morticinis Idolo- rum suorum. Ierem. 18.] Imò Theodoretus in quæst. in Genesin, quæst. 55. quærens: [Cur pla- nè de carnibus edendis legem tulit Deus?] sic res- pondit: [Mox ubi creasset hominem, dedit illi terræ fructus, jubens illum vesci fructu seminum, & arborum: post diluvium autem pretiosiorem cibum illi confert, jubens occidere, & comedere volatilia, & natatilia, & terrestria animalia, affe- ctum affectu repellens, & leviori curans gravio- rem. Prævidens enim Deus, homines in extremâ dementiam lapsos, hæc omnia animalia pro Diis habituros, permisit illorum esum, ut impietatem illam cohiberet. Summa enim est insania adora- re quod comeditur. Propterea verò animalia quædam immunda dixit, alia verò munda, ut illa, quæ immunda sunt, pro Deo colere exhor- rescant: quæ verò munda sunt, quia comedun- tur, non adorent.] Vide Botulus. In quo dif- fert Suffocatus à Præfocato. Vide Præfocatus. Vide Idolothytum. SUFFRAGANEUS, Episcopus Archiepiscopo, sive Metropolitano subordinatus, ita appellatus, quia suffragium, & votum præstabat in electione, & in causis ejus Comprovincialium Episcoporum, FR. Item supplebat vicem ejus Archiepiscopi. Glois. In can. placuit, ut Presbyteri, 2. quæst. 6. Vide Collega, Comprovincialis: ||: Hodie tamen a- busivè intelligitur etiam titularis Episcopus, qui in functionibus Pontificalibus supplet vicem ali- cujus Archiepiscopi, sive Episcopi. SUFFRAGIUM. FR. significat votum, voluntas, consensus, calculus [Q. Caponium invenimus S U 575 ambitus damnatum, quia vini amphoram de- disset dono ei, cujus suffragii latio erat. Plin. lib. 35. c. 12.] Item collectam, commemorationem. Vide suis locis. Item genusflexionem à nomine Suffrago, suffraginis, quod flexuram posteriorem in cruribus denotat, quasi substracta.] Victimarum probatio in vitulo, ut cauda articulum suf- fraginis constringat. Plin. lib. 8. cap. 45.] & in hoc sensu pro genusflexione Idolis præstita: [Quem cùm prædictus Episcopus increpat, tantum se suffragium permisisse respondit.] Idest, Episco- pus Sardiniæ, qui ejusdem Insulæ judicem incre- pavit, quia ab insulanis gentilibus pensionem acceptaverat, ut eos Idolis sacrificaré sineret; sed Iudex se excusavit, quod tantum suffragium, id est, genusflexionem eis permiserat Idolis præ- stare. In regist. D. Greg. lib. 4. epist. 33. SUGGESTIO, informatio, atteitatio ab aliquo fide digno suggesta, & exhibita. Sic in ordine Romano, ubi de Ostiariis agitur, hæc habentur: [Ad suggestionem Archidiaconi, tradat eis Epi- scopus claves Ecclesiæ. Item significat suppli- cem libellum, quo populus in electione Episcopi attestabatur de recta idoneitate in favorem po- stulati: [Veniunt ad Apostolicum (id est, ad Pa- pam) cum suo Electo, deferentes secum suggestio- nem, hoc est rogatorias litteras, ut eis consectet Episcopum. Albinus Flaccus, de divin. off. c. 36.] Sic etiam D. Gregorius in ejus Regist. Paginam suggestionis libellum informativum sæpè intelli- git. Ita etiam Memoriale hodie Romæ vulgari- ter dicitur, quia memoriæ suggerit. SUGGESTOR, Cæremoniarum Magister. Offi- cium in Ecclesia Constantinopolitana, cui cura erat Patriarchæ celebranti cæremonias, & verba suggerere. Vide Hypominniscus, Rememorato- rius. Significat etiam Concionatorem à suggesto, id est, ambone. Vide Concionator, Suggestum. SUGGESTUM, & Suggestus. FR. significat elationem, quæ in gestiendo, seu in factu, & ornamento ostenditur: hinc Statius lib. 1. Sylvar. Celsæ procul aspice frontis honorem, Suggestumque comæ. :||: Et Tertull. de cultu foemin. inquit: [Non tantùm confictæ & elaboratæ libidinis suggestum recu- sandum à vobis sciatis.] Ac idem de Coron. [Ab ipso incolatu Babylonis illius in Apocalypsi Ioannis submovemur, nedum suggestu &c. Idem de Pallio, cap. 4. [Paltium super omnes exuvias, & peplos augusta vestis, superque omnes apices, & titulos sacer suggestus deducit oculos.] FR. item denotat locum eminentem, utpotè ambo- nem. Vide Calepinum in dict. Suggestum, & hîc in dict. Ambo. In quo sensu reperitur in Ec- clesia S. Spiritus Ravennatensis Civitatis tale epitaphium: [Suggestum hoc, in quo Pontifi- ces Ravvenates olim à Deo per Spiritum San- ctum sub columbæ specie creati, conciones ha- buerunt &c.] Item significat pedule, & suppeda- neum Celebrantis ante altare in superiori gradu positum, quod Italicè Pradella dicitur. [De talibus institutis etiam illa generatur impietas, ut Sol
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S U may he fight bravely against the assaults of heretics, and not sink, enervated by infantile softness.} That author, however, as Canisius thinks in the preface, was writing in the year 588: And after various arguments and authorities he concludes thus: [For it is ridiculous that the clean meats, which God created, should be made unclean, and that the blood of meats, which is certainly nourishment and the health of the flesh, should be made unclean, etc. Let it be far from the hearts of the faithful that, understanding these things in a carnal way, they should depart from the bosom of Mother Church, and deliver themselves with such believers to the flames of Gehenna.] But who was this most learned Father, and to whom does he write such things? Certainly this man, together with other bishops, is reported by Canisius to have confirmed many decrees of councils in the aforesaid little preface. Whence it is credible that the things we have related were written against those ecclesiastics who in the Councils of Orléans II, chap. 20, and of Worms, chap. 65, and in the penitentials had asserted the above-mentioned trifles. For he speaks quite clearly against priests of this kind, as is evident from the title of his epistle quoted above, and from those words: [Let the book of the Pastoral Rule of St. Gregory be read by weak priests, etc.] and at the end: [They deliver themselves with such believers to the flames of Gehenna.] Therefore it must be said that in the Apostolic canon nothing else was contained except exactly what is found in the Acts of the Apostles, chap. 15. Moreover, in Holy Scripture, a carcass sometimes also signifies something sacrificed to idols: [Because they have defiled my land with the carcasses of their idols. Jer. 18.] Indeed Theodoret, in questions on Genesis, question 55, asking: [Why did God plainly lay down a law about eating flesh?] answered thus: [As soon as he had created man, he gave him the fruits of the earth, commanding him to eat the fruit of seeds and of trees: but after the flood he grants him a more precious food, commanding him to kill and eat birds, and swimming, and terrestrial animals, repelling affection by affection, and treating the heavier matter by a lighter one. For God, foreseeing that men, having fallen into extreme madness, would hold all these animals as gods, allowed them to be eaten in order to restrain that impiety. For it is utter madness to adore what is eaten. Therefore he called some animals unclean, but others clean, so that those which are unclean should make them shrink from worshiping as God; but those which are clean, since they are eaten, should not be adored.] See Botulus. In what way does Suffocatus differ from Præfocatus? See Præfocatus. See Idolothytum. SUFFRAGANEUS, a bishop subordinated to the archbishop, or metropolitan, so called because he gave his suffrage, and vote, in the election and in the causes of his fellow-provincial bishops, FR. Also he supplied the place of that archbishop. Glois. In can. placuit, ut Presbyteri, 2, question 6. See Collega, Comprovincialis: ||: Today however it is also abusively understood to mean a titular bishop, who in pontifical functions supplies the place of some archbishop or bishop. SUFFRAGIUM. FR. means vote, will, consent, ballot [We find Q. Caponius condemned for bribery, because he had given a jar of wine as a gift to the one whose vote was being cast. Pliny, lib. 35, c. 12.] Also a collection, a commemoration. See in their places. Also a genusflexion, from the noun Suffrago, suffraginis, which denotes the bend behind in the legs, as it were the part placed underneath.] The trial of victims in a calf, so that the tail may constrict the joint of the suffrago. Pliny, lib. 8, cap. 45.] and in this sense, for a genuflection performed to idols: [When the aforesaid bishop reproaches him, he answered that he had permitted only so much suffragium.] That is, the bishop of Sardinia, who rebuked the judge of the same island because he had accepted a payment from the island's pagans, so that he might allow them to sacrifice to idols; but the judge excused himself, saying that he had allowed them only a suffragium, that is, a genuflection, to be offered to the idols. In the register of D. Gregory, lib. 4, epist. 33. SUGGESTIO, information, attestation, suggested and presented by someone worthy of trust. Thus in the Roman order, where the Ostiarii are discussed, these things are found: [At the suggestion of the archdeacon, let the bishop hand over to them the keys of the church. Also it signifies a humble petition, by which the people, in the election of a bishop, attested to his proper suitability in favor of the one sought: [They come to the Apostolic See (that is, to the Pope) with their elected one, bringing with them a suggestio, that is, letters of request, so that he may appoint them a bishop. Albinus Flaccus, de divin. off. c. 36.] Thus also St. Gregory in his Register often understands a page of supplication as an informative petition. So too a Memorial is today commonly called in Rome, because it suggests things to memory. SUGGESTOR, Master of Ceremonies. An office in the Constantinopolitan Church, whose duty it was to instruct the celebrating patriarch in ceremonies and suggest the words. See Hypominniscus, Rememoratorius. It also signifies a preacher from the suggestum, that is, the pulpit. See Concionator, Suggestum. SUGGESTUM, and Suggestus. FR. signifies an elevation, which is shown in bearing oneself, or in action, and in adornment: hence Statius, lib. 1 of the Sylvae: See from afar the honor of the lofty brow, and the height of the hair. :||: And Tertullian, in de cultu foemin. says: [You should know that not only the contrived and elaborated height of lust must be rejected by you.] And the same, de Coron.: [From the very dwelling in that Babylon in the Apocalypse of John we are moved away, not to mention the suggestum, etc.] The same, de Pallio, chap. 4: [The pallium, above all spoils and robes, the august garment, and above all crests and titles, draws the sacred suggestus to the eyes.] FR. It also denotes an elevated place, such as a pulpit. See Calepino in the word Suggestum, and here in the word Ambo. In this sense it is found in the Church of the Holy Spirit of the city of Ravenna in such an epitaph: [This suggestum, on which the bishops of Ravenna, once created by God through the Holy Spirit in the form of a dove, used to preach, etc.] It also signifies the footstool, and the kneeling-bench of the celebrant before the altar, placed on the upper step, which in Italian is called Pradella. [From such institutions there is also generated that impiety, that the Sun
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S U Sol inchoatione diurnæ lucis exurgens, à quibusdam, (id est, Romanis) insipientioribus, de locis eminentioribus adoretur: quod quidem nonnulli etiam Christiani adeò se religiosè facere putant, ut priusquam ad Beati Petri Apostoli Basilicam, quæ uni Deo, & vero est dedicata, perveniant superatis gradibus, quibus ad suggestum aræ superioris ascenditur, converso corpore ad nascentem se solem reflectant, & curvatis cervicibus, in honorem se splendidi Orbis inclinent. Quod fieri partim ignorantiæ vitio, partim paganitatis spiritu, multum tabescimus, & dolemus. S. Leo Papa, serm. 7. de nativitate Dom. ] Et de Germano Patriarcha Constantinopolitano inquit lib. 4. Nicephorus Gregora: Quare cùm is primùm sacrificia cum cæteris Pontificibus peregisset, ante vestibulum sacri suggestus prostratus, duo sua peccata, perjurium, & filii Imperatoris excoctionem profiteatur, ibique condonari petit. Quod intelligitur in confessione facta ad Missæ principium in infimo Altaris gradu, ut diximus in dict. Confessio. Suggestus, hoc est, Altaris pedule dicebatur, quia ibi antiquitùs suggerebatur, & concionabatur verbum Dei, ut Sidonius cecinit: Seu te conspicuis gradibus venerabilis aræ Concionatorem plebs sedula circumsistit. SULFURAL. FR. Homo ingenuus, & liber, 1. si mulier libera, de furtis, & 1. si quis liber. de Adulterio. SULPHURATIOR. id est, ardentior. ] Sulphuratiorem eis gehennam præparabis. Tertull. lib. 1. advers. Marcion. SUMMARIUS, jumentum, cui onus imponitur. Vide Salma. Argentum reputatum est foenum, summarii non levati sarcinis; onusti nihilominus repatriant, vel inviti. S. Bernard. lib. 2. de Consid. SOMPTORIUM, coelear, quo Eucharistia porrigebatur, quemadmodum utuntur hodie Græci: Calicem majorem cum patena, sumptorioque fecit ex auro, lapidumque pretiosorum illustravit nitore. Flodoard. lib. 3. Hist. Rhemens. cap. 4. ] Vide Apalareus, Forceps. SUNNIA, excusatio. Ipse nec venisset ad placitum, nec ulla sunnia nunciasset, affirmat. Marculsus Monachus, lib. 1. formular. cap. 37. ] Dicitur etiam Exonia ex gallico vocabulo Esoine. Ita enim in epist. Hincmari ad Carolum Magnum legitur: Quo mittens ad Dominationem vestram excusatio impossibilitatis suæ, illuc veniendi requisita est, quam patriotica lingua nominamus exonia. ] Vide Sunnis. SUNNIS, impedimentum, excusatio. Si quis ad mallum legibus monitus fuerit, & non venerit, si eum sunnis non detinuerit, XV. solid. culp. judicetur, in Constit. Caroli Magni, lib. 3. c. 45. ] Vide Sunnia. SUPERALTARE, Altare portatile, sive lapis sacratus, super quem sacrificatur. Cum superaltare coelo, & cruce superposita. Matth. Paris. in vita Abb. SUPERBIA. Vide Gaudimonium. S U SUPERBUS. Vide Philocompicus. SUPERBISSIMUS. Vide Fassigiatiissimus. SUPERCILIUM. Vide Episcynium. SUPERDICO. FR. hoc verbum usurpabatur in significatione promulgationis delictorum Rei, quando ad supplicium ducebatur, 1. si duo, 2. ultim. ff. de jurejur. Quod à Promulgatore exequebarur, & tunc dicebatur sub præconis voce. Unde de Sancta Agnete legitur: Jussit ad lupanar duci sub voce præconis, dicentis; Agnetem sacrilegam virginem diis blasphemiam inferentem, scortum lupanaribus datum. D. Ambrosius, serm. 90. de passione S. Agnetis: de quo sermone, an S. Ambrosii re vera sit, valdè dubitant Baronius in Annalibus, & Bellarminus, cum Labbè de Scriptoribus Ecclesiast. in Ambrosio. SUPERDICTIO, dictio addita supra aliam deletam, vel ejus vice superaddita: Et ut pagina hujus testamenti in disceptationem venire non possit, si quæ litteræ, caraxaturæ, additiones, superdictionesve sunt, nos eas fecimus, & facere jussimus. Marculs. lib. 12. formular. cap. 17. SUPEREROGATIO. Vide Perissochoregia, Roga, Strena. SUPERFLUI, appellati sunt in Concilio Chalcedonensi Doctores illi, qui ad discutiendas theologales quæstiones acciti erant: ita denominati, quia votum decisivum non habebant; nam solis Episcopis hoc de jure conveniebat: sed solum consultivum illis competebat. SUPERHABEO, despicio, parvipendo: Nunquam Moysis vocem superhabuisset. Lucifer Caralit. lib. 1. pro S. Athanasio. SUPERHUMERALE. Vide Pallium. FR. Aliquando hæc dictio stolam significat: Ergo non est Christianus Sacerdos? Et dixi, non est. Neque enim astat Altari, neque post sanctificationem panis exaltat eum dicens: Sancta Sanctis, neque baptizat, neque chrismatis confectionem patrat, neque facit Episcopos, vel Presbyteros, aut Diaconos; neque linit Ecclesias, neque indicia Sacerdotii fert, humerale, scilicet, & Euangelium. In Collat. S. Maximi Mart. à Sirmundo in 8. edit. pag. 123. ] Humerale erat differens à superhumerali, nam illud erat Amictus, ut suo loco dictum fuit. Verùm Sacerdos solus accedit, & solus adorat tantùm superhumerale inducus. Philoth. Patriarcha, cap. 1. tit. Quomodo ministrat Diaconus cum Sacerdote. In tom. 6. Biblioth. PP. Edit. Paris. de an. 1589. col. 246. ] Superhumerale hebraici Sacerdotis. Vide Ephod. SUPERI. FR. appellati sunt viventes, nam superstites sunt respectu mortuorum, qui inferi dicebantur, quia in inferiora terræ jacent. Si me quempiam laudare repererint, qui superis junctus sit. In vita S. Columbani Abb. SUPERICONICÆ, ita litteræ in imagine alicujus Sancti appositæ dicebantur. Nesciebat tamen quid caneret, quia litteras ignorabat. Videns autem in Oratorio litteras supericonicas Apostolorum,
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S U At the beginning of daylight, rising, may he be adored from elevated places by some, that is, by the Romans, more foolish ones: which indeed even some Christians think they do so religiously, that before they reach the Basilica of Blessed Peter the Apostle, which is dedicated to the one true God, having surmounted the steps by which one ascends to the raised platform of the altar, they turn their bodies toward the rising sun, and with bowed necks incline themselves in honor of the shining orb. We greatly grieve and lament that this is done partly through ignorance, partly through a spirit of paganism. St. Pope Leo, sermon 7 on the Nativity of the Lord.] And concerning Germanus, Patriarch of Constantinople, Nicephorus Gregoras says, book 4: when he had first performed the sacrifices with the other Pontiffs, lying prostrate before the vestibule of the sacred platform, he confessed his two sins, perjury and the castration of the Emperor’s son, and there asked that they be pardoned. This is understood of the confession made at the beginning of Mass on the lowest step of the Altar, as we said in the entry on Confessio. Suggestus, that is, the foot of the Altar, was so called because there in ancient times the word of God was preached and expounded, as Sidonius sang: Whether on the conspicuous steps of the venerable altar The diligent people throng round the preacher. SULFURAL. FR. A free-born man and free, 1. if a free woman, on thefts, and 1. if any free man, on adultery. SULPHURATIOR, that is, more fiery. ] Thou shalt prepare a more sulphurous hell for them. Tertullian, book 1 against Marcion. SUMMARIUS, a beast of burden on which a load is placed. See Salma. Silver was reckoned as hay, the pack-animals not relieved of their burdens; nevertheless, laden, they return home, even against their will. St. Bernard, book 2 on Consideration. SOMPTORIUM, a spoon with which the Eucharist was offered, as the Greeks still use today: He made a large chalice, with paten and somptorium, out of gold, and adorned it with the splendor of precious stones. Flodoard, book 3, History of Rheims, chapter 4.] See Apalareus, Forceps. SUNNIA, an excuse. He affirms that he neither came to the court nor had any sunnia announced to him. Marculfus the Monk, book 1 of formularies, chapter 37.] It is also called Exonia from the French word Esoine. For thus in a letter of Hincmar to Charles the Great it is read: Therefore, sending to your Lordship the excuse of his impossibility, the request for coming there was made, which we call in the native tongue exonia.] See Sunnis. SUNNIS, an impediment, an excuse. If anyone, summoned by the laws to the mallum, shall not have come, and if sunnis has not detained him, let him be judged guilty of 15 solidi, in the Constitution of Charlemagne, book 3, chapter 45.] See Sunnia. SUPERALTARE, a portable altar, or consecrated stone, upon which the sacrifice is offered. With the superaltar placed on the heaven and with the cross above. Matthew Paris, in the life of the Abbot. SUPERBIA. See Gaudimonium. S U SUPERBUS. See Philocompicus. SUPERBISSIMUS. See Fassigiatiissimus. SUPERCILIUM. See Episcynium. SUPERDICO. FR. This word was used in the sense of promulgation of the crimes of the accused, when he was led to punishment, 1. si duo, 2. ultim. ff. de jurejur. This was carried out by the Promulgator, and then it was said under the voice of the herald. Hence of Saint Agnes it is read: He ordered her to be led to the brothel under the voice of the herald, saying: Agnes, the sacrilegious virgin, bringing blasphemy upon the gods, a prostitute given over to brothels. St. Ambrose, sermon 90 on the passion of St. Agnes: concerning which sermon, whether it is really by St. Ambrose, Baronius in the Annals and Bellarmine, with Labbé on Ecclesiastical Writers in Ambrose, greatly doubt. SUPERDICTIO, a word added above another that has been erased, or added in its place: And so that the page of this testament may not come into dispute, if there are any letters, markings, additions, or superdictions, we made them, and ordered them to be made. Marculf, book 12 of formularies, chapter 17. SUPEREROGATIO. See Perissochoregia, Roga, Strena. SUPERFLUI, in the Council of Chalcedon those doctors were so called who had been summoned to discuss theological questions: so named because they had no निर्णitive vote; for by right this belonged only to the Bishops: but they had only a consultative vote. SUPERHABEO, I despise, I regard as of little account: He would never have superhabited the voice of Moses. Lucifer of Cagliari, book 1 for St. Athanasius. SUPERHUMERALE. See Pallium. FR. Sometimes this word signifies a stole: Therefore he is not a Christian Priest? And I said, he is not. For he neither stands at the Altar, nor after the sanctification of the bread raises it saying, Holy things for the holy, nor baptizes, nor performs the making of chrism, nor makes Bishops, or Priests, or Deacons; nor anoints Churches, nor bears the insignia of the Priesthood, namely the humeral, and the Gospel. In the Collation of St. Maximus the Martyr, by Sirmond in the 8th edition, p. 123.] The humeral was different from the superhumeral, for the former was the Amictus, as was said in its proper place. But the Priest alone approaches, and alone worships, wearing only the superhumeral. Philotheus the Patriarch, chapter 1, title: How the Deacon ministers with the Priest. In volume 6 of the Bibliotheca Patrum, Paris edition of the year 1589, col. 246.] The superhumeral of the Hebrew Priest. See Ephod. SUPERI. FR. Those living were so called, for they are superstes in relation to the dead, who were called inferi, because they lie in the lower parts of the earth. If they should find me praising anyone who is joined to the superi. In the life of St. Columbanus the Abbot. SUPERICONICÆ, thus were letters placed in the image of some Saint called. Yet he did not know what he sang, because he was ignorant of letters. But seeing in the Oratory the supericonic letters of the Apostles,
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S U lorum, reliquorumque Sanctorum, exemplavit eas in Codice, Greg. Turon. in vitis Patrum, c.6.] Vox quidem est latino-græca: componitur enim ex propositione latina super, & , imago. SUPERISTA. Vide Sphaerista. SUPERO, hoc verbum aliquando relinquere denotat. In hoc etiam sensu exponendus est textus Joannis, cap.6. ubi Christi verba refert: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali per Superpelliceum rochettum intelli- git, quia sub pelliceam cappæ geritur; nam quod nos superpelliceum dicimus, ipse Cottam vocat: etymon igitur hujus indumenti à Durando, lib. 3. c. 1. sic explicatur: id est, quæ relicta sunt. SUPERPELLICEUM, Ecclesiasticum indumentum, quod italice Cotta, ex græco vocabulo , tu- nicam significante, dicitur, sive ex arabico Kit- tan, id est, linum, ex qua materia superpelliceum conficitur; imò Arabes Kettuna vocant albam; in aliquibus tamen Senensis Ecclesiæ Cæremonia- libus m. ss. Cocca, & alio nomine Camisia supera- nea appellatur. Davantra tamen in ejus m. s. cæ- remoniali
Transcription: Translated (English)
S U lorum, and of the rest of the Saints, he exemplified them in the Codex, Greg. Turon. in the Lives of the Fathers, c. 6.] It is indeed a Latin-Greek word: for it is composed of the Latin preposition super, and imago. SUPERISTA. See Sphaerista. SUPERO, this verb sometimes denotes to leave behind. In this sense also must the text of John, chapter 6, where he reports the words of Christ, be explained: that is, those things which were left. SUPERPELLICEUM, an ecclesiastical vestment, which in Italian is called Cotta, and is said to be from the Greek word, meaning a tunic, or from the Arabic Kit- tan, that is, flax, from which material the superpelliceum is made; indeed the Arabs call a white garment Kettuna; in some of the Ceremonials of the Church of Siena in manuscript, it is called Cocca, and by another name Camisia supera- nea. Davantra, however, in his manuscript ceremonial under- stands by Superpelliceum a rochet, because it is worn under the fur cape; for what we call superpelliceum, he calls Cotta: therefore the etymon of this vestment is thus explained by Durandus, book 3, ch. 1: that is, those things which were left.
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Transcription: ATR-1
378 S U {Furta, superventa, pervasiones, cædes &c. lib. 8. cap. 40.} FR. sed re vera superventus est no- men adjectivum. SUPPANUS, Magistratus officium apud Serviæ populos. {Magistratus habent, quos Suppanos vocant, & Domino Imperatori aliquando ser- viunt. Uvlielmus Tyr. de bello sacro, l. 20. c.4.} sic denominabatur, quia toga induebatur, quam illi Suppam vocant. Dicitur etiam Sopanus, & Zupanus. SUPPAR, substitutus. Tertullianus de comis fi- ctis, & substitutis agens, inquit: {Sancto, & Christiano capiti suppares, de cultu foeminar. cap. 7. SUPPARATURA, substitutio: {Neque generis supparatura gravis erit membris. Tertull. de re- sur. carnis, cap. 61. SUPPARO, substituo: {Monens cavere, ne vitia- tio seminis ex aliqua vilitate concubitus labem corpori, & animæ supparet. Tertull. de anima, cap. 25. SUPPAROR, substituor. {Ideò illis ex suo genere vi- caria, & quasi postuma soboles supparabatur, de monogam. cap. 7.} Ubi loquitur de mosaico præcepto, per quod disponitur in uxorem duci defuncti fratris viduatam absque prole, ad susci- tandum fraternum semen. SUPPARUM, velum in labaro ad hastam labari transversè positam pendens, quod erat militare insigne Romanorum; ita Tertullianus contra Gentiles scribens, quæ vexilla eleganter Stolas crucium appellavit. SUPPEDANEA, tabella, quæ sub pedibus Christi crucifixi solet depingi, quod adhuc à Græcis observatur, & solet Crucifixus formari cum qua- tuor clavis, ut in dict. Clavus dictum est. SUPPEDANEUM, scabellum, quod sub pedibus poni solet, & dicitur etiam Pedule. {Vidit quendam eorum mole carnis gravatum, pedes suos depen- dere ab alto; pietate ductus à longè quærens sup- pedaneum, reperit unum, quod manibus Deo, & hominibus charis apprehendens, illud tanto Pontifici offerre non recusavit, & sub pedibus ejus ponere non est dedignatus: In vita Roberti Regis.} Appellatur etiam suppedaneum scabel- lum, quod sub pedibus ante Altare pro Cele- brante inservit, de quo in dict. Suggestus. SUPPLICAMENTUM, supplicium; {Sed enim per- fecta dilectio foras mittit timorem, quia timor supplicamentum habet, utique ignem stagni. Tertull. de fuga in persecut. cap. 9. SUPPOSITORIUM, patera, quæ poculo suppo- nitur in bibendo, Italice Sottocoppa appellata. {Suppositorium aliquod argenteum pro uno so- lido dicitur esse appositum, {id est, pignora- tum. D. Greg. lib. 1. epist. 42. FR. Quid tale vas fuisset, ex Petro Abb. Cluniacensi, lib. 1. cap. 5. col- ligitur, ubi sic ait: {Cum vino, quod suscepe- rat, frulta omnia comminuti Corporis Christi in vas, quod ori ejus suppositum fuerat, refundere coactus est. SUPREMUS. FR. extremus, ultimus: {Quoniam S U ejus supremam sequimur voluntatem. can. Quia Joannes, 12. quæst. 5. SURISCUla, vas ad hauriendam aquam: {Lava- bat surisculam, & implebat eam aqua. Pelag. lib. 4. num. 67.} fortasse à græco verbo , quod extrahere significat; nam hoc vase aqua exhauriebatur. {Puerulus stetit ante eum, ha- bens panem, & surisculam aquæ. Idem lib. 18. num. 7. SURSUM. Vide Susum. SURSUM CORDA. FR. verba præfationis in Missa ex Liturgia S. Jacobi desumpta. Baron. an. 63. num. 7. cujus significatus sic à Cypriano ex- plicatur: {Sacerdos ante orationem præfatione præmissa parat fratrum mentem dicendo, Sursum corda: ut dum respondet plebs, Habemus ad Dominum, admoneatur, nil se aliud, quàm Dominum cogitare debere. Claudatur contra adversarium pectus, & soli Deo pateat: nec ad se hostem Dei tempore orationis venire patia- tur, can. quando autem, de consec. dist. 1.} Vide Deo gratias, Præfatio. SURVS, aquæ scaturitio. {Statim aquæ vivæ sursum in obviam ejus manantem de saxosa terra erumpere invenerunt. In vita S. Guthberti 20. Mat.} ex gallica voce Sourse. SURTARIA, effigies, imago. {Ideòque direxi- mus tibi Surtarias duas, imaginem Dei Salvato- ris, & Sanctæ Dei Geneticis. S. Greg. in Regist. lib. 7. cap. 53. Corrigendus itaque est manifestus error in epistola Stephani Papæ III. posita in calce vitarum S. Dionysii Areop. apud Surium ad 9. Octobris, ubi sic habetur: {Vidi ante Alta- re bonum pastorem Dominum Petrum, & Ma- gistrum Gentium Dominum Paulum, & tota mente illos recognovi de surcariis. {Legendum ergo omninò est Surtariis. Quod vocabulum Arabicum esse videtur, arabicè enim Surat effi- gies, & imago dicitur. FR. legendum Surtariis ex ipsamet bulla Stephani III. apud Bar. an. 754. n. 3. & ibi in marginali nota habentur hæc verba: {Surtaria sunt scuta, ubi sunt pictæ imagines apud Greg. in epist. ad Secundinum.} Sed in ea epistola Gregorii, quæ est supra dicta 53. lib. 7. sic inquit Pontifex: {Et dum nobis ipsa pictura, quasi scriptura ad memoriam Filii Dei reducit animum nostrum, aut de resurrectione lætifi- cat, aut de passione demulcet. Ideòque direxi- mus tibi surtarias duas} id est, picturas; nam de pictura loquitur antè; & sequitur: {Imaginem Dei Salvatoris, & Sanctæ Geneticis Mariæ, Bea- torumque Apostolorum Petri, & Pauli continen- tes &c.} ubi nil de scutis. Errat etiam prorsus Antonius Dadinus in notis ad epistolas D. Gre- gorii, dùm vanè hanc vocem significare vestis genus putat. Quamvis ego potiùs hoc vocabu- lum à græco verbo , quod trahere signifi- cat, deducerem: nam effigies picta, seu sculpta nil aliud est, quàm transumptum, & extractum ab originali; unde Itali Ritratto, quod fit ad simili- tudinem, dicunt à Retrahere verbo. Latini enim, ac Itali non rarò litteram græcam in lene pro- nun-
Transcription: Translated (English)
378 S U {Furta, superventa, pervasiones, caedes, etc. lib. 8. cap. 40.} FR. but in truth superventus is an adjective. SUPPANUS, an office of magistrate among the peoples of Serbia. {They have magistrates, whom they call Suppani, and they sometimes serve the Lord Emperor. William of Tyre, De bello sacro, l. 20, c. 4.} It was so called because they wore a toga, which they call Suppa. It is also called Sopanus and Zupanus. SUPPAR, substituted. Tertullian, speaking of false and substituted hairpieces, says: {To a holy and Christian head, suppares, De cultu feminarum, cap. 7. SUPPARATURA, substitution: {Nor will substitution of kind be burdensome to the limbs. Tertullian, De resurrectione carnis, cap. 61. SUPPARO, I substitute: {Admonishing them to beware lest corruption of the seed from some baseness of intercourse bring a stain upon the body and soul, I substitute.} Tertullian, De anima, cap. 25. SUPPAROR, I am substituted. {Therefore, instead of them, a vicarious and as it were posthumous offspring was provided from their own kind, De monogamia, cap. 7.} Where he speaks of the Mosaic precept by which it is arranged that the widow of a deceased brother, without offspring, be taken in marriage so as to raise up the brotherly seed. SUPPARUM, a veil in the labarum hanging from the transverse shaft of the labarum, which was a military emblem of the Romans; thus Tertullian, writing against the Gentiles, elegantly called these standards the cloths of crosses. SUPPEDANEA, the little tablet that is usually depicted beneath the feet of Christ crucified, which is still observed by the Greeks, and the Crucified One is usually formed with four nails, as has been said in the entry Clavus. SUPPEDANEUM, a footstool, which is usually placed beneath the feet, and is also called Pedule. {He saw one of them weighed down by the mass of his flesh, his feet hanging from above; moved by piety, looking far and wide for a suppedaneum, he found one, which, grasping with hands dear to God and to men, he did not refuse to offer to so great a Pontiff, and did not disdain to place beneath his feet: In the life of King Robert.} A suppedaneum is also called the stool which serves beneath the feet before the altar for the celebrant, concerning which see the entry Suggestus. SUPPLICAMENTUM, punishment; {But perfect charity casts out fear, because fear has punishment, namely the fire of the lake. Tertullian, De fuga in persecutione, cap. 9. SUPPOSITORIUM, a saucer placed beneath a cup when drinking, called in Italian Sottocoppa. {A certain silver suppositorium is said to have been deposited for one solidus, {that is, pledged.} St. Gregory, lib. 1, epist. 42. FR. What sort of vessel this was can be gathered from Peter the Abbot of Cluny, lib. 1, cap. 5, where he says: {With the wine he had received, he was compelled to pour back all the crumbs of the Body of Christ into the vessel that had been placed beneath his mouth. SUPREMUS. FR. the last, the ultimate: {Since we follow his supreme will. canon Quia Johannes, 12, question 5. SURISCULA, a vessel for drawing water: {He was washing the suriscula and filling it with water. Pelagius, lib. 4, num. 67.} perhaps from the Greek verb, which means to draw out; for with this vessel water was drawn out. {A little boy stood before him, having bread and a suriscula of water.} Idem, lib. 18, num. 7. SURSUM. See Susum. SURSUM CORDA. FR. the words of the Preface in the Mass, taken from the Liturgy of St. James. Baronius, year 63, num. 7. Its meaning is thus explained by Cyprian: {The priest, before prayer, with the Preface having been said, prepares the minds of the brethren by saying, Sursum corda: so that when the people respond, Habemus ad Dominum, they are admonished that they ought to think of nothing else but the Lord. Let the breast be shut against the adversary, and open only to God: nor let it permit the enemy of God to come in at the time of prayer, canon quando autem, de consecr. dist. 1.} See Deo gratias, Praefatio. SURVS, a springing up of water. {At once they found living waters bursting forth from the rocky ground, flowing up to meet him. In the life of St. Guthbert, 20 Mat.} from the French word Sourse. SURTARIA, an effigy, an image. {And therefore we sent you two Surtariae, the image of God the Savior and of the Holy Mother of God. St. Gregory in the Register, lib. 7, cap. 53. Therefore the manifest error in the letter of Pope Stephen III, placed at the end of the lives of St. Dionysius the Areopagite in Surius for October 9, must be corrected, where it says: {I saw before the altar the good shepherd Lord Peter, and the Master of the Gentiles Lord Paul, and with all my mind I recognized them from the surcariae.} It must therefore absolutely be read Surtariis. This word seems to be Arabic, for in Arabic Surat means effigy and image. FR. it should be read Surtariis from the bull of Stephen III himself, apud Bar. year 754, no. 3, and there in the marginal note are these words: {Surtaria are shields, where images are painted, according to Gregory in the letter to Secundinus.} But in that letter of Gregory, which is the aforementioned 53rd of book 7, the Pontiff says: {And while that painting itself, like a writing, brings back to memory our mind to the Son of God, either gladdening it at the resurrection or softening it at the passion. Therefore we sent you two surtariae} that is, paintings; for he speaks of painting before; and he continues: {Containing the image of God the Savior and of the Holy Mother Mary, and of the blessed Apostles Peter and Paul, etc.} where there is nothing about shields. Antonius Dadinus also errs entirely in the notes to the letters of St. Gregory, while vainly he thinks that this word signifies a kind of garment. Although I would rather derive this word from the Greek verb, which means to draw; for a painted or sculpted image is nothing other than a transfer and extraction from the original; whence the Italians call Ritratto, which is made by likeness, from the verb Retrahere. For the Latins, and Italians, not rarely the Greek letter in a gentle pronunciation...
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Transcription: ATR-1
S U nunciant, ut in littera V dicetur. Sic Syro græcum verbum in Suro pronunciant; unde Surtariam pro Syrtaria dixere. SURTUMINA. Vide Soturmina. SURTUNINA. Vide Sortunina. SUSCEPTOR. Vide Susceptum. SUSCEPTULUS, cliens. [Nocte igitur subsecuta, iteratò susceptulum suum fidejussor in Basilica per visionem blando solatur alloquio. In vitâ S. Lupicini Abb. 21. Mart.] Vide Susceptus. SUSCEPTUM, apoca. [Decem libras auri sine tarditate post subditam de suscepto paginam dare debeatis. D. Greg. lib. 8. epist. 10. ad Joannem Syracus. Episc.] FR. unde Publicanus, susceptor dicebatur, 1.4. Cod. de susceptor. & arcar. & 1. providendum, 23. Cod. de Decurionib. Vide Desusceptum, Testamenti pagina. SUSCEPTUS. FR. qui sub clientela aliqua suscipitur; sic infirmus, qui sub cura Medici relinquitur, nuncupatur; unde D. Gregorius Theodoro Medico, lib. 4. epist. 40. Narsetem infirmum commendat his verbis: [Charissimum autem filium meum, susceptum vestrum Narsetem gloriæ vestræ commendo. Item qui sub clientela spirituali, vel temporali suscipitur. D. Augustinus epist. 59. de utraque mentionem facit his verbis: [Antistites velut Advocati susceptos suos per manus impositionem misericordissimè offerrunt potestati. [Sic etiam susceptus, filius spiritualis in sacro fonte dicitur. SUSPECTUS, pro suspicace, sive suspicioso. [Ne quia prædixerat tertia die resurrecturum se à morte, discipuli furto amoliti cadaver fallerent suspectos. Tertull. Advers. Gent. cap. 21.] Ac clariùs idem alibi: [Quid gestis, aut suspecto, aut non desideranti placere? De cultu foem. SUSPENDEO. FR. aliquando separare, & eximere significat. [Laurentium, & Petrum à communiione Papæ se suspendisse replicatis. Ennodius in Apologet.] Vide Suspicio. SUSPENSORIUM, repositorium, in quo caro salsa suffumigatione camini exsiccabatur. [Quoties neminem sensit esse in coquina, ipsam latenter intrans, scala suspensorium ascendit, & ex ea parte petras, quæ muro conjungebantur, omnes penè usque ad medietatem incidit, anteriorem verò integram reliquit, ut incisiones celarentur. Cæsarius, lib. 6. cap. 5. SUSPENSUS. Vide Delibratus. SUSPICIO, nomen, pro spe usurpatur aliquando; [Ita & locorum ordinatio provenit, & revertendi lapsis ad gradum priorem, quo meliùs poeniteant, suspicio non manebit. D. Greg. in Regist. lib. 1. cap. 18. Vide Suspendeo. SUSPIRIA, musicales notæ. Vide Hoqueta. SUSTENTACULUM. Vide Destina. SUSUM, sursum, quo vocabulo, ac etiam vocabulo Iusum, idest, infra, usus est D. Augustinus in tractatu 10. super epistolam Joannis; fortassè erant vocabula Africanorum propria, quæ tamen apud Siculas hodie sunt in usu Susu, & Iusu. Piceni quoque, sed arctiùs, nempe Sò, & Lo, & Romani S Y 579 sù, & giù hodie vulgariter proferunt. Vide Insum. SUSURRIUM, ita ex contemptu Dæmon sacramentalem confessionem appellavit, & ipsum actum confitendi Susurrare dixit, cujus verba à Cæsario, lib. 5. cap. 29. sic asseruntur: [Ait Dæmon: Sunt per eam veritatem, quia sine licentia facta, nec aliquando inde susurrasti: susurrium confessionem appellans. [Quod in confusionem Hæreticorum nostri temporis resulat, dùm cum ipsomet Dæmone in contemnendo hoc sacramento conveniunt. SUTELA, FR. Astutia, quasi subtilis tela. Fulgent. de vocibus antiquis. SUTULARES, calceamenta ex superiori parte conecta, sed absque soleis, quibus Sancta Gundula usa est, ut hac sancta simulatione ejus poenitentiam tegeret. [Ut humanum vitaret favorem, dimidiis utebatur sutularibus, ut superior pars pedum videretur tecta, inferiore nuda relicta:] Quod vocabulum à Sutela, quæ deceptionem, & astutiam denotat, derivatur. Alii tamen Subtalæres, ac alii meliùs Sotulares legunt; ita Innocentius Papa III. Clericis prohibens, ne calceamenta variorum colorum ex pellibus gestarent, inquit: [Sotularibus consutitiis &c. cap. 15. de vita, & honest. Clericor.] FR. [Et sotulares ab eodem in ipsius domo dimissos, lib. 5. decretal. tit. 12. cap. 19.] Vide Bota, Poulainia. SYCAMEN. FR. Sycomori arboris fructus. Qui armentarium, caprarumque Amos sycamina vel lentem elegit in Prophetam. In vita S. Condenidi Anachor.] Et ipsemet Amos de se c. 7. ita refert: [Armentarius ego sum vellicans sycomoros.] Utrumque vocabulum derivatur ex græco oûros, quod sicum significat. Vide Sycomoros. SYCOMORUS, oûro opus, arbor sycamina germinans, super quam Zachæus desiderio Salvatorum perspiciendi ascenderat; significat sicum morum, ex eo quia habet solia similia moro arbori, & fructus ejus est ad similitudinem minoris, & autumnalis sici rotundæ, quæ à Galeno, aliisque Scriptoribus Ficus Ægyptia appellatur. Errant, qui putant Sycomorus ita dici, id est, sicus fatua: sed licèt ab aliquibus ita appellata sit, non ex etymologia, ut errantes crediderunt; verùm fatua dicta fuit hæc sicus ob insipiditatem, & insuavitatem illius fructus, quam expertus sum in meo Montis Libani itinere. FR. Hoc nomen Sycomori pronunciari debet perultima syllaba corepta, ita Gavantus. SYCOPHANTA, [sycophantæ] FR. indicator sicorum furticujus etymon variè adducitur: Aristophanis namque Interpres putat originem habuisse à quodam Atheniensi, qui ut investigaret quinam ex duobus ejus servis ficos sustulisset, & comedisset, dedit eis vomitorium aquæ tepidæ, ac statim illas evomerat, qui eas furatus erat. Plutarchus autem, lib. de curiositate ait, Sycophantas Athenis dici solitum fuisse illos, qui detegebant deportantes in Urbem ficos, ubi erat prohibitionis poena. Festus verò ait: Apud Atticos dicebantur Sycophantæ, qui revelabant sicorum latrones, & O o 2 poena
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S U they pronounce, as will be said in the letter V. Thus in Syro they pronounce the Greek word in Suro; whence they said Surtariam for Syrtaria. SURTUMINA. See Soturmina. SURTUNINA. See Sortunina. SUSCEPTOR. See Susceptum. SUSCEPTULUS, client. [Therefore, after night had come, the guarantor again comforts his little ward with kindly speech in the Basilica through a vision. In the life of St. Lupicinus, Abbot, March 21.] See Susceptus. SUSCEPTUM, apoca. [You ought to give ten pounds of gold without delay after the page concerning the undertaking has been submitted. D. Gregory, book 8, epist. 10, to John, Bishop of Syracuse.] FR. whence publicanus was called susceptor, 1.4. Cod. de susceptor. & arcar. & 1. providendum, 23. Cod. de Decurionib. See Desusceptum, Testamenti pagina. SUSCEPTUS. FR. one who is received under some patronage; thus an infirm man, who is left under the care of a physician, is so called; whence St. Gregory, to Theodore the physician, book 4, epist. 40, recommends the sick Narses in these words: [But I commend my most dear son, your ward Narses, to your glory.] Likewise one who is received under spiritual or temporal patronage. St. Augustine mentions both in epist. 59 in these words: [Prelates, as it were advocates, most mercifully offer their wards, by the laying on of hands, to authority. [Likewise susceptus means a spiritual son in the sacred font. SUSPECTUS, for suspicious, or mistrustful. [So that, because he had foretold that he would rise from death on the third day, the disciples might not mislead the suspicious by stealthily removing the body. Tertull. Against the Gentiles, chap. 21.] And more clearly the same author elsewhere: [What do you seek, either to please one who is suspicious, or one who does not desire it? On the dress of women. SUSPENDEO. FR. sometimes means to separate and remove. [They repeated that Laurence and Peter had suspended themselves from communion with the Pope. Ennodius in the Apology.] See Suspicio. SUSPENSORIUM, a rack or hanging place, in which salted meat was dried by the smoke of the chimney. [Whenever she perceived that no one was in the kitchen, entering it secretly, she climbed the stair to the suspensorium, and from that side cut nearly all the stones joined to the wall down to the middle, but left the front part intact, so that the cuts might be concealed:] Cæsarius, book 6, chap. 5. SUSPENSUS. See Delibratus. SUSPICIO, this noun is sometimes used for hope; [Thus also the ordering of places came about, and for those who have fallen back there will remain no hope of returning to the former rank, that they may repent the better. D. Gregory in the Register, book 1, chap. 18. See Suspendeo. SUSPIRIA, musical notes. See Hoqueta. SUSTENTACULUM. See Destina. SUSUM, upwards, a word which St. Augustine also used, together with the word Iusum, that is, below, in tract 10 on the epistle of John; perhaps these were words proper to Africans, though today among the Sicilians they are still in use as Susu and Iusu. The people of Picenum also, though more narrowly, namely Sò and Lo, and the Romans S Y 579 today commonly pronounce sù and giù. See Insum. SUSURRIUM, thus the demon contemptuously called sacramental confession, and he said the act of confessing itself Susurrare, whose words are thus reported by Cæsarius, book 5, chap. 29: [The demon said: They are through that truth, because it was done without permission, nor did you ever whisper anything about it: calling confession a whispering. [Which resounds to the confusion of the heretics of our time, while they agree with the demon himself in despising this sacrament. SUTELA, FR. craftiness, as though a subtle web. Fulgentius, on ancient words. SUTULARES, footwear joined on the upper part, but without soles, which Saint Gundula used, so that by this holy pretense she might hide her penitence. [In order to avoid human favor, she used half shoes, so that the upper part of the feet would appear covered, the lower left bare:] This word is derived from Sutela, which denotes deception and craftiness. Others, however, read Subtalæres, and others more correctly Sotulares; thus Pope Innocent III, forbidding clerics to wear shoes of various colors made from skins, says: [Sotularibus consutitiis etc., chap. 15, de vita, & honest. Clericor.] FR. [And sotulares dismissed by the same man in his own house, book 5, decretals, tit. 12, chap. 19.] See Bota, Poulainia. SYCAMEN. FR. the fruit of the sycamore tree. He chose the sycamine, or lentil, into the prophet Amos of the herdsmen and goats. In the life of St. Condenidus the Anchorite.] And Amos himself says of himself in ch. 7: [I am a herdsman, gathering sycamores.] Both words are derived from the Greek oûros, which means fig. See Sycomoros. SYCOMORUS, oûro opus, the sycamine tree bearing fruit, upon which Zacchaeus had climbed out of desire to see the Savior; it signifies “fig-mulberry,” because it has leaves similar to the mulberry tree, and its fruit resembles a smaller autumn fig, round in shape, which Galen and other writers call the Egyptian fig. Those are mistaken who think Sycomorus is so called, that is, “foolish fig”; although it has been called that by some, not according to its etymology, as the mistaken believed; rather this fig was called foolish because of the insipidity and unpleasantness of that fruit, which I experienced on my journey to Mount Lebanon. FR. This name Sycomori should be pronounced with the penultimate syllable shortened, as Gavantus says. SYCOPHANTA, [sycophantæ] FR. informer of fig thieves; its etymology is explained in various ways: for the interpreter of Aristophanes thinks that the origin came from a certain Athenian who, in order to discover which of his two servants had taken and eaten the figs, gave them a vomiting draught of warm water, and at once he expelled those who had stolen them. Plutarch, however, in the book On Curiosity says that in Athens the term sycophants was used for those who exposed people bringing figs into the city, where there was a penalty for the prohibition. But Festus says: Among the Attics, sycophants were called those who revealed fig thieves, and O o 2 penalty
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580 SY poena capitis plectebantur. Hinc Sycophanta, etiam injustus Iudex, & calamniator dicitur, qui pro re levi gravem poenam imponit. Quare ubi vulgata Proverbior. c. 28. habet: [Dux indigens prudetia multos opprimit per calumniam] LXX. legunt: [Rex egens proventuum magnus, sycophanta.] Hinc etiam vantiloquos Astrologos Gellius appellavit, inquiens: [Ac Favorinus (ut hominis ingenium fuit, uti quæ græcæ facundiæ copia simul, & venustas) latiùs ea, & amoeniùs, & splendidiùs, & profluentiùs exequebatur, atque identidem commonebat, ut caveremus, ne qua nobis isti sycophantæ ad faciendam fidem irreperent, quòd viderentur quædam interdum effutire, aut spargere, lib. 14. cap. 1. in fine. SYLLABÆ. FR. in sensu litterarum, & epistolæ. [Flagitavit autem à nobis pro suis syllabis jam dictus Sanctissimus Vir per Apostolicam authoritatem vestras confirmari sedes. Zacharias Papa, in epist. ad Vittam in tom. 3. Concil. ] Ac idem Papa Bonifacio Episcopo: [Cùm nobis Sanctissimæ fraternitatis tuæ syllabæ delatæ fuissent.] Et inferiùs: ] Juxta syllabarum vestrarum commonitionem. Ibid. ] Unde Syllabico verbum. SYLLEPSIS, . Vide Conceptio B. M. V. SYLVESCO. FR. confusssè augeri significat. [Opiniones humanis mentibus, unde talia vitia sylvescunt. D. Aug. lib. 2. de Civit. Dei, c. 18. [Sumpta metaphora ex confusa multiplicitate virgulotorum in sylvis. [Animadvertite quantæ ibi sylvescant segetes sacrilegiorum. S. Bernard. epist. 188.] Itaque semper in malum sensum hoc verbum accipitur: [Paradisus in principali nostro est sylvescens plurimarum opinionum plantariis. Arnobius in cap. 2. Genes.] Et in eodem sensu S. Maximus Abbas, & Martyr inquit: [Ne mittas ad sylvas, ego sancto contentus sum symbolo. In ejus collatione per Sirmondum in 8. edit. pag. 121. STMANDRUM, instrumentum inter Orientales Græcos, quo ipsi utuntur loco campanæ, quia Mahometana tyrannis usum campanarum in regionibus sibi subjectis non permittit, ob timorem ne Christiani, sub cujus dominio maxima eorum copia degit, in instanti campanarum signo ad rebellionem suscitentur, sive potiùs quia Turcarum familiaris, infernalisque spiritus campanarum sonum formidat. Itaque Symandri instrumentum nil aliud est, quàm hassa binis malleis percussa, quæ ad indicendam divinorum Officiorum celebrationem, ut homines ad ea conveniant, sonum reddit, quod ex græca etymologia deducitur. Vide Campana, Symbolum. SYMBOLUM, , id est, signum: hinc fidei doctrina ab Apostolis tradita, quæ à verbo Credo incipit, dicitur symbolum, quia ea professione audientibus signum præbemus nos Christianos esse; quod symbolum Gymnologia Cathelica, & Hierarchica Eucharistica à S. Dionysio appellatum fuit, ut dictum est in dict. Hymnologia, Eucharistia hierarchica. Romæ antiquitùs non recitabatur Credo in Mihi ad denotandam fidei firmita- SY tem, & stabilitatem illius Christianitatis Principatus ab omni hæreticali labe jugiter immunem. Verùm Benedictus Papa VIII. ad petitionem Henetici Imperatoris in Urbe recitari ad Missam symbolum sanciverat. Baron. an. 1204. In aliis autem per Orbem Ecclesiis recitabatur in Missa Nicænum symbolum jussu S. Marci Papæ, quod, ut testatur D. Basilius in epist. ad Innocentium Papam, compositum fuerat ab Hermogene Episcopo; sed deinde Damasus Papa Constantinopolitanum symbolum recitari statuit, eodem modo, quo universaliter hodie à Celebrantibus observatur. In Missa canitur alta voce ad denotandam publicam sanctæ fidei prædicationem. Ad Primam verò, & in Completorio dicitur secretè, quia in primordio Ecclesiæ fides non erat adhuc divulgata, & in fine sæculorum propter Antichristi persecutiones obscurabitur. Durand. lib. 4. c. 25. Non dicitur in Missa feriæ quintæ Cænæ Dom. quia Apostoli tunc titubabant in fide. Idem Durand. lib. 6. cap. 75. Hoc tamen usque ad ejusdem Durandi tempora observabatur, at secus hodiè, ut Davantria in suo M. S. ceremoniali notavit, ac rationem assignat, inquiens: [Non dicitur symbolum, ita habetur in libro Papæ Gelassi; sed nos dicimus symbolum propter consecrationem chrismatis.] In diebus Dominicis nunquam ad Missam relinquitur; ita ut si vigilia Epiphaniæ die Dominica venerit, tunc Credo dici debeat, de quo casu Rubrica non facit mentionem; sed errasse in hoc Ordinem officii de an. 1642. notat Gavantus, part. I. tit. II. in Rubr. Missalis. Eundem errorem commisit Ordo Officii de ann. 1648. & 1670. Dubitari solet, cur Credo, quod in Missa dicitur, non contineat illa verba, quæ in Symbolo Apostolico reperiuntur, nempè, Descendit ad inferos. Respondetur, quòd de hoc articulo nemo unquam dubitavit, nec ullus Hæreticorum id negaverat, ideò non indigebat alia confirmatione, aut declaratione in aliquo Concilio, sicut de aliis articulis acciderat. S. Leo Papa III. in confessione B. Petri pro opportunitate profitentium fidem duas tabellas argenteas ponderis librarum XCIV. posuerat, in quarum una characteribus græcis, & latinis in alia legebatur fidei symbolum. Anast. Biblioth. in eodem Pontifice. Symbolum S. Athanasii de an. 340. ab eo Romæ compositum fuit, ab ibidem ab eodem coram omnibus recitatum; in quadam tamen Pedemontana M. S. Historia Gulielmi Baddasani in Taurinen. Bibliotheca Ducis Sabaudiæ asservata, dicitur D. Eusebium Vercellensem Episcopum Athanasii comitem fuisse in traductione Latina istius symboli, quod antiquitùs quotidie ad Primam dicebatur, ut adhuc Carthusiani observant. Relinquebatur etiam antiquitùs in Dominicis temporis Paschalis, in quibus æterna beatitudo figuratur, ubi fides non erit ampliùs. Hodie tamen juxta Romanum ritum semper dicitur, quando fit officium de Domina ca, exceptis aliquibus solemnitatibus ibi notatis. Hæc item vox Symbolum denotat signum aliquod,
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580 SY they were punished with capital punishment. Hence Sycophanta also means an unjust judge and an accuser, who imposes a severe penalty for a light matter. Therefore, where the common text of Proverbs c. 28 has: [A ruler lacking prudence oppresses many by calumny], the Septuagint read: [A king lacking revenues, a great sycophant]. Hence Gellius also called vain astrologers sycophants, saying: [And Favorinus (as was his nature, possessing both the abundance and grace of Greek eloquence) expounded these matters more fully, more pleasantly, more brilliantly, and more fluently, and kept warning us repeatedly to beware lest those sycophants should creep in among us to gain credibility, because they seemed at times to pour out or scatter certain things, book 14, chap. 1, at the end. SYLLABÆ. FR. in the sense of letters and a letter. [But that same most holy man requested from us that your sees be confirmed by Apostolic authority on account of his syllabæ. Pope Zacharias, in the letter to Vitta in vol. 3 of the Councils.] And the same Pope to Bishop Boniface: [When the syllabæ of your most holy fraternity had been brought to us.] And below: [According to the admonition of your syllabæ. Ibid.] Whence the verb Syllabico. SYLLEPSIS. See Conception of the Blessed Virgin Mary. SYLVESCO. FR. signifies to increase in a confused way. [Opinions, whence such vices grow wild in human minds. St. Augustine, book 2, De Civitate Dei , c. 18.] [A metaphor taken from the confused multiplicity of little shoots in forests. [Observe how many sacrileges grow wild there. St. Bernard, epist. 188.]] Therefore this word is always taken in a bad sense: [In our principal place there is a paradise growing wild with plantations of many opinions. Arnobius on Genesis, chap. 2.] And in the same sense St. Maximus the Abbot and Martyr says: [Do not send to the woods; I am content with the holy symbol. In his collation by Sirmond in the 8th ed., p. 121.] SYMANDRUM, an instrument among the Eastern Greeks, which they use in place of a bell, because Mahometan tyranny does not permit the use of bells in regions subject to it, out of fear lest the Christians, under whose rule a great number of them live, should at once be stirred to rebellion by the signal of bells, or rather because the familiar and infernal spirit of the Turks dreads the sound of bells. Thus the instrument of the symandrum is nothing other than a board struck by two hammers, which gives a sound to announce the celebration of Divine Offices, so that people may assemble for them; this is derived from the Greek etymology. See Bell, Symbol. SYMBOLUM, that is, a sign: hence the doctrine of the faith handed down by the Apostles, which begins with the word Credo, is called a symbol, because by that profession we give hearers a sign that we are Christians; and this symbol was called by St. Dionysius Gymnologia Catholica and Hierarchical Eucharistic, as was said under the heading Hymnologia, Hierarchical Eucharist. In Rome, formerly the Credo was not recited at Mass, to denote the firmness and stability of that Christian principality, always immune from every heretical stain. However, Pope Benedict VIII, at the request of the Emperor Heneticus, decreed that the symbol be recited in the city at Mass. Baronius, year 1204. In other churches throughout the world, however, the Nicene symbol was recited at Mass by command of Pope St. Mark, which, as St. Basil testifies in the letter to Pope Innocent, had been composed by Bishop Hermogenes; but later Pope Damasus ordered the Constantinopolitan symbol to be recited, in the same way as it is universally observed today by celebrants. At Mass it is sung aloud to indicate the public preaching of the holy faith. At Prime and at Compline it is said secretly, because in the early Church the faith had not yet been made known, and at the end of the ages it will be obscured because of the persecutions of Antichrist. Durand, book 4, c. 25. It is not said at Mass on Holy Thursday, because the Apostles were then wavering in faith. The same Durand, book 6, chap. 75. Yet this was observed up to Durand’s own time, but not so today, as Davantria noted in his MS ceremonial, and assigns the reason, saying: [The symbol is not said, as it is found in the book of Pope Gelasius; but we say the symbol on account of the consecration of the chrism.] On Sundays it is never omitted from Mass; so that if the vigil of Epiphany falls on a Sunday, then the Credo ought to be said, a case not mentioned in the rubric; but Gavantus notes that the Office book of the year 1642 erred in this matter, part I, title II, in the Missal rubric. The Office book of the years 1648 and 1670 committed the same error. It is commonly asked why the Credo said in Mass does not contain those words found in the Apostles’ Symbol, namely, He descended into hell. The answer is that no one ever doubted this article, nor had any of the heretics denied it; therefore it did not need another confirmation or declaration in any council, as had happened with other articles. Pope St. Leo III, in the confession of Blessed Peter, for the convenience of those professing the faith, had placed two silver tablets weighing 94 pounds, on one of which, in Greek characters and on the other in Latin, the symbol of the faith was read. Anastasius the Librarian, in the same pontiff. The Symbol of St. Athanasius of the year 340 was composed by him at Rome, and there it was recited by him before all; however, in a certain Piedmontese MS history of Gulielmus Baddasani, preserved in the Turin Library of the Duke of Savoy, it is said that St. Eusebius, Bishop of Vercelli, was Athanasius’s companion in the Latin translation of that symbol, which in former times was said daily at Prime, as the Carthusians still observe. It was also formerly omitted on Sundays in Eastertide, in which eternal blessedness is prefigured, when faith will no longer exist. Today, however, according to the Roman rite, it is always said when the Office of Our Lady is celebrated, except for certain solemnities noted there. This same word Symbolum also denotes some sign,
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SY quod, quo antiquitùs dabatur signum recitationis divinorum officiorum, ut plebs congregaretur: {Cùm advenerit tempus vesperi, pulsato symbolo, congregamur in Ecclesiam. Typic. c.40.} FR. Pulsato symbolo, nil aliud significare puto, quàm dato signo; nam symbolum græcè, latinè signum sonat, ut suprà visum est; ideò gratis dici existimo, quòd symbolum ligneum instrumentum fuerit: sic etiam habetur in Sacra Scriptura: {Noli esse in convivio potatorum, nec in comessationibus eorum, qui carnes ad vescendum conferunt; quia vacantes potibus, & dantes symbola consumentur, & vestietur pannis dormitatio. Proverb. cap. 23.} Ubi Glossa ordinaria inquit: {Symbolum dare est in confabulatione verba conferre.} Sed veteres Symbola comessalia dicere consueverunt, id est, corrogationes, sive munuscula, quæ symbola dicebantur, id est, signa affectus, & gratitudinis: hinc Plautus inquit: {Symbolorum collatores apud forum Piscarium. In Curcul.} Item dicebatur Esse de Symbolis, id est, de munificatis, sive de invitatis. {Heri aliquot adolescentuli coivimus in Pyræo in hunc diem, ut de symbolis essemus. Idem in Euncho.} Dicebatur etiam Symbolum portio comestiva, quam secum invitatus ferebar in comessationibus. {Eo conductum symbolum ad cænam, ac ejus conservum Sanguarium syrum. Idem in Sticho. 7.} Ubi aliqui Symbolam legunt, quo exemplo Celsus libr. 25. cap. 20. plagas interpretatus est; sed meliùs fortasse dixisset plagarum signa. Item Symbola militaria. Plutarchus in M. Antonio. Et Iustinus historicus, lib.2. ait: {Atheniensium Ducem Themistoclem symbolos proposuisse,} id est, signa militaria. Itaque reperitur Symbolus, Symbola, Symbolum. Ac Terentius in Andr. {Symbolum dedit, cænavit.} Hoc insinuare videtur Salomon loco cit. dum ait: {Vacantes potibus &c.} id est, potibus attendentes, ac incumbentes: {Dantes symbola consumentur,} nempè, ad paupertatem redigentur hisce corrogationibus. Nam: {Et vestietur pannis dormitatio.} LXX. legunt: {Et vestietur disruptis, lacerisque omnis somnolentus,} id est, ebrius ratione prodigalitatis. Hæc item symbola prohibentur in Concil. Laodicense, c.55. his verbis: {Non oportet Ministros Altaris, vel quoslibet Clericos, vel etiam Laicos Christianos ex symbolis, quæ vulgus comessalia appellat, convivia celebrare.} Quod habetur in decreto Gratiani, can.7. dist.44. ubi Glossa benè inquit: {Symbolum est, quando plures conferunt ad convivia facienda, & idem est, ac confertur.} Rectè siquidem Vocabularii Ecclesiastici Author, etymologiam Symboli à & derivari tradit, quod etiam Thesauri linguæ latinæ Author senferat. Athanasius in epistol. ad Solitar. refert Osium Episcopum Legatum Sedis Apost. in Nicæna Synodo composuisse symbolum, qui tamen cùm esset invictissimæ constantiæ specimen; nam per tot annorum spatium Arianorum insultibus validè Hierolexicon Magri. SY 58I restitit, unde Synodoru[m] Pater appellatus est, quia in Nicæna, ac Sardicense Synodis uti Apostolicus Legatus præfuerat, & in Conciliis Eliberitano, Arelatense, Neocæsariense, Alexandrino, & Gangrense intervenerat; Osius, inquam, qui ejus doctrina tanquam luminare majus totum Orienté, & Occidentem illustraverat, qui Catechista Magni Constantini esse meruit, & tanquam ejus Pater ab eodem Imperatore habitus, Symboli Author, & jam centenarius ætate; post tot sustentamenta laborum, verberum, exiliorum, & persecutionum pro fidei defensione; sed (ô mira frigilitatis metamorphosis) hæc orthodoxæ fidei columna, hoc Ecclesiæ catholicæ sustentaculum, quasi alter Salomon delapsum est tandem in ruinam, & perfidæ Arii doctrinæ factus est propugnator, ut Socrates, & Sozomenus testantur; licèt D. Athanasius in ead. epist. ad Solitar. dicat, quòd in extremo ejus vitæ poenitentia ductus Arianismum damnasset. Errat Magister sententiarum, lib. I. dist. II. alterens, quòd Leo Papa III. in Basilica Sancti Pauli supradictas tabellas symboli fidei apposuisset: nam in Basilica S. Petri positas suisse ex Bibliothecario visum est. Errat etiam Vocabularii Ecclesiasti Author, seu ejus ultimus compilator in dictione Symbolum, qui ibi sic asserit: {Sed quatuor dicuntur Symbola, scilicet, Apostolorum &c. Nicænum, quod Domini cis diebus in Missa post Euangelium dicitur, scilicet, Credo in unum Deum. Item Athanasii &c. Quartum Symbolum dicitur juris, scilicet, primus titulus de sum. Trinit. &c.} Nam symbolum, quod dicitur in Missa, non est Nicænum, sed Constantinopolitanum, ut frater meus suprà retulit, & Baronius testatur ad ann. 809. num. 63. Symbolum fidei non est necesse, quòd totum sciatur memoriter, sed tantùm sensus ejus retineri debet. Vide Spiritualiter. Reliqua. Vide Credo. SYMMA. FR. cubiculus, camera. {Tarquinio in symma prandente, ultio divina manifestata est. In vita S. Sylvestri. SYMMACHIA. FR. , confoederatio defensiva, & offensiva, ex Thucidide Coelius Rhodig. lib. II. cap.6. SYMMYSTA, , Consacerdos. Collega in aliquo ordine, sive sacro ministerio. FR. aliquando significat à Secretis. SYMONIA, & Symoniaci. Vide Simonia, Simonizo. SYMPÆCTES, , socius in ludo, collusor; officium inter Monachos Benedictinos, cui incumbebat cura consolandi afflictos, præcipuè Tyrones, ac Novitios, quando aliquam mortificationem à Superiore recipiebant, qui sancta simulatione se quoque illa mortificatione læsum fingebat, ut hac via tyrronicam animi reluctantiam detegeret, qua patescata, dulcedine, & efficacibus spiritus rationibus lenire saragebat. {Et ideò uti debet omni modo, ut sapiens medicus, immittere quasi occultos consolatores sympæctas, id est, seniores sapientes, qui quasi secretè consolentur fratrem fluctuantem. In Re- o o 3 gula
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that is, what in ancient times was given as the signal for the recitation of the divine offices, so that the people might gather together: {When evening has come, the symbol having been struck, we gather in the Church. Typic. c.40.} FR. By “the symbol having been struck,” I think nothing else is meant than “the sign having been given”; for symbol, in Greek, sounds like sign in Latin, as was seen above; therefore I think it is used in a broad sense, because the symbol was a wooden instrument. Thus it is also found in Sacred Scripture: {Do not be among wine-bibbers, nor at their feasts, who bring flesh for eating; because those who give themselves to drink and give symbols shall be consumed, and sleepiness shall be clothed in rags. Proverbs, chap. 23.} Where the Ordinary Gloss says: {To give a symbol is, in conversation, to exchange words.} But the ancients were accustomed to speak of “symbols” for banquet-gifts, that is, contributions or little presents, which were called symbols, that is, signs of affection and gratitude: hence Plautus says: {The contributors of symbols at the Fish Market. In Curcul.} Likewise it was said, “to be on the symbols,” that is, to be among the contributors, or the invited guests. {Yesterday several young men met together in the Piraeus for this day, so that we might be on the symbols. The same in Eunuch.} A symbol was also called the portion of food which an invited guest carried with him to feasts. {I had that contribution brought to supper, and its comrade Sanguarius syrum. The same in Stichus. 7.} Some read Symbola there, by which example Celsus in book 25, chapter 20, interpreted wounds; but perhaps he would have said better “signs of wounds.” Likewise military symbols. Plutarch in M. Antony. And the historian Justin, book 2, says: {The Athenian commander Themistocles had proposed symbols,} that is, military signs. Thus there are found Symbolus, Symbola, Symbolum. And Terence in Andria: {He gave the symbol, he supped.} Solomon seems to suggest this cited passage when he says: {Those given to drink, etc.} that is, those attentive to drink and given over to it: {Those who give symbols shall be consumed,} namely, they shall be reduced to poverty by these contributions. For: {And sleepiness shall be clothed in rags.} The Septuagint reads: {And every sleepy man shall be clothed in torn and ragged garments,} that is, drunk through prodigality. These symbols are likewise forbidden in the Council of Laodicea, c. 55, in these words: {It is not fitting for Ministers of the Altar, or any Clerics whatsoever, or even lay Christians, to celebrate feasts out of symbols, which the common people call banquet-gifts.} This is found in Gratian’s decree, canon 7, distinction 44, where the Gloss rightly says: {A symbol is when several persons contribute to make feasts, and it is the same as a contribution.} Indeed the Author of the Ecclesiastical Vocabulary rightly gives the etymology of symbol as derived from &, which the Author of the Thesaurus of the Latin language also seems to have sensed. Athanasius, in the epistle to the Solitaries, reports that Hosius, Bishop and Legate of the Apostolic See, composed the symbol in the Nicene Synod, who nevertheless was a model of unconquerable constancy; for, over so many years, he stoutly resisted the attacks of the Arians, and from this he was called “Father of the Synods,” because in the Nicene and Sardican Synods he presided as Apostolic Legate, and he had been present at the Councils of Elvira, Arles, Neocaesarea, Alexandria, and Gangra; Hosius, I say, whose teaching had illuminated the whole East and West like a greater light, who deserved to be the catechist of the great Constantine, and was regarded by that Emperor as his father, the author of the Symbol, and already a hundred years old; after so many burdens of labors, blows, exiles, and persecutions in defense of the faith; but (oh wondrous metamorphosis of frailty) this pillar of the orthodox faith, this support of the catholic Church, like another Solomon, finally slipped into ruin and became a defender of the perfidious doctrine of Arius, as Socrates and Sozomen testify; although St. Athanasius in the same epistle to the Solitaries says that, having been moved to repentance at the end of his life, he condemned Arianism. The Master of the Sentences errs, book I, distinction II, in claiming that Pope Leo III had placed the aforesaid tablets of the creed in the Basilica of Saint Paul: for it seems from the Librarian that they were placed in the Basilica of Saint Peter. The Author of the Ecclesiastical Vocabulary, or its latest compiler, also errs in the word Symbolum, where he asserts thus: {But four symbols are said, namely, that of the Apostles, etc.; the Nicene, which on the Lord’s days in Mass is said after the Gospel, namely, I believe in one God. Also that of Athanasius, etc. The fourth symbol is called that of law, namely, the first title on the supreme Trinity, etc.} For the symbol recited at Mass is not the Nicene, but the Constantinopolitan, as my brother related above, and Baronius attests for the year 809, no. 63. It is not necessary that the symbol of faith be known entirely by heart, but only that its sense be retained. See Spiritually. The rest. See Creed. SYMMA. FR. a small chamber, a room. {While Tarquin was dining in the symma, divine vengeance was made manifest. In the life of St. Sylvester. SYMMACHIA. FR. a defensive and offensive confederation, from Thucydides, Cœlius Rhodiginus, book II, chapter 6. SYMMYSTA, a fellow-priest. A colleague in some order, or sacred ministry. FR. sometimes it means “one in secrets.” SYMONIA, and Symoniacs. See Simony, Simonize. SYMPÆCTES, a fellow in play, a partner in a game; an office among Benedictine monks, whose duty it was to comfort the afflicted, especially novices and new entrants, when they received some mortification from their superior, who, by a holy pretense, would also feign himself hurt by that mortification, so as by this means to discover the novice’s resistance of mind, and, once this had been revealed, to seek to soften it with gentleness and effective spiritual reasoning. {And therefore he ought, in every way, like a wise physician, to send in as it were hidden comforters, sympactae, that is, wise elders, who may secretly console the wavering brother. In the Re-
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SY SYMPLATORE. Vide Symplones. SYMPLONES. FR. [Symplones dicuntur convivæ: nam & amicus sponsi, qui cum eo per convivia ambulat, symplator dicitur. Ganeum verò taberna est; unde & Succius in comœdia piscatoria ait: Summates viri symphones fratri sunt ganei. Fulgentius de vocibus antiq. [Sed Isidorus in Gloss. Symplum, & non Symplatorem vocat illum, qui sponsum per convivia discurrentem comitatur. SYMPONUS, collaborans, & in labore socius. Ex verbo græco , id est, collaboro. [Insuper & eum, qui hanc per jussionem ejus latinis dictionibus Dominum, videlicet, Abba-rem Joannem Sanctissimum Symponum. Anast. in epist. ad Constant. Imp. SYMPOSTARCHA. Vide Architriclinus. SYMPSALMA. Vide Simpsalma. SYNAGOGA. FR. ; à verbo , id est, congreso, intelligi solet Hebræorum congregatio ad orandum, & legem Mosaicam prædicandam, qui locus ab eis Bethha Geneset, id est, domus congregationis dicitur. Et in Maspha sive Masphath fieri antea solebat: [Locutusque est Jephte coram Domino in Maspha. Iudic. II. Egressi itaque omnes filii Israel, & pariter congregati quasi vir unus de Dan usque Bersabee, & terra Galaad ad Dominum in Maspha; omnesque anguli populorum, & cunctæ tribus Israel in Ecclesiam populi Dei convenerunt. Ibid. c. 20. juraverant quoque filii Israel in Maspha. Ibid. c. 21.] Et inferius: [Qui non ascendit ad Dominum in Maspha. Dixit autem Samuel: Congregate universum Israel in Masphath, ut orem pro vobis Dominum: & convenerunt in Masphath, hauseruntque aquam, & effuderunt in conspectu Domini, & jejunaverunt in die illa, atque dixerunt: Peccavimus Domino, 1. Reg. cap. 7. Et convocavit Samuel populum ad Dominum in Maspha, & ait ad filios Israel; [Hæc dicit Dominus Deus Israel &c. 1. Reg. c. 10.] Et clariùs in lib. 1. Macab. cap. 3. ubi sic habetur: [Et congregati sunt, & venerunt in Maspha contra Jerusalem; quia locus orationis erat in Maspha antè in Israel. Et jejunaverunt illa die, & induerunt se cilicio &c.] ://: Aliquando significat Universitatem, & Rem-pub. hebraicam: [Ducenti quinquaginta viri proceres synagogæ. Num. cap. 16.] FR. in hoc sensu dixit Iesus: [In synagogis suis flagella- SY bunt vos. Matth. 10.] Et Joannes Euangelista retulit: [Ut si quis eum conferetur esse Christum, extra synagogam fieret, cap. 9.] id est, non esset ampliùs ex Hebræorum consortio. ://: Quælibet synagoga, sive schola, quam vocant hodie, in Statu Romanæ Ecclesiæ decem aurea scuta solvere cogitur pro sustentatione Domus Catechumenorum Urbis. Reliqua hujus nominis pertinentia. Vide Archsynagogus, Capitolium, Hyems legalis, Parasynagoga, Prosequcha, Synodus. SYNAPTA, , preces, quæ in Missa Græcorum canunur pro salute Patriarchæ, & Imperatoris, in quarum conclusione omnis populus respondet: Dominum rogemus. SYNAXIS, , id est, adunatio, communiter intelligeantur sacræ adunationes, & piæ conferentiæ, quas Sancti, & antiqui Patres faciebant. Aliquando Eucharistiam, seu potiùs communionem significat. Idem Missæ Sacrificium, quod conventualiter celebrabatur: [Si dimisla Synaxi non concitus ad cellam recurrere festina- verit. Cass. lib. 4. cap. 16. Singuli servorum Dei jejunent, & XXX. diebus: horis canonicis expleto synaxeos &c. In quodam anonymæ synodi decreto. SYNCELLITA, contubernalis, ejusdem cellæ habitator. Cass. coll. 20. cap. 2. SYNCELLITAS. Vide Syncellus. SYNCELLUS, , qui & Congellus dicebatur. Vide Congellus. Dignitas in Ecclesia Constantinopolitana, quæ habebat futuram successionem in Patriarchatu, ut testantur Cedrenus, Zonara, & Paulus Diacon. lib. 21. hist. FR. Dicebatur etiam Magnus Domesticus, Major Domus. Ejus Synod. Vide Dominiædus, Vice Dominus. Horum caput Protosyncellus dicebatur. Vide Protosyncellus: cujus inferiores. Vide Cellulanus, Cubicularius, Domicellus. Et quando Subdiaconi ordo non erat sacer, dicebatur etiam Subdiaconus palatinus. Licèt in multis Pontificilibus, & diplomatibus titulus Domicelli, & Syncelli honoris gratia multis Baronibus tribuatur. ://: Reperitur etiam in abstracto apud Cassianum, in citata collat. 20. cap. 2. Syncellitas. SYNCHRONUS, , coætaneus, contemporaneus: [Et Osea Synchronon Esaie. D. Hieronym. in præf. duodecim Prophetarum.] Vide Coætaneo verbum. SYNCLERUS, , id est, consors. Vide Trinitas. SYNCRETICUS, , Senator. [Syncleticum amisisti, & Monachum non fecisti.] Ita reprehensus fuerat ille, qui relicta senatoria dignitate, habitum Monachalem susceperat; superfluum tamen affectum sportulis ab eo contextis conservabat. FR. De duobus Syncleticis, de quibus Baron. in Not. ad Martyrol. 5. Ian. lit. h. an sit nomen proprium, vel conditionis, aliis examinandum relinquo. SYNCOPO, . FR. verbum, incidere, atque abbreviare significat. [Plerique Ecclesiarum Ministri,
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SY SYMPLATORE. See Symplones. SYMPLONES. FR. [Symplones are called table companions: for the friend of the bridegroom, who walks with him through the entertainments, is called symplator. But ganeum is a tavern; hence Succius also says in the fishing comedy: Summates viri symphones fratri sunt ganei. Fulgentius, On Ancient Words. [But Isidore in the Glosses calls that man Symplum, and not Symplatorem, who accompanies the bridegroom running about through banquets. SYMPONUS, collaborating, and partner in labor. From the Greek word, that is, I collaborate. [Likewise also the one who by his command with Latin words ... Lord, namely, Abba-rem, Most Holy John, Symponus. Anastasius in the letter to Emperor Constantine. SYMPOSTARCHA. See Architriclinus. SYMPSALMA. See Simpsalma. SYNAGOGA. FR. ; from the verb, that is, to assemble, it is commonly understood as the congregation of the Hebrews for prayer and for proclaiming the Mosaic law; this place is called by them Bethha Geneset, that is, the house of assembly. And formerly it used to take place in Maspha, or Masphath: [And Jephte spoke before the Lord in Maspha. Judges 2. So all the children of Israel went out, and all gathered together as one man from Dan to Bersabee, and the land of Galaad to the Lord in Maspha; and all the corners of the peoples, and all the tribes of Israel came together into the Church of the people of God. Ibid. ch. 20. The children of Israel also swore in Maspha. Ibid. ch. 21.] And below: [He who did not go up to the Lord in Maspha. Then Samuel said: Gather all Israel at Masphath, that I may pray for you to the Lord: and they gathered in Masphath, drew water, and poured it out before the Lord, and fasted on that day, and said: We have sinned against the Lord, 1 Kings ch. 7. And Samuel summoned the people to the Lord in Maspha, and said to the children of Israel: [Thus says the Lord God of Israel, etc. 1 Kings ch. 10.] And more clearly in 1 Maccabees ch. 3, where it is written thus: [And they were gathered together, and came to Maspha against Jerusalem; because the place of prayer had been in Maspha before in Israel. And they fasted that day, and put on sackcloth, etc.] ://: At times it signifies the whole body, and the Hebrew commonwealth: [Two hundred and fifty men, leaders of the synagogue. Numbers ch. 16.] FR. in this sense Jesus said: [They will scourge you in their synagogues. Matthew 10.] And the Evangelist John related: [So that if anyone confessed him to be Christ, he would be cast out of the synagogue, ch. 9.] that is, he would no longer be of the fellowship of the Hebrews. ://: Every synagogue, or school as they call it today, in the State of the Roman Church is obliged to pay ten gold scudi for the support of the House of Catechumens of the City. Other matters pertaining to this name. See Archsynagogus, Capitolium, Hyems legalis, Parasynagoga, Prosequcha, Synodus. SYNAPTA, prayers sung in the Greek Mass for the health of the Patriarch and the Emperor, at the conclusion of which all the people respond: Let us pray to the Lord. SYNAXIS, that is, a gathering; commonly understood as sacred assemblies and devout conferences, which the holy and ancient Fathers held. Sometimes it signifies the Eucharist, or rather communion. Also the Mass Sacrifice, which used to be celebrated in common: [If after Synaxis has been dismissed he does not hasten to return to the cell. Cassian, book 4, ch. 16. Let each of the servants of God fast, and for 30 days: after the canonical hours, with the synaxis completed, etc. In a certain decree of an anonymous synod. SYNCELLITA, a fellow inmate, an inhabitant of the same cell. Cassian, Conference 20, ch. 2. SYNCELLITAS. See Syncellus. SYNCELLUS, who was also called Congellus. See Congellus. A dignity in the Church of Constantinople, which had the future succession to the Patriarchate, as Cedrenus, Zonaras, and Paul the Deacon, book 21 of the history, testify. FR. He was also called the Great Domestic, Major Domus. See his Synod. See Dominiædus, Vice Dominus. The head of these was called Protosyncellus. See Protosyncellus: whose inferiors. See Cellulanus, Cubicularius, Domicellus. And when the order of Subdeacons was not sacred, he was also called Subdeaconus palatinus. Although in many pontificals and diplomas the title of Domicellus and Syncellus is granted as an honor to many barons. ://: It is also found in the abstract in Cassian, in the cited Conference 20, ch. 2, as Syncellitas. SYNCHRONUS, coeval, contemporaneous: [And Hosea, contemporary with Isaiah. St. Jerome in the preface to the Twelve Prophets.] See the word Coætaneo. SYNCLERUS, that is, partner. See Trinity. SYNCRETICUS, Senator. [You lost the Syncleticum, and did not make him a monk.] Thus was reproved that man who, leaving the senatorial dignity, assumed the monastic habit; yet he still preserved the excessive fondness for the alms-baskets woven by him. FR. Concerning the two Syncletici, of whom Baronius in the notes to the Martyrology, 5 Jan., letter h, whether it be a proper name or one of condition, I leave it to others to examine. SYNCOPO. FR. the verb signifies to cut short and abbreviate. [Most ministers of the churches,
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SY stri, modestia ordinis clericalis abjecta; dum offerre Deo Sacrificium laudis, fructum labiorum suorum in puritate conscientiæ, & animi devotioni deberent: horas canonicas dicere, seu psallere transcurrendo, syncopando &c. In Clement. cap. gravi, de celeb. Missar. SYNDERESIS, seu Synteresis. FR. græca vox , sic definitur à Glossa ex Arist. in 6. Ethic. ] Est pars prudentiæ, quæ procul videt, in cap. rem novam, in extrav. Jo XXII. de dolo, & contum. SYNDICUS. Vide Defensor. SYNDON. Vide Synthesis. SYNDERIUM. Vide Sanhedrim. Synedrus. SYNEDRUS, , Senator, Consiliarius, sapiens, senior. Accipitur etiam pro Consiliaro animæ, & spirituali Confessario: [ Habui, inquit, spiritus quendam synedrum. In vita S. Gorperei Episc. ] FR. eodemque vocabulo usus est Josephus Hebr. in denominatione illo- rum septuaginta Consiliariorum, qui supremum tribunal inter Hebræos constituebant; ut in dict. Sanhedrim dictum est. SYNELITES, vox quidem corrupta apud Hono- rium, lib. I. de imagine mundi, cap. 14. cùm sele- nites, , id est, lunaris, scribendum esset; est autem gemma quædam, quæ crescit, ac decrescit, cum lunæ incremento, & decremento. FR. de hac gemma sic Plin. lib. 37. cap. 10. inquit: [ Selenites ex candido translucet melleo fulgore, imaginem lunæ continens, redditque eam in dies singulos crescentis, minuentisque numero: nascique putatur in Arabia, ] quam Lunarem La- tini appellant, & à Dioscoride Aphroselenus lib. 5. appellatur; & ibi Marcellus: corruptè tamen in textu Plinii, lib. 37. c. 10. dicitur Aphrodisiace: Luna enim græcè dicitur. Sic Parasele- nes, id est, plures lunæ appellantur, de qua R.P. Angelus de Nuce Archiepiscopus Rosanensis meritissimus in notis ad Chronicam Casinen. lib. 2 cap. 3. n. 863. Sed potiùs scribendum Parasele- nes, sicut etiam dicitur Triselenes, id est, trilu- nis. Hentricus Stephanus in suo Thesauro Græ- co Latino in dictione . SYNGRAPHUM, . FR. syncera, & au- thentica scriptura, seu chirographum. [ Ad colli- gendam autem gratiam nihil prætermisit, infini- tam pecuniam, quæ fisco debebatur, privatis de- ditoribus in Urbe, atque Italia, in Provinciis ve- rò etiam ex reliquis ingentes summas remisit, syngraphis in foro Divi Trajani, quo magis se- curitas omnibus roboraretur, incensis. Spartan. in Adriano Cæs. ] Chartam publicam Cassiodo- rus in Chron. interpretatur, ubi eundem Adriani factum referens inquit: [ Aviola, & Pansa his Consulibus reliqua tributorum urbibus relaxa- vit, chartis publicis incensis, plurimos etiam ip- sis tributis liberos fecit. ] Dicitur enim latinè Syngraphus, Syngrapha, & Syngraphum. SYNGRISIS, , consensus, uniformitas opinionis. [ Morbus igitur latebat occultus, per quem omnium secreta medullarum, & venarum meatus in ipsorum vitalium tendebant exitium, SY 583 & quandam syngrisim in omnibus generabant internis. Venit lex, quæ & vulnus ponderet, & tandem vetusto languori supernum advenire medicum nunciaret. Petr. Chrysol. serm. 112. SYNODICUM, vel Synodaticum. FR. Ecclesiastica contributio Episcopo debita pro celebra- tione synodi. [ Quod cùm iidem Clerici præde- cessoribus tuis, tres in festo nativitatis, & tres in- festo resurrectionis Dominicæ pro synodatico solverint denarios, cap. olim, lib. 3. decretal. tit. 39. ] In quo autem differat synodaticum à Ca- thedralico. Vide Cathedraticum. SYNODICUS, . FR. significat quidquid ad synodum pertinet. [ Ante annos plurimos, cùm juvarem Damasum Romanæ Urbis Episco- pum, & Orientis, atque Occidentis Synodi- cis Consultationibus respondentem. D. Hiero- nymus. ] Quod dicitur etiam Enoticus, ab Eno- sis græcè, quod unionem denotat. Lexicon Græco barbarum. Vide Enoticus. SYNODITA, , comes in itinere; sic Monachi appellabant consociantes, quando ex Monasterio exibant. [ Monachos, quos syno- ditas vocant, Cod. Theodos. lib. 1. l. 6. SYNODO, . FR. congrego, seu ad syno- dum compello. [ Ut nullus Episcopus Ecclesias utroque jure illi subjectas interdicto suppone- re, vel Monachum, seu Clericum ejusdem Mo- nasterii synodare, vel excommunicare præsumat, lib. 5. Decretal. tit. 33. c. 21. ] & ibi Glossa: [ Nul- lus autem Episcopus audeat synodare, vel ex- communicare Monachum, vel Clericum ipsius Monasterii, quos prædicto Abbati, suisque suc- cessoribus concedimus monendos, & constrin- gendos à præsenti decima indictione. Bullar. Casinen. tom. 2. constit. 26. SYNODUS, . FR. Adunatio, Congregatio, sic appellata sunt Concilia à Sanctis Patribus, ad differentiam Synagogarum, quæ ab Hebræis di- cuntur, licèt utrumque nomen idem sonet. Vide Concilium. Tria genera synodorum reperiuntur, nempè, Occumenica, id est, Generalis, ut suo loco dictum est, Provincialis, quæ à Metropolitano, & Diæcesana, quæ ab Ordinario loci congrega- tur. Synodus palmaris appellata fuit ab Ennodio illa, quæ Romæ celebrata fuerat, & ita dicta, quia in ea victoriæ palmam Symmachus Papa à sibi imputatis calumniis obtinuerat. Synodus sexta quomodo partim damnata. Vide Agnus Dei. Suffocatus. Cætera vide Trullus. Pseudo- synodi. Vide Asynodus. Homouson, Latrocina- lis. Mæcosynodus. SYNONETUM, . FR. generalis emptio plurimarum rerum, Cod. Theodos. lib. 11. tit. 15. SYNORIS, par, sive consortium, ex græco , quod par animalium vehiculum, seu jugum uni- tè gestans significat. [ Quidquid fuerat nuptiis præparatum, à Sancta Christi Synoride Virgini traditum. D. Hieronymus epist. 8. ] Ubi A- viam, & Matrem Demetriadis Virginis intelli- git. Rectè igitur à Baronio per Nicolaum Fa- brum, & Latinum Latinium admonito deletum fuit O o 4
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SY stri, the modesty of the clerical order having been cast aside; whereas they ought to offer to God the Sacrifice of praise, the fruit of their lips, in purity of conscience and devotion of mind: to say the canonical hours, or to chant them hastily, syncopating, etc. In Clement. cap. gravi, de celeb. Missar. SYNDERESIS, or Synteresis. FR. a Greek word, thus defined by the Gloss from Aristotle in book 6 of the Ethics: it is that part of prudence which sees far ahead, in cap. rem novam, in extrav. Jo XXII. de dolo, & contum. SYNDICUS. See Defensor. SYNDON. See Synthesis. SYNDERIUM. See Sanhedrim. Synedrus. SYNEDRUS, senator, counsellor, wise man, elder. It is also taken for the soul’s counsellor and spiritual confessor: “I had,” he says, “a certain synedrus of the spirit.” In the life of St. Gorpheus, Bishop. FR. Josephus the Hebrew used the same word in naming those seventy counsellors who constituted the supreme tribunal among the Hebrews; as has been said in the entry Sanhedrim. SYNELITES, a corrupted word indeed in Honorius, book I of De imagine mundi, cap. 14, since it should have been written selenites, that is, lunar; and it is a certain gem which grows and diminishes with the increase and decrease of the moon. FR. concerning this gem Pliny says thus, book 37, cap. 10: “Selenites shines through a whitish, honey-colored brightness, containing the image of the moon, and each day it renders it in the number of the waxing and waning; and it is thought to be born in Arabia,” which the Latins call Lunaris, and by Dioscorides is called Aphroselenus, book 5; and there Marcellus [has it]. Yet in the text of Pliny, book 37, cap. 10, it is corruptly called Aphrodisiace: for moon is called in Greek. Thus Paraselenes, that is, several moons, are so called, concerning which the most worthy R.P. Angelo de Nuce, Archbishop of Rossano, in the notes to the Chronica Casinense, book 2, cap. 3, n. 863. But it should rather be written Paraselenes, just as Triselenes is also said, that is, three moons. Henricus Stephanus in his Greek-Latin Thesaurus in the word . SYNGRAPHUM. FR. an authentic and genuine writing, or chirograph. “And in order to gain favor he omitted nothing: the infinite money owed to the treasury he remitted to private debtors in the City and in Italy, and in the provinces also to others in great sums; and the syngraphs in the Forum of Divine Trajan were burned, so that the security of all might be the more firmly established.” Spartan. in Hadrian Caesar. Cassiodorus in the Chronicle interprets it as a public charter, where, referring to the same deed of Hadrian, he says: “With Aviola and Pansa as consuls he remitted arrears of taxes to the cities, the public charters having been burned, and he also made many free from the taxes themselves.” For the Latin forms are Syngraphus, Syngrapha, and Syngraphum. SYNGRISIS, agreement, uniformity of opinion. “Therefore the disease lay hidden, through which the secrets of all the marrow and the passages of the veins tended toward the destruction of the vital parts themselves, and produced a certain syngrisis in all the inner organs. The law came, which both weighed the wound and finally announced that a heavenly physician had come to the old sickness.” Petr. Chrysol. serm. 112. SYNODICUM, or Synodaticum. FR. an ecclesiastical contribution owed to the bishop for the celebration of a synod. “Since the same clerics had paid to your predecessors, three denarii at the feast of the Nativity and three at the feast of the Lord’s Resurrection for synodaticum,” cap. olim, book 3 of the Decretals, tit. 39. In what way synodaticum differs from cathedralicum. See Cathedraticum. SYNODICUS. FR. means whatever pertains to a synod. “Many years ago, when I was assisting Damasus, Bishop of the City of Rome, and replying to the Synodic Consultations of the East and the West.” St. Jerome. This is also called Enoticus, from Enosis in Greek, which denotes union. Greek-Barbarian Lexicon. See Enoticus. SYNODITA, a companion on a journey; thus the monks called those traveling together when they left the monastery. “The monks whom they call synoditas,” Cod. Theodos. book 1, law 6. SYNODO. FR. I gather, or I summon to a synod. “That no bishop may presume to place under interdict the churches subject to him by either law, or to synodare, or excommunicate a monk or cleric of the same monastery,” book 5 of the Decretals, tit. 33, c. 21. And there the Gloss: “Nor may any bishop dare to synodare or excommunicate a monk or cleric of that monastery, whom we grant to the aforesaid abbot and his successors to admonish and restrain from the present tenth indiction.” Bullar. Casinen. vol. 2, constit. 26. SYNODUS. FR. assembly, congregation; thus Councils were so called by the Holy Fathers, in distinction from Synagogues, which are so called by the Hebrews, although both names mean the same thing. See Concilium. Three kinds of synods are found, namely, oecumenical, that is, general, as has been said in its place; provincial, which is gathered by the metropolitan; and diocesan, which is gathered by the local ordinary. A synod was called palmaris by Ennodius, namely the one that had been celebrated at Rome, and was so called because in it Pope Symmachus had won the palm of victory over the calumnies imputed to him. How the sixth synod was partly condemned. See Agnus Dei. Suffocatus. The rest see Trullus. Pseudo-synodi. See Asynodus. Homouson, Latrocinalis. Mæcosynodus. SYNONETUM. FR. a general purchase of many things, Cod. Theodos. book 11, title 15. SYNORIS, pair, or partnership, from the Greek , which signifies a pair of animals, or a yoke carrying together as one. “Whatever had been prepared for the wedding was handed over to the holy Virgin of Christ, the Synorid.” St. Jerome, epist. 8. Here he understands the aunt and mother of the virgin Demetrias. Therefore it was rightly deleted by Baronius, having been advised by Nicolaus Faber and Latinus Latinius. O o 4
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584 SY fuit hoc nomen ex Martyrologio Romano, ubi tanquam proprium alicujus Sanctæ ponebatur. Et ipse Latinius in homil.4. S. Jo. Chrysost. de Lazaro correxerat Synoris, ubi Xynoris legebatur. Eodem enim modo Theodoretus, lib.10. histor. Eccles.cap.12. sive lib.3.cap.14, de SS. Iuventino, & Maximo inquit: , nempe, Urbium consortium, quia in magnificentia consortes fuere. SYNTHEMA, , dorsale, seu instratum jumenti. . SYNTHICA, , pactum, conventio. SYNTHEMS, . FR. vestimenti genus, quo indutum fuisse D. Joannem, quando Christus ejus Magister à Judæis captus fuerat, opinatur Octavius Ferrarius, par.1. de re vestiar.lib.1.c.31. licèt in Sac. textu habeatur, quòd syndone indutus esset. SYNTROPHUS, , convictor, commensalis, collactaneus, connutritus. FR. Sic etiam ubi vulgata 2. Machab. cap. 9. num. 29. legimus, græca lectio habet . Vide Sterceja. SYNUSIASTÆ. FR. Hæretici, qui asserebant Christum unam tantum substantiam habuisse; non enim credebant ex utero virginali Mariæ carnem sumpsisse, sed potiùs aliquam portionem Divinitatis Verbi conversam fuisse in carnem; & sic constituebant Verbum Patri consubstantiale, non solùm in Divinitate, sed etiam in humanitate, ut ex ipsamet græca etymologia nominis manifestatur. SYPARUM, seu Separium; signum, sive in vexillo, sive in sigillo positum. FR. pro signo sigilli in Bullario Casinen.tom.2. Constit.197. sic habetur: Idem habetur in eod. to.2. Constit.199. 2co. & 201. In priori significatione. Vide observat. Latinii in ejus Biblioth. Sacra ad Arnobium Afrum, pag.98. col.2. 5. pag.323. SYRI. FR. populi antea Arimi appellati sunt Strabone teste. D. Hieronymus vocat, sed Joseph hebræus appellat, sic inquiens: Aram Aramenos instituit, quos Græci Syros TA appellant, lib.1. antiq. cap.14. SYRIA. FR. interpretatur sublimis. D. August. in Psalm.59. SYRIANI HÆRETICI. Vide Eutychiani, Nestoriani. SYRICUS. Vide Sytonicum. SYROPHENISSA, id est, mulier è Phoenicia Syriæ Provincia; sic appellata fuit à D. Marco Euang. Mulier illa Chananea, cujus regio Syrophænix à Tertulliano dicitur. SYRTICUS. Vide Diasyrticus. SYRUN. Vide Gyrum. SYSSITIÆ. Vide Synthica. SYSTATICUS, , commendatitius; sic appellantur à quibusdam Scriptoribus litteræ commendatitiæ, sive dimissoriales, quæ Clericis peregrinantibus ab eorum Ordinariis concedi solent. Ne Episcopis ad principis comitatum accedant sine systaticis litteris. Justinian. in novell.6. cap.3. Quæ etiam Litteræ viaticæ dicebantur, de quibus, ac similibus aliis egimus in dict. Litteræ. T FR. hanc litteram significare crucem docet August. TABARDUM. FR. pallium usuale. TABELLARIUS. Vide Veredarius. TABELLIO. FR. Notarius. TABELLIONATUS. FR. Notariatus. TABERNACULUM CASTRENSE. Vide Heribergium. TABERNACULUM, in quo Eucharistiæ Sacramentum conservatur. Vide Armariolum, Ciborium, Cophynum, Physis, Tarris. TABITHA. Actor. 9. interpretatur Capra, seu Dama. Vide Dorcas. TABUM. FR. liquor putridus, à tabe. Hunc
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584 SY fuit hoc nomen ex Martyrologio Romano, where it was set down as the proper name of some Saint. And Latinius himself, in hom. 4 of St. John Chrysostom on Lazarus, had corrected Synoris, where Xynoris was read. For in the same way Theodoret, book 10 of the Ecclesiastical History, ch. 12, or book 3, ch. 14, speaking of SS. Juventinus and Maximus, says: , namely, the fellowship of cities, because they were companions in magnificence. SYNTHEMA, , the saddle-cloth, or the covering of a beast. . SYNTHICA, , pact, agreement. SYNTHEMS, . FR. a kind of garment, with which St. John is thought to have been clothed when Christ, his Master, had been seized by the Jews, according to Octavius Ferrarius, par. 1, de re vestiar. lib. 1, c. 31, although in the Sacred text it is stated that he was clothed with a sindon. SYNTROPHUS, , fellow-lodger, table-companion, fellow-nursling, foster-brother. FR. Thus also where the Vulgate at 2 Maccabees 9, no. 29 reads, the Greek reading has . See Sterceja. SYNUSIASTÆ. FR. Heretics who asserted that Christ had only one substance; for they did not believe that He had taken flesh from the virginal womb of Mary, but rather that some portion of the Divinity of the Word had been turned into flesh; and thus they made the Word consubstantial with the Father, not only in divinity, but also in humanity, as is made clear from the Greek etymology of the name itself. SYPARUM, or Separium; a sign placed either on a standard, or on a seal. FR. as a sign of the seal in the Casinese Bullary, vol. 2, Const. 197, it is thus stated: The same is found in the same vol. 2, Const. 199, 2co. and 201. In the former meaning. See the observations of Latinius in his Biblioth. Sacra ad Arnobium Afrum, p. 98, col. 2, 5, p. 323. SYRI. FR. the people formerly called Arimi, according to Strabo. St. Jerome calls them , but Joseph the Hebrew calls them , saying thus: Aram established the Arameans, whom the Greeks call Syrians, TA appellant, book 1 of Antiquities, ch. 14. SYRIA. FR. means exalted. St. August. in Psalm 59. SYRIANI HÆRETICI. See Eutychians, Nestorians. SYRICUS. See Sytonicum. SYROPHENISSA, that is, a woman from Phoenicia, the province of Syria; thus was called by St. Mark the Evangelist that Canaanite woman, whose region is called Syrophenix by Tertullian. SYRTICUS. See Diasyrticus. SYRUN. See Gyrum. SYSSITIÆ. See Synthica. SYSTATICUS, , commendatory; thus are called by some writers the commendatory letters, or letters dimissory, which are usually granted to travelling clerics by their Ordinaries. Let them not approach princes' retinues, unless with systatic letters. Justinian, in novell. 6, ch. 3. These also were called viatic letters, about which, and similar others, we have spoken in the entry Litteræ. T FR. this letter signifies a cross, as Augustine teaches. TABARDUM. FR. an ordinary cloak. TABELLARIUS. See Veredarius. TABELLIO. FR. Notary. TABELLIONATUS. FR. Notariat. TABERNACULUM CASTRENSE. See Heribergium. TABERNACULUM, in which the Sacrament of the Eucharist is kept. See Armariolum, Ciborium, Cophynum, Physis, Tarris. TABITHA. Acts 9. means Goat, or Doe. See Dorcas. TABUM. FR. putrid liquor, from tabe. This
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TA Hunc inquinatum talibus contaglis Tabo recentis sordidum piaculi Omnes salutant, atque adorant eminus. Prudentius in Romano. TABORUM. FR. hæc dictio apud Aldelum de laudibus Virgin. reperitur, ubi sic ait: [Præmisso Christi taboro, & Christi vexillo armatus. Ioannes Meursius Laborum legit, id est, Laborum; idem enim erat dicere Laborum, ac Laborum, ut in dictione Laborum dictum fuit. Henricus verò Spelman putat significare tympanum militare, quod vulgò Tamburro dicitur; at qualis sensus esset Christi tympano præmisso, & quidnam esset hoc Christi tympanum? Insuper tympanista in exercitu non præcedit, ut in illa dictione præmisso insinuatur; magis ergo consonum mihi videtur corrigi Cantabro, quo termino Tertullian. etiam usus est advers. Gent. c. 16. inquiens: [Sypara illa vexillorum, & cantabrorum, & labarorum stolæ crucium sunt.] Vide Cantabrum. TABULA, id est, campus, & spatium in vestibus à Græcis, & à Cedreno taβλία dicitur. [Eodem tempore investivit Corpus B. Petri Apostoli tabulis argenteis deauratis. Anastas. Bibliot. in Pelag. II.] Ac clariùs idem in Leone III. [Aliam vestem habentem tabulas chrysoclavas tres.] Sed potiùs in his locis tabulam pro lamina intellexisse videtur Anastasius. Nihilominus Tertullianus, lib. de pallio, cap. 1. hoc vocabulo utitur ad significandas plicaturas in vestibus contractas. [Tunicam longiorem cinctu arbitrante suspenditis, & pallii jam teretis abundantiam tabulata congregatione fulciris. TABULA ITINERARIA, Altare portatile. Vide Altare. TABULA OFFICIALIS, in Chronica Casinensi significat tabellam, in qua notantur Monachi, ad quos spectat aliquod officium exercere in Choro, sive in Monasterio, lib. 3. c. 22. TABULARIUS, in eadem Chronica loco suprà cit. denotat illum, cujus erat officium tabulas officiales conficere. TABURCINUS, tympanum. [Buccinarum clangorem, ictusque taburcinorum. Matth. Paris. in histor.] qui idem tympanum Thabar ibidem appellat, ex Arabico Tabal. TACEO. Vide Silentio. TACITURIO, tacere cupio. [Unde cognosce, quòd etsi tacere nec dum coepimus, certè taciturire jam deliberavimus. Sidon. lib. 3. epist. 16. TALAGA. Vide Togala. TALAMASCA, larva, facies fictitia, unde Horatius, lib. 1. satyra 5. cecinit: At illi foeda cicatrix Setosam lævi frontem turpaverat oris Campanum in morbum, in faciem per multa jocatus, Pastorem saltare uti cyclopa rogabat: Nil illi larva, aut tragicis opus esse cothurnis. Itaque Talamasca, idem quod Masca, & italicè Maschera dicitur. [Lavras Daemonum, quas TA 385 vulgus Talamascas vocat, sub anathemate prohibemus. In quodam Canone Concil. Rhemensis.] Aliqui falsò crediderunt, quòd in hunc locum Larvas Daemonum apparitiones spirituum malignorum per incantationem excitatas significaret, sed revera falluntur; nam de eisdem ludicris larvis Nilus Abb. epist. 81. ad Gaudentium Silen- tiarium, inquit: [Non enim caperis ludicris, aut ludibriis Daemonum non attendis.] Nam similia bacchanalia sacrilegia esse antiqui existimavere, ita D. August. ser. 215. de tempore, de similibus ludicris agens, inquit: [Ita durissimè castigate, ut eos peniteat rem sacrilegam commisisse.] Talamasca autem, Masca, & Maschera, à Maschara Arabico vocabulo provenit, quod significat Ebrium, & Scurram. Synonyma verò habes in dict. Cervula, & Masca. TALENTUM, adharv , moneta, de qua fit mentio passim in Sac. Scriptura, quòd juxta Josephi Hebræi documentum, lib. 14. antiq. cap. 12. erat ponderis CCL. librarum; nam, ut ibidem ait, apud Hebræos continebat C. minas, & quælibet mina pensabat duas libras cum dimidio. Itaque hebraicum talentum contineret his temporibus viginti quinque millia aurea scuta. FR. reperiebantur & alia talenta diversorum valorum, ut apud Au- ctores de ponderibus, & mensuris agentes habetur, nempè, Talentum atticum majus, & parvum; sive majus, & minus; minus LX. minas continebat; majus LXXX. Quare cùm talenta Livius nominat, de magnis ferè, & quidem de atticis intelligendus est. Item Talentum Babylonicum valebat drachmas VII. Ægineum X Syrium, sive Hebraicum, de quo suprà, DC. drachmas, atticæ æstimationis. Fuit & Eubocum Talentum, cujus meminit Livius, quod ferè idem cum attico fuit. Talentum igitur atticum minus (ex quo facilè pondus majoris attici talenti comprehenditur) distribuebatur in minas LX. drachmas VI. obulos XXXVI. semiobolos LXXII. chalcos CCVI. lepta MDVII. Mina duplex quoque fuit, Vetus, scilicet, quæ continebat drachmas septua-gintaquinque, & Nova Solonis, drachmarum centum; sed apud Livium nova semper intelligitur. Mina igitur continet drachmas C. obulos DC. semiobolos MCC. chalcos, quos quidem in æreola transferunt MDC. lepta quæ minuta vocant XXVCC. Drachma dividitur in obulos VI. semiobolos XII. chalcos XXXVI. lepta CCLII. Obulus in chalcos VI. lepta XLII. Chalcus in lepta VII. quæ vix dividi possunt. Pondere etiam variis modis calculabantur apud varias Nationes, & secundùm varietates temporum; unde non potest dari certus, & præcisus valor, atque pondus Talenti. TALETUS. Vide Abascantus. TALLIA, contributionis impositio. [Talliis, feu collectis, & exactionibus aggravare. Concil. Lateranen. sub Innoc. III. can. 46.] quod vocabulum ex gallica voce Taille, quæ propriè ramum ex arbore sectum significat, nam popularis contributio est pars recisa ex bonorum possessionibus sub-
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TA This one, defiled by such contagions, Soiled by the filth of a recent taint, All greet and worship from afar. Prudentius, in the Roman. TABORUM. FR. this word is found in Aldhelm, On the Praises of the Virgin, where he says: [Armed with the tabor of Christ and with Christ’s banner before him. Ioannes Meursius reads Laborum, that is, “of labors”; for it was the same to say Laborum as Laborum, as was said under the word Laborum. But Henry Spelman thinks it means a military drum, which is commonly called Tamburro; yet what sense would there be in “with Christ’s drum before him,” and what would this drum of Christ be? Moreover, a drummer does not go in front of the army, as is implied by that phrase “before him”; therefore it seems more fitting to emend it to Cantabro, a term also used by Tertullian against the Gentiles, ch. 16, where he says: [Those banners and cantabri and labara are the robes of crosses.] See Cantabrum. TABULA, that is, a field and space in garments, is called taβλία by the Greeks, and by Cedrenus. [At the same time he clothed the body of Blessed Peter the Apostle with silver-gilt tablets. Anastasius Bibliothecarius, in Pelagius II.] And more clearly the same author under Leo III. [Another garment having three chrysoclave tablets.] But in these places Anastasius seems rather to have understood tabula as a plate. Nevertheless Tertullian, in his book On the Pallium, ch. 1, uses this word to indicate the folds gathered in garments. [You gird the tunic longer than is proper and suspend it, and with a folded gathering you support the fullness of the now rounded pallium. TABULA ITINERARIA, a portable altar. See Altar. TABULA OFFICIALIS, in the Casinense Chronicle signifies the tablet in which are noted the monks to whom it belongs to perform some office in the choir or in the monastery, book 3, ch. 22. TABULARIUS, in the same Chronicle, in the place cited above, denotes the one whose office it was to prepare the official tablets. TABURCINUS, a drum. [The clamor of trumpets and the blows of the taburcini. Matthew Paris, in the history.] He there calls the same drum Thabar, from the Arabic Tabal. TACEO. See under Silence. TACITURIO, I desire to be silent. [Whence recognize that, although we have not yet begun to be silent, certainly we have already resolved to desire silence. Sidonius, book 3, epist. 16. TALAGA. See Togala. TALAMASCA, a mask, a fictitious face; whence Horace, book 1, satire 5, sang: But that foul scar Had disfigured his hairy forehead and face, Jesting many times at the Campanian disease, He used to ask the shepherd to dance like a Cyclops: For him no mask or tragic buskins were needed. Thus Talamasca is the same as Masca, and in Italian it is called Maschera. [We prohibit under anathema the larvas of demons, which the common people call Talamascas, in a certain canon of the Council of Reims.] Some have falsely believed that in this passage “larvas of demons” meant apparitions of evil spirits raised by incantation, but they are truly mistaken; for Nilus the Abbot, in epistle 81 to Gaudentius the Silent, says of the same ludicrous masks: [For you are not caught by tricks, nor do you pay attention to the mockeries of demons.] For the ancients considered such things to be sacrilegious bacchanalia; thus St. Augustine, sermon 215 On the Time, speaking of similar amusements, says: [Punish them most severely, so that they may regret having committed a sacrilegious act.] Talamasca, however, Masca, and Maschera derive from the Arabic word Maschara, which means a drunkard and a buffoon. You will find synonyms under the entries Cervula and Masca. TALENTUM, adharv , a coin frequently mentioned in Holy Scripture; according to the testimony of Josephus the Hebrew, book 14 of Antiquities, ch. 12, it was a weight of 250 pounds; for, as he says there, among the Hebrews it contained 100 minas, and each mina weighed two and a half pounds. Thus the Hebrew talent would in these times amount to twenty-five thousand gold scudi. FR. there were also other talents of various values, as is found in authors treating weights and measures, namely, the larger and smaller Attic talent; the smaller contained 60 minas; the larger 80. Therefore, when Livy mentions talents, he is to be understood as referring mostly to large talents, and indeed to Attic ones. Likewise the Babylonian talent was worth 7 drachmas, the Aeginetan 10, the Syrian or Hebrew, mentioned above, 600 drachmas by Attic reckoning. There was also an Euboean talent, mentioned by Livy, which was almost the same as the Attic. The smaller Attic talent, then, from which the weight of the greater Attic talent can easily be understood, was divided into 60 minas, 6 drachmas, 36 obols, 72 hemibols, 206 chalci, 1507 lepta. A mina likewise had a double form: the Old one, namely, which contained seventy-five drachmas, and the New one of Solon, of one hundred drachmas; but in Livy the new one is always understood. A mina therefore contains 100 drachmas, 600 obols, 1200 hemibols, 1600 chalci, which they convert into small copper pieces, called 2500 lepta. A drachma is divided into 6 obols, 12 hemibols, 36 chalci, 252 lepta. An obol into 6 chalci, 42 lepta. A chalcus into 7 lepta, which can hardly be divided. By weight also they computed in various ways among different nations, and according to the differences of times; hence no certain and exact value and weight of the talent can be given. TALETUS. See Abascantus. TALLIA, imposition of a tax. [To burden with tallies, or collections and exactions. Lateran Council under Innocent III, canon 46.] This word comes from the French word Taille, which properly signifies a branch cut from a tree; for a popular tax is a portion cut off from the possession of goods sub-
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TA subditorum. FR. [Et inter cætera nituntur, & student, ut illis collectas, & tallias, & alia hujusmodi &c. De immunitate, in 6.cap.1.] Prædictus Lateranensis canon haberur, in lib. 3. Decretal. tit.49.cap.7. [Fideles etiam Monasterii nonnunquam datiis, & talliis aggravasti. Bullar. Casin. tom. 2. Constit. 230.]: ∴ Hodie tamen nomine talliæ intelligitur præmium à Principe, vel ab ejus Curia divulgatum, ac promissum illi, seu illis, qui revelabunt aliquem occultum Reum, vel aliquem denominatum delinquentem, & in manibus Curiæ vivum, aut mortuum tradant, atque consignent. Ac in utroque sensu deputationem significat. Vide Taxatus. Taxatio. TALLIO. FR. verbum, taxare, & contributionem imponere significat. [Ecclesiis, ecclesiasticisque personis regularibus, & sæcularibus imponunt onera gravia, ipsosque talliant, & eis collectas imponunt. De immunit. cap. 3. in 6. ß. 1.] Vide Taxatus. Taxatio. TALMUD, titulus cujusdam futilis libri hebraici, qui latinè sonat doctrinam, sive instructionem, refertus quidem crebris, ac multis fabulosis, falsisque Sacræ Scripturæ expositionibus, Hujus Commentarii Auctores Talmudistæ appellantur, & primus blasphemator fuerat Iudas quidam Simeonis filius, qui centum, & quinquaginta annis post Ierosolymitanam destructionem vixerat; ac posteà secunda vice Compilator fuit Rabbi Jona, qui in humanis extitit post tertium sæculum à prædicta recensita destructione. Tandem anno Christi 916. denuò compositum fuit à Rabbinatu, & à Rabbi Asse, & aliis successivè; prohibitum autem est, nedum Christianis, verùm etiam Hebræis anno Domini 1319. à Joanne Papa XXII. quia etiam Hebræi tenentur credere in recto sensu Sacram Scripturam; ideò si penes aliquem ipsorum invenitur hic superstitiosus Codex, à Sancto Inquisitionis Officio punitur. Vide Baronium ann. 476. num. 68. TALPA. Vide Spalagus. TAMBURIUS. Vide Sertumina. TANA. FR. 2gmen facinorosorum, l. cognovimus, de seditionibus. TANGANO, litigo, in lege Salica, tit.60. ex Theutonico vocabulo Tangher idem significante. TANGANUS, Advocatus ex supradicta etymologia, & reperitur in legib. Riboariorum [Servi Regis, & Ecclesiarum non per actores, sed ipsi pro semetipsis in judicio respondeant, & sacramento absque tangano conjurent, tit. de tabular. in fine. TANOLA, FR. laqueus ad capiendas feras, l. si in pedica, de Venatorib. & l. si quis feram, eod. tit. TANQUAM. FR. hæc particula non est negativa, sed ostensiva proprietatis. D. August. in Psalm. 125. TANSERIA, & Tanseria, lis, & contentio. [Hæc est summa pecuniæ perditæ, & tanseriæ datæ. In vita S. Albani Abb. apud Matt. Paris.] à verbo Gallico Tanser, contendere, objurgare. TA TAPHUS, , sepulchrum. [Beati pignoris taphum de loco depositionis movere nequaquam præsumpsit. In Vita S. Celsi Episc. Trevir. TARAGA, arabicum nomen Tarabba, id est, toba- lia, velum, fascia ad instar illius, qua uti debent Episcopi peregrinantes ex præscriptione Cære- monialis, lib.1.cap.3. ubi sic habet: [Circa collum fasciam sericam coloris nigri latitudinis duorum palmorum.] Qua etiam utuntur Doctores Ecclesiasticici Siculi, & Melitenses suprà superpel- liceum ad modum stolæ in concionando, sive in processionibus, sed in Melita soli Doctores in Theologia utuntur. Vide Boja. TARENUS, moneta, de qua fit sæpè mentio in Chronica Casinensi. Hodie in utraque Sicilia, & in Melita adhuc durat, vulgò Tari dicitur. Trinacriæ autem tarens correspondet octo ba- jochis Romanis, sed Neapolitanus valet multo plus. Fortasse coruptè dicitur à Turone. Vide Turonis. TARGUM, nomen hebraicum, interpretationem significans; sic enim Hebræi Chaldaicam inter- pretationem Sacræ Scripturæ appellaverunt, quia post captivitatem Babylonicam meliùs Chaldaicam, quàm Hebraicam linguam intelli- gebant; quæ quidem translatio facta fuit à Jona- tha filio Uriel, XLII. annis ante Christi adventum; ideòque apud Catholicos est potiùs utilita- tis, quàm auctoritatis, cùm in eo multæ parabo- læ falsæ contineantur. Ab hoc vocabulo nomen barbaro-græcum Targuman, vulgariter Torcima- no, sive Dragomano derivatur, id est, interpres, de quo dictum est in dict. Dragumanus. TARICHUS, , falsamentum, muria, caro falsa, condimentum. [Asserebant cuncti, piscium salsorum, & tarichorum in navi positorum, hunc esse putorem. In vita S. Antonii, cap. 35. TARICHOPOLA, , falsamentarius. TARICHOPOLIUM, , falsamentaria taberna, ubi tarichi & falsamenta venduntur. TARINCHA, subula ignita, qua compungebantur & forabantur Sanctorum Martyrum membra. [In quorum naribus & auribus jussit Rictiova- rus Præses immitti tarinchas. Martyrol. Rom. 11. Decemb. TARTARUM, & Obscurum, quid significet in Missa defunctorum. Vide Offertorium. TASSALE, hoc vocabulum invenitur in quadam Ep- istola quatuor Episcoporum Papæ missa apud Matthæum Parisium in ejus hist. sub anno 1239. id est: [Tassale verò S. Severi.] Derivatur à nomine Tassus, quod significat acervum, vel strues, ex Belgico vocabulo Tas, quod ex ver- bo ejusdem idiomatis Tassen oritur, & aggerem denotat; itaque significare videtur fructus, & proventus, qui ex terris spectantibus ad Sancti Severi Ecclesiam congerebantur. FR. Verba Marthæi Parisii hæc sunt: [Dum quendam fru- menti confertum aggerem, quem vulgariter tassum nominamus, venalem æstimans conside- raret, ann. 1238. TASSELLUS. Vide Taxellus. TA-
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TA of subjects. FR. [And among other things, they strive and endeavor that collections, tallies, and other such things, etc. On Immunity, in 6. cap. 1.] The aforesaid Lateran canon is found in book 3 of the Decretals, title 49, chapter 7. [The faithful also of the monastery are sometimes burdened with dues and tallies. Bullar. Casin. tom. 2. Constit. 230.]: therefore today, however, by the name of tally is understood a reward proclaimed and promised by a prince, or by his court, to him or to those who will reveal some hidden criminal, or some named delinquent, and deliver and hand over to the court, alive or dead, and surrender him into its hands. And in either sense it signifies a deputation. See Taxatus. Taxatio. TALLIO. FR. means the verb to tax and to impose a contribution. [They impose heavy burdens on churches and on clerical persons, both regular and secular, and they tally them, and impose collections upon them. On Immunity, ch. 3, in 6. ß. 1.] See Taxatus. Taxatio. TALMUD, the title of a certain futile Hebrew book, which in Latin means doctrine, or instruction, indeed filled with frequent and many fabulous and false expositions of Holy Scripture. The authors of this commentary are called Talmudists, and the first blasphemer had been a certain Judah, son of Simeon, who had lived one hundred and fifty years after the destruction of Jerusalem; and afterward the second compiler was Rabbi Jona, who was among the living after the third century from the aforesaid destruction just mentioned. Finally, in the year of Christ 916 it was again composed by the Rabbinate, and by Rabbi Asse, and others successively; but it was prohibited, not only to Christians, but also to Hebrews, in the year of the Lord 1319, by Pope John XXII, because the Hebrews too are bound to believe the Holy Scripture in its proper sense; therefore if this superstitious codex is found in the possession of any of them, it is punished by the Holy Office of the Inquisition. See Baronius, year 476, number 68. TALPA. See Spalagus. TAMBURIUS. See Sertumina. TANA. FR. a gang of criminals, l. cognovimus, on seditions. TANGANO, a lawsuit, in the Salic law, title 60, from the Teutonic word Tangher, meaning the same thing. TANGANUS, an advocate, from the above etymology, and it is found in the laws of the Ripuarians [The servants of the King and of the Churches should not respond through agents, but themselves in person in court, and should swear without a tanganus, title de tabular. at the end. TANOLA, FR. a snare for catching wild beasts, l. si in pedica, de Venatorib. and l. si quis feram, same title. TANQUAM. FR. this particle is not negative, but one showing a property. St. August. in Psalm 125. TANSERIA, and Tanseria, a quarrel and contention. [This is the sum of money lost and of the tanseria given. In the life of St. Alban the Abbot, in Matthew Paris.] from the French verb Tanser, to contend, to scold. TA TAPHUS, a tomb. [He did not at all dare to move the tomb of the blessed relic from the place of deposition. In the Life of St. Celsus, Bishop of Trier. TARAGA, the Arabic name Tarabba, that is, a covering, a veil, a bandage like that which bishops traveling abroad ought to use according to the Ceremonial, book 1, ch. 3, where it says: [Around the neck a silk band of black color, two palms in width.] This is also used by Sicilian and Maltese ecclesiastical doctors over the surplice, in the manner of a stole when preaching, or in processions, but in Malta only doctors in theology use it. See Boja. TARENUS, a coin, of which frequent mention is made in the Cassinese Chronicle. Today in both Sicilies, and in Malta, it still survives, and is commonly called Tari. The tarens of Trinacria corresponds to eight Roman baiocchi, but the Neapolitan is worth much more. Perhaps it is corruptly said from Touron. See Turonis. TARGUM, a Hebrew word meaning interpretation; for thus the Hebrews called the Chaldean translation of Holy Scripture, because after the Babylonian captivity they understood the Chaldean language better than Hebrew; this translation was made by Jonathan son of Uriel, 42 years before the coming of Christ; and therefore among Catholics it is more a matter of usefulness than of authority, since in it many false parables are contained. From this word the barbaro-Greek name Targuman, commonly Torcimano, or Dragomano, is derived, that is, interpreter, of whom it was said under the entry Dragumanus. TARICHUS, a condiment, brine, false meat, seasoning. [All claimed that the smell was from salted fish and tarichi placed in the ship. In the life of St. Anthony, ch. 35. TARICHOPOLA, a seller of false foods. TARICHOPOLIUM, a shop of false foods, where tarichi and false foods are sold. TARINCHA, a heated awl, with which the limbs of holy martyrs were pierced and bored through. [Into whose nostrils and ears Rictiovarus the prefect ordered tarinchas to be inserted. Martyrol. Rom. 11 Dec. TARTARUM, and Obscurum, what it signifies in the Mass for the dead. See Offertory. TASSALE, this word is found in a certain epistle of four bishops sent to the Pope, in Matthew Paris in his history under the year 1239, that is: [Tassale of St. Severus.] It is derived from the name Tassus, which signifies a heap or pile, from the Belgian word Tas, which arises from the verb of the same language Tassen, and denotes a mound; thus it seems to signify the fruits and produce which were gathered from the lands belonging to the Church of St. Severus. FR. The words of Matthew Paris are these: [While he was considering a certain heap filled with grain, which we commonly call a tassum, as something for sale, in the year 1238. TASSELLUS. See Taxellus. TA-
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TA TATA, Minister Aulæ Constantinopolitani Imperatoris, de quo Codinus egit; sed non explicavit, ad quid hoc officium inserviebat; Petrus tamen Possinus in græca historia Pachimeris, ab eo latinitati donata, in ejusdem doctissimis observationibus Eunuchum majorem fuisse existimat, qui curam gerebat Nutricum proliis imperialis; ad quod ego quoque inducor; nam vocabulum puerile est, pueri siquidem Tatam loco Patris pronunciant. TATIANI HÆRETICI. Vide Encratitæ. TAUROBOLIUM. Vide Criobolium. TAXATIO. FR. Ordinatio, impositio. [Quòd si testis deficiat, innocentis fidem sola jurisjurandi taxatio manifestat, can. Omne quod, 22. quæst. 1.] Idest, deficientibus testibus tunc ordinare debet judex, ut accusatus medio juramento ejus innocentiam purget. TAXATUS, ordinatus, addictus, & obligatus; unde Taxatus dicebatur præsidiarius Miles, qui in aliquo præsidii loco constitutus, addictus, & obligatus erat ad residendum, quo vocabulo barbaro usi sunt etiam Græci tædæus. [Anno tertio Imperii Leontii, acie Arabes in Africam mota hanc obtinuerunt, & ex proprio exercitu taxatos in ea quosdam constituerunt. Landulphus, lib.20.] FR. significat propriè deputatum, & dicitur etiam de milite spirituali: [Eos, qui in Clero taxati fuerint, sive in monasterio deputati, decrevimus neque ad militiam, neque ad honores fæculares venire, can. Eos qui, 20. quæst. 3.] Vide Tallia. Tallio. TAXELLUS, figura in osse, vel alia re incisa, quæ apta ad imprimendum existat, veluti sigillum, quo vocabulo utitur Anastasius Bibliot. in ejus latina translatione Concilii Niceni II. FR. Dicitur etiam Tassellus tam latino-barbarè, quàm italicè. Item significar frustillum panni. [Cæpit sub obtestatione Domini multis precibus exposcere à me, ut unum pannum de tassellis illius, quem à nudo sui corporis habuisset, foeminæ deferrem. In vita S. Cæsarii Episcopi, lib.2.] sic etiam italicè pro frustillo panni usurpatur: [ E passavano la maggior parte in una gonella stretta, e di grosso scarlatino &c. E cinte d'un scheggiale all'antica, e un mantello foderato di vajo, col tassello di sopra. Ricordanus Malaspina, cap.161.] & propriè denotat id, quod Itali Bavaro del Mantello appellant. Item italicè Tassello dicitur frustillum corticis peponis, quod ad prægustandam ejus qualitatem incisum fuerat, ac denuò obturatur. Item appellant Tassello impressores aliquod emblematis corpus, vel insignis gentilitii scutum in ligno impressorio variabile, & separabile ab aliis circumfiguratis ornamentis. Item etiam italicè significat operculum sigillatum in medio altaris portatilis, sub quo custodiuntur reliquiæ Sanctorum. TAURUS signum coeleste quid sit. Vide Arcturus. TAXIARCHUS, præfectus ordinum militarium. [Ille taxiarchis vocatis, ait: Nimis mihi videntur gravia Imperatoris præcepta. Io. Diac. in] TE 587 vita S. Greg. Papæ. FR. græcè ratiapxor, Centurio. Suidas. Ælian. de ord. Milit. Polyb. lib.6. de Milit. Rom. Etymol. Plato, lib.6. de leg. ea voce usus est etiam S. Proclus, orat. 7. in S. Teoph. TEBETH. FR. hebraicum nomen juxta Bedæ interpretationem significat Ianuarii mensem, sed ex Sacra Scriptura constat fuisse decimum mensem. [ ducta est itaque ad cubiculum Regis Assueri mense decimo, qui vocatur Tebeth. Esther. cap.2.] Si ergo primus Hebræorum mensis erat Martius, ut cumulatim probat Paulus Sherlogius in ejus dioptra antiquitatum hebraicarum, lib.2. dissert.4. sect.5. per toram; sequitur, quòd decimus mensis Lunaris hebræorum in Decembrem cadat. Vide etiam Auctores citatos in dict. Elul. TECLATURA. Vide Theclatura. TECTA DENSARE. Hic loquendi modus, non rectè intelligitur ab iis, qui orientales, africanasque domos non viderant, ut dictum est in dict. Cymatium, & Doma. Significat igitur argillosam terram super tecta condensatam, ut in eisdem citatis dictionibus dictum fuit; ideò patrio more Tertullianus de habitu mulierum, c.6. dixerat: [Nec tamen, aut fundamentis demandandis, aut parietibus moliendis, aut fastigiis sustinendis, aut tectis densandis necessaria. TECURIUM. FR. tegumen. [Ut super altaria tecuria fiant. In Constit. Caroli Magni. TE DEUM LAUDAMUS &c. canticum à duobus Ecclesiæ Doctoribus Ambrosio & Augustino compositum, in eo die, quo ex aqua & Spiritu Sancto renatus fuerat idem Aurelius Augustinus, ab eodem D. Ambrosio ad catholicismum de anno 388. reductus, ac alternatim prolatum; licèt solum D. Ambrosium aliqui Authorem faciant, sed à communi opinione non esse recedendum docet Lorinus, super Psalm. 27. & confirmatur à S. Datio Mediolanensi Præsule, lib.1. ejus Chron. c.10. Imò in eadem Mediolanensi Civitate prope Ambrosianam Basilicam ostenditur sacellum, in quo ex antiqua traditione dicitur baptizatu[m] fuisse D. Augustinum, & ex ejusdem Sacelli pictura, ac inscriptione colligitur; ex quo loco usque ad præsatam Basilicam fama est, quòd prædicti Ecclesiæ Doctores à Deo inspirati prædictum canticum alternis vicibus persolvissent; ideò à multis devotis fidelibus usque ad nostra tempora in eadem loci intercapedine hoc canicum recitari solet. Gelasius Papa in officio recitari sancivit; nam antea non dicebatur. Vide Responsum. FR. Te Deum Laudamus non dicebatur in officio B. Mariæ, nisi in ejus solemnitatibus: [Ut inter commemorationem, & solemnitatem differentia ostendatur. Unde Te Deum Laudamus regulariùs dimittitur, quàm dicatur in laudibus matutinis, can. Consilium, de celebrat. Missar. 1. 3. decretal.] Ubi Glossa explicat dictionem Regulariùs inquiens: [Idest, regulare est, ut dimittatur, non ut dicatur. Sic 7. quæst. 1. can. adversitas, S. cùm autem; ibi comparativum ponitur electivè, hìc ponitur negativè. Sic minus, id est,
Transcription: Translated (English)
TA TATA, minister of the aula of the Emperor of Constantinople, concerning whom Codinus wrote; but did not explain to what purpose this office served. Peter however Possinus, in the Greek history of Pachymeres, translated by him into Latin, in his most learned observations, thinks it was the chief Eunuch, who had charge of the nurses of the imperial children; to which I am also inclined; for the word is childish, since boys do in fact pronounce Tata in place of Father. TATIANI HÆRETICI. See Encratites. TAUROBOLIUM. See Criobolium. TAXATIO. FR. Ordinance, imposition. [But if a witness be lacking, the innocence of the accused is made manifest by the mere assessment of the oath, can. Omne quod, 22, quæst. 1.] That is, when witnesses are lacking then the judge ought to order that the accused purge his innocence by means of an oath. TAXATUS, ordered, assigned, and bound; whence a garrison soldier was called taxatus, who, being stationed in some place of garrison, was assigned and obliged to remain there; a barbarous word in this sense also used by the Greeks, tædæus. [In the third year of the empire of Leontius, the Arabs, having moved their army into Africa, obtained it, and from their own army appointed some men taxati there. Landulphus, lib. 20.] FR. properly means appointed, and is also said of a spiritual soldier: [We have decreed that those who shall have been assigned in the clergy, or appointed in a monastery, shall neither come to military service nor to secular honors, can. Eos qui, 20, quæst. 3.] See Tallia. Tallio. TAXELLUS, a figure cut into bone, or some other thing, which exists fit to be impressed, like a seal, a word used by Anastasius Bibliothecarius in his Latin translation of the Second Council of Nicaea. FR. It is also called Tassellus, both in Latin-barbarous usage and in Italian. It also signifies a little piece of cloth. [He began, under the adjuration of the Lord, with many prayers, to ask of me that I should carry to the woman one piece of cloth from the tasselli of that one, which he had had from the nakedness of his body. In the life of St. Caesarius the Bishop, lib. 2.] thus also in Italian it is used for a little piece of cloth: [And the greater part were going about in a tight gown, of coarse scarlet, etc. And girded with an ancient kind of skittle-belt, and a mantle lined with vair, with the tassello above. Ricordanus Malaspina, cap. 161.] and properly it denotes that which the Italians call Bavaro del Mantello. Likewise in Italian Tassello means a little piece of rind of a melon, cut in order to taste beforehand its quality, and then closed up again. Likewise printers call Tassello some body of an emblem, or a heraldic shield impressed on the printing block, variable, and separable from the other surrounding ornaments. It also in Italian signifies the sealed cover in the middle of a portable altar, beneath which the relics of the Saints are kept. TAURUS, what the celestial sign is. See Arcturus. TAXIARCHUS, commander of military divisions. [He, when the taxiarchs were called, said: The Emperor’s commands seem to me too severe. Io. Diac. in] TE 587 life of St. Gregory the Pope. FR. in Greek ratiapxor, centurion. Suidas. Aelian on military order. Polybius, lib. 6, on Roman military matters. Etymologus. Plato, lib. 6 de leg. also used that word, and so did St. Proclus, orat. 7, in St. Theoph. TEBETH. FR. a Hebrew name which, according to Bede’s interpretation, signifies the month of January, but from Sacred Scripture it is clear that it was the tenth month. [Thus she was brought into the chamber of King Ahasuerus in the tenth month, which is called Tebeth. Esther, chapter 2.] If therefore the first Hebrew month was March, as Paul Sherlogius proves at length in his Dioptra of Hebrew Antiquities, lib. 2, dissert. 4, sect. 5, it follows that the tenth lunar month of the Hebrews falls in December. See also the authors cited in the entry Elul. TECLATURA. See Theclatura. TECTA DENSARE. This manner of speaking is not correctly understood by those who had not seen eastern and African houses, as was said in the entry Cymatium and Doma. It therefore signifies the clayey earth compacted on the roofs, as was said in the same cited entries; therefore in the native manner Tertullian, in On the Apparel of Women, c. 6, had said: [Nor are these necessary either for laying foundations, or building walls, or supporting gables, or compacting roofs. TECURIUM. FR. covering. [That coverings be made over the altars. In the Constitution of Charlemagne. TE DEUM LAUDAMUS etc., a hymn composed by two Doctors of the Church, Ambrose and Augustine, on the very day on which the same Aurelius Augustine had been born again of water and the Holy Spirit, and was brought back to Catholicism by the same St. Ambrose in the year 388, and alternately sung; although some make only St. Ambrose its author, but Lorinus teaches that one must not depart from the common opinion, on Psalm 27, and it is confirmed by St. Datius, Bishop of Milan, lib. 1 of his Chronicle, c. 10. Indeed, in the same city of Milan, near the Ambrosian Basilica, a chapel is shown in which, according to ancient tradition, St. Augustine is said to have been baptized, and this is gathered from the painting and inscription of the same chapel; from that place all the way to the aforesaid Basilica it is rumored that the aforesaid Doctors of the Church, inspired by God, recited the aforesaid hymn by turns; therefore by many devout faithful even to our times in the same interval of place this hymn is customarily recited. Pope Gelasius decreed that it be recited in the office; for previously it was not said. See Responsum. FR. Te Deum Laudamus was not said in the office of the Blessed Virgin Mary except on her solemnities: [So that the difference between commemoration and solemnity may be shown. Hence Te Deum Laudamus is more properly omitted than said in morning praises, can. Consilium, de celebrat. Missar. 1. 3, decretal.] Where the Gloss explains the word Regulariùs, saying: [That is, it is regular that it be omitted, not said. Thus in 7, quæst. 1, can. adversitas, S. cum autem; there the comparative is used electionally, here it is used negatively. So less, that is,
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588 TE idest, non, [secun]d[u]m de trib[us] illud.} Cæterùm S. Datius Mediolanensis Archiep[iscop] sup[er] citatus, fuit vir magnæ sanctitatis, & authoritatis, qui tempore Iustiniani Senioris Imperatoris floruerat, ut D. Gregorius Papa, lib. 1. Dialog. c. 4. testatur, & quòd Te Deum fuisset alternatim compositum per Divos Ambrosium, & Augustinum, adstipulatur etiam Card. Bellarmin. lib. 1. c. 14. de bonis operibus in particulari. } Ecclesia tamen Romana observat non recitare hoc canticum tempore Adventus, & Quadragesimæ. Benedictini verò illud in omnibus Dominicis per annum persolvunt, rationemque refert Radulphus Glauber, lib. 3. ejus hist. c. 3. quòd nempè inter hos Monachos, & Patres cujusdam Concilii orta fuerat contentio, & interrogati Abbates Benedictini ab Episcopis illius Concilii, quare contra ritum Romanum recitarent hoc canticum in jejuniorum Dominicis Abbates responderant, hoc ex instituto eorum Patriarchæ D. Benedicti observare, cujus regula à D. Gregorio Papa confirmata fuerat. Occasione præallegati canonis Consilium, de celebrat. Miss. ubi Innocentii Papæ III. verba habentur, quòd } Quæritur inter Auctores, an hoc Canticum ad laudes potiùs, quàm ad matutinum pertineat? sed communiter respondent Doctores esse matutini partem. Microlog. c. 34. Hugo spec. Eccl. c. 3. ac praxis id confirmat, dum in nocte Nativitatis Dom. matutinum cum hoc cantico terminatur; dicitur autem in prædicto, can. Consilium, quòd } quia ibi intelligitur matutinum cum laudibus conjunctum, ita docet Navarus, & nos in dictione Laudes egimus. TE IGITUR. Vide Canon Missæ. TEGNON, [ter]r[or]on, id est, filius: } Benè venisti tegnon. In vita SS. Perpetuæ, & Felic. TEGULARIA. FR. Maga, Incantatrix, quia super recta, ac tegulas earum præstigia facere solent. } Tegularia malefica, quòd supra tegulare sacrificet. Gloss. Isidori} in ejus tamen textu mendosè legitur Tugellaria maleficia. Hujus synonyma. Vide Maga. TELEJOSIS, sive Teliosis, [ter]telei[us] . FR. sic appellatus est Baptismus à D. Gregorio Nazianzeno in Julianum, ubi ait: } Quocirca ipsos quoque discipulos ad sacrum sacerdotium ducens, & si esset, utpotè Deus, cæremoniarum conditor ( ter teler[us]) nihilominùs &c. D. Dionys. Areop. de Eccl. Hierarchia.} Ubi de Christo Domino loquitur discipulis suis sacerdotium tradente. TELONIUM, [ter]l[or]on, locus, in quo vectigalia exiguntur, Italicè Dogana dicitur, à [ter]tios, id est, vectigal; seu potiùs [ter]teleo[rum]. } Et cùm transisset inde Iesus, vidit hominem sedentem in telonio TE Matthæum nomine. Matth. cap. 9. } Dicitur etiam Teloneum ipsamet gabellæ exactio. } Postea quoque aliam ejusdem Regis de omnium teloneorum remissione impetravit. Flodoar. l. 2. c. 17. } FR. } De teloneis verò mercatorum, & pontium, & de decimis ad portam Monasterii dandis, sicut in aliis præceptis continetur, pariter roboramus. Bullar. Casin. tom. 2. constit. 27. Et nullus ex ripatico, vel cispatico, atque portatico, vel teloneo, ei quippiam ingerat, ibidem const. 36. } Sed mendosè Toloneo ibi habetur; sicut etiam ibid. const. 60. & alibi passim Theloneum perperàm scribitur. TELONARIUS, Publicanus. } Hujus Regis telonarii sunt pauperum oppressores. S. Cyprianus, de jejunio, & tentat. } Regem, dæmonem tenebrarum principem intelligit. TEMPESTARII, Fascinatores, qui mediantibus eorum incantationibus tempestates in aeris regione commovent, de quibus S. Agobertus, qui etiam inquit, quòd hujusmodi tempestates à vulgo Aura levatitia dicebantur. FR. Hujusmodi præstigatoribus poena præscribitur, lib. 1. Capitularium, cap. 6. ubi etiam Obligatores dicuntur, quia inter alias eorum maleficas artes ligant homines, ne matrimonium exercere valeant, de quibus eleganter D. Hieronymus scripsit, inquiens: } Rei uxoriæ hostes, quique, vel perpetuas, vel nimiùm diuturnas nuptiarum ferias feriali carmine, & nodo indicunt, } & Properius etiam in idem cecinit, de quo in dict Suffocatus diximus. Hujus nominis synonyma. Vide Maga. Obligator. TEMPLATIM. Vide Vicatim. TEMPLUM. Vide Ecclesia. Templum Idolorum. Vide Contina. Idolum. FR. Gentiles templa adibant discalceati. } Solvere calceamentum de pede jussit Moyses illum sacrorum institutorum interpretem, ostendens nondum purum esse, neque omninò à corruptione, ac mortuorum operum qualitate liberum, vitæ illius, quæ ex lege ducebatur, incessum: in quo autem reliquiae corruptionis, ac mortalitatis insint, eum nefas esse ad Deum accedere. Id à Gentilium consuetudine divinus ille Moyses didicerat: neque enim ii templa adibant pedes induti calceis exanimatorum animantium pelle confectis: id enim eorum legibus inter immunditiæ genera recensebatur. S. Cyrill. Alexand. lib. 2. de adorat. } quem ritum observant etiam hodie Mahometani. Aliquando tamen in sacra Scriptura Templum pro regia domo accipi disputat Micol. Abramus in ejus Pharo Vet. Test. lib. 13. c. 6. n. 27. & seqq. TEMPORANEU, opportunus. } Præparaverat velut homini temporaneum invitator ille convivium. D. Ambros. de poenit. c. 37. TEMPORIUS. FR. adverb. significat citiùs. } Dominico die temporiùs surgatur ad vigilias. In Regula S. Benedicti, cap. 11. } Ubi aliqui Codices habent mendosè Temperiùs. TENACULA, forceps. } Brachium S. Joseph ab Arimathæa in argento, cum tenaculis in manu de
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588 TE that is, not according to the threefold one. Moreover, St. Datius, Archbishop of Milan, mentioned above, was a man of great holiness and authority, who had flourished in the time of the Emperor Justinian the Elder, as Pope St. Gregory testifies, lib. 1 Dialog. c. 4, and that the Te Deum had been composed alternately by the saints Ambrose and Augustine is also maintained by Cardinal Bellarmine, lib. 1, c. 14, de bonis operibus in particulari . The Roman Church, however, observes not to recite this hymn during Advent and Lent. The Benedictines, however, recite it on all Sundays throughout the year, and Radulphus Glauber gives the reason, lib. 3 of his history, c. 3, namely that among these monks and the fathers of a certain council a dispute had arisen, and when the Benedictine abbots were asked by the bishops of that council why they recited this hymn on the Sundays of fasting against the Roman rite, the abbots answered that they observed this by the institution of their patriarch St. Benedict, whose rule had been confirmed by Pope St. Gregory. On the occasion of the above-mentioned canon, Consilium, de celebrat. Miss. , where the words of Pope Innocent III are found, it is asked by authors whether this hymn belongs rather to Lauds than to Matins; but the doctors commonly answer that it is part of Matins. Microlog. c. 34; Hugo, Spec. Eccl. c. 3; and practice confirms this, since on the night of the Nativity of the Lord Matins ends with this hymn. It is said, moreover, in the said canon Consilium that because there Matins is understood as joined with Lauds, so Navarrus teaches, and we have treated this under the word Lauds. TE IGITUR. See the Canon of the Mass. TEGNON, terroron , that is, son: “You came well, tegnon .” In the life of SS. Perpetua and Felicitas. TEGULARIA. FR. Witch, enchantress, because they are accustomed to perform their tricks above roofs and tiles. “ Tegularia malefica ,” because she sacrifices above the roofing. Gloss. of Isidore; but in his text it is erroneously read Tugellaria maleficia . For synonyms of this, see Maga. TELEJOSIS, or Teliosis, teleius . FR. Baptism was so called by St. Gregory Nazianzen in his discourse against Julian, where he says: “Wherefore, leading even his disciples to the sacred priesthood, and if he were, as being God, the author of ceremonies ( ter telerus) nevertheless, etc.” St. Dionysius the Areopagite, De Ecclesiastica Hierarchia . Where he speaks of Christ the Lord handing on the priesthood to his disciples. TELONIUM, teloron , a place where tolls are collected; in Italian it is called Dogana , from tios , that is, toll, or rather from teleorum . “And when Jesus had passed on from there, he saw a man sitting in the telonium, Matthew by name.” Matt. ch. 9. It is also called teloneum , the exaction itself of the tax. “Later he also obtained another grant from the same king, concerning the remission of all tolls.” Flodoard, l. 2, c. 17. FR. Concerning the tolls, moreover, of merchants and bridges, and the tithes to be given at the gate of the monastery, as is contained in other precepts, we likewise confirm them. Bullar. Casin. tom. 2, constit. 27. “And let no one exact anything from him in matters of ripaticum, cispaticum, portaticum, or toll.” ibid. constit. 36. But there it is written incorrectly Toloneo ; as also in the same place, constit. 60, and elsewhere throughout, Theloneum is wrongly written. TELONARIUS, publican. “The telonarii of this king are the oppressors of the poor.” St. Cyprian, de jejunio et tentat. By “king” he means the devil, prince of darkness. TEMPESTARII, sorcerers who, by means of their incantations, stir up storms in the region of the air; about whom St. Agobertus writes, also saying that such storms were popularly called Aura levatitia . FR. Punishment is prescribed for such practitioners in book 1 of the Capitularies, ch. 6, where they are also called Obligatores , because, among their other wicked arts, they bind men so that they cannot carry out marriage; concerning whom St. Jerome wrote elegantly, saying: “Enemies of married life, who by their magical song and knot appoint either perpetual or all too long wedding holidays,” and Propertius also sang to the same effect, of which we spoke under the entry Suffocatus . For synonyms of this term, see Maga, Obligator. TEMPLATIM. See Vicatim. TEMPLUM. See Ecclesia. Temple of idols. See Contina. Idol. FR. The Gentiles used to go into temples barefoot. Moses commanded that the sandal be removed from the foot of that interpreter of sacred institutions, showing that the way of that life which was guided by the law was not yet pure, nor wholly free from corruption and the condition of dead works; and that, moreover, where remnants of corruption and mortality remain, it is sacrilege to approach God. The divine Moses had learned this from the custom of the Gentiles: for they did not enter temples with feet shod in sandals made from the skin of dead animals, since this was counted among the kinds of impurity according to their laws. St. Cyril of Alexandria, lib. 2, de adorat. This rite is even observed today by the Mahometans. Sometimes, however, in Sacred Scripture “temple” is taken to mean a royal house, as Micol. Abramus argues in his Pharo Vet. Test. lib. 13, c. 6, n. 27 and following. TEMPORANEU, suitable, timely. “The inviter had prepared a feast as it were timely for man.” St. Ambrose, de poenit. c. 37. TEMPORIUS. FR. an adverb meaning sooner. “On the Lord’s Day let one rise earlier for vigils.” In the Rule of St. Benedict, ch. 11. Where some manuscripts incorrectly have Temperiùs . TENACULA, forceps. “The arm of St. Joseph of Arimathea in silver, with forceps in the hand”
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T E de argento. In ejus vita 17. Mart.} hujus vocab. synon. Vide Forceps. TENI, sunt aliquæ virgæ, sive baculi, ex belgico vocabulo Teenen, id est, tener, ita appellati. Vide Baculus. Metaphoricè tamen sortes significant, ut in frisiis legibus, tit. 14. ß. 1. refertur; iis enim baculis optantium sortes detegebantur, hoc, nem- pè, modo: quando inter varios de aliquo delicto imputatos, uesciebatur præcisè, quis eorum ve- rè deliquerat; tunc omnes ad Ecclesiam fere- bantur, ibique, si duo suspecti erant, duo baculi super altare ponebantur, unus, scilicet, cum si- gno crucis, alius verò simplex, & lana munda cooperiebantur, interea infamati Deum ora- bant, ut eorum prætenlam innocentiam prote- geret, ac ad altare accedens Sacerdos, & si ejus copia non esset, innocens puer, sorte deducebat unam ex illis virgis: & si extrahebatur virga cru- ce signata, tunc illi duo, vel si plures ibi infamati, omnes innocentes declarabantur, si autem ex- trahebatur virga sine cruce, tunc omnes se purga- re ab imputato delicto tenebantur, & quot erant imputati, tot virgæ cum singulorum nominibus inscriptæ sub ea munda lana tegebantur, & denuò mittebatur sors, & ille Reus delicti declarabatur, cujus nomen prius prodibat, quæ superstitiosa ignorantia à Gentilibus originem traxerat, ut colligitur ex suprà dict. frisiis, leg. loc. cit. FR. à sa- cris canonibus tanquam sæcularis purgatio pro- hibita fuit, ut ex ejus synon. in dict. Purgator no- tatis invenire licebit. [Sancimus, & Apostolica auctoritate statuimus, ut sicut bon. mem. Gerar- dus quondam Casinen. Abbas cum assensu Fra- trum suorum decrevit, ut nullus Clericorum in toto Territorio Sancti Benedicti habitantium sæ- culari judicio constringatur, nec ab aliqua perso- na laica judicetur, vel purgationem facere &c. Bullar. Casin. tom 2. const. 207. TENIMENTUM. FR. possesso, prædium; quod Romæ Tenuta vulgò dicitur: [Prohibemus etiam ne quis homines in tenimentis ipsis habitantes excommunicationi, vel interdicto subjacere, aut Clericos Monasterii, vel tenimentorum eorum ad synodum vocare præsumat. Bullar. Casinen. tom. 2. const. 185. num. 8. & seqq. TENOR. FR. pro testamento: [Ut legata, quæ ex tenore Antonini defensoris à nobis debentur Mo- nasteriis. D. Gregor. in Regist. lib. 12. epist. 30.] Ubi perperàm in ejus Notis Antonius Dadinus hoc vocabulum possessionem intelligit. TENSERIA. Vide Tanseria. TENSO. FR. teneo, retineo. Marculsus Monachus in ejus formular. TENTATIO HUMANA. FR. [Tentatio vos non ap- prehendat, nisi humana, 1. Corinth. cap. 10.] quæ dist. 2. de poenit. can. Inter hæc 23. sic expo- nitur: [Hinc etenim Prædicator egregius dicit: Tentatio vos non apprehendat, nisi humana: Hu- mana quippe tentatio est, qua plerumque in tur- pi cogitatione tangimur, etiam nolentes, quia, ut nonnunquam illicita in animum veniant, hoc utique in nobis metipsis ex humanitatis corru- T E 589 ptibilis pondere habemus; jam verò dæmoniaca est, & non humana tentatio, cùm ad hoc, quod corruptibilitas carnis suggerit, per consensum se animus adstringit.] Ubi Glossa primos motus intelligit, qui non sunt in nostra potestate. TENTIPELLIUM. Vide Folleo. TEPORUS, tepidus. [Favonius flatu teporo. Si- don. lib. 9. epist. 16.] TERESIANI. Vide Corbicularius. TERGIVERSATOR. FR. est in universum ab accusa- tione desistens, ita Glossa, in cap. In tantum, de Collus. detegen. ubi sic inquit: [Tergiversari est in universum ab accusatione desistere, can. si quem, 2. quæst. 3. ß. Notandum. Unde potest exponi tergiversationes, id est, versutias, sive calliditates, de quibus induxit inquisitores, ut desisterent ab inquisitione:] Postillator autem in Rubricam Gratiani, quæ incipit: Qua autem, 2. quæst. 3. in princip. quæst. aliam etymologiam hujus nominis affert, nempè: [Is est Tergiversa- tor, qui terga vertit adversario accusato, & citra abolitionem desistit, & hic incidit in Turpil. & extraordinariè punitur &c.] Glossa verò ibidem distinguit Tergiversatorem à Calumniatore, & à Prævaricatore, inquiens hoc pacto: [Accusator in quinque peccare potest, vel errore decipitur, aut temeritate, seu calore iracundiæ ad accusan- dum provocatur, aut calumniatur, aut prævari- catur, aut tergiversatur: sed in omnibus his casi- bus, si desistit, impetrata abolitione quacumque, non punitur, nec infamis est, ut Cod. de abolit. lege 1. & 2. &c. Secùs si est, vel calumniator, vel prævaricator, vel tergiversator. Calumniator te- netur ad poenam talionis (hodie non est in usu,) ut infrà in hac eadem quæst. can. calumniator, & can. qui non. Prævaricator potest neminem accusare, & extra ordinem punitur, ut infrà, ea- dem, dist. ß. notandum, in fine. Tergiversator pu- nitur in quinque libris auri, ut ß. de prævaricat. leg. 3. in fin. Testis etiam calumniator poenam talionis sustinet, 3. quæst. 9. cap. nihilominùs, 33. quæst. 5. can. hæc imago, ß. Mulier, & can. Mulierem, ß. Nec testis, eadem quæst. Si autem tulerit aliàs falsum testimonium, punitur extra ordinem, 6. quæst. 1. can. quicumque.] Vide Accusator. Prævaricator. TERMINALIA. FR. Gentilium festa, quæ in mense Febr. celebrabantur. D. August. lib. 7. de Civis. Dei, c. 7. Beda tamen, lib. de nat. rer. inquit ad diem 23. Februarii celebrari solita. TERMINUS LOCALIS. Vide Bundæ. Pali termales. TERMINUS PEREMPTORIUS. Vide Peremptorius. TERMINUS, falsum Numen. Vide Facularum ac- censores. TERRATICUM, contributio pro fructibus terræ, quam Colonus solvere debet directo Domino: [De silvis, ubi partem habent, & terris, nul- lus, nisi per ipsorum voluntatem terraticum ac- cipiat. In præcepto Ludovici Regis.] TERRICULA, terror. [Pueri, & mulierculæ no- stræ, cruces, & tormenta, feras, & omnes sup- pliciorum terriculas, inspirata patientia doloris, illu-
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T E of silver. In his life, 17 March. This word is synonymous. See Forceps. TENI are some rods, or sticks, from the Belgian word Teenen, that is, tender, so called. See Baculus. Metaphorically, however, they signify lots, as is related in the Frisian laws, title 14, § 1; for by these sticks the lots of those seeking judgment were revealed, in this way: when, among several accused of some offense, it was not precisely known which of them had really committed it, then all were brought to the church, and there, if two were suspected, two sticks were placed upon the altar, one, namely, marked with a cross, the other plain, and covered with clean wool; meanwhile the accused prayed to God that He would protect their presumed innocence, and the priest approaching the altar, or if there was no priest available, an innocent boy, drew lots from among those rods: and if the stick marked with the cross was drawn, then those two, or if more were there accused, all were declared innocent; but if the stick without the cross was drawn, then all were bound to purge themselves from the imputed offense, and as many as there were accused, so many rods with the names of each inscribed were covered under the same clean wool, and the lot was again cast, and he was declared guilty of the offense whose name came out first. This superstitious ignorance had its origin from the Gentiles, as is gathered from the above-cited Frisian law, in the place cited above. For from sacred canons it was prohibited as a secular purgation, as may be found noted in its synonym under Purgator. [We decree, and by apostolic authority ordain, that just as Gerard, of blessed memory, once Abbot of Casinum, with the assent of his brethren, decreed that no cleric dwelling throughout the whole territory of Saint Benedict should be constrained by secular judgment, nor judged by any lay person, nor compelled to make purgation etc. Bullar. Casin. tom. 2, const. 207.] TENIMENTUM. For possession, estate; what in Rome is commonly called Tenuta: [We also forbid that anyone should presume to subject the men dwelling in the same tenements to excommunication or interdict, or to call the clerics of the monastery or of their tenements to synod. Bullar. Casinen. tom. 2, const. 185, no. 8, and following.] TENOR. For testament: [So that the legacies which by the tenor of Antoninus the defensor are owed by us to the monasteries. D. Gregor. in Regist. lib. 12, epist. 30.] Where Antonius Dadinus incorrectly understands this word in his Notes to mean possession. TENSERIA. See Tanseria. TENSO. I hold, I retain. Marculfus the Monk in his formularies. TENTATIO HUMANA. [No temptation has overtaken you, except what is human, 1 Corinthians 10.] which in dist. 2, de poenit., can. Inter hæc 23, is thus explained: [For hence the outstanding Preacher says: No temptation has overtaken you except what is human: human temptation is that by which we are often touched by evil thought, even unwillingly, because, in order that unlawful thoughts sometimes come into the mind, we certainly have this in ourselves from the burden of corruptible humanity; but it is now demonic, and not human temptation, when the mind binds itself by consent to that which the corruption of the flesh suggests.] Where the Gloss understands the first movements, which are not in our power. TENTIPELLIUM. See Folleo. TEPORUS, tepid. [Favonius with a tepid breath. Sidon. lib. 9, epist. 16.] TERESIANI. See Corbicularius. TERGIVERSATOR. It is, in general, one who abandons the accusation, thus the Gloss, in cap. In tantum, de Collus. detegen., where it says: [To tergiverse is altogether to desist from accusation, can. si quem, 2. quæst. 3, §. Notandum. Hence tergiversationes can be explained, that is, evasions or tricks, by which he induced the inquisitors to desist from the inquiry.] But the Postillator on Gratian’s Rubric, which begins Qua autem, 2. quæst. 3, in the opening of the question, gives another etymology of this name, namely: [He is a Tergiversator who turns his back to the accused adversary and desists without formal abandonment, and he falls under Turpil. and is punished extra ordinem etc.] But the Gloss there distinguishes the Tergiversator from the Calumniator and from the Prævaricator, saying thus: [An accuser can offend in five ways: either he is deceived through error, or through temerity, or is driven to accuse by the heat of anger, or he calumniates, or prevaricates, or tergiversates: but in all these cases, if he desists, having obtained any form of abandonment, he is not punished, nor is he infamous, as in Cod. de abolit. law 1 and 2 etc. Otherwise, if he is either a calumniator, or a prevaricator, or a tergiversator. The calumniator is liable to the penalty of talion (today it is not in use), as below in this same question, can. calumniator, and can. qui non. The prevaricator may accuse no one, and is punished extra ordinem, as below, in the same dist., §. notandum, at the end. The tergiversator is punished in five pounds of gold, as in §. de prævaricat. law 3, at the end. A witness who is a calumniator also suffers the penalty of talion, 3. quæst. 9, cap. nihilominùs, 33. quæst. 5, can. hæc imago, §. Mulier, and can. Mulierem, §. Nec testis, the same question. But if he has otherwise given false testimony, he is punished extra ordinem, 6. quæst. 1, can. quicumque.] See Accusator. Prævaricator. TERMINALIA. The festivals of the Gentiles, which were celebrated in the month of February. D. August. lib. 7, de Civis. Dei, c. 7. Bede, however, in lib. de nat. rer., says that they were customarily celebrated on the 23rd of February. TERMINUS LOCALIS. See Bundæ. Pali termales. TERMINUS PEREMPTORIUS. See Peremptorius. TERMINUS, a false deity. See Facularum accensores. TERRATICUM, a contribution for the fruits of the earth, which the tenant must pay to the lord directly: [Of the woods, where they have a share, and the lands, let no one receive terraticum except by their will. In the precept of King Louis.] TERRICULA, terror. [Our boys and women, by inspired patience of pain, the crosses and torments, the wild beasts, and all the terrors of punishments,
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590 TE illudunt. Minutius] Ubi de constantia Martyrum loquitur. TERRITORIUM. FR. est jurisdictio, diœcesis, confinium ad Principem, Ecclesiasticam personam, Rempublicam, Civitatem, vel alium habitantium locum spectans; quod à Glossa, in can. si quis Episc. 16. quæst. 3. sic definitur: [Territorium est universitas agrorum intra fines cujuscumque Civitatis. TERTIA, hora canonica. Vide Horæ canonicæ. TERTIANA LABORANS. Vide Hemitritæus. TERTIATOR. FR. qui non est Longobardus. [Et hoc promittimus de tertiatoribus, ut si à Longobardo venundati fuerint, comparentur. In Capitular. Sicardi apud Camillum Peregrinum, cap. 4. & 13. TERTIOCERIUS. FR. officium, sicut Primicerius, Secundicerius, apud Baronium in Noris ad Martyrol. 19. Maji, litt. d. Vide Primicerius. TERTULLIANISTÆ. FR. Hæretici Tertulliani Carthaginensis presbyteri sequaces, qui asserebant animam esse immortalem, sed corpoream, ac peccatorum animas post mortem dæmones fieri, 24. quæst. 3. can. 39. Alios Tertulliani errores. Vide Psychicus. TERTUSSUS. FR. porcula lactans. [Si quis tertussum porcellum furaverit. In lege Salica, tit. 25. ß. 11. TERUNTIANI, FR. Romanorum numi, cujus valoris erant. Vide Polleralis. Vide etiam Baron. an. 330. n. 44. TESAGA. Vide Texaga. TESSARESCÆDECATISTÆ, hæretici. Vide Quartadecimani. TESSERA. Vide Contesseratio. Contessero. TESSERACOSTUS, teos aegnogos, id est, terminus quadraginta dierum, qui intercedit intra Resurrectionis Pascha, & Ascensionem; quemadmodum Pentecostes dicitur terminus quinquaginta dierum ab eadem Pascha numerandorum. TESTAMENTARIUS. Vide Elogicus in dict. Elogium. TESTAMENTUM. Vide Diatheca. Elogium. Scriptura suprema. Tenor. Testamentum falsum. Vide Internecinum. Testamentum officiosum, & inofficiosum. FR. Glossa in can. si ad scripturas, dist. 10. sic explicat: [Officiosa dicuntur, quæ continent pietatem, quæ nulli obsunt, & alicui prosunt: sicut inofficiosum dicitur testamentum, quod est contra officium pietatis, ut ß. de inoffic. testament. leg. 3.] Utrumque Testamentum Sacrae Scripturæ. Vide Dittochæum. TESTAMENTI PAGINA, apocha. [Viginti solidos, si plus vobis visum fuerit, in reparationem Ecclesiarum, quæ in ruinis esse perhibentur, sub testamenti pagina dare se convenit, quatenus & illic remedium sit, & nostra debeat esse munitio. D. Gregor. in Regist. lib. 9. cap. 44. ad Venantium Fesulanum Episcopum.] In aliquibus tamen codicibus mendosè legitur Monitio, cum revera Munitio restitui debeat, quæ cautionem, & assicurationem Pontificis denotat hîc. Hujus vocabuli synonyma. Vide Apocha. TE TESTIMONIALIS, dicebatur Diaconus, qui assistebar Episcopo. FR. Diaconi Assistentes Episcopo ordinati sunt in eorum vitæ testimonium, occasione calumniæ Symmacho Papæ excitatæ, ut testatur Ennodius in suo Apologet. pro eodem Pontifice composito. Sed hæc ordinatio habetur antiquior, nimirum, in primitiva Ecclesia, ut videre est in can. Apostol. lib. 3. c. 44. TESTIMONIO. FR. verbum, testor, testificor, l. Ludovicus, de testibus. TESTIMONIUM. FR. aliquando in sac. litteris, & penes Eccl. Scriptor es pro die festivo, seu legali cæremonia usurpatur, ut docent Arias Montanus in psal. 22. 2. Abulens in 3. Reg. c. 2. q. 3. TESTIS. FR. qui testimonium præber. [Quòd si amborum partium testes sint æquè idonei, possessoris testes præferuntur, cùm promptiora sint jura ad liberandum, quàm ad condemnandum, cap. 3. de probationibus, lib. 2. decretal.] Testes numero plures præferuntur minoribus ex adverso adductis. Ibidem cap. 19. Ille, qui est eodem crimine infectus, contra reum testificari non potest, nullique de se confesso, adversus alium in eodem crimine est credendum. Ibid. cap. 10. de testibus, & attestatis. Qui intestabilis dicitur. Vide Intestabilis. Testis calumniator, qua poena puniebatur. Vide Tergiversator. Testis fide dignus. Vide Vtilis persona. TESTITRAHUS, Aries, ita appellatus ob magnitudinem testiculorum, quos raptare cogitur. [Nam & Arietem, (non quem Laborius reciprocicornem, & lanicutem, & testitrahum; sed trabs machina est, quæ muros frangere militat) nemini unquam adhuc libraturum, illa dicitur Carthago studiis asperrima belli, prima omnium armasse in oscillum penduli impetus, commentata vim tormenti de bile pecoris capite vindicantis. Tertull. de pall. cap. 1.] Hîc non de ariete animali ait, de quo antiquus Poeta Laborius cecinit, quem testitrahum, lanicutem, id est, habentem lanigeram cutem, & reciprocicornem, nempe, cornua spiraliter reciprocata habentem appellaverat; sed de ariete bellico instrumento Tertullianus agere dicit, cujus primos inventores Carthaginenses fuisse affirmat, qui commentantes, & exemplum trahentes ex ariete injurias capitis iota vindicante, oscillum penduli impetus formarunt. Oscillum dicitur, quod Romani recentes Cannosiendola vocant, ut in dict. Oscillum dictum fuit; erat autem penduli impetus, quia librabatur, & impetuosè percutiebatur in hostium moenia, dum è brachiis militum, vel ex alia machina per funes pendebat, ut apud Vegerium describitur. FR. Calepinus in dict. Reciprocicornis Vestitrahum pro Testitrahro posuit. TESTUDO. Vide Raca. TETRADITÆ, , Hæretici ita appellati, quia in festo Paschæ ad instar feriæ quartæ jejunabant; seu, ut aliis placet, quia quartam personam Sanctissimæ Trinitatis admittebant. Vide Tetrus. TETRÆTERIS, , annus quartus, quadrieni. TE-
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590 TE they mock. Minutius] Where he speaks of the constancy of the Martyrs. TERRITORY. FR. is jurisdiction, diocese, boundary relating to a Prince, an ecclesiastical person, a commonwealth, a city, or another place of habitation; which is thus defined by the Gloss on can. si quis Episc. 16. quest. 3: [Territory is the whole body of fields within the limits of any city. THIRD, canonical hour. See Canonical Hours. THIRD-TIME SUFFERING. See Hemitritæus. TERTIATOR. FR. one who is not Lombard. [And this we promise concerning tertiators, that if they have been sold by a Lombard, they shall be bought back. In the Capitularies of Sicard, apud Camillus Peregrinus, cap. 4 & 13. TERTIOCERIUS. FR. an office, like Primicerius, Secundicerius, in Baronius, apud Noris on the Martyrology, 19 May, lit. d. See Primicerius. TERTULLIANISTS. FR. heretics, followers of Tertullian of Carthage, presbyter, who asserted that the soul is immortal, but corporeal, and that the souls of sinners after death become demons, 24. quest. 3. can. 39. Other errors of Tertullian. See Psychicus. TERTUSSUS. FR. a suckling piglet. [If anyone steals a tertussus piglet. In the Salic Law, tit. 25. § 11. TERUNTIANI, FR. Roman coins, of what value they were. See Polleralis. See also Baron. year 330, no. 44. TESAGA. See Texaga. TESSARESCÆDECATISTÆ, heretics. See Quartadecimani. TESSERA. See Contesseratio. Contessero. TESSERACOSTUS, teos aegnogos, that is, the term of forty days which intervenes between Easter, the Resurrection, and the Ascension; just as Pentecost is called the term of fifty days counted from the same Easter. TESTAMENTARY. See Elogicus in the entry Elogium. TESTAMENT. See Diatheca. Elogium. Supreme writing. Tenor. False testament. See Internecinum. Testament officious and inofficious. FR. the Gloss on can. si ad scripturas, dist. 10, explains it thus: [Officious things are those which contain piety, harm no one, and benefit someone: just as a testament is called inofficious which is contrary to the duty of piety, as § de inoffic. testament. leg. 3.] Both Testaments of Sacred Scripture. See Dittochæum. TESTAMENT PAGE, apocha. [Twenty solidi, if it seem to you more, for the repair of churches which are said to be in ruins, it was agreed that he should give under the page of a testament, so that there may be remedy there, and that it ought to be our safeguard. D. Gregor. in Register, book 9, chap. 44, to Bishop Venantius of Fiesole.] In some manuscripts, however, Monitio is read incorrectly, whereas Munitio ought in fact to be restored, which here denotes the bishop’s security and guarantee. Synonyms of this word. See Apocha. TE TESTIMONIAL, a deacon who assisted the bishop was so called. FR. deacons assisting bishops were ordained for the testimony of their life, on the occasion of the calumny raised against Pope Symmachus, as Ennodius testifies in his Apology composed for the same pontiff. But this ordination is held to be older, namely in the primitive Church, as may be seen in can. Apostol. book 3, chap. 44. TESTIMONIO. FR. the verb testor, testificor, l. Ludovicus, de testibus. TESTIMONY. FR. sometimes in sacred letters, and among ecclesiastical writers, it is used for a feast day, or a legal ceremony, as Arias Montanus teaches on Psalm 22:2 and Abulensis in 3 Kings, chap. 2, q. 3. WITNESS. FR. one who gives testimony. [If the witnesses of both parties are equally trustworthy, the witnesses of the possessor are preferred, since the laws for acquitting are more ready than those for condemning, cap. 3, de probationibus, book 2, decretals.] Witnesses in greater number are preferred to fewer witnesses brought by the opposite side. Ibidem cap. 19. He who is tainted by the same crime cannot testify against the accused, and no one who has confessed against himself is to be believed against another in the same crime. Ibid. cap. 10, de testibus et attestatis. One is called intestable. See Intestabilis. A witness who slanders, by what penalty he was punished. See Tergiversator. A trustworthy witness. See Vtilis persona. TESTITRAHUS, a ram, so called on account of the size of its testicles, which it is forced to drag. [For even the ram, (not the one which Laborius called reciprocicorn and lanicutis and testitrahus; but a beam is the machine that works to break walls) has never yet been said by anyone to be measured out, that Carthage, fiercest in the pursuit of war, first of all devised the swinging impulse, contriving the force of a machine avenging the head from the flesh of the beast. Tertull. de pall. chap. 1.] Here he is not speaking of the animal ram, of which the ancient poet Laborius sang, whom he had called testitrahus, lanicutis, that is, having a woolly skin, and reciprocicorn, namely, having horns turned back in a spiral; but Tertullian says he is speaking of the war ram instrument, whose first inventors he affirms were the Carthaginians, who, devising it and taking the example from a ram avenging injuries to the head, formed the swinging assault. It is called oscillum, which the modern Romans call Cannosiendola, as was said in the entry Oscillum; and it was called swinging assault because it was balanced and struck forcefully against the enemy walls, while it hung from the arms of soldiers or from another machine by ropes, as is described by Vegetius. FR. Calepinus in the entry Reciprocicornis placed Vestitrahum instead of Testitrahrho. TESTUDO. See Raca. TETRADITÆ, heretics so called because on Easter festival they fasted like on Wednesday; or, as others prefer, because they admitted a fourth person in the Most Holy Trinity. See Tetrus. TETRÆTERIS, a fourth year, a four-year period. TE-
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T E TETRAGRAMMATON, , id est, quatuor litterarum, ita vocatum fuit nomen Dei, quia apud omnes ferè Nationes ineffabile ejus nomen quatuor litteris pronunciatur. Vide Adonai. TETRANSITON. FR. erat annon pro scholaribus solvenda: [Eorum, videlicet, qui annonas scholarium omnium solvunt, quod appellatur retransiton. Hypomnest. de Anastasio Apocris. in Collectan. Anastasii per Sirmondum in 8. edit. pag. 257. TETRAO, onis, & TErrana, na. Nomen volucris cujusdam, de quo Tertullianus, lib. 1. advers. Marc. cap. 13. sic ait: [Una tetraonis pennula, taceo de pavo, sordidum artificem pronunciabit tibi creatorem?] De hoc volatile mentionem fecit Plinius, lib. 10. nat. histor. cap. 22. Aliqui crediderunt esse phasianum: FR. sed de hoc idem Plinius, eodem lib. 1c. c. 48. & lib. 11. cap. 33. mentionem facit, atque phasianus avis notissima à Latinis appellata quoque fuit, de qua Statius, 4. Silv. 3. Iuvenal. sat. 5. 7. Martial. lib. 5. epig. 8. lib. 13. epig. 44. & 67. & alii. Nonnulli tamen Gallinam prætensem, sive Gallum montanum tetraonem esse autumant; sed hujusmodi aves non concordant cum Pliniana descriptione tetraonis in prædicto lib. 10. cap. 22. adducta, ubi sic habetur: [Decet tetraonas suus nitor, absolutaque nigritia, in superciliis coccii rubor. Alterum eorum genus vulturum magnitudinem excedit, quorum & colorem reddit. Nec ulla ales excepto struthiocameo majus corpore implens pondus, in tantùm aucta, in terra quoque immobilis prehendatur. Gignunt eos Alpes, & Septentrionalis regio. In aviariis saporem perdunt. Moriuntur contumacia spiritu revocato. Proximæ eis sunt, quas Hispania aves tardas appellat,]: ∴: In agro Viterbiensi de anno 1662. quædam avis invisa capta fuit, quam puto fortasse esse tetraonem prioris speciei à Plinio descriptum; nam dorsum flavum nigris maculis conspersum habebat, alæ candidæ, ac nigredine in extremitate virgatæ, colloque oblongo, & capite cristato, item superciliis coccineis, quæ exsiccata conservatur in musæo Eminentiss. Dom. mei Card. Brancacii. FR. Quòd penes Romanos utraque avis, Phasianus, nempè, & Tetrao suum peculiare nomen habuerit, patet ex Suetonio in Caligula, cap. 22. ubi inquit: [Hostiæ erant phoenicopteri, pavones, tetraones, numidicæ, meleagrides, phasianæ, quæ generatim per singulos dies immolarentur.] Auctor verò hic impugnatus est ab Ulysse Aldrovando, qui tom. 2. de Avibus, c. 6. De Urogallo, seu Tetraone, vocat hanc avem Gallinaceum sylvestrem, & Phasianum, & diffusè ibidem agit, cap. 7. Insuper in eodem c. 6. Aldovrandus confundit Tetraonem cum Erythrotaone. Erythro enim taon nil aliud est, quàm ruer pavo græcè: taus etenim Græci, Taus Arabes & Turcæ etiam pavonem appellant. TETRAPHYLLUM. Vide Crionia. Ejus synonyma. Vide Pilens. T E 591 TETRAPOLIS. Vide Theopolis. TETRARCHA, , id est, in quarta parte Princeps; nam Romani judæicum statum in quatuor partes sub tot Principibus constituerant, quas Tetrarchias appellabant. Tiberii autem Cæsaris tempore erat retrarcha Galilææ Herodes, & Philippus frater ejus retrarcha Iturææ, & Trachonitidis regionis; & Lysania Abilinæ tetrarcha. Lucæ c. 3. TETRAPLA. Vide Hexapla. TETRAS. Vide Tetrus. TETRASYRTICUS. Vide Diasyrticus. TETRAVANGELIUM, , Codex continens quatuor Euangelia. [Constantini temporibus fuit Iuvencus Hispanus Presbyter genere nobilis, qui tetravangelia hexametris versibus ferè ad verbum transferens, quatuor libris composuit. Platina in vita Marci Papæ I. TETRAVELA, , id est, quatuor velis. Vide Chrysoclavus. TETRICUS. FR. ita appellatus est Augustus Imperator. Baron. TETRUS, , quartus: Elias Vates, quem tetra volumina regum. Aldhelmus, id est, quartus liber regum. Et pro quaternario numero usurpavit D. Ambrosius, lib. 3. de Abrahamo, cap. 11. ita inquiens: [Eò quòd tetras omnibus numeris apta sit.] Qui quidem Sanctus Doctor cùm protestaretur minimè admittendam esse quartam Sanctissimæ Trinitatis personam, in lib. de Incarnat. Dom. cap. 7. sic fatetur: [Nec timeo, ne tetrada videar inducere.] Unde Tetraditæ dicebantur Hæretici, qui quartam personam in divinis somniabant. Vide Tetraditæ. TEUCRA, & Teuerus. Vide Turca. TEUTISCUS. FR. Theutonicus, Germanus. [Quem si vulgò audisses, dulcisluus emanabat: si verò idem barbara, quam teutiscam dicunt, lingua loqueretur, præeminebat claritatis eloquio. S. Paschasius Abb. in vita Adelhardi Corb. Abb. TEXACA, & Tesaga, furtum occultum, in Lege Salica, tit. 11. TEXTILE. Vide Plecta. THABOR, & Hermon, montes in Syria, de quibus Psal. 88. Thabor interpretatur veniens lumen, & Hermon, anathema ejus. D. Aug. in eod. psal. THABORITÆ, Hæretici Hussitæ in Boemia, à quædam Civitate sic dicti, quam Ziska eorum seductor ædificaverat, & nomen Thabor indidit, ubi jactabat, se veram religionem ejus sectarios doce re ad ostentationem Salvatoris nostri, qui suam gloriam tribus Apostolis in monte Thabor manifestaverat. Item hujusmodi Hæretici Horebitæ dicti sunt ex eadem ostentatione, quia in monte Oreb, sive Horeb Deus filiis Israel per Moysen se ostenderat. [Dominus Deus noster locurus est ad nos in Horeb. Deuter. c. 1. Dominus Deus noster pepegit nobiscum foedus in Horeb. Ibid. cap. 5.] Qui mons Petra Horeb in Sac. Scriptura, & Petra Oreb promiscuè dicitur. [En ego stabo ibi coram te
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T E TETRAGRAMMATON, that is, “of four letters,” was thus called the name of God, because among almost all nations His ineffable name is pronounced with four letters. See Adonai. TETRANSITON. FR. was the money due for scholars: [That is, for those who pay the food allowance for all scholars, which is called retransiton. Hypomnest. de Anastasio Apocris. in Collectan. Anastasii per Sirmondum in 8. edit. p. 257. TETRAO, onis, and TErrana, na. The name of a certain bird, of which Tertullian, book 1 against Marcion, chap. 13, says thus: [Will a single feather of the tetrao, I say nothing of the peacock, proclaim to you the sordid craftsman as creator?] Pliny mentions this bird, book 10 of Natural History, chap. 22. Some believed it to be the pheasant: FR. but Pliny himself mentions this, in the same book 10, chap. 48, and book 11, chap. 33; and the pheasant was also a very well-known bird among the Latins, of which Statius, Silv. 4.3; Juvenal, sat. 5.7; Martial, book 5 epig. 8, book 13 epig. 44 and 67, and others speak. Nevertheless, some think the partridge, or mountain cock, is the tetrao; but such birds do not agree with Pliny’s description of the tetrao in the aforesaid book 10, chap. 22, where it is written thus: [The tetraones have their own sheen, a complete blackness, with scarlet redness on the eyebrows. One of their kinds exceeds the size of vultures, and also reflects their color. Nor does any bird, except the ostrich, filling a greater bodily mass, when thus enlarged, lie immobile on the ground. The Alps and the northern region produce them. In aviaries they lose their flavor. They die through obstinacy, their spirit having been recalled. Next to them are those which Spain calls tardy birds,] ∴: In the district of Viterbo, in the year 1662, a certain rare bird was caught, which I think may perhaps be the tetrao of the first species described by Pliny; for it had a yellow back sprinkled with black spots, white wings striped with black at the extremities, an elongated neck, a crested head, and scarlet eyebrows; it is preserved dried in the museum of the Most Eminent Lord my Cardinal Brancaccio. FR. That among the Romans each bird, namely the Pheasant and the Tetrao, had its own special name, is clear from Suetonius in Caligula, chap. 22, where he says: [The sacrificial birds were flamingos, peacocks, tetraones, Numidian fowl, guinea-fowl, pheasants, which were sacrificed daily, each according to its kind.] But this author was attacked by Ulysses Aldrovandus, who in vol. 2 of On Birds, ch. 6, On the Urogallus, or Tetrao, calls this bird a wild barnyard cock and a pheasant, and treats it at length there, ch. 7. Moreover, in the same ch. 6 Aldrovandus confuses the Tetrao with the Erythrotao. For erythro-taon is nothing other than red peacock in Greek: for the Greeks call the peacock taus; the Arabs and Turks also call the peacock Taus. TETRAPHYLLUM. See Crionia. Its synonyms. See Pilens. T E 591 TETRAPOLIS. See Theopolis. TETRARCHA, that is, prince of a fourth part; for the Romans had divided the Jewish state into four parts under so many rulers, which they called tetrarchies. In the time of Tiberius Caesar there was Herod tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the region of Trachonitis; and Lysanias tetrarch of Abilene. Luke chap. 3. TETRAPLA. See Hexapla. TETRAS. See Tetrus. TETRASYRTICUS. See Diasyrticus. TETRAVANGELIUM, a codex containing the four Gospels. [In the time of Constantine there was Juvencus, a Spanish presbyter of noble birth, who, translating the tetramospels almost word for word into hexameter verses, composed [them] in four books. Platina in the life of Pope Marcellus I. TETRAVELA, that is, with four sails. See Chrysoclavus. TETRICUS. FR. the Emperor Augustus was so called. Baron. TETRUS, fourth: The prophet Elias, whom the tetr volumes of Kings. Aldhelm, that is, the fourth book of Kings. And Saint Ambrose used it for the number four, book 3 On Abraham, chap. 11, saying thus: [Because the tetrad is suited to all numbers.] And when that holy Doctor declared that the fourth person of the Most Holy Trinity must by no means be admitted, in book On the Incarnation of the Lord, chap. 7, he thus confesses: [Nor do I fear lest I seem to be introducing a tetrad.] Hence heretics were called Tetraditae, who dreamed of a fourth person in the Godhead. See Tetraditae. TEUCRA, and Teuerus. See Turca. TEUTISCUS. FR. Theutonic, German. [If you had heard him in the common language, a sweet flow would have issued forth: but if indeed he spoke in that barbarous tongue which they call Teutisc, he excelled in the eloquence of clarity. Saint Paschasius, Abbot, in the life of Adelhardus, Abbot of Corbie. TEXACA, and Tesaga, secret theft, in the Salic Law, title 11. TEXTILE. See Plecta. THABOR, and Hermon, mountains in Syria, concerning which Psalm 88. Thabor is interpreted “coming light,” and Hermon, “his curse.” Saint Augustine on the same psalm. THABORITAE, Hussite heretics in Bohemia, so called from a certain city which their deceiver Ziska had built and named Thabor, where he boasted that he taught the true religion to his followers in imitation of our Savior, who had manifested His glory to three Apostles on Mount Thabor. Likewise such heretics were called Horebites from the same boasting, because on Mount Oreb, or Horeb, God had shown Himself to the children of Israel through Moses. [The Lord our God spoke to us in Horeb. Deuter. ch. 1. The Lord our God made a covenant with us in Horeb. Ibid. ch. 5.] This mountain in Sacred Scripture is called indiscriminately Petra Horeb and Petra Oreb. [Behold, I will stand there before you
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TH te super petram Horeb. Exod. c. 17. Et petra Oreb. Iudic. c. 7, & Isajæ, c. 10. Vide Orebicæ. THALAMUS, pro Ecclesia. Vide Cubiculum. THALIA. FR. δαλετα, id est, convivium, ita deno- minatus fuit quidam Arii liber, in quo ad foedissi- ma carnis vitia excitabat. Sozomenus, lib. 1. c. 20. & D. Athanasius de scientia Dionysii, & orat. contra Arian. testantur. Sed potiùs legendum est Thalea ex famosissima Romæ muliere, de qua Plutarchus in Numa, & Lycurgo: nam in eo li- bro in lascivias effoeminari sua debat Arius; unde meritò saltatrici Herodiadi à D. Athanasio, loc. cit. hic liber comparatus est. THALLOPHORUS. FR. δαλοφόρος, id est, panathe- naicus, qui in gymnicis certaminibus ludebat, ferens in manibus ramum olivæ, vel lauri, quæ festa à Theseo in honorem Minervæ instituta fuerunt, & Athenis celebrabantur, atque Pana- thenæa dicebantur. Erant autem duplicia, majo- ra, scilicet, in quolibet quinquennio celebrata, quæ à Romanis ideò Quinquatria vocabantur, & minora quotannis celebrata: in his enim ludis pueri, & puellæ complexis manibus pyrricham saltabant. Alex. ab Alex. lib. 5. c. 8. & lib. 6. c. 19. Cæl. Rhodig. lib. 6. c. 46. Annualia autem festa Thalysia dicebantur. Idem Rhodig. lib. 12. c. 17. Quæ superstitio in multis Christianorum Civi- ratibus adhuc viget, cùm in Kalendis Maji ramos virentes in signum anni recentis sustollunt, quæ Romæ prohibita fuit ab Alexandro Papa VII. Sed apud Romanos Panathenæa in mense Martii teste Dionyf. Halicarnasieo, lib. 2. celebrabantur, quæ autem fiebant in mense Maji. Vide Majuma. Errare tamen existimo Calepinum in dictione Thallophori afferentem, Athenis hos ramos se- nes ut plurimum gestasse, unde per jocum Thallophori dicebantur, qui ad munera obeun- da erant inutiles; nec Authorem aliquem pro se affert. Quare rectiùs puto, quòd ironicè Thallophori dicebantur senes lascivi, qui ad in- stat thallophororum puerorum, ut suprà di- ctum est, impotenter supra senectutis vires, & contra eorum ætatis decentiam cum foeminis co- hircinationem irritare coguntur: hanc enim phrasim usurpavit D. Io. Chrysost. hom. 8. de An- na &c. ad significandas adhuc impotentes puero- rum ad coeundum vires, qui nihilominus ad id pronos se ostendunt. [An non videris frequenter, quòd qui in Urbibus versantur, pueros nuper lacte depullos faciunt thallophoros? THAMAR. FR. nomen prop. in Sac. Script. hæbrai- cè significat amaritudinem, D. Aug. lib. 22. contra Faustum Manich. cap. 84. Sed Arabicè dactylos fructus significat. THAMNUS, Syriacè Adonidem Veneris amasium significat; nam ubi Vulgata habet: [Ecce ibi mu- lieres sedebant plangentes Adonidem. Ezech. c. 8.] legunt lxx. [Plangentes Thammos, ]à græ- co idiomate Ḥαμμύς, de qua superstitiosa, ac lu- gubri celebratione dictum est in dict. Astarthen. Salambona. De Bethlehemitico loco, ubi Chri- stus natus est, D. Hieronymus, epist. 13. hæc re- TH fert: [Bethlehem nunc nostram, & augustissimum orbis locum, de quo Psalmista canit: Veritas de terra orta est; lucus inumbrabat Thamuz, id est, Adonis, & in specu, ubi quondam Christus va- giit, Veneris amasius plangebarat. ] Itaque apud Hebræos Thamuz tam Adonem, quàm Iulium mensem significat, sic etiam Arabes Iulii mensem Tammus vocant. FR. Menses Hebræorum, & Arabum cùm sint lunares, solet proinde Thamuz mensis, ut plurimum quartum, & quintum men- sem solarem amplectere; ideòque Auctores cita- ti in dict. Elul, Thamuz quartum anni mensem appellant, qui hìc tamen pro quinto mense ha- betur. Cæterùm quoad Adonidis fabulam, hæc narrat Procopius Sophista Christianus in Esajam commentator super illa verba ejusdem Prophetae: [Qui mittit in mari obsides, & epistolas bi- blinas super aquas, cap. 19.] ubi Procop. sic in- quit: [Placet poetis quibusdam Cinyram olim cum Myrrha filia rem habuisse, natumque inde si- lium Adonim nomine, cujus rei cùm patrem pu- deret, in monte fuisse expositum, & à nymphis orcadibus educatum. Cùm autem ad florem æta- tis pervenisset, & venatione delectaretur, Vene- rem ejus pulchritudine victam, cum adolescente esse congressam: Martem deinde Veneris amore captum, & id ipsum ægrè ferentem, cùm se in aprum mutasset, venantem interemisse: Venerem autem, cùm mortis dolorem ferre non posset, et- iam ad inferos, ut amasum inde referret, pene- trasse. Verùm cùm & ibi etiam à Plutonis conju- ge adamari eundem contigisset, anno in duo tri- buto, ut adolescente sex mensibus divæ alternis potirentur, inter easdem convenisse. Postea verò cùm id reversa amicis narrasset; instituta festo- rum celebritate, sicut antea desiderium absentis luctu testati fuerant, eosdem revertenti esse con- gratulatos. Atque horum utrumque in poste- rum ad nostra etiam usque tempora (si hujus sententiæ Auctori credimus) Alexandriæ cele- brari: cujusmodi ritum orgiorum etiam Iudæi ve- ræ pietatis immemores, postea sibi assumpserunt. Nam & apud Ezechielem in hæc verba legimus; Et vidi, & ecce sedentes mulieres Thamuz (id est Adonim) lugebant: Tale verò quiddam erat, quod Urbis illius Cives efficiebant. In testam litteras ad mulieres, quæ Bibli erant, tanquam Adonide reperto, conjiciebant; quod obsignata postea, sacrisque peractis in mare demissa (ut docebant qui mittebant) Biblum spontè defere- batur, lugendique Civitatis mulieribus finem adventu suo faciebat. THAMUZ, sive Thammuz. Vide Thammus. THAMNUS, ἰαμμύς, rubus, spinosus frutex. [Tha- mnus, & piscisfui, inquit. Cur non magis & pepo tam insulsus, & chamæleon tam inflatus? Planè ut piscis, ne aliqua sepultura conditio re- putesceret, assum se maluit in Ætnam præcipi- tando, atque exinde in illo finita sit merensoma- tosis, ut æstiva coena post assum. Tertull. de ani- ma, cap. 32.] De Empedocle loquitur, qui in ignivomam Ætnæ voraginem se projecit, & uti
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TH on the rock of Horeb. Exod. c. 17. And the rock Oreb. Judg. c. 7, and Isaiah, c. 10. See Orebicæ. THALAMUS, for Church. See Cubiculum. THALIA. F.R. δαλετα, that is, a banquet; a certain book of Arius was so named, in which he stirred up to the most shameful vices of the flesh. Sozomen, lib. 1. c. 20, and St. Athanasius, de scientia Dionysii, and in the discourse against the Arians, bear witness to this. But it is rather to be read Thalea, from the most infamous woman of Rome, of whom Plutarch speaks in Numa and Lycurgus; for in that book Arius was wont to make himself effeminate in wantonness; whence, with good reason, this book was compared by St. Athanasius, loc. cit., to the dancing Herodias. THALLOPHORUS. F.R. δαλοφόρος, that is, Panathenaic, one who took part in gymnastic contests, carrying in his hands an olive branch or a laurel branch; these festivals were instituted by Theseus in honor of Minerva and were celebrated at Athens, and were called Panathenaea. They were of two kinds: the greater, celebrated every fifth year, which for that reason the Romans called Quinquatria, and the lesser, celebrated every year. For in these games boys and girls danced the pyrrhic with joined hands. Alex. ab Alex. lib. 5. c. 8, and lib. 6. c. 19. Cæl. Rhodig. lib. 6. c. 46. The annual festivals were called Thalysia. The same Rhodig. lib. 12. c. 17. This superstition still flourishes in many Christian cities, when on the Kalends of May they raise green branches as a sign of the new year; this was forbidden at Rome by Pope Alexander VII. But among the Romans, according to Dionysius of Halicarnassus, lib. 2, the Panathenaea were celebrated in the month of March; those that were held in the month of May were different. See Majuma. However, I think Calepinus is mistaken in the entry Thallophori, when he says that these branches were carried mostly by old men in Athens, whence by joke those were called Thallophori who were unfit for undertaking duties; nor does he cite any author in his support. Therefore I think it is more correct that old wanton men were called Thallophori ironically, since, as said above, in imitation of the thallophori boys, they are forced, beyond the powers of old age and against the decorum of their years, to provoke intercourse with women. For St. John Chrysostom used this phrase, hom. 8. de Anna, etc., to signify the still powerless strength of boys for intercourse, who nevertheless show themselves inclined to it. [Have you not frequently seen that those who dwell in the cities make boys just weaned from milk into thallophori?] THAMAR. F.R. a proper name in Sacred Scripture; in Hebrew it signifies bitterness, St. Augustine, lib. 22 against Faustus the Manichee, cap. 84. But in Arabic it signifies the fruit of dates. THAMNUS, in Syriac signifies Adonis, the lover of Venus; for where the Vulgate has: [Behold, there sat women weeping for Adonis. Ezech. c. 8.] the Septuagint read [Weeping for Thammos,] from the Greek idiom ἁμμύς, concerning which superstitious and mournful celebration something has been said in the entry Astarthen. Salambona. Concerning the Bethlehemite place where Christ was born, St. Jerome writes this in epist. 13: [Bethlehem now ours, and the most august place of the world, of which the Psalmist sings: Truth has sprung from the earth; a grove shaded Thamuz, that is, Adonis, and in the cave where once Christ cried as an infant, the lover of Venus was being bewailed.] Thus among the Hebrews Thamuz signifies both Adonis and the month of July; and likewise the Arabs call the month of July Tammus. F.R. Since the months of the Hebrews and Arabs are lunar, the month of Thamuz usually corresponds to the fourth and fifth solar month; and therefore the authors cited in the entry Elul call Thamuz the fourth month of the year, though here it is taken as the fifth month. Moreover, regarding the story of Adonis, this is what Procopius the Christian sophist narrates in his commentary on Isaiah, on those words of the same prophet: [Who sends ambassadors and papyrus letters over the waters, cap. 19.] where Procopius says thus: [It pleases certain poets that Cinyras once had relations with his daughter Myrrha, and that from this there was born a son named Adonis; and because the father was ashamed of this, he was exposed on a mountain and raised by the nymphs of the woods. But when he had reached the flower of youth and delighted in hunting, Venus, conquered by his beauty, joined herself with the young man: then Mars, caught by love of Venus and taking this ill, having changed himself into a boar, killed the hunter. Venus, unable to bear the grief of his death, even penetrated to the underworld in order to bring back her beloved. But since there too he happened to be loved by the wife of Pluto, they agreed that the youth should be allotted six months to each, so that for six months the goddess should enjoy him in turn. Afterward, when she had returned and told this to her friends, the festival having been instituted, as before they had shown by mourning their desire for the absent one, they now rejoiced at his return. And both of these rites, according to the author of this opinion, continued to be celebrated at Alexandria even down to our own times; and the Jews, forgetful of true piety, later took up such a rite of orgies for themselves. For we also read in Ezekiel these words: And I saw, and behold, women sitting wept for Thamuz, that is, Adonim. But something like this was what the citizens of that city were doing. They threw letters to the women, who were Bibli, as though Adonis had been found; and these letters, later sealed and, after the sacred rites had been completed, cast into the sea (as those who sent them taught), were of themselves brought to Byblus, and by their arrival put an end to the women of the city’s mourning.] THAMUZ, or Thammuz. See Thammus. THAMNUS, ἰαμμύς, a bramble, a thorny shrub. [Thamnus, and my fish, he says. Why not rather also a tasteless gourd and a puffed-up chameleon? Clearly, like a fish, lest there be some remembrance of burial, he preferred to be consumed by throwing himself into Etna, and thus there ended, in that case, the complaints of the bodily-minded, as an summer meal after the roast. Tertullian, de anima, cap. 32.] He is speaking of Empedocles, who cast himself into the fiery abyss of Etna, and thus
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TH uti Pythagoricus animarum transmigrationem asserens à Tertulliano irridetur. FR. Thamnum rubi speciem nullibi legi, cùm Plinius, lib.24.cap. 14.omnes rubi species afferat, & de hoc vocabulo nullam faciat mentionem; fortasse Rhamnus restitui debet ex græco vocabulo, de quo, loco cit. Plinius. [Inter genera ruborum Rhamnos appellatur à Græcis candidior, & fruticosior.] Ita etiam in Sac. Scriptura. [Omnia ligna ad thamnum. Ignis de thamno. Iudic. c.9. Spinæ vestræ thamnum. Psal. 57.] Benè tamen græcè est nomen magis latè patens, arborum densitatem, cespitem, arbustum, lucum, fruticem significans, à nomine , vel , frequens, spissus. Lexicon græco-lat. Junii, & Scapulæ; qui tamen Scapula valdè errat, dum ait hoc vocabulum significare hinnulum, perperàm interpretans duo Homeri loca, primum nempè, Iliad. 22. in quo sic habetur: Idest, ut Spondanus interpretatur: Hanc quamvis lateat trepidans sub frutice. Alius Homericus textus à Scapula malè intellectus est Odyssæ 6. ubi sic habet Rhapsodus: 's e ' Idest, ut Spondanus vertit: Sic loquutus arbustis clam egreditur divus Ulysses. Cum Spondano concordat Henricus Stephanus in ejus Thesauro Græco sub eadem dictione. Quare Pamelius in ejus notis ad Tertulliani locum cit. & Latinius ab eodem adductus non benè interpretati sunt hanc dictionem, ponentes Thamnum in significatione rubi; nam thamnus, ut suprà visum est, significat quemlibet fruticem durissimum. Item Pamelius in figuris proverbialibus ejusdem Tertulliani illud adagium suprà adductum Æstiva coena post assum, extra rem exponit, inquiens, antiquos in coena solitos fuisse apponere quasdam aslatas linguas, de quibus ipse autumat loquutum fuisse Tertullianum. Sed re vera æstiva coena, id est æstuans, & ardens rogus intelligitur, qui inferorum, seu funeris coena dicebatur, unde Catullus cecinit: Vidistis ipso carpare è rogo coenam. Et Persius: Sed coenam funeris hæres Negliget iratus. Sic enim Empedocles jam assus in flammis Ætnæ se in æstivam, & ardentem funeris coenam exhibuit assum, & combustum. THANIS. FR. de quo vocab. in Psalm. 77. [Quæ fecit mirabilia in terra Ægypti, in campo Thaneos.] Mandatum humile interpretatur D. Aug. in eod. Psal. Sed scribi solet Tanis, N.13.Isaj.10. THANATIUM. Vide Soccordium. THARSIS. FR. regio, Exploratio gaudii interpretatur. D. Greg. Papi, lib.4. moral. cap.17. in c.3. Job. Ex qua regione classis Salomonis quolibet triennio deferebat aurum, & argentum, 3. Reg. c.10:22. THASCIUM, S. Cypriani pronomen. [Interea jam Hierolexicon Magri. TH 593 Thascius. Prudentius de ejusdem Sancti Martyrio,] & [Cyprianus Thascius Ater] scripsit Georgius Fabricius. Carolus verò Vidman, & Jacobus Bongarsius existimant esse nomen patriæ. FR. alii Tatium legunt, putantes esse illius cognomen. THAUMATURGUS, , id est, miraculorum operator, quo titulo denominatus fuit S. Gregorius Neocæsariensis Episcopus ob prodigiosa ejus acta in confirmationem fidei. THEANDRICUS, , id est, divinus humanus, terminus adinventus ab Hæreticis Monothelitis ad denotandam malitiosè eorum assertam opinionem de unica in Christo operatione, confusa, scilicet, divina cum humana in Christo natura: qui terminus à Latinis Dei virilis interpretatur, & à Martino Papa I. in eo sensu horum hæreticorum damnatus est. Benè tamen his terminis uti possumus, intelligendo, scilicet, binas operationes, & voluntates in Christo distinctas, nempè, Divinam, & humanam. Vide Dei virilis. Monothelitæ. THEARCHIA, : Dei principatus idiomate nostro transferri potest. D. Dionysius Thearchiam pro ipsa Deitate ponit, ad ipsius divinitatis supremam & infinitam dignitatem significandam, & ipsam honoratiùs compellandam. Ait enim: Omnium sanctorum Theologorum hymnum invenies ad beatos thearchiæ processus manifestativè & laudativè Dei nominations dividentem. De Div. Nom. c.1. THEATRAPUS. FR. Sac. Palatii Apostolicis Officialis. [Datum xiv. Kal. Februarii per manum Amandi Episcopi Theatrapi Sanctæ Sedis Apostolicæ. In quadam Bulla Martini Papi I. Balaudiniensis Monasterii.] De eodem autem Amando sub eadem data, & in alia Bulla ejusdem Pontificis ad favorem Elnonensis Monasterii, hæc leguntur: [Datum per manum Amandi Episcopi Bibliothecarii Sanctæ Sedis Apostolicæ.] Bibliothecarii enim officium annexum habebat Cancellariatum, ut in dict. Bibliothecarius ostensum est. Ideò legendum puto Theopropus: enim græcè oraculorum interpretem Authore Æschylo in Prometheo, apud Junium in ejus Lexico græco latino sub hac dictione, significat. Cancellarius enim Apostolicus est Oraculorum, sive intentionum Pontificis in bullarum expeditionibus interpes, ac Organum Papæ dicitur: sed hodie de Datario hoc verificatur. THEATRI pars. Vide Sanavivaria. Scamma. THECA, , græcè significat tegumentum, marsupium, & omne intercludens, atque ferè conjungitur cum re, quæ intus continetur, ut Chirotheca, Dactylotheca, Hierotheca, Hoplotheca, & similia: & hinc pro Idolo nonnumquam usurpatur; nam ibi Diabolus suum tegumentum habebat, ibique responsa reddebat. [Offendit impios executores Dæmonum thecas in littore colentes. In vita S. Eliphii.] Quatenus verò Reliquiarium significet, ejus synonyma. Vide in dict. Reliquiarium. Pp THA-
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TH Thus Pythagorean, asserting the transmigration of souls, is mocked by Tertullian. FR. I have read nowhere the species of the bramble Thamnum, since Pliny, book 24, chapter 14, lists all the species of brambles and makes no mention of this word; perhaps Rhamnus ought to be restored from the Greek word, concerning which, in the cited passage, Pliny says: [Among the kinds of brambles, Rhamnos is called by the Greeks the whitish and more shrubby one.] Likewise also in Sacred Scripture. [All the woods to thamnum. Fire from thamnum. Judges ch. 9. Your thorns, thamnum. Psalm 57.] Yet in Greek it is a broader name, signifying the density of trees, a turf, a thicket, a grove, a bush, from the noun , or , frequent, thick. Greek-Latin Lexicon of Junius and Scapula; though Scapula is greatly in error when he says that this word signifies a fawn, incorrectly interpreting two passages of Homer, namely the first in Iliad 22, in which it is thus written: That is, as Spondanus interprets: Though trembling, hidden beneath the bush. Another Homeric text badly understood by Scapula is Odyssey 6, where the rhapsode has: ' s e ' That is, as Spondanus translates: Thus speaking, divine Ulysses comes stealthily out among the thickets. Henricus Stephanus agrees with Spondanus in his Greek Thesaurus under the same word. Therefore Pamelius in his notes to the cited passage of Tertullian, and Latinius brought forward by him, did not interpret this word well, placing Thamnum in the sense of bramble; for thamnus, as has been seen above, signifies any very hard bush. Likewise Pamelius in the proverbial figures of the same Tertullian expounds that adage cited above, “Summer supper after the roast,” quite wrongly, saying that the ancients were accustomed at supper to serve certain roasted tongues, of which he supposes Tertullian to have spoken. But in truth “summer supper,” that is, the hot and burning pyre, is meant, which was called the supper of the lower world, or of the funeral, whence Catullus sang: You saw the supper from the very pyre. And Persius: But the heir, angry, Will neglect the funeral supper. For thus Empedocles, already roasted in the flames of Etna, displayed himself as a summer and burning funeral supper, roasted and consumed. THANIS. FR. concerning which word in Psalm 77. [Who wrought wonders in the land of Egypt, in the field of Thaneos.] St. Augustine interprets it as a humble command in the same Psalm. But it is usually written Tanis, N.13. Isaiah 10. THANATIUM. See Soccordium. THARSIS. FR. a region, it is interpreted as Exploration of joy. St. Gregory of Piacenza, book 4 of the Morals, chapter 17, on Job 3. From that region Solomon’s fleet every three years brought gold and silver, 3 Kings 10:22. THASCIUM, the surname of St. Cyprian. [Meanwhile already Hierolexicon Magri. TH 593 Thascius. Prudentius on the martyrdom of the same Saint,] and [Cyprianus Thascius Ater] wrote Georgius Fabricius. But Carolus Vidman and Jacobus Bongarsius think it was the name of his native place. FR. others read Tatius, thinking it was his cognomen. THAUMATURGUS, , that is, worker of miracles, a title by which St. Gregory of Neocaesarea was called because of his marvelous deeds in confirmation of the faith. THEANDRICUS, , that is, divine-human, a term invented by the Monothelite heretics to denote their maliciously asserted opinion of a single operation in Christ, that is, one mixed divine and human operation in Christ’s nature; this term is interpreted by the Latins as “God-manly,” and was condemned by Pope Martin I in that sense among those heretics. Yet we may use these terms properly, understanding, namely, two distinct operations and wills in Christ, namely divine and human. See Dei virilis. Monothelites. THEARCHIA, : can be rendered in our language as divine principality. St. Dionysius uses Thearchia for the Deity itself, to signify the supreme and infinite dignity of the divinity and to address it more honorably. For he says: You will find the hymn of all the holy theologians dividing the names of God manifestatively and laudatively into the blessed processions of the thearchy. De Div. Nom. ch. 1. THEATRAPUS. FR. Official of the Apostolic Palace. [Given on the 14th day before the Kalends of February by the hand of Amandus, Bishop of Theatrapus of the Holy Apostolic See. In a certain bull of Pope Martin I concerning the monastery of Balaudiensis.] Concerning the same Amandus, under the same date and in another bull of the same pontiff in favor of the monastery of Elnonensis, these words are read: [Given by the hand of Amandus, Bishop and Librarian of the Holy Apostolic See.] For the office of Librarian was joined to the Chancellorship, as has been shown in the entry Bibliothecarius. Therefore I think Theopropus should be read; for this, in Greek, signifies an interpreter of oracles, according to Aeschylus in Prometheus, cited by Junius in his Greek-Latin Lexicon under this word. For the Apostolic Chancellor is the interpreter of the oracles, or intentions, of the Pontiff in the issuing of bulls, and is called the Pope’s organ: but today this applies to the Datary. THEATRI pars. See Sanavivaria. Scamma. THECA, , in Greek signifies a covering, a purse, and anything enclosing, and is used almost always with the thing contained within, as Chirotheca, Dactylotheca, Hierotheca, Hoplotheca, and the like; and hence it is sometimes used for an idol, for there the devil had his covering, and there he gave responses. [He offended the impious executors of the demons’ shrines dwelling on the shore. In the life of St. Eliphius.] But insofar as it signifies a reliquary, see its synonyms. See the entry Reliquiarium. Pp THA-
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594 T H THECLATURA. FR. incisio, sive simile signum. {Si quis propter intentionem signa nova, aut theclaturam, aut snaidam in sylvis alterius fecerit, l. si quis liber homo, tit. 26. de eo, qui terminum, l. 5. lib. 1. THELODIVES, vox græco-latina apud D. Augustinum, & significat cupidum ditandi; nam græcè significat velle, ac cupere; sic etiam apud eundem Doctorem invenitur Thelosapiens, id est, sapientiæ cupidus; Thelohumilis, humilitatis amator. THELONEUM. FR. Datium. Bullar. Casin. tom. 2. constit. 60. Vide Telonium. THELOHUMILIS. ) THELOSAPIENS. ) Vide Thelodives. THEMA, , communiter positionem significat; apud tamen Ecclesiasticos Scriptoris aliquando denotat militem præsidiarium, ad custodiendam aliquam regionem positum; imò & ipsam regionem etiam significat. {Vis majus scandalum, quàm quòd se Imperatorem vocat, imperii nostri themata sibi usurpat? Luitprand. in legat.} Ac idem vocabulum reiterat, inquiens: {Duo illa themata, quæ ultra mare habet, vo- lebant auferre.} FR. ego tamen puto Luitprandum in ea significatione usum fuisse hoc vocabulo, quo institutum originaliter fuerat, id est, positum, sive positionem; eodem enim modo italicè dicimus Vn posto difeso, è presidiato da Soldati, nempè locum à præsidiariis custoditum. Item Thema hebraicè auster intelligitur, ut S. Greg. in cap. 2. Job. exponit Moral. lib. 3. cap. 14. & in cap. 6. Job. ibid. lib. 7. cap. 14. Sic etiam interpretatur locus Jerem. 25. 23. {Dedan, & Thema, & Buz. THEMURA. FR. dicitur permutatio litterarum, ut est illa chabalistica. Nicolaus Abramus in ejus Pharo vet. testam. lib. 7. c. 2. n. 2. THENSÆ. Vide Vehiculum. THEOGRATIA, . Est Dei regimen. THEODIDACTUS, , id est, docibilis Deo, vel divinitùs edoctus. THEODISCUS. FR. Theutonicus, Italicè Thedesco dicimus. {Dicam tamen, quæ est secundùm nostram barbariem, quæ est theodisca. Vvalfridus Strabo de reb. Eccl. cap. 7.} Ubi sæpè utitur hoc vocabulo. Vide Theotonia. Synon. Vide Tentiscus. S. THEODORUS. Vide Trichinas. THEODOSIANI. Hæretici. Vide Eutychiani. THEOLOGIA. Vide Pantologia. Dicitur Cathedra divinitatis Theologiæ lectura. {In cathedra divinitatis sedit septem annos. In vita S. Bonifacii Episcopi.} Quia per septennium Sacram Theologiam docuerat. THEOLOGUS, , id est, Dei loquutor, quo titulo cognominatus est D. Joannes Euangelista, quia tanquam aquila in Verbi increati generationem ejus lumina direxit, ac suam exorsus est euangelicam narrationem. Baron. ann. 97. num. 12. Itaque antonomasticè sub Theologi nomine à Græcis semper hic Euangelista intelligi- T H tur absolutè. Verùm Theologus Junior D. Gregorius Nazianzenus à S. Simeone Sancti Maman- tis Monasterii Constantinop. Abbate denominatur, ad differentiam Theologi Senioris, & Euangelistæ Ioannis. Theologi namque cognomen- tum Nazianzeno inditum est ob ejus supernaturalium, & divinarum rerum cognitionem, de quibus fusè in ejus operibus egit. Hodie verò tam Præceptores, quàm discipuli in hac scientia, Theologi vocantur. Apud antiquos Authores Doctor divinitatis dicebatur Theologiæ professor. Vide Deosophus. Docibilis. Superflui. Theosophus in dict. Areopagus. THEOPASCHITÆ, , Hæretici, ita appellati, quia in Christo mortuam etiam divinitatem fuisse credebant; nam hoc vocabulum Dei passionem græcè significat. FR. Baron. ann. 862. n. 2. THEOPHANIA. Vide Epiphania. THEOPHANTOR, , synon. Deiphantor, Dei ostensorem, aut Deum ostendentem sonat; à dictione , Deus, & verbo , ostendo, in lucem edo, exhibeo, atque pro Theologo ponitur; qui nempe Deum clariùs exhibet, ejusque attributa methodicè ostendit. Vide Deiphantor. THEOPHATUS, , id est, à Deo pronuntiatus, Dei oraculo editus, aut vates, à verbo græco , ex Deo loquor, vaticinor, aut multa loquor. THEOPHOBUS, . FR. nomen proprium viri. Baron. an. 482. n. 4. & seqq. THEOPHORUS, hoc titulo decoratus fuit D. Ignatius Martyr à Græcis; eo enim idiomate Deum ferentem significat , quia hic Sanctus in corde Deum, & nomen Iesus impressum ferebar. FR. In Menæo tamen græco sub 20. Decembris habetur, quòd hic Sanctus Martyr fuerat ille puer, quem Christus Dominus inter brachia ejus suscipiens, & statuens in medio discipulorum, inquit: {Quicumque ergo humiliaverit se sicut parvulus iste, hic magnus vocabitur in regno Cælorum. Matth. 18.} Ex hoc facto putant Græci Theophorum denominatum fuisse hunc Sanctum Martyrem, quia susceptus fuerat à Christo eo pacto, quo dictum est; itaque potiùs à Deo allatum, quàm Deum ferentem dici debet, vel utrumque. Hujus Sancti epistolæ frivolè, negativis, nempè, argumentis, & non positivis tanquam falsæ impugnantur à Joanne Dalleo, cæterisque recentioribus Hæreticis. Vide Theotocos. THEOPOLIS, , Dei Civitas, ita in sexta Synodo appellata fuit Antiochia Syriæ, cujus Patriarcha Theopolitanus dicitur: rationem cur huic Civitati hoc nomen inditum fuerat, refert Baron. an. 428. num. 23. & seqq. Apud nonnullos Scriptores eadem Civitas Epidaphne appellata fuit, , id est, prope laurum. Ab aliis autem Tetrapoli, dicta, quia in quatuor regiones dividebatur. Tandem à D. Hieronymo, lib. 2. in c. 6. Ezech. vocatur Rablata. THEOPREPIA, , divinus cultus. {Theo-
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594 T H THECLATURA. FR. an incision, or a similar sign. {If anyone, with intent, shall make new marks, or theclatura, or snaida, in another’s woods, l. si quis liber homo, tit. 26. de eo, qui terminum, l. 5. lib. 1. THELODIVES, a Graeco-Latin word in D. Augustine, and it means one desirous of enriching; for in Greek it means to will and to desire; thus also in the same Doctor is found Thelosapiens, that is, one desirous of wisdom; Thelohumilis, a lover of humility. THELONEUM. FR. a duty. Bullar. Casin. tom. 2. constit. 60. See Telonium. THELOHUMILIS. ) THELOSAPIENS. ) See Thelodives. THEMA, commonly signifies position; yet among Ecclesiastical Writers it sometimes denotes a garrison soldier stationed to guard some region; indeed it also signifies the region itself. {What greater scandal is there than that he calls himself emperor, and appropriates to himself the themata of our empire? Luitprand. in legat.} And he repeats the same word, saying: {Those two themata which he has beyond the sea wished to take away.} FR. however, I think Luitprand used this word in that meaning in which it was originally established, that is, position, or situation; for in the same way we say in Italian Vn posto difeso, è presidiato da Soldati, that is, a place guarded by soldiers. Also Thema in Hebrew is understood as the south, as S. Greg. explains in cap. 2. Job. Moral. lib. 3. cap. 14. and in cap. 6. Job. ibid. lib. 7. cap. 14. Thus also he interprets the passage of Jerem. 25. 23. {Dedan, & Thema, & Buz. THEMURA. FR. is said to be the transposition of letters, such as that cabbalistic one. Nicolaus Abramus in his Pharo vet. testam. lib. 7. c. 2. n. 2. THENSÆ. See Vehiculum. THEOGRATIA. It is the rule of God. THEODIDACTUS, that is, teachable by God, or divinely taught. THEODISCUS. FR. Theutonicus; in Italian we say Thedesco. {Yet I shall say, which is according to our barbarous speech, which is theodisca. Vvalfridus Strabo de reb. Eccl. cap. 7.} Where he often uses this word. See Theotonia. Synon. See Tentiscus. S. THEODORUS. See Trichinas. THEODOSIANI. Heretics. See Eutychiani. THEOLOGIA. See Pantologia. The lecture of divinity is called the Chair of Theology. {He sat in the chair of divinity for seven years. In the life of St. Boniface, Bishop.} Because he had taught Sacred Theology for seven years. THEOLOGUS, that is, a speaker of God, by which title St. John the Evangelist was surnamed, because like an eagle he directed his gaze to the generation of the uncreated Word, and began his evangelical narration. Baron. ann. 97. num. 12. Therefore, by antonomasia, under the name of Theologus this Evangelist is always understood by the Greeks absolutely. But the younger Theologus, St. Gregory Nazianzen, is so called by St. Symeon, abbot of the Monastery of St. Mamas of Constantinople, for distinction from the elder Theologus and from the Evangelist John. For the surname Theologus was given to Nazianzen on account of his knowledge of supernatural and divine things, of which he wrote at length in his works. Today, however, both teachers and disciples in this science are called Theologians. Among ancient authors, the professor of theology was called Doctor of divinity. See Deosophus. Docibilis. Superflui. Theosophus in dict. Areopagus. THEOPASCHITÆ, Heretics, so called because they believed that even the divinity had died in Christ; for this word in Greek signifies the passion of God. FR. Baron. ann. 862. n. 2. THEOPHANIA. See Epiphania. THEOPHANTOR, synon. Deiphantor, means the one who shows God, or the one showing God; from the word , God, and the verb , I show, I bring into the light, I exhibit, and it is put for Theologus; namely, one who presents God more clearly and shows His attributes methodically. See Deiphantor. THEOPHATUS, that is, pronounced by God, issued by the oracle of God, or a prophet, from the Greek verb , I speak from God, I prophesy, or I speak much. THEOPHOBUS. FR. a man’s proper name. Baron. an. 482. n. 4. & seqq. THEOPHORUS, with this title was honored St. Ignatius the Martyr among the Greeks; for in that idiom it means “bearing God,” because this Saint was borne with God in his heart, and with the name of Jesus impressed. FR. In the Greek Menæon under 20 December, however, it is found that this holy martyr was that boy whom Christ the Lord, taking him in His arms and placing him in the midst of the disciples, said: {Whoever therefore shall humble himself as this little one, he shall be called great in the kingdom of Heaven. Matt. 18.} From this fact the Greeks think that this Holy Martyr was called Theophorus, because he had been received by Christ in the manner stated; and thus he should rather be called “brought by God” than “bearing God,” or perhaps both. The letters of this Saint are frivolously attacked, with negative arguments, namely, and not positive ones, as false, by John Daille, and other recent Heretics. See Theotocos. THEOPOLIS, City of God, so Antioch of Syria was called in the sixth Council, whose Patriarch is called Theopolitanus: the reason why this name had been given to this city is related by Baron. an. 428. num. 23. & seqq. Among some writers the same city was called Epidaphne, that is, near the laurel. By others it was also called Tetrapolis, because it was divided into four regions. Finally, by St. Jerome, lib. 2. in c. 6. Ezech. it is called Rablata. THEOPREPIA, divine worship. {Theo-
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T H 595 {Theoprepia autem; ita enim vocatur cultus Dei, majestati conveniens, est habitus, qui id conservat, quod Deum decet. Clem. Alexand. lib. 7. strom.} Vide Latria in dict. Du- lia. THEOPROPIA, seu Theopropium, locus, in quo publicabantur edicta Principis, ex Græco , quod oraculum significat. Quod autem scripsit eximietas tua dubitare te, utrum in theopropia debeas eadem gesta jubere pro- poni, fiat, si potest illuc frequens confluere multitudo. D. August. epist. 158. THEOPROPUS. Vide Theatrapus. THEORIA, , contemplatio, à verbo , contemplor. {Noli autem scrutari, quæ su- pra te sunt, nec inanes cogita theorias. Blesen. ferm. 140.} sic appellavit S. Germanus Constantinopol. Patriarcha ejus tractatum de contemplatione. THEORETICUS, , contemplativus: qua- re malè in Cassiano, collat. 1. c. 1. aliqui le- gunt: {Theorica vita fragrabat.} Dum legi de- beat: Theoretica vita fragrabat; ita enim in ejusdem perverusto Codice Vaticanæ Biblio- thecae habetur, & ex contextu ejusdem hujus lectionis veritas colligitur, ubi de floribus agi- tur. THEOSEBIA, , FR. græca dictio, quæ Dei cultus interpretatur. D. August. lib. 10. de Civit. Dei, cap. 1. & lib. de Spiritu & littera, cap. II. THEOSOPHUS, , id est, in Divinis peritus, theologus. Vide Areopagita. THEOTES, , id est, Deitas. {Theotetam enim, quam Deitatem Latini nuncupant. S. Hi- larius, in c. 16. Matth.} Vide Dealitas. THEOTOCOS, : ita Græcè dicitur Deipara, à voce , Deus, & verbo , pario, gigno: quòd in præterito, medio facit , id est peperi. Hinc ablato augmento, ut in ver- balibus assolet, fit , partus. Sic ergo Græcè, cum accentu in penultima, est Deipara; sed apud Græcos, cum accentu in antepe- nultima, & passivè, significat ex Deo genitum, & natum. Virginem Mariam dici debere Theo- rocon, seu Deiparam, in Concilio Ephesino de- sinitum est: & Cyrillus Alexandrinus, qui in il- lo Concilio pro summo Pontifice præsedit, in Epistola prima ita dicendum probat. Cùm enim in Christo, contra Nestorium, unam solam esse personam definitum fuerit, quæ simul Christus sit & Deus; certè si B. Virgo Christum pepe- rit, etiam Deipara extitit, idque per commu- nicationem idiomatum duarum naturarum, humanæ & divinæ, in eodem supposito divino subsistentium. Nestorius verò Virginem Chri- stiparam, ut & Christum Theophorum dicere maluit. Quare Damascenus, lib. 3. de Fide or- th. cap. 12. ait; Christiparam autem nequaquam dicimus Sanctam Virginem, quia ad reuendum vocabulum Theotocos, id est Deipara, & Dei genitrix, scelestus & odibilis, & cum Iudæis { T H | 595| {Sapiens Nestorius id adinvenit. Ubi Scholia- stes Faber Stapulensis addit. Porro quemad- modum Nestorius sacram virginem voluit Chri- stiparam appellari, ut fuco illo suam obtege- ret vesaniam: ita & Christum voluit appel- lari Deiferum. Ideò Damascenus subjungit: Vnde & Deo odibilis Nestorius natum ex Vir- gine Deiferum dicere anhelavit. Vide Christo- tocos. THEOTONIA. FR. Germania. Ita Guntherus in histor. Constantinop. cap. 25. apud Henri- cum Canis. tom. 5. Antiq. lect. Vide Theodis- cus. THERAPEUTA, , Curator, minister, cultur, clientulus; item: {Therapeuta est me- dicus & Salvator. Epiphan.} Eodem vocabulo à D. Dionysio appellatus fuit Religiosus, & Dei servus. THERAPIA, , curatio, medela; item pro cultu, oratione, & observantia accipitur. Vide Curatio. THERAPHIM, vox hebraica, significat Idolat. {Et sine Ephod, sine theraphim, Osee, cap. 3.} Licèt in hunc locum juxta D. Hieronymi expositionem figuram, & manifestationem si- gnificet; nam in eo Osee capite minatur Deus, quòd propter scelera populi Hebræi, ablatu- rus sit ab ipso populo sacerdotium per Ephod denotatum, & per theraphim revelationes Prophetarum. FR. at hujusmodi figuræ inter Gentiles tanquam Dii habebantur, futura præ- dicebant, & ab Astrologis formabantur, ut R. David Kimki asserit, & quodammodo influ- xum quemdam coelestem recipiebant: ita etiam somniatur R. Abrahamus Aben-Ezra insignis inter Hebræos Astrologus, qui asserit fuisse à Michol talem figuram in lecto positam, ut ejus maritum David liberaret, 1. Reg. cap. 19. & ob eundem finem Rachel figuras ab ejus geni- tore Laban clam abstulerat, ut hic deregere mi- nimè potuisset, per quam viam cum ejus viro Ja- cob se direxerat; nam ubi Vulgata habet: {Eo tempore erat Laban ad tendendas oves, & Ra- chel furata est idola patris sui. Noluitque Jacob confiteri socero suo, quòd fugeret. Genes. cap. 31.} Paraphrasis Chaldaica translutit: {Et tu- lit Rachel imagines, quæ erant patris sui.} Locus verò citatus Osee sic legitur in Vul- gata: {Quia dies multos sedebunt filii Israel sine rege, & sine principe, & sine sacrificio, & sine altari, & sine Ephod, & sine thera- phim.} LXX. antem habent: {Quia diebus se- debunt multis filii Israel non existente rege, ne- que principe, neque existente sacrificio, neque existente altari, neque sacerdotio, neque manife- statione.} Chaldaica paraphrasis translutit: {Quia diebus multis manebunt filii Israel absque rege de domo David prognato, & absque do- minium capessente in Israel, nec erit, qui sacri- ficet in beneplacitum in Ierusalem, nec erit in Samaria excelsum, necnon Ephod, nec qui re- sponsum reddat.} Glossa Ordinaria hanc di- { {dictio- Pp 2
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T H 595 {Theoprepia, moreover; for so is called worship of God, fitting to majesty, a habit which preserves that which befits God. Clem. Alexand. lib. 7. strom.} See Latria in dict. Dulia. THEOPROPIA, or Theopropium, a place in which the edicts of the Prince were published, from the Greek, which signifies an oracle. And as Your Excellency has written, asking whether in the theopropia you ought to order the same acts to be proposed, let it be done, if a great multitude can frequently gather there. D. August. epist. 158. THEOPROPUS. See Theatrapus. THEORIA, contemplation, from the verb, I contemplate. {But do not inquire into the things that are above thee, nor think vain theorias. Blesen. serm. 140.} Thus St. Germanus, Patriarch of Constantinople, entitled his treatise on contemplation. THEORETICUS, contemplative: therefore, in Cassian, collat. 1. c. 1., some read badly: {Theorica vita fragrabat.} Whereas it ought to read: Theoretica vita fragrabat; for so it is found in a very old codex of the Vatican Library, and the truth of this reading is gathered from the context itself, where flowers are being discussed. THEOSEBIA, a Greek word, interpreted as the worship of God. D. August. lib. 10. de Civit. Dei, cap. 1. & lib. de Spiritu & littera, cap. II. THEOSOPHUS, that is, skilled in divine things, a theologian. See Areopagita. THEOTES, that is, Deity. {For Theotetam, which the Latins call Deity. St. Hilary, in c. 16. Matth.} See Dealitas. THEOTOCOS: thus is the Mother of God called in Greek, from the word Deus, God, and the verb pario, I bring forth, I beget: because in the past tense, middle voice, it makes, that is, I gave birth. Hence, with the augment removed, as is usual in verbal forms, it becomes partus, birth. Thus, then, in Greek, with the accent on the penult, it means Mother of God; but among the Greeks, with the accent on the antepenult, and passively, it signifies one begotten and born of God. That the Virgin Mary ought to be called Theotocos, or Mother of God, was decided in the Council of Ephesus: and Cyril of Alexandria, who presided in that Council in the place of the Supreme Pontiff, proves in his first Epistle that this should be said. For since in Christ, against Nestorius, it was defined that there is only one person, who is at once Christ and God; certainly if the Blessed Virgin bore Christ, she was also the Mother of God, and this by the communication of idioms of the two natures, human and divine, subsisting in the same divine suppositum. Nestorius, however, preferred to call the Virgin Christipara, as well as Christ Theophorus. Therefore Damascenus, lib. 3. de Fide orth. cap. 12, says: But we by no means call the Holy Virgin Christipara, because to introduce the title Theotocos, that is, Mother of God and begetter of God, that wicked and hateful Nestorius, and with the Jews { T H | 595| {The wise Nestorius devised this.} The Scholiast Faber Stapulensis adds here: Moreover, just as Nestorius wished the sacred Virgin to be called Christipara, so that by that artifice he might conceal his madness, so also he wished Christ to be called Deiferous. Therefore Damascenus adds: Hence also the God-hateful Nestorius panted to call the one born of the Virgin Deiferous. See Christotocos. THEOTONIA. FR. Germany. So Gunther in the history of Constantinople, cap. 25, apud Henricum Canis. tom. 5. Antiq. lect. See Theodiscus. THERAPEUTA, caretaker, minister, cultivator, client; also: {Therapeuta is physician and Savior. Epiphan.} By the same word a religious man, and servant of God, was called by St. Dionysius. THERAPIA, curing, remedy; also taken for worship, prayer, and reverence. See Curatio. THERAPHIM, a Hebrew word, signifies idols. {And without ephod, without theraphim, Hosea, chapter 3.} Although in this passage, according to St. Jerome’s exposition, it signifies figure and manifestation; for in that chapter of Hosea God threatens that, because of the crimes of the Hebrew people, He will take away from that people the priesthood denoted by Ephod, and the revelations of the prophets by theraphim. FR. But among the Gentiles such figures were held as gods, foretold future things, and were fashioned by astrologers, as R. David Kimki asserts, and in some way received a certain heavenly influence: thus also dreams the famous Jewish astrologer R. Abraham Aben-Ezra, who asserts that such a figure was placed by Michol in the bed, in order to save her husband David, 1 Reg. cap. 19; and for the same purpose Rachel had secretly taken the figures from her father Laban, so that he could by no means follow where her husband Jacob had directed himself; for where the Vulgate has: {At that time Laban was gone to shear his sheep, and Rachel stole her father’s idols. And Jacob would not confess to his father-in-law that he was fleeing. Genesis, chapter 31.} The Chaldaic Paraphrase translates: {And Rachel took the images which were her father’s.} The cited passage in Hosea is thus read in the Vulgate: {For many days the children of Israel shall sit without a king, and without a prince, and without a sacrifice, and without an altar, and without ephod, and without theraphim.} The Septuagint, however, has: {For many days the children of Israel shall sit not having a king, nor a prince, nor a sacrifice, nor an altar, nor a priesthood, nor a manifestation.} The Chaldaic paraphrase translates: {For many days the children of Israel shall remain without a king descended from the house of David, and without one holding dominion in Israel; nor shall there be anyone who may sacrifice for good pleasure in Jerusalem, nor shall there be in Samaria a high place, nor ephod, nor anyone who gives an answer.} The Ordinary Gloss this {dictio- Pp 2
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596 T H ctionem sic exponit: [Theraphim dicuntur figuræ, & simulacra, quæ hîc intelligimus. Cherubini, & Seraphim, vel quælibet alia templi ornamenta.] Rabschelomonis Iarbi hæc sunt verba: [Sine Ephod ipsorum Urim, & Tummin, quòd occulta illis judicet: & sine Theraphim. Sunt imagines, quæ fiunt cum intentione unius horæ ad id comparatæ, & loquuntur ex sese, ac nuntiant occulta. Sic quoque translutit Jonathan; Nec erit Ephod, aut judicans.] Rab. quidem Abraham Aben Ezra ita exposuit: [Dicit Iaphet filius Eli, Hoc est, quod dixit: quia non facies mihi sacrificium theraphim statua: juxta sententiam ejus non est statua prohibita, sed sicut loquuta est lex (nimirum in lib. Iudicium.) At alii dixerunt omnia de Idolis dici: sed non invenimus Ephod in vituperium. Sed rectum est in oculis meis: sine sacrificio Domino: sine statua ipsi Baal, sine Ephod Domino, & sine Theraphim idolis, quæ Laban Deos suos appellavit &c.] Rab. David KimKi ita Osee locum exponit: [Non est sacrificium ad Deum, nec statua ad Idola colenda: Non est Ephod Deo, quod nunciet futura per Urim, & Tummin: Nec sunt Theraphim idolis, quæ pronunciant futura juxta opinionem credentium in ea: sic nos hodie in hoc exilio omnes filii Israel sumus.] Quibus attipulari videtur Lyranus exponens per Theraphim simulacra Deorum; sed hæc opinio impugnatur à Dionysio Carthus. art.8. in c.3. Osee, ea potissimum ratione, quia Deus in prædictum Prophetæ locum Hebræis ornamenta templi, & religionis minatur se ablaturum; itaque sic inquit Carthusianus: [Et sine theraphim, id est, imagini bus Cherubim, & Seraphim, quæ erant in templo, quæ simul cum templo cessaverunt. Theraphim propriè appellantur simulacra, seu figuræ, sed nunc pro Cherubim, ac Seraphim, aliisve quibuslibet templi ornamentis sumuntur, secundùm Hieronymum. Quidam per theraphim intelligunt imagines, in quibus solebant Dæmones dare responsa, quibus obviant, quia omnia, quibus filii Israel dicuntur hoc loco privari, pertinere videntur ad poenam eorum, atque miseriam propter eoru peccata. Esse verò sine theraphim, felicius est, quàm ea habere. Denique Ephod, & theraphim erant in habitaculo Levitæ, qui erat Sacerdos Michæ, ut legitur Iudicium 17.] Leo Castro Osee commentator theraphim intelligit esse lapides illos pretiosos in sacra veste Summi Sacerdotis positos, ex quorum splendore, vel obscuritate vaticinabantur futura, ut tradit Ioseph. de antiq. lib.3. c.10. Castro, inquam, translationi LXX. inmititur, qui pro dictionibus Ephod, & Theraphim interpretantur Sacerdotio, & Manifestatione. Quæ opinio ex Cherubim etymologia confirmatur, quæ latinè similitudinem, & simulacrum significat: hinc æquivocarunt supradicti impugnati Authores, malè intelligentes simulacra Deorum. Vide Cherubim. Cæterum de hac dictione sit mentio, in cap.17. Iudicium in significatione Idolorum, ubi sic habetur: [Qui ædiculam in T H ea Deo separavit, & fecit Ephod, & Theraphim, id est, vestem Sacerdotalem, & Idola.] Item, cap. 18. ibid. [Nostis, quòd in domibus istis sit Ephod, & Theraphim, & sculptile, atque conflatile.] Et inferiùs: [At illi, qui ingressi fuerant domum juvenis, sculptile, & Ephod, & Theraphim, atque conflatile tollere nitebantur.] Et post pauca: [Tulerunt igitur qui intraverant, sculptile, Ephod, & Idola, atque conflatile.] Item paulò post: [Et tulit Ephod, & Idola, ac sculptile.] Itaque impugnari potest Carthusiani opinio, nedum ex hisce authoritatibus, quòd Theraphim etiam idola significet; sed etiam Osee verbis, nam Propheta in persona Dei Hebræos minabatur auferre de medio illorum omnem regni potestatem, & religionis decorem, ut ita mortificati, ac contriti auferrent etiam ab eis vitia, & idololatriam: unde hanc protestationem exorsus est Osee, c.2. inquiens: [Auferat fornicationes à facie (nimirum, Synagogæ,) & adulteria in medio uberum suorum, ne fortè expoliam eam nudam.] Id est, ut in eodem cap. [Cessare faciam omne gaudium ejus, solemnitatem ejus, neomeniam ejus, & Sabbatum ejus, & omnia festa temporis ejus:] sed quo sine hoc faciturus erat Deus? En quod per os ejusdem Prophetæ, ibid. Deus ipse respondens, subjungit, ut: [Et auferam nomina Baalim (nempè, Idolorum) de ore ejus, & non recordabitur ampliùs nominis eorum.] Quòd si hoc facient Israelitæ, tunc subjungit immediatè: [Percutiam cum eis foedus in die illa.] Duplicia ergo ait Deus se ablaturum, & bona, nempè, cæremonias, & mala, adulteria, scilicet, fornicationes, & idololatriam; unde retorquendo Carthusiani argumentum, quod verum quidem est, quòd auferendo Israelitis felicitates regni, & templi, miserabiles eos reddit, & privatione Theraphim, felicius eis erit. Sed ablatio bonorum ea intentione præmititur à Deo, ut populus exinde contritus idola, & vitia detestetur. Nec Iudicium authoritas, cap.17. quam pro se Carthusianus affert, ei suffragatur; nam, ut suprà retuli, iteratis vicibus declarat Sac. Scriptura ibi pro Theraphim Idola intelligere; ubi videtur, quòd abutebantur Ephod hebræi in sacrificio Idolorum. THERISTRUM, , id est, subtilis & æstiva, vestimentum messoris, sive muliebre capiris ornamentu[m], sive velum, à græca dictione , nempè, æstas & messis: [Articas stolas comportantem, & theristra tibi, & mihi sub æstivum anni tempus accommodata. Synes. ep.52.] De eodem velo Tertullianus, cap.4. de pall. mentionem facit, dum Herculem effoeminatum describit, inquiens: Qualis ille Hercules in theristro Omphales fuerit.] Et in Sac. Scriptura etiam habetur hoc vocabulum: [Quæ depositis viduitatis vestibus, assumpsit theristrum, & mutato habitu sedit in bivio itineris. Genes. cap.38. Et vittas, & theristra. Isai. cap.3.] FR. græca vox , pallium etiam denotat muliebre; nam ubi in Vulgata legimus: [Nunciatumque est Thamar, quòd socer ejus ascenderet in Thamnas ad condenda
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596 T H tionem sic explains: [Theraphim are called figures and images, which here we understand. Cherubim and Seraphim, or whatever other ornaments of the temple.] Rabschelomonis Iarbi are these words: [Without their Ephod, their Urim and Tummin, because it judges hidden things for them: and without Theraphim. These are images made with the intention of one hour, prepared for this purpose, and they speak of themselves and announce hidden things. So also Jonathan translated: And there shall be no Ephod, nor one judging.] Rab. indeed Abraham Aben Ezra thus explained it: [He says, Japhet son of Eli, that is, what he said: because you shall not make for me a sacrifice, a theraphim statue: according to his opinion a statue is not forbidden, but as the law has spoken (namely, in the book of Judgment.) But others said that all these things are spoken of idols: yet we do not find Ephod in reproach. But this seems right in my eyes: without sacrifice to the Lord; without a statue to Baal, without Ephod to the Lord, and without Theraphim to the idols, which Laban called his gods, etc.] Rab. David KimKi thus explains the passage of Hosea: [There is no sacrifice to God, nor a statue for the worship of idols: There is no Ephod for God, to announce future things by Urim and Tummin: Nor are there Theraphim for idols, which proclaim future things according to the opinion of those who believe in them: thus we today in this exile are all sons of Israel.] To these Lyranus seems to agree, explaining Theraphim as images of gods; but this opinion is attacked by Dionysius of the Carthusian order, art. 8 in c. 3 of Hosea, chiefly for this reason, because God in the aforesaid passage of the Prophet threatens the Hebrews that He will take away the ornaments of the temple and of religion; therefore thus says the Carthusian: [And without theraphim, that is, without the images of Cherubim and Seraphim, which were in the temple, and which together with the temple ceased. Theraphim are properly called images or figures, but now they are taken for Cherubim and Seraphim, or any other ornaments of the temple, according to Jerome. Some by theraphim understand images in which demons used to give responses, which they encounter, because all things from which the sons of Israel are said in this place to be deprived seem to pertain to their punishment and misery because of their sins. But to be without theraphim is more fortunate than to have them. Finally, Ephod and theraphim were in the dwelling of the Levite, who was the priest of Micah, as is read in Judgment 17.] Leo Castro, commentator on Hosea, understands theraphim to be those precious stones placed in the sacred vestment of the High Priest, from whose brightness or obscurity future things were foretold, as Josephus relates, de antiq. lib. 3, c. 10. Castro, I say, follows the translation of the LXX, who interpret the words Ephod and Theraphim as Priesthood and Manifestation. This opinion is confirmed by the etymology of Cherubim, which in Latin signifies likeness and image: hence the aforementioned authors, whom we have refuted, equivocated, wrongly understanding images of gods. See Cherubim. Moreover, mention of this word is made in chapter 17 of Judgment in the meaning of idols, where it is thus stated: [He who separated a little shrine in T H it for God, and made an Ephod and Theraphim, that is, a priestly garment and idols.] Likewise, in chapter 18 of the same book: [You know that in these houses there is Ephod and Theraphim and a graven image and a molten image.] And below: [But those who had entered the house of the young man were trying to take away the graven image, Ephod and Theraphim, and the molten image.] And after a little: [Therefore those who had entered took away the graven image, Ephod, and idols, and the molten image.] Likewise a little later: [And he took the Ephod and idols, and the graven image.] Therefore the opinion of the Carthusian can be refuted, not only from these authorities, because Theraphim also signifies idols; but also from the words of Hosea, for the Prophet, in the person of God, was threatening the Hebrews that He would take away from among them every power of the kingdom and the splendor of religion, so that thus, being mortified and crushed, they would also have removed from themselves vices and idolatry: whence Hosea began this proclamation, c. 2, saying: [Let him remove fornications from the face (namely, of the Synagogue,) and adulteries from the midst of her breasts, lest perhaps I strip her naked.] That is, as in the same chapter: [I will cause all her joy to cease, her solemnity, her new moon, and her Sabbath, and all the festivals of her time:] but what was God going to do without this? See what through the mouth of the same Prophet, there in, God himself responding, adds, as: [And I will take away the names of Baalim (namely, of idols) from her mouth, and she shall no longer remember their name.] But if the Israelites do this, then immediately he adds: [I will strike a covenant with them in that day.] Therefore God says he will take away two things, both good, namely ceremonies, and evil things, namely adulteries, fornications, and idolatry; whence, turning back the Carthusian’s argument, it is indeed true that, by taking away from the Israelites the felicities of the kingdom and of the temple, He makes them miserable, and by the deprivation of Theraphim it will be more fortunate for them. But the removal of good things is premised by God with this intention, that the people, being thereby crushed, may detest idols and vices. Nor does the authority from Judgment, chapter 17, which the Carthusian cites for himself, support him; for, as I noted above, Sacred Scripture there repeatedly declares that by Theraphim it means idols; where it seems that the Hebrews abused the Ephod in the sacrifice of idols. THERISTRUM, , that is, a subtle and summer garment, the clothing of a reaper, or a woman’s head ornament, or a veil, from the Greek word , namely, summer and harvest: [He carrying Attic robes, and theristra for you and for me, suited to the summer season of the year. Synes. ep. 52.] Tertullian also makes mention of the same veil in cap. 4 of de pall., when describing Hercules made effeminate, saying: What sort of Hercules that was in Omphale’s theristrum.] And in Sacred Scripture this word is also found: [Who, having laid aside the garments of widowhood, put on a theristrum, and with changed attire sat at the crossroads of the road. Gen. cap. 38. And ribbons and theristra. Isa. cap. 3.] FR. the Greek word also denotes a woman’s mantle; for where in the Vulgate we read: [And it was told to Thamar that her father-in-law had gone up to Thamnas to prepare
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TH das oves. Quæ depositis viduitatis vestibus, assumpsit theri[st]rum, & mutato habitu, sedit in bivio itineris. Genes. 38. 14.] ac de Rebecca in Vulgata: {At illa tollens citò pallium, operuit se. Genes. 24. 65.} LXX. autem Theri[st]rum verterunt: & in Cant. 5. 7. ubi vulgata habet: {Tulerunt pallium meum} græcus textus De[us] e[st] p[ro]por legit: licet verum sit, quòd eo pallio foeminæ caput obnubereut: quare inquit Ambrosius: {Benè quidem quasi sponsa veniebant cum pallio, quo obnuberat caput suum, cùm sponsus occurreret: sicut Rebecca, quæ cognito, quòd Isaac veniret obvius, descendit de camelo, & pallio operuit se, lib. de Isaac c. 6.} Hoc indumento utebantur etiam penes Romanos sponsæ, quo caput cooperiebant: unde inquit Festus, lib. de verb. signif. {Nuptias dictas esse, ait Ælius, & Cincius, quia flammeo caput nubentis obvolvatur, quod antiqui obnubere vocarunt,} & clariùs cit. D. Ambros. ibid. cap. 7. de hoc sponsæ pallio ait: {Non otiosè pallium ejus sublatum intelligis, ut aperta meritis, & nuda fulgeret.} De usu tegendi capita foeminarum Romanarum adi Baron. in Notis ad Martyrol. 7. Maji lit. c. De eodem indumento Isaj. 3. 23. {Et Sindones, & vittas, & theristra} D. Hieronym. {Theri[st]rum pallium dicitur, genus etiam nunc Arabici vestimenti, quo mulieres provinciæ illius velantur, q[ui]q[ue] in Genes.} ac in cap. 3. Esajæ: {Habent mulieres, & theristra, quæ nos pallium possumus appellare, quibus obvoluta est Rebecca: & hodie quoque Arabiæ, & Mesopotamiæ operiuntur foeminæ, quæ hebraicè & c. græcè θεισεξ, ab eo, quod in θερε, hoc est, in ætate, & caumate corpora protegant foeminæ Theristra, quo tenuissimo in æstibus tegebantur umbraculo.} Ex Hesychio, qui inquit: {Theristra tenue indumentum, æstiva vestis.} Item erat idem, ac Maphorium, de quo suo loco dictum est. {Theri[st]rum, & maphorium appellant. Philo Carpath. Episc. in, cap. 5. Canticor.} Maphorium Fortunatus in vita S. Hilarii, lib. 2. pallium esse tradit: {Cereus illuminatus casu super sepulchrum ejus ardens, corruit; ita ut maphortem sine læsione aliqua perarderet,} & paulò pòst pallium illud appellat, inquiens: {Tanquam si consinum cum ipsa fecisset inter ignem, & pallium.} Unde colligitur theri[st]rum, sive maphorium, seu maphortem fuisse etiam in usu virorum, idque clarè ex Tertulliano supracit. ac de Chrysostomo Constantinop. Episc. ex Synodo contra eum coacta: {Convocato Cleri totius Concilio, eum produxisse in medium tres Diaconos Acacium, Endraphium, & Joannem, eosque accusasse, quasi maphoriu[m] ipsius furto abstulissent.} A Suida verò Kridemnon appellatur: Ἐριδεμνοῦ, Ἐκεφαλοδεσμινοῦ, ἐμαφθενοῦ, idest, Kridemnon, capitis est ligamen, sive maphorium, unde per dictionem ἑκεφαλοδεσμινοῦ datur intelligi, quòd aliquo obligaculo devictum ligaretur in capite. Describitur hoc indumentum ab Eustathio in Iliad. ἐ[psilon] {Kridemnon capitis sanè tradunt esse velamentum ad humeros usque dimissum.} De Hierolexicon Magri. TH 597 Theristro etiam Isidor. lib. 19. c. 24. Hoc tamen genus pallii penes Arabes mulieris inserviebat ad tegendum caput, & faciem, de quibus Tertull. {Indicabant Arabiæ foeminæ ethnicæ, quæ non caput, sed faciem quoque ita totam tegunt, ut uno oculo liberato contentæ sint dimidiam frui lucem, quàm totam faciem prostituere, de Virgin. veland.} quod usque ad præsens foeminæ orientales observant. THESAURARIUS, Ecclesiastica dignitas in plerisque Cathedralibus. Item Romæ est Thesaurarius Cameræ Apostolicæ. {Ad Thesaurarium pertinet Basilicarii, & Ostiarii ordinatio, incensi cura, chrismatis cura conficiendi, baptisterii ordinandi, præparatio luminariorum in sacrario, præparatio sacrificii de his, quæ immolanda sunt, ad eum veniunt de parochiis pro christmate, cereos, & oblationes altaris ipse accipit à populo, ipse colligit per Ecclesias cereos in festivitatibus, ad eum pertinent ornamenta, & vestimenta altaris; quidquid in usu templi est, sub ejus ordinatione existit; vela, & ornamenta Basilicarum, quæ in urbe sunt, & non habent Presbyterum, ipse custodit. De candelis autem, & cereolis quotidianis quidquid superest in Basilicis, Basilicarius per singulos menses huic deportat. Isidor. lib. 2. de Eccles. off. cap. 11.} Ejus synonyma. Vide Arcarius. Archiphylax. Cassularius. Cimeliarchæ. Saccularius. Scevophylax. THESAURUS. Vide Entheca. THEURGIA, Θευγλα, idest, opus, aut operatio divina interpretatur, à Θεσός, Deus, & Θερμον, opus. Hinc theurgus dicitur, qui in sacris operatur: & hac voce theurgicus sæpè D. Dionysius utitur. Apud Gentiles theurgiæ nomen prorsus etymi sui dignitatem amisit, dum eam ad nefarias artes, & scelestas dæmonum operationes, quos inter Deos recensebant, transtulerint. Quasi verò illæ magorum & dæmonum illusiones, divinæ essent operationes, ut illas honestiore isto vocabulo apud superstitionsores necesse fuerit compellare. FR. superstitiosa & magica ars, quæ falsam purgationem animis, dæmonum invocatione promittit. D. Aug. lib. 10. de Civit. Dei, cap. 9. & 10. THEUT. FR. dicebatur quintus Mercurius Trimegistus ab Ægyptiis, & anni primus mensis etiam appellabatur. Cicero de nat. Deor. lib. 3. Item Theut, seu Thot vox est Ægyptia, quam Nicolaus Abramus in ejus Pharo vet. test. lib. 8. cap. 23. existimat fuisse nomen Josepho Jacob filio ab Ægyptiis inditum. THIA, ἀθλα, nomen genericum, quod tam Materteram, quàm Amitam significat, quo vocabulo utuntur adhuc Hispani; Itali tamen Zia pronunciant, & Melitenses semper latinum vocabulum retinent Amiti, sive, Amti. Amita, idest, Thia ex parte paterna: {Si quis Clericorum, vel Monachorum præter matrem, aut germana, vel thiam &c. Concil. Bracaren. cap. 15.} Quare in S. Gregorii Papæ Registro, lib. 1. cap. 37. in epist. ad P p 3 An-
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TH ...of the geese. She, having laid aside the garments of widowhood, took up the theristrum and, having changed her attire, sat at the crossway of the road. Gen. 38. 14.] and concerning Rebecca in the Vulgate: {But she, quickly taking up the mantle, covered herself. Gen. 24. 65.} The LXX also rendered it Theri[st]rum; and in Cant. 5. 7, where the Vulgate has: {They took away my mantle} the Greek text reads De[us] e[st] p[ro]por legit: although it is true that by that mantle women covered their head. Wherefore Ambrose says: {Very rightly as a bride they came with a mantle, with which she covered her head, when the bridegroom met her: just as Rebecca, who, having learned that Isaac was coming to meet her, descended from the camel and covered herself with a mantle, lib. de Isaac c. 6.} This garment was also used among the Romans by brides, with which they covered their head: whence Festus says, lib. de verb. signif., {Ælius and Cincius say that weddings are so called because by the flammeum the head of the bride is veiled, which the ancients called obnubere,} and more clearly the cited St. Ambrose, ibid. cap. 7, says of this mantle of the bride: {You rightly understand that her mantle was taken away, so that, her merits being laid open, she might shine uncovered.} For the custom of covering the heads of Roman women, see Baronius in Notes on the Martyrology, 7 May, lit. c. On the same garment, Isa. 3. 23: {And sindones, and headbands, and theristra}. St. Jerome: {Theristrum is called a mantle, a kind even now of Arabian garment, with which the women of that province are veiled, and in Genesis...} and on chapter 3 of Isaiah: {Women have theristra also, which we may call mantles, with which Rebecca was covered; and even today the women of Arabia and Mesopotamia are covered, which in Hebrew and also in Greek are θεισεξ, from the fact that in summer heat, that is, in the season of heat, women protect their bodies with theristra, by which very light covering they were shielded in the heat.} From Hesychius, who says: {Theristra are a light garment, summer clothing.} Likewise it was the same as the maphorium, of which something has been said in its place. {They call it theristrum and maphorium. Philo of Carpathus, bishop, on chapter 5 of the Canticles.} Fortunatus, in the life of St. Hilary, book 2, says that the maphorium is a mantle: {A lighted wax taper, by chance burning over his tomb, fell; so that it almost burned through the maphort without any injury,} and a little later he calls it that mantle, saying: {As though he had made a compact with the fire itself and the mantle.} From this it is gathered that the theristrum, or maphorium, or maphort, was also in use among men, and this is clearly shown by Tertullian cited above, and by Chrysostom, bishop of Constantinople, from the synod convened against him: {After assembling a council of the whole clergy, he brought forward before them three deacons, Acacius, Endraphius, and John, and accused them as if they had stolen his maphorium by theft.} But by Suidas it is called kridemnon: Ἐριδεμνοῦ, Ἐκεφαλοδεσμινοῦ, ἐμαφθενοῦ, that is, kridemnon, a binding of the head, or maphorium, whence by the term ἑκεφαλοδεσμινοῦ it is to be understood that it was fastened on the head by some tie. This garment is described by Eustathius on the Iliad: ἐ[psilon] {Kridemnon is indeed said to be a covering of the head, hanging down to the shoulders.} Of Hierolexicon of Magri. TH 597 Theristrum is also mentioned by Isidore, book 19, chapter 24. Yet this kind of mantle among the Arabs served women for covering the head and face; concerning whom Tertullian says: {The pagan women of Arabia showed that they cover not only the head, but also the face so completely that, with one eye left free, they are content to enjoy half the light rather than expose the whole face, from De Virgin. veland.} which eastern women observe down to the present day. THESAURIUS, an ecclesiastical dignity in many cathedrals. Likewise at Rome there is the Thesaurarius of the Apostolic Chamber. {To the Thesaurarius belongs the ordination of the basilicarius and ostiarius, care of the incense, care for preparing the chrism, ordering the baptistery, preparation of the lights in the sacristy, preparation of the sacrifice of those things which are to be immolated; to him from the parishes they come for chrism, he himself receives candles and offerings of the altar from the people, he himself collects candles in the churches on feast days, to him belong the ornaments and vestments of the altar; whatever is in the use of the temple exists under his administration; veils and ornaments of the basilicas which are in the city and do not have a presbyter he himself guards. As for the candles and daily tapers, whatever remains in the basilicas the basilicarius brings to this man each month. Isidore, book 2, de Eccles. off. cap. 11.} Its synonyms. See Arcarius. Archiphylax. Cassularius. Cimeliarchæ. Saccularius. Scevophylax. THESAURUS. See Entheca. THEURGIA, Θευγλα, that is, divine work or operation, is interpreted from Θεσός, God, and Θερμον, work. Hence a theurgist is said to be one who works in sacred things; and St. Dionysius often uses this word theurgic. Among the Gentiles, the name theurgy had completely lost the dignity of its etymology, since they transferred it to nefarious arts and the wicked operations of demons, whom they counted among the gods. As though the illusions of magicians and demons were divine operations, so that with that more honorable word it was necessary to call them among the more superstitious. FR. a superstitious and magical art, which promises false purification to souls by invoking demons. St. Augustine, lib. 10 de Civit. Dei, cap. 9 and 10. THEUT. FR. was called by the Egyptians the fifth Mercury Trismegistus, and also the first month of the year. Cicero, de nat. Deor. lib. 3. Likewise Theut, or Thot, is an Egyptian word, which Nicolaus Abramus in his Pharo Vet. Test., book 8, chapter 23, thinks was the name given by the Egyptians to Joseph, son of Jacob. THIA, ἀθλα, a generic name, which signifies both materteram and amitam, a word still used by the Spaniards; the Italians, however, pronounce Zia, and the Maltese always retain the Latin word Amiti, or Amti. Amita, that is, Thia on the paternal side: {If any of the clergy or monks, besides mother, or sister, or thia, etc. Council of Braga, cap. 15.} Wherefore in the Register of Pope St. Gregory, book 1, cap. 37, in the letter to P p 3 An-
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598 T H Authemium Subdiac. mendosè habentur hæc verba: Paterchiæ meæ: cùm restitui debeant: Pateriæ thiaæ meæ. FR. reperitur etiam penes non- nullos Ecclesiast. Scriptores etiam nomen masculini genetis Thius. THICINYNA. FR. vox mendosa apud Isidorum, ubi de sacris indum[m]etis Summi Sacerdotis agens, sic inquit: Machil, quod est tunica talaris, tota thicinyna, quod vocabulum juxta antiquum ejusdem Authoris Codicem M. S. correxit Vossius Hyacinthina. Ita etiam legitur in impresso Venetiis de anno 1483. ac magis confirmatur hæc germana lectio ex epistola Sancti Hieronymi ad Fabiolam, ubi de eodem Sacerdotali indumento scribens, sic ait: Mail, id est, tunica talaris, tota hyacinthina. THINGARE. FR. donare universaliter, ac liberè, l. si quis liber, de Adulter. THINX. FR. Donatio universalis, ac libera. Item & singularis, l. si quis liber, de Adulteriis. THIRSI, Hebræorum mensis septimus. Vide Elul. Ethanim. Joseph verò Iudæus Thuri habet: Septimo mense &c. qui nostratibus est Thuri, Macedonibus Hyperberetæus appellatur, lib. 8. antiquit. cap. 6. Quare errat Calepinus, dum in dict. Hyperberetæus inquit, Josephum hunc mensem octavum appellasse. THIUS. Vide Thia. THLIPSIS, , compressio, afflictio, angustia, & tribulatio, quo vocabulo usus est Lucifer Caralitanus, lib. 1. pro S. Athanasio. THNETOPSYCHITÆ, , Hæretici, qui asserebant animam esse mortalem, ut ipsummet nominis etymon declarat. THOES, , lupi cervarii. Hi namque sunt Thoes astuti. S. Ignatius Mart. epist. 12. FR. De hac luporum specie hæc narrat Plinius: Thoes (luporum id genus est procerius longitudine, brevitate crurum dissimile, velox saltu, venatu vivens, innocuum homini) habitum, non colore mutant, per hyemem hitti, æstate nudi, lib. 8. cap. 34. Lupo cerviero italicè vocatur, de quo etiam adagium est italicum Il lupo muta il pelo, e non il colore, quod de eo dicitur, qui in canitie, vel habitu religioso extrinsecè mutatur, sed vitia pristina semper n se retinet. De hac luporum specie multa refert Rhodig. lib. 27. cap. 23. THOLUS, , tugurium, camera, cupula: Cùm quinque annos versatus esset in Monasterio, secessit solus in montem Lyco, & in cacumine montis, factis sibi tribus tholis, ingressus se ipsum inclusit. Atque erat unus quidem tholus ad corporis necessitates, unus autem ubi operabatur, & edebat, alius ubi orabat. Pallad. c. 43. hist. Lausiacæ: græcè significat propriè cupulam, sive cameram fornicatam. Vide Tribuna. Trullus. THOMAS A KEMPIS. Italus. Vide Pulverizo. THORA. Vide Pentateuchum. THORACIDA, pictura, quæ usque ad Thoracem terminatur. Deinde in gestis Silvestri Papæ legitur Constantinum Imperatorem per thoracidas T H Apostolorum, quòd ipsos in visione viderit, cognovisse. Valfrid. de reb. Eccl. cap. 8. quæ Apostolorum Petri, & Pauli imagines adhuc in Basilica Vaticana ostenduntur. FR. Est tamen quæstio, ubi nam in corpore intelligatur terminari thorax. Hippocrates, lib. de Arte indicat à collo usque ad ventrem, ubi scilicet hepar residet, terminari. Sed Aristoteles, lib. 1. hist. animal. cap. 7. à collo ad crura usque definiri docet; & hoc pacto præfate Apostoloru[m] imagines in Basilica Vaticana ostenduntur in tabella depictæ. Item Salmasius quandam Dei Geneticis imaginê Thoracletam appellat, id est, medio tantùm corpore depictam. THOR. Vide Theut. THRAX, id est, Asper. Vide Asprum. THRENUS, , lamentatio, luctus, fletus; ita Ieremiæ Profetæ Lam[m]etationes denominate sunt; de quibus Joannes Beleth. cap. 101. ita appellaras fuisse Ieremiæ lamentationes commentatus est, ex eo, scilicet, quia Propheta ille in quodâ Monte Threno appellato ejus lamentationes componuerit, in quo monte audiuntur continuò damnatarum animarum lamentationes, quam fabulosam narrationem sequutus est Durandus. FR. Threni nænias, & lacrymas significant. Threnos scripserat Simonides Poeta ex insula Ceæ, ut Lilius Greg. Gyraldus de poet. & histor. dial. 9. testatur, ubi sic ait: [Scripsit & threnos, hoc est, nænias, vel lachrymas. Horatius: Cææ retractas munera nænix, & Catullus: Moestus lacrymis Simonides. Quanquam propter effectum, & reticentiam, locus hic Catulli parùm lucidè à Grammaticis explanatur. Vide Hymnus. THRONI, coelestium spirituum ordines. Vide Deiser. THRONUS. Vide Cathedra. Inthronize. THUR, Juppiter. [Cæterum in expletione suarum expulsionum, atque exercituum sacrificabant olim venerantes Thur Dominum suum, cui non aliquid pecudum, atque pecorum; sed sanguinem mactabant hominum. Duconus in Danica hist. ] atque ibidem, ubi de Lotario Regis Daniæ filio agitur, sic habetur: [Vehuntur lupi pernices ad lacerandas Dominicas oves, Deo suo Thur humanum sanguinem libantes. ] Videtur potiùs Saturnum significare, tum ex affinitate vocabuli, tunc etiam quia Saturno sacrificabantur homines; sed Iovem significare dicimus, cui etiam humanus sanguis sacrificabatur, ut ex Tertulliano cap. 9. Apolog. colligitur, ubi sic ait: [Ecce in illa religiosissima Urbe Aeneadarum piorum est Juppiter quidam, quem ludis suis humano proluunt sanguine. [Quare diem hebdomadis, quem Iovis diem dicimus, Thursday appellant Angli, Dani, & Germani. THURARIUS, qui thura Idolis offert. Vide Exsuffo. Suffocatus. Thurifico. Thurificatus. THURIBULUM, de quo dictum est in dict. Incensarium, pro cujus significatu hæc habentur: [Thuribulum nanque significat Corpus Dominicum, incensum ejus divinitatem, ignis Spiritum Sanctum. Gem. lib. 1. cap. 12. [Quare autem referatur
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598 T H Authemium Subdiac. These words are found corruptly in this way: Paterchiæ meæ: whereas they ought to be restored: Pateriæ thiaæ meæ. FR. It is also found among certain ecclesiastical writers that the masculine name Thius is used. THICINYNA. FR. a corrupt word in Isidore, where, speaking of the sacred garments of the High Priest, he says thus: Machil, which is a long tunic, wholly thicinyna; which word Vossius corrected to Hyacinthina, according to an ancient manuscript codex of the same author. Thus it is also read in a printed edition of Venice of the year 1483. And this true reading is further confirmed by the letter of Saint Jerome to Fabiola, where, writing of the same priestly vestment, he says: Mail, that is, a long tunic, wholly hyacinthine. THINGARE. FR. to give universally and freely, l. si quis liber, de Adulter. THINX. FR. Universal and free donation. Also singular, l. si quis liber, de Adulteriis. THIRSI, the seventh month of the Hebrews. See Elul. Ethanim. Joseph the Jew, however, has Thuri: “In the seventh month,” etc., which among us is Thuri, and among the Macedonians is called Hyperberetæus, book 8, Antiquities, chapter 6. Therefore Calepinus is mistaken when, in the entry Hyperberetæus, he says that Joseph called this month the eighth. THIUS. See Thia. THLIPSIS, compression, affliction, distress, and tribulation; this word was used by Lucifer of Cagliari, book 1, on behalf of Saint Athanasius. THNETOPSYCHITÆ, heretics who asserted that the soul is mortal, as the etymology of the name itself shows. THOES, lynxes. For these are the clever Thoes. Saint Ignatius Martyr, epistle 12. FR. Pliny relates this about this species of wolf: “Thoes” (this is a kind of wolf, taller in length, unlike in the shortness of its legs, swift in leaping, living by hunting, harmless to man) “change their habit, not their color; in winter they are shaggy, in summer bare,” book 8, chapter 34. In Italian it is called lupo cerviero, concerning which there is also the Italian proverb Il lupo muta il pelo, e non il colore, said of one who is outwardly changed in gray hair or in religious habit, but always retains former vices within. Rhodig. relates many things about this species of wolf, book 27, chapter 23. THOLUS, a hut, chamber, dome: When he had spent five years in the monastery, he withdrew alone to Mount Lyco, and on the summit of the mountain, having made for himself three tholi, he entered and enclosed himself. One tholus was for bodily necessities, another where he worked and ate, and a third where he prayed. Pallad. ch. 43, Hist. Lausiacæ: in Greek it properly signifies a dome, or a vaulted chamber. See Tribuna. Trullus. THOMAS A KEMPIS. Italian. See Pulverizo. THORA. See Pentateuch. THORACIDA, a picture that is bounded as far as the thorax. Then, in the Acts of Pope Sylvester, it is read that the Emperor Constantine recognized the Apostles through thoracidas, because he had seen them in a vision. Valfrid. de reb. Eccl. chapter 8. Those are the images of the Apostles Peter and Paul, which are still shown in the Vatican Basilica. FR. There is, however, a question as to where in the body the thorax is understood to end. Hippocrates, book On the Art, indicates that it ends from the neck to the belly, where the liver is situated. But Aristotle, book 1, Hist. animal. chapter 7, teaches that it is defined from the neck all the way to the legs; and in this way the aforesaid images of the Apostles are shown in the Vatican Basilica, depicted on a tablet. Likewise Salmasius calls a certain image of the Mother of God thoracleta, that is, painted only with the middle part of the body. THOR. See Theut. THRAX, that is, rough. See Asprum. THRENUS, lamentation, mourning, weeping; thus the Lamentations of the Prophet Jeremiah are named; concerning which John Beleth, chapter 101, commented that they were so called because that prophet composed his lamentations on a certain Mount called Threnus, on which mount the lamentations of damned souls are continually heard, a fabulous tale followed by Durandus. FR. Threni signify dirges and tears. Simonides the poet from the island of Ceos had written threni, as Lilius Greg. Gyraldus testifies in De poet. & histor. dialog. 9, where he says: “He also wrote threni, that is, dirges or tears.” Horace: Cææ retractas munera nænix, and Catullus: Moestus lacrymis Simonides. Although, because of the effect and the omission, this passage in Catullus is explained rather obscurely by grammarians. See Hymnus. THRONI, orders of celestial spirits. See Deiser. THRONUS. See Cathedra. Inthronize. THUR, Jupiter. [Moreover, in the completion of their expulsions and campaigns, they used formerly to sacrifice, worshipping Thur their lord, to whom they offered not the flesh of sheep or cattle, but the blood of men slain. Duconus in Danish history.] And there, where the matter concerns Lothar, son of the king of Denmark, it is stated thus: [Swift wolves are carried to tear apart the Lord’s sheep, pouring out human blood to their god Thur.] It seems rather to mean Saturn, both from the resemblance of the word and because men were also sacrificed to Saturn; but we say that it means Jove, to whom human blood was also sacrificed, as may be gathered from Tertullian, Apology, chapter 9, where he says: [Behold, in that most religious City of the Aeneadæ, there is a certain Jupiter, whom they wash in their games with human blood.] Therefore the day of the week which we call the day of Jove, the English, Danes, and Germans call Thursday. THURARIUS, one who offers incense to idols. See Exsuffo. Suffocatus. Thurifico. Thurificatus. THURIBULUM, of which it was said in the entry Incensarium, for whose meaning these words are given: [For the thuribulum signifies the Body of the Lord, its incense His divinity, the fire the Holy Spirit. Gem. book 1, chapter 12. But why it should be referred to]
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TH ratur ante Evangelium, sic explicat Amalarius: {Thuribulum antè Evangelium portatur; quia Christus odor suavitatis in igne passionis pro nobis sacrificatus prædicatur, lib. 3. cap. 18. THURIFICATIO debet esse secundùm majorem par- tem ex incenso. [Materies autem, quæ adhi- betur, vel solum, & purum thus esse debet boni odoris, vel si aliqua addantur, advertatur, ut quan- titas thuris longè superet. Cærem. Episc. lib. 1. cap. 23. ] Nàm verificari debent verba in benedi- ctione posita Incensum istud &c. verba in incensa- tione prolata: Dirigatur oratio mea sicut incensum &c. præter alia mysteria in incensi materia signi- ficata. Quando debet Sanctissimum Eucharistiæ Sacramentum incensari, tunc non benedicitur in- censum; secus verò si occasione missarum cele- brationis, aut vesperarum incensandum sit alta- re; tunc enim licèt sit expositum Sacramentum, benedicitur nihilominus incensum. In Missis Defunctorum, & quando expositum est Sacra- mentum, in ministrando thuribulum non oscula- tur, neque manus Sacerdotis, nec ulteriùs incen- satur Superior post osculum Evangelii, ut in aliis Missis solemnibus fieri solet; secus verò si indutus est sacris paramentis: hæc enim est romana præ- xis, quam ego pluries observavi. Cardinalis, quando in titulo suæ Ecclesiæ ad Missam canta- ram assistit, dum ipse osculatur librum Evange- liorum, tunc Celebraus incensatur. Itaque regu- la generalis talis est, ut in principio Missæ, & post Evangelium nunquam superior non indutus sa- cris paramentis incensetur, nisi tantùm tempore offertorii; ac recenter in cæremoniali Innocentii Papæ jussu correcto, lib. 1. cap. 23. id manifestè declaratur, ubi sic habetur: [Nullus verò neque Legatus, neque Cardinalis, neque Episcopus, si non sint mitrati, incensantur in Missa, nisi semel, scilicet, post oblata: ] ideo Pontifex quando in Cappella papali assistit ad Missam, semper est mi- tratus, & pluviali indutus, qui quando debet se- dendo incensari, tunc ob reverentiam Cathedræ, quæ est prima sedes, thurificatur à Cardinali as- sistente genuflexo, & quando erectus incensatur, tunc idem Cardinalis functionem illam exercet erectus. In Ecclesia græca quotiescunque repe- ritur Diaconus præsens, ad eum spectat Altaris thurificatio; in latina autem Ecclesia est Sacerdo- tis munus. Insuper Græci in actu incensationis semper cum thuribulo formant signum Crucis. Antiquitùs tamen in Ecclesia latina semel in an- no, scilicet, inferia quarta post Dominicam III. Adventus Diaconus tempore matutini incensare solebat Altare, quando à Subdiacono, aliisque Acolytis processionaliter consociatus ambonem ascendebat, ubi Evangelium illius diei, nem- pè, Missus est Angelus Gabriel &c. cum ejus homelia canebat, qua peracta descendebat ad incensandum Altare, quæ cæremnia denotabat annunciationem ab Angelo Virgini exhibitam; Diaconi enim officium angelicum est. Incensa- tio autem Altaris virtutem Altissimi superve- nientem in Virgine significabat. Durand. lib. 6. TH 599 cap. 8. Incensatio oblatæ denotat unctionem ca- pitis Christi à Magdalena antè passionem fa- ctam. Innocent. Papa III. lib. 2. de myst. Missæ, cap. 57. Trina verò incensatio uni tantùm præ- stari debet, nempè, digniori. Sac. Rit. Congre- gat. 11. Decembr. 1604. & 11. Decembr. 1614. quando incensatur Altare, incipiendum est à cor- nu sinistro. Vide Bulla. Dicitur etiam Thuribu- lum Incensarium, Thymiamaterium, Suffitorium. Vide Thurifico. THURIBULORUM FESTIVITAS, erat quædam festi- vitas, quæ celebrabatur à Clero in aliqua Ec- clesia, quando accipiebantur à Papa quædam monetarum munera Presbyterium appellata, de qua cæremonia fit mentio in quibusdam Scri- pturis in Archivo S. Angeli ad forum piscatorium Romanæ Urbis conservatis, in quibus loquitur de Clero Ecclesiæ parochialis S. Patermutii, ubi Clerus suscipiebat à Pontifice presbyterium sex denariorum. [In Thuribulorum festivitate. [Vide Presbyterium. In hac significatione. Vi- de Roga. THURIFICATIO, incensatio. [Et facitis vos ho- die post unitatem, quod à nullo factum est post thurificationem. Opat. Milevit. lib. 2. advers. Parmenian.] Cæremonias, & mysteria thurifi- cationis. Vide Thuribulum. THURIFICATUS, qui idolis dat thura, & incen- sat. [Cornelius qua ratione Trophimo, & thuri- ficatis communicat. S. Cyprian. epist. 53.] qui à Tertulliano Thurificuli dicuntur. Vide Cæremon- ior. Cruciola. Libellatici. Thurarius. Thurifico. THURIFICO, thurado, incenso. [Et Menelaus, qui ne thurificasse à suis Civibus probaretur, ocu- lorum dolorem fingens, ad consessum suorum procedere trepidavit. Opat. Milevit. lib. 7. ad- vers. Parmenian.] FR. [Omnes sua quærunt, non quæ Iesu Christi &c. ex quo genere sunt, qui vel thurificare idolis, vel codices divinos tradere, quàm mori, maluerunt. D. Aug. de Schismate Donatist. epist. 164. Julianus extritit infidelis Im- perator; nonnè extritit Apostata iniquus idolat- ra? Milites Christiani servierunt Imperatori in fidele; ubi veniebatur ad causam Christi, non agnoscebant nisi illum, qui in Coelo erat: quando volebat, ut idola colerent, ut thurificarent, præ- ponebant illi Deum, can. Imperatores, S. Julia- nus, 11. quæst. 3.] Cogebantur enim Christiani à Gentilibus in detestationem fidei christianæ, ut Idolis sacrificarent, illa thurificando. [Tempo- ribus Diocletiani, & Maximini Olympiade LXVI. edictis crudelibus catholicæ fidei culto- res, quos christicolas, & crucolas, (lege Crucico- las) nuncupabant, ad thurificandum statutis le- ge Statuis) ethnicorum cogebarant. Aldhelm. de laud. Virg. cap. 17.] Qui detestationis locus Pejerarium dicebatur. Vide Pejerarium. De hac Ethnicorum superstitione cecinit Ovid. lib. 13. Metam. Thure dato flammis, vinoque in thura pro- fuso, Cæsarumque bovum fibris de more crematis. P p 4 Et
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TH Before the Gospel, the thurible is carried, as Amalarius explains: {The thurible is carried before the Gospel because Christ, the fragrance of sweetness, is proclaimed as having been sacrificed for us in the fire of His Passion, lib. 3, cap. 18. THURIFICATION ought to consist for the greater part of incense. [The material moreover which is used ought either to be only and pure frankincense of good odor, or, if anything else is added, care must be taken that the quantity of frankincense greatly exceed the rest. Cærem. Episc. lib. 1, cap. 23.] For the words placed in the blessing, “This incense,” etc., and those recited in the censing, “Let my prayer be directed as incense,” etc., must be verified, besides other mysteries signified in the matter of the incense. When the Most Holy Sacrament of the Eucharist is to be incensed, then the incense is not blessed; otherwise, if by occasion of the celebration of Masses or Vespers the altar is to be incensed, then, even though the Sacrament be exposed, the incense is nevertheless blessed. In Masses for the Dead, and when the Sacrament is exposed, in presenting the thurible the priest is neither kissed, nor are the hands of the priest, nor is the Superior further incensed after the kiss of the Gospel, as is usually done in other solemn Masses; otherwise, however, if he is vested in sacred vestments: for this is the Roman practice, which I have observed many times. When a Cardinal, in the title of his own church, assists at a sung Mass, while he himself kisses the book of the Gospels, then the celebrant is incensed. Therefore the general rule is this: at the beginning of Mass and after the Gospel, a superior not vested in sacred vestments is never to be incensed, except only at the time of the offertory; and this is plainly declared in the Ceremonial recently corrected by order of Pope Innocent, lib. 1, cap. 23, where it is thus stated: [Indeed no one, neither Legate, nor Cardinal, nor Bishop, if they are not mitred, is incensed at Mass except once, namely after the offerings:] therefore the Pontiff, when he assists at Mass in the papal chapel, is always mitred and vested in a cope; and when he is to be incensed while seated, then out of reverence for the Cathedra, which is the first seat, he is incensed by the assisting Cardinal kneeling, and when he is incensed while standing, then the same Cardinal performs that function standing. In the Greek Church, whenever a Deacon is present, the censing of the altar belongs to him; but in the Latin Church it is the priest’s office. Moreover, the Greeks always make the sign of the Cross with the thurible in the act of incensation. In ancient times, however, in the Latin Church once a year, namely on Wednesday after the Third Sunday of Advent, the Deacon used at Matins to incense the altar, when, accompanied in procession by the Subdeacon and other acolytes, he ascended the ambo, where he sang the Gospel of that day, namely, “The Angel Gabriel was sent,” etc., together with its homily; when this was completed, he descended to incense the altar, and this ceremony signified the annunciation made by the Angel to the Virgin; for the office of the Deacon is an angelic one. The incensation of the altar signified the power of the Most High coming upon the Virgin. Durand. lib. 6, TH 599 cap. 8. The incensation of the offering signifies the anointing of the head of Christ made by Mary Magdalene before the Passion. Innocent III, lib. 2, de myst. Missæ, cap. 57. But the triple incensation ought to be given to only one person, namely the more worthy. Sac. Rit. Congr. 11 Dec. 1604 and 11 Dec. 1614. When the altar is incensed, it is to be begun from the left horn. See Bulla. It is also called Thuribulum, Incensarium, Thymiamaterium, Suffitorium. See Thurifico. THURIBULORUM FESTIVITAS was a certain festival celebrated by the clergy in some church when certain gifts of coin called Presbyterium were received from the Pope, a ceremony mentioned in certain writings preserved in the archive of St. Angelo at the Fish Market of the City of Rome, in which there is mention of the clergy of the parish church of St. Patermutius, where the clergy received from the Pontiff a Presbyterium of six denarii. [At the feast of the thuribles. See Presbyterium. In this sense. See Roga. THURIFICATIO, censing, incensation. [And today you do what, after unity, no one has done after thurification. Opat. Milevit. lib. 2 advers. Parmenian.] The ceremonies and mysteries of thurification. See Thuribulum. THURIFICATUS, one who gives incense to idols and censes them. [How Cornelius communicates with Trophimus and the thurificati. St. Cyprian, epist. 53.] Those whom Tertullian calls Thurificuli. See Cæremonior. Cruciola. Libellatici. Thurarius. Thurifico. THURIFICO, I incense, I cense. [And Menelaus, who, lest it should be proved by his fellow citizens that he had not censed, feigning pain in his eyes, hastened to come before the assembly of his own people. Opat. Milevit. lib. 7 advers. Parmenian.] FR. [All seek their own, not the things of Jesus Christ, etc.; of this sort are those who preferred either to cense idols or to hand over the sacred books rather than die. St. Augustine, de Schismate Donatist. epist. 164. Julian arose as an infidel emperor; did he not arise as a wicked apostate and idolater? Christian soldiers served an unbelieving emperor; when it came to the cause of Christ, they acknowledged none but Him who was in Heaven: when he wanted them to worship idols, to cense, they put God before him, can. Imperatores, St. Julian, q. 11, q. 3.] For Christians were compelled by the Gentiles, in detestation of the Christian faith, to sacrifice to idols by censing them. [In the times of Diocletian and Maximian, in the 66th Olympiad, by cruel edicts the worshippers of the Catholic faith, whom they called christicolae and crucicolae (read crucicolas), were compelled by the statute of set law to cense the statues of the heathen. Aldhelm, de laud. Virg. cap. 17.] That place of detestation was called Pejerarium. See Pejerarium. Of this superstition of the heathen Ovid sang, lib. 13 Metam. With incense given to the flames, and wine poured upon the incense, And with the fibers of the sacrificial bullocks burned, as was the custom. And
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600 TH Et Virgil. 4. Æneid. Thuricremis cùm dona imponeret aris. Vide Facio. Suffocatus. Suffragium. Thurificatus. Spurcitas aliquando thurificabant Gentiles. Vide Spurcalla. THUS. FR. incensum, cujus etymon à , id est, sacrificio, deducitur. Auctores apud Pontanum. Ejus synonymum. Vide Olibanum. THYAS. FR. apud Danielem Symmachus interpretatus est, quod Græci solent appellare, id est, qui extra inspiciunt, & ex iis ventura prædicunt, ut Hieronymus, cap. 2. Danielis scribit. Sed , sacrifico ac suffio significat, & , victimam, & hostiam denotat. THYINUS, , odorifer, ex verbo græco , quod significat odorem reddere. [ Sed & classis Hiram attulit ex Ophir ligna thyna, 3. Reg. cap. 10.] Ac sæpè de hoc vocabulo in hoc capite, & in 2. Paralip. cap. 9. Item c. 18. Apocalyp. n. 12. THYMELICUS, , citharædus, tibicen, gesticulator, mimus. [ Templum omnes magis sectentur, an theatrum? Dicta Evangeliorum magis diligent, an thymelicorum? Verba vitæ, an verba mortis? Verba Christi, an verba mimi? Salian. lib. 6. de Gubern.] FR. Thymelicus ex dictione græca deducitur, quæ variè significat, nempè, Aram. Apud Hesychium , id est, ara: idem apud Euripidem habetur, qui sic inquit: , hoc est, Aræ Deorum. Item significat Orchestra, quæ propriè Chori pars erat in Theatro, , sive , sive , sive pulpitum. Suidas in dict. loquens de Orchestra. Cælius Rhod. lib. 8. cap. 8. Alii tamen mensam intelligunt, supra quam stantes in foro thymelici, atque canentes invitabant gentes ad theatralia, ut ex Plutarcho de orac. Pyth. & in polit. præcept. atque in Alexandro colligitur. Suidas idem videtur affirmare ex epigr. & Apulejus in ejus apolog. prior. qui Thymelicum coragium pro apparatu histrionum etiam usurpavit. [ Non tamen ex eo accipi me necesse est, exornari quoque ad speculum solere. Quid etiam si choragium thymelicum possiderem? nam ex eo argumentare etiam, ut me consuesse Tragoedi Syrmate histrionis, crotalove ad trieterica Orgia, mimi centunculo?] Itaque Thymelicus adjectivum nomen ex Thymele est, ut ex D. Aug. lib. 6. de Civit. cap. 7. satis liquet, ubi sic inquit: [ Quæ sunt ergo illa sacra, quibus agendis talis egit sanctitas, quales nec thymelica in se admittit obscænitas? Errat insuper Vives in cit. loco D. Aug. qui Donatum citat comentantem verba Terentii in Andria, [ Ex ara sume verbenam, ] dum Commentator dicat ibi aram vocari tyme li. Et licèt locum Vives præcisè non demonstret, est tamen in Andria, Act. 4. , scena 3. seu ut alii, scena 4. varios enim Ællii Donati codices hujus commenti inspexi, at nullibi talia inveni. Itaque Tymelici à tymele, quod est mensa, sive pulpitum, dicitur, Glossa in, can. non oportet, il secon- do, de consecrat. dict. 5. ubi textus per thymeli- TH cos intelligit mimos, qui etiam ad convivia versus finem intervenire solent, sic inquiens: [ Non oportet ministros altaris, vel quoslibet spectaculis aliquibus, qui aut nuptiis, aut scenis exhibentur, interesse: sed antè quàm thymelici ingrediantur, surgere eos de convivio, & abire debere.] Item pro Thymelicis intelliguntur, qui ministrant ludentibus, de his, qui nor. leg. Athletas. Item Tribunus thymelicus dicitur Archimimus. [Hic neque Presbyter, neque Monachus, sed tribunus thymelicus. Anast. Biblioth. in collat. S. Martini Papæ, & Mart.] Ac tandem si adhuc etymon Thymelici investigare luberet, autumo, quòd ara, pulpitum, & Thymelici ita appellarentur, quia foliis herbæ thymelicæ coronabantur, quæ planta casiæ est, ut ait Calepinus in dict. Casia, & dict. Cneuron. & de ea Dioscorides, lib. 4. cap. 137. & Plin. lib. 13. cap. 21. & ab Hygino casia dicitur, quæ inter coronamenta admittebatur. Idem Plin. lib. 21. cap. 9. Nam Deorum dedecora non tantùm poetarum erat narrare, sed populorum; non mimorum, sed sacrorum; non theatrorum, sed templorum, inquit loco cit. D. Augustinus. Et Apulejus, lib. 1. Floridorum, [ Aut ara floribus redimita] dixerat. Item Thymelicus Citharistam, Lyristam, & Tibicinem significat. Rhodig. lib. 8. cap. 8. Item Thymele fuit cujusdam salatricis nomen, de qua Angelus Politianus fusè contra Merulam Epistolarum lib. 7. epist. ad Guarinum. THYMIAMA. FR. , vaporatio, suffitus, suffimentum. [Thymiamata boni odoris. Exod. cap. 25. Thymiama odoris suavissimi. Ibid. cap. 35.] de quo sæpè in Sac. Scriptura. THYMIATERIUM, . FR. Thuribulum. Jerem. cap. 52. & 2. Paralip. cap. 4. Vide Thuri- bulum. THYMOLEONTES, , id est, leonini animi, ita appellati sunt persecutores Sacrarum Imaginum ob ferocitatem animi, & diras persecutiones, quibus pios earum cultores usque ad interitum affligebant, ut non rarò legitur in Martyrologio Rom. & in Vitis Sanctorum Monachorum earundem imaginum propugnatorum, inter quos Monachi Studitæ appellari, tormentis, ac martyrio ob id insigniti sunt. Vide loonomachus. THYNNUS, , nomen piscis prægrandis, unde dictus. Vide Esox. THYRSUS. FR. . Hastam frondibus vestitam exponunt aliqui, sed sertum & coronam ex frondibus, & propriè frondes ipsas significat. [ Propter quod thyrsos, & ramos virides, & palmas præferebant ei, qui prosperavit mundari locum suum, 2. Macab. cap. 10. THYSIA, , sacrificium, hostia. Vide Missa. TIARA. Vide Ara. Misra TIBRACÆ. FR. tibialia, braccis, sive foemoralibus simul unita. [Ut semel calceatus tibracis, quas pelliceas habere solebat. In Vita S. Cuthberti Episc. 20. Mart.] Vide Tubracus. TIGL-
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600 TH And Virgil, Æneid 4. "When he was placing incense upon the smoking altars." See Facio. Suffocatus. Suffragium. Thurificatus. The Gentiles sometimes burned incense in a filthy manner. See Spurcalla. THUS. FR. incense, whose etymology is derived from , that is, sacrifice. Authors apud Pontanus. Its synonym. See Olibanum. THYAS. FR. In Daniel, Symmachus interpreted it as what the Greeks are accustomed to call , that is, those who look from afar, and from them foretell future things, as Jerome writes, chap. 2 of Daniel. But means sacrificing and fumigating, and denotes both a victim and a sacrifice. THYINUS, , fragrant, from the Greek verb , which signifies to give off a smell. [But Hiram's fleet also brought from Ophir thyine wood, 3 Kings, chap. 10.] And this word is often found in this chapter, and in 2 Paralipomenon, chap. 9. Also c. 18. Apocalypse, n. 12. THYMELICUS, , a cithara player, flute player, gesticulator, mime. [Do they pursue the temple more, or the theater? Do they cherish the sayings of the Gospels more, or those of the thymelici? The words of life, or the words of death? The words of Christ, or the words of a mime? Salian, lib. 6, de Gubern.] FR. Thymelicus is derived from a Greek term, which variously signifies, namely, an altar. In Hesychius, , that is, altar: the same is found in Euripides, who thus says: , that is, the altars of the Gods. It also signifies the orchestra, which properly was the part of the chorus in the theater, , or , or , or the stage. Suidas, in the word speaking of the orchestra. Cælius Rhodiginus, lib. 8, cap. 8. Others, however, understand a table, above which the thymelici, standing in the forum and singing, invited the people to theatrical performances, as is gathered from Plutarch, de orac. Pyth. and in polit. præcept. and in Alexander. Suidas seems to affirm the same from an epigram, and Apuleius in his earlier apology used choragium thymelicum for the equipment of actors. [Yet I need not understand from this that I must also be adorned before a mirror. What if I possessed a thymelic choragium? for from that one could also argue that I was accustomed to the tragic actor's robe, or the crotala for the trieteric rites, or the mime's patched garment?] Therefore thymelicus is an adjectival noun from thymele, as is sufficiently clear from St. Augustine, lib. 6, de Civitate, cap. 7, where he says: [What then are those rites, in performing which such sanctity acted, such as even obscenity in the thymelic style does not admit?] Moreover Vives errs in the cited passage of St. Augustine, who quotes Donatus commenting on the words of Terence in the Andria, [Take verbena from the altar,] while the commentator says there the altar is called thyme-li. And although Vives does not precisely show the place, it is nevertheless in the Andria, Act. 4, scene 3, or as others say, scene 4; for I have inspected various codices of Ælius Donatus on this commentary, but nowhere found such things. Therefore Thymelici are so called from thymele, which is a table, or stage, as the Gloss says in canon non oportet, the second, de consecrat., dist. 5, where the text by thymelici understands mimes, who also are accustomed to appear at banquets toward the end, saying thus: [It is not fitting for the ministers of the altar, or anyone at all exhibited in any spectacles, whether at weddings or on stage, to be present: but before the thymelici enter, they ought to rise from the banquet and depart.] Likewise, by thymelici are understood those who serve the players, concerning those who, by the law, are athletes. Likewise the tribune of the thymelici is called the archimimus. [Neither priest nor monk here, but tribune of the thymelici. Anastasius Bibliothecarius in the collection of Pope St. Martin and the Martyrs.] And finally, if one still wished to investigate the etymology of Thymelicus, I think that altar, stage, and thymelici were thus called because they were crowned with the leaves of the herb thymelicum, which is the plant cassia, as Calepinus says in the word Cassia, and in the word Cneuron; and of it Dioscorides, lib. 4, cap. 137, and Pliny, lib. 13, cap. 21; and by Hyginus it is called cassia, which was admitted among garlands. The same Pliny, lib. 21, cap. 9. For the shameful deeds of the gods were to be narrated not only by poets, but by peoples; not by mimes, but by rites; not by theaters, but by temples, says St. Augustine in the cited passage. And Apuleius, lib. 1 of the Floridæ, said: [Or an altar wreathed with flowers.] Likewise Thymelicus signifies a citharist, lyrist, and flute player. Rhodiginus, lib. 8, cap. 8. Also Thymele was the name of a certain female dancer, about whom Angelo Politian wrote at length against Merula, Epistolarum lib. 7, epist. ad Guarinum. THYMIAMA. FR. , vapor, fumigation, incense offering. [Incense of sweet odor. Exod. chap. 25. Thymiama of sweetest fragrance. Ibid. chap. 35.] This occurs often in Sacred Scripture. THYMIATERIUM, . FR. Thurible. Jeremiah, chap. 52, and 2 Paralipomenon, chap. 4. See Thuribulum. THYMOLEONTES, , that is, of a lion-like spirit, thus called the persecutors of the Sacred Images because of the fierceness of their spirit and the dreadful persecutions with which they afflicted the pious worshippers of them even to death, as is often read in the Roman Martyrology and in the Lives of the Holy Monks, defenders of those images, among whom the monks called Studites were distinguished by torments and martyrdom on that account. See Iconomachus. THYNNUS, , the name of a very large fish, from which it is so called. See Esox. THYRSUS. FR. Some explain it as a spear wrapped with leaves, but it properly signifies a garland and crown made of leaves, and the leaves themselves. [For which reason they carried thyrsi, green branches, and palms before him who prospered in cleansing his place, 2 Maccabees, chap. 10.] THYSIA, , sacrifice, victim. See Missa. TIARA. See Ara. Misra TIBRACÆ. FR. leg coverings, united together with braccæ, or femoral garments. [As once shod with tibracæ, which he used to have made of skins. In the Life of St. Cuthbert, Bishop, 20 March.] See Tubracus. TIGL-
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T I TIGILLUS, & Ruminus. FR. Jovis cognomina, de quibus D. Aug. lib.7. de Civit. c.11. TIGNARIUS. FR. artifex, qui signa accomodat in domus structura. [Ad instauranda sartatecta templi tignariis, videlicet, & cæmentariis &c. 4. Reg. 22. 6. TIGRIS, animal. Vide Togala. TILIA, plicatio, seu minuta corrugatio togæ, ut in anteriori, & posteriori cucullæ Benedictinorum deferri solet. [Qui pridiè rugas ab exordio formet, & inde deducat in tilias. Tertull. de pall.] Metaphoram deducit ex ligno, quod in minutissimas tabellas, & assulas secatur, quibus rugas togæ comparat, quæ alibi Tabulata congregatio ab eodem eleganter appellatæ sunt. FR. An potiùs ita togæ rugatæ à multiplici membrana tiliæ foeminæ tenuè tunicatæ similitudine desumpta. Plin. lib.16. cap.14. sic de tilia foemina inquit: [Inter corticem, ac lignum tenues tunicas multiplici membrana, è quibus virgula tiliæ vocantur: tenuissimæ earum philyræ. TILON. FR. vermis pilosus. [Millepeda, ab aliis Centipeda, aut Multipeda dicta, animal est è vermibus terræ pilosum, multis pedibus arcuatim repens, tactuque contrahens se: Oniscon Græci vocant, alii Tilon. Plin. lib. 29. cap.6. TIMOR INITIALIS. FR. Dicitur timor, qui partim respicit præmium meriti, partim poenam supplicii: de tali dicitur, quòd augetur charitas, & minuitur timor, usque dum fiat perfecta charitas, quæ foras mittit timorem omnem. Gloss. in can. sicut seta, de poenit. dist.2. TINCTA, attramentum, & aliquando pro scriptura usurpatur, ut in hoc exemplo: [Quantos per abrupta una tincta scriptionis tuæ dejecerit. Lucif. r. Caralit. in lib. moriend. pro Dei Fil. TINEO, comedi à tinea: [Aut enim à semetipsis veterascunt, & tineant sicut vestimentum. D. Chrysost. hom.15. in cap.6. Matth.] FR. Eodem vocabulo utitur Baruch. c.6. 70. TINGUO, pro Tingo, verbum à Tertulliano pro baptizare usurpatum, qui Plinium non rarò imitans, etiam Vnguo pro Vngo dixerat. [Oleo, quo suos unguit.] Hinc de Christo à Joanne baptizato dixerat: [A Servo tinguitur, lib. de poenit. c.4.] quam phrasim adhuc in Africa Arabes retinent, qui tingere, pro baptizare dicunt. TINTINNABULATUS, qui ad collum fert tintinnabulum alligatum, ut de similibus animalibus: [Inter greges tintinnabulatos per depasta buceta roboantes. Sidonius, lib.2. epist.2. TINTINNABULUM. FR. Campanula; sed propriè malleum campanæ denotat. [Ioannes Sacerdos &c. cùm pulsaret campanas &c. cadens tintinnabulum, percussit quendam puerum, lib. 5. decretal. tit.12. c.23.] Vide Campana. Tintirinum. TINTINIUM. Vide Folleo. TINTIRINUM. FR. campanula, tintinnabulum, si quis tintirinum, de furris. TITILLO. FR. verbum, levè attractione alarum, T I 601 aliarumve mollium corporis partium alicui risum moveo, Italicè Tenticare dicitur, & translatè pro delectare. [Si clericatus titillat desiderium, can. si clericatus, 16. quæst.1.] Sic etiam Horatius: [Non vos titillet gloria, 2. serm. satyr.3. TITUBO, & Titubans. Vide Hæreticus. TITULATUS, & Titulo. Vide Titulus. TITULUS. FR. hujus vocabuli etymon ex dictione latina Tutulus trahitur ab aliquibus, quæ tutare, & defendere significat, sic titulus librorum quasi nomen, facta, & memoriam Auctoris continet in se, & in tutelam, ac velamentum habet e unde Varro, lib.6. de lingua lat. ait, quòd: [Tutulati dicti sunt, qui in sacris capitibus habere solent ut metam; id tutulus appellatur, ab eo quòd matresfamilias crines convolutos ad verticem capitis, quos habent uti velatos, dicunt tutulos: sive ab eo, quod est altissimum in Urbe, quod est arx, ea res tutissima tutulus vocatur.] Alii tamen etymologiam è longè deducunt, nempè, unum ex alio, hoc pacto, quia, ut testis est idem Festus, lib.17. Flamines gerebant in capite vittam purpurei coloris, quæ tutulus appellabatur, ac quia librorum titulos antiqui minio inscribere solebant, (ut in dict. Rubrica dictum est) hinc titulus denominatio libri appellata fuit. Sed magis arridet prima opinio ex eo, nempè, quia tutulum Romani appellaverunt altissimam arcem Urbis, quæ pro specula inserviebat Civitatis, ac longè prospiciendo illam custodiebat, tutabat, & defendebat; unde inspectio libri titulus dicitur, quia perspicitur omne id, de quo in eo codicistractu agitur; sic totius hebraicæ irrisionis in Christum crucifixum summa, & titulus erat inscriptus, hic est J.N. R.J. Nam titulus est quasi specula, & custodia, & compendium universaliter continens totius tractatus summam. Ita etiam in significatu custodiæ in passione S. Cæciliæ legitur: [Clarissimus vir erat nomine Gordianus, hic sub defensione sui nominis domum Sanctæ Cæciliæ suo nomine titulavit,] id est, custodivit, protexit. Eodemque modo Presbyteris Cardinalibus eorum Ecclesiæ tituli dictæ fuere, quia sub eorum custodia, cura, & tutela traditæ sunt; Ecclesiæ enim curatæ tituli dicuntur: [De fermento verò, quod ore Dominico per titulos mittimus. Anastas. Biblioth. in vita Melchiad.] Idem sentit Baronius, an.57. num.127. & an.112. n.5. & 6. Quæ Ecclesiæ divisæ sunt in Parochias ab Evaristo Papa. Idem ann.112. num.4. Et auctæ à S. Marcello Papa. Idem ann.309. num.4. Et à S. Dionysio Papa divisas fuisse Urbis Parochias habetur in dict. Diæcesis. De Episcopis Cardinalibus Æneas Sylvius, epist.269. inquit, quòd non dabatur titulus Cardinalis; sed tempore Eugenii Papæ III. reperitur titulus Cardinalis, de quo Angelus Marriquez in ejus Chronica Clisterc. rom.2. ad an.1146. cap.11 pag. mihi 46. referens Cardinales ab eodem Pontifice creatos, primo loco pont. Episcopum Cardinalem Albanensem. Sic: Ni-
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T I TIGILLUS, & Ruminus. The names of Jove, about which see D. Aug. lib. 7 de Civitate, c. 11. TIGNARIUS. A craftsman who fits timber in the structure of houses. [For restoring the roof-work of the temple, there were needed, namely, carpenters, and masons, etc. 4 Kings 22:6.] TIGRIS, animal. See Togala. TILIA, a pleating, or a slight wrinkling of the toga, as is customarily worn in the front and back of the hood of the Benedictines. [Who first forms the wrinkles from the beginning, and thence draws them into tiliæ. Tertull. de pall.] He derives the metaphor from wood, which is cut into very small boards and splinters, with which he compares the folds of the toga, which elsewhere the same author elegantly calls Tabulata congregatio. Perhaps rather the wrinkled toga was so called from the likeness to the thinly clad, many-layered membrane of the female linden. Pliny, lib. 16, c. 14, says of the female linden: [Between the bark and the wood are thin coverings, a many-layered membrane, from which are called tiliæ twigs; the very finest of them are philyræ.] TILON. A hairy worm. [The millepede, called by others centipede or multipede, is an animal among earth-worms, hairy, crawling arched on many feet, and drawing itself together when touched; the Greeks call it Oniscon, others Tilon. Plin. lib. 29, c. 6.] TIMOR INITIALIS. The fear which partly looks to the reward of merit and partly to the punishment of penalty: of such it is said that charity increases and fear diminishes, until perfect charity is made, which casts out all fear. Gloss. on can. sicut seta, de poenit. dist. 2. TINCTA, ink, and sometimes it is used for writing, as in this example: [How many, through the abruptness of one written page of your composition, have you cast down. Lucif. r. Caralit. in lib. moriend. pro Dei Fil.] TINEO, I am eaten by moths: [For either they grow old of themselves and are moth-eaten, like a garment. St. Chrysost. hom. 15 on Matt. 6.] The same word is used by Baruch c. 6, 70. TINGUO, for tingo, a verb used by Tertullian for baptize, who, often imitating Pliny, had also said unguo for ungo. [With oil, with which he anoints his own.] Hence, speaking of Christ baptized by John, he had said: [He is bathed by a servant, lib. de poenit. c. 4.] which phrase the Arabs still retain in Africa, who say tingere for baptize. TINTINNABULATUS, one who bears a little bell fastened to his neck, as of similar animals: [Among the bell-hung flocks, roaming through the pastures and bleating. Sidonius, lib. 2, epist. 2.] TINTINNABULUM. A small bell; but properly it denotes the bell’s hammer. [John the priest, etc., when he was ringing the bells, etc., a bell falling, struck a certain boy, lib. 5 decretal. tit. 12, c. 23.] See Campana. Tintirinum. TINTINIUM. See Folleo. TINTIRINUM. A small bell, a bell, if anyone tintirinum, de furris. TITILLO. A verb meaning, by a light movement of the wings or other soft parts of the body, to move someone to laughter; in Italian it is called Tenticare, and figuratively to delight. [If the desire for clerical status tickles you, can. si clericatus, 16, quaest. 1.] Thus also Horace: [Let not glory tickle you, serm. satyr. 3.] TITUBO, and Titubans. See Hæreticus. TITULATUS, and Titulo. See Titulus. TITULUS. The etymon of this word is by some derived from the Latin tutulus, which signifies to protect and defend; thus the title of books, as it were, contains within itself the name, deeds, and memory of the author, and has in it a kind of guardianship and covering. Hence Varro, lib. 6 de lingua Latina, says: [Those are called tutulati who in sacred rites are accustomed to have on their heads something like a cone; that is called tutulus, from the fact that matrons call the hair wound about the crown of the head, which they wear as veiled, tutuli: or from that which is highest in the City, namely the citadel, and this very secure thing is called tutulus.] Others, however, derive the etymology from afar, namely one from the other, in this way: because, as the same Festus testifies, lib. 17, the Flamines wore on their heads a band of purple color, which was called tutulus; and because the ancients used to inscribe the titles of books in vermilion, as was said under Rubrica, hence the title of a book was called its denomination. But the first opinion is more pleasing, namely because the Romans called the highest citadel of the City, which served as a watchtower for the City and, by looking far out, guarded, protected, and defended it, tutulum; whence the inspection of a book is called title, because all that about which the book or treatise deals is seen clearly therein. Thus the whole sum of the Hebrew mockery against Christ crucified, and the title was inscribed: this is J.N.R.J. For a title is, as it were, a watchtower and guard, and a summary containing universally the whole argument of the treatise. So also, in the meaning of guardianship, in the passion of St. Cecilia it is read: [There was a most illustrious man named Gordian, who, under the protection of his own name, titled the house of St. Cecilia with his own name], that is, he guarded and protected it. And in the same way, the churches of the Cardinal Priests were called their titles, because they were entrusted to their custody, care, and protection; for churches under care are called titles: [Concerning the ferment, however, which we send through the titles by the mouth of the Lord. Anastas. Biblioth. in vita Melchiad.] Baronius says the same, an. 57, no. 127, and an. 112, nos. 5 and 6. Churches were divided into parishes by Pope Evaristus. Idem, an. 112, no. 4. And increased by St. Marcellus Pope. Idem, an. 309, no. 4. And it is found that the parishes of the City were divided by St. Dionysius Pope, as noted under Diœcesis. Concerning Cardinal Bishops, Æneas Sylvius, epist. 269, says that the title of Cardinal was not then granted; but in the time of Pope Eugenius III there is found the title of Cardinal, about which Angelus Marriquez, in his Roman Cistercian Chronicle, part 2, to the year 1146, c. 11, p. 46, says that cardinals were created by the same Pontiff, the first in place being the Cardinal Bishop of Albano. So: Ni-
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T I Nicolaus BerKsper Episc. Cardinalis Albanus. D. Bernardus Card. Casinas Presbyter tit. S. ....... Guido Cremensis Presbyter Card. S. Calixti. Gaufridus Presbyter Card. S. ....... Georgius Diaconus S. R. E. Gerardus Diaconus S. R. E. Ubi etiam colligitur, quòd Cardinales Diaconi non habebant nec titulum, ut dictum est de Diaconi- bus Cardinalibus in dict. cardinalis. ∴: Sed ali- quando nec Diaconiam; quod sæpè ex diploma- tibus Pontificalibus colligitur. In quibus etiam non rarò Cardinales Basilicarum SS. Apostolo- rum, & Sancta Mariæ in Transtyberin titulo ca- rent. FR. nomen insuper tituli non modò pro tota Ecclesia accipiebatur, sed etiam quandoque pro peculiari Ecclesiæ parte. [Cæpit ejusdem Basilicæ fabricam in longitudine cubitorum C. & V. in latitudine verò XLIII. in altitudinem au- tem XXVIII. basibus suppositis, & columnas de- super decem à latere uno, totidemque ex altero in cubitis novem erexit, fenestras quoque in su- perioribus satis amplas, in navi quidem viginti, & unam, in titulo verò sex longas, & rotundas qua- tuor, ac duas in absida mediana instituit. Chron. Casin.lib.3.cap.28.] Item ibid. cap.29. sic etiam habetur: [Plumbeis igitur domatibus illam to- tam cum titulo, & utraque porticu, ac vestibulo decenter operiens, absidam, & arcum majorem musivo vestivit, in cujus circuitus amplitudine aureis literis hos versus describi præcepit &c.] ∴: Item titulus signum significat, quo aliquid fisco applicabatur, & à S. Ambrosio Regia Cortina dicitur, de quo regio signo confiscationis D. Greg. in Regist. lib.1.cap.63. hæc habet: [Et quoniam edocti sumus, domum Petronii Notarii S. R. E. cui Deo authore præsidemus, à Constantino de- fensore irrationabiliter titulatam, experientiæ tuæ præsenti pagina demandamus, ut omni excu- satione, & dilatione omissa, deposito titulo, eam- demque domum præsentium latrici Theodoræ relictæ antedicti Petronii sine mora restituas.] Quod Christiani imitantes, Crucis signum, sive titulum ponebant, ut significarent aliquem locum ad divinum cultum applicandum, de qua cære- monia dictum est in dict. Stauropegium. Sic etiam signum, seu notificatio causæ martyrii, quæ in ta- bella à persecutoribus scribebatur, & narrabatur causa mortis reorum, quia, nempè, profitebantur Christi fidem; Titulus Christianitatis dicebatur. Sic de sancto Sebastiano in Martyrol. sub 20. Ja- nuarii legitur: [Sancti Sebastiani Martyris, qui Diocretiano Imperatore, cùm haberet principa- tum primæ cohortis, sub titulo Christianitatis jussus est ligari in medio Campi, & sagittis à mili- tibus, atque ad ultimum sustibus cædi.] De eo- dem usu egit Eusebius, lib.5. c.1. ita de SS. Lug- dunensibus Martyribus scribens: [Cùm undique per amphitheatrum circumduceretur Attalus Martyr, tabula, in qua latinis literis hæc erat inscriptio, præcedente: Hic est Attalus Chris- tianus:] Sic Titulo verbum pro signare usurpa- tur: [Nobis verò nullus de postibus frontium T I valebit avellere, quod in uno baptismate artifex Trinitatis dignatus est titulare. S. Victor African. lib.3. de perfec. Vandal.] ubi Artifex Trinitatis appellatur baptizans. Item titulus in Sacr. Scri- ptura signum perpetuæ memoriæ significat: [Sur- gens Jacob manè tulit lapidem, quem supposue- rat capiti suo, & erexit in titulum. Genes.c.28.] Et de Absalone, qui similem memoriæ signum erexerat, narratur, quòd [Absalon erexit sibi in titulum &c.2.Reg.c.18.] FR. De nominis tituli significatione Glossa in cap. dudum, de election. & elect. potest. § Intitulatum, hæc habet: [Titu- lus quandoque dicitur signum, ut in 16. quæst. 6. can. consuetudo, (ubi etiam Glossa) & dicitur ti- tulus omnis causa acquirendi dominii, ut titulus pro emptione, pro donato, pro hærede, pro suo, pro dote, pro legato, pro derelicto: titulus præ- lationis, dignitatis, ordinationis &c.] Quot verò modis titulus acquiratur. Vide Glossam, in cap. ut singulæ, de offic. Archipresb. § Titulos. Mona- steria Monialium in Urbe nullo cardinalatus ti- tulo erant subjecta: [Cùm enim monasterium monialium fuerit, & generaliter servetur in Ur- be, ut nullum monasterium titulo sit subjectum, cap. dilectus, de Cappellis Monach. & alior. re- gul. in lib. 3. decretal.] Ubi errat prorsùs Glossa asserens titulum plebem significare, nec auctori- tates pro se citatas aliquid ad ejus intentionem faciunt; & quamvis hodie in Urbe aliquæ Eccle- siæ Monialium habeant Cardinalium titulos, hoc evenit, quia antea virorum monasteria erant, & Ecclesiæ. Synonyma, & alia. Vide Attitulo, Paratitulum, Prætitulor. Item titulus, quatenus prælationem denotat, Papæ dabatur: [Domino Charissimo Summi Pontificatus infula prædito Viro Apostolico N.] Vide in dict. Infula, ubi no- tatur etiam, quòd Episcopi utebantur titulo Ser- vus Servorum Dei. Item Papæ dabantur alii ti- tuli notati in dict. Papa. Cui etiam dabatur ti- tulus Serenissimi. Bullar. Casin. tom.2. Const. 118. Titulus Patriarchæ Hierosolymitani. Vide Staurophylax. Titulos autem à Patriarcha Con- stantinopolitano arrogatos. Vide in dict. Patri- archa. Cardinalibus dat Pontifex titulum Fratris, sic Patriarchis, Archiepiscopis, Episcopis: [Cùm scire debeas Apostolicam Sedem consuetudinem in suis literis hanc tenere, ut Patriarchas, Ar- chiepiscopos, Episcopos Fratres; cæteros Reges, Principes, vel alios cujuscumque ordinis filios in nostris literis appellemus; & cùm uni tantùm personæ nostræ literæ diriguntur, numquam ei loquimur in plurali, decretal. de crimine falsi, cap.6.] ac ibid. de jurejurando, c.24. Nihilomi- nus aliqua specialitate titulorum Pontifices scri- psere aliquando, ut Archiepiscopo Montis realis in Sicilia Innocentius III. titulum Fratris Chari dederat. Bullar. Casin tom.2. Const.223. Atque personis in dignitate Ecclesiastica constitutis ti- tulum Devotionis tuæ, sic Decano Belovacen. scribitur, in lib.5. decretal. tit.3. cap.34. Item Patriarchis titulum Fraternitatis Sanctissimæ, Beatitudinis Vestræ, & Sanctitatis Vestræ, D. Gre- gorius
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T I Nicolaus BerKsper, Cardinal Bishop of Albano. D. Bernardus, Cardinal Casinas, Presbyter of the title of S. ....... Guido Cremensis, Cardinal Presbyter of S. Calixtus. Gaufridus, Cardinal Presbyter of S. ....... Georgius, Deacon of the Holy Roman Church. Gerardus, Deacon of the Holy Roman Church. From this it is also gathered that Cardinal Deacons did not have a title, as has been said of the Cardinal Deacons in the said word cardinalis. ∴: But sometimes not even a Deaconry; which is often gathered from Pontifical diplomas. In these also, not rarely, the Cardinals of the Basilicas of SS. Apostles and Santa Maria in Trastevere are without a title. FR. Moreover, the name of title was taken not only for the whole Church, but also at times for a particular part of the Church. [He began the fabric of the same Basilica in a length of 100 and 5 cubits, and in width 43, and in height 28, with foundations laid beneath, and erected ten columns on one side and as many on the other, each nine cubits high; he also set in the upper parts windows sufficiently large, twenty-one in the nave, and six long ones in the title, and four round ones, and two in the middle apse. Chron. Casin. lib. 3. cap. 28.] Likewise there in cap. 29 it is also stated: [Therefore, covering it all with lead roofs together with the title, and both porches, and the vestibule in a fitting manner, he adorned the apse and the main arch with mosaic, in the circumference of which he ordered these verses to be written in golden letters, etc.] ∴: Likewise title signifies a mark by which something was assigned to the treasury, and by St. Ambrose it is called the Royal Curtain, concerning which the holy sign of confiscation D. Gregory in Register lib. 1. cap. 63 says this: [And since we have learned that the house of Petronius, Notary of the Holy Roman Church, over which, by the author of God, we preside, was irrationally marked by Constantine the defender, we commit by this present page to your experience that, all excuse and delay set aside, you remove the mark, and return the same house without delay to Theodora, widow of the aforesaid Petronius, the bearer of these presents.] Christians imitating this placed the sign of the Cross, or title, to signify that some place was to be applied to divine worship, concerning which ceremony has been spoken of in the said Stauropegium. Thus also the sign, or notification of the cause of martyrdom, which was written on a tablet by persecutors, and the cause of the death of the accused was recounted, namely because they professed the faith of Christ; it was called the Title of Christianity. Thus in the martyrology of Saint Sebastian under 20 January it is read: [Of Saint Sebastian the Martyr, who, under Emperor Diocletian, when he held the command of the first cohort, was ordered, under the title of Christianity, to be bound in the middle of the Field, and to be struck with arrows by soldiers, and at last to be beaten with clubs.] Eusebius treated the same usage, book 5, ch. 1, thus writing of the holy martyrs of Lyon: [When Attalus the Martyr was being led around the amphitheater on all sides, a tablet preceded him, on which was written in Latin letters: This is Attalus the Christian:] Thus titulus is also used for the verb “to designate”: [But from the doorposts of our foreheads no one shall be able to tear away what the Craftsman of the Trinity deigned to inscribe in one baptism. St. Victor Africanus, lib. 3 de perfec. Vandal.] where the baptizer is called the Craftsman of the Trinity. Likewise in Sacred Scripture title signifies a sign of perpetual memory: [Jacob, rising in the morning, took the stone which he had placed under his head, and set it up as a title. Genesis ch. 28.] And of Absalom, who had set up a similar memorial sign, it is narrated that [Absalom set up for himself a title, etc. 2 Kings ch. 18.] FR. On the meaning of the name title, the Gloss on cap. dudum, de election. & elect. potest. § Intitulatum, says this: [A title is sometimes called a sign, as in 16 q. 6 can. consuetudo, (where also the Gloss) and a title is said to be any cause of acquiring ownership, as title by purchase, by gift, by inheritance, by one’s own right, by dowry, by legacy, by abandonment: a title of promotion, dignity, ordination, etc.] In how many ways title is acquired, see the Gloss on cap. ut singulæ, de offic. Archipresb. § Titulos. Nuns’ monasteries in the City were subject to no cardinalatial title: [For since it was a monastery of nuns, and generally observed in the City that no monastery is subject to a title, cap. dilectus, de Cappellis Monach. & alior. regul. in lib. 3 decretal.] Here the Gloss is altogether mistaken in asserting that title signifies a people, nor do the authorities cited in its favor prove anything for its intention; and although today in the City some churches of nuns have cardinalatial titles, this happened because formerly they were monasteries and churches of men. Synonyms and others. See Attitulo, Paratitulum, Prætitulor. Likewise title, insofar as it denotes prelation, was given to the Pope: [To the most beloved Lord, a man endowed with the insignia of the Supreme Pontificate, an apostolic man N.] See in the said Infula, where it is also noted that bishops used the title Servant of the Servants of God. Likewise other titles were given to the Popes, noted in the said Papa. To him also was given the title Most Serene. Bullar. Casin. tom. 2, Const. 118. Title of the Patriarch of Jerusalem. See Staurophylax. The titles arrogated by the Patriarch of Constantinople. See in the said Patriarcha. The Pontiff gives Cardinals the title of Brother, and likewise Patriarchs, Archbishops, Bishops: [Since you ought to know that the Apostolic See keeps this custom in its letters, that we address Patriarchs, Archbishops, Bishops as Brothers; but others, whether kings, princes, or any others of whatever order, as sons in our letters; and when our letters are directed to only one person, we never speak to him in the plural, decretal. de crimine falsi, cap. 6.] and likewise de jurejurando, c. 24. Nevertheless, with some special titles the Pontiffs sometimes wrote, as Innocent III gave the Archbishop of Monreale in Sicily the title of Most Dear Brother. Bullar. Casin. tom. 2, Const. 223. And to persons holding ecclesiastical dignity, the title of Your Devotion, thus it is written to the Dean of Beauvais, in lib. 5 decretal. tit. 3 cap. 34. Likewise to Patriarchs the titles of Your Most Holy Fraternity, Your Beatitude, and Your Holiness, D. Gregory
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TI giorius Papa in ejus regist. tribuit, ac Episcopis Dilectionis tuæ, Fraternitatis tuæ, Reverentiæ vestrae, & Abbatibus, Diaconibus, aliisque Ecclesiasticis personis Dilectionis tuæ. Ibid. Gualterio Linco Canonico Lucius III. dat titulum Fraternitatis, c. postremo, in decretal. de appell. Dilectis filiis Canonicis &c. Honorius III. Ibid. de except. cap. 8. Abbatissa verò Dilecta in Christo filia à Pontifice appellatur, de confirm. util. vel inutil. cap. 4. Cardinalibus insuper aliquando Imperator dederat titulum Principum Imperii, ut Æneæ Sylvio Picolomineo, qui postea Pius II. Papa fuit; sic enim inter ejusdem Sylvii epistolas, epist. 263. extat, & ad invicem Cardinales titulum Paternitatis Reverendissimæ, usque ad ejusdem Sylvii tempora adhibebant, apud eundem, epist. 282. & 295. Hodie verò utuntur Eminentia titulo. Titulus Venerabilis cui tributus fuerit. Vide Venerabilis. Sæcularibus autem Dignitatibus Pontifex varium dabat titulum; Imperatori, scilicet, & Imperatrici, Serenitatis Vestrae, D. Gregor. sæpè in Regist. & Clemens III. Illustrissimum Imperatorem appellavit, in c. 6. de majorit. & obed. Item à Pontificibus, & Conciliis Divalis appellabatur. Vide Divalis. Imperatori defuncto Divæ memoriæ. Vide Bonæ memoriæ. Filiis Imperatoris. Vide Nobilissimus. Regibus, & Reginis Gloria vestra, Excellentia vestra, D. Greg. in Regist. Item: [Christianissimo in Christo filio Ludovico Francorum Regi Illustri Sixt. IV. in extrav. comm. de tregua, & pace.] Qui Christianissimi titulus aliis etiam Regibus præter Galliarum à Pontificibus attributus est. Vide Christianissimus. [Philippi Franciæ Regis Illustris, & filii nostri charissimi, Clemens V. in extrav. comm. de privil. c. 2.] Ac idem aliis Regibus, ut [Alphonso Castellæ Regi Illustri, Joannes XXII. in ejus extrav. de Iudæis, & Saracen.] Illustri Regi Aragoniæ, Innocent. III. in decretal. de jurejur. c. 18. Illustris Rex Hungariæ. In decretal. de jurejur. c. 33. Illustri Regi Cypri, Honorius III. de confirm. util. vel inutil. c. 8. decretal. Illustri Regi Franciæ, Innoc. III. de Iudiciis, c. 13. Excellenti Tancredo Vincastriæ Regi, Greg. IX. in c. 1. de probationib. Item Regibus, ac Reginis D. Greg. in Registro dat titulum Excellentiæ, & Gloriæ, Reginis. Reginæ Illustri, lib. 5. decretal. tit. 33. c. 27. Reginis defunctis. [Ex parte charissimæ in Christo filiæ B. quondam Anglorum Reginæ Honor. III. in lib. 2. decretal. tit. 22. c. 11.] Infanti Castellæ, Dilectus filius nobilis Vir Petrus Infans. Joannes XXII. in ejus extrav. de Iudæis, & Saracen. Hexarchis dabat Pontifex titulum Excellentiæ, & Eminentia, can. sicut excellentiam, 23. quæst. 4. can. de Liguribus, & can. relegantes, ibid. quæst. 5. ac D. Gregor. sæpè in ejus Regist. Præfecto Imperialis prætorii dabat Pontifex titulum magnitudinis, & sublimitatis, can. nemo vel in foro, de poenit. dist. 1. Principibus illustribus, ac Marchionibus nobilibus, de testib. & attest. cap. 46. ac Magnitudinibus, D. Gregor. in Regist. Cæterique Barones Nobilitatis TO 603 titulum habebant à Pontifice. [Nobili viro Matefeloni, Innocentius Tertius in decretal. de præscript. cap. 13. Nobili viro Matthæo de Rivario. Idem Innocent. lib. 2. decretal. tit. 1. c. 7. Nobili viro S. de Malileone. Idem ibid. cap. 5. de exception. ] Comitissis. [Dilecta in Christo filiæ Comitissæ Flandriens. Honorius III. de concess. præben. cap. ult. Dilecta in Christo filiæ Comitissæ Blesensi, Innoc. III. in lib. 5. decretal. tit. 40. cap. 23.] Famularum Imperatricis erat titulus Dulcedo vestra. D. Greg. in Regist. De aliis hujusmodi titulis. Vide Domus. Titulus falsus. Vide Pseudoepigraphus. Titulus Universitatum studiorum à Pontificibus adhibitus Vestra devotio erat, de Constitutionibus, cap. 10. Tituli defunctorum. Vide Bonæ memoriæ. Tituli Patriarcharum. Vide Patriarcha. TOALIA, tobalia. [Subdiaconus regionarius cum toalia, ut cùm voluerit Dominus Papa spuerè, possit illo gausape os suum mundare. Cencius Camer. in ejus Cæremon. M.S.] ex quo colligitur tobaliam illam pilosam fuisse, cùm gausape nominetur. TOBALIA dicebatur offertorium. Vide Mappa. Offertorium. Othone. TOGA, unde ortum habuit adagium De toga ad pallium. Vide Pallium. TOGALA. FR. hæc dictio intellectu mihi difficillima est, licèt corrupta certò appareat, & feram significet. Sic enim in Vita S. Theodosiæ Virg. & Mart. apud Mombritium, tom. 2. habetur: [Post hæc dimissi sunt ad eam Leopardus, & Togala, lenitatis suæ signa monstrantes, & nihil eam læserunt] sic etiam de eadem apud Vincen. Belovac. in speculo histor. lib. 12. c. 48. dicitur. Prolixiùs tamen, ac diversimodè in quodam pervetusto M.S. Codice Biblioth. Vallicellanæ de Urbe, to. 6. pag. 66. à tergo, col. 2. de hujus Virginis martyrio legitur, nempè: [Sedit pro tribunali Præses, jubet omnes feras adduci, & à Venatoribus exacervari, & rugiebat Leo, Vacca ferocissima cornibus cuncta ventilabat, subsequebatur Taurus mugiens, & terribilis Leopardus, & Talaga levitatis suæ signa monstrabat, Aper quoque silvester dentibus stridebat, & Ursorum impetus non tolerabatur.] Puto nihilominùs Tigridem restitui debere, nam hîc omnium hujusmodi ferarum proprietates describuntur, & de hac Togala, sive Talaga levitatis suæ signa monstrasse dicitur, quæ levitas Tigridis propriam esse affirmat Plinius, lib. 8. c. 18. sic inquiens: [Tigrin Hyrcani, & Indiferunt, animal velocitatis tremendæ. TOLENUM. FR. trochlea, l. item, de homicid. Vide Trochlea. TOLERO. Vide Cohibeo, ibi, cohibentia pro tolerantia. TOLTUM. FR. exactio: [Ad emendum, & vendendum sine omnibus totis malis (id est sine indebitis exactionibus,) per antiquas, & rectas consuetudines. Matth. Paris. in ejus hist. de anno 1215.] Ex dict. germanica Tol, seu potiùs à Tollo latino verbo, unde Itali Tolto ablatum dicunt. To-
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which the glorious Pope grants in his register, and to bishops the titles “Your Belovedness,” “Your Fraternity,” “Your Reverence,” and to abbots, deacons, and other ecclesiastical persons “Your Belovedness.” In the same place Lucius III gave the canon Walter of Lincoln the title of “Fraternity,” c. postremo, in the decretals, de appell. “To the beloved sons,” to canons, etc. Honorius III. In the same place, de except. cap. 8. An abbess, however, is addressed by the pontiff as “beloved daughter in Christ,” de confirm. util. vel inutil. cap. 4. Moreover, the Emperor had sometimes given cardinals the title of “Princes of the Empire,” as to Aeneas Sylvius Piccolomini, who later became Pope Pius II; for among the letters of the same Sylvius, letter 263, this is found, and in return the cardinals used toward each other the title “Most Reverend Fatherhood” down to the time of the same Sylvius, as in his letters 282 and 295. Today, however, they use the title “Eminence.” The title “Venerable,” to whom it is given, see Venerable. But to secular dignities the pontiff gave various titles: to the Emperor and Empress, “Your Serenity,” D. Gregor. often in the Register, and Clement III called the Emperor “Most Illustrious,” in c. 6, de majorit. et obed. Likewise, by popes and councils he was called “Divalis.” See Divalis. A deceased emperor, “of divine memory.” See of good memory. Sons of the Emperor. See Most Noble. To kings and queens, “Your Glory,” “Your Excellence,” D. Gregor. in the Register. Also: [“To the most Christian son in Christ, Louis, illustrious king of the Franks,” Sixtus IV. in extrav. comm. de tregua et pace.] This title of “Most Christian” was attributed by the popes also to other kings besides those of France. See Most Christian. [“To Philip, illustrious king of France, and our most dear son,” Clement V. in extrav. comm. de privil. c. 2.] And the same to other kings, as [“To the illustrious king of Castile, Alphonso,” John XXII. in his extrav. de Judæis et Saracen.] “To the illustrious king of Aragon,” Innocent III. in decretals, de jurjur. c. 18. “To the illustrious king of Hungary,” in decretals, de jurjur. c. 33. “To the illustrious king of Cyprus,” Honorius III. de confirm. util. vel inutil. c. 8. decretals. “To the illustrious king of France,” Innoc. III. de Judiciis, c. 13. “To the excellent king Tancred of Vincastre,” Greg. IX. in c. 1. de probationib. Likewise, to kings and queens, D. Greg. in the Register gives the titles of “Excellence” and “Glory”; to queens, “Illustrious Queen,” lib. 5. decretal. tit. 33. c. 27. To deceased queens: [“On behalf of the most dear in Christ daughter B., once Queen of the English,” Hon. III. in lib. 2. decretal. tit. 22. c. 11.] To the infant of Castile: “The beloved son, the noble man Peter the Infante.” John XXII. in his extrav. de Judæis et Saracen. To hexarchs the pontiff gave the title “Excellence” and “Eminence,” can. sicut excellentiam, 23 q. 4, can. de Liguribus, and can. relegantes, ibid. q. 5, and D. Gregor. often in his Register. To the prefect of the imperial praetorium the pontiff gave the title of “Greatness” and “Sublimity,” can. nemo vel in foro, de poenit. dist. 1. To distinguished princes and noble marquises, de testib. et attest. cap. 46, and to “Greatnesses,” D. Gregor. in the Register. The remaining barons had the title of Nobility from the pontiff. [“To the noble man Matefelonus,” Innocent III in decretals, de præscript. cap. 13. “To the noble man Matthew of Rivaria.” The same Innocent, lib. 2. decretal. tit. 1. c. 7. “To the noble man S. of Malileone.” The same, ibid. cap. 5. de exception.] To countesses: [“To the beloved daughter in Christ, the Countess of Flanders,” Honorius III. de concess. præben. cap. ult. “To the beloved daughter in Christ, the Countess of Blois,” Innoc. III. in lib. 5. decretal. tit. 40. cap. 23.] For the handmaids of the Empress the title was “Your Sweetness.” D. Greg. in the Register. For other such titles, see House. A false title. See Pseudoepigraphus. The title used by the popes for universities of study was “Your Devotion,” de Constitutionibus, cap. 10. Titles of the deceased. See of good memory. Titles of patriarchs. See Patriarch. TOALIA, tobalia. [A regionary subdeacon with a toalia, so that when the Lord Pope wants to spit, he may cleanse his mouth with that napkin. Cencius Camer. in his Ceremonial MS.] From this it is gathered that that toalia was hairy, since it is called a gausape. TOBALIA was the offertory. See Mappa. Offertory. Otho. TOGA, whence arose the saying, “From the toga to the pallium.” See Pallium. TOGALA. FR. This word is extremely difficult for me to understand, although it clearly appears to be corrupt, and seems to mean a wild beast. For thus in the Life of St. Theodosia, Virgin and Martyr, in Mombritius, vol. 2, it is found: [“After this Leopardus and Togala were sent to her, showing signs of their gentleness, and they harmed her nothing”]; and likewise of the same in Vincent of Beauvais, Speculum histor. lib. 12, c. 48, it is said. More at length, however, and in a different form, in a very old MS. codex of the Vallicellian Library in Rome, vol. 6, page 66 verso, col. 2, concerning the martyrdom of this Virgin, it is read thus: [“The President sat on the tribunal, orders all wild beasts to be brought and to be stirred up by the hunters, and the lion roared, the most savage cow waved everything with its horns, the bull followed bellowing, and the terrible leopard, and Talaga showed signs of its lightness, and the wild boar too was grating with its teeth, and the assaults of the bears were not to be endured.”] Nevertheless, I think Tigris ought to be restored here, for the properties of all such beasts are being described, and of this Togala, or Talaga, it is said to have shown signs of its lightness, which lightness Pliny affirms to be proper to the tiger, book 8, c. 18, saying: [“The Hyrcanians and Indians call the tiger a beast of terrifying speed.”] TOLENUM. FR. a pulley, l. item, de homicid. See Trochlea. TOLERO. See Cohibeo, there, cohibentia for tolerantia. TOLTUM. FR. exaction: [“For buying and selling without all bad tolls” (that is, without unlawful exactions), “by ancient and right customs.” Matthew Paris in his history for the year 1215.] From the German word Tol, or rather from the Latin verb Tollo, whence the Italians say Tolto, meaning taken away. To-
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T O TOMUS, tò , quæ dictio apud SS. Patres, & Sac. Concilia duplicem significationem habet: nam aliquando magnum volumen, librum, ac codicem significat, in quo sensu scripserat D. Hieronymus ad Pammachium, & Oceanum; quandoque tamen decisionem, & decretum fidei denotat ex græco nò , id est, In summa: nam summatim, quod ad fidem spectat, decernitur. Hinc frustrà Eutychiani hæretici D. Leonem Papam irridebant, ex eo, scilicet, quia ejus dogmaticam epistolam tomum appellaverat: [Sed adhuc vide hæreseos impudentiam. Reprehendunt enim Leonem Pontificem, qui epistolam suam tomum vocaverat, nescientes rudes, quomodo S. Cyrillus, & strenuus Athanasius, aliorumque Patrum coetus pios libros tomos vocent. S. Ephrem Antiochen. Patriarcha in Bibliotheca Photii.] Hæc namque S. Leonis Papæ dogmatica epistola ad Flavianum Constantinop. Patriarcham, & universum Chalcedon. Concilium missa fuit, quæ ab omnibus Catholicis per Orientem existentibus appellabatur. TONELLUS, doliolum: [Habes vinum de vite vera expressum in torculari crucis, & attractum aperi ostio lateris; sicut enim tonellus foratur, ut vinum habeatur, sic latus Christi lancea militis apertum est, ut exiret aqua baptismatis, & sanguis nostræ redemptionis. Petrus Cellensis, lib. 9. epist. 5. [ex vocabulo belgico Tonne, cujus diminutivum Tonellus dicitur. TONSURA, est propriè capillorum incisio, & spoliatio, in Ecclesiasticis ex traditione Apostolica instituta, ut inquit Anicetus Papa in ep. ad Galliar. Episcopos. Abrasio autem capitis Ecclesiasticorum in coronæ forma, coronam Salvatoris nostri spincam significare ait Beda lib. 1. histor. Angl. cap. 22. Idem etiam affirmat S. Germanus Constantinop. Patriarcha: [Raditur caput medium in gyrum, ut ea corona sit pro corona Christi,] seu ut ait Isidor. lib. 2. de instruct. Cleric. c. 1. ad denotandum regium Sacerdotalem gradum. Moraliter autem superfluitatum cogitationum ablationem designat. [Caput ergo tendere est cogitationes superfluas à mente resecare. D. Greg. in moralib.] Capilli enim cogitationum symbolum sunt. Sanctus verò Areopagita Dionysius aliam in hoc moralitatem affert, inquiens: [Capillus autem tonsus puram, nullaque figura fucatam vitam indicat, quæ non fictarum figura- rum, aut colorum inductione deformitatem mentis ornet; sed per ipsam in se ipsa non humana pulchritudine, verùm singulari, & unica ad Dei exactissimam similitudinem excitetur. De Eccles. Hierar. c. 6.] Item capillos tendere deber Ecclesiasticus, ne crescendo oculos impediant. Durand. lib. 2. cap. 1. superfluæ namque cogitationes retum æternarum spiritualem visionem impediunt. Aliqui existimant hanc Apostolicam tonsuræ introductionem fuisse ob memoriam ignominiae Principis Apostolorum, quam passus est, quando in ejus approbrium Antiochiæ illius caput rasum fuit, ut dictum est dict. Garrhara. FR. T O multa alia significata tonsuræ affert Clementinarum Glossa in cap. 2. de vita & honest. Cleric. ∴ Hodie tamen tonsura in signum honoris, & dignitatis evasit, ut Episcopi, ac Cardinales præcæteris ampliorem tosuram deferant, & Summus Pontifex haber totum caput rasum præter brevê capillorum circulum ad formam Benedictinoru[m] Monachorum, cujus antiquitas ex Tolerano IX. Concilio colligitur, ubi can. 40. ita disponitur: [Omnes Clerici, vel Lectores, sicut Levitæ, & Sacerdotes, detonso superiùs capite toto, inferiùs solùm circuli coronam relinquant.] At quid dicendum de Sacerdotibus nostris temporis, quos pudet tam gloriosum signum deferre? seu tam exiguam tonsuram ferunt, ut vix cerni possit? Certè non nisi vanitatis, ac superbiæ nota in illis est: quòd si Gentiles infaustum eventum ominabantur, quando in sacrorum celebratione eorum sacrificio de capite cadebat corona, non inani tepitudinis spiritus indicio argui rectè posset Christianus celebrans, in quo coronæ signum non discernitur: itaut suspicari queat, an hujusmodi Presbyter veram spem æternum Christi regnum habeat consequendi, dum regalis sacerdotii signum palàm deferre minimè curet: Inobservantia siquidem à Bedæ temporibus deplorabilis, qui Venerabilis Doctor in ejus Anglica historia, lib. 5. cap. 22. non sine mœrore sic conqueritur: [Quosdam Clericos corona caput attonsum gestare pudet, quæ ipsius passionis signum est.] Græci autem infra coronam nutriunt comam nazareo more, ad imitandum, ut ipsi asserunt, Christum, & ejus Discipulos; sed hujusmodi introducitio non videtur satis antiqua, colligitur enim, quòd tempore S. Gregorii Nazianzeni, Ecclesiastici non deferebant comam: nam idem Sanctus Doctor, ubi de Cathedra Constantinopolitana à Maximo philosopho usurpata loquitur, Episcopos ejusdem philosophi fautores ab Ecclesia expulsos ad domum cujusdam Comici confugisse, ibique cynicam Maximi philosophi comam illos detondisse, ac eum in Episcopum ordinasse inquit. Ex qua relatione constat liquido, quòd ille Maximus tanquam cynicæ philosophiæ sectator comam gerebat, at quando in Ecclesiasticam dignitatem intrudi affectavit, cynicam comam totondit. Huic conjecturæ astipulatur Bedæ narratio à Baronio anno. 668. nu. 3. & 4. allata, quòd, scilicet, Theodorus Tarsensis Ciliciæ Provinciæ à Vitaliano Papa in Episcopu[m] Angliæ designatus, cum esset monachus S. Pauli Orientis, & caput abrasum haberet; opus fuerat ob id, ut ejus consecratio per quatuor menses differretur, usque quo ejus caput aliquod capillorum incrementum haberet, ut commodè Episcopalis corona in eo tondi potuisset; quem Theodorum græci ritus satis fuisse constat, ex eo, nempè, quòd præfatus Papa ob dubium ne Anglicos græcanicis ritibus, & erroribus imbueret ille novus Episcopus, Assessorem illi dedit Adrianum Nidridanum Abbatem, quod Monasterium non longè à Neapolitana Civitate
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T O TOMUS, tò , which word among the Holy Fathers and the sacred councils has a double meaning: for sometimes it signifies a great volume, book, and codex, in which sense Saint Jerome wrote to Pammachius and Oceanus; at other times, however, it denotes a decision and decree of the faith, from the Greek nò , that is, in short: for in summary, what pertains to the faith is decided. Hence the Eutychian heretics mocked Pope Saint Leo in vain, namely because he had called his dogmatic letter a tomus: [But see also the shamelessness of heresy. For they reproach the Pontiff Leo, who had called his letter a tomus, not knowing, ignorant men, how Saint Cyril and the brave Athanasius and the gathering of other Fathers call their holy books tomi. Saint Ephrem, Patriarch of Antioch, in the Bibliotheca of Photius.] For this dogmatic epistle of Pope Saint Leo was sent to Flavian, Patriarch of Constantinople, and to the whole Council of Chalcedon, and it was called so by all Catholics throughout the East. TONELLUS, a little cask: [You have wine expressed from the true vine in the press of the cross, and drawn through the opened doorway of the side; for just as a tonellus is bored through so that wine may be obtained, so Christ’s side was opened by the soldier’s lance, that there might flow forth the water of baptism and the blood of our redemption. Petrus Cellensis, book 9, letter 5. [From the Belgian word Tonne, whose diminutive is called Tonellus.] TONSURE is properly the cutting and stripping of the hair, instituted in ecclesiastics by Apostolic tradition, as Pope Anicetus says in his letter to the bishops of Gaul. The shaving of the head of clerics in the form of a crown, however, is said by Bede, book 1 of the History of the English, chapter 22, to signify the thorny crown of our Savior. The same is also affirmed by Saint Germanus, Patriarch of Constantinople: [The head is shaved in the middle around in a circle, so that that crown may be in place of Christ’s crown,] or, as Isidore says, book 2, On the Instruction of Clerics, chapter 1, to denote the royal priestly rank. Morally, however, it signifies the removal of superfluous thoughts. [To let the head be shorn is therefore to cut superfluous thoughts away from the mind. Saint Gregory in the Moralia.] For the hairs are a symbol of thoughts. But the holy Dionysius the Areopagite offers another moral interpretation of this, saying: [But a shorn hair indicates a life pure and unstained by any figment, which does not adorn the deformity of the mind by the introduction of fictitious shapes or colors; but by itself in itself it is stirred up, not by human beauty, but by a singular and unique one, to the most exact likeness of God. On Ecclesiastical Hierarchy, ch. 6.] Likewise the ecclesiastic ought to keep the hair trimmed, lest it grow and hinder the eyes. Durand, book 2, chapter 1. For superfluous thoughts impede the spiritual vision of eternal things. Some think that this Apostolic introduction of the tonsure was in memory of the disgrace of the Prince of the Apostles, which he suffered when his head was shaved at Antioch to his reproach, as was said above, the said Garrhara. FR. T O The Gloss of the Clementines offers many other meanings of tonsure in chapter 2, On the Life and Honesty of Clerics. ∴ Today, however, tonsure has become a sign of honor and dignity, so that bishops and cardinals wear a larger tonsure than the rest, and the Supreme Pontiff has the whole head shaved except for a small circle of hair in the form of the Benedictine monks, whose antiquity is gathered from the Ninth Council of Toledo, where canon 40 is thus laid down: [Let all clerics, or readers, as also Levites and priests, with the top of the head shorn throughout, leave only the circular crown below.] But what is to be said of our priests of the present time, who are ashamed to wear so glorious a sign? or they bear so scant a tonsure that it can scarcely be seen? Certainly in them there is nothing but the mark of vanity and pride. For if the Gentiles used to foretell an unlucky outcome when, during sacred celebrations, the crown fell from the head of their sacrifice, then surely a Christian celebrant, in whom the sign of the crown is not discerned, could rightly be reproached as showing a vain spirit of tepidity; so that one may suspect whether a priest of this sort truly has the hope of attaining the eternal kingdom of Christ, when he takes no care to bear openly the sign of the royal priesthood. Indeed, neglect has been deplorable since the time of Bede, who, in his English history, book 5, chapter 22, complains not without sorrow: [Some clerics are ashamed to wear a shaven crown on the head, which is the sign of the very Passion.] The Greeks, however, let the hair grow beneath the crown in the Nazarite manner, in imitation, as they themselves claim, of Christ and His disciples; but such an introduction does not seem sufficiently ancient, for it is gathered that in the time of Saint Gregory Nazianzen, clerics did not wear long hair: for that same holy Doctor, when speaking of the see of Constantinople usurped by the philosopher Maximus, says that the bishops who supported that philosopher and had been expelled from the Church took refuge in the house of a certain comedian, and there shaved off the cynical hair of the philosopher Maximus and ordained him bishop. From this account it is clearly established that that Maximus, as a follower of Cynic philosophy, wore long hair, but when he tried to force his way into ecclesiastical dignity, he cut off his Cynic hair. This conjecture is supported by Bede’s account, cited by Baronius in the year 668, no. 3 and 4, namely, that Theodore of Tarsus in the province of Cilicia, designated bishop of England by Pope Vitalian, since he was a monk of Saint Paul of the East and had his head shaved, had to have his consecration delayed for four months, until his head had some growth of hair, so that the episcopal crown could conveniently be cut upon it; and it is known that this Theodore was of the Greek rite, namely because the aforesaid Pope, fearing lest the new bishop might imbue the English with Greek rites and errors, gave him as assistant Adrian, abbot of Nirdir, because the monastery was not far from the city of Naples
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TO te distabat. Baron. ibid. Tonsuram autem monachorum Orientalium S. Pauli, eandem fuisse existimo, quam Maronitæ, aliique Orientales Monachi gestare solent, qui caput radunt ad instar nostrorum Religiosorum, relinquentes tamen capillorum circulum in vertice, sed subtiliorem occidentalibus monachis. In temporibus SS. Hieronymi, & Ambrosii, ut ex eorum scriptis colligitur, Clerici non radebant caput, sed submissè tondebant, ita ut cutem non detegerent, fortasse ne convenirent cum Serapidis, & Isidis sacerdotibus, qui caput radebant. Simon verò Magus phanaticam tonsuræ machinam excogitaverat, quam ejus sectatores ferebant, fulcum, nempe, & lineam, quam per capitis verticem intus ambarum aurium summitates ducebant, in symbolum Zodiacæ fasciæ, asserentes eorum caput globum coeleste denotare. Aliquos Sacerdores Christianos in Oriente in modum crucis eorum capita solitos fuisse radere refert Osorius, lib. 3. rer. Em. Quod ad præsens Episcopus Carangor Diocesis Indiarum Orientalium observat, ut in eo libro cui titulus est Novus Orbis, cap. 133. narratur. In quodam M. S. Roraldi Episcopi, qui de anno 1300. floruit, ac de successibus Terræ sanctæ scripserat, de Christianis Georgianis, cap. 79. hæc habet: [Clerici eorum rotundas habent tonsuras, laici verò quadratas.] Conservabatur hic Codex apud quendam Michaelem Belauger Episcopum Milevitanum. Mahometani totum caput radunt, floccum tantùm in vertice reliquentes, quod etiam ab eorum subjectis Christianis observatur, licèt aliquid scrupulosiores Christicolæ ob timorem ne hoc sit manifestum falsæ religionis signum, capillare floccum non nutriant, quod tamen in Africa usque ad Tertulliani tempora solitum erat deferri, ut ipsemet cap. 4. de pall. ita refert: [Juxta cutem tonsor, & cultri vertex immunis.] In Sacramentario S. Gregorii habetur oratio, cujus titulus Ad capillaturam, quæ devotionis causa pueris recitabatur in prima eorum capitis tonsura. Item alia, cujus titulus est Ad barbas tendendas, quæ juvenibus in prima barbæ nutritione recitabatur. FR. Tonsura quidem duplicem habet significationem, quam Glossa in cap. 1. de Cleric. conjug. ita distinguit: [Nota, quòd tonsura hic accipitur pro clerica; nam propriè tonsura est illa abscissio capillorum, quæ est in parte inferiori, ut aures pateant; sed clerica est abscissio capillorum in parte superiori, & circuitus abscissionis illorum capillorum vocatur corona. Dicitur etiam Rasura in Clement. de honest. Cler. cap. 2. & ibi Glossa. Usus tendendi Monialium comas in earum professione, antiquissimus erat in Ægypto, ut D. Hieronymus epist. 48. ad Sabinianum testatur. Vide Barbarasium. Corona. Garrbara. Papaletra. Psachnion. Tonsuratio. Tonsuratus. Tonsus. Clericus primæ tonsuræ. Vide Cantor. Tonsus. Tonsuram non tenetur deferre Clericus conjugatus. Vide Clericus. Item de hac corona in can. psalmista, dist. 23. sic habetur: [Clerici co- TO 605 mam nutrire prohibentur, quorum caput desuper in modum spheræ rassum esse debet.] Ubi Glossator addit: ] Parum, nam magnitudo coronæ est signum conversionis, ut extrav. de success. ab intest. cap. cùm dilectus, in parte decisiv. 12. quæst. 1. can. duo. ] Item sic clerico non licebit cum coma suum officium exercere, multò minus Sacerdoti comato celebrare licebit, de Clericis enim sic habetur: [Nec oporter Clerices comam nutrire, & sic ministrare, sed attonso capite auribus patentibus: & secundùm Arota talarem vestem induere, ut sint in habitu ornato, can. non licet, il 2. dist. 24. TONSURATIO. FR. collatio primæ tonsuræ clericalis. [Ex parte vestra fuit propositum, quòd dicta Ecclesia monasterio vestro pleno jure debet esse subjecta, videlicet, in institutione, destitutione, investitura Archipresbyteri, & ejusdem fidelitate, ipsius, & fratrum obedientia, correctione, repræsentatione ad ordines, tonsuratione, susceptione christmatis, litaniis, & aliis similibus. In decretal. de sent. & re judic. cap. cùm inter vos. TONSURATOR. FR. Publicanus; exactor vectigalium. [Pervenit ad Nos, quòd Tonsuratores in Sicilia prava sibi præsumptione nomen Defensorum sumerent. D. Greg. lib. 10. epist. 48. TONSURATUS. FR. Clericus. Item significat Romanum ad distinctionem Longobardorum, qui comati, & eorum regio Gallia comata dicebatur, ex eo quia comam nutriebant, contra verò Romani capillos tondebant: [Nam Spolletani, & Reatini ad B. Petrum consugium facientes, prædicto Sanctissimo Adriano Papæ se tradiderunt, & in fide ipsius Principis Apostolorum, arque prædicti Sanctissimi Pontificis jurantes, more Romanorum tonsurati sunt. Anastas. Bib. in Adriano.] Vide Romanus. TONSURO. FR. verbum, primam clericalem tonsuram confero. [Nullo modo audeant tonsurare, can. Monasteriis, 19. quæst. 3. Quòd laici ad Monasterium convolantes à suis Abbati bus tonsurentur, cap. 11. de ætat. & qualitat. ordinand. Licentiam habeat comam capitis sui tonsurare. Marculf. lib. 1. formul. cap. 1. TONUS. FR. Clericus primæ tonsuræ: [Si quis in ordine Clericali à Presbytero, usque ad Tonsum. In testamento S. Remigii Rhemensis Archiep. lib. 1. cap. 16.] Vide Cantor. Psalmista. Psaltes. Tonsura. Tonsuratus. TONUS MUSICALIS. Vide Cantus. Hypate. Ne te. Neuma. Ps, re, mi, fa, sol, la. TOPARCHIA. FR. , loci præfectura. [Et postulavit Jonathas à Rege, ut immunem laceret Iudæam, & tres Toparchias, & Sama riam, & confines ejus, 1. Macab. 11. 28. TOPHETH, nomen hebraicum, significans spatiosam. [Præparata est enim ab heri topheth, à Rege præparata, profunda, & dilatata. Isaj. cap. 30. n. 33.] quæ dictio sæpè pro Inferno accipitur. Vide Gehenna. Infernus. TOPHORUS. Vide Zophorus. To-
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TO it was distant. Baron. ibid. But I judge that the tonsure of the Eastern monks of St. Paul was the same as that which the Maronites and other Eastern monks are accustomed to wear: they shave the head after the manner of our religious, yet leaving a ring of hair on the crown, though thinner than among western monks. In the times of SS. Jerome and Ambrose, as may be gathered from their writings, clerics did not shave the head, but clipped it closely, so that they did not uncover the skin, perhaps lest they should agree with the priests of Serapis and Isis, who shaved the head. Simon Magus had devised a fanatical contrivance of tonsure, which his followers wore, namely, a furrow and a line drawn across the crown of the head, from within the tops of both ears, as a symbol of the zodiacal band, asserting that their head denoted a celestial globe. Osorius reports, book 3 of the History of Eminent Men, that certain Christian priests in the East were accustomed to shave their heads in the form of a cross. What is observed at present by the Bishop of Carangor in the Diocese of the East Indies is narrated in that book entitled Novus Orbis , ch. 133. In a certain manuscript of Bishop Roraldi, who flourished in the year 1300 and wrote about the successes of the Holy Land, he says of the Georgian Christians, ch. 79: [Their clerics have round tonsures, but the laity square ones.] This codex was kept by a certain Michael Belauger, Bishop of Milevum. The Mahometans shave the whole head, leaving only a tuft on the crown, and this is also observed by their Christian subjects; although some more scrupulous Christians, for fear that this may be a clear sign of false religion, do not nourish a lock of hair, which nevertheless in Africa, up to the time of Tertullian, it used to be worn, as he himself states in ch. 4 of De Pallio : [The barber is close to the skin, and the crown of the head is spared by the razor.] In the Sacramentary of St. Gregory there is found a prayer entitled Ad capillaturam , which was recited for boys at the first cutting of their hair, as a devotional act. Likewise another, entitled Ad barbas tendendas , which was recited for youths at the first growth of the beard. FR. Tonsure indeed has a double meaning, which the Gloss on c. 1, de Cleric. conjug. distinguishes thus: [Note that tonsure is here taken for the clerical tonsure; for properly tonsure is that cutting of the hair which is in the lower part, so that the ears may be exposed; but clerical tonsure is the cutting of the hair in the upper part, and the circuit of that cutting of the hair is called the crown. It is also called rasura in the Clementines de honest. Cler. ch. 2, and there the Gloss. The practice of extending the hair of nuns upon their profession was most ancient in Egypt, as St. Jerome testifies in epistle 48 to Sabinian. See Barbarasium. Corona. Garrbara. Papaletra. Psachnion. Tonsuratio. Tonsuratus. Tonsus. Cleric of first tonsure. See Cantor. Tonsus. A married cleric is not bound to wear the tonsure. See Clericus. Likewise concerning this crown in the canon psalmista , dist. 23, it is thus stated: [Clerics are forbidden to wear long hair, and their head above should be shaved in the shape of a sphere.] Where the Glossator adds: ] Rather little, for the size of the crown is a sign of conversion, as in the extravagants de success. ab intest. ch. cum dilectus , in the decisory part, q. 12, q. 1, canon duo . ] Likewise a cleric will not be allowed to perform his office with long hair; much less will it be permitted for a long-haired priest to celebrate, for concerning clerics it is thus stated: [Nor ought clerics to nourish the hair, and so minister, but with the head shorn and the ears exposed; and according to Arota they should wear a long garment, so that they may be in an adorned habit, canon non licet , i, 2, dist. 24. TONSURATIO. FR. conferral of the first clerical tonsure. [On your part it was proposed that the said church ought to be subject to your monastery in full right, namely, in the institution, removal, investiture of the archpriest, and in his fidelity, in the obedience of himself and the brethren, in correction, in presentation to orders, in tonsure, in reception of chrism, litanies, and other similar matters. In the decretals de sent. & re judic. ch. cum inter vos .] TONSURATOR. FR. tax-collector; exactor of revenues. [It has come to Our ears that the Tonsuratores in Sicily, through a wrongful presumption, took to themselves the name of Defenders. St. Gregory, book 10, epistle 48.] TONSURATUS. FR. cleric. It also signifies a Roman, in distinction from the Lombards, who were long-haired, and their region was called Gallia comata, because they nourished the hair, whereas the Romans cut the hair: [For the people of Spoleto and Reate, making refuge to Blessed Peter, surrendered themselves to the aforesaid most holy Pope Adrian, and swearing in the faith of the same Prince of the Apostles and of the aforesaid most holy Pontiff, were tonsured in the Roman manner. Anast. Bib. in Adrian.] See Romanus. TONSURO. FR. verb: I confer the first clerical tonsure. [They must in no way dare to tonsure, canon Monasteriis , q. 19, q. 3. That laymen resorting to a monastery be tonsured by their abbots, ch. 11, de aet. & qualitat. ordinand. Let him have permission to tonsure the hair of his head. Marculf, book 1, form. ch. 1.] TONUS. FR. cleric of the first tonsure: [If anyone in clerical order, from presbyter down to tonsus. In the testament of St. Remigius, Archbishop of Reims, book 1, ch. 16.] See Cantor. Psalmista. Psaltes. Tonsura. Tonsuratus. TONUS MUSICALIS. See Cantus. Hypate. Ne te. Neuma. Ps, re, mi, fa, sol, la. TOPARCHIA. FR. the office of a district prefect. [And Jonathan asked the king that he would make Judea free, and the three toparchies, and Samaria, and its borders, 1 Macc. 11:28.] TOPHETH , a Hebrew name, meaning spacious. [For Topheth has been prepared from yesterday, prepared by the king, deep and wide. Isaiah 30:33.] This word is often taken for Hell. See Gehenna. Infernus. TOPHORUS. See Zophorus. To-
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606 TO TOPOGRAPHIA, , loci, aut locorum descriptionem significat, à , locus, & , scribo: hincque , locorum descriptor. Topographias in Scriptura sacra habes, signanter in, lib. Iosue, in quo duodecim tribuum, & Terræ variæ descriptiones exhibentur. TOPOTERETES. FR. . Vicarius, sive locum tenens. Apud Camillum Peregrinum de Princip. Longobar. tit. de Pacto Principis Archiis &c. pag. 318. TORNATRIX. FR. joculatrix. [Aut cantare præsumant, vel turpia joca, vel urso, vel tornatricibus ante se fieri patiantur, nec larvas dæmonum ante se ferri consentiant, can. nullus Presbyterorum, de consecr. dist. 5.] Ubi Glossa exponit: [Idest, Joculatricibus, quæ volvuntur, ut torni; sed choream, simul in gyrum saltantium fuisse puto. TORNEAMENTUM. FR. quod sic describitur in Concil. Lateranen. [Detestabiles illas nundinas, vel ferias, quas vulgò torneamenta vocant, in quibus Milites ex condicto convenire solent ad ostentationem virium eorum, & audaciæ, temerè congradi, unde mortes hominum, & animarum pericula sæpè proveniunt, fieri prohibemus, lib. 5. decret. tit. 13. cap. 1.] Ibi, & in extrav. Io. XXII. habentur peculiares tituli de Tornamentis. Ubi Hastiludium, Iustram dicitur: : [Causa laudis humanæ, torneamentis totus deditus erat. Cæsar. lib. 2. miracul. cap. 12.] ex gallico verbo Tournoyr, quod circuire significat. Vide Tzaustrium. TORNETA. FR. idem ac torneamentum: [Illi omnes juvenes dediti militiæ sæculari circuibant, quærentes execrabiles nundinas, quas vulgò tornetas vocant. S. Theodoricus Abb. in vita S. Bernardi. TORNO. FR. circundo, circumeo, l. quæ ferz. De venatoribus, & l. si census, eod. tit. TOROSULUS. Vide Trossulus. TOROSUS. Vide Trossulus. TORQUES. FR. non solùm significat catenam ex auro, argento, gemmis, aliisve pretiosis materiis; sed etiam ferream, qua vinciuntur rei, & mancipia, & inde primariò à torquendo nomen desumptit. [Duastorques de Sergius, & Baccus &c. Et bojam de collo Alexandri V. Papæ. In quodam privilegio Caroli Magni apud Torrigium de Cryptis Vatican. impress. secunda, pag. 504.] ubi agitur de reliquiis ab eo Imperatore relictis Ecclesiæ S. Salvatoris ab eodem Romæ erectæ: torques igitur erat illa catena ferrea, quam sustinuerunt in vinculis SS. Martyres Sergius, & Bacchus. Boja est collare, & colli vinculum, de quo dictum est suo loco. Alexandri Quinti, id est, post Petrum. TORTA. FR. placenta non fermentata. [Tortam, quæ absque fermento, unam de canistro. Numer. 6. 19.] aliquando significat panis portionem: [Tortamque panis, unius, crusulam conspersam oleo. Exod. 29. 23. Futurum est autem, ut quicunque remanserit in domo tua, veniat, ut oret TR pro eo, & offerat nummum argenteum, & tortam panis, dicatque: dimitte me obsecro ad unam partem sacerdotalem, ut comedam bucellam panis, 1. Reg. 2. 36. Invenient te ibi tres viri &c. & alius tres tortas panis. Ibid. 10. 3. Et divisit universis per singulos, à viro usque ad mulierem tortam panis, & partem assæ carnis bubulæ, & frixam oleo similam, 1. Paralip. 16. 3. Præcepit ergo Rex Sedecias, ut traderetur Jeremias in vestibulo carceris, & daretur ei torta panis quotidie, excepto pulmento, donec consumerentur omnes panes de civitate, & mansit Jeremias in vestibulo carceris. Jerem. 37. 20.] Dicitur etiam Tortula, id est, parva torta: [Erat autem Man quasi semen coriandri, coloris bdellii; circuibatque populus, & colligens illud, frangebat mola, sive terebat in mortario, coquens in olla, & faciens ex eo tortulas saporis quasi panis oleati. Num. 11. 7. TORTULA. Vide Torta. TORIZA. FR. fax. Lexic. græco barb. unde Tortia Italicè. TOSELUM. Vide Dorsale. TOSSAPINI, Hæretici. Vide Gazari. TOTIHJOC vocabulum Ægyptium, & significat Domi primarium. In Regul. S. Pachomii. TOXICO, toxico lædere [Sic igitur mihi Domini vestri gratiam enormiter toxicavit linguæ meretricantis adulatio, & invidia detractoris. Petr. Blesen. epist. 20.] In significatione passiva. Vide Venenor. TRABEA. Vide Purpura. TRACALA, & Trachala. FR. In Constantino Magno Sex. Aurelius Victor de Cæsarib. hæc habet [Cùmque &c. III. & LX. annos vixisset, ex quibus dimidios, ita ut XIII. solus imperaret, consuptus est: irrisor potiùs, quàm blandus: unde proverbio vulgari, Trachala decem annis præstantissimus, duodecim sequentibus latro, decem novissimis pupillus, ob profusiones immodicas nominatus.] Licèt impressio Basileæ de ann. 1053. & 1546. in fol. Lugdunensis in 16. per Anton. Vincentiùs 1562. Parisiana in 16. per Sebast. Cramosy 1626. habent Tracala. Sed Typus plantiniana in 8. de an. 1579. Francoforti in fol. de an. 1588. Aureliæ Allobrogum 1623. impresserunt Trachala: editio tamen Amsterodami in 32. de an. 1625. hoc tantùm habet, nimirum [Ita anno Imperii tricesimo, secundoque, cùm totum orbem tredecim tenuisset, sexaginta natus, atque ampliùs duo &c. excessit.] Quapropter proverbium illud vulgare de Tracala, sive Trachala redditur valdè obscurum. Sigonius tamen in ejus notis ad calcem prædictæ Francofurtensis impressionis sic commentaverat: [In quibusdam libris sine aspiratione scriptum est Tracala. Aliquo modo huc facere videtur, quod Festus scribit, Trachalos appellari muricum, & purpuræ superiores partes; atque inde Ariminenses homines maritimos cognominatos esse Trachalos. Forsan igitur appellatio tracta est ab asperitate .] Quem sequutus est in dict. Trachali Calepinus inquiens: [Trachali appellantur muricum, ac pur-
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606 TO TOPOGRAPHIA means the description of a place, or of places, from locus, “place,” and scribo, “I write”; hence, a describer of places. You have topographies in Holy Scripture, especially in the Book of Joshua, in which the descriptions of the twelve tribes and of the various lands are set forth. TOPOTERETES. FR. Vicegerent, or one who holds the place. In Camillus Peregrinus, De Princip. Longobar. tit. de Pacto Principis Archiis &c. p. 318. TORNATRIX. FR. a female jester. [Or let them presume to sing, or allow foul jests to be done before them, whether with a bear or with female jugglers, and let them not consent that the masks of demons be carried before them, can. nullus Presbyterorum, de consecr. dist. 5.] Where the Gloss explains: [That is, female jesters, who whirl about, as if turning; but I think it was a dance, with all whirling in a circle.] TORNEAMENTUM. FR. is thus described in the Lateran Council: [Those detestable fairs, or festivals, which the common people call torneamenta, in which knights are accustomed to come together by agreement to display their strength and boldness and to engage rashly in combat, whence the deaths of men and dangers to souls often arise, we forbid to be held; lib. 5. decret. tit. 13. cap. 1.] There, and in the Extravagantes of John XXII, there are special titles on tournaments. There Hastiludium is called Iustrum: [For the sake of human praise, he was wholly devoted to tournaments. Caesar, lib. 2. miracul. cap. 12.] From the French verb Tournoyr, which means to go around. See Tzaustrium. TORNETA. FR. the same as torneamentum: [All those young men devoted to secular soldiery went around seeking the execrable fairs, which the common people call tornetas. St. Theodoricus Abbot, in the life of St. Bernard.] TORNO. FR. I go around, I make a circuit; l. quæ ferz. De venatoribus, and l. si census, same title. TOROSULUS. See Trossulus. TOROSUS. See Trossulus. TORQUES. FR. not only means a chain made of gold, silver, gems, or other precious materials; but also an iron one, with which prisoners and slaves are bound, and thus the name is primarily derived from twisting. [Two torques of Sergius and Bacchus, etc. And a collar from the neck of Pope Alexander V. In a certain privilege of Charlemagne cited by Torrigius, De Cryptis Vatican. second edition, p. 504.] There the relics left by that Emperor to the Church of St. Savior, erected by him in Rome, are being discussed: the torque therefore was that iron chain which the holy martyrs Sergius and Bacchus bore in bonds. Boja is a collar and a bond of the neck, of which something was said in its proper place. Of Alexander the Fifth, that is, after Peter. TORTA. FR. unleavened cake. [A torta, which is without leaven, one from the basket. Numbers 6:19.] Sometimes it signifies a portion of bread: [And a torta of bread, one, a crust sprinkled with oil. Exodus 29:23. But it shall come to pass that whoever remains in your house shall come to pray for him, and shall offer a silver coin and a torta of bread, and shall say: I beg you, dismiss me to one priestly portion, that I may eat a morsel of bread, 1 Samuel 2:36. You will find there three men, etc., and another three tortas of bread. Ibid. 10:3. And he distributed to each one, man and woman alike, a torta of bread, and a portion of roasted beef, and a cake of fine flour fried in oil, 1 Chronicles 16:3. Then King Zedekiah ordered that Jeremiah be handed over in the court of the prison, and that a torta of bread be given to him daily, except for the broth, until all the bread of the city was consumed, and Jeremiah remained in the court of the prison. Jeremiah 37:20.] It is also called Tortula, that is, a small torta: [Now manna was like coriander seed, in color like bdellium; and the people went around gathering it, grinding it with a mill, or pounding it in a mortar, cooking it in a pot, and making of it tortulas of a taste like oiled bread. Numbers 11:7. TORTULA. See Torta. TORIZA. FR. a torch. Greek-Barbarian Lexicon; whence Italian Tortia. TOSELUM. See Dorsale. TOSSAPINI, heretics. See Gazari. TOTIHJOC is an Egyptian word, and signifies the chief house. In the Rule of St. Pachomius. TOXICO, to injure with poison [Thus, indeed, the flattery of a wanton tongue and the envy of a detractor grievously poisoned for me the favor of my lords. Petrus Blesenensis, epist. 20.] In a passive sense. See Venenor. TRABEA. See Purpura. TRACALA, and Trachala. FR. In Constantine the Great, Sextus Aurelius Victor says this in De Caesaribus: [And when he had lived, etc., thirty-three and sixty years, of which half, so that for thirteen years alone he ruled, he was worn out: more a mocker than pleasing; whence by the common proverb he was called Trachala, “most excellent for ten years, a robber for the following twelve, a child for the last ten,” on account of extravagant profusion.] Although the Basel printing of the years 1053 and 1546, the Lyons edition in 16mo by Anton. Vincentius, 1562, and the Paris edition in 16mo by Sebast. Cramoisy, 1626, have Tracala, the Plantin edition in 8vo of 1579, the Frankfurt folio of 1588, and the edition of Aurelia Allobrogum, 1623, printed Trachala; yet the Amsterdam edition in 32mo of 1625 has only this, namely: [Thus in the thirtieth and second year of his reign, after he had held the whole world for thirteen years, having been born sixty and a little more, etc., he died.] For this reason that common proverb concerning Tracala, or Trachala, is rendered very obscure. However, Sigonius, in his notes at the end of the aforesaid Frankfurt edition, had commented thus: [In certain books it is written Tracala without aspiration. In some way this seems to fit what Festus writes, that murices and the upper parts of purple garments are called Trachali, and that from this the men of Rimini, being seafaring men, were surnamed Trachali. Perhaps, then, the name is derived from roughness.] Following him, Calepinus, in the word Trachali, says: [Trachali are called murices, and pur-
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TR purpuræ superiores partes. Unde Ariminenses maritimi cognomen traxerunt. Festus.} Ac in dict. Chamæ idem ait: [Chamarum duo traduntur genera, scilicet, Traceæ, hoc est asperæ, mali succi, quas ostreas cognominant &c.] Ex eodem fonte Glandorpius in Onomast. hist. Rom. in Galeriis, impressione secunda, inquiens: [Galerius Trachalus Orator, de quo Quintilianus, & Tacitus, Consulatum gessit ultimo anno Neronis cum Silio Italico. Quidam Valerium Turpilonem vocant. Porrò Trachali muricum, & purpuræ superiores partes appellantur. Unde Ariminenses maritimi homines Trachali cognomen traxerunt. Sex Pomp. lib. 18.} At, ut verum fatear, mihi ad veritatis fontem non rarò accessisse displicet, dùm in ejusdem veritatis prælatione me ad odiosam Eximiorum Virorum criticam compellar; quamvis literariæ exercitationes nulli efficere debeant, sicut nec mihi similis in me aliorum censura. Itaque Festus in ejus de verborum signif. fragmentis nil de Tracala, seu Trachala habet, sed in ejus Codice ab Antonio Augustino apud Gulielmum Leimariu[m] de ann. 1535. impressio cum dictionibus Pauli Diaconi, ac notis Dionysii Gotofredi, ex Festo hæc tantùm habentur: [Tragus genus conchæ mali saporis:} Sed Tragi marinarum spongiarum species sunt. Plin. lib. 9. cap 45. & lib. 31. cap. 11. Deinde ex Paulo Diacono, ibid. col. 468. vers. 27. hæc asseruntur: [Trachalos appellari muricum, ac purpuræ superiores partes; atque inde Ariminenses homines maritimos cognominatos esse Trachalos.] Hinc poscens insistere cogor, cur, nempè, non reliqui maritimi populi, sed soli Ariminenses Trachali appellari queant? Veruntamen error est manifestus; nam Trachali non erant populi, sed familia, sive potiùs fratres, ac Septiciæ cujusdam viduæ filii, ut ex Valerio Max. lib. 7. c. 7. n. 4. clarè patet, ubi hæc refert: [Septicia quoque mater Trachalorum Ariminensium, filiis irata, in contumeliam eorum, cùm jam parere non posset, Publico seni admodum nupsit &c.] At revertamur unde discessimus. De Constantino Magno namque hæc in ejus Breviario Pomponius Lætus habet; [Constantinus in initio bonis Principibus similis; post bella civilia, veluti omni metu liber, contra jus æquitatis plerosque occidit, minimè suis parcens, & liberalitatis Augustorum immemor, cæpit esse parcus, & interdum nimis tenax.] In idem coincidit Zosimus Comes Ethnicus Author in ejus hist. nova, lib. 2. Sed Religionis odium maledicis, ac falsis imposturis suum venenum diffundens, nimis hunc pium, Christianumque Principem lædit. Igitur de proverbio Trachalæ tres eruditissimas epistolas ad P. Petrum Possinu[m] Societatis Iesu, & nostri sæculi decus, R. P. D. meus Ioseph Maria Suaresius Vasionensis Episc. ac literariæ Reipub. recens lumen direxerat, quæ Romæ à Iacobo Dragondello an. 1667. impressæ fuerunt; in quarum tertia, non (ut ibidem ille ait) [Pyrauttæ inlar circum Trachalæ nomen] volutavit ipsius ingenium; sed potiùs re vera uti fænix, TR 607 quæ luminoso suo calamo claritatem nobis præbuit, & sibi redivivam æternitatis laudem acquisivit: nam ubi nos in Sex. Rusi Festi Breviario rerum gestarum Pop. Rom. legimus hæc impressa: [Lucius Cassius quæstor Crassi, vir strenuus, reliquias susi collegit exercitus contra Persas in Syria irrumpentes, ter cum summa admiratione confluxit, eosque trans Euphratem trajectos vastavit. Parthi Labieno Duce &c.] ille ex M. S. ejusdem Rusi Codice in literario DD. Barbarinorum Thesauro asservato hæc protruit: [L. Cassius Quæstor Crassi, reliquias collegit exercitus, contra Persas in Syria irrumpens, ter cum summa administratione confluxit. Eosque trans Euphratem redactos vastavit. Pamphyliam tunc obtinebat Trachala ad bellum Epirotarum missus, ditissimum, fortunatissimumque ducem prioribus decem annis inveniens, duodecim continuis perditissimum graffatorem, decem novissimis ob immensa donaria Pupillum nequissimum: atque ita ludibrio habitum, ut desperatione rerum suarum, venenum hauserit, cùm tendere in curiam paratus successorem accepisset. Parthi Labieno Duce &c.] Itaque satis elucidatur Tracalæ, seu Trachalæ proverbium à Victore in Constantino applicatum, ob similem triplicem morum mutationem, de quibus Pomponius Lætus, ac alii supra egerunt. Displicet tamen quòd idem R. P. D. Suaresius concurrat in secunda ejus Epistola cum Sigonii, & aliorum supra rejecta assertione, inquiens; [Trachali appellantur muricum, ac purpuræ superiores partes, unde Ariminenses maritimi cognomen traxerunt.] Item de alio Trachala, seu Trachalo recentiori Constantino sit mentio, qui cum Italicò Consul fuerat. Vide Latinium in Animadvers. in Conc. tit. Canones Apostolorum, S. A. consulatu Trachali. TRACONES. ER. subterranei meatus, in quibus aquæ, vel aer inclusus serpent; sive quia ibi Dracones generari solent: [Cum profundis traconibus, ac concavitatibus, in quibus secundùm Philosophos solet terræ motus generari. Match. Paris. in ejus Hist. an. 1247.] Unde Melitenses Traconara, sive Draconara appellare solent meatum subterraneum, per quem in ea insula ad Bercharense territorium concurrere solent aquæ. TRACTABILIS MONS. FR. ita appellatus est mons Sinai à D. Paulo. [Non enim accessistis ad tractabilem montem &c. ad Hebr. 12. 18.] Nam ibi descenderat Deus, & cum Moyse pro populo Israelitico tractaverat. Exod. 19. 11. [In die enim tertia descendet Dominus coram omni plebe super monte Sinai &c. TRACTANS. FR. Concionator: [Episcopo tractante cognoveram non sacrificandum Idolis. D. Cyprian. serm. 52.] Vide Tractator. TRACTATOR, græcè ἐπολογος, id est, sacer sermocinator. [Jam verò quibusdam ex nostris sacrorum tractatoribus visum est amoris nomen, quàm dilectionis esse divinius. Michael Syng. in vita Fion.] Eodemque vocabulo usus est Secundinus in epist. ad D. Augustinum: [Quamvis tra-
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TR upper parts of purple shells. Whence the Ariminenses derived the surname “maritimi.” Festus. And in the entry Chama he says the same: “Two kinds of Chamae are handed down, namely Tracheae, that is, rough ones, of bad taste, which they call oysters, etc.” From the same source Glandorpius, in the Onomast. hist. Rom. among the Galerii, second edition, says: “The orator Galerius Trachalus, of whom Quintilian and Tacitus speak, held the consulship in the last year of Nero together with Silius Italicus. Some call him Valerius Turpilo. Moreover, the shells of murices and the upper parts of purple are called trachala. Hence the seafaring men of Ariminum drew the surname Trachali.” Sex. Pomp. lib. 18. But, to confess the truth, it displeases me that I have not seldom approached the fountain of truth, while in defending that same truth I am compelled to engage in the hateful criticism of outstanding men; although literary exercises ought to offend no one, just as criticism of others ought not to offend me either. Therefore Festus, in the fragments of his De verborum significatione, has nothing about Tracala, or Trachala; but in his codex, from Antonio Augustino, in the edition of 1535 at Gulielmus Leimarius, together with the words of Paul the Deacon and the notes of Dionysius Gothofredus, there is found from Festus only this: “Tragus, a kind of shell of unpleasant taste.” But Tragi are a species of marine sponges. Pliny, book 9, ch. 45, and book 31, ch. 11. Then from Paul the Deacon, ibid. col. 468, line 27, the following is stated: “Trachali are called the upper parts of murices and purple shells; and hence the seafaring men of Ariminum were called Trachali.” From this I am forced to keep asking why, namely, not the other maritime peoples, but only the Ariminenses, could be called Trachali? Nevertheless, the error is manifest; for the Trachali were not a people, but a family, or rather brothers, and sons of a certain widow Septicia, as is clearly shown by Valerius Maximus, book 7, ch. 7, no. 4, where he relates this: “Septicia also, mother of the Trachali of Ariminum, being angry with her sons, in insult to them, when she could bear no more, married the very old Publicius &c.” But let us return whence we departed. Concerning Constantine the Great, indeed, Pomponius Laetus has the following in his Breviary: “Constantine, in the beginning, was like good princes; after the civil wars, as if freed from all fear, contrary to justice and fairness he killed many, sparing his own men not at all, and, forgetting the generosity of the Augusti, began to be stingy and at times excessively grasping.” In the same sense agrees Zosimus, a pagan author, in his new history, book 2. But the hatred of religion, pouring out its poison through malicious and false impostures, too much harms this pious and Christian prince. Therefore, on the proverb Trachala, the reverend Father D. Joseph Maria Suaresius, bishop of Vaison and a recent light of the literary commonwealth, had sent three most learned letters to Father Peter Possinus of the Society of Jesus, an ornament of our age, which were printed at Rome by Jacobo Dragondello in 1667; and in the third of them, not, as he there says, “[Pyrauttæ inlar circum Trachalæ nomen]” did his mind revolve, but rather truly, like a phoenix, which with its luminous pen gave us brightness, and won for itself the renewed praise of immortality: for where we read in the Breviary of Sex. Rusi, concerning the deeds of the Roman people, these printed words: “Lucius Cassius, quaestor of Crassus, a vigorous man, gathered the remnants of the army against the Persians invading Syria; three times, to great admiration, he assembled them, and, having crossed the Euphrates, devastated them. The Parthians under Labienus as leader &c.” he, from the manuscript codex of the same Rusi preserved in the literary treasury of the learned Barbarini, produces this: “L. Cassius, quaestor of Crassus, gathered the remnants of the army, invading Syria against the Persians, and three times, with great management, came together. He devastated those drawn back across the Euphrates. Trachala was then holding Pamphylia; sent to the Epirot war, finding the richest and most fortunate commander in the first ten years, for twelve continuous years the most ruined plunderer, for the last ten the most wicked parasite because of immense gifts; and thus treated as a laughingstock, so that in despair over his affairs he swallowed poison, when, ready to proceed to the curia, he had received a successor. The Parthians under Labienus as leader &c.” Thus the proverb of Tracala, or Trachala, applied by Victor to Constantine, is sufficiently elucidated, on account of a similar threefold change of character, which Pomponius Laetus and others above discussed. Yet it displeases me that the same Reverend Father D. Suaresius agrees in the second of his letters with the assertion of Sigonius and others rejected above, saying: “Trachali are called the upper parts of murices and purple shells, whence the seafaring men of Ariminum drew the surname.” Likewise, mention is made of another, later Trachala, or Trachalus, Constantine, who had been consul with Italicus. See Latinius in the Animadvers. in Conc. tit. Canones Apostolorum, S. A. consulatu Trachali. TRACONES. ER. subterranean passages, in which water, or enclosed air, creeps along; or because dragons are accustomed to be generated there: “With deep traconibus and cavities, in which, according to the philosophers, an earthquake is usually generated. Matthew Paris in his History, year 1247.” Whence the Maltese are accustomed to call a subterranean passage Traconara, or Draconara, through which waters are accustomed to flow together in that island toward the territory of Berchar. TRACTABILIS MONS. FR. thus the mountain Sinai was called by St. Paul: “For you have not come to a tractable mountain &c. Heb. 12:18.” For there God had descended and had dealt with Moses on behalf of the people of Israel. Exod. 19:11. “For on the third day the Lord will descend before all the people upon Mount Sinai &c.” TRACTANS. FR. preacher: “While the bishop was tractante, I had learned that one must not sacrifice to idols. St. Cyprian, sermon 52.” See Tractator. TRACTATOR, in Greek ἐπολογος, that is, a sacred speaker. “Now indeed some of our sacred tractators have thought that the name of love is more divine than that of charity. Michael Syng. in the life of Fion.” And Secundinus used the same word in a letter to St. Augustine: “Although tra-
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TR tractator multa dixerit, quæ teneat apud se auditor, tamen à tractatore non recesserunt.} Et clariùs D. Chrysologus: [Vacat humanus sermo, silet prædicatio tractatoris, serm. 91.] FR. Vincentius Lirin. in libello adversus proph. hæret. novat. cap. 40. air: [Tertiò Doctores, qui tractatores nunc appellantur, quos hîc idem Apostolus etiam prophetas interdum nuncupat, eò quòd per eos Prophetarum mysteria populis aperiuntur. ]Synonyma. Vide in dict. Concionator. Homilia, ac etiam Concionatorum abusus. Vide Tractatum. Vide etiam Tractans. TRACTATORIA, epistola. Vide Litteræ. FR. Tractatoriam legendum putat Latinius in Correct. Concilior. tit. Concil. Telense, seu Teleptense, & tit. Concil. Constantinop. V. cap. 10. ac alibi. Vide Tractoria. TRACTATUM, & Tractatus, ipsamet sacra concio. [Cùm Archisynagogi, vel Hemorrhossæ mulieris connexa sibi, & producta narratio à consueta sermonis nostri brevitate discederet, maluimus dimidiare tractatum. D. Chrysolog. ser. 36.] Optima quidem Concionatoribus monitio, qui eorum superfruitates in dicendo detruncare nescientes, se ipsos, & multò magis Auditores defatigant; discere hi deberent ex hoc Ecclesiæ Doctore eximio, quòd pulchrior semper conceptus sit ille, qui brevitatis gratia relinquitur; quandoque enim legimus Sanctorum Patrum Sermones, & Homilias recentiorum sermonibus breviores. Hinc Tertullianus rectè admonet, inquiens: [Compendium sermonis, & gratum est, & necessarium; quoniam sermo laciniosus, & onerosus, & vanus est. ]FR. eodem vocabulary usus est Optatus Milevitanus, lib. 4. qui Donatistas arguit, eò quòd semper in eorum concionibus contra Catholicos calumnias intermiscebant, sic inquiens: [Lectiones Dominicas, & tractatus vestros ad nostras injurias explicatis. Profertis Euangelium, & facitis absenti fratri convicium.] Quam planè vitiosam concionandi consuetudine nostri temporis Hæretici hæreditarunt, qui pharisaica petulantia se ipsos secundùm legem Dei rectè morigeratos existimant, nosque tanquam ethnicos, & publicanos conviciant, ita ut in ipsis nulla nota errorum sit. At nos, qui peccatores, & gratiæ Dei indignos existimamur, non alienigenarum errores, sed nostros ad propriam correctionem à Concionatoribus libenter audimus. Vide Homilia. TRACTO. FR. Verbum, id est, concionem ago: [Hæretici ex conscientia insinuitatis nunquam ordinariè tractant. Tertull. de resurrect. carnis, cap. 2.] Ubi per vocabulum Ordinariè intelligit publicè. TRACTORIA, dicebatur epistola, qua Episcopi ad Cōcilia convocabantur: [A Primate per tractoriam sunt vocari. Aug. contra Donatist.] Hæ diversæ erant à Tractatoris, quibus Episcopi aliis exponebant, quid in aliquo negotio actum fuisset. FR. Latinus tamen pro Tractatoria, interdum Tractoriam legit. Vide Tractatoria. Vide etiam Litteræ. TR TRACTUS, dicitur ille moestus cantus, qui in Missa profertur post epistolam, quando non dicitur Alleluja, & incipit observari à Septuagesima usque ad Pascha, licèt non dicatur quotidie, sed tantùm in Dominicis usque ad quadragesimam, quo tempore dicitur etiam in feriis secundis, quartis, & sextis, quia in his diebus concursus populi erat major ad divina officia. Dicitur tractus, quia trahitur tempus pro intervallo, quo Diaconus possit exuere planetam, & imponere sibi transversaliter velum; sicut Graduale dicitur pro spatio temporis, quo Diaconus ascendebat gradus ambonis. Symbolum autem Tractatus à Ruperto de divinis officiis sic exponitur: [Quod autem tractus luge[n]tium sit, magisque luctui congruat, quàm graduale, quod est poenitentium lamentum, illud comprobar, quòd non cum Alleluja, ut graduale, sed pro Alleluja canitur his diebus, quibus mortem, quæ subintravit in mundum per invidiam diaboli, id est, à Septuagesima usque ad Pascha, lugemus, lib. 5. c. 14.] Ideòque à tempore tractus stolam immortalitatis symbolum, quam in prævaricatione primi parentis perdidimus, velo violaceo cooperit Diaconus. Ob eandem rationem Sacrosancta Mater Ecclesia in dicta Dominica ffebili, ac dolenti voce incipit introitum: [Circundederunt me dolores mortis &c.] Tracti Auctorem aliqui Cælestinum, alii Gelasium, & alii Telephorum Summos Pontifices faciunt. Quære dicitur tractus in Vigilia Pentecostes. Vide Vigilia. TRADITOR, ita à sacris Scriptoribus appellabatur ille, qui præ timore tormentorum fidei persecutoribus tradebat sacros Codices ad eos comburendos. [In Africa duo mala, & pessima admissa esse constat, unum in traditione, alterum schismate. Optat Milevit.] Propter quod ibid. multi renuentes sacros libros tradere, martyrium passi sunt; inter quos de S. Saturnino hoc encomium in ejus actis legitur: [O Martyrem legis sacræ idoneum, diligentemque custodem, qui traditorum facinus perhorrescens, scripturas Dominicas ne perderet, intra secreta sui pectoris collocavit. Apud Surium, 11. Febr. TRADUCO, hoc verbum apud Tertullianum, sicut etiam hæc alia Circumduco, Obduco, sæpè significant reprehendere, convincere, convenire, rejicere, & manifestare. TRADUCTIO, pro reprehensione à Tertulliano usurpatur non rarò. TRAGELAPUS, , Hircocervus; nam , hircum significat, verò cervum: de eo fit mentio in Deuteron. cap. 14. 5. inter animalia comedi permissa. FR. de eo Plin. lib. 8. cap. 33. TRAGEMATA, FR. græca dictio , bellaria, edulia, nempè, saccaro confecta, ac condita, à , quod est comedo. [Quæ tragmata, aut pennata dixerunt veteres, nostri bellaria appellaverunt. Gellius, lib. 13. c. 11.] Sed in vita Beatæ Veronicæ de Benasco mendose Tragimata habetur. [Vasa lignea, quibus ex saccharo deli
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TR although the preacher may have said many things, which the hearer retains in mind, nevertheless they have not departed from the preacher.} And more clearly D. Chrysologus: [Human speech is at rest, the preacher’s discourse is silent, serm. 91.] FR. Vincentius Lirin. in the little book against the prophet of heretical novelties, cap. 40, says: [Thirdly, Doctors, who are now called tractatores, whom the same Apostle here also sometimes calls prophets, because through them the mysteries of the Prophets are opened to the people.] Synonyms. See in the word Concionator. Homilia, and also the abuses of preachers. See Tractatum. See also Tractans. TRACTATORIA, epistle. See Letters. FR. Latinius thinks that Tractatoria should be read in the Correct. Concilior., title Council of Telesa, or Teleptense, and title Council of Constantinople V, cap. 10, and elsewhere. See Tractoria. TRACTATUM, and Tractatus, the sacred sermon itself. [When the connected and expanded narration of the Archisynagogus, or of the woman with the hemorrhage, departed from the customary brevity of our speech, we preferred to shorten the discourse. D. Chrysolog. ser. 36.] Indeed a very good warning for preachers, who, not knowing how to cut off their superfluous prolixity in speaking, wear out themselves, and much more their hearers; they ought to learn from this outstanding Doctor of the Church that the more beautiful conception is always the one left for the sake of brevity; for sometimes we read sermons and homilies of the Holy Fathers shorter than those of more recent preachers. Hence Tertullian rightly warns, saying: [A concise style of speech is both pleasing and necessary; for a word that is overornate, burdensome, and vain is tedious.] FR. Optatus of Milevis used the same word, book 4, where he accuses the Donatists because they always mixed calumnies against the Catholics into their sermons, saying thus: [You expound the Lord’s lessons and your discourses to our injury. You bring forward the Gospel, and you cast insults at an absent brother.] This wholly vicious habit of preaching our own times the heretics have inherited, who with Pharisaic insolence think themselves to be rightly regulated according to the law of God, and insult us as though we were gentiles and publicans, so that in them no mark of errors appears. But we, who are regarded as sinners and unworthy of the grace of God, gladly hear from preachers, not the errors of strangers, but our own for the correction of ourselves. See Homilia. TRACTO. FR. A word, that is, I deliver a sermon: [Heretics, from conscious depravity, never ordinarily tractant.] Tertull. de resurrect. carnis, cap. 2. Where by the word Ordinarily he means publicly. TRACTORIA, an epistle was so called by which bishops were summoned to Councils: [They are to be called by the primate through a tractoria. Aug. against the Donatists.] These differed from the Tractatoriae, by which bishops explained to others what had been done in some matter. FR. However, Latini sometimes reads Tractoria in place of Tractatoria. See Tractatoria. See also Letters. TR TRACTUS is that mournful chant which is sung in the Mass after the Epistle, when Alleluia is not said, and it begins to be observed from Septuagesima until Easter, although it is not said every day, but only on Sundays until Lent; during that time it is also said on Mondays, Wednesdays, and Fridays, because on those days the crowd of people was greater for the divine offices. It is called tractus because time is drawn out for the interval during which the deacon may remove the chasuble and place the veil crosswise upon himself; just as Gradual is said for the span of time during which the deacon used to ascend the steps of the ambo. The symbol of the Tractatus is thus explained by Rupertus on the divine offices: [Moreover, because the tractus is that of mourners, and more fitting to mourning than the gradual, which is the lament of penitents, this is confirmed by the fact that it is not sung with Alleluia, as the gradual is, but instead of Alleluia, on those days on which we lament the death that entered into the world through the envy of the devil, that is, from Septuagesima until Easter, lib. 5, c. 14.] Therefore from the time of the tractus the deacon covers with a violet veil the stole, symbol of immortality, which we lost in the transgression of the first parent. For the same reason Holy Mother Church begins, on the said mournful and sorrowful Sunday, the Introit with the voice of grief: [The sorrows of death encompassed me, etc.] Some make Celestinus, others Gelasius, and others Telephorus, Supreme Pontiffs, the authors of the Tracts. See where tractus is said in the Vigil of Pentecost. See Vigil. TRADITOR, thus by sacred writers was called the one who, out of fear of torments, delivered the sacred books to the persecutors of the faith so that they might be burned. [In Africa two evils, and the worst, are known to have been committed, one in betrayal, the other in schism. Optat. Milevit.] For which reason there many, refusing to hand over the sacred books, suffered martyrdom; among whom this praise of St. Saturninus is read in his acts: [O martyr fit for the sacred law, and diligent guardian, who, trembling at the deed of the traitors, lest the Lord’s Scriptures should perish, placed them within the hidden depths of his own breast. In Surius, Feb. 11.] TRADUCO, this verb in Tertullian, as also these other words Circumduco, Obduco, often signify to reproach, to convict, to censure, to reject, and to expose. TRADUCTIO, is used by Tertullian not infrequently for reproach. TRAGELAPUS, Hircocervus; for means a goat, but cervum a deer: mention is made of it in Deuteronomy cap. 14, v. 5, among the animals permitted for eating. FR. Pliny speaks of it in book 8, cap. 33. TRAGEMATA, FR. a Greek word, sweetmeats, edible things, namely, made and preserved with sugar, from , which means I eat. [What the ancients called tragmata, or pennata, our people have called bellaria. Gellius, book 13, c. 11.] But in the life of Blessed Veronica of Benasco it is written incorrectly as Tragimata. [Wooden vessels, with which from sugar deli
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TR delicatiora quædam composita servabantur, quæ tragimata vocamus, lib.4.c.9.S.21. TRAGOEDIA, texydia . FR. etymologia hujus nominis habetur in Glossa in can. Canentes, dist.92. scilicet à texyos, quod est hircus, & odia, id est, laus, quia hirco remunerabantur. Seu ut aliis placet, ex eo quia primum ejus pocematis præmium hircus fuerit, aut certè uter hircinus vino plenus; unde Horatius de Arte poet. Carmine qui tragico vilem certavit ob hircum. Alii à fæce, quam Græci texylos appellant, quia Scenici faciem fæce spurcabant. TRAGOEDUS, texyodos . FR. Scenicus, qui tragodiam repræsentat, sicut Comicus à Comædia dictus est: [Nec in tragoedorum modum, guttur, & fauces dulci medicamine liniendæ sunt, can. cantantes, dist.92.] Ubi de Ecclesiasticis Cantoribus loquitur. TRAGULÆ, & ) TRAGULUS. ) Vide Trogolus. TRAHA. FR. rusticum instrumentum ad modum vehiculi, sed sine rotis, & ponderosum, quo agricultores post convulsam terram aratro, semine in eam projecto, traha denique per juga bovum tracta, teritur terra, ac ibi semen cooperitur; eodemque instrumento in area triticum à culmis deponitur. De hac voce sit mentio in Sac. Script. [Et fecit super eos tribulas, & trahas, & ferrata carpenta transire, 1. Paralip.20.3.] hinc Virg.1. Georg. Dicendum, & quæ sint duris agrestibus arma, Queis sine nec potuere seri, nec surgere messes: Vomis, & inflexi primum grave robur aratri, Tardaque Eleusinæ matris volventia plaustra, Tribulaque, trahæque, & iniquo pondere rastris. Ubi in aliquibus codicibus Trabeæque mendosè habetur. TRAHARIUS, Plaustrarius. [Ad extremos trahariorum, qui per insipientiam suam adhuc ad carnis sarcinas sedent, crucis diu portatæ vexilla circumfere. Sidon lib.6. epist.1. TRAMOSERICA, textile, quod in se habet solùm sericum in trama. [Holoserica tota serica: odon enim totum. Tramoserica stamine linea, trama ex serico. Ibidot. lib.19. etymol. cap.22. Vide Chrysoclavum. TRANA. FR. currus sine rotis. [Toloneus non exigitur nec de navali, nec de carrali, neque de sumis, sive de trana evectione. In quodam privileg. Caroli Magni SS. Vincentii & Germani Monasterio concesso apud Baron. an.779. TRANEX. FR. palmes. [Si quis tranecem de vitæ aliena inciderit. In lege 7. Longobardorum, lib.1. tit.19.] Italicè Tralcio dicitur. TRANSACTIO. FR. pactum, seu conventio inter partes, qui contractus in lege canonica est Hierexescon Magri. TR 609 prohibitus in rebus spiritualibus, ita ut simonia reputetur; sed licita est amicabilis compositio, ut notat Glossa in can. ea quæ, 1. q.3. Quæ autem differentia sit inter pactum, & transactionem. Vide Depectio. In Decretali habetur specialis titulus de Transactionibus. TRANSALPINO, alpe tranfere. [Ipse quasi inter mortuos liber, in Italiam pro mandato vestro transalpinare] non horruit. Petr. Blesen. ep.59. TRANSENNA, transitus, erat solarium, sive ambulacrum extra Ecclesiam, per quod ex Androna, (de quo suo loco dictum est) ad Gynæceum transitus erat. [Hæc Basilica aperitur tribus arcubus paribus prælucente transennâ, per quam vicissim sibi recta, ac spatia Basilicæ utriusque junguntur. Paulin. epist.12.] quod Pergulæ etiam dicebatur. [In pergula Basilicæ B. Petri posuit cantharum aureum unà cum pretiosis margaritis, & gemmis. Anast. Bibl. in Steph. IV. Quod ambulacrum adhuc in aliquibus antiquis Templis extat. TRANSFIGURATION DOMINI, hæc solemnitas tam in Latina, quàm Græca Ecclesia antiquissima est, & licet Calixtus Papa III. de ann.1456. Officium de eodem festo cum indulgentiis copiosis ad similitudinem festi Corporis Christi ordinasset; hoc tamen non intelligendum est de institutione festi illius, sed tantùm quoad officium proprium in memoriam insignis obtentæ victoriæ contra Turcas à Christianis in Hungaria. Nam quoad celebrationem constat fuisse antiquam, & in hac die consecrabatur vinum recens in Missa, & quando hoc adhuc non reperiebatur, tunc ex uvis parum musti in Calice exprimebatur; quæ cæremonia gloriosum Christi regnum in ejus transfiguratione repræsentatum denotabat; nam illius regnum in recenti vino connotatum ab eodem Domino fuerat, dicente: [Amodò non bibam de hoc genimine vitis, donec bibam illud novum in regno Patris mei. Matth.26. & Marc. 14.] In hac etiam die benedicebatur recens uva, Durand. lib.7. cap.22. Græca etiam Ecclesia solemniter hanc festivitatem celebrat, à qua Aγγια μεταμόρφωσι, id est, Sancta Transformatio appellatur, & cùm ipsi Græci quindenum jejunium ante Virginis Assumptionem observant, in quo, sicut & in reliquis eorum jejunis, nec pisces comedunt; in die tamen Transfigurationis, qui cadit intra prædictum quindenum jejunium, præ lætitia hujus diei gaudent dispensatione piscium commestionis. Insuper Transfigurationis festum apud ipsos cum Vigilia celebratur, quam Trofestum vocant. Maronitarum tamen natio valdè pia, & Catholica cum ingenti lætitia festum Transfigurationis solet celebrare, ut egomet in Monte Libano eo die interfui, & vidi; nam Patriarcha cum Clero universo ejusdem Moncis cacumen ascendit, in quo vertice aliquæ cedrorum reliquiæ vigent, de quibus eximiis laudibus sit in Sac. Pagina mentio; sunt, inquam, hæ arbores proceriores pinis quarum trunci quinque hominum amplexu vix circumdari possunt; equidé Qq mi-
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TR some more delicate compounds were preserved, which we call tragemata, lib. 4. c. 9. S. 21. TRAGOEDIA, texydia . FR. the etymology of this name is given in the Gloss on can. Canentes, dist. 92. namely from texyos, which is a goat, and odia, that is, praise, because they were rewarded with a goat. Or as others prefer, because the first prize of this poem was a goat, or certainly a male goat full of wine; whence Horace, De Arte poet. Carmine qui tragico vilem certavit ob hircum. Others from fæx, which the Greeks call texylos, because actors smeared their faces with dregs. TRAGOEDUS, texyodos . FR. an actor, who represents tragedy, just as Comicus is so called from Comædia: [Nor are throat and gullet to be anointed with sweet medicine, in the manner of tragedians, can. cantantes, dist. 92.] Where he speaks of ecclesiastical singers. TRAGULÆ, & ) TRAGULUS. ) See Trogolus. TRAHA. FR. a rustic implement in the form of a vehicle, but without wheels, and heavy, by which farmers, after the ground has been turned by the plough, the seed having been cast upon it, the traha at last being drawn by the yokes of oxen, the earth is beaten down, and there the seed is covered over; with the same instrument the wheat is removed from the stalks on the threshing-floor. Mention of this word is made in Sacred Scripture. [And he made tribulas, and trahas, and iron carts to pass over them, 1 Paralip. 20. 3.] hence Virg. 1. Georg. Dicendum, & quæ sint duris agrestibus arma, Queis sine nec potuere seri, nec surgere messes: Vomis, & inflexi primum grave robur aratri, Tardaque Eleusinæ matris volventia plaustra, Tribulaque, trahæque, & iniquo pondere rastris. Where in some manuscripts Trabeæque is found corruptly. TRAHARIUS, cart-man. [At the ends of the traharii, who through their own foolishness still sit amid the burdens of the flesh, he carried around the standards of the long-borne cross. Sidon. lib. 6. epist. 1. TRAMOSERICA, a textile which has silk only in the weft. [Holoserica means wholly silk: odon for the whole. Tramoserica, warp linen, weft of silk. Ibidot. lib. 19. etymol. cap. 22. See Chrysoclavum. TRANA. FR. a cart without wheels. [A toll is not required either for shipping, or for carting, nor for loads, nor for conveyance by trana. In a certain privilege granted by Charles the Great to the Monastery of SS. Vincent and Germanus as cited by Baron. in the year 779. TRANEX. FR. a vine-branch. [If anyone shall have cut a tranecem from another's vine. In law 7 of the Lombards, lib. 1. tit. 19.] In Italian it is called Tralcio. TRANSACTIO. FR. an agreement, or convention between the parties; which contract in canon law is Hierexescon Magri. TR 609 forbidden in spiritual matters, so that it is reckoned simony; but an amicable settlement is lawful, as the Gloss notes on can. ea quæ, 1. q. 3. But what difference there is between pact and transaction. See Depectio. In the Decretals there is a special title on Transactions. TRANSALPINO, to cross the Alps. [He, as though free among the dead, did not shrink from going into Italy at your command across the Alps] Petr. Blesen. ep. 59. TRANSENNA, passage, was a gallery, or ambulatory outside the Church, by which from the Androna, (of which mention has been made in its place) there was a passage to the Gynæceum. [This basilica is opened by three equal arches, with the transenna giving light, through which in turn straight pathways, and the spaces of the basilica on either side, are joined together. Paulin. epist. 12.] which was also called a Pergula. [In the pergula of the Basilica of St. Peter he placed a golden vessel together with precious pearls and gems. Anast. Bibl. in Steph. IV. This ambulatory still exists in some ancient temples. TRANSFIGURATION OF THE LORD, this solemnity is very ancient in both the Latin and the Greek Church, and although Pope Callixtus III, in the year 1456, had ordained the Office for this feast with abundant indulgences on the model of the feast of Corpus Christi; yet this is not to be understood as the institution of that feast, but only as regards the proper office in memory of the notable victory won against the Turks by the Christians in Hungary. For as to the celebration, it is clear that it was ancient, and on this day new wine was consecrated at Mass, and when this was not yet to be found, then from the grapes a little must was pressed into the chalice; which ceremony denoted the glorious kingdom of Christ represented in his transfiguration; for his kingdom was signified by the same Lord in fresh wine, saying: [From now on I shall not drink of this fruit of the vine, until I drink it new in the kingdom of my Father. Matt. 26, and Marc. 14.] On this day also fresh grapes were blessed, Durand. lib. 7. cap. 22. The Greek Church also solemnly celebrates this feast, from which it is called Aγγια μεταμόρφωσι, that is, Holy Transfiguration, and since the Greeks themselves observe a fifteen-day fast before the Assumption of the Virgin, in which, as also in the rest of their fasts, they eat no fish; yet on the day of the Transfiguration, which falls within the aforesaid fifteen-day fast, because of the joy of this day they rejoice in a dispensation to eat fish. Moreover, the feast of the Transfiguration is celebrated among them with a Vigil, which they call Trofestum. The nation of the Maronites, however, being very pious and Catholic, is accustomed to celebrate the feast of the Transfiguration with great joy, as I myself on Mount Lebanon on that day was present and saw it; for the Patriarch with the whole clergy ascends the summit of that mountain, on whose peak some remains of cedars flourish, of which in Sacred Scripture there is mention with distinguished praise; these trees, I say, are taller than pines, whose trunks can scarcely be enclosed by the arms of five men; indeed Qq mi-
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TR mirabili naturæ artificio ex iisdem truneis pullulantes contemplantur rami; diffunduntur enim circumcirca ordine tam pulcherrimo, ut scyphum perfectè rotundum formare videantur, foliisque spissis, subtilibus, ac densis adinstar pinorum, semper insuper virentibus, ita ut in eis quisque jacens quiescere commodè posset; lignum denique nodosum est, incorruptibile, & odoriferum; hinc Sapiens ille Salomon eo usus est in Templi ædificio. FR. De hujus ligni incorruptibilitate ego quidem valdè hæsito, nam aliqua notabilia segmenta, ab Auctore in paterna domo relicta, post tria, vel quatuor lustra tinea corrosa sunt; quod tamen potest esse, ut ex truncis cæsa sint flante aliquo nocivo vento, qui ligna corruptibilia reddit, quamvis aliàs sint naturæ incorruptibilis. Harum arborum fructus quo ad figuram similes cupressorum fructibus sunt, sed quo ad magnitudinem non dissimiles pinis, intusque penitùs vacui, & ideò ob aerem in eis inclusum deorsum non pendent sicut reliqui ex eorum arboribus, sed in Coelum erecti, ita ut à suspicientibus ex solo cerni nequeant. Sunt autem prædictæ cedrorum arbores in tam magna veneratione non solùm apud Christianos, verùm etiam apud Mahometanos, ita ut cadentes in terra earum rami à ventis excussi, nemo illis uti audeat pro ignis pabulo: quinimò aliqui ex Hebræis Palæstinorum terram incolentes has arbores in primordio mundi productas fuisse, atque in universali cataclysino inconcussas permansisse autumant; atque pro eorum assertionis fundamento Psalum 103. adducunt, in quo de mundi creatione agitur: & inferiùs: Igitur in cacumine Libani ascendit Patriarcha à Clero, & Catholico populo comitatus, ibique super lapideum Altare sub dio erectum solemniter celebrat; quo peracto, omnes ad prandium Dives aliquis invitat, ubi inter alia fidei argumenta, quæ in hac gente notavi, unum hîc tantùm referam, eximiam, nempè, devotionem erga Sanctam Sedem Apostolicam; nam ea gens caput tegit ad orientalem usum, illudque nec in salutationibus, nec in Ecclesia detegit; sed tantùm in elevatione Eucharistiæ, & dum canitur Euangelium: at quando in ea comessatione in Summi Pontificis Romani salutem quis propinabat, omnes detecto capite, ac ipsemet Patriarcha in signum reverentiæ surgebant; quare non immeritò spiritualis omnium nationum ille quondam Pastor, & Pater Gregorius Papa XIII. inter tot seminaria ab eo per Orbem, & in Urbe erecta, etiam Maronitis peculiaire Collegium fundavit. FR. hi autem laudabiles populi ideò Maronitæ appellantur, quia quando universùs quasi Oriens Nestoriana labe inficiebatur, tunc illi, qui prædicatione S. Maronis Abbaris, ac ejus Monachorum in fide Catholica permanserant, Maronitæ dicti sunt: quòd autem hæc natio Monothelitis adhæsisset, inconsultè prorsùs asseritur, ut diffusè ac validè probare parat amâ- TR tissimus Collega meus, ac Eruditissimus Dominus Faustus Naironus linguæ Chaldaicæ in Archigymnasio Sapientiæ Romanæ Professor. Hoc inquam catholicismi jugerum licèt tyrânico Turcarum sub jugo dirè exagitatum semper sit, nihiolominùs bonum fidei germen jugiter emanavit. TRANSITORIUM, sic Missæ antiphona, quæ apud nos Communio dicitur, appellatur in ritu Ambrosiano, quia tunc ad epistolæ cornu sit transitus, quemadmodum in ritu Romano etiam observatur. Vide Communio. TRANSLATIONIS officii ad libitum Regula. Vide Officium. TRANSLATIO, transfero. [Ut nullus audeat juxta Sanctorum canonum traditionem ex alio Episcopatu ibidem translatare, aut constituere Episcopum post tuam de hoc sæculo evacuationem. Elodoard. lib 2. hist. Rhemen. c. 17. TRANSMARINUS. Vide Cismarinus. TRANSMIGROR, hoc verbo intransitivo usus est in sensu passivo D. Hilarius in Psalm. 51. ubi de populo hebræo loquens, sic ait: [Regnum destructæ Civitatis amisit, & de tabernaculo avulsus, & transmigratus est,] nempè, translatus est. TRANSTYBERIM, Antipolis appellata, & Transtyberini Antipolitani. Vide Eson. Item Raventates appellati. Vide Guidonea porta. TRANSVENA, pro advena S. Cypr. in poemate super Genesim usus est, si tamen illud opus non sit potiùs Tertulliani. FR. ut opinantur Bellarminus de Script. Eccl. in Cypriano, ß. de Carminibus, & Labbè in eod. tit. de Cypriano, ß. Index carmen Genesis, & in Tertulliano, ß. Index Sacrarum Scripturarum, uti citantur à Tertulliano, tam carmina incerti & c. & inferiùs, Genesis. TRAPEZITA. FR. , mensarius, campor: à , idest, mensa. In can. in nomine Domini, dist. 23. pro Simoniato usurpatur, sic: [Hæc Apostolica sedes, cui authore Deo servio, quot adversa pertulerit, quot denique per simoniacæ hæresis trapezitas repetitis malleis, crebrisque tunsionibus subjacuit.] Ac in recto, & spirituali sensu usus est D. Paulinus, in epist. de Gazophylacio, ita inquiens: [Cœlestis igitur Trapezitæ hæc mensa est, thesaurum vitæ struens, & ad margaritam negotiandam foenus exercens.] Ejus synonyma. Vide Archarius. Paracharacta. Publicanus. Scambiator. Item Trapezita, sive Trapezim Dapiferum vertunt in Nicephorum Gregoram, lib. 7. teste Camillo Peregrino de Principib. Longob. in castigat. ad Lupum Protosp. pag. 74. ad ann. 886. Potest etiam in sensu Campsores deduci etymon à græco verbo , idest, volvo, seu verbo; nam Campsores per cedulas volvunt solutiones creditoribus ad eorum correspondales: hinc Itali solent uti his terminis: Cirare, seu volare in faccia del tale. TRAN
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TR branches sprouting from the same trunks are contemplated in the admirable artifice of nature; for they spread all around in so beautiful an order that they seem to form a perfectly round cup, and with thick, fine, and dense leaves, like those of pines, moreover always green, so that anyone lying in them could rest comfortably; the wood, finally, is knotty, incorruptible, and fragrant; hence that wise Solomon used it in the building of the Temple. FR. I certainly greatly doubt the incorruptibility of this wood, for some notable pieces, left by the Author in his paternal house, after three or four lustra were eaten by moths; yet it may be that they were cut from the trunks while some harmful wind was blowing, which makes woods corruptible, although otherwise they are of an incorruptible nature. The fruits of these trees, as regards shape, are like the fruits of cypresses, but as regards size not unlike pines, and wholly hollow within; and therefore, because of the air enclosed in them, they do not hang downward like the rest of the fruits of those trees, but are raised toward heaven, so that they cannot be seen by those looking up from below. Now the aforesaid cedars are held in such great veneration not only among Christians, but also among Mahometans, so that no one dares use the branches falling to the ground, shaken off by the winds, as fuel for fire; indeed, some of the Hebrews inhabiting the land of Palestine think that these trees were produced at the beginning of the world and remained unshaken in the universal cataclysm; and as the basis of their assertion they cite Psalm 103, in which the creation of the world is treated. And below: Therefore, on the summit of Lebanon the Patriarch ascended, accompanied by the clergy and the Catholic people, and there solemnly celebrated on a stone altar erected in the open air; when that was done, a certain wealthy man invited all to dinner, where among other arguments for the faith that I observed in this people, I shall mention here only one, namely, their outstanding devotion toward the Holy Apostolic See; for that people cover the head according to eastern custom, and do not uncover it either in greetings or in church; but only at the elevation of the Eucharist and while the Gospel is being sung: but when in that banquet someone toasted the health of the Roman Supreme Pontiff, all, with heads uncovered, and the Patriarch himself, arose as a sign of reverence; wherefore not undeservedly that once spiritual pastor and father of all nations, Pope Gregory XIII, among the many seminaries erected by him throughout the world and in the City, also founded a special college for the Maronites. FR. These praiseworthy peoples are therefore called Maronites because when almost the whole East was being infected with the Nestorian plague, then those who had remained in the Catholic faith through the preaching of St. Maron the Abbot and his monks were called Maronites. But that this nation had adhered to the Monothelites is altogether unwisely asserted, as my most beloved colleague and most learned Lord Faustus Naironus, professor of the Chaldaic language in the Archigymnasium of Roman Sapienza, is preparing to prove at length and forcefully. This tract of Catholicism, I say, although always grievously harassed under the tyrannical yoke of the Turks, nevertheless continually poured forth the good seed of faith. TRANSITORIUM, thus the antiphon of the Mass, which among us is called the Communion, is named in the Ambrosian rite, because then there is a passage to the epistle side, just as is also observed in the Roman rite. See Communion. TRANSLATIONIS officii ad libitum Rule. See Office. TRANSLATIO, transfero. [Let no one dare, according to the tradition of the holy canons, to translate or appoint a bishop there from another episcopate after your departure from this world.] Elodoard, book 2, Hist. Rhemen., ch. 17. TRANSMARINUS. See Cismarinus. TRANSMIGROR, Hilary used this intransitive verb in a passive sense in Psalm 51, where, speaking of the Hebrew people, he says thus: [He lost the kingdom of the destroyed city, and torn away from the tabernacle, and transmigrated,] that is, translated. TRANSTYBERIM, called Antipolis, and the Transtyberine Antipolitans. See Eson. Likewise called Raventates. See Guidonea porta. TRANSVENA, for advena, St. Cyprian used it in a poem on Genesis, if indeed that work is not rather by Tertullian. FR. as Bellarmine thinks, De Script. Eccl. in Cyprian, ß. De Carminibus, and Labbé in the same title under Cyprian, ß. Index carmen Genesis, and in Tertullian, ß. Index Sacrarum Scripturarum, as cited by Tertullian, both uncertain poems, and so forth; and below, Genesis. TRAPEZITA. FR. a banker, money-changer: from , that is, table. In the canon In nomine Domini, dist. 23, it is used for a simoniac, thus: [This Apostolic see, to whose service I devote myself by the authority of God, how many adversities it has endured, how finally it has been subjected by the money-changers of the simoniacal heresy to repeated hammers and frequent poundings.] And in a proper and spiritual sense St. Paulinus used it in the epistle on the Gazophylacium, speaking thus: [This table then is that of the heavenly banker, constructing the treasury of life and exercising profit for trading the pearl.] Its synonyms. See Archarius. Paracharacta. Publicanus. Scambiator. Likewise they translate Trapezita, or Trapezim, as Dapifer in Nicephorus Gregoras, book 7, according to Camillus Peregrinus, De Principib. Longob., in the corrections to Lupus Protosp., p. 74, for the year 886. The etymology may also be derived, in the sense of Campsores, from the Greek verb , that is, I turn, or the verb ; for the Campsores by means of slips of paper turn payments over to their correspondents for their creditors; hence the Italians are accustomed to use these terms: Cirare, or volare in faccia del tale. TRAN
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TR TRAPPA, decipulum. [Si quisturturem de trappa furaverit, in lege Salica, tit.7.] vox quidem belgica Trappe. Unde Galli dicunt Attrapper, idest, prehendere. Itali Trappolare, nempè, deprehendere, decipere. TRASCO-DRUGITARE, hæretici, ita appellati ex phrygiis vocibus Trascus, quæ palum significat, & Drusus, nasum, seu rostrum; nam hi quando orabant, digitum indicem in naso imponebant; inde etiam Tettalo vincitæ denominati sunt, πεταλον enim græcè folium significat, & μύγχος, rostrum. Hac quippè cæremonia demonstare præsumebant omnium rerum ipsos rectos judices, ac commensuratores esse, & quòd nasus judicii symbolum fuisset, palus autem mensuræ. Dicti etiam fuere Perticonasati, de quibus Epiph. hæres. 48. In Cod. autem Theod. Tascodrocitæ nuncupantur. TREBACITER, & Trebatius. Vide Trebax. TREEAX, πείβανος, versatus, unde postea versutum, & astutum translativè significat; hinc Trebatii nomen proprium desumptum fuit; item Trebacissimus in superlativo dicitur. [Collegit itaque sese trebacissimus senex, & intrinsecùs æstu pudoris decoquebatur. Sidon. lib.1. epist.1.1.] Item apud eundem, lib.9. epist.1.1. reperitur Trebaciter, id est, astutè: [Prætereà quidquid super hujusce scripti tenore censueris, trebaciter diffiteri.] Et ibidem clariùs: [Malui factum confiteri, quàm trebaciter diffiteri.] Licèt in aliquibus Codicibus mendosè Tribaciter, & Tribacissimus legatur. TREBACISSIMUS. Vide Trebax. TREMACULUM, Rete. [Si quis tremaculum de flumine furaverit. In lege Salica, tit.27.] Ex gallicis vocabulis Tremail, & Tremailier. TREMISSIS, monetæ species. [Si ita est, sibi libellario nomine ad summam tremissis unius concede. D. Gregor. in Regist. lib.2.cap.1.] Nomen autem Libellarii canonis solutionem significat, & Italicè Livello dicitur. Vide Trimestium. TREMUS. FR. Filius Filii naturalis, sive Nepos ex Filio naturali, l. de eo, de succession. TREMULANTES. FR. Hæretici in Anglia, quos Hispani Adombrados vocant. TREMULO, tremo. [Nimio frigore horribiliter cum fletu, ac stridore dentium tremulantes. Flodoard. lib.3. hist. c.3. TREMUM. FR. cubiti pars, l. si quis homini libero, de convitiis. TREPALIUM, locus ubi dabatur reis tortura: [Non licèt Presbytero, nec Diacono ad trepalium, ubi reitorquentur, stare. Concil. Antisiodoren. cap.33. TREPEDICA, ex verbis D. Gregorii Papæ videtur significare jumentorum pedicam; nam lib.2. dialogor. cap.30. de mul:one, & equario curatore, qui jumenta ferreis soleis calceat, loquitur, cujus formam assumpserat Diabolus; sic inquiens: [Quadam die, dùm ad B. Joannis oratorium, quod in ipsa montis cessitudine situm est, pergeret, ei antiquus in mulomedici specie obviam TR 611 factus est, cornu, & trepedicam ferens &c.] Itaque Trepedica pedica ferrea, sive ex fune cannabina, aut lorea, qua vinciuntur jumentorum pedes, ut nequeant longè digredi, significat. FR. Trepedica dicitur à trepidando; fortassè, quia jumentum hoc compede vinctus, quotiescunque pedes movet, ejus genua trepidant, ac tremore concutiuntur. Errant igitur Dadinus hìc in notis ad epistolas D. Gregorii, Lacerda, ac Vossius, qui putant hoc vocabulum significare portionem aliquam; nam dictio Mulomedicus unitè legenda est, & non separatim, id est, mulorum Medicus. De hac namque apparitione in quodam Codice M.S. Flodoardi Rhemensis Canonici antea, deinde Monachi, in vita Sancti Benedicti, qui codex conservatur in Carmelitano-rum Discalceatorum Parisiensi conventu, leguntur hi versus: Id capitus Monacho simulati fraude subacto Mul medici, plausuque manus, alapaque recepto. TREUGA. Italicè Tregua, est armorum suspensio, in qua fides publica præstatur, ne ad invicem hostes se lædant. [Pax verò illa, quam treugam Dei dicimus, fideliter observetur, sicut ab Archiepiscopis, & Episcopis uniuscujusque provincia constituta est: qui autem eam infregerit excommunicationi subdatur, can. illi, qui, 24. quæst.3.] Sub excommunicationis poena etiam Alexander Papa III. ne violaretur præcepit: [Treugas à quarta feria post occasum Solis, usque ad secundam feriam, &c. ab Adventu Dom. usque ad octavas Epiphaniæ, & à Septuagesima, usque ad octavas Paschæ ab omnibus inviolabiliter observari præcipimus. Si quis autem treugas frangere præsumpserit, post tertiam admonitionem, si non satisfecerit, Episcopus suus sententiam excommunicationis dictet in eum. In decret. de treuga, & pace capite 1.] Sic etiam habet Fulbertus Carnot.] Velim autem suadere tibi, si possem, ne dimittas propter iram, quæ Dei justitiam non operatur, quin Episcopo tuo treugam des, ep.93. TRIAPATA. FR. Corruptè dici existimat Floravant. Martinellus in sua Roma Ethnico-sac. & corrigit Anastasium Biblioth. qui in Honorio Papa inquit: [Fecit Ecclesiam S. Adriani Martyris in tribus fatis, quam & dedicavit, & dona multa obtulit: ] Et in Adriano Papa idem replicat: [Basilicam SS. Cosmæ, & Damiani, sitam in tribus fatis restauravit, ] apud Floravant. in ejus cit. Romæ, pag.94. ubi corrigit In tribus foris; sed nullam authoritatem, vel conjecturam pro se affert. Ego tamen Blondum, Decad.2. lib. 3. affero sic scribentem: [Perstitit autem diutiùs in Petri Cathedra Constantinus, & Episcopos, Præbyterosque more Pontificum ordinavit, quo usque Clero, populoque Romano in tribus foris, quæ est Sancti Adriani Ecclesia, per Christophorum primicerium coacto, Stephanus Siculus Canonice in Pontificem est electus:] Cyprianus verò medosè habet Trianfacta, quem Qq 2 L2-
Transcription: Translated (English)
TR TRAPPA, decipulum. [If someone shall have stolen a quisturturem from a trap, in the Salic Law, tit. 7.] It is indeed the Belgic word Trappe. Hence the French say Attrapper, that is, to seize. The Italians say Trappolare, namely, to catch, to deceive. TRASCO-DRUGITARE, heretics, so called from Phrygian words Trascus, which signifies a stake, and Drusus, the nose, or snout; for when they prayed, they placed the index finger on the nose; from this they were also called Tettalo vincitæ, πεταλον for in Greek signifies a leaf, and μύγχος, a snout. By this ceremony they indeed presumed to show that they themselves were the upright judges and measurers of all things, and that the nose had been the symbol of judgment, but the stake of measurement. They were also called Perticonasati, of whom Epiph. heres. 48. In the Theodosian Code they are called Tascodrocitæ. TREBACITER, and Trebatius. See Trebax. TREEAX, πείβανος, experienced, whence later by transference it signifies cunning and astute; from this the proper name Trebatius was derived; likewise Trebacissimus is said in the superlative. [So the very cunning old man gathered himself together, and within was burning with the heat of shame. Sidon. lib. 1. epist. 1.1.] Likewise in the same author, lib. 9. epist. 1.1., trebaciter is found, that is, astutely: [Moreover, whatever you shall have judged concerning the tenor of this writing, I would rather deny it trebaciter.] And there more clearly: [I preferred to confess the deed rather than to deny it trebaciter.] Although in some manuscripts Tribaciter and Tribacissimus are read corruptly. TREBACISSIMUS. See Trebax. TREMACULUM, net. [If someone shall have stolen a tremaculum from the river. In the Salic Law, tit. 27.] From the French words Tremail and Tremailier. TREMISSIS, a kind of coin. [If it be so, grant him, in the name of a libellary, the sum of one tremissis. D. Gregor. in Regist. lib. 2. cap. 1.] Now the name of the Libellary signifies the payment of a canon, and in Italian it is called Livello. See Trimestium. TREMUS. FR. A natural son of a son, or a grandson from a natural son, l. de eo, de succession. TREMULANTES. FR. Heretics in England, whom the Spaniards call Adombrados. TREMULO, I tremble. [Trembling terribly with great cold, with weeping and gnashing of teeth. Flodoard. lib. 3. hist. c. 3. TREMUM. FR. part of the elbow, l. si quis homini libero, de convitiis. TREPALIUM, the place where torture was given to the accused: [It is not permitted for a priest, nor a deacon, to stand at the trepalium, where the accused are tortured. Council of Auxerre, cap. 33. TREPEDICA, from the words of Pope St. Gregory seems to signify a hobble for beasts of burden; for in lib. 2. dialogor. cap. 30., speaking of a muleteer and horse-keeper who shoes beasts with iron shoes, whose form the Devil had assumed, he says: [One day, as he was going to the oratory of Blessed John, which is situated on that hillside, the ancient enemy met him in the form of a mule-doctor, carrying a horn and a trepedica, etc.] Therefore Trepedica signifies an iron hobble, or one made of hempen rope, or of leather, with which the feet of beasts are bound so that they cannot go far away. FR. Trepedica is said from trepidando; perhaps because a beast bound with this fetter, whenever it moves its feet, has its knees trembling and shaken with a shudder. Thus Daddinus is mistaken here in the notes on the epistles of St. Gregory, as are Lacerda and Vossius, who think this word signifies some portion; for the word Mulomedicus must be read as one word, and not separately, that is, doctor of mules. For of this apparition, in a certain manuscript codex of Flodoard of Rheims, formerly a canon and then a monk, in the life of Saint Benedict, which codex is preserved in the Paris convent of the Discalced Carmelites, these verses are read: Id capitus Monacho simulati fraude subacto Mul medici, plausuque manus, alapaque recepto. TREUGA. In Italian Tregua, it is a suspension of arms, in which public faith is given, so that enemies may not harm one another. [That peace which we call the truce of God should indeed be faithfully observed, just as it has been established by the archbishops and bishops of each province: but whoever breaks it shall be subject to excommunication, canon illo, qui, 24. question 3.] Under penalty of excommunication, Pope Alexander III also ordered that it not be violated: [We command that truces be inviolably observed by all, from Wednesday after sunset until Monday, etc., from Advent of the Lord until the Octave of Epiphany, and from Septuagesima until the Octave of Easter. If anyone should presume to break the truce, after a third admonition, if he does not make satisfaction, his bishop shall pronounce against him the sentence of excommunication. In the decree de treuga et pace, chapter 1.] So also has Fulbert of Chartres. I would moreover wish to persuade you, if I could, not to give way because of anger, which does not work the justice of God, but rather to grant truce to your bishop, ep. 93. TRIAPATA. FR. Floravant. considers it to be said corruptly. Martinellus in his Roma Ethnico-sac. corrects Anastasius Bibliothecarius, who in Pope Honorius says: [He made the Church of St. Adrian the Martyr in tribus fatis, which he also dedicated, and offered many gifts.] And in Pope Adrian he repeats the same: [He restored the basilica of the Saints Cosmas and Damian, situated in tribus fatis,] according to Floravant. in his cited Rome, p. 94, where he corrects it to In tribus foris; but he offers no authority or conjecture for himself. Yet I cite Blondus, Decad. 2. lib. 3., writing thus: [Constantine remained for a longer time on the chair of Peter, and ordained bishops and priests in the manner of the pontiffs, until, the clergy and Roman people having been gathered in the three fora, which is the Church of Saint Adrian, by Christopher the primicerius, Stephen the Sicilian was canonically elected pontiff:] Cyprian, however, has Trianfacta corruptly, whom Qq 2 L2-
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TR 612 Latinius Triafata corrigere maluit. Vide eumdem in Cyprian. Correct. epist. 21. TRIAVERDINI. FR. Hæretici, quorum errores, & dira eorum gesta referuntur apud Baron. an. 1179. n. 4. TRIBACITER, & Tribacissimus. Vide Trebax. TRIBALTHON. Vide Pallium. TRIBULANS, apud Arnobium pro tribulato usurpatur: [In spiritu tribulanti cum lacrymis exoretur. In Psal. 106. TRIBULOSUS, campus tribulis, & spinis refertus. {Aut humore imbrium putres, aut frigorum ficitate tribulosas. Sidon. lib. 3. ep. 2.} Metaphoricè autem pro aspro, ac scabroso sermone accipitur. [Et quamvis propter hamata syllogismorum puncta tribulosum, vernantis tamen eloquii flore mellitum. Idem Sidon. lib. 1. epist. 7. TRIBULUM, & Tribula, æ, instrumentum, quo triturantur frumenta. {Si enim spicarum grana tribulis attrita, aristis, & paleis nudantur. D. Gregor. lib. 7. c. 32. in Regist.} Vide Traba. TRIBUNA. FR. hemicyclus muralis, quæ in fine presbyterii in Ecclesia solet terminari. Dicitur autem Tribuna, quasi tribunal, quia ibi tribunal, sive Pontificalis Cathedra collocabatur, ut in Templo S. Cæciliæ Transtyberinæ regionis ex lapide adhuc exstat, ac in aliis antiquis Rome Ecclesiis adhuc videntur, & Alexander Papa VII, in tribuna Basilicæ Vaticanæ Cathedram Principis Apostolorum magnificè collocavit: dicitur Calcidica, Hemicyclus. Turrig. in Crypt. Vatic. secund. impres. part. 2. pag. 357. Vide Absis. Concha. Diatreta. Tholus. Trichorus. Trullus. TRIBUTUM. Vide Burdatio. Pedagium. Terraticum. TRICÆ TELLENÆ, frivola, ac insipida loquaciras. {Jam dudum me fateor hæsitare, circumhiscere, tergiversari, tricas (quemadmodum dicitur) conduplicare tellenas. Arnob. lib. 5.} Proverbium à Telleno tædioso, & insulso tubicine desumptum. Aliqui tamen Tricas Attellanas legunt. Vocabulum autem Tricæ ex græco telxos propriè significat capillos implexos, Italicè Trecce, ex quo metaphora desumpta fuit: quare postea pro sermone inutili, qui est animæ implexio, accipitur. FR. Non à Telleno tubicine, nec legendum est Tricas Attellanas; sed restituendum est Tricæ, Tellenæ, quæ sunt duæ Civitates, prima in Brundusino territorio, à qua proverbium desumptum fuit teste Plinio, qui l. 3. c. 11. sic ait: {Et urbes duas, quæ in proverbii ludicrum vertere, Apinam, & Tricam.} Et Tellenæ alia Civitas in Campania, de qua idem Plin. lib. 3. cap. 5. Licet Erasmus in Chiliad. ex Zenodoro asserat, quod Tellen Tubicen fuisset, quem sequutus est Calepinus, in dict. Tellen. TRICO, implico. {Scilicet, ut sæculari negotio sua munia non fraudaret, nec à religionis cultu terrena se occupatione tricaret. In Vita S. Geraldi. Et hora surgendi non te trices, præcurre autem prior in domum tuam, & illic avocare, & illic lude, & age conceptiones tuas. Eccl. 32. 15.} Vide Tricæ. TR TRICATUS, implicatus. {Si ad sextam horam refectionem tricatam hebdomadarii offenderint. In regula Magistr. TRICENNALIS. FR. sparsium triginta annorum. {Quæ tricennalis lex conclusit, quia & filiorum nostrorum Principum ita emanavit authoritas, ut ultra triginta annos nulli liceat pro eo appellare, quod legum tempus excludit, can. Facultates, 13. quæst. 2.} Ac alibi: {Iure sibi vendicent, quod tricennalis lex concludit, can. illud etiam, can. sicut quicumque, cum aliis seqq. in 16. q. 3.} Hæc tamen tricennalis præscriptio non suffragatur Regularibus contra bona Ecclesiastica, vel Episcopos venientibus, can. possessiones, 16. q. 4. Sed deberent habere pro se præscriptionem quadraginta annorum, can. volumus, & can. neque decennii. Ibidem. Et è converso Clerus contra Regulares tricennali spatio præscribit. Extravag. de privil. c. si de terra. TRICESIMA, in Monasticis regulis secunda hebdomada Quadragesimæ Tricesima appellatur, sicut etiam tertia hebdomada vocatur ibi Vicesima, quæ ita denominantur non à numero dierum, sed ad sequendam antecedentium hebdomadarum denominacionem Septuagesimæ, Quinquagesimæ, Quadragesimæ, sic & Tricesimæ, atque Vicesimæ jejuniorum hebdomade appellantur. {A Tricesima verò usque in Vicesimam singulos meros accipiant. A Vicesima verò usque ad Pascha vinum omnibus subtrahatur. Ex Regul. Magistr. TRICHINAS, telxivas, quasi ciliciarius. Ita cognominatus fuit S. Theodorus à Græcis ob continuum & asperum cilicium, quod in suo corpore gerebat; telxivos enim grecè cilicium significat, pilis contextum, ita appellatum à Cilicia provincia, in qua, ut Varro, lib. 2. de re rustica scribit, hujusmodi indumenta pilis caprinis texebantur, ac contra sagittas in defensionem militum serviebant, ut etiam Vegetius testatur; seu tabernacula, & tentoria efficiebantur ad castrametandos milites, ut ad præsens Arabes & Saraceni in deserto facere consuescunt, de quibus tabernaculis in Cant. cap. 1. dicitur: {Nigra sum, sed formosa, filiæ Ierusalem, sicut tabernacula Cedar.} Nam Cedar fuerat Ismaelis filius, à quo Agareni descendunt, qui per errorem, ut aliàs diximus, Saraceni appellati sunt; quod ideò S. Hilarius in verba Psal. 119. {Habitavi cum habitantibus Cedar} confirmat hanc meam opinionem, & quod propriis oculis inspexi, inquiens: {Cedar genus est Ismaelitarum, deserta incolens. Hi sunt nunc Saraceni nuncupati.} Sunt autem hæc tentoria nigra, & oblonga ad instar illorum, quibus trimes utuntur; sed aptè disposita, ac ordinata ad formam ingentium Villarum, quæ valdè solari bus ardoribus, ac pluvii resistunt. Hæc tabernaculorum coordinatio exaltata fuit à Regio Psalte: {Disposuerunt tabernacula Idumæorum, & Ismaelitæ, Psal. 63.} FR. Cilicium à Cilicia dicitur, quæ provincia Trachiotis cognominata est, unde Seleucia Ciliciæ, Seleucia Trachiotis dicta
Transcription: Translated (English)
TR 612 Latinius preferred to correct Triafata. See the same in Cyprian, Correct. epist. 21. TRIAVERDINI. FR. Heretics, whose errors and dreadful deeds are mentioned by Baronius, year 1179, no. 4. TRIBACITER, and Tribacissimus. See Trebax. TRIBALTHON. See Pallium. TRIBULANS, used by Arnobius in the sense of tribulated: [In spiritu tribulanti cum lacrymis exoretur. In Psalm 106. TRIBULOSUS, a field full of tribuli and thorns. {Aut humore imbrium putres, aut frigorum ficitate tribulosas. Sidon. lib. 3. ep. 2.} But metaphorically it is taken for rough and harsh speech. [Et quamvis propter hamata syllogismorum puncta tribulosum, vernantis tamen eloquii flore mellitum. The same Sidonius, lib. 1, epist. 7. TRIBULUM, and Tribula, æ, an instrument by which grain is threshed. {Si enim spicarum grana tribulis attrita, aristis, & paleis nudantur. D. Gregor. lib. 7. c. 32. in Regist.} See Traba. TRIBUNA. FR. a mural hemicycle, which in a church is usually placed at the end of the presbytery. It is called Tribuna, as though tribunal, because there the tribunal, or Pontifical Chair, used to be placed, as still remains in stone in the church of S. Cæcilia in the Trastevere region, and is still seen in other ancient Roman churches; and Pope Alexander VII splendidly placed the Chair of the Prince of the Apostles in the tribune of the Vatican Basilica. It is called Calcidica, Hemicyclus. Turrig. in Crypt. Vatic. second printed part 2, p. 357. See Absis. Concha. Diatreta. Tholus. Trichorus. Trullus. TRIBUTUM. See Burdatio. Pedagium. Terraticum. TRICÆ TELLENÆ, frivolous and silly talkativeness. {Jam dudum me fateor hæsitare, circumhiscere, tergiversari, tricas (quemadmodum dicitur) conduplicare tellenas. Arnob. lib. 5.} A proverb taken from Tellenus, a tiresome and insipid piper. Some, however, read Tricas Attellanas. But the word Tricæ from the Greek telxos properly means braided hair, in Italian Trecce, from which the metaphor was taken; therefore later it is taken for useless speech, which is a braiding of the soul. FR. It is not from the piper Tellenus, nor should it be read Tricas Attellanas; but it should be restored to Tricæ, Tellenæ, which are two cities, the first in the territory of Brundusium, from which the proverb was taken, as Pliny testifies, who in book 3, c. 11, says thus: {And two cities, which were turned into a jest in a proverb, Apina and Trica.} And Tellenæ, another city in Campania, of which the same Pliny speaks in book 3, c. 5. Although Erasmus in the Chiliades, following Zenodorus, asserts that Tellen was a piper, whom Calepinus followed in the word Tellen. TRICO, I entangle. {Scilicet, ut sæculari negotio sua munia non fraudaret, nec à religionis cultu terrena se occupatione tricaret. In Vita S. Geraldi. Et hora surgendi non te trices, præcurre autem prior in domum tuam, & illic avocare, & illic lude, & age conceptiones tuas. Eccl. 32. 15.} See Tricæ. TR TRICATUS, entangled. {Si ad sextam horam refectionem tricatam hebdomadarii offendint. In regula Magistr. TRICENNALIS. FR. a span of thirty years. {Quæ tricennalis lex conclusit, quia & filiorum nostrorum Principum ita emanavit authoritas, ut ultra triginta annos nulli liceat pro eo appellare, quod legum tempus excludit, can. Facultates, 13. quæst. 2.} And elsewhere: {Iure sibi vendicent, quod tricennalis lex concludit, can. illud etiam, can. sicut quicumque, cum aliis seqq. in 16. q. 3.} Yet this tricennial prescription does not assist Regulars against ecclesiastical property, or against Bishops who come forward, can. possessiones, 16. q. 4. But they ought to have for themselves the prescription of forty years, can. volumus, and can. neque decennii. Ibidem. And conversely the clergy prescribes against Regulars over a tricennial period. Extravag. de privil. c. si de terra. TRICESIMA, in monastic rules the second week of Lent is called Tricesima, just as the third week there is called Vicesima; these are so named not from the number of days, but to follow the naming of the preceding weeks, Septuagesima, Quinquagesima, Quadragesima; thus the weeks of fasting are also called Tricesima and Vicesima. {A Tricesima verò usque in Vicesimam singulos meros accipiant. A Vicesima verò usque ad Pascha vinum omnibus subtrahatur. Ex Regul. Magistr. TRICHINAS, telxivas, as if ciliciarius. Thus was S. Theodore surnamed by the Greeks because of the continual and rough cilicium which he wore on his body; for telxivos in Greek signifies a cilicium, woven of hair, so called from Cilicia, the province in which, as Varro writes, book 2 of De re rustica, such garments were woven of goat hair and served as protection for soldiers against arrows, as Vegetius also testifies; or tents and pavilions were made for encamping soldiers, as the Arabs and Saracens now commonly do in the desert, concerning which tents it is said in Cant. c. 1: {Nigra sum, sed formosa, filiæ Ierusalem, sicut tabernacula Cedar.} For Cedar was a son of Ishmael, from whom the Hagarens descend, who by error, as we have said elsewhere, were called Saracens; this is why S. Hilary, on the words of Psalm 119, {Habitavi cum habitantibus Cedar}, confirms this opinion of mine, saying, from what I have myself inspected with my own eyes: {Cedar genus est Ismaelitarum, deserta incolens. Hi sunt nunc Saraceni nuncupati.} These tents are black and oblong, like those used by the trimes; but they are suitably arranged and ordered in the form of huge villages, which very much resist the heat of the sun and rain. This arrangement of tents was praised by the royal psalmist: {Disposuerunt tabernacula Idumæorum, & Ismaelitæ, Psal. 63.} FR. A cilicium is named from Cilicia, which province was called Trachiotis; hence Seleucia of Cilicia, Seleucia Trachiotis called
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TR dicta fuit. Plin. lib. 5. c.27. à dictione , idest, asperitas, scabrositas: quare dixit Plutarchus , villositatem illam, & eminentiam floccorum, quæ in rudibus pannis visitur. Iunius in Lexico Græco-lat. Et Cicero in 3. Verrina, inquit: [Quum iste Civitatibus frumentum, coria, cilicia, saccos imperaret.] Et Asconius de eisdem Ciliciis ibidem ait: Cilicia recta esse ex pilis, in castrorum usum, atque nau- tarum.] In Sacra autem Scriptura pro poenitentiæ indumento non rarò accipitur. TRICHORUS, , triplex chorus; nam Ecclesiæ tribuna ferè tres conchas habebat, major si- quidem Concha, & reliquæ duæ è lateribus Conchulæ dicebantur: [Basilicam Dominædi, reliquiis Apostolorum, & Martyrum intra apsidem trichora sub altaria sacratis, solo, & parietibus marmoratam, camera musivo illusa clarificavit. Paulin. epist. 12. TRICIRION. Vide Pascha. TRICLINIUM. Vide Sigma. TRIDUANUM, jejunium penès antiquos Christianos, quomodo intelligatur. Vide Biduanum. TRIERIS, , genus navis oblongæ, ut triremis. [Neque trieris magna transgredietur eum, Isai. c.33. TRIETERIS, , triennium. Item trieterius, triennalis dicitur. Vide Dieteris. TRIGAMUS, . FR. qui ter matrimonio conjunctus, can. aperiant, 31. qu.1. TRILORIS, , funiculus, aut ligamen tribus locis implicitum, sic , id est, quinque locis. TRIMESIUM, monetæ species, aliàs tremissis. [Nam nec semel in regione ista usque ad unum trimesium frumentum potui comparare. Anast. in exil. S. Martini Papæ.] Aliqui mensuram significare putant. FR. Sed alibi idem Anastasius monetam manifestè intelligit, id est, tertiam solidi partem, sic inquiens: [Domum in regione Rossea intra Urbem, quæ præstat solidos LVIII & trimesium. In Silvestro Papa.] Vide Tremissis. TRIMMA, , limatura, & pulvis. [Fecit autem & Cameram Basilicæ ex auri trimma in longum, & in datum pedibus quingentis. Anastas. in Sylvestr.] Alii tamen Ex auri trimme legunt. TRINITAS, personalis distinctio in Deo. FR. non rectè appellatur consortium, ut S. Gregorius Nyslenus in orat. 1. contra Eunomium clarè his verbis probat, inquiens: [Quæ cùm nondùm Eunomius didicerit, negat Filium simul cum Patre sedere. Hoc autem potestatis consortem, magis ut quid dementiæ, ac furoris simile percurrere oportet, quàm ut impium, & sacrilegum redarguere. Quam enim sententiam habet , consortis dictio, ex communicationis nuncupatione, non licèt invenire. Super vestimentum Domini miserunt sortem, sicut Scriptura loquitur, qui noluerunt tunicam Domini discindere, si unius ipsorum rem propriam facere, cui sors gra- Hieralexicon Magri. TR 613 tuitò dederit. Illi igitur, qui pro tunica inter se sortem mittebant, dici possunt , consortes. Hîc autem minimè dici potest in Patre, & Filio, & Spiritu Sancto, cùm æqualem in rebus creatis habeant potestatem &c. [Trinitatis Divinæ attributa. Vide Homousion. Ejus pictura. Vide Icona. Spiritus Sanctus Trinitas appellata. Vide Spiritus Sanctus. Quis dicatur Trinitas Artifex. Vide Baptizans. Festum SS. Trinitatis Romæ tempore Alex. III. non habebat peculia- rem diem. [Prætereà festivitas Sanctæ Trinitatis secundùm consuetudines diversarum regionum à quibusdam convenit in octavis Pentecostes, ab aliis in Dominica prima ante adventum Domini celebrari. Ecclesia siquidem Romana in usu non habet, quòd in aliquo tempore hujusmodi celebret specialiter festivitatem: cùm singulis diebus Gloria Patri, & Filio, & Spiritui Sancto &c. similia dicantur ad laudem pertinentia Trinitatis, c. quoniam, de feriis, lib.2. decretal.] Ineptum, ne dicam hæreticale epitheton fuit illud à quodam aliàs docto Sanctissimæ Triadi attributo, illam appellando Ternam Majestatem; nam novem personas in Divinis inadvertenter asseruerat. Vide Dealitas, Tetrus, Trionymus. TRINITUS. FR. id est, trinus, can. de trinitæ mersione baptismi. Id est, de trina mersione baptismi, dist.4. TRINOMIUS, & Trionymus, sic à Petro Blesensi cognominatus fuit S. Petrus, quia tribus nominibus appellatus est à Christo Domino, nempè, Simon, Bar Iona. Vide Bar Iona; & Petrus. Vide Cephas; sic ergo Blesensis: [Neque enim Petri fuit; sed cùm jam trinomius esset, Serm.26.] Trinomius etiam appellatus fuit Salomon Rex, quia Ecclesiastes, Samuel, & Salomon dicitur. Vide Trionymus. TRIODIUM. , ita appellatus est à Græcis quidam liber, in quo tres odæ continentur, solitæ cani in diebus quadragesimalibus. Vide Alipta. TRIONYMUS. FR. , idem ac trinomius. [Suspecti ab orientalibus habebantur trionymam solitarii Dei unionem secundùm Sabellium tradidisse. Sulpit. lib.2. hist. cap.57.] Nam Sabellius licèt poneret in Deo unicum substantiam, negabat tamen trinam in eo personarum distinctionem, asserens tantùm in Deo trionymam distinctionem reperiri. TRIPARTITA HISTORIA, apocrypha. Vide Palea. TRIPASSALUM, , pertica cum tribus cuspidibus, instrumentum martyrii, quo Syri utebantur, quemadmodum in vita S. Ephrem apud Vossium legitur, nempè [Postridie autem, judice pro tribunali fedente, constituerunt coram illo tripassalum, & quæcumque alia tormentorum genera. TRIPONDES. Vide Neophytus. TRIQUADRUS, tripartitus. [Neque teres lunaris globi circulus jacturam propriæ pulchritudinis patitur, licèt luculentus limpidissimi Solis splendor triquadram mundi rotam clariùs illustrare credatur. Aldhelmus, lib. de Virg. c.4.] Trinam Q9 3
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TR was said. Plin. lib. 5, c. 27. from dictio , that is, roughness, scabrousness: wherefore Plutarch said that villosity and the prominence of tufts, which is seen in coarse cloths. Iunius in the Greek-Latin Lexicon. And Cicero in the 3rd Verrine says: [When that man was ordering grain, hides, cilia, sacks, for the cities.] And Asconius, concerning the same cilicia, there says: Cilicia are made straight from hair, for use in camps and for sailors.] In Sacred Scripture, however, it is often taken for the garment of penitence. TRICHORUS, triple choir; for the church’s tribune had almost three conches: the larger one indeed was called the Concha, and the other two from the sides Conchulae. [Basilica Dominedi, enriched with the relics of the Apostles and Martyrs within the apse, with trichora beneath the altars consecrated, adorned with marble in floor and walls, and with a ceiling brightened by mosaic. Paulin. epist. 12. TRICIRION. See Pascha. TRICLINIUM. See Sigma. TRIDUANUM, a fast among the ancient Christians, how it is to be understood. See Biduanum. TRIERIS, a kind of long ship, like a trireme. [And neither shall a great trieris pass over him, Isa. c. 33. TRIETERIS, a three-year period. Likewise trieterius, meaning three-yearly. See Dieteris. TRIGAMUS. FR. one joined in marriage three times, can. aperiant, 31. q. 1. TRILORIS, a cord, or binding woven at three places, thus quinqueloris , that is, at five places. TRIMESIUM, a kind of coin, otherwise tremissis. [For not even once in that region could I buy up to a single trimesium of grain. Anast. in exil. of St. Martin the Pope.] Some think it signifies a measure. FR. But elsewhere the same Anastasius clearly understands a coin, that is, the third part of a solidus, saying thus: [House in the Rossea region within the City, which yields 58 solidi and a trimesium. In Pope Sylvester.] See Tremissis. TRIMMA, filing, and dust. [And he made also the ceiling of the basilica from gold trimma in length and breadth, five hundred feet. Anast. in Sylvestr.] Others, however, read Ex auri trimme . TRINITAS, personal distinction in God. FR. it is not properly called a partnership, as St. Gregory of Nyssa in oration 1 against Eunomius clearly proves in these words, saying: [Since Eunomius has not yet learned this, he denies that the Son sits together with the Father. But this must be taken, more as something akin to madness and fury, than as an impious and sacrilegious accusation. For what meaning does the word partnership have, derived from the notion of sharing, it is not possible to find. They cast lots for the Lord’s garment, as Scripture says, those who did not wish to tear the Lord’s tunic, if to make one’s own what had been given by lot to one of them. Therefore, those who were casting lots among themselves for the tunic can be called partners. But here it can by no means be said in the Father, Son, and Holy Spirit, since they have equal power in created things &c.] [Attributes of the Divine Trinity. See Homousion. Its picture. See Icona. The Holy Spirit called Trinity. See Holy Spirit. Who is called the Trinity Artifex. See Baptizans. The feast of the Most Holy Trinity at Rome in the time of Alexander III had no special day. [Moreover, the feast of the Holy Trinity, according to the customs of various regions, is by some observed in the octave of Pentecost, by others on the first Sunday before the Lord’s advent. For the Roman Church does not have the practice of celebrating such a feast at any particular time specifically; since on each day “Glory be to the Father, and to the Son, and to the Holy Spirit” &c. are said and similar things pertaining to the praise of the Trinity, c. quoniam, de feriis, lib. 2 decretal.] It was a foolish, not to say heretical, epithet applied by someone otherwise learned to the Most Holy Triad, calling it the Ternary Majesty; for he had unwittingly asserted nine persons in the Divine nature. See Dealitas, Tetrus, Trionymus. TRINITUS. FR. that is, trinous, can. de trinitæ mersione baptismi. That is, concerning the threefold immersion of baptism, dist. 4. TRINOMIUS, and Trionymus, thus surnamed by Peter of Blois was St. Peter, because he was called by Christ the Lord by three names, namely, Simon, Bar Iona. See Bar Iona; and Peter. See Cephas; thus, therefore, Peter of Blois: [For it was not Peter’s case; but since he was already trinomial, Serm. 26.] Solomon the King was also called Trinomius, because he is called Ecclesiastes, Samuel, and Solomon. See Trionymus. TRIODIUM, thus was called by the Greeks a certain book in which three odes are contained, customarily sung on Lenten days. See Alipta. TRIONYMUS. FR., the same as trinomius. [Among the Easterners, the solitary ones were suspected of having handed down the trionymous unity of the one God according to Sabellius. Sulpit. lib. 2 hist. c. 57.] For Sabellius, although he placed a single substance in God, nevertheless denied the threefold distinction of persons in Him, asserting only that a trionymous distinction is found in God. TRIPARTITA HISTORIA, apocryphal. See Palea. TRIPASSALUM, a pole with three points, an instrument of martyrdom, used by the Syrians, as is read in the life of St. Ephrem in Vossius, namely: [And on the next day, the judge sitting on the tribunal, they set before him a tripassalum and whatever other kinds of torture. TRIPONDES. See Neophytus. TRIQUADRUS, divided into three parts. [And the slender circle of the lunar globe does not suffer loss of its own beauty, although the bright splendor of the most limpid Sun is believed to illuminate more clearly the triquadrate wheel of the world. Aldhelmus, lib. de Virg. c. 4.] Trinam
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614 TR mundi antiquorum divisionem intelligit, in Asiam, nempè, Europam, & Africam constitutam; sic alio loco ait: [In triquadro terrarum ambitu, c.11. TRISAGIUS HYMNUS. Vide Sanctus &c. TRISCILIDÆ. FR. Hæretici, qui Deum triformem esse asserebant, de quibus D. Augustinus ait talem fuisse eorum falsam doctrinam, nempè, [Ut quædam pars sit Pater, quædam Filius, quædam Spiritus Sanctus. Ad Quodvult Deus, de Hæresibus, c.74.] Vide Triheita. TRISELENES, id est, Trilunis. Vide Synelites. TRISMEGISTUS, , ter maximus. Vide Theut. TRISOMATOS. Vide Bisomatos. TRISTATA, , Ductor exercitus, Capitaneus, secundum nonnullorum opinionem intelligitur, tamquam qui tertio loco præsidet. Sed D. Hieronymi sententia est valdè diversa, nam superiorem gradum importare ait hoc nomen, nempè Principum Principem, sic inquiens: [Duces, & Magistratus, sive Tristatas, quos nos Principes Principum interpretati sumus; de quibus in Exodo legimus, electos ascensores Tristatas, in c.23. Ezechiel. TRISTEGUS, , trinam contabulationem, coallationem, vel contignationem habens: latinè Tristegus dicitur: [Qui quasi tristegam domum ædificavit, id est, inferos, coelum, & terram, ut super terram habitarent certantes, in inferro autè victi, in Coelo victores. Chrysoft. hom.31. in c.20. Matth.] FR. sic Dominus trinam contabulationem in Noemica arca fieri præceperat. [Et tristega facies in ea. Genes.6.6.] Ac in illo mystico Ezechielis templo in ejus cap. 42. sic habetur: [Tristega enim erant, & nô habebant columnas.] Dictio autem græca Tricameratum significat; Σπεγν enim navis tabulatum propriè significat, unde πελευν triplicarum tabulatum habentem denotat, à verbo στεγάζο, id est, togo, sustinoe, capio. Dictione verò Stega usi sunt etiam Latini, Plautus enim in Bacchide, & in Crysalo ex servi nomine, act.2.3. inquit: [Fortè ut absedi in Stega] id est, in tabulato navis, & in Stich. act.3.1. [Sine advocatis ibidem in cercuro, in Stega, in amicitiam, atque in gratiam convertimus.] Item Fulgentius de vocib. antiq. ait: [Stega est navis proscenium, id est, tabulatum, super quod nautæ ambulant, sicut Plautus ait:] Fortè ego ut stega confederam, de vocib. antiq. Hodie tamen subtabulatum nautæ corruptè Steva, sive Stiva dicunt: unde Stivare, seu Stipare, imponere, includere, & regere Italicè dicitur. ∴: Divus tamen Ambrosius in Psal.36. loquens de juvene illo, qui somno sopitus, dùm prædicaret Apostolus Paulus, è fenestra præcipitatus fuerat, vocabulo latino usus est, inquiens: [Qui cùm sermonibus Pauli intentus hæreret, somno victus, de tritecto cecidit. TRISTITIA, in quo differat à metu. Vide No- lumas. TRISYRTICUS. Vide Diasyrticus. TRITECTUS. Vide Tristegus. TR TRITHEITÆ, Hæreticorum secta, quæ asserebat trinam in Deo naturam, ac idem intelligebat per hypostasim, & naturam; appellati autem sunt hi hæretici , id est, trinideitæ. Et ulteriùs unicam tantùm in Christo naturam admittebant; quorum Author Philoponus Alexandrinus Grammaticus fuit. FR. in can. quidam autem hæretici, 24. qu. 3. appellantur Trithoite. TRITHOITE. Vide Trithite. TROCHLEA. FR. græca dictio , id est, rota, qua aqua è puteis trahitur. Vitruv. lib.10. cap.5. Dicitur etiam , qua rei torquentur. Lexic. Scapulæ. De hoc vocabulo Trochlea sæpè in Martyrum passionalibus; sed secundùm diversum loquendi modum, diversimodè eorum martyrium intelligendum est; nam quandoque Elevatio ad trochleas dicitur, ut de S. Theodoro Mart. habetur in Martyrol.7. Decemb. his verbis: [Trochleis frequenter in sublime elevatus, atque ictu celeri super silices pondere corporis dimissus &c.] hoc est genus torquendi per funem tractatoriam, quòd Italicè Tratti di corda dicitur. Aliquando verò dicitur Extensio ad trochleas, ut de Sancta Symphorosa, 17. Iunii apud Adonem habetur: unde Greg. Turon. inquit: [Extensus ad trochleas, cædebatur fustibus, virgis, ac loris duplicibus &c. in hist. Francor. lib.4. cap.49. In terra extenditur ad trochleas, virgis, & fustibus cæditur. Idem lib.6.c.8. & 35. & lib.7.c.32.] Ac idem habetur in ejus tract. de glor. Confessor. c.83. Extensus autem ad trochleas, de eo intelligendum autumo, qui in eadem tractatoria fune alligatus, & non plus quàm quatuor digitis circiter à terra elevatus, ita ut reus à soli proximitate deceptus, continuò ad sustentandum corpus alliciatur, ac pedibus tentet, & sic magis, ac sæpiùs torqueatur tractibus funis, quod genus tormenti in Sicilia Succaro dicitur. Est prætereà longa contentionis funis inter Eruditos, eis à Vitruvio præstita; nam lib.10. cap.5. inquit: [In radice autem machinæ collocatur tertia trochlea, eam autem Greci ενδυοντα, nostri artemon vocant.] Disputant igitur acriter Scriptores, & præcipuè Sac. Expositores, super c.27.40. Act. Apost. ubi habetur: [Et cùm anchoras sustulissent, committebant se mari, simul laxantes juncturas gubernaculorum, & levato artemone secundùm auræ flatum, tendebant ad littus.] Alii enim per Artemonem navis malum, alii antennam, alii velum parvum, alii gubernaculum interpretantur, quos cumulatum videre est apud Cornelium à Lapide, & Jo. Lorinum in Act. Apost. atque Alex. ab Alex. integrum tract. lib.1. Genial. c.25. super hoc vocab. Artemon composuit: nihilominus non possunt concordare vocabulum Artemonis, de quo in Actis cit. Apost. cum Artemone in sensu Trochleæ à Vitruvio supra allato. Cæterum hoc vocabulum Artemon licèt inter Latinos usitatum fuisse Vitruvius affirmet, est tamen origine græcum, ut reliquæ non paucæ latiales voces à græcanicis derivatæ; provenit enim à verbo , quod suspendere significat unde Artemon, ac
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614 TR The division of the ancient world is understood as established in Asia, namely Europe, and Africa; thus in another place he says: [In the triangular circuit of the earth, c.11. TRISAGIUS HYMNUS. See Sanctus, etc. TRISCILIDÆ. FR. Heretics who asserted that God was triune; concerning whom St. Augustine says that their false doctrine was this, namely, [that a certain part is the Father, a certain part the Son, a certain part the Holy Spirit. To Quodvult Deus, De Hæresibus, c.74.] See Triheita. TRISELENES, that is, triple-mooned. See Synelites. TRISMEGISTUS, that is, thrice greatest. See Theut. TRISOMATOS. See Bisomatos. TRISTATA, a leader of an army, a captain, is understood, according to the opinion of some, as one who presides in the third place. But St. Jerome’s view is very different; for he says that this name implies a higher rank, namely, Prince of Princes, thus speaking: [Leaders and magistrates, or Tristata, whom we have interpreted as Princes of Princes; of whom we read in Exodus, elect ascenders Tristata, in c.23. Ezekiel. TRISTEGUS, having a threefold flooring, coallage, or framing: in Latin it is called Tristegus: [Who built as it were a tristega house, that is, hell, heaven, and earth, so that they might dwell on earth as combatants, in hell once defeated, in heaven victors. Chrysost. hom.31 in c.20. Matth.] FR. thus the Lord had commanded a threefold flooring to be made in Noah’s ark. [And thou shalt make a tristega in it. Gen. 6.6.] And in that mystical temple of Ezekiel, in chapter 42, it is thus written: [For there were tristegae, and they had no columns.] The Greek term means tricamerate; for Στεγὴ indeed properly signifies the deck of a ship, whence πελευν denotes one having a triple deck, from the verb στεγάζω, that is, I cover, sustain, hold. The Latins also used the word Stega; for Plautus in Bacchides, and in Crysalo from the servant’s name, act.2.3., says: [Perhaps I had sat down in the Stega] that is, in the deck of the ship; and in Stichus, act.3.1.: [Without advocates there, in the cercuro, in the Stega, we turned into friendship and favor.] Likewise Fulgentius, in De vocib. antiq., says: [Stega is the prow-deck of a ship, that is, the deck upon which sailors walk, as Plautus says:] Perhaps I had sat together in the stega, de vocib. antiq. Today, however, sailors corruptly call the sub-deck Steva, or Stiva; whence Stivare, or Stipare, is said in Italian to mean to place, enclose, and govern. ∴: Yet St. Ambrose, in Ps. 36, speaking of that young man who, overcome by sleep while the Apostle Paul was preaching, had fallen from a window, used a Latin term, saying: [Who, while intent on Paul’s sermons, conquered by sleep, fell from the tritecto. TRISTITIA, in what it differs from fear. See No- lumas. TRISYRTICUS. See Diasyrticus. TRITECTUS. See Tristegus. TR TRITHEITÆ, a sect of heretics which asserted a threefold nature in God, and understood the same thing by hypostasis and nature; these heretics were called that is, trinideitæ. And further they admitted only one nature in Christ; their author was Philoponus, the Alexandrian grammarian. FR. in the canon quidam autem hæretici, 24. qu. 3., they are called Trithoite. TRITHOITE. See Trithite. TROCHLEA. FR. a Greek term, that is, a wheel by which water is drawn from wells. Vitruv., book 10, chapter 5. It is also called that by which things are twisted. Lexic. Scapulæ. This word Trochlea appears often in the Passionals of the Martyrs; but according to different modes of speaking, their martyrdom must be understood in different ways; for sometimes it is called Elevation to the trochleæ, as concerning St. Theodore the Martyr is found in the Martyrology of Dec. 7, in these words: [Frequently raised aloft by means of trocheæ, and then by a swift blow cast down upon the rocks by the weight of his body, etc.] that is a kind of torment by the hauling rope, which in Italian is called Tratti di corda. At other times it is called Extension to the trochleæ, as concerning Saint Symphorosa, June 17, it is found in Ado: whence Gregory of Tours says: [Extended to the trochleæ, he was beaten with clubs, rods, and double straps, etc. in Hist. Francor. book 4, chapter 49. On the ground he is stretched to the trochleæ, beaten with rods and clubs. The same, book 6, chapter 8 and 35, and book 7, chapter 32.] And the same is found in his tract De glor. Confessor. c.83. By “extended to the trochleæ” I understand one who, bound to the same hauling rope and raised no more than about four fingers from the ground, is so deceived by his nearness to the floor that he is continually induced to support his body, and to feel with his feet; and thus he is more and more often tormented by the pulls of the rope, a kind of torture called Succaro in Sicily. Moreover, there is a long contention among the learned over the rope assigned to it by Vitruvius; for in book 10, chapter 5, he says: [At the base of the machine the third trochlea is placed; and the Greeks call it ενδυοντα, we call it artemon.] Writers therefore dispute sharply, and especially the sacred commentators, on c.27.40 of the Acts of the Apostles, where it says: [And when they had taken up the anchors, they committed themselves to the sea, at the same time loosening the joints of the rudders, and, with the artemon raised according to the wind’s blowing, they headed for the shore.] Some interpret the Artemon as the ship’s mast, others the yard, others a small sail, others the rudder, as may be seen in abundance in Cornelius à Lapide and Jo. Lorinus on the Acts of the Apostles; and Alex. ab Alex. composed an entire treatise on this word Artemon, book 1, Genial. c.25. Nevertheless, they cannot reconcile the word Artemon, as found in the cited Acts of the Apostles, with the Artemon in the sense of a trochlea cited above by Vitruvius. Furthermore, although Vitruvius affirms that this word Artemon was commonly used among the Latins, it is nevertheless of Greek origin, like many other Latin words derived from Greek; for it comes from the verb, which means to suspend, whence Artemon, and
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TR ac si diceres Suspendium, seu Appendix: quare non sensu trochleæ locutus est D. Lucas, cit. cap. 27. Actor. sed in sensu parvi veli, quando Artemonem dixerat, id est velum parvum navis, quod Appendicem, & Suspendium dicere mavis. Syriaca autem lectio loco Artemonis, parvum velum habet, ac optimè Isidorus docet, quid navis Artemon significet: [Artemon velum esse dirigendæ potiùs navis causa commodatum, quàm celeritatis, lib. 19.] Ad Trochleam igitur, de qua Vitruvius suprà, redeundo, illam esse dicimus, quam Romani Girella, Florentini Carrucula, Senenses Carriola, Siculi, & Melitenses Tagliola dicunt. De Trochleis sic cecinit Lucretius: Multaque per trochleas, & tympana pondere magno Commovet, atque levi sustollit machina nixu. Et metaphoricè Quintilianus: [Trochleis pituitam adducere, lib. II. de pronunt. cap. 3.] pro violenter expuere dixit. Atque Sidonius: [Trochleatim fune nutabat, lib. 5. epist. 14.] Perperàm tamen nonnulli per trochleam machinam illam, quæ italicè Argano dicitur, intellexerunt, quæ machina à Vitruvio Ergata dicitur, lib. 10. cap. 4. ut ibi Guliel. Philandrus notavit. Trochleæ Synon. Vide Tolenum. TROGALIA, πεωγάλια, bellaria; sed apud Cassianum, Collar. 8. cap. 1. ionicè ciceres frixos significant, qui ad instar belliariorum corrodebantur à Monachis. FR. πεωγάλια provenit à verbo πεώγω, id est, edo. TROGLODYTÆ, hæretici, à græcæ voce πεωγλοδῦτα ita appellati, quæ cavernarum habitatores significat; nam in cavernis, locisque ab humano conspectu remotis congregabantur. FR. Troglodytæ populi prædones. Plin. lib. 37. cap. 8. & lib. II. c. 37. TROGULUS, monachalis vestis, quàm aliqui scapulare esse putant. [Semper asperrimo à scapulis usque ad renes induebatur trogulo. In vita S. Maur.] FR. si usque ad renes trogulus pertingebat, profecto non est cuculla, quæ talaris est, ut falsò existimat Calepinus. Matthæus tamen Parisius fortassè mendosè Tragulum scribit, inquiens: [Et fæc de sæcularibus fiunt sæculariores, & mentitur in iis tragulorum vili- tas, dum sub habitu pauperratis, spiritus habi- tar elationis. In hist. ad an. 1253.] Ego tamen verisimilius puto denotare cilicium ex verbo græco πεώγω, quod rodere, & asperitate compungere significat. Item Fragulæ apud Gellium, lib. 10. cap. 25. hastarum, telorum, jaculorum, seu gladiorum species sunt. TROPARIUM, & Tropanarius. Vide Tropus. TROPHEOPHORUS. FR πεωπιοφόρος, id est, Trophæi gestator, sic Græci S. Georgium Martyrem appellant, qui depingi solet equo insidens, & lancea draconem transfodiens ad puellam liberandam. Quod factum multi Scriptores symbolum potiùs, quàm historiam reputant; licèt alii verùm successum existiment. Unde Novatorum calum- TR 615 niositas inepta occasionem arripuit hunc Sanctum Papistarum Perseum appellare; quasi verò ipsamet Mater Ecclesia hanc historiam inter apocryphas non recenseret. TROPHIMA. FR. nutrimentum, alimentum, à græca voce πεωφή. TROPICI. FR. hæretici, qui Spiritum Sanctum Angelorum omnium Principem esse asserebant, & tropis quibusdam Sacrae Scripturæ loca exponere contendebant. Theatr. vitæ human. lit. H. pag. 22. col. 2. ß. Tropici. TROPOLOGIA, πεωπολογία, id est, conversio locutionis, & aliàs sensus moralis dicitur; tropologicus enim sensus est ille, qui ad mores transfertur; ut exempli gratia vestis Sacerdotis candida interioris cordis munditiam denotat, de quo in dict. Anagogia, & dict. Biblia egimus. TROPUS, genus monastici cantus, qui ante Missæ Introitum in solemnitatibus dici solebat, à D. Gregorio Papa, ut refert Durandus, lib. 4. c. 1. institurus: & est hujusmodi. Exempli gratia in die Nativitatis Domini Introitus prioris Missæ incipit, Puer natus est ßc. ante quem canebatur sequens Tropus: Ecce adest, de quo Prophetæ cecinerunt, & postèà immediatè sensum continuando Introitum conjungebant Puer natus ßc. vox enim πεώνοs conversionem, & revolutionem significat; nam reiterantur eadem verba, & ideò à Joanne Beleth, c. 59. dicitur Zona, quia tamquam cingulum amborum sensuum capita connodat. Ac Tropanarius dicebatur liber, in quo continebantur hujusmodi tropi. Græci tamen Troparium vocant nonnullas preces, quas sæpè in horis canonicis canunt. Vide Versus. TROSSANUM. Vide Trossulus. TROSSULUS, Eques levis armaturæ. [Dolet sibi prælatum juvenem non quidem comatum, non vestium sericarum; sed trossulum, & in fordibus delicatum. Hieronym. de vitand. susp. contub.] Cujus nominis etymologia ex Trossulo Erruriæ Civitate derivatur, quæ semel capta fuerat ab Equitibus Trossulis appellatis, sine consortio pedestrium: indeque Trossulus appellata fuit, quæ licèt sit jam diruta, adhuc tamen ejus situs nomen retinet, cujus ruinæ inter Volsinium, & Feren- tum spectantur. FR. sed in editione Parisiensi de anno 1579. citatus textus Hieronymi, Trossulum habet. At quomodocumque legatur, Hieronymus devitando suspecto contubernio, epist. 47. de libidino so contubernii periculo loquitur, ubi sic inquit: [Libidinosa mens ardentiùs honesta prosequitur &c.] Et inferiùs in eodem proposito de malitia foeminarum, quæ fide sub prætextu aliquo necessariæ servituris in domo Amasium introducunt, inter alia sic ait: [Dolet sibi prælatum juvenem, non quidem comatum, non vestium sericarum] quia tamquam domi famulum fide illum admittit, ideòque sub prætextu sordido, ac vili introducitur; hinc subjungit: [Sed torosolum, (sive ut alii legunt) trossulum, & in fordibus delicatum, qui ipse sacculum signet, & textrinum teneat, pensa distribuat, Q9 4 re-
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TR as if you were saying Suspendium, or Appendix: therefore D. Luke did not speak in the sense of a pulley, cited chap. 27. Acts, but in the sense of a small sail, when he had said Artemon, that is, the small sail of a ship, which you may prefer to call Appendix, or Suspendium. But the Syriac reading, in place of Artemon, has “small sail,” and Isidore very well explains what the ship’s Artemon signifies: [Artemon is a sail fitted rather for directing the ship than for speed, lib. 19.] Returning therefore to the Trochlea, of which Vitruvius above, we say that it is what the Romans call Girella, the Florentines Carrucula, the Sienese Carriola, the Sicilians and Maltese Tagliola. Lucretius sang thus of Trochleae: Much by pulleys and by drums with great weight he moves, and with slight effort raises by the machine. And metaphorically Quintilian: [To draw up phlegm with pulleys, lib. II. de pronunt. cap. 3.] said for to spit violently. And Sidonius: [He was swaying on the rope by a pulley, lib. 5. epist. 14.] But wrongly some have understood by a trochlea that machine which in Italian is called Argano, which machine Vitruvius calls Ergata, lib. 10. cap. 4, as Guliel. Philander noted there. Synonym of Trochleae. See Tolenus. TROGALIA, πεωγάλια, sweetmeats; but among Cassian, Collation 8, cap. 1, they signify in Ionic Greek roasted chickpeas, which were gnawed by the monks like sweetmeats. FR. πεωγάλια comes from the verb πεώγω, that is, I eat. TROGLODYTÆ, heretics, so called from the Greek word πεωγλοδῦτα, which means inhabitants of caves; for they gathered in caves and places remote from human sight. FR. Troglodytes, predatory peoples. Plin. lib. 37. cap. 8. and lib. II. c. 37. TROGULUS, a monastic garment, which some think to be a scapular. [He was always clothed in a trogulus, from the shoulders down to the loins, of the roughest kind. In the life of S. Maur.] FR. if the trogulus reached the loins, it certainly is not a cowl, which is down to the feet, as Calepinus falsely thinks. Matthaeus however of Paris perhaps writes Tragulum by mistake, saying: [And from seculars they become even more secular, and the vileness of the tragula lies about them, while beneath the habit of poverty the spirit of pride dwells. In his history under the year 1253.] Yet I think it more likely to denote a hairshirt from the Greek verb πεώγω, which means to gnaw and prick with roughness. Likewise Fragulae in Gellius, lib. 10. cap. 25, are kinds of spears, javelins, or swords. TROPARIUM, and Tropanarius. See Tropus. TROPHEOPHORUS. FR πεωπιοφόρος, that is, bearer of a trophy; thus the Greeks call Saint George the Martyr, who is usually depicted seated on a horse and thrusting a dragon through with a spear in order to free a maiden. Many writers judge this deed to be rather a symbol than a history; though others think it a true event. Hence the foolish calumny of the innovators TR 615 took occasion to call this Saint the Perseus of the papists; as if indeed Holy Mother Church herself did not count this story among the apocryphal ones. TROPHIMA. FR. nourishment, aliment, from the Greek word πεωφή. TROPICI. FR. heretics who asserted that the Holy Spirit was the Prince of all the Angels, and tried to explain passages of Sacred Scripture by certain tropes. Theat. vitæ human. lit. H. pag. 22. col. 2. ß. Tropici. TROPOLOGIA, πεωπολογία, that is, conversion of expression, and otherwise called the moral sense; for the tropological sense is that which is transferred to morals; as for example the white vestment of the priest signifies the purity of the inner heart, on which we have spoken in the entry Anagogia, and in the entry Biblia. TROPUS, a kind of monastic chant, which before the Introit of Mass used to be sung on solemnities, instituted by Pope D. Gregory, as Durandus relates, lib. 4. c. 1: and it is of this kind. For example, on the day of the Nativity of the Lord the Introit of the first Mass begins, Puer natus est etc., before which the following tropus was sung: Ecce adest, of whom the Prophets sang, and afterwards immediately, continuing the sense, they joined the Introit, Puer natus etc. for the word πεώνοs means conversion and revolution; for the same words are repeated, and therefore by John Beleth, c. 59, it is called Zona, because like a belt it knots together the heads of both senses. And Tropanarius was the book in which such tropes were contained. The Greeks, however, call Troparium certain prayers, which they often sing in the canonical hours. See Versus. TROSSANUM. See Trossulus. TROSSULUS, a light-armed horseman. [He laments that a youth is preferred to him, not indeed with long hair, not in silk garments; but as a trossulus, and delicate in his rags. Jerome, de vitand. susp. contub.] The etymology of this name is derived from the city of Trossulum in Etruria, which had once been captured by horsemen called Trossuli, without the company of foot-soldiers: and from this it was called Trossulum, which although it is now ruined, still retains the name of its site, whose ruins are seen between Volsinii and Feren- tum. FR. but in the Paris edition of the year 1579, the cited text of Jerome has Trossulum. However it may be read, Jerome, in avoiding suspect companionship, epist. 47, speaks of the danger of a lewd companionship, where he says thus: [A lustful mind follows the honorable more ardently &c.] And lower down, on the same topic, speaking of the malice of women who under some pretext of fidelity introduce lovers into the house of those who are to serve necessarily, he says among other things: [He laments that a youth is preferred to him, not indeed with long hair, not in silk garments] because, as if he were admitted at home as a servant on trust, therefore he is introduced under a mean and lowly pretext; hence he adds: [But torosolum, (or as others read) trossulum, and delicate in his rags, who himself carries the purse and keeps the workshop, distributes the tasks, Q9 4 re-
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TR regat familiam &c.] Et post pauca ita concludit de simili scandalo: [Faciliùs mala credunt homines (subaudi quàm bona) quodcumque domi fingitur, rumor in publico sit.] Vectorius tamen hîc in scholiis ejus, num. 16. sic exponit: Torosulum, hoc est obesum, ac benè curatæ curis hominem. Quidam Codices Trossulum, eodem fermè sensu. Veteres equitem Trossulum vocabant, quæ quidem appellatio in proverbialem jocum abiit, ut præpinguem hominem eo nomine intelligamus: ] Quoad primam lectionem Torosulum est nomen ab adjectivo Torosus diminutivum. Torosus enim dicitur, qui pulpam carnis musculosam habet, in qua robur, & fortitudo est. Colume.lib.6.c.13. sic scribit: [Parandos esse boves nonnullos cervice longa, & torosa.] Catullus Cervix torosa dixit, de Berecynthia, 58. Atque Ovidius Colla torosa, 7. Metam. Verùm ex Nonio Marcello constat Torosulum, & Trossulum idem fuisse, ait enim [Trossuli dicti sunt trossuli. Var. Sesquiulysse: [Nunc emunt trossuli nardo nitidi vulgò attico talento equum.] Etymon autem Trossulorum Equitum, & Trossuli Hetruriæ Civitatis, à Plinio,lib.33.c.2. sic refertur: [Quin etia[m] ipsum equitum nomen sæpè variatum est, in his quoque, qui ad equitatum trahebantur. Celeres sub Romulo, Regibusque appellati sunt; deinde Flexumines: postea Trossuli, cùm Oppidum in Thuscia circa Volfinios passuum IX.M. sine ullo peditum adjumento cepissent, ejus vocabuli: idque duravit ultra C. Gracchum. Iunius certè, qui ab amicitia ejus Gracchanus appellatus est, scriptum reliquit his verbis: Quod ad equestrem ordinem attinet, antea trossulos vocabant, nunc equites vocant: ideò quia non intelligunt trossulos nomen quid valeat, multos pudet eo nomine appellari, & causam, quæ supra indicata est, exponit, invitosque etiamnum tamen trossulos vocari.] De Trossulo ait Senec.epist.87.] O quam cuperem illi nunc occurrere aliquem ex his trossulis in via divitibus!] & Lamprid. in Commod. [In collegium Sacerdotum adscitus est: cooptatus inter trossulos princeps juventutis, cum togam sumpsit.] Sed potiùs delicatum, & luxuriosum, ut autumo, significat, tum ex supradictis, tum etiam, quia Trossulum, seu Trossulo ut vult Leander Albertus Civitas Etrusca, ac patria Othonis Imperatoris erat, quam Trossanum appellat Gottifredus Viterbiensis in historia, & à Viterbiensibus devastata fuit de anno 1074. cujus Metropolis Ferentum, ut antiquus etiam Persii Commentator affirmat, & nimis proxima Volfiniensium Civitati erat, quæ hodie Bolsena dicitur, de qua Valerius Max. lib.9.c.1. inquit: [Etruriæ caput habebatur: sed postquam in luxuriâ prolapsa est, in profundum injuriarum, & turpitudinis decidit.] Et inferiùs: [Postremò lege sanxerunt, ut stupra sua in viduis pariter, ac nuptis impunita essent; ac neque virgo ingenuo nuberet, cujus castitatem non ante ex numero ipsorum aliquis delibasset.] Hinc fortassè valdè propinqua Trossuli Civitas eodem luxuriæ con- TR vicio prolapsa, ad idem [Injuriarum profundum, & turpidinis deciderat. [Unde proverbiali injuria apud Senecam, & Hieronymum suprà citatos Trossulum Juvenem, idem, ac luxuriosum significabat. TROTINGUS. FR. Choraula, qui sponsam comitabatur. [Pervenit ad nos, quòd dùm quidam ad suscipiendam sponsam cujusdam sponsi cum paranymphis, & trotingis ambularent, perversi homines aquam sordidam, & stercoratam super ipsam jactassent, l. pervenit, de aggressione, lib. 1. tit. 16. l.8. TRUCTA, trutta, piscis, qui aliàs Salar, Varius, & Lupus varius à Latinis appellabatur. [In hoc stagno ferunt tructarum piscium magnitudinem usq; ad centum librarum pondera trutinari. Greg. Turon.lib.1.miraculor.c.76. [FR. sic etiam secundùm D. Ambrosium, & Isidorum Tructa appellatur; sed Platina Truttam appellat, quam quasi trutilem à trudendo ita appellari censet, quòd in adversum flumen semper nitatur. Hypol. Salvian. hist.2. de trutta. Itali Trutta vocant. TRUFA, machinatio, deceptio, stratagema. [Ille diligentissimè cogitans, qualiter liberaret puellam, hujusmodi trufam invenit. Cæsar. lib.2. hist. c. 25. TRUFANUS, deceptor, & astutus: [Quendam Clericum actu trufanum, quales per diversas vagari solent provincias. Cæsar. lib.1. cap.3. TRUFATOR, deceptor, Italicè Truffatore, qui aliqua astutia aliquid surripit: [De hujusmodi trufatoribus plurima deceptorum genera temporibus nostris gesta tibi dicere possem; sed non sunt ædificatoria. Cæsar. lib. sexto, cap.21. TRULLUS, tholus, camera, sive testudo ædificii, quæ altiùs crescens in fastigiatum cacumen desinit, & in orbem circumagitur, sive templi hemiphærium. Vox quidem græca , Nonnumquam per hoc vocabulum Trullus intelligitur sexta Synodus, quia à loco, ubi hìc tholus erat, truli denominationem sumpsit. Ubi Monothelitarum error damnatus est, & tunc Jo. Portuensis Episc. Sancti Agathonis Papæ Legatus die Dominico Missam solemnem secundùm Latinum ritum in Basilica S.Sophiæ celebravit: [Trullum casu suo ciborum sanctæ mensæ contrivit. Zonara.] FR. [Trullum verò ejusdem Ecclesiæ fusis chartis (id est, laminis) plumbeis cooperuit, atque munivit. Anastal Biblioth. in Sergio.] De templo SS.Cosmæ, & Damiani Romæ in Campo boario intelligit, ut Martinel. Floravant. in ejus Romæ Ethnico-sac. pag.93. exponit. De Synodo in Trullo egit Baron. an.680. n.41. & Santarellus de Hæresi, c.32. num.15. & hîc habetur in dict. Agnus Dei, Pentecostes. De ruina autem Trulli à Zonara suprà relata egit etiam Cedrenus, de qua in dict. Solea facta est mentio. Trulli synonyma. Vide Tholus, Tribuna. TRUNCATUS. FR. Eunuchus. [Eunuchorum quoque tibi, & puellarum, ac servulorum mores magis
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TR regat familiam &c.] And after a few words he concludes similarly about such a scandal: [Men more readily believe evil things (that is, rather than good) whatever is feigned at home, if rumor be abroad in public.] Yet Vectorius here in his scholia, no. 16, explains it thus: Torosulum, that is, a fat, and well-cared-for man. Some codices have Trossulum, in almost the same sense. The ancients used to call a horseman Trossulus, which appellation has passed into proverbial mockery, so that by that name we understand a very corpulent man:] As for the first reading, Torosulum is a diminutive noun formed from the adjective Torosus. For torosus is said of one who has muscular flesh, in which there is strength and vigor. Columella, lib. 6, c. 13, writes thus: [Some cattle are to be chosen with a long and torose neck.] Catullus said cervix torosa, of Berecyntia, 58. And Ovid says colla torosa, Metam. 7. But from Nonius Marcellus it is clear that Torosulum and Trossulum were the same thing, for he says [Trossuli are called trossuli. Var. Sesquiulysse: [Now the trossuli buy horses shining with nard, commonly for an Attic talent.] The etymology of the Trossuli horsemen, and of the Trossuli city of Etruria, is related by Pliny, lib. 33, c. 2, thus: [Indeed the very name of horsemen was often changed, even among those who were drawn to the cavalry. Under Romulus and the kings they were called Celeres; afterward Flexumines; later Trossuli, when they had captured, without any aid from infantry, a town in Tuscany near Volsinii, 9,000 paces away, and this name lasted beyond C. Gracchus. Junius, certainly, who from his friendship was called Gracchanus, left this written in the following words: As regards the equestrian order, formerly they were called trossuli, now they are called equites: therefore, because they do not understand what the name trossuli means, many are ashamed to be called by that name, and he explains the reason indicated above, and yet even now they are unwillingly called trossuli.] Seneca says of Trossulus, epist. 87: [Oh, how I would wish to meet one of those rich trossuli now in the road!] And Lampridius in Commodus: [He was enrolled in the college of priests; admitted among the trossuli, prince of youth, when he assumed the toga.] But rather it signifies delicate and luxurious, as I think, both from what has been said above and also because Trossulum, or Trossulo, as Leander Albertus holds, was an Etruscan city and the native place of Emperor Otho, which Gottifredus of Viterbo calls Trossanum in his history, and it was devastated by the people of Viterbo in the year 1074, whose metropolis was Ferentum, as an old commentator on Persius also affirms, and it was too close to the city of the Volsinii, which today is called Bolsena, concerning which Valerius Maximus, lib. 9, c. 1, says: [It was considered the head of Etruria: but after it had fallen into luxury, it sank into a deep pit of injuries and shame.] And further below: [Finally they enacted a law, that their acts of fornication should be unpunished both in widows and in married women; and that no maiden should marry a man of free birth whose chastity had not first been tasted by one of their number.] Hence perhaps that very nearby city of Trossuli, having fallen into the same vice of luxury, had descended into the same [depth of injuries and shame]. [Whence, in a proverbial insult among Seneca and Jerome cited above, a young Trossulus meant the same as a luxurious man. TROTINGUS. FR. A choraules, who accompanied the bride. [It has come to us that, while certain persons were walking with the bridesmen and trotingi to receive the bride of some bridegroom, wicked men had thrown dirty and dung-mixed water upon her; the text continues, de aggressione, lib. 1, tit. 16, l. 8. TRUCTA, trutta, a fish which in other respects was called by the Latins Salar, Varius, and Lupus varius. [In this pond they say the size of the tructa fishes reaches a weight of up to one hundred pounds.] Gregory of Tours, lib. 1, Miraculor. c. 76. [FR. Thus also according to St. Ambrose and Isidore it is called Tructa; but Platina calls it Trutta, and thinks it is so called as though from trutilem, from thrusting, because it always strives against the current of the river. Hypol. Salvian. hist. 2, de trutta. The Italians call it Trutta. TRUFA, a device, deception, stratagem. [He, pondering most diligently how he might free the girl, found such a trufa.] Caesar, lib. 2, hist. c. 25. TRUFANUS, a deceiver and cunning man: [A certain cleric actually trufanus, such as are accustomed to wander through various provinces.] Caesar, lib. 1, c. 3. TRUFATOR, a deceiver, in Italian Truffatore, one who by some clever trick steals something away: [I could tell you many kinds of deceivers of this sort, done in our times; but they are not edifying.] Caesar, lib. 6, c. 21. TRULLUS, a tholus, vault, or dome of a building, which rising higher ends in a pointed summit and curves round in a circle, or the hemispherical roof of a temple. It is indeed a Greek word. Sometimes by this word Trullus is understood the Sixth Synod, because it took its designation from the place where that tholus was. There the error of the Monothelites was condemned, and then John, Bishop of Portus, legate of Pope Saint Agatho, on Sunday celebrated the solemn Mass according to the Latin rite in the Basilica of St. Sophia: [By its fall it broke the sacred table's food in the Trullus.] Zonaras. FR. [But he covered and strengthened the trullus of that church with spread sheets, that is, leaden plates.] Anastasius Bibliothecarius in Sergius. It is understood of the temple of SS. Cosmas and Damian in Rome in the Campo Boario, as Martinelli Floravant. explains in his Romæ Ethnico-sac. p. 93. Baronius treated of the Synod in Trullo, year 680, no. 41, and Santarellus de Hæresi, c. 32, no. 15, and it is here found in the entries Agnus Dei, Pentecostes. Zonaras, cited above, also treated of the collapse of the Trullus, concerning which mention was made in the entry Solea. Synonyms of Trullus. See Tholus, Tribuna. TRUNCATUS. FR. An eunuch. [The manners of eunuchs also, and of maidens, and of little slaves, are more ...
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TU gis elegantur, quàm vultuum elegantia, quia in omni sexu, & ætate truncatorum corpora violenta pudicitia animi considerandi sunt, qui amputari nisi Christi imore non possunt. D. Hieronymus ad Demetriad. Qui Sanctus Doctor idem documentum Læræ præbuit, inquiens: Ne virgo Christi cum Eunuchis laves, quia non deponunt animos virorum. TRUSTIS, fidelitas, & vassallagium cum juramento promissum significat. Vide Arimania. Vide etiam Anstrutio. TRUTINA, , statera, ita dicta à verbo græco , vexo, defatigo, exhaurio, &c. Nempe statera res quodammodo vexat, dum examen vocat, & earum pondus exhaurit. Aliquibus trutina est foramen illud, in quo lingua bilancis & examinatio: quod appellatur æquilibrium, aut libramentum. Hinc trutina pro examine rigoroso, aut judicio exacto, ad quod revocetur actio. TU AUTEM DOMINE &c. Vide Leccio. TUBELLUS, tubulus, parvus tubus, canaliculus, fistula. Pro Reliquario usurpavit hoc vocabulum D. Paulinus in, epist. 11. ad Sever. inquiens: {Ut imitemini compositionem istam, qua tubello aureolo rem tantæ benedictionis inclusimus} signum Sanctæ Crucis intelligit. TUBRACUS. FR. tibialia. {Postea verò coeperunt hosis uti, super quas equitantes tubracos birros mittebant. Paul. Diacon. de gest. Longobar. lib. 4. cap. 23.} Et ibi ejus Annotator. Aliqui tamen Codices Tubrugos habent. Vide Tibracæ. TUCETA. FR. Calepinus ex Cornuto inquit apud Cisalpinos bubula caro sale condita dici; sed aliter Fulgentius docet, nempe: {Tuceta dicuntur escæ regiæ, sicut Callimachus in pisæis: Ambrosio redolent tuceta saporem. De vocibus antiquis.} Quare versus Persi à Calepino adducti aliter interpretari deberent. TUBRUGI. Vide Tubracus. TUSA, vexillum. {Nec non & incedente illo ubilibet per plateas illud genus vexilli, quod Romani tufam, Angli appellant Tuf, ante eum ferri solebat. Beda, lib. 2. hist. cap. 16.} Ubi loquitur de Eduino Rege. De inter Græcos Curopalata mentionem facit, quæ flammula, & vexillum cuspidatum erat, quod in capite ejus equi ferebat ob ornamentum Despota. Ab aliquibus Scriptoribus Tupha appellatur. Tupa insuper Imperialem thiaram Constantinopolitanorum Imperatorum denotabat. {Triumphum duxit thiarra recta, quam illi rupham appellant. In vita Basilii Porphyrog.} FR. Tufa vexillum pyramidale, ut solent ferrenaves, quæ vulgò Latinæ dicuntur, quorum vexilla, ac vela latina quoque nuncupantur, ad differentiam navium, velorum, & vexillorum, quæ à nautis appellantur Quaire, id est, quadræ, & eadem latina forma sunt vela, & vexilla recentiorum triremium, id est, cuspidata, TU 617 fortassè, quia Romani hac vexillorum forma uti coeperunt, ideò appellata sunt latina, quod Beda insinuare videretur suprà, dum inquit, Quod Romani tufam appellant: hujusmodi vexillorum parvorum formam equites levis armaturæ Pontificis, qui vulgariter Cavalli leggieri dicuntur, in cuspidibus eorum hactarum deferunt, variata tamen coloribus, juxta colores gentilitii insignis regnantis Pontificis: itaque hoc vexilli genus cuspidarum à Græcis, & Latinis Flammulares, & à nautis Fiamma hodie appellatur, quia cuspidata ad modum flammæ, & pyramidis formatur, atque hujusmodi signiferi Flammulares dicebantur. Cæterum inversimile videretur, quòd in capite equi tale vexillum imponeretur; nam impedimenti esse tam equo, quàm equitanti; præterquam quòd esset ineptum ornamentum. Sed potiùs credendum, quòd Despotæ equus ferebat in capite aliquod cuspidatum ornamentum, sicut in torneamentis, floccis in cuspidem desmentibus ex pinnis ornari solent equi. Sic etiam erat Thiaræ recta Imperatoris Græcorum suprà mentionata, quæ recta dicebatur, scilicet cuspidata, cujus figuram. Vide in dict. Calyptra. Ac alio nomine Pyramis, & Pileusturbinatus dicebatur, ut in dict. Pileus, & Pyramis dixi. Vexilli synon. Vide Bandum. Banerium. TULDUM, , impedimenta, & sarcinæ militares, ut Leo Imperator in constit. 3. declarat. De eodem vocabulo etiam Cedrenus sic inquit: {Ceperunt Romani (id est Græci) etiam Persarum tuldum, & Regis tentorium. TULTUS, à tollo verbum. {Quæ si manifestè tulta sunt, & ipsa sine ambiguitate aliqua volumus restitui. D. Gregor. Papa in Regist. lib. 7. cap. 58. TUMBA. Vide Cæmeterium. TUMBULA, diminutivuum nomen à Tumba: Aldelmus de SS. Martyr. Gervasio, & Protasio ita cecinit: Saxea quadratis, quas condit tumbula fossis. TUMULTUATIM, tumultuosè. {Quæ cuncta virgulta tumultuatim super amnicos margines soli bibuli fota fructificaverant. Sidon. lib. 1. epist. 1. TUMULUS. Vide Castrum doloris. Sepulchrum. TUNICA, seu Dalmatica pro prælatitio Mantelletto. Vide Birrus. Colobium. Dalmatica. Tunicella. Tunica interior. Vide Polyris. TUNICELLA, peculiare Subdiaconi indumentum, quod erat in usu tempore S. Gregoriis Papæ, ut alibi diximus; nam antea tantùm albam induebant Subdiaconi, sicut Græci hodie faciunt. Deberet longior, & strictior, quàm Diaconalis Dalmatica, formari tunicella, quæ ideò ab aliquibus Dalmatica minor appellatur; eapropter ejus arctitudinem Subtile vocat Honorius. Dicitur etiam Subutula, ut in suo loco diximus. In Ordine Rom. Subdiaconalis dicitur. Ritus tamen ferendi tunicellam non est valdè antiquus: in Ordine enim Romano, dum agitur de Pontificibus indumentis, de sola Dalmatica fit menti, &
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TU are made elegant, more than elegance of faces, because in every sex and age the bodies of mutilated persons, with the violence of chastity of mind, are to be considered, who cannot be cut off except by the love of Christ. St. Jerome to Demetrias. The same Holy Doctor gave the same teaching to Læra, saying: “Let not the virgin of Christ wash with eunuchs, because they do not lay aside the minds of men.” TRUSTIS signifies fidelity and vassalage promised with an oath. See Arimania. See also Anstrutio. TRUTINA, a balance, so called from the Greek verb , vexo, I tire, exhaust, etc. For a balance in some sense vexes a thing when it calls it to weighing and exhausts its weight. For some, trutina is that opening in a balance in which the tongue and the weighing are placed; this is called equilibrium, or balancing. Hence trutina is used for a rigorous examination, or exact judgment, to which an action is referred. TU AUTEM DOMINE &c. See Leccio. TUBELLUS, tubulus, a small tube, channel, pipe. St. Paulinus used this word for a reliquary in epist. 11 to Severus, saying: {That you may imitate this composition, in which with a little golden tube we have enclosed a thing of so great a blessing} he means the sign of the Holy Cross. TUBRACUS. FR. tibialia. {Afterwards, however, they began to use hoses, over which, when riding, they wore tubraci birri. Paul. Diacon. de gest. Longobar. lib. 4. cap. 23.} And there his Annotator. Some codices, however, have Tubrugi. See Tibracæ. TUCETA. FR. Calepinus, from Cornutus, says that among the Cisalpines it is called beef preserved with salt; but Fulgenius teaches otherwise, namely: {Tuceta are called royal dishes, as Callimachus in the Pisæa: Ambrosio redolent tuceta saporem. De vocibus antiquis.} Therefore the verses of Persius cited by Calepinus should be interpreted differently. TUBRUGI. See Tubracus. TUSA, a banner. {And as he went everywhere through the streets, that kind of banner which the Romans call tufa, and the English call Tuf, used to be carried before him. Bede, lib. 2. hist. cap. 16.} Where he speaks of King Edwin. Among the Greeks Curopalata mentions it, and it was a little flame, and a pointed banner, which was borne on the head of his horse as an ornament of the Despot. By some writers it is called Tupha. Tupa moreover denoted the imperial tiara of the Constantinopolitan emperors. {He led the triumph with the straight tiara, which they call rupham. In the life of Basil Porphyrog.} FR. Tufa is a pyramidal banner, such as ships are wont to carry, which are commonly called Latin ones, whose banners and sails are also called Latin, in distinction from ships, sails, and banners which by sailors are called Quaire, that is, squarish, and the same Latin form are the sails and banners of the more recent triremes, that is, pointed, TU 617 perhaps because the Romans began to use this form of banners; therefore they were called Latin, as Bede seems to imply above, when he says that the Romans call it tufa: light-armed horsemen of the Pontiff carry on their points small banners of this kind, who are commonly called Cavalli leggieri, with their streamers, however, varied in colors according to the colors of the hereditary insignia of the reigning Pontiff. Thus this kind of pointed banner is called by Greeks and Latins Flammulares, and by sailors Fiamma today, because it is formed pointedly in the shape of a flame and a pyramid, and bearers of this kind were called Flammulares. Yet it would seem unlikely that such a banner was placed on the head of a horse; for it would be an impediment both to the horse and to the rider; besides, it would be an inept ornament. But rather it should be believed that the Despot’s horse bore on its head some pointed ornament, as in tournaments, horses are accustomed to be adorned with tufts hanging from the point from feathers. Thus also was the straight Tiara of the Greek emperor mentioned above, which was called straight, namely pointed, the figure of which. See in the word Calyptra. And by another name it was called Pyramid and turban-shaped Pileus, as in the word Pileus and Pyramid I said. Synonyms of vexillum. See Bandum. Banerium. TULDUM, impedimenta, and military baggage, as Emperor Leo declares in constitution 3. On the same word Cedrenus also says thus: {The Romans (that is, the Greeks) also took the Persians’ tuldum, and the king’s tent. TULTUS, from the verb tollo. {If these things have been clearly tulta, we wish even them to be restored without any ambiguity. Pope Gregory in the Register, lib. 7. cap. 58. TUMBA. See Cæmeterium. TUMBULA, a diminutive name from Tumba: Aldhelm on SS. Martyrs Gervasius and Protasius sang thus: Of stone, in squared ditches, which tumbula encloses. TUMULTUATIM, tumultuously. {All those bushes had fruitfully grown in a tumultuatim manner upon the banks of the streams, nourished by the thirst of the sandy soil. Sidon. lib. 1. epist. 1. TUMULUS. See Castrum doloris. Sepulchrum. TUNICA, or Dalmatica, for the prelatial Mantelletto. See Birrus. Colobium. Dalmatica. Tunicella. Inner tunic. See Polyris. TUNICELLA, the special vestment of the Subdeacon, which was in use in the time of St. Gregory the Pope, as we have elsewhere said; for before that time the Subdeacons wore only the alba, as the Greeks do today. The tunicella ought to be made longer and tighter than the diaconal Dalmatica, and for that reason by some it is called the smaller Dalmatica; wherefore Honorius calls its tightness Subtile. It is also called Subutula, as we said in its place. In the Roman Order it is called Subdiaconalis. The rite, however, of wearing the tunicella is not very ancient: for in the Roman Order, when the pontifical vestments are treated of, mention is made only of the Dalmatica, and
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& quòd non fuerat in usu apud antiquos, manifestè ex antiquis musivis picturis perspicitur. In quodam M. S. Rituali Abbatis Rotaldi habetur, quòd in tunicellæ limbo tintinnabula adinstar sacerdotalis vestis judaicæ apponebantur, his verbis de tunicella, quam adhibet Episcopus, loquens: Nescio tamen, quæ de causa Cæremoniarum Directores manicas tunicellæ, ac dalmaticæ super humeros Episcopi celebrantis complicant; nam tali abusu non videntur observari profunda mysteria, quæ in latis manicis Dalmaticæ, ac angustis Tunicellæ repræsentantur, illasque dum sub planeta abscondunt, sacrorum indumentorum decorem demunt; nec ob id aliquid agilitatis commodum præbent Celebranti; nam tali abusiva consarcinatione, ut jam mos agendi inolevit, præter indecentiæ signum, agilitatis impedimenta in Celebrante cumulant. Debent igitur hujusmodi manicæ explicatæ relinqui, ut antiquus Ecclesiæ ritus, à Conciliis, Sanctisque Patribus symbolicè introductus continuetur; aliàs contemnere, quod erudita SS. Patrum decrevit Authoritas, sophisticæ potiùs jactantiæ erit signum, nec esset inter Dalmaticam, & Tunicellam, sive Colobium differentia aliqua, cujus discriminis causa, ut, scilicet, perspiciantur Tunicellæ manicæ, aliquantulùm longiores fieri præcipit Rubrica; nam Tunicellæ vestem Christi inconsutilem, id est, illacerabilem, illæsamque significat, ita Innocentius Papa, cap. 39. ac moraliter denotat interiorem Præsulis virtutem. Hæc cælestis, ac violacei coloris erat antiquitùs. Durand. lib. 3. Vide Colobium. Lebitonarum. Subscula. TUPHA. Vide Tufa. TURBARIA. FR. cavea, fossa, à turbinis, & terræ exalationis verticositate causata. Deinde tempestas illa debacchando invalescens, turbariam quandam in eadem villa circundatam, quasi in ictu oculi reddit siccam. Marth. Paris. an. 1213. TURBINATUS pileus. Vide Pileus. Pyramis. Tufa. TURCA. FR. de etymologia hujus vocabuli vide quæ scripti in ea Apologia in Hieronymum Brusonem, cujusit. est: Il Valor Maltese. In responfione ad proposit. 6. Vide etiam Nicephorum in hist. Rom. lib. 2. cap. de Schyris. Alii tamen ex vocabulo Auturgos deducunt, quod rusticum significat; sed veriùs puto ex Tencro, quod Trojanum, sive Thracem denotat, derivari. Unde Virgilius per Teucram, & Teucrum, Thraciam, & Thracem, sive Trojam, & Trojanum intellexit. Sed Innocentius Papa VIII. per Teucrum Turcam exposuit, inquiens: De Teucrorum adventu in Regnum dubitabatur, & pro certo de ipsorum advencu continuè verebatur. Bullar. Casinen. tom. 2. constit. 375. Turcæ, quare nunquam mutant vestimentorum formam. Vide Pileus. Borum ritus. Vide Machometes. TURCOPOLERIUS, dignitas Anglicæ nationis inter Equites Melitenses, quæ dignitas erat anne- TU xa in Primario ejusdem nationis, atque Turcopolis præerat, qui sunt levis armaturæ milites unde mansit adhuc in Melita hoc Turcopoli vocabulum; nam vocantur hodie Turcopoli equitantium cohortium Præfecti. TURGOR, nomen, inflationem, seu tumorem significans: Moxque inter hæc verba, maximo clamore ingemiscens, mirabili turgore distentus intumuit, & expirans crepuit medius. Flodoard. hist. Rhemens. cap. 20. TURONENSIS. FR. moneta, quæ extat hodie in Neapolitano regno, Tornese vulgariter appellata. Decem turonen. grossis, & non ultrà taxetur, cap. unic. de sentent. excommun. Extrav. Jo. XXII. Porro turonenses prædictos tales fore intelligimus, quòd duodecim ipsorum valeant unum florenum auri boni, puri, & legalis ponderis, ac cunei florentini. Extravag. comm. in, cap. unic. de censib. 5. Porro. Vide Tarenus. TURPHA, ex germanico vocabulo Turf, quod significat cespitem terra bituminatum, quod ad concipiendum ignem sit aptum. Si carro turpham, vel aliquid inde duxerit. In lege salicatit. 18. TURRIS, vas in figura turris formatum, in quo deferebatur processionaliter Eucharistia, quærum forma adhuc aliquæ antiquæ portatiles custodiæ videntur. Acceptaque turre Diaconus, in qua Mysterium Dominici Corporis habebatur, ferre coept ad ostium, ingressusque Templum, ut eam Altari superponeret, elapsa de manu ejus ferebatur in aera. Greg. Turonen. lib. 1. de Glor. Mart. De eadem fit etiam in testamento S. Rhemigii mentio, his verbis: Tibi hæredi meæ Ecclesiæ supra memoratæ jubeo turriculum, & imaginatum calicem fabricari. Ac ulteriùs de his: Constantinus fecit patenam ex auro purissimo cum turre, & columbam ornatam gemmis. Bulinger. lib. 2. De hoc Columbæ significatu, & Turris synonymis. Vide Osborium. Holochrysum. TURRIS EBURNEA. FR. de qua fit mentio in cant. Collum tuum sicut turris eburnea, 7. 4. Eam sic describit Cantacuz. in cant. Turris quidem eburnea, juxta historiam, interjecta est; inter civitatem Ierusalem, & inter ejus civitatis arcem Bethlehem, eam magnus erexit David) cui Virginis collum simile dixit, (id est, Salomon propter probitatem, & rectitudinem, & quòd omni foret undique gratia perfusum. Quod fortassè connectit hic Auctor ex præcedenti Canticor. capite 4. 4. ubi habetur: Sicut turris David collum tuum, quæ ædificata est cum propugnaculis, mille clypei pendent ex ea, omnis armatura fortium. TURRITA. FR. à D. Hieronymo Magdalena appellata fuit: Qui si recordetur sanctas foeminas comites Domini Salvatoris, quæ ministrabant ei de sua substantia, & tres Marias stantes ante Crucem, Mariamque propriè Magdalene quæ ob sedulitatem, & ardorem fidei, Turritæ nomen accepit, & prima ante Apostolos Chri-
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& which was not formerly in use among the ancients is clearly seen from ancient mosaic paintings. In a certain manuscript Ritual of Abbot Rotaldus it is stated that little bells were attached to the hem of the tunicella in the manner of a Jewish priestly vestment; speaking of the tunicella used by the Bishop, he says: “Nevertheless I do not know for what cause the Masters of Ceremonies fold the sleeves of the tunicella and the dalmatic over the shoulders of the celebrating Bishop; for by such an abuse the deep mysteries, which are represented in the broad sleeves of the Dalmatic and the narrow ones of the Tunicella, do not seem to be observed, and when they hide them under the chasuble they take away from the beauty of the sacred vestments; nor does this provide the Celebrant with any advantage of agility; for by such abusive piecing-together, as the practice has now become established, besides the sign of indecency, they heap obstacles to agility upon the Celebrant. Therefore sleeves of this sort ought to be left unfolded, so that the ancient rite of the Church, symbolically introduced by Councils and Holy Fathers, may continue; otherwise to despise what the learned Authority of the Holy Fathers has decreed would rather be a sign of sophistical boasting; nor would there be any difference between the Dalmatic and the Tunicella, or Colobium, for the sake of which distinction the Rubric orders, namely, that the sleeves of the Tunicella be made somewhat longer, so that they may be perceived; for the Tunicella signifies the seamless garment of Christ, that is, the untearable and unharmed one, as Pope Innocent says, chap. 39, and morally it denotes the inner virtue of the Prelate. This was formerly of a heavenly and violet color. Durand, book 3. See Colobium, Lebitonarum, Subscula. TUPHA. See Tufa. TURBARIA. Fr. a cave, a pit, from the whirl and eddying of a bursting of the earth. Then that storm, raging and growing stronger, in a moment leaves a certain turbaria enclosed in the same village dry. Mart. Paris, year 1213. TURBINATED hat. See Pileus, Pyramid, Tufa. TURCA. Fr. For the etymology of this word see what is written in that Apologia in Hieronymus Bruson, whose title is: Il Valor Maltese, in reply to proposition 6. See also Nicephorus in the history of Rome, book 2, chapter on the Schyri. Others, however, derive it from the word Auturgos, which means rustic; but more truly, I think, it is derived from Tencro, which denotes Trojan or Thracian. Hence Virgil by Teucra and Teucrus understood Thrace and Thracian, or Troy and Trojan. But Pope Innocent VIII explained Teucrus as Turk, saying: “There was doubt about the coming of the Teucri into the Kingdom, and a continual fear existed with certainty regarding their arrival.” Bullar. Casinen. vol. 2, constitution 375. Turks, why they never change the form of their clothing. See Pileus. The rite of the Borum. See Machometes. TURCOPOLERIUS, a dignity of the English nation among the Knights of Malta, which dignity was annexed to the Primary office of the same nation, and was in charge of the Turcopoli, who are light-armed soldiers; hence this word Turcopoli has remained in Malta to this day, for now the commanders of the mounted cohorts are called Turcopoli. TURGOR, a name signifying inflation or swelling: “And immediately among these words, groaning with the greatest cry, distended with marvelous swelling, he swelled up, and dying burst asunder in the middle.” Flodoard, history of Rheims, chapter 20. TURONENSIS. Fr. a coin which still exists today in the kingdom of Naples, popularly called Tornese. “Let ten turonenses grossi, and no more, be assessed,” chap. unic. de sentent. excommun. Extr. John XXII. Moreover, we understand the aforesaid turonenses to be such that twelve of them are worth one florin of good, pure, and lawful gold weight, and of Florentine striking. Extravag. comm. in, chap. unic. de censib. 5. Porro. See Tarenus. TURPHA, from the German word Turf, which means a clod of bituminous earth, suitable for kindling fire. If he had taken a load of turpha by cart, or anything from it. In the Salic law, 18. TURRIS, a vessel fashioned in the shape of a tower, in which the Eucharist was carried in procession; of such a form some ancient portable custodians still appear to exist. “And having received the tower, in which the Mystery of the Lord’s Body was contained, the Deacon began to carry it to the door; and entering the temple, as he was about to place it upon the altar, it slipped from his hand and was borne into the air.” Greg. Turonen. book 1, On the Glory of the Martyrs. Mention of the same is also made in the testament of Saint Remigius in these words: “To thee, heir of my aforesaid Church, I order a little tower and an imaged chalice to be made.” And further regarding these things: “Constantine made a paten of purest gold with a tower and a dove adorned with gems.” Bulinger, book 2. On this signification of the dove and the synonyms of tower. See Osborius, Holochrysum. TURRIS EBURNEA. Fr. of which mention is made in the Canticle: “Your neck is like a tower of ivory,” 7. 4. Cantacuz. describes it thus in the Canticle: “The ivory tower, according to history, was placed between the city of Jerusalem and the fortress of that city, Bethlehem; great David erected it,” to which he said the Virgin’s neck was similar, that is, Solomon, on account of probity and uprightness, and because it was everywhere filled with grace. Perhaps this author connects this with the preceding chapter of the Canticles, 4. 4, where it says: “Your neck is like the tower of David, built with battlements; a thousand shields hang upon it, all the armor of the mighty.” TURRITA. Fr. was so called by Saint Jerome Magdalena: “If he remembers the holy women companions of the Lord Savior, who ministered to him from their own substance, and the three Marys standing before the Cross, and Mary properly called Magdalene, who, because of her diligence and the ardor of faith, received the name Turrita, and first before the Apostles…”
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T U Christum videre meruit resurgentem &c. In epist. 16. ad Principiam.} Turrita dicitur, nempè, in turre existens, sumpta metaphora à speculatoribus, qui in altis turribus resident, ad prospiciendum longinquè inimicos; sic turrita dicitur Magdalena, quia prior cæteris Discipulis Domini resurrectionem detexerat. Tuto, verbum, id est, extinguo; Ordo Romanus, ubi de officio majoris hebdomadæ agit, hæc habet: [Initio psalmi primi sit custos semper paratus in loco dextræ partis Ecclesiæ propè lampades. At ubi audierit primam antiphonam, tenens cannam, tutat lampadem unam.] In utraque Sicilia, & in Melita vulgariter Stuto in eodem significatu profertur. Tutulus. FR. significat pallium, quo Sacerdotes gentiles caput tegebant, & sumebatur etiam pro Sacerdote minorum decorum. [Varro in pontificibus ait, tutulos Sacerdotes dici brevium deorum. Numa verò Pompilius, & ipse de pontificalisibus scribens, tutulum dici ait pallium, quo Sacerdotes caput tegebant, cùm ad sacrificium accessissent, sicut & Virgilius ait: Et capita ante aras phrygio velamur amictu. Fulgentius de vocib. antiq.} Locus Virg. Æneid. 3. Unde etiam nos Amictum dicimus velum illud, quo Sacerdos tegitur, dum celabraturus induitur. Vide Titulus. Tybi, Ianuarii nomen apud Ægyptios. Vide Marci auctoritatem in vita S. Porphyrii in dict. Epiphania. Tybrum. FR. vasculum. [Vas, quod tybrum nuncupant, minister ad cellam deportat. In Vita S. Columbani Abb.] Surius tamen Tybrum descripsit. Tympanistria, , mulier tympanum pulsans, sicut in Psalmo 67. exaratur. Est hic Psalmus carmen triumphale de victoriis Hebræorum, allegoricè de victoriis Ecclesiæ, & ipsius triumphis, pro quorum continuatione Deum rogat. Sic annotant SS. Patres, Hilarius, Hieronymus, Augustinus, & alii: ejusque versum decimum, de Christi ascensione, citat Apostolus scribens ad Ephesios, cap. 4. vers. 8. Tympanum, . Vide Bulla. Typhocomium, , cæcorum hospitale. [Mulier quædam Phori nomine ministra effecta sacri typhocomii, sive cæcorum domicilii. In vita S. Anastasi Persæ. Typhon, , ventum turbulentum, fulgur, & vorticem significat. FR. de quo fabulosè cecinerunt Poetæ, erat Seth Adami filius, nam [Seth apud Ægyptios, Typhon apud Græcos dicitur. Plutarch. de Iside, & Osiride. Typhus, , sumus, vapor: superbia, arrogantia. Iulius tamen Papa I. translativè in ejus epistola ad Episcopos Orientales, apposita in tom. I. Conciliorum, pro superbiæ fumo usurpavit. In aliquibus verò exemplaribus legitur T Y 619 mendosè Typus. Idem error legitur in lib. 6. epist. 28. Registri Gregoriani, ubi S. Pontifex Cyriaco Constantinopolitano Patriarcha scribens, illum adhortatur, ut deponat superbiæ fumum in arroganti usurpatione tituli Oecumenici, sic inquiens: [Tunc enim ostensa charitas vera est, si per typum superbiæ inter nos schisma non fuerit.] Sequuti etiam sunt eundem errorem nonnulli D. Augustini Confessionum Codices, in quibus sic restitui debet: Buccis typho crepantibus; quæ tamen phrasis auctoritate IV. Constantinopolitani Concili, can. 27. comprobatur, ubi prohibetur Monachis ad dignitatem episcopalem assumptis, ne habitum Religionis deponant, his verbis: [Nullus omninò habeat potestatem deponere jam dictum schema propter typhum, & arrogantem voluntatem.] FR. pro fastu usurpavit Eugippus Abb. Afric. in Aug. opera thesaur. cap. 25. ex, lib. Confess. 12. Typicus, , umbratilis. Adjectivum est formatum à substantivo : unde typicum dicitur, quod aliud adumbrat. Qualis est vereris Testamenti doctrina, de qua dicit Apostolus ad Hebr. cap. II. Vmbram lex habens futurorum bonorum, non ipsam imaginem rerum. Id quod mysticum est, & allegoricum, appellatur typicum. Ut agnus paschalis, qui allegoricè Venerabilem Eucharistiam significabat, ab Ecclesia dicitur agnustypicus. Ecclesia ex D. Thoma: Post agnum typicum expletis epulis. Nam priùs Christus sumpsit coenam legalem, in qua agnus paschalis comedebatur, ut figura veritatem antecederet, umbra lucem, & typus suum antitypum anteirer. Typographia, , impressio, typis exscriptio: scilicet illis characterum formis, & figuris apud impressores, quæ typi vocantur. Hinc & typographus, , impressor, typis exarans. Typotheta, , id est, qui impressioni præest, vel qui typos ordine colligit, & paginas ipsi typis format, ut postè à sub prælo imprimantur; quem Itali Compositore vocant, à dictione , figura, forma, adumbratio, nota percutiendo impressa, & verbo , pono, suppono, colloco &c. Tybrum. Vide Tybrum. Typus, , forma, figura, adumbratio, impressio; translativè tamen pro febris accessione, sive termino accipitur, quæ quodammodo in patiente imprimitur. [Mulier quædam, cujus filius quartano typo gravabatur. Greg. Turonen. lib. 9. cap. 21.] Eodem modo Ruffinus, lib. 2. cap. I. de tertiana febri, [Tertiano typo gravissimè gravabatur,] dixit. Item de eadem febri cum frigoris accessione dicitur Typus frigoriticus. Vide Frigoriticus. Nonnunquam Vas significat: [Vas, quod typum nuncupant, ad cellarium deportavit. In Vita S. Magni.] Vide Tybrum. Item Typus significat li-
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T U Christum videre meruit resurgentem etc. In epist. 16 ad Principiam. Turrita is said, namely, as being in a tower, taken metaphorically from watchmen, who reside in high towers in order to look far away for enemies; thus Magdalene is called turrita, because she had first among the other disciples of the Lord discovered the Resurrection. Tuto, a word, that is, I extinguish; the Roman Order, where it treats of the office of Holy Week, has this: [At the beginning of the first psalm the custodian should always be ready in the place on the right side of the Church near the lamps. But when he has heard the first antiphon, holding the cane, he protects one lamp.] In both Sicilies, and in Malta, Stuto is commonly uttered in the same meaning. Tutulus. FR. signifies the mantle with which the Gentile priests covered their head, and it was also taken for the lesser decoration of a priest. [Varro says among the pontiffs that the priests are called tutuli of the brief gods. But Numa Pompilius, and also writing on pontifical matters, says that tutulus is the mantle with which the priests covered their head when they had approached the sacrifice, just as Virgil also says: And we veil our heads before the altars with Phrygian dress. Fulgentius, de vocib. antiq.] The passage of Virgil, Aeneid 3. Whence we also call Amictum that veil with which the priest is covered while he is vested for celebration. See Titulus. Tybi, the name of January among the Egyptians. See the authority of Mark in the life of St. Porphyrius under the word Epiphania. Tybrum. FR. a small vessel. [The servant carries to the cell the vessel which they call tybrum. In the Life of St. Columbanus the Abbot.] Surius, however, described Tybrum. Tympanistria, a woman beating a tympanum, as is written in Psalm 67. This psalm is a triumphal song about the victories of the Hebrews, and allegorically about the victories and triumphs of the Church, for whose continuance it asks God. Thus note the holy Fathers, Hilary, Jerome, Augustine, and others; and the Apostle cites its tenth verse concerning the Ascension of Christ, writing to the Ephesians, chapter 4, verse 8. Tympanum. See Bulla. Typhocomium, a hospital for the blind. [A certain woman named Phori, having been made a servant of the sacred typhocomium, or dwelling of the blind. In the Life of St. Anastasius the Persian.] Typhon signifies a turbulent wind, lightning, and a whirlpool. FR. concerning whom the poets sang in fabulous fashion, he was Seth, the son of Adam, for [Seth among the Egyptians is called Typhon among the Greeks. Plutarch, De Iside et Osiride.] Typhus, fumes, vapor: pride, arrogance. Pope Julius I, however, in his letter to the Eastern bishops, appended in volume I of the Councils, used it metaphorically for the smoke of pride. But in some copies it is read T Y 619 mistakenly as Typus. The same error is found in book 6, epistle 28, of the Gregorian Register, where the holy Pontiff, writing to Cyriacus, Patriarch of Constantinople, exhorts him to lay aside the smoke of pride in the arrogant use of the title Oecumenical, saying thus: [For then charity is truly shown, if by the type of pride there be no schism among us.] The same error was also followed by certain codices of St. Augustine's Confessions, in which it should be restored thus: Buccis typho crepantibus; which phrase, however, is confirmed by the authority of the Fourth Council of Constantinople, canon 27, where monks who have been raised to the episcopal dignity are forbidden to lay aside the habit of Religion, in these words: [No one at all shall have the power to lay aside the said schema because of typhus and arrogant will.] FR. Eugippus the African abbot used it for vainglory in Augustine's works, thesaur. cap. 25, from book 12 of the Confessions. Typicus, shadowy. It is an adjective formed from a noun: whence something is said to be typicum which adumbrates another thing. Such is the doctrine of the Old Testament, of which the Apostle says to the Hebrews, chapter 11: The law having a shadow of the good things to come, not the image itself of the realities. That which is mystical and allegorical is called typicum. Thus the paschal lamb, which allegorically signified the Venerable Eucharist, is called by the Church the agnustypicus. The Church, according to St. Thomas: After the typical lamb, the feast having been completed. For Christ first took the legal supper, in which the paschal lamb was eaten, so that the figure might precede the truth, the shadow the light, and the type go before its antitype. Typographia, printing, transcription by types: namely, with those forms and figures of characters among printers which are called types. Hence also typographus, a printer, writing with types. Typotheta, that is, the one who presides over the printing, or who arranges the types in order and sets the pages with the types, so that afterward they may be printed under the press; the Italians call him Compositore, from the word figura, form, adumbration, a mark impressed by striking, and the verb pono, suppono, colloco, etc. Tybrum. See Tybrum. Typus, form, figure, adumbration, impression; however, it is taken figuratively for the onset, or term, of a fever, which is in some way impressed upon the patient. [A certain woman whose son was burdened with a quartan type. Gregory of Tours, lib. 9, cap. 21.] In the same way Ruffinus, book 2, chapter 1, of a tertian fever, said: [He was most severely afflicted with a tertian type.] The same fever with an attack of cold is also called Typus frigoriticus. See Frigoriticus. Sometimes it signifies a vessel: [The vessel which they call type he carried to the cellar. In the Life of St. Magnus.] See Tybrum. Likewise Typus signifies li-
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620 T Z librum quendam perversum, de quo dictum est in dict. Ecthesis. TZACON, Tzacones, & Tzaconitæ. FR. de quibus sic inquit Calepinus: [Tzacones erant ex stationariis hastati, gestabant cuculiones, & cibana coerulea, quæ tergo ac pectore habebant leones albos contra se erectos.] Errat tamen; nam erant populi, qui etiam in exercitu ad militandum conducebantur. [Nec infirmo animo eadem confirmati lectione, aut multò post Magistro Tzaconitæ occurrunt, quem dum in fugam verterent, ejus copias omnibus modis contriverunt. Luitprand. in Legat.] In quo textu aliqui mendosè Exacontæ legunt. Vide apud Leunclavium. Itaque populi Lacones ex Peloponneso, ut clarè Nicephorus Gregora, lib. 4. his verbis demonstrat: [Exercitus Laconum, quos corrupta lingua Tzacones vocat.] Et inferiùs eandem declarationem reiterans, sic inquit: [Cum his etiam erat armatus exercitus navalis Laconum, quos corrupta lingua Tzacones vocant. TZANGA. Vide Zanca. TZANGRUS, arcus, militare instrumentum ad explodendas sagittas. [De summo autem castelli, sive arci Tzangris petebamur quidem infestè; sed non lædebamur tamen. Phanzes in Chron. lib. 2. cap. 7.] Et clariùs Cantacuzenus, lib. 1. cap. 36. sic inquiens: [Qui à latinis arcubus, tzangros vocant, sagittis jaciendis propugnatores à muro fugarent.] Ex hoc vocabulo derivatur nomen Tzausius, quod apud Turcas Chians vulgari- ter nuncupatur: est enim apud eos cursoris, sive mâdatarii officiu. FR. Sed fortassè meliùs Chiaus etymon ex sequenti vocabulo derivatur. TZAULUS. FR. Aulæ Græci Imperatoris officialis; qui Magnus Tzaulus dicebatur, tanquam magnus & Prototabellarius, fungebaturque nonnunquam Officio imperialis Commissarii, & fe rebat etiam præcepta Imperatoris. Hinc mansit in eadem Aula turcica hoc nomen Tzaus, sive Chians, qui est Missus à Turcarum Tyranno, vel ab ejus Primo Visir. TZAUSTRIUM, Tzauscon. Torneamentum, itali- cè Giostra. Apud Cantacuzenum, lib. 1. cap. 42. V FR. hæc littera pro G. non rarò repetitur, ut: [Et terras culras, & inculras prævia vuida. In Chron. Camericensis Ecclesiæ, an. 835.] ubi Vuida pro Guida; sic Vuido, pro Guido Vuilelmus, pro Gulielmo; Vuanto, pro Guano; Vuerra, pro Guerra, & similia. Vide Discapia. Aliquando ejus Vicaria legitur B. præfertim dominantibus in Italia Græcis, tunc enim introduxerant proferri Baticanum pro Vaticano, Bitapro Vita &c. quod apud Hispanos adhuc in usu est, qui pro V. pronunciant B. Aliquando po- VA nitur loco Y. ut Suria, pro Syria, & similia. Vide Collyra, Myrum, & initio litteræ Y. VACANS, modus dicendi apud Equites Melitenses. Vide Mortuorum. VACASOTI, hæretici. Vide Beguardi. VACILLO. FR. esse de fide suspectum intelligitur. [Interim volumus illa privilegia vacillare, capite 6. decretal. de fide instrum. VADATUS. FR. [Vadatus dicitur obstrictus, vel sub fidei jussione ambulans, sicut Fenestella ait: apud quem, vadatus amicitiæ nodulo tenebatur. Fulgentius de vocib. antiq. VADIANI, hæretici. Vide Anthropomorphitæ. VADIUS, vadis, fidejussio. [Ut si Comes ipse presbyterum rebus suis expoliare jufferat, hoc illi emendare per vadium faciat, disponens qualiter indè fiat. Flodoard. lib. 3. hist. Rhemens. cap. 28.] FR. [Nullus presbyter præsumat calicem, vel patenam &c. laico, vel foeminæ in vadium dare, lib. 3. decreral. tit. 21. cap. 1. VADOR, verbum, fidejubeo, cautelam, & securitatem præsto, confirmo. [Vadatur hunc sermonem meum Sanctus vir Iosephi. Ambros. lib. 7. epist. 44.] Vide Guadio. In radio. VAGOSITAS, vagatio, error, dispersio: [Quemadmodum gallina habens pullos, vocando illos non cessat, ut assidua voce vagositatem corrigat pullorum suorum. Chrysoft. hom. 46. in cap. 23. Marth. VALENTIA, virtus, potentia, valor, quo vocabulo, lib. 5. advers. Marcion. cap. 17. usus est Tertullianus, verba Apostoli ajentis: [Secundùm operationem potentiæ virtutis ejus, quam operatus est in Christo, suscitans illum à mortuis. Ad Ephesios, c. 1.] ita exponens: [Ille inoperatus est in Christum valentiam, suscitando eum à mortuis. VALENTINIANI. FR. hæretici Valentini Platonici sequaces. [Qui æôvæs, id est, sæcula quædam in originem Dei Creatoris induxit. Christum quoque de Virgine nihil corporis assumpsisse, sed per eam, quasi per sistulam transisse asseruit, can. Quidam autem hæretici, 24. qu. 3.] Eorum superstitiosus ritus. Vide Abascantus. Sacrarium. VALESII. FR. Hæretici in Arabia à Valesio Arabe provenientes, quæ secta Eunuchorum etiam dicta est; nam secundùm litteram Evangelium ineptè interpretantes, omnes se castrabant, non percipientes allegoricam Christi parabolam, ubi ajebat: Beati, qui se castraverunt &c. de quorum secta fuerat Origenes. Baron. an. 249. nu. 9. VALLIS ENNOM. Vide Gehenna. VALVASINUS, & Valvasor. Vide Vassus. VANAGLORIA. Vide Guadimonia. Vana observatio. Vide Superstition. VANDALI. Vide Silingi. VANGA, Bipalium, instrumentum ferreum culpidatum cum ligneo manubrio, quo terra repastinatur, ac inversatur, pede super hujusmodi instrumentum calcando: [Nam die quadam ad vesperum in horto monasterii fecit jactari ferramen-
Transcription: Translated (English)
620 T Z a certain perverse book, of which mention is made in the said Ecthesis. TZACON, Tzacones, & Tzaconitae. FR. concerning whom Calepinus says thus: [The Tzacones were among the armed stationaries, they wore hoods, and blue cibana, which had on the back and breast white lions standing erect against one another.] However, he is mistaken; for they were peoples who were also hired in the army for military service. [Nor, with their spirits unshaken by the same confirmed reading, or much later do the Tzaconitae appear to the Commander, whom, when they had turned to flight, they shattered his forces in every way. Luitprand. in Legat.] In this text some incorrectly read Exacontae. See Leunclavius. Thus they were the Lacones from the Peloponnese, as clearly Nicephorus Gregoras shows, book 4, in these words: [The army of the Lacones, whom in corrupted speech they call Tzacones.] And farther on, repeating the same explanation, he says thus: [With them also was the naval army of the Lacones armed, whom in corrupted speech they call Tzacones. TZANGA. See Zanca. TZANGRUS, a bow, a military instrument for shooting arrows. [And from the top of the castle, or fortress, we were indeed fiercely attacked by Tzangri; but nevertheless we were not harmed. Phanzes in Chron. book 2, chap. 7.] And more clearly Cantacuzenus, book 1, chap. 36, saying thus: [Who, from the Latin bows, which they call tzangri, would drive away from the wall with arrows the defenders.] From this word is derived the name Tzausius, which among the Turks is commonly called Chians: for among them it is the office of a runner, or messenger. FR. But perhaps better the etymon Chiaus is derived from the following word. TZAULUS. FR. An official of the court of the Greek Emperor; the one called the Great Tzaulus, as though the great and chief notary, and he sometimes held the office of imperial commissioner, and also conveyed the Emperor’s orders. Hence this name Tzaus, or Chians, remained in the same Turkish court: he is a messenger sent by the Turkish tyrant, or by his Grand Vizier. TZAUSTRIUM, Tzauscon. A tournament, in Italian Giostra. In Cantacuzenus, book 1, chap. 42. V FR. this letter is not rarely repeated in place of G., as: [And cultivated and uncultivated lands with a prior vuida. In the Chronicle of the Church of Cambrai, year 835.] where Vuida stands for Guida; likewise Vuido for Guido, Vuilelmus for Gulielmus; Vuanto for Guano; Vuerra for Guerra, and the like. See Discapia. Sometimes its substitute B. is read, especially among the Greeks ruling in Italy; then they had introduced the pronunciation Baticanum for Vaticanum, Bitap for Vita, etc., which is still in use among the Spaniards, who pronounce B for V. Sometimes it is placed in the position of Y, as Suria for Syria, and the like. See Collyra, Myrum, and at the beginning of the letter Y. VACANS, a manner of speaking among the Knights of Malta. See Mortuorum. VACASOTI, heretics. See Beguardi. VACILLO. FR. to be suspected in faith is understood. [Meanwhile we wish those privileges to waver, chapter 6 of the decretals, on faith of instruments. VADATUS. FR. [Vadatus is called one bound, or walking under surety, just as Fenestella says: with him, vadatus was held by the knot of friendship. Fulgentius, on ancient words. VADIANI, heretics. See Anthropomorphitae. VADIUS, vadis, surety. [So that if the Count himself should order a presbyter to strip his property, let him cause this to be compensated to him by a vadium, arranging how therefrom it may be done. Flodoard, book 3, Hist. Rhemens., chap. 28.] FR. [No priest shall presume to give a chalice, or paten, etc., in surety to a layman or woman, book 3 of the decretals, tit. 21, chap. 1. VADOR, a verb, I give surety, I provide caution and security, I confirm. [The holy man of Joseph vouches for this my speech. Ambrose, book 7, epist. 44.] See Guadio. In radio. VAGOSITAS, wandering, error, dispersion: [Just as a hen having chicks does not cease calling them, so that with constant voice she may correct the wandering of her chicks. Chrysostom, hom. 46, on chap. 23 of Matthew. VALENTIA, strength, power, valor, a word which, in book 5 against Marcion, chap. 17, Tertullian used to explain the words of the Apostle saying: [According to the working of the power of His strength, which He wrought in Christ, raising Him from the dead. To the Ephesians, ch. 1.] thus explaining it: [He wrought in Christ might, raising Him from the dead. VALENTINIANI. FR. followers of the heretic Valentine the Platonist. [Who introduced certain æons, that is, ages, into the origin of God the Creator. He also asserted that Christ took nothing of the body from the Virgin, but passed through her, as through a tube, can. Quidam autem haeretici, 24. q. 3.] Their superstitious rite. See Abascantus. Sacrarium. VALESII. FR. Heretics in Arabia originating from Valesius the Arab, which sect was also called that of the Eunuchs; for according to the letter they interpreted the Gospel foolishly, castrating themselves all, not perceiving the allegorical parable of Christ, where He said: Blessed are those who have made themselves eunuchs, etc.; from whose sect Origen had been. Baron. year 249, no. 9. VALLIS ENNOM. See Gehenna. VALVASINUS, and Valvasor. See Vassus. VANAGLORIA. See Guadimonia. Vain observance. See Superstition. VANDALI. See Silingi. VANGA, Bipalium, a pointed iron tool with a wooden handle, with which the earth is dug over and turned upside down, by stepping on this kind of instrument with the foot: [For on a certain day toward evening in the monastery garden he caused a tool of iron to be thrown...
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VA menta, quæ usitato nos nomine vangas vocamus. Dixit itaque discipulis suis: tot vangas in horto projicite, & citiùs redit. S. Gregor. lib.3. dialog. cap. 14. VANIO, verbum, deliro, desipio, vanè loquor. {Repausa ergo tuam mentem, ne vadas vaniando. In Vita S. Franciscæ Rom. 9. Mart. apud Surium. VANIZO, idem ac Vanio. {De vestra benevolentia plus justo præsumentes vanizando dicunt &c. Ivo Carnor. epist. 66.} Eodem verbo usus est S. Bernard. epist. 48. VARGUS, vagans, exul. {Si quis corpus sepultri effoderit, aut spoliaverit, vargus sit, in lege Salica.} Idem vocabulum apud Sidonium, lib.6. epist. 6. habetur. UAS INFIRMIUS, idest, imbellis sexus. {Vasa infirmiora cum eis non navigabunt, nisi fortè Pater monasterii præceperit. In regula S. Pacomii.} Quòd autem per vas infirmius foeminas hic Sanctus intellexerit, idem in eisdem regulis declarat, inquiens: {Si sæculares homines, aut debiles, aut vasa infirmiora, idest, mulierculæ venerint ad ostium. VASCELLUS, navis vulgariter nota. Bullar. Casin. tom. 2. Constit. 187. num. 7. VASILEUS, baonibus , Rex: {Cùm Christophori filiam Petrus Bulgarorum Vasileus conjugem duceret. Luitprand. in legat. VASO. Vide Vassus. VASSALAGIUM. ER. idem ac hominum. Sigon. de Regno Italiæ, lib. 7. 1. ut Latrones, de reverentia Ecclesiæ. Vide Hominium. Vassallus. VASSALLUS. FR. subditus. Sigon. de Regno Ital. lib. 7. Leges Longobar. Bulla. Casin. tom. 2. constit. 33. Vassallus à Vexillo; ideò Vaxallus dicebatur: {Decernentes eos, qui possessiones, & libertates ejusdem Coenobii, & Vaxallorum suorum jura, seu reditus detinent occupatos &c. Alexander Papa III. in Bullar. Casinen. tom. 2. constit. 182. num. 6.} Vide Casatus. Drudus. Vassus. VASSUS, Vassallus, idest, Bassus, B, pro V, quod significat subditum, inferiorem, & subordinatum. {Nam reipub. statu nimis turbato, regales vassos insolentia Marchionum sibi subjugaverat. In vita S. Geraldi, lib. 1. cap. 32.} FR. Idem habetur in 1. placuit nobis, ut Episcopi, & Comites sibi invicem auxilium præstent. Sed apud Marculsum monachum in ejusformulario, lib. 4. cap. 9. regium ministrum significat: {Vassi verò nostri, & ministrales, qui missi sunt, ubicumque venerint, conjectum accipiant.} Et in Capitulis, quæ Episcopi Rhemorum, & Rothomag. miserunt Ludovico Regi, sic habetur: {Quando anima vestra de corpore exierit &c. & sine solatio, & comitatu Drudorum, atque Vassorum nuda, & desolata exibit.} Item Bassus propriè dicebatur; unde in Erchemperti histor. apud Peregrinum de Princip. Longobar. num. 62. hæc narrantur: {Atenulfus Spoletum pergens, dato pretio, Sua- bilium Gastaldum Marsorum cum aliis sociis VA 621 bassis, quasi ad trecentos armatos secum adve- xit.} Valvasor, tamen, sive Valvasor videtur di- versum à Vassallo, nam in Bullar. Casin. tom. 2. constit. 218. ita distinguitur: {Et aliis viris Nobi- libus, Capitaneis, Vvalvasoribus, & aliis Vassal- lis nostris cujuscumque servitii &c.} qui Valva- foros à Federico II. Imp. sic denominatos fuisse ait Blondus his verbis: {Fueruntque proditionis auctores Capitanei, & Valvasores, quos Fede- ricus II. eo cognomine notatos potiùs, quàm honestatos suarum partium primiores voluerat recognosci &c. decad. 2. lib. 8.} Unde Valvasor ap- pellatus, quia Vassis, & Plebi præpositus erat, qui etiam Valvasinus dicebatur. Sigonius de re- gno Italiæ, &, 1. 3. de beneficiis. Aliquando ta- men hæc dignitas postponitur Baronali, ut in de- creto Federici Imp. apud Rodericum Frisingen. Canonicum de gestis ejusdem Imperatoris, lib. 3. cap. 31. sic habetur: {Nos in præsentia, & te- stimonio omnium Theutonicorum, Longobar- dorum, & Episcoporum, & Laicorum Princi- pum, & Baronum, & Valvasorum omnem ju- stitiam, & consilium obtulimus.} Aliquando Baronali dignitati præponitur Valvasor, qui & Vaso dicebatur. {Hujus rei testes &c. Ornulfus Imperialis Aulæ Marescalcus, Riferius Impe- rialis Vaso, Rosculfus de Oliveto, & alii multi Principes, & Comites. Bullar. Casinen. tom. 2. Constit. 58.} Nec est mirum, nam triplicis ge- neris reperiebantur Valvasores, Majores, scili- cet, Minores, & Minimi, qui Valvasini diminuti- vo vocabulo vocabantur. De nomine autem Val- vasoris sæpè in ejus Mediolanensi hist. Corius mentionem facit. VASTAGÆ, & Vastagiæ. Vide Bastagia. VASTARIUS. Vide Bastarius. VASTELLUM, stallum, sela, à voce Fest Germani- ca, quæ stabilem, & firmum significat, seu po- tiùs posito V, pro B, Bastellus; nam Bastus, italicè vilem mulorum sellam significat; usurpatur etiam pro cathedra suprema: {Solus in refectorio pran- debit supremus habens Vastellum, in vita S. Io: Abb.} fortassè V. pro G. hic scribitur, ut inter- dum fieri suprà diximus in principio hujus lite- ræ, & sic Castellum, seu potiùs Castellum; nam ca- thedra Turris, ut suo loco ostensum est, diceba- tur, sive à Fastu Castellum. VATES. FR. à vimenta ita appellatus, cujus signi- ficatio multiplex est; nam modò Sacerdotem, modò Prophetam, & Augurem, & modò Poe- tam denotat. Isid. Etymol. lib. 2. & in can. Cle- ros, dist. 21. VATICANA BASILICA. FR. à Lucio Papa III. ap- pellata fuit Omnium Ecclesiarum caput in ejus epistola, quæ hìc habetur in dict. Incastello. Ab Innocentio III. præ omnibus Urbis Basilicis illi majoritas tribuitur, sic ajente: {Aquarto latere res juris Basilicæ majoris Sancti Petri Apostoli. Bullar. Casinen. tom. 2. Constit. 234.} Multi Imp. ac Reges canonicatu ejusdem Basilicæ in- signiti. Vide Canonicus. Reliqua ad eandem spe- ctantia. Vide Altare. Altarista. Assisius. Basilica. Pras-
Transcription: Translated (English)
VA mienta, which we commonly call vangas. He said therefore to his disciples: throw so many vangas into the garden, and it will come back sooner. S. Gregory, lib. 3. dialog. cap. 14. VANIO, a word meaning: I rave, I am foolish, I speak vainly. {Therefore rest your mind, lest you go on vaining. In the Life of St. Frances of Rome, 9 March, apud Surius. VANIZO, the same as Vanio. {Presuming more than is proper on your goodwill, they say vainizing, etc. Ivo Carnor. epist. 66.} The same word was used by S. Bernard, epist. 48. VARGUS, wandering, an exile. {If anyone should dig up or despoil a corpse from a sepulcher, let him be a vargus, in the Salic law.} The same word is found in Sidonius, lib. 6. epist. 6. VAS INFIRMIUS, that is, the weaker sex. {The weaker vessels shall not sail with them, unless perhaps the Father of the monastery should command it. In the rule of S. Pachomius.} But that this holy man by weaker vessel understood women, he declares the same in the same rules, saying: {If laymen, or weak persons, or weaker vessels, that is, little women, should come to the door. VASCELLUS, a ship, commonly known. Bullar. Casin. tom. 2. Constit. 187. num. 7. VASILEUS, baonibus , King: {When Peter, the Bulgar Vasileus, took the daughter of Christopher as wife. Luitprand. in legat. VASO. See Vassus. VASSALAGIUM. ER. the same as hominium. Sigon. de Regno Italiae, lib. 7. l. as robbers, regarding the reverence of the Church. See Hominium. Vassallus. VASSALLUS. FR. subject. Sigon. de Regno Ital. lib. 7. Leges Longobar. Bulla. Casin. tom. 2. constit. 33. Vassallus from vexillum; therefore it was called Vaxallus: {Decreeing that those who hold the possessions and liberties of the same monastery, and the rights or revenues of their Vaxallos, detained in occupation, etc. Pope Alexander III. in Bullar. Casinen. tom. 2. constit. 182. num. 6.} See Casatus. Drudus. Vassus. VASSUS, Vassallus, that is, Bassus, with B for V, which signifies a subject, an inferior, and a subordinate. {For, the state of the republic being too much disturbed, the insolence of the marquises had subjected the royal vassi to itself. In the life of S. Gerald, lib. 1. cap. 32.} FR. The same is found in the first: it pleased us, that Bishops and Counts should give one another aid. But in Marculfus the monk, in his formulary, lib. 4. cap. 9. it signifies a royal minister: {Our vassi, indeed, and ministrales, who have been sent, wherever they may come, let them receive a levy.} And in the Capitularies which the Bishops of Rheims and Rouen sent to King Louis, it is thus found: {When your soul shall have gone out from the body, etc., and without consolation, and the company of Drudi, and of the Vassi, it shall go forth naked and desolate.} Likewise Bassus was properly said; whence in the history of Erchempert, apud Peregrinus de Princip. Longobar. num. 62. the following is related: {Atenulfus, going to Spoleto, having paid a price, brought with him the gastald of the Marsi, Suabilius, with other companions VA 621 bassi, as though up to three hundred armed men.} Valvasor, however, or Valvasor, seems to be different from Vassallus, for in Bullar. Casin. tom. 2. constit. 218. it is thus distinguished: {And to other noble men, captains, Vvalvasors, and to our other Vassalls of whatever service, etc.} Blondus says that the Valvafori were so named by Frederick II. Emperor in these words: {And the authors of the treason were the Captains and Valvasors, whom Frederick II. wanted to be recognized rather as marked by that surname, than honored as the foremost of his party, etc. decad. 2. lib. 8.} Whence he was called Valvasor, because he was set over the Vassi and the common people, who also was called Valvasinus. Sigonius de regno Italiae, and 1. 3. de beneficiis. Sometimes, however, this dignity is placed after the baronial one, as in the decree of Emperor Frederick in Rodericus Frisingen. Canon of the deeds of the same Emperor, lib. 3. cap. 31. it is thus found: {We, in the presence and with the testimony of all the Germans, Lombards, and Bishops, and lay princes, and barons, and Valvasors, offered all justice and counsel.} Sometimes the Valvasor is placed before the baronial dignity, and he was also called Vaso. {Witnesses of this matter, etc., Ornulfus, Marshal of the Imperial Court, Riferius, Imperial Vaso, Rosculfus of Oliveto, and many other Princes and Counts. Bullar. Casinen. tom. 2. Constit. 58.} Nor is it surprising, for there were found three kinds of Valvasors, namely the Greater, the Lesser, and the Least, who were called Valvasini by a diminutive term. But about the name of Valvasor, Corius often makes mention in his Milanese history. VASTAGÆ, and Vastagiæ. See Bastagia. VASTARIUS. See Bastarius. VASTELLUM, a stall, a seat, from the Germanic Fest, which signifies stable and firm, or rather with V put for B, Bastellus; for Bastus, in Italian, signifies a vile mule-saddle; it is also used for a supreme chair: {He alone shall dine in the refectory having the supreme Vastellum, in the life of St. Io: Abbot.} Perhaps V. is written here for G., as sometimes happens, as we said above at the beginning of this letter, and so Castellum, or rather Castellum; for the chair of the Tower, as has been shown in its place, was so called, or from Fastus, Castellum. VATES. FR. so called from vimenta, whose meaning is multiple; for now it denotes a priest, now a prophet and augur, and now a poet. Isid. Etym. lib. 2. and in can. Cleros, dist. 21. VATICANA BASILICA. FR. by Pope Lucius III it was called the head of all churches in his epistle, which is found here in the said Incastello. By Innocent III, above all the basilicas of the City, greater dignity is attributed to it, as he says: {From the fourth side there pertains the right of the greater basilica of Saint Peter the Apostle. Bullar. Casinen. tom. 2. Constit. 234.} Many emperors and kings were enrolled in the canonry of the same basilica. See Canonical. The remaining matters pertaining to the same. See Altar. Altarist. Assisius. Basilica. Pras-
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V E Frascatæ ædes. Quinque Portashabet. Vide Guidonea. Prodigiosum ejus candelabrum. Vide Polycandelum. Cætera vide Porticani. Rota porphyretica. Septimianum. Suggestum. Vmbilicus. Ibi ostenduntur imagines Apostolorum Petri, & Pauli. Vide Linostima. Thoracida. Dedicatio hujus templi antiquitus fieri solebat in mense Novembris, ita habetur in Chronica Cistercien. Angeli Marriquez, tom. 2. ann. I 145. c.3. pag.6. & affirmat Otho Frisingen. lib.7. cap.32. VATICANUM PALATIUM à quo ædificatum. Vide Breviarium. VAXALLUS. Vide Vassallus. VAYVODA, Capitaneus. Joannes Lutius in ejus Dalmaria. VAYSRA, & Voyska. FR. exercitus, unde contributiones, quæ pro exercitu colliguntur, Voyskina dicuntur. UBICATIO. FR. Scholasticus dicendi terminus, ultimum determinativum in genere spatii significans. UBIQUISTÆ, & Vbiquetari. FR. Hæretici, asserentes Christi humanitatem nedum in Sac. Eucharistia, sed ubique reperiri. Hi de anno 1527. insurrexerant. Rayn. eod. ann. n. 57. VECORIN. FR. verba contumeliosa. Glossa in, 1. si servus, de culpis Servorum. Ubi littera V, valet B. VECTOR, qui vehitur. Ecclesia enim instar est navis, & plurimis locis ita nuncupata est, quæ diversissimi generis vectore suscepto, subjecta est omnibus, & ventorum flatibus, & maris motibus. S. Hilarius in cap.21. Matth. VECTURATUS, idem ac Vector, suprà, ac præcipuè pro equitante usurpatur. Hanc enim viam gentium vecturatum Dominum prædicaverunt. Hilarius in cap.21. Matth. de Christo agit super asinam equitante. VEGES, dolium. Cæpit diabolus ante portellam cellæ, quasi malleo vegetem sine cessatione percutere. In vita S. Romualdi Abb.7. Februarii. VEHICULUM. FR. quo vecti sunt Pontifices Romani, & eriam antiquis temporibus fuit in usu; nam Ammian. Marcellinus, qui vixerat in quarto sæculo, licèt Ecclesiæ Rom. nimis infestus, hæc scripserat: Neque ego abnuo ostentationem rerum considerans urbanarum, hujus rei cupidos, ob impetrandum omni contentione laterum jurgari debere, cùm id adepti, sint ita securi, ut procedant vehiculis insidentes, circumspectè vestiri, epulas curantes profusas, adeò ut eorum convivia regales superent mensas, lib.27. De Summis nostris Pontificibus loquitur, sed quàm invido calamo exarasset, facilè deprehenditur; nam Papa non ad sui ostentationem, ut hic scriptor maledignitatis dignitatem summos promeretur honores. At si non erat ostentatio summos, ac fabulosos Gentilium Pontifices carpento, vehiculisque uti: quare ergo summus, ac veridicus Christianorum Pontifex, longè majoribus obsequiis venerari nequisset? Sanciverat Numa idolorum Sa- V E cerdotes curru arcuato vehi, Liviùs, lib.1. in de Cic. orat. pro domo sua ad Lentulum Summ. Pont. gentilem, inquit: Sacerdotii sunt thensæ, vehicula &c. Sacerdotii igitur erant, non ostentationis Thensæ autem, ut Ascon. Pedianus in act.3. Verr. ait, erant sacra vehicula, pompa ordinum, & hostiarum, atque Tacitus, lib.12. Annal. Agrippinæ superbiam exaggerans, ait: Suum quoque fastigium Agrippina extollere altiùs, carpento Capitolium ingredi, qui mos sacerdotibus, & sacris antiquiùs concessus, venerationem augebat foeminæ, quam Imperatore genitam, sororem ejus, qui rerum potitus sit, & conjugem, & matrem fuisse. Meritò igitur Marcellinus maledicus vocari deber, dum ab ipsismet Ethnicis Scriptoribus vehiculum Sacerdotali dignitati debitum fuisse demonstratur. Vide Epirhedium. Petoritum. Sellare. VEHICULUS, pro jumento usurpatur. Nam vehiculus, qui eum ferre debuerat, qui primitùs vadum transierat, fortuitò vacuus neminem in dorso suo ferens, transmeaverat. In vita S. Fauistæ, cap.2. ß.7. VEL. FR. pro Et. Can. Presbyter, vel quilibet sacerdos, 2. quæst.5. Neque facit Episcopos, vel Presbyteros, aut Diaconos. Anast. Bibliot. in collatione S. Maximi à Sirmondo in 8. edit. pag.123. Et clariùs: Renuntio &c. monasterio Sancti Pauli, vel ejus servitores. Bullar. Casinen. tom.2. constit.21. & 36. In eadem significatione usi sunt etiam Latini: Ergo qui relicti erant, proditos se rati, ne conspectum quidem hostis sustinere voluerunt, cùm vel (pro) pauciores locum obtinere potuissent. Q. Curtius historiar. lib.3. Et inferiùs ibidem: Lenta remedia, & segnes medicos non expetunt tempora mea, vel mori strenuè, quàm tardè convalescere, mihi melius est. Atque Sidonius carmine 23. vers.325. ita cecinit: micant colores, Albus, vel venetus, virens, rubensque. Quem sensum non advertens Latinius in Correctionibus præsertim in D. Hilarium, semper Et, ubi Vel hic Sanctus scripserat, correxerat; sed in sensu conjunctionis, & non divisionis Hilarius particulam Vel intellexerat. S. Maximus: Ferunt enim, hodie Christum Dominum nostrum, vel Stella duce à Gentibus adoratum, vel invitatum ad nuptias, quas in vina vertisse, vel suscepto à Joanne baptismate &c. ubi vel stat loco ; nam ut in dict. Epiphania scripimus, de his tribus miraculis in ea die cumulativè Ecclesia mentionem facit, quia nimirum una eademque die à Christo Domino demonstrata fuere. Vide Livoro. Seu. VELABRUM. Vide Schola græca. VELOTHYRUM, januæ velum, dictio latino-græca Velo, & duex, quæ portam significat. Fecit & in eadem Basilica egregii Doctoris velothyra quatuor, ex quibus unum auro textum. Anastas. Biblioth. in Stephano IV. qui eandem dictio-
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V E Frascatae, houses. It has five doors. See Guidonea. Its prodigious candelabrum. See Polycandelum. For the rest, see Porticani. Porphyry wheel. Septimianum. Platform. Umbilicus. There are displayed there images of the Apostles Peter and Paul. See Linostima. Thoracida. The dedication of this temple used to be celebrated in ancient times in the month of November, as is recorded in the Cistercian Chronicle. Angeli Marriquez, tom. 2, year 1145, ch. 3, p. 6; and Otho of Freising affirms it, lib. 7, cap. 32. VATICAN PALACE, by whom it was built. See Breviarium. VAXALLUS. See Vassallus. VAYVODA, captain. Joannes Lutius in his Dalmaria. VAYSRA, and Voyska. FR. army, whence the contributions collected for the army are called Voyskina. UBICATIO. FR. Scholastic term of speech, signifying the ultimate determinative in the genus of space. UBIQUISTÆ, and Ubiquetari. FR. Heretics, asserting that Christ’s humanity is found not only in the Holy Eucharist, but everywhere. These rose up in the year 1527. Rayn. in the same year, no. 57. VECORIN. FR. insulting words. Gloss on, 1. si servus, de culpis Servorum. Where the letter V stands for B. VECTOR, one who is carried. For the Church is like a ship, and in many places is so called; having received passengers of the most diverse kinds, it is subject to all winds and motions of the sea. St. Hilary on ch. 21 of Matthew. VECTURATUS, the same as Vector, above, and especially used for one who rides horseback. For they proclaimed the Lord, borne along this way of the nations. Hilary on ch. 21 of Matthew. He is speaking of Christ riding on the ass. VEGES, a cask. The devil began before the little door of the cell to strike the cask, as it were with a hammer, without ceasing. In the life of St. Romuald the Abbot, Feb. 7. VEHICULUM. FR. the conveyance in which the Roman Pontiffs rode, and it was also in use in ancient times; for Ammianus Marcellinus, who lived in the fourth century, though too hostile to the Roman Church, wrote thus: “Nor do I deny, considering the display of urban matters, that those eager for this thing ought to contend with all exertion of their sides in order to obtain it; and when they have gained it, they are so secure that they proceed seated in vehicles, dressed with care, attending to lavish banquets, so that their feasts surpass royal tables,” lib. 27. He is speaking of our Supreme Pontiffs, but how this was written with a hostile pen is easily seen; for the Pope does not deserve the highest honors as a display of himself, as this malicious writer pretends. But if it was not a display for the supreme and fabulous Gentile Pontiffs to use a carriage and vehicles, why then could the supreme and true Pontiff of the Christians not be venerated with much greater marks of honor? Numa had decreed that the priests of the idols should ride in a curved chariot, Livy, lib. 1; and Cicero, in the speech for his house to Lentulus the Gentile Supreme Pontiff, says: “The sacrifices have their thensæ, vehicles, etc.” Therefore these were for the priesthood, not for display. Thensæ, as Asconius Pedianus says in act. 3 of Verrines, were sacred vehicles, the pomp of ranks and victims; and Tacitus, lib. 12 of the Annals, magnifying Agrippina’s pride, says: “To raise her own majesty even higher, Agrippina entered the Capitol in a carriage, a custom granted in ancient times to priests and sacred rites, increasing the reverence for the woman, who was born of the Emperor, sister of one who had obtained power, and wife and mother of him.” Therefore Marcellinus ought rightly to be called slanderous, since even from the pagan writers themselves it is shown that a vehicle was due to priestly dignity. See Epirhedium. Petoritum. Sellare. VEHICULUS, used for a beast of burden. For the vehicle which ought to have carried him who had first crossed the ford had, by chance, gone across empty, carrying no one on its back. In the life of St. Fauista, ch. 2, §7. VEL. FR. for Et. Can. Presbyter, vel any priest, 2, question 5. Nor does it make bishops, or presbyters, or deacons. Anastasius the Librarian in the collation of St. Maximus, by Sirmond, in the 8th edition, p. 123. And more clearly: “I renounce, etc., the monastery of Saint Paul, or his servants.” Bullar. Casinen. tom. 2, constit. 21 and 36. In the same meaning the Latins also used it: “Therefore those who remained, thinking themselves betrayed, did not want even to endure the sight of the enemy, although with fewer men they could have held the position.” Q. Curtius, Histories, lib. 3. And lower down in the same place: “My times do not seek slow remedies and sluggish physicians; for me it is better to die bravely than to recover slowly.” And Sidonius, in poem 23, verse 325, thus sang: “Colors gleam, White, or blue, green, and red.” Not noticing this sense, Latinus in the Corrections, especially in St. Hilary, always corrected Et where this saint had written Vel; but Hilary understood the particle Vel in the sense of conjunction, and not of division. St. Maximus: “For they say that today our Lord Christ, either adored by the Gentiles with the star as guide, or invited to the wedding, which He changed into wine, or having received the baptism of John, etc.” where vel stands in place of ; for, as we wrote in the entry Epiphania, the Church makes mention cumulatively of these three miracles on that day, because, indeed, they were manifested by Christ the Lord on one and the same day. See Livoro. Or. VELABRUM. See Greek school. VELOTHYRUM, the curtain of a door, a Latin-Greek term from Velo and duex, which signifies a gate. And in the same basilica he made four excellent velothyra, one of which was woven with gold. Anastasius the Librarian in Stephen IV, who the same word-
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VE dictionem reiterat ibidem: [Contulit in eadem] Basilica Apostolorum cortinam lineam unam, velothyra ferica tria in circuitu altaris.] Vide Amphithyrum. Velum. VELUM, quo cooperitur calix. [Vas aureum, vel argenteum, vel velum sanctificatum, nemo ampliùs in suum usum convertat, can. apostol. 73.] Significat passionis Christi obscuram noctem illam, in qua primùm institutum fuerat incruentum altaris sacrificium. Dicitur etiam Su[n]darium. Peplum. FR. à Græcis Agnus vocatur calicis velum, fortassè quia in eo Agnus pingebatur. Item velum Aer etiam dicitur. [Velum, Aer, sive Agnus est, & dicitur esse vice lapidis, quo munivit Joseph monumentum, quod obsignavit. Sanctus Germanus Constantinop. Patriarcha in Theor.]::: Antiquitus apud Latinos, & Græcos eodem velo cooperiebatur Sacerdotis morientis facies. [Moriturus assistentibus ipse suis manibus linteum dedit, quod ex more morientium sibi contra faciem tenderetur, quo tenso spiritum emisit. D. Greg. Papa hom. 37. in Evang.] ubi de S. Cassio Narniensi Episcopo loquitur. Velum item Altaris dicitur paramentum, quod ponitur ante Altare ex colore currenti secundùm Rubricæ ordinationem. [Fuscus Abbas sacros Codices, & vela secum asportabat. S. Gregor. Papa, lib. 9. epist. 38.] quod Frontellum dicitur. Vide Brudatus. Item velum dicitur etiam orarium. Vide Orarium, & Brandeum. Vide Brandeum. Sed velum, quod Sacerdos super humeros gerit, dum exponit Sanctissimum Eucharistiæ Sacramentum, semper debet esse album, sicut etiam ejusdem coloris debet esse baldachinum, etiam in die Parasceves, ut ex monastico Cæremoniali, lib. 1. cap. 14. num. 3. colligitur; nam Christus Sacramentatus, ut aliqui Recentiores docent, cùm sic gloriosus, non decet nigro velo cooperiri, ut malè intelligunt aliqui Cæremoniarum Directores. Planeta tamen semper concordare debet colori currentis officii, licèt celebretur exposito Sacramento. Gentilium sacrificuli cooperiebantur velo, de quo Sanctus Cyprianus, lib. de lapsis inquit: [Ab impio, scelero- roque velamine.] Velo, tempore sacrificii, sacrarii porta obcludi solebat. Vide Sacrarium. Item velum januæ, quod Velothyrum græcè, italicè Portiera dicitur, significat. [Tunc fecit Beatum Sylverium Papam venire ad se in palatium in Pincis, & ad primum, & secundum velum retinuit omnem Clerum. Anastas. Biblioth. in Sylverio.] FR. idem de se refert Sylverius Papa: [Gui- lisarius, (id est Belisarius) patritius noster mandavit me ad se venire pacificè pro quibusdam ecclesiasticis dispositionibus in palatium Principis (ubi mendosè Anastasius Princis loco Principis habet) & ad primum, & secundum velum retinuit omnem Clerum, & populum, qui mecum veniebant, & nullum permisit intiore, niti me solum, & Vigilium Diaconum nostrum, 24. quæst. 4. can. Guilisarius. Vide Baron. ann. 331 num. 14. & 15.] Vide Ampithyron. Velothyrum. Alio nomine Ve- VE 623 lum cubicularare appellabatur. [Objectuque veli cubicularis, quod in introitu cubiculi erat, se texit. Lamprid. in Heliogab.] Et dicebatur etiam Cortina, quæ in Ecclesia erat ex alba tela, nam lavabatur, & dicebatur etiam Velum Atrii, can. nemo de consecrat. dist. 1. VELUM CONSECRATIONIS, erat velum, quod solis virginibus concedebatur multis solemnitari- bus, & cæremoniis in Pontificali descriptis; hoc ante XXV. ætatis annum concedi non potest. can. placuit, 20. qu. 1. & tunc dicebatur Diaconissa, quia poterat legere Evangelium in matutino. Gloss. in, can. Sanctimoniales, 20. quæst. 1. & in, can. Diaconissam, 27. quæst. 1. Dicebatur etiam Velum consecrationis illud, quo consecrabantur Diaconissæ anno quadragesimo eorum ætatis, can. Diaconissam, 27. quæst. 1. hæ autem Diaconissæ non sunt ampliùs in usu. VELUM CONVERSIONIS. Vide Velum Professionis. VELUM NUPTÆ. Vide Mavortes in dict. Maphorium. VELUM PRÆLATIONIS, quod Abbatissis concedebatur, can. Iuvenculas, 20. qu. 1. VELUM ATRII. Vide Velum. VELUM PROFESSIONIS, quod multiplicis speciei erat, atque professione monialium capitimponebatur: sed cum hac cæremoniatum differentia, quod Virginibus ab Episcopo imponi debet propriis manibus; viduæ autem emittentes vota Religionis, ipsæmet velum ex Altare apprehendentes, suis capitibus imponunt, præsente tamen Sacerdote, ut ex Pontificali Romano colligitur; potest ipse Sacerdos suis manibus viduas velare. FR. Omne id habetur in can. Devotis, 20. quæst. 1. ubi sic Gelasius Papa scribit: [Viduas autem velare, Pontificum nullus attenter.] Et in 27. quæst. 1. can. 16. clariùs habetur, sic: [Viduas, quæ spontanea voluntate ab Altari conversionis sacrae velamen suscipiunt &c.] Cæterum quòd Sacerdos viduas velare debeat, est error Glossæ in, can. Vidua, quæ sanctæ, 20. quæst. 1. & in, can. Devotis. Ibid. 5. Pontificum. Sed inferiùs vel ipse Glossator, sive potiùs Joannes ibi, ita corrigit: [Quidam tamen ex hoc capite dicebant, quòd nec Episcopus, nec Presbyter potest imponere velum viduæ &c.] Quare, can. Vidua quæ sanctæ Religionis, pro se allatu non probat, quod Sacerdos imponere debeat viduæ velum: sed inquit textus: [Tunc accepta à Sacerdote, vel Ministro apta Religionis professioni veste] &c non loquitur de velo; unde [Vidua sacrum velum capiti suo imposuit,] & non ei impositum fuisse inquit, can. Vidua quidem, 27. quæst. 1. sic etiam licèt eandem religionis vestem accipiat vidua coram Episcopo, non ideò intelligitur illum velare propriis manibus viduam, can. viduitatis, ead. 27. quæst. 1. Ratio autem differentiæ, cur Virgines, & non viduæ ab Episcopo, seu Sacerdote velantur, est, quia Virgines in rigore dicuntur Christi sponsæ, quod declarat Innocentius I. epist. 2. cap. 12. ad Victor. in-
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VE repeats the term in the same place: [He contributed in the same Basilica of the Apostles one linen curtain, or three silk door-curtains around the altar.] See Amphithyrum. Velum. VELUM, the covering of the chalice. [No one may any longer convert to his own use a golden vessel, or silver, or a consecrated veil; apostolic canon 73.] It signifies that dark night of Christ’s Passion, in which the bloodless sacrifice of the altar was first instituted. It is also called Sudarium. Peplum. FR. Among the Greeks the veil of the chalice is called Agnus, perhaps because the Lamb was painted on it. Likewise the veil is also called Aer. [The veil, Aer, or Agnus, is so called, and is said to stand in the place of the stone with which Joseph secured the monument, which he sealed. Saint Germanus, Patriarch of Constantinople, in the Theor.]::: In ancient times among the Latins, and Greeks, the face of a dying priest was covered with the same veil. [As he was about to die, he himself gave to those assisting him a linen cloth, which, according to the custom of those dying, was stretched before his face; and with this drawn over him, he gave up the spirit. Pope St. Gregory, homily 37 in the Gospel.] where he speaks of St. Cassius, Bishop of Narni. The veil of the altar is also called the vestment, which is placed before the altar in the current color according to the rubric’s ordinance. [The abbot Fuscus carried sacred books and veils with him. Pope St. Gregory, book 9, letter 38.] which is called Frontellum. See Brudatus. Likewise the veil is also called orarium. See Orarium, and Brandeum. See Brandeum. But the veil which the priest wears over his shoulders while he exposes the Most Holy Sacrament of the Eucharist must always be white, just as the baldachin must also be of the same color, even on Good Friday, as is gathered from the monastic ceremonial, book 1, chap. 14, no. 3; for Christ sacramentally present, as some modern writers teach, since he is thus glorious, should not be covered with a black veil, as some directors of ceremonies wrongly understand. The chasuble, however, must always correspond to the color of the current office, even though the Sacrament is exposed during the celebration. The sacrificial ministers of the pagans were covered with a veil, concerning which Saint Cyprian, book De lapsis, says: [By the impious and wicked veil.] At the time of sacrifice, the door of the sacristy used to be shut with a veil. See Sacrarium. Likewise the veil of the doorway, which in Greek is Velothyrum, in Italian is called Portiera, is meant. [Then he caused Blessed Pope Silverius to come to him in the palace on the Pincian, and at the first and second veil he detained all the clergy. Anastasius Bibliothecarius in Silverius.] FR. Pope Silverius himself relates the same of himself: [Guilisarius, (that is, Belisarius) our patrician, ordered me to come peacefully to him concerning certain ecclesiastical arrangements in the palace of the Prince (though Anastasius has mendaciously written Princis instead of Principis) and at the first and second veil he detained all the clergy and the people who were coming with me, and permitted no one to enter except me alone, and our deacon Vigilius, 24th question 4, canon Guilisarius. See Baron. year 331, no. 14 and 15.] See Ampithyron. Velothyrum. By another name the ve- VE 623 il of the bedroom was called. [And by the covering of the bedroom veil, which was at the entrance of the chamber, he concealed himself. Lampridius in Heliogabalus.] And it was also called Cortina, which in the church was of white cloth, for it was washed, and it was also called the Veil of the Atrium, canon nemo de consecrat. dist. 1. VELUM CONSECRATIONIS, was the veil granted only to virgins with many solemnities and ceremonies described in the Pontifical; this cannot be granted before the twenty-fifth year of age, canon placuit, 20 q. 1. and then it was called a Deaconess, because she could read the Gospel at matins. Gloss. on canon Sanctimoniales, 20 q. 1. and on canon Diaconissam, 27 q. 1. It was also called the veil of consecration by which deaconesses were consecrated in the fortieth year of their age, canon Diaconissam, 27 q. 1; but these deaconesses are no longer in use. VELUM CONVERSIONIS. See Velum Professionis. VELUM NUPTÆ. See Mavortes in the entry Maphorium. VELUM PRÆLATIONIS, which was granted to abbesses, canon Iuvenculas, 20 q. 1. VELUM ATRII. See Velum. VELUM PROFESSIONIS, which was of many kinds, and was placed on the head in the profession of nuns: but with this ceremonial difference, that for virgins it must be imposed by the bishop with his own hands; widows, however, when they make vows of religion, themselves, taking the veil from the altar, place it on their own heads, with the priest present, as is gathered from the Roman Pontifical; the priest himself may veil widows with his own hands. FR. All this is found in canon Devotis, 20 q. 1, where Pope Gelasius writes thus: [But to veil widows, none of the bishops should presume.] And in 27 q. 1, canon 16, it is more clearly stated, thus: [Widows, who of their own free will receive the veil of sacred conversion from the altar &c.] Moreover, that the priest should veil widows is an error of the Gloss on canon Vidua, quæ sanctæ, 20 q. 1, and on canon Devotis. Ibid. 5 Pontificum. But below even the Glossator himself, or rather John there, corrects it thus: [Some, however, from this chapter were saying that neither bishop nor presbyter can impose the veil on a widow &c.] Therefore canon Vidua quæ sanctæ Religionis does not prove, on its own, that the priest should impose the veil on a widow: rather the text says: [Then from the priest, or minister, receiving the garment suitable for the profession of religion] &c. it does not speak of the veil; hence [The widow placed the sacred veil on her own head,] and it says that it was not imposed on her, canon Vidua quidem, 27 q. 1. likewise even if the widow receives the same religious garment in the presence of the bishop, it is not therefore understood that he veils the widow with his own hands, canon viduitatis, same 27 q. 1. The reason for the difference, why virgins and not widows are veiled by the bishop, or priest, is that virgins are strictly called brides of Christ, as Innocent I declares, epistle 2, chapter 12, to Victor. in-
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inquiens: [Virgines, quæ Christo spiritualiter nubunt, & à Sacerdotibus, velantur.]::: Ideoque Honorigera Virginitatis nota à Tertulliano, lib. de veland. Virgin. appellatur velum professionis. FR. Velum Conversionis, & Viduitatis idem erat, ut ex canonibus citatis liquet, ac omnes istæ velationum species habentur in Glossa, ad Paleâ, cap. illud autem, 20. qu. 1.::: Virginum velationes putantur fuisse ex traditione apostolica, cùm fit valdè antiquus hujusmodi ritus, tempore, scilicet, Tertulliani, qui, lib. de velandis Virginibus tanquam de vetustissima observatione in Ecclesia Dei loquitur. Baron. an. 57. num. 84. & seqq. Virgines Africanæ mitrellis regebant capita. Idem Baron. ann. 362. num. 272. Vide hic Mitra. Quæ velandi Virgines cæremonia in festo Epiphaniæ observabatur, can. devotis, 20. quæst. 1. Item in feria secunda post Pascha, & in festis Apostolorum. Idem, can. devotis, & D. Greg. in Sacramentario. Imò in die Paschæ: [Non es recordata diei sanctæ Dominicæ Resurrectionis, in quo divino Altari te obtulisti velandam. D. Ambrosius de Virgine lapsa, ] & clariùs idem in exhort. ad Virgines: [Venit paschæ dies, in toto orbe sacramenta celebrantur, velantur sacræ virgines.] De ritu, ac solemnitate velandi Virgines disertè agit Baronius in dicto ann. 57. Velum est signum pudoris, & honoris. Gem. de antiq. rit. Missæ, lib. 1. cap. 239. Unde Apostolus ait: [Ideo debet mulier potestatem habere supra caput propter Angelos, 1. Cor. 11.] potestatem, id est, subjectionem, cujus symbolum est velum, quod ideò à Tertulliano, lib. 1. de coron. milit. cap. 14. Humilitatis sarcina dicitur, & ibid. cap. 17. appellatur Jugum. Eodem modo Chrysostomus Insigne subjectionis, & Concil. Gangrense, c. 17. Memoriam subjectionis denominant. Aliud veli mysterium affert Tertull. de veland. virg. cap. 15. nempe: [Pura virginitas semper timida oculos fugit, confugit ad velamen capitis quasi ad galeam contra ictus tentationis.] De velo professionis fusè Baron. in notis ad Martyrol. 7. Maji Litt. G. VELUM S. AGATHÆ. Vide Grympe. VENATIO, Antiquorum curiosa. Vide Formido. VENENTES VERONICAS. FR. qui vendebant effigies vultus sancti. Torrigius de Cryptis Vatican. in secunda impress. pag. 309. VENEFICA. Vide Maga. VENENOR, veneno lædi. [Boni suavitas amaritudine mali venenatur. D. Paulin. epist. 12. ad Sever.] In significatione activa. Vide Tossico. VENBRABILIS, hoc titulo appellatur Beda ex duplici capite. Primò, quia de eo narratur, quòd cùm esset cæcus, & per ludibrium in quandam vallem conductus fuisset ad concionandum, ubi non nisi saxa reperiebantur, atque deceptus, quòd ibi adesset populus ad illum audiendum, suam concionem ibi habuit, qua peracta his verbis concludens: Per omnia sæcula sæculorum; saxa resonarunt: Amen, Venerabilis Pater. Alii tamen referunt, quòd in illa periodo Angeli respondis sent; Benè dixisti Venerabilis Pater. Secunda ratio est, quia post ejusdem Sancti obitum, quidam Clericus illi Epitaphium volens in lapide inciderere, si cæperat: Hac sunt in fossa; sed non valens desinentiam rhythmi, sive leonini versus, (de quo. Vide Versus Leoninus) qui tunc valdè erat in usu, conterminare; nam ejus terminum sic conficere habebat in mente, nempè Bedæ ossa, & versus non currebat metricè; unde nimia mentis agitatione fatigatus Clericus, in somnum cecidit, & expergefactus, invenit versum ab Angelis in sepulchro Bedæ perfectè insculptum, hoc pacto: Hac sunt in fossa Bedæ venerabilis ossa. Ob id, licèt ab Ecclesia inter Sanctos Bedæ reputetur; titulus tamen Venerabilis, & non Sancti communiter ei tribuitur. Durand. lib. 7. cap. 40. FR. eodem titulo decoratus fuerat Radulphus Remington Anglus (ut in hist. de gestis Regum Angliæ narratur) quia interpretaverat aliquos caracteres in quadam porta ferrea Romæ insculptos; nam dum ille attentè illos contemplabat, qui sic P.P.P.S.S.S.R.R.F.F.F. insculpri erant ibi, quidam Romanum civis interim pertransiens illusoriè illum interrogaverat, inquiens: [Quid aspicis Angelice bos?] at ille respondit: [Confusionem vestram aspicio] quia nemo poterat characteres illos intelligere, quos Radulphus sic interpretavit: [Pater Patriæ Perditus est; Sapientia Senum Sublata est. Ruet Regnum Romano-rum, Ferro, Flamma, Fame] tunc circunstantes illum Venerabilem acclamavere. De hoc titulo Venerabilis. Vide Titulus. VENERANDA Virgo & Mart. Vide Parasceve. VENERARIUM, ita appellatus est Calvarius mons à D. Ambrosio in psal. 47. [Dominus secundùm Cæli tractum in venerario passus est.] Ita appellatus fuit, ex eo quia ibi Gentiles ad auferendam Christianis Sanctuarii illius memoriam, statuam Veneris erexerant. Vide Golgotha. VENERARIUS, idolorum venerator, idololatra: [Quoniam foris maleficus, & venerarius. S. Cyprian. de Aleat. VENERIS DIES. Vide Feria VI. VENETICUS. FR. Venetus. [De Liguribus, atque Veneticis, & Histriis Episcopis quid dicam? can. de Liguribus, 23. quæst. 5.] Quòd autem ibi Pontifex de Venetis loquatur, patet ex præcedenti, can. non vos, S. qui à communiore, ubi sic inquit: [Recolere enim debet celsitudo vestra, quid per vos Deus fecerit tempore illo, quo Histriam, & Venetias Tyranno Totila possidente &c. VENETUS, Civis. Vide Veneticus. Venetus Episc. Castellanus dicebatur. Vide Patriarcha. Venetus color. FR. id est, cæruleus, ita Vegetius de remilitari, lib. 4. cap. 37. Unde Sidonius, carmine 23. vers. 324. sic cecinit: Id Collega tuus, simulque vobis Pars adversa facit: micant colores, Albus, vel Venetus, virens, rubensque. VENIABILIS, culpa levis, & venialis, remissibilis, & venia dignus: [Sed tamen scribis tu, quòd erraverim, veniabile fore. Sidon. lib. 9. epist. 15.] Eo-
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inquens: [Virgins, who spiritually marry Christ, and are veiled by Priests.]::: And therefore the mark of honorable Virginity, according to Tertullian, lib. de veland. Virgin., is called the veil of profession. FR. The Veil of Conversion and Widowhood was the same, as appears from the canons cited; and all these species of veiling are found in the Gloss, ad Paleâ, cap. illud autem, 20. qu. 1.::: The veiling of Virgins is thought to have been from apostolic tradition, since this rite is very ancient, namely in the time of Tertullian, who, in lib. de velandis Virginibus, speaks of it as a most ancient observance in the Church of God. Baronius, an. 57. num. 84. & seqq. African Virgins wore little caps on their heads. Idem Baron. ann. 362. num. 272. See here Mitra. The ceremony of veiling Virgins was observed on the feast of Epiphany, can. devotis, 20. quæst. 1. Likewise on Monday after Easter, and on the feasts of the Apostles. Idem, can. devotis, & D. Greg. in Sacramentario. Indeed, even on Easter Day: [Have you not remembered the holy day of the Lord’s Resurrection, on which you offered yourself at the divine Altar to be veiled. St. Ambrose, de Virgine lapsa,] and more clearly the same in exhort. ad Virgines: [The day of Easter has come; throughout the whole world the sacraments are celebrated; holy virgins are veiled.] Baronius speaks expressly of the rite and solemnity of veiling Virgins in the said year 57. The veil is a sign of modesty and honor. Gem. de antiq. rit. Missæ, lib. 1. cap. 239. Whence the Apostle says: [For this cause ought the woman to have power on her head because of the Angels, 1 Cor. 11.] power, that is, subjection, of which the veil is the symbol; therefore Tertullian, lib. 1. de coron. milit. cap. 14, calls it the burden of humility, and there, cap. 17, calls it a yoke. In the same way Chrysostom calls it an emblem of subjection, and the Council of Gangra, c. 17, names it a memorial of subjection. Tertullian, de veland. virg. cap. 15, gives another mystery of the veil, namely: [Pure virginity is always timid; it flees the eyes and takes refuge under the covering of the head as under a helmet against the blows of temptation.] On the veil of profession, see Baronius at length in the notes to the Martyrology, 7 May, letter G. VELUM S. AGATHÆ. See Grympe. VENATIO, the curious practice of the ancients. See Formido. VENENTES VERONICAS. FR. those who sold images of the holy face. Torrigius, de Cryptis Vatican., in the second edition, p. 309. VENEFICA. See Maga. VENENOR, to be hurt by poison. [The sweetness of what is good is poisoned by the bitterness of evil. D. Paulinus, epist. 12 ad Sever.] In an active sense. See Tossico. VENBRABILIS, Bede is called by this title for a twofold reason. First, because it is related of him that, when he was blind and had been led in mockery to a certain valley to preach, where nothing but stones were to be found, and being deceived into thinking that a crowd was present there to hear him, he delivered his sermon there, and when he had finished, concluding with these words: Per omnia sæcula sæculorum; the stones resounded, Amen, Venerable Father. Others, however, say that in that period the Angels replied: Well hast thou spoken, Venerable Father. The second reason is that, after the death of the same Saint, a certain clerk wishing to engrave his epitaph on a stone, had begun: Hac sunt in fossa; but unable to complete the end of the rhyme, or leonine verse, (see Versus Leoninus), which was then very much in use, for he had in mind to complete its ending thus, namely Bedæ ossa, and the verse did not run metrically; wherefore the clerk, wearied by the excessive agitation of his mind, fell asleep, and upon waking found the verse perfectly engraved by Angels in Bede’s sepulcher, in this form: Hac sunt in fossa Bedæ venerabilis ossa. For this reason, although Bede is reckoned among the Saints by the Church, nevertheless the title Venerable, and not Saint, is commonly given to him. Durand. lib. 7. cap. 40. FR. With the same title had been adorned Radulf Remington, an Englishman (as is related in the history of the deeds of the Kings of England), because he had interpreted certain characters inscribed on an iron gate in Rome; for while he was attentively considering them, which were thus engraved: P.P.P.S.S.S.R.R.F.F.F., a certain Roman citizen passing by in the meantime mockingly asked him, saying: [What are you gazing at, angelic ox?] but he replied: [I am gazing at your confusion] because no one could understand those characters, which Radulf interpreted thus: [The Father of the Country is lost; the Wisdom of the Elders is taken away. The Kingdom of the Romans will fall, by Iron, Flame, Famine] then those standing around acclaimed him Venerable. On this title Venerable. See Titulus. VENERANDA Virgin and Martyr. See Parasceve. VENERARIUM, Mount Calvary was thus called by St. Ambrose in psalm 47: [The Lord suffered according to the course of heaven in the venerarium.] It was so called because the Gentiles, in order to remove the memory of that sanctuary from Christians, had erected a statue of Venus there. See Golgotha. VENERARIUS, a worshipper of idols, an idolater: [For outside, a wicked man and an idol-worshipper. St. Cyprian, de Aleat.] VENERIS DIES. See Feria VI. VENETICUS. FR. Venetian. [What shall I say about the bishops of the Ligurians, the Venetians, and the Histrians? can. de Liguribus, 23. quæst. 5.] That the Pontiff there speaks of the Venetians is clear from the preceding canon, can. non vos, S. qui à communiore, where he thus says: [For your Highness ought to remember what God did through you at that time when Totila the tyrant possessed Istria and Venetia, etc.] VENETUS, a citizen. See Veneticus. A Venetian bishop was called Castellanus. See Patriarch. Venetian color. FR. that is, blue; so Vegetius, de re militari, lib. 4. cap. 37. Hence Sidonius, carm. 23, vers. 324, sang thus: Id Collega tuus, simulque vobis Pars adversa facit: micant colores, Albus, vel Venetus, virens, rubensque. VENIABILIS, a slight fault, and venial, remissible, and worthy of pardon: [But still you write that I erred, and that it would be venial. Sidon. lib. 9. epist. 15.] Eo-
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VE eodem vocabulo D. Ambrosius, lib.7.cap.16. usus est, inquiens: [Ut eam blasphemiam dicant non esse veniabilem.] Eodemque modo Salvianus, lib.4.2d Eccl. Cath. sic inquit: [Scio quidem, quòd omnes rei veniabiles putant errores suos. VENIO. FR. pro terminor. [Sicut Carmelus in mari venit. Jerem. cap.46. VENI SANCTE SPIRITUS, Missæ sequentia, à quo composita. Vide Prosa. VENTICULOR, ventilari significat. [Quæstio sanè, quæ illos movet, qui dicunt, cur in eo loco, ubi plus bona, & minus mala fiunt, ultio frequentiùs sævit; à multis sæpè venticulata est, sed à nullo penitùs exposita. Oddo Abb. de Combust. S. Martini. VENTILABRUM. Vide Cherubim. Flabellum. VENTOR, pro Inventor. Vide verba Ennodii in dict. Gabasha. VENTRALIS. FR. uterculus, vesica, qua cingitur venter ad modum marsupii, & numi inferuntur: [Nummulos in ventralem, 1. Divus, 4. de bon. dam.] Ubi corrigendum est Ventralem. Zona enim erat, qua lumbi cingebantur: de ea loquitur Gellius, lib.15.cap.12. ubi Caji Gracchi verba retulit ajentis: [Itaque Quirites, cùm Roma profectus sum, zonas, quas plenas argenti extuli, eas ex provincia, (id est, Sardinia) inanes retuli. VENUARIUS. FR. Venditor [Notum sit, quia nos concessimus Amalbergæ nobili Abbatissæ Brixiæ, ut quocunque iste Venuarius cum mercimoniis negoriando perrexerit, securè pergar. Bullar. Casinen. tom.2. const.36. VENUS GENTILIUM DEA. Vide Astarthe. Salambona. Thalmifera in dict. Cubiculum. Thammus. Venerarium. Veneris dies in hebdomada. Vide Feria VI. FR. Venerem non cypriam, sed ex Libano progeniem traxisse putat Nicolaus Abramus, lib.2. Phari vet. testament. cap.16. num. 79. & 80. ubi verba Amos, 1.5. [Conteram vectem Damasci, & disperdam habitatorem de campo idoli, & tenentem sceptrum de domo voluptatis: & transferetur populus Syriæ Cyrenen.] ubi De domo voluptatis, intelligit Nicolaus de Veneris domo, & affert Nonnum Dionys. poetam grajum, lib.31. vers.201. ubi Libano insidentem Venerem inducit in urbem Beroen, sive Beryton, de qua idem, lib.41. à versu 100. ab eodem Nonno dicitur Penetrale lætitiæ, Veneris domus, ædes Amorum, Amoenæ gratiarum habitatio, Libaneidis astrum terræ. VERBICINOR, deponens verbum loquor. [Erchenaldus dixit, cessa verbicinari. In Miraculis S. Pursei, cap.4. ß.16.24. Ianuar.] Alii tamen Verbosare legunt. Vide Seminiverbius. Verbosor. VERBOSOR, cornicor, blatero, nimis loquor, verbosus sum. [In Ecclesiam stantes, nolite verbosari. D. Aug. serm.215. de temp.] Quamvis Hierolexicon Magri. VE 625 simile barbarum verbum non æstimetur esse Augustinianæ eloquentiæ. Vide Verbicinor. VERBOTENUS. FR. oretenus. [Cum effectu accepimus, non verbotenus, can. hæc autem verba, de poenit. dist.1. & lib.2. tit. quod quisque juris, 1.1. VERBUM DEI. FR. à SS. PP. dicitur etiam Virtus Dei. [Virtutem, quæ à Deo est, nihil aliud intelligi fas est, nisi Verbum, quod etiam Primo- genitus Dei est. Justin. Mart. apolog.2. Virtus Altissimi obumbrabit tibi. Altissimi Regis Virtus Christus est, qui per adventum Spiritus Sancti formatur in Virgine. Chrysost. in catena aur. Virtus verò Altissimi Filius est Dei: Christus enim Dei virtus est. Theophylact. Sciens in verbo esse spiritum, protinus attexuit: Et virtus Altissimi obumbrabit tibi; Christus enim Dei virtus, & Dei sapientia. Athanas. epist.1. ad Serapion. VERBUM PRÆBERE. Vide Præbere verbum. VERECUNDOR. FR. erubesco: [Nam quia semet- ipsum graviter erubescebat intus, nil esse credidit, quod verecundaretur foris. D. Greg. Papa, homil.33. in 1 cap.7. Lucæ.] Ubi de Magdalena in domo Pharisei lacrymis pedes Christi rigante loquitur. Eodem verbo usus est Plautus, inquiens [Verecundari neminem apud mensem decet. In Trinum. VEREDARIUS, tabellarius [Denique ipsis mandavit per veredarios sæpè fatus Abbas Herbenus, ut interessent ducatui, & ad evehendum corpus sæpè nominati Antistis. Oddo Abb. lib.2. de reb. Martin. cap.8.] In eodem sensu Symmachus: [Cùm verdarii deesset occasio, privato homini reddenda scripta commisi, lib.7.ep.14.] Sic etiam Fulbertus Carnot. Episc. [Quòd vobis olim charissimè per veredarium vestrum litteras non remisi, epist.66.] Quod vocabulum à Veredo equo veloce, ac cursore derivatur. VERMICULATUS. FR. figuratè interpunctus ad instar operis musivi. [Murenulas aureas faciemus tibi vermiculatas argento, cant.1.8.] Lectio græca habet pro Murenulas [Similitudines auri faciemus tibi cum stigmatibus argenti.] [O[mn]i [omn]ior enim, ut inquit Jul. Rusinian. est rhetorica figura, cùm ex partibus aliqua similitudo colligitur: sic [omn]i hìc Similitudines, quod subauditur Inter se, cùm monile ex figuris inter se còsimilibus constet. Eusebius autem per similitudines Phalera scribit, quæ quidem antiquitus nedum equorum, sed equitum, & nobilium erant ornamentum, Livio teste, qui tradit, comitia ædilitia Cn. Flavii Scribæ tantum habuisse indignitatis, ut plerique nobilium aureos annulos, & phaleras deponerent. Atque metaphoricè pro ornamento orationis Ennodius: [Sine phaleris est omne id, quod dictat affectio, dict.3.] Verùm quòd Vermiculatum non tantùm in auro, sed & in lapidibus intelligatur, facit Plinius: [Iam quidem & auro, nec tantùm, ut parietes toti operiantur, verùm & interraso marmore, vermiculatis ad effigies rerum, & animalium crustis, &c. lib.35.cap.1. R i VBR-
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VE By the same word St. Ambrose, book 7, chapter 16, uses it, saying: [So that they say that blasphemy is not pardonable.] And in the same way Salvian, book 4, On the Catholic Church, says: [I know indeed that all think their errors pardonable.] VENIO. FR. for terminor. [As Carmel in the sea came. Jeremiah, chapter 46.] VENI SANCTE SPIRITUS, the sequence of the Mass, from which it is composed. See Prosa. VENTICULOR means to be fanned or ventilated. [That question, indeed, which moves those who ask why in that place where more good and less evil is done, punishment rages more often, has been much ventilated by many, but by no one fully explained. Oddo, Abbot, On the Burning of St. Martin.] VENTILABRUM. See Cherubim. Flabellum. VENTOR, for Inventor. See the words of Ennodius in the entry Gabasha. VENTRALIS. FR. a little belly-bag, a pouch with which the belly is girded like a purse, and money is put in: [Little coins in the ventral, 1. Divus, 4. de bon. dam.] Where it should be corrected to Ventralem. For a zone was that with which the loins were girded; Gellius speaks of it, book 15, chapter 12, where he quoted the words of Gaius Gracchus, saying: [And so, Romans, when I set out from Rome, I brought with me belts full of silver, and I brought them back from the province (that is, Sardinia) empty.] VENUARIUS. FR. Seller. [Be it known that we have granted to Amalberga, noble Abbess of Brescia, that wherever this Venuarius may go negotiating with merchandise, I may safely proceed.] Bullar. Casinense, vol. 2, const. 36. VENUS, THE GENTILES’ GODDESS. See Astarthe. Salambona. Thalmifera in the entry Cubiculum. Thammus. Venerarium. The day of Venus in the week. See Feria VI. FR. Nicolaus Abramus thinks that Venus did not come from Cyprus, but took her origin from Lebanon, book 2, Phari veteris testamenti, chapter 16, numbers 79 and 80, where he explains the words of Amos 1:5: [I will break the bar of Damascus, and destroy the inhabitant from the field of idols, and him that holds the sceptre from the house of pleasure; and the people of Syria shall be carried to Cyrene.] Where, by “the house of pleasure,” Nicolaus understands the house of Venus, and he cites Nonnus the Greek poet, book 31, verse 201, where he introduces Venus seated on Lebanon and entering the city of Beroea, or Berytus; concerning which same poet, book 41, from verse 100, it is said by Nonnus: The shrine of delight, the house of Venus, the dwelling of the Loves, the pleasant abode of the Graces, the star of the Lebanon-born of the earth. VERBICINOR, a deponent verb, I speak. [Erchenaldus said, “Stop verbicinari.” In the Miracles of St. Purseus, chapter 4, §16, 24 January.] Others, however, read Verbosare. See Seminiverbius. Verbosor. VERBOSOR, I chatter, I blab, I speak too much, I am verbose. [Do not be verbose while standing in church. St. Augustine, sermon 215, On the Seasons.] Although in Magri’s Hierolexicon a similar barbarous word is not to be thought unworthy of Augustinian eloquence. See Verbicinor. VERBOTENUS. FR. orally, by word of mouth. [We have received this with effect, not merely by word of mouth; canon “haec autem verba,” de poenit. dist. 1, and lib. 2, tit. quod quisque juris, 1.1.] VERBUM DEI. FR. from the Holy Fathers it is also called the Virtue of God. [By the virtue that is from God, nothing else is permitted to be understood except the Word, which is also the First-born of God. Justin Martyr, Apology 2. The power of the Most High will overshadow thee. The power of the High King is Christ, who is formed in the Virgin through the coming of the Holy Spirit. Chrysostom in the Golden Chain. But the power of the Most High is the Son of God: for Christ is the power of God. Theophylact. Knowing that there was spirit in the word, he immediately added: And the power of the Most High will overshadow thee; for Christ is the power of God and the wisdom of God. Athanasius, epistle 1 to Serapion.] VERBUM PRAEBERE. See Praebere verbum. VERECUNDOR. FR. I blush: [For because inwardly he was gravely ashamed of himself, he believed there was nothing for which he should be ashamed outwardly. St. Gregory the Pope, homily 33, on Luke 1, chapter 7.] There he speaks of Magdalene, in the house of the Pharisee, watering Christ’s feet with tears. Plautus used the same word, saying: [It is proper for no one to be ashamed before the table. In Trinummus.] VEREDARIUS, a courier. [Finally, the aforementioned Abbot Herbenus often sent orders to them by couriers, that they should be present at the ducal seat and for the carrying out of the body of the often-mentioned bishop. Oddo the Abbot, book 2, On the Deeds of Martin, chapter 8.] In the same sense Symmachus: [Since there was no opportunity for a courier, I entrusted the writing to be delivered to a private man, book 7, epistle 14.] Likewise Fulbert, Bishop of Chartres: [That I formerly did not send back to you, dearest, letters by your courier, epistle 66.] This word is derived from veredus, a swift horse and runner. VERMICULATUS. FR. figuratively, dotted or inlaid like mosaic work. [We will make for you little gold chains vermiculated with silver, Song 1:8.] The Greek reading has, instead of “little chains”: [We will make for you likenesses of gold with markings of silver.] [For, as Julius Rusinianus says, it is a rhetorical figure when a likeness is gathered from parts; thus here “likenesses,” which is understood as “among themselves,” since the necklace consists of figures similar among themselves. Eusebius, however, writes “phalerae” for likenesses, which in antiquity were not only ornaments of horses, but also of horsemen and nobles, as Livy testifies, who relates that the consular election assemblies in which Cnaeus Flavius the scribe took part had such an air of disgrace that most nobles laid aside their gold rings and phalerae. And metaphorically, Ennodius uses it for ornament of speech: [Everything that feeling dictates is without phalerae, entry 3.] But that Vermiculatus is to be understood not only in gold, but also in stones, is shown by Pliny: [Now indeed also in gold, and not only so that entire walls may be covered, but also in hollowed marble, with vermiculated crusts in the likenesses of things and animals, etc., book 35, chapter 1.] R i VBR-
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VERNA, ver, sive vernus. [Revolvuntur hyemes, & æstates, verna, & autumna cum suis viribus. Tertull. de refur. carn. cap. 12.] Visa autem sunt Rhenano hæc duo verba Verna, & Autumna inusitata, & tamen eisdem verbis usus est D. Cyprianus ad Demetrium scribens: [Nec sic verna de temperie sua læta sunt, nec adeò arboreis foetibus autumna foecunda sunt.] Itaque prædicta duo vocabula tanquam substantiva nomina adhibita fuisse à prædictis Patribus, optimè Eruditissimus Latinus Latinius animadvertit. FR. imò ego dictionem Autumna ab optimis etiam latinis Auctoribus fuisse usitatam ostendi. Vide Autumna. VERONICA. Vide Hæmorrhöissa. De ejus sancto Sudario. Vide Septimianum. Vendentes Veronicas. VERRES. FR. porcus minimè castratus: [Ita ut nec vinum, nec verrem, nec vaccam; imò nihil omninò, vel intra, aut extra quinquagesimam persolvere cogatur. Bullar. Casin. tom. 2. const. 112. n. 8. VERSUS, sive Versiculus, cautionis ecclesiasticæ nomen, quæ canitur in officio; ita appellara, quia tunc revocatur, & vertitur mens ad divinarum laudum attentionem, ut jam animus in psalmodia sessus, jussusque, hoc interim refocilletur; sive versus dicitur ex eo quia tunc Cantores versus orientem se vergebant. [Versus dicitur ille cantus, per quem revertitur intentio mentis in aliam intentionem, quasi quædam compositio officialis, disponens iter mentis suavi cantilena de uno affectu ad alterum: In multis Ecclesiis in principio cantus, qui dicitur versus, vertit se chorus ad altare. Amalar. de Ord. Antiph. cap. 1.] Antiquitùs enim Altare orientem respiciebat. Qui Author hunc postremum significatum sic iterum explicat: [Ab ipsa reversione accipit idem cantus nomen versus. Eadem enim reversione, de qua admonemur per versum, exerceimus statum corporis nostri, quando audimus versus, illicò vertimus nos ad orientem. Idem de Eccles. off. cap. 2.] Advertit nihilominus idem Author de Ord. antiph. cap. 52. quòd tempore paschali omittendi sunt hujusmodi versus, inquiens: [Versus, qui solet animum nostrum revocare ad aliquam introducendam orationem, aufertur in paschalibus diebus, & cantatur pro eo ad aliquos cursus diurnales: [Hæc dies, quam fecit Dominus &c.] Sed in Ecclesia Ierosolymitana S. Sepulchri tempore paschali canebant Canonici versum [Surrexit Dominus de hoc sepulchro.] Ita Roraldus in ejus M. S. hist. de anno 1309. quam alibi diximus excitisse apud quondam Episcopum Melitensem Bellaguer. Solet tamen versus eo tempore ad Matutinum recitari post psalmorum seriem, quando, nempè, incipiendæ sunt lectiones, ut mens lassa in psallendo ad lectionum attentionem excitetur; secus tamen in aliis horis diurnis, quæ cùm sint breves, habent propterea versus post lectionem: ita Durand. lib. 5. cap. 2. Versus etiam dicitur ille, qui in Missa VERE post lectionem, sive Epistolam recitatur: [Versus ideò dicitur, quia ad inceptionem revertitur Alleluja. Gem. lib. 1. cap. 96.] Qui etiam denominatus fuit Tropus, ut suo loco diximus. Vide Jubilatio. Prosa. Aliquando per Versum Capitulum intelligitur. Vide Capitulum. VERSUS APERITIONIS, dicitur principium Matutini, quod consistit in illis precautionibus Domine labia mea aperies, &c. nam in regulari observantia post Completiorium rigoroso silentio os claudebatur usque ad futurum diem, & in principio Matutini his verbis aperiebatur, Deum, nempè, laudare incipiendo. [Oportet in nocturnis ab Abbate dici versum aperitionis. In Regul. Magist. cap. 44.] Vide Invitatorium. VERSUS LEONINUS. FR. ita appellatus à quodam Leone, qui eum in Italiam deculit, ut refert Torrigius de Cryptis Vatican. impress. secunda pag. 67. qui versus denominatus etiam fuit Echocus ab Echone, & reciproca syllabarum desinentia resonante, ut in dict. Echocus dictum est. Itali Rima vocâr, qui à Græcis Rhythmus, & , & Homæoteleuton, id est, similiter desinens appellatur, ita Stiglianus de italica versificandi arte, cap. 14. qui etiam Virgilii temporibus, sed rarò quidem fuisse hunc versificandi tenorem ostendit. Frustrà tamen Campanellam Stiglianus impugnat, dicentem hunc rimandi modum à Saracenis provenisse; quod tamen non videtur inverisimile, nam Saraceni in Italia, & Hispania dominati sunt diuturnè, hinc Itali multa Arabica verba retinuere, ut Giuppone, a Giubba, Tamburo, a Tabal; Maschera, a Mashara, id est, Scurra; Secchio, à Sacha, id est, potatio; & similia; atque multò magis Hispani, penes quos multa Arabum vocabula conservantur; unde mirum non est, si hunc rimandi modum ab Arabibus Campanella provenire affirmaverit. Reliquæ carminum species. Vide Dithyrambus. Pæan. Prosa. Sequentia. Item versu leonino Angeli ad sepulchrum venerabilis Bedæ Epitaphium inciderunt. Vide Venerabilis. VERTEBOLUM, sagena, piscatorii retis species [Vel vertebolum de flumine suraverit. In lege salica, tit. 18.] In recentiori tamen editione mendosè Vertuolum reperitur; nam nonnulli Vertebolum à Verrendo derivari volunt. FR. de qua etymologia prolixè in dict. Sagena scripsi. VERTEX. FR. capitis summitas: [Vertex propriè est illa pars capitis, in qua capilli colliguntur, & in qua cæsaries vertitur, secundùm Papiensem. Gloss. in can. pervenit, 30. quæst. 1.] Vide Apex. Quæ pars in baptizando debet Chrismate ungi à Sacerdote, postquam protulit formam Ego te baptizo &c. Sic in Rituali Rom. in Rubrica de Baptismo habetur, nempè [Deinde Sacerdos tingit dextrum pollicem in sacrum chrisma, & perungit verticem Electi in modum Crucis, dicens; Deus omnipotens, Pater Dom. nostri Iesu Christi, qui te regeneravit ex aqua &c.] Sed oleo catechumenorum ungitur Electus ante baptismum non in vertice, verùm, ut
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VERNA, ver, sive vernus. [Winter and summer, spring and autumn, with their forces, are in turn repeated. Tertull. de resurr. carn. cap. 12.] But Rhenanus thought these two words, Verna and Autumna , unusual; and yet St. Cyprian used the same words when writing to Demetrius: [Neither are the spring seasons so joyful in their temper, nor is autumn so fruitful in tree-borne produce.] Therefore the aforesaid two terms, as having been used as substantive nouns by the aforesaid Fathers, the most learned Latinus Latinius very well noted. FR. indeed I have shown that the word Autumna was also used by the best Latin authors. See Autumna . VERONICA. See Hæmorrhoissa . On her holy Sudarium. See Septimianum . Selling Veronicas. VERRES. FR. an uncastrated pig: [So that he is compelled to pay neither for wine, nor for a boar, nor for a cow; indeed nothing at all, either within or outside the quinquagesima. Bullar. Casin. tom. 2. const. 112. n. 8.] VERSUS, or Versiculus, the name of an ecclesiastical caution, which is sung in the office; so called because then the mind is recalled and turned to attention to divine praises, so that the spirit, already wearied in psalmody and commanded to rest, may be refreshed in the meantime; or it is called a verse because then the singers turned themselves toward the east. [A verse is that chant by which the intention of the mind returns to another intention, as it were a kind of official arrangement, disposing the course of the mind by a sweet song from one affection to another: in many churches, at the beginning of the chant which is called the verse, the choir turns toward the altar. Amalar. de Ord. Antiph. cap. 1.] For in ancient times the altar faced the east. The same author explains this latter meaning again as follows: [From the very act of turning back the chant takes the name verse. For by that same turning back, of which we are reminded through the verse, we exercise the posture of our body, when we hear the verses; immediately we turn ourselves toward the east. Idem de Eccles. off. cap. 2.] Nevertheless, the same author remarks, de Ord. antiph. cap. 52, that in Paschal time such verses are to be omitted, saying: [The verse, which is accustomed to recall our mind to some prayer to be introduced, is taken away on Paschal days, and in its place is sung for some daily courses: [This is the day which the Lord hath made, &c.] But in the Church of the Holy Sepulchre in Jerusalem, during Paschal time, the canons sang the verse [The Lord is risen from this sepulchre.] Thus Roraldus in his MS. history of the year 1309, which elsewhere we said arose among a certain Bishop of Malta, Bellaguer. Yet at that time the verse is usually recited at Matins after the series of psalms, when the lessons are to begin, so that the mind, wearied by singing, may be stirred to attention to the lessons; otherwise, however, in the other daily hours, which being brief therefore have the verse after the lesson: thus Durand, lib. 5. cap. 2. Verse also is said of that which in Mass is recited after the lesson, or Epistle: [It is called a verse because it returns to the beginning of the Alleluia. Gem. lib. 1. cap. 96.] It was also called a Trope, as we said in its place. See Jubilatio . Prosa . Sometimes by Versus a Chapter is understood. See Capitulum . VERSUS APERITIONIS, the beginning of Matins is so called, consisting in those precautions, “Domine, labia mea aperies,” &c.; for in regular observance, after Compline, strict silence closed the mouth until the following day, and at the beginning of Matins it was opened with these words, namely by beginning to praise God. [The verse of opening ought to be said by the Abbot at night offices. In Regul. Magist. cap. 44.] See Invitatorium . VERSUS LEONINUS. FR. so called from a certain Leo, who brought it into Italy, as Torrigius relates de Cryptis Vatican. second printed edition, page 67; that verse was also called Echocus from the echo, and from the resonant reciprocal ending of syllables, as is said in the entry Echocus . The Italians call it Rima , which among the Greeks is called Rhythmus, and Homoeoteleuton, that is, similarly ending, as Stiglianus says in de italica versificandi arte, cap. 14, who also shows that in Virgil’s time this manner of versification existed, though rarely. Yet Stiglianus vainly attacks Campanella, who says this way of rhyming came from the Saracens; which, however, does not seem implausible, for the Saracens ruled in Italy and Spain for a long time, and hence the Italians retained many Arabic words, such as Giuppone, from Giubba; Tamburo, from Tabal; Maschera, from Mashara, that is, a buffoon; Secchio, from Sacha, that is, drinking; and similar terms; and much more so the Spanish, among whom many Arabic words are preserved; whence it is not surprising if Campanella affirmed that this manner of rhyming came from the Arabs. Other species of poems. See Dithyrambus . Pæan . Prosa . Sequentia . Likewise, in leonine verse the angels inscribed on the tomb of the venerable Bede the epitaph. See Venerabilis . VERTEBOLUM, a seine, a species of fishing net. [Or let him take the vertebolum from the river. In the Salic Law, tit. 18.] In a more recent edition, however, the corrupt form Vertuolum is found; for some wish Vertebolum to be derived from verrendo . FR. concerning which etymology I wrote at length in the entry Sagena . VERTEX. FR. the summit of the head: [The vertex is properly that part of the head in which the hair is gathered, and in which the hair turns, according to Papias. Gloss. in can. pervenit, 30. quæst. 1.] See Apex . That part, in baptizing, ought to be anointed with Chrism by the priest after he has pronounced the form, “I baptize thee,” &c. Thus in the Roman Ritual, in the rubric on Baptism, it is stated, namely: [Then the priest dips his right thumb in the sacred chrism, and anoints the crown of the Elect in the form of a cross, saying: Almighty God, the Father of our Lord Jesus Christ, who hath regenerated thee of water, &c.] But with the oil of catechumens the Elect is anointed before baptism, not on the crown of the head, but, as
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VE ut eadem rubrica ibidem disponit, primùm in pectore, deinde inter scapulas: [Tunc Sacerdos pollicem dextræ manus intingit in oleo sancto catechumenorum, & ungit Electum primùm in pectore, deinde inter scapulas in modum Crucis, dicens: Ego te linio oleo salutis &c.] Quæ cæremoniæ insertæ sunt in can. Deinde, de consecrat. dist.4. & cap. Cum venisset, de sac.unction. Vide Baptismus. Chrism. VERTIBULUM, fusus, quo obturatur dolii, seu alterius vasis syphunculus, ne effundatur aqua, seu alius quispiam liquor. [Obedientiæ flamma servens, oblitus est epistomium obstruere, pernici cursu ad beatum virum properavit, vertibulum manu tenens. In vita S. Columbani.] Ubi agitur de miraculo, quod Sanctus ille operatus est virtute obedientiæ; nam propter illius promptam executionem oblitus erat epistomium obturare vasis illius, in quo cervisia continebatur, cujus ne quidem gutta interim emanavit. VERTIGO CAPITIS. Vide Helucus. Scotomaticus. Scotoma. VERUTA, Bep[er]tæ, teli genus, de quo in Constitutione Leonis Imperatoris fit mentio. Vide Veruina. VERUINA. FR. verutum, de quo Gellius, lib. 10. c.25. [Veruina est genus jaculi longum, quod aliqui verutum vocant, sicut Galbius Bassus ait in Satyr. Veruina confodiendo non tenauci facio &c. Plautus in Bacchide ait: si tibi machæra est foris, mihi veruina est domi &c. Fulgentius de vocib. antiq.] Verutum, pilum, idest, telum. Festus. VESCO, in sensu activo, idest, pasco. [Quis nos vescet carne? Tertull. de jejun. VESPERÆ, officii divini pars, ac una ex septem horis canonicis, diurnalis recitatio, quæ ideò Vesperæ dicitur à Vesper, quia post occasum solis persolvebatur; unde Lucernarium, & Lucernalis dicebatur. [Et definere ad complementum lucernarii, idest, vespertini officii Dominicæ. Balsamon. in, can.91. sextæ Synodi] Eodem vocabulo D. Augustinus in ejus regulis usus est inquiens: [Postquam refecerint, sive in horto, sive ubi cunque fuerint, faciant opus usque ad horam Lucernarii. Reg. 2.] Et Cassianus, lib.3. Institut. cap.3. inquit: [Ad extremum undecima, in qua lucernalis hora signatur.] Dicitur etiam Hora Lucernalis in hist. Rhemensi Flodoard. lib.4.cap. 43. FR. In Monasticis regulis legitur Lucernaria in foeminino genere, [Psalmi lucernariæ cum Antiphonis psalli debent] & in Liturgia præsanctificata denominantur Preces Lucernarii; sicut etiam à Sancto Basilio, lib. de Spiritu Sancto, cap. 29. & à Sancto Gregorio Nysleno in vita S. Macrinæ Lucernalis gratiarum actio dicitur.::: Itaque prorsus errant, qui dixerunt Lucernarium Completorium intelligi; nam ex verbis Patrum adductis contrarium patet evidenter. Imò Epi- phanius, lib.3. advers. Hæres. Vesperas Lucernales Psalmos appellavit, & Turrianus in constitutioni, Apostolicis utitur verbo græco [ph]r[æ]tio [ph]r[æ]tios; VE 627 ita etiam Prudentius, cùm hymnos pro singulis horis canonicis composuisset, quintum Vesperarum Ad accessionem Lucernæ denominavit, post quem sequitur alius hymnus ab eo Ad somnium appellatus, idest, ad Completorium. Vide Completorium. FR. Ita etiam S. Aurelianus in ordine psalmodiæ ponit horam duodecimam (id est Completorium, ut alibi diximus) post Lucernarium. ::: Concilium Turonen. II. can. 14. appellavit vesperas Horam duodecimam, quia, ut dictum est, recitari solebat in ultima dici hora: ita etiam à D. Ambrosio Hora duodecima Vesperæ appellantur; licèt Smaragdus Abbas in explicatione Regulæ 16. S. Benedicti asserebat per nomen hoc intelligi Completorium; sed hæc hora recitabatur post coenam, idest, post horam primam noctis, juxta monachalem ritum illius antiqui temporis: omnes enim Sancti Patres de prædicta Hora duodecima agentes, testantur, quòd in memoriam Sacrificii vespertini antiquæ legis recitabatur. Isid. lib.1. de Eccl. Off. cap. 20. Sive in memoriam ultimæ Coenæ, in qua Christus Dominus Sanctissimum Eucharistiæ Sacramentum instituerat. Nazianzenus, Orat. 42. Seu quia in eadem hora Christus de Cruce depositus fuerat. Glossa in, cap.1. de celebrat. Miss. & Durand. lib.5. cap.9. Et ideò quinque Psalmi in memoriam quinque Christi vulnerum recitantur ad Vesperas. Gemin. lib.2. cap.62. Seu tandem, ut Christo sponso ad similitudinem quinque prudentum Virginum lucernis occurramus. Insuper clariori evidentia probatur; nam adhuc in Ambrosiano ritu Lucernarium appellatur antiphona illa, quæ ibidem in principio Vesperarum canitur. In vita S. Forsei Vesperinalis psalmodia denominantur Vesperæ. Sed postea ab Ecclesia anticipata fuit Vesperarum recitatio post Nonam, ad præbendam commoditatem Populis, ut intervenire possent, cùm festum intelligatur inchoare à primis Vesperis. FR. seu potiùs ad auferendas utriusque sexus scandalosas occasiones, cùm semper Ecclesiastici Præsules nocturnas Ecclesiæ functiones ea die causa reverentiæ zelo prohibere soleant. In Hispania tamen, ac Messanæ adhuc hic a vitus ritus durat, ita ut solemnes Vesperas post horam noctis illic celebrent.::: Primæ Vesperæ alicujus Festi sunt secundis nobiliores, ideò in Papali Cappella primæ tantùm canuntur, quod etiam Græci observant. Vesperæ Sabbati Sancti sunt aliistotius anni breviores, ex eo quia Neophyti, ut recenter baptizati, non adhuc ad audienda divina officia sunt aslueti: quæ Vesperæ, si extra chorum recitentur, tunc non dicitur Deus in adjutorium, cùm adhuc Christus non sit resuscitatus; licèt aliter aliqui sentiant, sed absque fundamento rationis; nam antiquitùs per totam paschalem octavam non dicebatur Kyrie eleison, sicut, ut supra diximus, Ecclesia Ambrosiana, & etiam Carmelitani observant; de quo antiquo ritu Ordo Rom. mentionem facit, ad denotandum non esse ampliùs Rr 2 adju-
Transcription: Translated (English)
VE as the same rubric also orders there, first on the breast, then between the shoulder blades: [Then the Priest dips the thumb of his right hand in the holy oil of catechumens, and anoints the Elect first on the breast, then between the shoulder blades in the form of a Cross, saying: I anoint you with the oil of salvation, etc.] These ceremonies are inserted in the canon Deinde, de consecrat. dist. 4. and cap. Cum venisset, de sac. unction. See Baptismus. Chrism. VERTIBULUM, a stopper, by which the spout of a cask, or of some other vessel, is closed, lest the water or some other liquid be spilled. [The flame of obedience burning, he forgot to close the stopper, and with hasty speed hastened to the blessed man, holding the stopper in his hand. In the life of St. Columbanus.] This refers to the miracle which that Saint worked by the power of obedience; for because of his prompt execution he had forgotten to plug the stopper of that vessel, in which beer was contained, and not even a drop escaped in the meantime. VERTIGO CAPITIS. See Helucus. Scotomaticus. Scotoma. VERUTA, Bep[er]tæ, a kind of weapon, mention of which is made in the Constitution of Emperor Leo. See Veruina. VERUINA. FR. verutum, of which Gellius, lib. 10, c. 25. [Veruina is a kind of long javelin, which some call verutum, as Galbius Bassus says in Satyr. Veruina non tenauci facio by piercing &c. Plautus in Bacchides says: if you have a sword outdoors, I have a veruina at home &c. Fulgentius de vocib. antiq.] Verutum, pilum, that is, a weapon. Festus. VESCO, in the active sense, that is, I feed. [Who will feed us with flesh? Tertull. de jejun. VESPERÆ, a part of the divine office, and one of the seven canonical hours, the recitation of the day, which is therefore called Vespers from Vesper, because it was said after sunset; whence it was called Lucernarium, and Lucernalis. [And to define it as the completion of the lucernarium, that is, of the evening office of the Lord’s Day. Balsamon. in can. 91 of the Sixth Synod] Saint Augustine also used this word in his rule, saying: [After they have refreshed themselves, whether in the garden or wherever they may be, let them work until the hour of the Lucernarium. Rule 2.] And Cassian, lib. 3, Instit. cap. 3, says: [At length the eleventh hour, in which the lucernal hour is marked.] It is also called the Lucernal Hour in the Rhenish history by Flodoard, lib. 4, cap. 43. FR. In monastic rules Lucernaria is read in the feminine gender, [The psalms of the lucernaria with antiphons ought to be sung] and in the pre-sanctified liturgy they are called the Prayers of the Lucernarium; as also by Saint Basil, lib. de Spiritu Sancto, cap. 29, and by Saint Gregory of Nyssa in the life of St. Macrina, it is called the Lucernal thanksgiving. Therefore they are entirely mistaken who said that the Lucernarium means Compline; for from the words of the Fathers cited, the contrary is clearly evident. Indeed Epiphanius, lib. 3, advers. Hæres. called the Vespers Lucernales Psalms, and Turrianus in the Apostolic constitutions uses the Greek word [ph]r[æ]tio [ph]r[æ]tios; VE 627 thus also Prudentius, when he had composed hymns for each canonical hour, designated the fifth of Vespers Ad accessionem Lucernæ, after which follows another hymn by him called Ad somnium, that is, for Compline. See Completorium. FR. Thus also St. Aurelian in the order of psalmody places the twelfth hour (that is Compline, as we have said elsewhere) after Lucernarium. ::: The Second Council of Tours, can. 14, called Vespers the twelfth hour, because, as has been said, it used to be recited in the last hour of the day: thus also by St. Ambrose the twelfth hour is called Vespers; although Abbot Smaragdus in his explanation of Rule 16 of St. Benedict asserted that by this name Compline was to be understood; but this hour was recited after supper, that is, after the first hour of the night, according to the monastic rite of that ancient time: for all the Holy Fathers speaking of the aforesaid twelfth Hour testify that it was recited in memory of the evening Sacrifice of the ancient law. Isid. lib. 1 de Eccl. Off. cap. 20. Or in memory of the Last Supper, in which Christ the Lord had instituted the Most Holy Sacrament of the Eucharist. Nazianzenus, Orat. 42. Or because at that same hour Christ had been taken down from the Cross. Glossa in cap. 1 de celebrat. Miss. & Durand. lib. 5, cap. 9. And therefore the five Psalms are recited at Vespers in memory of the five wounds of Christ. Gemin. lib. 2, cap. 62. Or lastly, so that we may go to meet Christ the Bridegroom with lamps, in the likeness of the five prudent Virgins. Moreover, this is proved with clearer evidence; for even now in the Ambrosian rite the Lucernarium is called that antiphon which there is sung at the beginning of Vespers. In the life of St. Forseus the vesperal psalmody is called Vespers. But later the recitation of Vespers was anticipated by the Church after None, to give convenience to the people, so that they might attend, since the feast is understood to begin from First Vespers. FR. or rather to remove scandalous occasions for both sexes, since ecclesiastical prelates always on that day, from zeal for reverence, are accustomed to forbid the night functions of the church. In Spain however, and at Messina, this ancient rite still continues here, so that they celebrate solemn Vespers after nightfall there. ::: The First Vespers of any feast are nobler than the Second, therefore in the Papal Chapel only the First are sung, which the Greeks also observe. The Vespers of Holy Saturday are shorter than all the others of the year, because the Neophytes, as recently baptized, are not yet accustomed to hearing the divine offices: and if these Vespers are recited outside choir, then Deus in adjutorium is not said, since Christ has not yet risen; although some think otherwise, but without a rational foundation; for in ancient times throughout the Paschal octave Kyrie eleison was not said, just as, as we said above, the Ambrosian Church, and also the Carmelites, observe; of which ancient rite the Roman Order makes mention, to indicate that it is no longer to be Rr 2 adju-
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V E adjutorii opus in futura gloria, in qua cum Christo resurgemus. Item per totam eandem Octavam post Vesperas ordinabatur processio cum Neophytorum interventu ad fontem baptismalem, ferentium in manu cereos accensos, præcedente serpentis figura in culmine hastæ, in cujus capite posita erat candela accensa, quod exaltationem Christi in cruce denotabar, adinstar figuræ ænei serpentis, quam erexerat Moyses pro antidoto serpentinorum ictuum, cujus typus Salvator noster efficaciter extitit, dum à pestiferis inernalis serpentis ictibus nos liberavit. Durand. lib. 6. cap. 89. Quin & tunc Vesperarum psalmi partim in Choro, & Laudare pueri, ac In exitu Israel ad baptismalem fontem canebantur, ut conciperetur, quòd Neophyti, per lavacrum regenerationis, quasi modò geniti infantes, & à tyrannica infernalis Pharaonis servitute spiritualiter jam liberati erant, sicut temporaliter ab ægyptiaca subjectione Israeliticus populum olim solutus fuerat. Æneus serpens à Moysi fabricatus, & ab Ezechia fractus, adhuc in Ecclesia Metropolitana Mediolanensi conservatur, qui ibi opera Arnulphi Archiepiscopi de anno 971. ex Urbe Constantinopolitana translata fuerat: quod aliter ab aliis referrur, nempè hunc fractum serpentem Divo Ambrosio à Theodosio Imperatore traditum fuisse, ut in quadam M.S. Chronica Petri Seroxinæ apud Purisellum, num. 201. legitur. Ante hunc serpentem æneum Mediolanenses foeminæ in secunda die Paschæ solent deferre infirmos infantes. Romæ antiquitùs in Sabbato Sancto non recitabantur Vesperæ. [In hac nocte de vespertinali synaxi apud Romanos nihil agitur, neque ante Missam, neque post Missam. Ordo Rom.] Propter festum SS. Fabiani, & Sebastiani, in ea die primæ Vesperæ S. Agnetis non possunt integræ recitari propter concurrentiam festi duplicis illius diei; sed ubi sit totum officium de sequenti, puta in propria Ecclesia S. Agnetis, vel ubi contingit hoc festum transferri, ut in Melita, in qua die agitur festum, & officium S. Publii Primi Episcopi illius Insulæ; tunc in primis Vesperis S. Agnetis recitari debent psalmi de communi Martyrum, sicuti sit in primis Vesperis S. Agathæ; nam has ambas Sanctas Ecclesia psalmis Martyrum Virorum honorat, ob earum fortitudinem, & virilem constantiam in tormentis demonstratam. Ita Gavantus, sect. 8. cap. 3. in Rubr. Breviarii. Dubitari solet circa Vesperas Defunctorum, an in die Commemorationis eorundem, si contigerit non immediatè post Vesperas Omnium Sanctorum illas recitare, utrum in principio earum deberet dici Pater noster, & Ave Maria: Rubricæ namque de hac re nihil agunt; sed hîc easus quotannis in papali Cappella occurrit, ubi (ut supra dixi) nunquam celebrantur secundæ Vesperæ, & propterea inchoatur ibi officium à Vesperis Defunctorum cum Pater, & Ave initio: sic autem non solùm expertus sum; sed & Christophorus Marcellus in ejus Coeremoniali, lib. 2. sect. 2. cap. 24. testatur. Non V E erit quidem incongruum, si hîc in praxi ritum Romanum describam, quo Vesperæ solemnes celebrari debeant, eo, scilicet, modo, quo Gavantus refert, & ex Cæremoniali colligitur, qui talis erit. Celebrans in primis superpelliceo, & pluviali sine stola indutus; sed si induitur alba, ferat stolam ante pectus in modum crucis cancellatam, & ita indutus bileto tectus dirigitur versus Altare, præcedentibus duobus Acolytis cum candelis super candelabra accensis, non verò cum funalibus, Italicè Torcic appellatis; nam hoc erit manifestè contra Rubricas, & contra Cappellæ Pontificiæ praxim, quæ non utitur funalibus, nisi in elevatione Eucharistiæ. Post Acolytos sequetur Coeremoniarum Magister, & postea Clerus pariliter incedendo, omnes bileto co[n]tecti; in Romanis tamen Basilicis deferrur Crux ante Clerum, & inter prædictos duos Acolytos. Tandem sequetur inter duos Assistentes Celebrans, cujus pluvialis extremitates aliquantulùm elevantur ab Assistentibus. Cùm deinde ad Chorum perventum erit, omnes genuflexi aliquantulùm orent, interim duo Acolyti deponent ex manibus candelabra super altariolum, earumque lumina extinguent. Celebrans verò peracta oratione, & reverentia Altari, ac Choro præstita, accedat ad suam destinatam sedem, quæ ad cornu Epistolæ erit collocanda, vel ad primum Chori stallum, cujus genuale erit tapeto contextum, cum pulvillo, super quem erit præparatam Breviarium textili currentis coloris contextum, sive super lectorium præparandum erit Breviarium, si in Choro incumbitorium non reperitur. Sedebit interea aliquantulùm Celebrans, & coram eo astantibus Assistentibus, postea surget, & submissa voce recitabit Pater, & Ave &c. quibus peractis, intonabit, Deus in adjutorium &c. signabit se interim signo Crucis, & ob id Coeremoniarum Magister ei sustollet partem pluvialis dexteram, postea præintonabitur eidem Celebranti prima antiphona, & sic successivè aliæ antiphona dignioribus Chori ante quemlibet psalmum, surgentibus omnibus ex illa parte Chori, ex quo intonatur antiphona præter Celebrantem: peracta autem jam psalmodia, Acolyti cum accensis luminibus accedunt ad Celebrantem, qui junctis manibus canet capitulum; deindè unus ex Assistentibus suggeret illi intonationem hymni. In Cappella tamen papali lumina prædicta non accenduntur ad capitulum, puta quia fortasse id à Cantore in Choro canitur. Si in principio hymni invocetur nomen Dei, vel Iesu Christi, tunc Celebrans debet extollere manus, & jungere, caputque versus Altare inclinare. Post hymnum, & ab Assistentibus persoluto versiculo, unus ex eisdem Celebranti præintonabit antiphonam ad Magnificat, quæ dum in Choro canitur, sedebit Celebrans cum omnibus Choristis, & surgent deinde, quando incipiet Magnificat; tuncque Celebrans muniens se signo Crucis tecto capite præstita Choro reveretia, ibit ad incensandum Altare, quod si stallo Celebrantis erit propinquum, tunc non erit opus,
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The aid is needed for future glory, in which we shall rise again with Christ. Likewise, throughout that same Octave, after Vespers, a procession was ordered with the intervention of the Neophytes to the baptismal font, carrying lighted candles in their hands, a figure of a serpent preceding them on the top of a staff, on whose head a lighted candle was placed, which signified the exaltation of Christ on the Cross, in imitation of the figure of the bronze serpent, which Moses had raised as an antidote to the bites of serpents, of which our Savior truly proved the type, when He delivered us from the deadly bites of the infernal serpent. Durand, lib. 6, cap. 89. Moreover, then the psalms of Vespers were sung partly in choir, and the Laudate pueri and In exitu Israel at the baptismal font, so that it might be understood that the Neophytes, through the washing of regeneration, were as newborn infants, and had now been spiritually freed from the tyrannical bondage of the infernal Pharaoh, just as the people of Israel had once been temporally freed from Egyptian subjection. The bronze serpent made by Moses, and broken by Hezekiah, is still preserved in the Metropolitan Church of Milan, which had been transferred there from the City of Constantinople by the work of Archbishop Arnulf in the year 971; though others relate it differently, namely, that this broken serpent was given by Emperor Theodosius to Saint Ambrose, as is read in a certain manuscript chronicle of Peter Seroxina, apud Purisellum, no. 201. Before this bronze serpent, the women of Milan are accustomed on the second day of Easter to carry infirm infants. At Rome, in ancient times, Vespers were not recited on Holy Saturday. [On this night, among the Romans, nothing is done concerning the evening synaxis, neither before Mass nor after Mass. Roman Order.] Because of the feast of Saints Fabian and Sebastian, on that day the First Vespers of Saint Agnes cannot be recited in full on account of the concurrence of that double feast day; but where the whole office is to be taken from the following day, as in the proper church of Saint Agnes, or where this feast happens to be transferred, as in Malta, where on that day the feast and office of Saint Publius, first bishop of that island, is celebrated, then at the First Vespers of Saint Agnes the psalms of the Common of Martyrs must be recited, just as in the First Vespers of Saint Agatha; for the Church honors both these saints with the psalms of male martyrs, on account of their fortitude and manly constancy shown in torments. So says Gavantus, sect. 8, cap. 3, in the Rubrics of the Breviary. A question is often raised concerning the Vespers for the Dead, whether on the Commemoration of them, if it should happen not to be recited immediately after the Vespers of All Saints, the Pater noster and Ave Maria should be said at the beginning; for the rubrics say nothing on this matter. But this case occurs every year in the papal chapel, where, as I said above, the second Vespers are never celebrated, and therefore the office there begins with the Vespers for the Dead, with Pater and Ave at the beginning. Thus not only have I experienced it; but Christopher Marcellus also testifies to it in his Ceremonial, lib. 2, sect. 2, cap. 24. It will not indeed be inappropriate if here I describe in practice the Roman rite by which solemn Vespers ought to be celebrated, namely in the manner reported by Gavantus and gathered from the Ceremonial, which will be as follows. The celebrant first, vested in surplice and cope without stole; but if he is vested in an alb, let him wear the stole across the chest in the form of a crossed lattice, and so vested, covered with a biretta, he is directed toward the altar, preceded by two acolytes with candles lit on candlesticks, not however with torches, called in Italian Torcic ; for this would clearly be contrary to the rubrics and contrary to the practice of the Papal Chapel, which does not use torches except at the elevation of the Eucharist. After the acolytes will follow the Master of Ceremonies, and afterward the clergy advancing similarly, all covered with birettas; in the Roman basilicas, however, the Cross is carried before the clergy and between the aforesaid two acolytes. Finally the celebrant will follow between two assistants, the ends of whose cope are somewhat lifted by the assistants. When they have then arrived at the choir, all kneel and pray for a short while; meanwhile the two acolytes place the candlesticks from their hands upon a small altar and extinguish their lights. The celebrant, however, having completed the prayer and paid reverence to the altar and choir, goes to his appointed seat, which is to be placed at the Epistle side, or at the first stall of the choir, whose kneeler will be covered with a carpet, with a cushion, on which the Breviary, covered in a textile of the current color, will be prepared; or the Breviary is to be placed upon a lectern if no desk is found in the choir. Meanwhile the celebrant will sit for a little while, with the assistants standing before him; then he rises and in a low voice recites Pater and Ave , etc. When these have been completed, he intones, Deus in adjutorium , etc., meanwhile making the sign of the Cross; and for this reason the Master of Ceremonies will lift for him the right side of the cope. Afterwards the first antiphon is preintoned to the same celebrant, and thus successively the other antiphons to the more senior members of the choir before each psalm, all rising from that part of the choir from which the antiphon is intoned, except the celebrant. But when the psalmody has now been completed, the acolytes with lighted candles approach the celebrant, who, with joined hands, will sing the chapter; then one of the assistants will suggest to him the intonation of the hymn. In the papal chapel, however, the aforesaid candles are not lit at the chapter, perhaps because it is sung there by the cantor in the choir. If at the beginning of the hymn the name of God or of Jesus Christ is invoked, then the celebrant should raise and join his hands, and incline his head toward the altar. After the hymn, and after the verse has been recited by the assistants, one of them will preintonate to the celebrant the antiphon for the Magnificat; while this is sung in choir, the celebrant will sit with all the choristers, and they will then rise when the Magnificat begins; and then the celebrant, making the sign of the Cross and with covered head, after offering reverence to the choir, will go to incense the altar, which if it is near the celebrant’s stall, then there will be no need,
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VE ut tecto capite ad illud approximetur. Primò autem osculatur cum assistentibus Altare, postea vergens aliquantulum versus cornu Epistolæ ponet incensum in thuribulo, & incensabit Altare. Romæ verò observatur priùs thurificare Altare, ubi asservatur Eucharistiæ Sacramentum. Post Altaris, vel Altarium incensationem, redibit ad ejus locum, & ab uno ex Assistentibus triplici ductu incensabitur; deinde Thuriferarius incensabit Chorum, & populum secundùm regionis consuetudinem. Quando erit tempus dicendi orationem, accedent duo Acolyti ad Celebrantem cum luminibus accensis, qui proferens in fine Fidelium animæ &c. extendit manum in aere, formando S. Crucis signum; accedens tamen ad Altare, priùs signum reverentiæ præbebit iis, qui in Choro ex parte Epistolæ astant, & deinde aliis, qui ex parte Evangelii, tandem Altari idem faciet, ex quo revertens priùs eandem reverentiam Altari reiterat, deinde iis, qui sunt in Choro ex parte Evangelii, & ultimò iis, qui ex parte Epistolæ, cui omnes capitis inclinatione correspondent; & expectans, ut præcedat Clerus, eodem ordine, quo venerat, associatus, recedit ad Sacristiam, ubi omnes ex utroque latere astantes iterum Celebrantem capitis reverentia honorant, & ipse capite aliquantulùm inclinato ad locum destinatum spoliationis transibit. Hora incensi, & Ante somnum dicuntur Vesperæ. Vide Complectorium. Vesperæ cum Laudibus habent maximam parilitatem. Vide Laudes. De Magnificat Vesperarum cantico. Vide Canticum. VESTALIUM, olim Priorissæ. Vide Primigenia. VESTIARIUS. Vide Canistrisus. Protovestiarus. Vestiarium. VESTIARIUM, ubi vestes sacrae conservantur, quod Sacristia hodie dicitur, & Sacrista Vestiarius. Item & Vestitor, ut in quodam M. S. ubi de translatione reliquiarum S. Jo. Chrysostomi agitur; ibi enim sic legitur: [B. Cosinas Vestitor. VESTIBULUM. FR. atrium, ingressus, introitus. [Inter vestibulum, & Altare plorabunt Sacerdotes. Ezech. cap. 8. De significatione hujus vocabuli prolixè Gellius, lib. 16. cap. 5. VESTICEPS, qui indui incipit. [Obiit verbi gratia infans sub uberum fontibus, puta nunc puer investis, puta vesticeps. Tertull. de anima, cap. 66.] FR. Vesticeps apud Latinos puber propriè intelligebatur. Vide Gellium, lib. 5. cap. 19. cujus synon. Vide Investis. VESTIS. FR. virgata, vel partita, rubea, viridis, & alterius coloris Ecclesiasticis prohibita in Clement. de vita, & honest. Clericor. Vestis purpurea. Vide Crusta. Purpura. Vestium color Clericalis. Vide Clericus. Epitogium. Vestes prælatitiæ. Vide Birrus. Rochetum. Episcopus. Papa. Vestes Cardinalitiæ. Vide Camilabo. Religiosorum. Vide Religiosus. Vestes, & indumenta sacra. Vide Alba. Amictus. Arma sacerdotalia. Cappa. Casubula. Casula. Cherubim. Hierolexicon Magri. VE 629 Cingulum. Colobium. Dalmatica. Ephod. Epigonation. Epimanicion. Epitrachelson. Esophorium. Gammadia. Hypocamisum. Manipulus. Penula. Thelonium. Planeta. Polystaurium. Rochetum. Sandalia. Sticharium. Superbumerale. Superpelli- ceum. Tunica. Tunicella. Quales vestes sacrae debent cruce signari. Vide Crux. ||: Controvertitur inter Auctores, utrum in primitiva Ecclesia Apostoli usi essent vestibus sacris in celebratione Missarum. Multi convenientia, & sacrificii majestate moti, affirmativam opinionem sequuntur. docentes celebrasse Apostolos colobio indutos. Ita scribit Hugo à S. Victore, lib. 2. de sacr. par. 4 cap. 13. Ac Thomas Valdensis, tom. 3. c. 29. num. 13. qui textum Actorum S. Sylvestri Papæ affert, in quo sit mentio, quòd Euphrosius Pamphyliæ Episcopus candidissimum colobium in celebratione Missarum adhibuisset, quo usus fuerat S. Jacobus Apostolus. Habetur etiam, quòd Theodosius Hierosolymitanus Episcopus usque ad annum 870. vestes sacras, quibus usus est idem Apostolus, conservasset, ac Sancto Ignatio Constantinopolitano Patriarchæ (ut in ejusdem Actibus legitur) dono missæ fuissent. Insuper Joannes Diaconus in Vita S. Gregorii Magni scribit, quòd eidem Pontifici fuerint donatæ vestes, quibus Sanctus Evangelista Joannes celebrare consueverat. Hinc frustrà in Catholicos latrant Novatores; nam more majorum sacris vestibus in divinis functionibus utimur. VESTITOR. Vide Vestiarium. VESTURA. FR. Arborum fructus, eô quòd eas orment, & vestiant. Ita aliqui existimant. Sed potiùs ego puto à Vescendo derivari, sicut à Pasco, Pastura, & sic barbarè à Vescendo, Vesturæ dici. [Inquirendum est etiam, quantum vestura boscorum valuit. Matth. Paris. in Additam. VETERNOSUS, annosus, inveteratus. [Tota Daemonum potestas antiquis, & veternosis sedibus gemens, & tremens, & ejulans effugatur. Chrysolog. serm. 51. VETULONA. Vide Diaconissa. VEXILLA REGIS PRODEUNT. FR. hymnus ab Ecclesia cani solitus, à Venantio Fortunato compositus fuit. Baron. Ann. 566. numer. 35. VEXILLUM. Vide Bandum. Banerium. Labarum. Tufa. UGO. Vide Guido. VIATICUM, Eucharistia, quæ fidelibus elargitur in hujus vitæ transitu; quo vocabulo in Nicæna Synodo usi sunt Patres, ajentes: [Ultimi, ac necessarii Viatici;] quæ tamen verba in alium sensum interpretatus est Albaspina in ejus Notis ad dictam Synodum; intelligens, nempe, quòd per id non de Eucharistia, sed de reconciliatione, & absolutione mentio fiat, quæ in vitæ extremo publicis poenitentibus concedebatur, licèt injunctam poenitentiam minimè satisfecissent. Fundatur enim ille in verbis Concilii Arausicani I. can. 3. ubi sic habetur: [Qui recedunt de corpore, poenitentia accepta, placuit, sine recon- Rr 3
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with the head covered, let him approach to it. First, however, he kisses the Altar with the assistants; then, turning somewhat toward the Epistle horn, he will put incense into the thurible, and will incense the Altar. At Rome, however, it is observed to incense first the Altar where the Sacrament of the Eucharist is reserved. After the incensation of the Altar, or Altars, he will return to his place, and will be incensed by one of the Assistants with a triple swing; then the Thurifer will incense the Choir and the people according to the custom of the region. When it is time to say the prayer, two Acolytes will approach the Celebrant with lighted candles, who, pronouncing at the end “the souls of the faithful,” etc., extends his hand in the air, forming the sign of the Holy Cross; yet on approaching the Altar, he will first give a sign of reverence to those standing in the Choir on the Epistle side, and then to the others who are on the Gospel side; finally he will do the same to the Altar, from which, on returning, he first repeats the same reverence to the Altar, then to those who are in the Choir on the Gospel side, and lastly to those on the Epistle side, to whom all respond with an inclination of the head; and waiting for the Clergy to go before, he departs, escorted in the same order in which he came, to the Sacristy, where all standing on either side again honor the Celebrant with a bow of the head, and he himself, with the head somewhat inclined, will pass to the appointed place of vesting. At the hour of incense, and before sleep, Vespers are said. See Compline. Vespers and Lauds have a very great similarity. See Lauds. On the Magnificat, the canticle of Vespers. See Canticle. VESTALIUM, formerly prioresses. See Primigenia. VESTIARIUS. See Canistrisus. Protovestiarius. Vestiarium. VESTIARIUM, where sacred vestments are kept, what is now called the Sacristy, and the Sacristan is the Vestiarius. Also Vestitor, as in a certain manuscript where the translation of the relics of St. John Chrysostom is treated; for there it reads thus: [B. Cosinas Vestitor. VESTIBULUM. FR. atrium, entrance, entry. [Between the vestibule and the Altar the priests shall weep. Ezek. ch. 8. Gellius treats at length of the meaning of this word, book 16, ch. 5. VESTICEPS, one who begins to be clothed. [For example, an infant died under the fountains of the breasts, that is, now an unclothed boy, that is, vesticeps. Tertullian, On the Soul, ch. 66.] FR. Vesticeps among the Latins was properly understood to mean pubescent. See Gellius, book 5, ch. 19, whose synonym. See Investis. VESTIS. FR. striped, or parti-colored, red, green, and of another color, forbidden to clerics in the Clementines, On the life and honesty of clerics. Purple vestment. See Crusta. Purple. Clerical color of vestments. See Clericus. Epitogium. Prelatial vestments. See Birrus. Rochetum. Bishop. Pope. Cardinalitial vestments. See Camilabo. Of religious. See Religious. Vestments and sacred garments. See Alb. Amice. Priestly arms. Cappa. Casubula. Chasuble. Cherubim. Hierolexicon of Magri. VE 629 Girdle. Colobium. Dalmatic. Ephod. Epigonation. Epimanicion. Epitrachelion. Esophorium. Gammadia. Hypocamisum. Maniple. Penula. Thelonium. Planet. Polystaurium. Rochetum. Sandals. Sticharion. Superhumeral. Surplice. Tunic. Tunicella. What sacred vestments ought to be marked with the cross. See Cross. ||: Among authors there is controversy whether in the primitive Church the Apostles used sacred vestments in the celebration of Masses. Many, moved by the suitability and the majesty of the sacrifice, follow the affirmative opinion, teaching that the Apostles celebrated vested in a colobium. So writes Hugh of Saint Victor, book 2, On the Sacraments, part 4, ch. 13. And Thomas Walden, vol. 3, ch. 29, no. 13, who cites the text of the Acts of Pope Saint Sylvester, in which mention is made that Euprosius, Bishop of Pamphylia, had used a very white colobium in the celebration of Masses, which Saint James the Apostle had used. It is also recorded that Theodore, Bishop of Jerusalem, up to the year 870, preserved the sacred vestments used by that same Apostle, and that they had been sent as a gift to Saint Ignatius, Patriarch of Constantinople (as is read in his Acts). Moreover, John the Deacon in the Life of Saint Gregory the Great writes that vestments were given to that Pontiff, which Saint John the Evangelist had been accustomed to use in celebrating. Hence the Innovators bark in vain against Catholics; for following the custom of our forefathers we use sacred vestments in divine functions. VESTITOR. See Vestiarium. VESTURA. FR. the fruit of trees, because it adorns and clothes them. Some think so. But I rather think it is derived from Vescendo, just as from Pasco, Pastura; and thus barbarously from Vescendo, Vesturæ is said. [Inquiry must also be made how much the vesture of the woods was worth. Matthew Paris, in the Additions. VETERNOSUS, aged, long-standing, inveterate. [The whole power of the demons, groaning and trembling and howling in ancient and veternosus seats, is driven away. Chrysologus, sermon 51. VETULONA. See Diaconissa. VEXILLA REGIS PRODEUNT. FR. a hymn accustomed to be sung by the Church, composed by Venantius Fortunatus. Baronius, Ann. 566, no. 35. VEXILLUM. See Bandum. Banerium. Labarum. Tufa. UGO. See Guido. VIATICUM, the Eucharist which is granted to the faithful at the passage from this life; a word used by the Fathers in the Nicene Synod, saying: [The last and necessary Viaticum;] yet these words were interpreted by Albaspina in his Notes on the said Synod in another sense, understanding, namely, that by it mention is made not of the Eucharist, but of reconciliation and absolution, which were granted at the end of life to public penitents, even though they had not at all satisfied the imposed penance. For he is founded on the words of the First Council of Orange, canon 3, where it is thus found: [Those who depart from the body, having received penance, it has seemed good, without recon- Rr 3
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ciliatoria manus impositione, eis communicari, quod morientium sufficit consolationis secundùm definitiones Patrum, qui hujusmodi communio- nem sufficienter viaticum nominarunt. Idem confirmari videtur in can.9. Gerundensis Concilii, scilicet: [Is, qui ægritudinis languore poenitentiæ benedictionem, quam Viaticum deputamus, per communionem acceperit.] Ad quod respondetur primò, quòd verba Arausicani Concilii Reconciliatoria, & Communicare sunt valdè generalia, per quæ omne Sacramentum ad reconciliandum, & communicandum fidelibus necessarium intelligi potest; sic etiam per verba Benedictionem, & Viaticum in Gerundensi canone posita. Unde è contrario per nomen Viaticum non solùm Eucharistiam, sed omne Sacramentum in extremo vitæ fidelibus præstitum intellexerunt Sancti Patres. Viaticum enim Baptismus D. Basilius hom. in Sac. Baptis. in vitali periodo susceptum appellavit. Et D. Gregorius Nazianzenus Orat. de Baptismo eos, qui in tali vitæ extremo baptismum suscipere differunt, detestans, sic inquit: {Quandiu inter Baptistam, & quæstuarium nulla pugna est, dum ille morientem viatico instruere, hic hæres nominari obnixè contendit,} id est, suscipiebatur baptismus, quando testamentum condebatur. Imò D. Cyprianus eleemosynam appellavit Viaticum, quia hoc meritorio opere provisi ex hac vita fideles discedunt. Secundò respondetur, quòd nomen græcum in Nicæno canone appositum, viaticum latinè sonat: ut multi ex Græcis Scriptoribus Sacramentum Eucharistiae in ultimo vitæ præstitum intellexerunt; inter quos Zonara, qui sic ait: [Sancta morientibus impartiantur, ut viaticum illud habeant, nec eorum sanctificatione priventur.] Et Balsamon in expositione eorundem Canonum inquit: {Non privari excellenti Viatico Sacræ communionis in extremis vitæ.} FR. Quòd Ephodioæ viaticum significet Gellius Ethnicus Author, lib. 17.cap.2. etiam explicavit, inquiens: [Magnum viaticum, pro magna facultate, & paratu magno, novè positum est. Videturque Græcos secutus, qui sumptum viæ ad aliarum quocrerum apparatum traducunt: ac sæpè pro eo dicunt, quod est institue, instrue.] Unde secundùm phrasim græcam ex Gellii testimonio verba Nicænæ Synodi allata: Vltimi, ac necessarii Viatici extremam, & opportunam instructionem, & munitionem significant; quare non aliud spirituale munimen per illa verba intelligendum erit, nisi Sacramentum Eucharistiae, cui antonomasticè nomen veri muniminis convenit. Præterea Reconciliationis, & Communio- nis summa in publicis poenitentibus consistebat in susceptione Eucharistiae, quæ ideò Communio dicitur, per quam præterita incommunicabilitas impoenitentium cum cæteris fidelibus abolitur, mediante, scilicet, publicæ poenitentiæ, & Eucharistiae susceptione; unde Altari reconciliati dicebantur. [Eum verò poenitentem dicitus, qui post baptisina, aut pro homicidio, aut
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to be communicated to them by the laying on of the healing hand, which, according to the definitions of the Fathers, is a sufficient consolation for the dying, since they have named such communion a viaticum. The same seems to be confirmed in canon 9 of the Council of Gerunda, namely: [He who, through the languor of sickness, has received the blessing of penance, which we reckon as Viaticum, through communion.] To this it is first answered that the words of the Council of Orange, Reconciliatoria and Communicare, are very general, by which every sacrament necessary for reconciling and communicating to the faithful can be understood; likewise also by the words Benedictionem and Viaticum set down in the canon of Gerunda. Hence, conversely, by the name Viaticum the Holy Fathers understood not only the Eucharist, but every sacrament bestowed on the faithful at the end of life. For St. Basil called Baptism a viaticum, received at the vital end, in his homily on Holy Baptism. And St. Gregory Nazianzen, in his Oration on Baptism, detesting those who delay receiving baptism at such an end of life, thus says: {As long as there is no struggle between the baptizer and the hired servant, while the one earnestly strives to furnish the dying man with viaticum, the other to be called an heir,} that is, baptism was received when the testament was drawn up. Nay, St. Cyprian called almsgiving a viaticum, because by this meritorious work the faithful depart from this life provided for. Secondly, it is answered that the Greek name placed in the Nicene canon sounds in Latin as viaticum: as many of the Greek writers understood the sacrament of the Eucharist bestowed at the end of life; among whom is Zonaras, who says thus: [Let the holy things be given to the dying, so that they may have that viaticum and not be deprived of its sanctification.] And Balsamon, in the exposition of the same canons, says: {Not to be deprived, at the end of life, of the excellent viaticum of sacred communion.} FR. That ephodion signifies viaticum, the pagan author Gellius also explained, book 17, chapter 2, saying: [A great viaticum, in the sense of great means and great equipment, is a new expression. And he seems to have followed the Greeks, who transfer the expense of a journey to the equipment of other things; and often use it for what is instituted, provided.] Hence, according to the Greek phrasing, from Gellius’s testimony, the words of the Nicene Synod quoted above signify the last and necessary viaticum, that is, the final and appropriate instruction and fortification; therefore no other spiritual protection will have to be understood by those words than the sacrament of the Eucharist, to which, by antonomasia, the name of true protection belongs. Moreover, the sum of Reconciliation and Communion among public penitents consisted in the reception of the Eucharist, which for that reason is called Communion, through which the former incommunicability of the impenitent with the rest of the faithful is abolished, namely through public penance and the reception of the Eucharist; whence they were said to be reconciled to the altar. [But we call him a penitent who after baptism, either for homicide, or]
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V I ris, seu Sacra Synaxis, id est, Communio, Benedictio, & Sacramenti altaris susceptio.::: Insuper hoc Viaticum antiquitùs post extremam unctionem dabatur: [Fratribus convocatis, extremæ unctionis Sacramentum humiliter, & devotè suscepit; eo percepso, etiam Sacram Eucharistiam sibi porrigi instantissimè postulavit, ut tanto itineris duce munitus, posset securus hostium cuneos penetrare. Surius in Vita S. Gulielmi Archiep. ] & apud eundem in vita S. Steph. Regis de ejus morte sic habetur: [Rex in medio jacens, sacram percipit unctionem, sanctamque animam corporis, & sanguinis Christi recreatam viatico &c.] Ponebatur nonnunquam Eucharistia supra fidelium cadavera, qui abusus prohibitus fuit in III. Concil. Carthaginensi, cap. 16. ut in dict. Communio diximus. De Sancto Basilio legitur: [Unamque, (id est, particulam consecratam) sumpsisse, alteram reservasse, ut secum sepeliretur, tertiam verò in Columba aurea pendente reposuisse. Surius, tom. 1.] id est, in Custodia, ut in dictione Ciborum diximus; sed Latinus Latinius diligentissimus Ecclesiasticarum rerum observator, minimè existimavit Sanctum Virum hujusmodi indecentiæ actum commississe, ut se cum particula consecrata sepeliri jussisset, quemadmodum insinuare videntur illa verba: Vt secum sepeliretur. Sed potiùs intelligendum est, quòd cum viatico in extremo vitæ sumpto sepeliri cupierit. Id enim verba, quæ in ejus vita habentur, satis declarant, nempè: [Atque tertiam illam communionis portionem à Domino ipsi datam, cum qua sepulturæ tradi voluit, assumens, & in lecto recumbens gratias egit Deo.] Quod ulteriùs ex ejus patrio ritu græco confirmatur, qui in usu apud eosdem Græcos adhuc manet, ut in actu consecrandi Episcopus Sacerdotibus tunc ordinatis singulas particulas consecratas consignet, ut ipsi pro viatico in extremo eorum vitæ utantur. FR. Sed hic etiam erit error pejor priore; nam diuturnitate temporis ea particula corrupta, non remanebit ampliùs consecrata, qua corruptibilitate moribundus actum idololatriæ committeret, si ea communicaret. Potest tamen esse, quòd talis traditio particulæ consecratae sit tantùm pro cæremnia, ac admonitione, quòd, scilicet, Sacerdos in extremo vitæ suæ recordetur refici pro viatico Sanctissima Hostia, non quidem eadem, quam tradidit ei in ordinatione Episcopus, sed eadem sacramentaliter, & quòd illam per Episcopum traditam assumet ipse Sacerdos, antequam corrumpatur, sive dignis quàm primùm præbeat.::: Sicut in Gallia moris fuisse narrat Fulbertus Carnotensis Episcopus epist 2. quòd quando Sacerdotem ordinabat Episcopus, tradebat illi in manu panem consecratum, quem Sacerdos deinde spatio quadraginta die- rum consumebat, sumens quoridie ex illo frustillum, & hoc fiebat in memoriam quadraginta die- rum, in quibus Christus Dominus cum Discipulis suis manserat post resurrectionem. Cæterum permittebatur in persecutionum sæculis, ut do- V I 63 I mi detineretur hostia consecrata, consumenda tamen antè quàm corrumperetur, ut in morris periculo, & ante martyrium possent ea per modum viatici communicari, de quo usu crebrò Sancti Patres testantur; ac Monachorum antiqua in deserto simplicitas retinebat penes se Hostiam consecratam, ut S. Basilius refert, & ob carentiam Sacerdotum propriis manibus spiritualiter se reficiebant, qui abusus in Occidentali Ecclesia tempore Hormisdæ Papæ in Concilio Cæsaraugustano, can. 3. prohibitus fuit; sed in Oriente diutiùs mansit. Similiter temporibus vetustis peregrinando fideles secum Eucharistiam deferebant, ut de Satyro D. Ambrosius ejus frater refert, & de S. Maximo Syracusano Episcopo D. Gregorius Papa; quod tamen faciebant, ut in eo itinere mortis periculo succedente, promptum haberent viaticum; id enim hodie licitum est solis Pontificibus Romanis, quibus in longinquis itineribus supra album manum undique ornatum (qui vulgo Chinea appellatur) per brevem diætam præcedentem, Sacra Eucharistia defertur luminibus circundata, atq[ue] nobilissimo comitatu obsequente, quam cæremoniam antiquissimam esse ex eo constat, quòd Stephanus Papa III. eam observavit, quando ad Regem Galliarum perrexit; nam Christo prævio hunc Pontificem peregrinasse refert Anastasius Bibliothecarius in illius vita. FR. de hac cætermonia tractatum edidit Angelus Rocca olim Pontificii Sacelli Sacrissa, cujus titulus est: De Viatico Summi Pontificis. Infirmis, in quibus inest impotentia suscipiendi viaticum, non licet deferre Eucharistiam devotionis gratia ad illam adorandam. Ita à B. Pio Papa V. cautum fuit. Reliqua. Vide Benedictio beatica. Communion. Ephodion. Eucharistia. Item Viaticum significat portatile altariolum. Vide Altare. VIBRINUS, castoreus; sed Fibrinus scribendum à Fibro, seu Castore animali; unde corrigendus esset textus in Regula S. Cæsariæ, ubi sic ait: [ Vestimenta lucida, vel nigra, vel cum purpura, vel vibrina (lege vibrina) nunquam in usu habeantur, cap. 9. ß. 15.] FR. De hoc animali Plinius, lib. 8. cap. 31. ita ait: [Simile fibro & ingenium. Evomit fel suum, ad multa medicamenta utile.] Castor dicitur, eo quòd se castrat. Ibidem Plin. c. 30. Unde ex fibro fibrinus dicitur. [Falces cùm sint exacutæ vibrina pelle detergent. Idem Plin. lib. 17. cap. 28.] Vide Castorinatus. VICANUS, qui in Vico habitat; ita in Ariminensi Civitate dicebatur alicujus vici incola, cùm ea civitas in septem regiones divisa esset; unde Vicanus septimæ vicariæ, qui septimum urbis vicum incolebar, dicebatur. VICARIA MONIALIUM. Vide Formaria. VICARIUS. FR. qui Superioris gerit vices, seu à Vicis, in quibus jurisdictionem exercebant, ut in dict. Decania dictum fuit. Hodie tamen in qualibet Dioecesi plures Vicarii reperiuntur, nimirum, Generalis Vicarius, qui penes Episcopum R r 4 reli-
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V I ris, or Sacred Synaxis, that is, Communion, Blessing, and reception of the Sacrament of the altar.::: Moreover, this Viaticum in former times was given after extreme unction: [The brethren being summoned, he humbly and devoutly received the sacrament of extreme unction; having received it, he even most earnestly asked that the Holy Eucharist be brought to him, so that, strengthened by so great a guide for the journey, he might safely penetrate the ranks of the enemy. Surius, in the Life of St. William Archbishop.] and in the same author, in the life of St. Stephen the King, his death is thus recorded: [The king, lying in the midst, receives the sacred unction, and his holy soul, refreshed by the viaticum of the Body and Blood of Christ, etc.] Sometimes the Eucharist was placed upon the bodies of the faithful after death, which abuse was forbidden in the Third Council of Carthage, c. 16, as we said in the entry Communion. Of Saint Basil it is read: [And one part, namely the consecrated particle, he took, another he reserved so that it might be buried with him, and the third he placed in a hanging golden dove. Surius, vol. 1.] that is, in custody, as we said under the entry Food; but Latinus Latinius, a most diligent observer of ecclesiastical matters, did not in the least think that the holy man had committed an act of such indecency as to have ordered himself to be buried with the consecrated particle, as those words seem to imply: That he might be buried with him. Rather it must be understood that, having taken the viaticum at the end of life, he desired to be buried. For the words found in his life make this sufficiently clear, namely: [And taking that third portion of communion given him by the Lord, with which he wished to be entrusted for burial, and lying on the bed he gave thanks to God.] This is further confirmed by his native Greek rite, which still remains in use among the Greeks, namely, that in the act of consecration the bishop consigns the ordained priests each of the consecrated particles, so that they may use them as viaticum at the end of their lives. FR. But here too there will be an error worse than the former; for by lapse of time that particle, being corrupted, will no longer remain consecrated, and by such corruptibility the dying man would commit an act of idolatry if he were to communicate with it. Yet it may be that such a handing over of the consecrated particle is only for ceremony and as a reminder that, namely, the priest at the end of his life should remember to be refreshed by the most holy Host as viaticum, not indeed the same one which the bishop handed to him at ordination, but the same sacramentally; and that the priest himself will take that which was handed over by the bishop before it corrupts, or rather present it to the worthy as soon as possible.::: As Fulbert, bishop of Chartres, relates in Epistle 2, it was customary in France that when a bishop ordained a priest, he handed him consecrated bread in his hand, which the priest then consumed over a period of forty days, taking a little from it each day; and this was done in memory of the forty days during which the Lord Christ remained with his disciples after the resurrection. Moreover, in the centuries of persecutions it was permitted that the consecrated Host be kept at home, to be consumed however before it corrupted, so that in danger of death and before martyrdom they might be able to communicate with it as viaticum; the holy Fathers frequently testify to this usage. And the ancient simplicity of monks in the desert kept the consecrated Host with them, as St. Basil relates, and through lack of priests they spiritually refreshed themselves with their own hands, which abuse in the Western Church was prohibited in the time of Pope Hormisdas at the Council of Zaragoza, canon 3; but in the East it lasted longer. Likewise in ancient times, while traveling, the faithful carried the Eucharist with them, as St. Ambrose tells of Satyrus, his brother, and Pope St. Gregory of St. Maximus, bishop of Syracuse; but they did this so that, if danger of death should arise on that journey, they would have the viaticum ready. This today is permitted only to the Roman Pontiffs, to whom on long journeys, over the white ornamented hand-covering (commonly called the Chinea), during a short preceding stage, the Holy Eucharist is carried surrounded by lights and attended by a most noble escort. That this ceremony is very ancient is clear from the fact that Pope Stephen III observed it when he went to the King of the Franks; for Anastasius the Librarian relates in his life that this Pontiff made the journey with Christ leading the way. FR. Angelus Rocca, once Sacristan of the Pontifical Chapel, published a treatise on this ceremony, entitled: De Viatico Summi Pontificis. To the infirm, in whom there is inability to receive the viaticum, it is not permitted to carry the Eucharist for purposes of devotion in order to adore it. Thus was it provided by Blessed Pope Pius V. The rest. See Benediction, Beatica Communion, Ephodion, Eucharist. Likewise Viaticum signifies a portable little altar. See Altar. VIBRINUS, beaver-like; but it should be written Fibrinus, from Fibro, or the animal castor; whence the text in the Rule of St. Caesaria should be corrected, where she says thus: [Bright garments, or black, or with purple, or beaver-like (read vibrina) are never to be used, c. 9, § 15.] FR. Of this animal Pliny, book 8, c. 31, says thus: [Similar to the beaver in nature. It vomits its bile, useful for many medicines.] It is called castor because it castrates itself. Ibidem Pliny, c. 30. Hence from fibero comes fibrinus. [When the sickles are sharpened, they are cleaned with beaver skin. The same Pliny, book 17, c. 28.] See Castorinatus. VICANUS, one who lives in a village; thus in the city of Rimini a resident of a certain village was so called, when that city was divided into seven regions; hence the Vicanus of the seventh vicaria, who inhabited the seventh village of the city, was so called. VICARIA MONIALIUM. See Formaria. VICARIUS. FR. one who performs the duties of a superior, or from the Vici, in which they exercised jurisdiction, as was said under the entry Decania. Today, however, in every diocese several vicars are found, namely the General Vicar, who is with the bishop. R r 4 reli-
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VI residet, & totius Diocesis curam habet. Item Vicarii foranei, sive Villani, de quibus egimus in dict. Centenarius. Chorepiscopus. Decania. Firmarius. Servator loci. De Vicario Sede Vacante. Vide Archidiaconus. De Vicario Curati. Vide Personatus. De Vicario Abbatis, seu Archimandritæ. Vide Deutorarius. An Vicarius Christi, vel Petri dicatur Summus Pontifex. Vide Papa. Et adi Baron. An. 740. nu. 4. & ibi Postillator. VICATIM, viatim, per vias. [Cùm interim plus nostra misericordia insumit vicatim, quàm vestra religio templatim. Tertull. advers. Gent. c. 42.] ubi Templatim per templa significat. VICECANCELLARIUS. Vide Cancellarius. VICECOMES. FR. Qui Comitis vicem gerit. Bullar. Casinen. tom. 2. const. 47. Quod officium prohibitum est exerceri à Sacerdotibus: [Ne Sacerdos officium habeat Vicecomitis, aut Præpositi sæcularis, lib. 3. Decretal. cap. 5. & ibi Glossa. VICEDOMINATUS. FR. Vicedomini officium [Quicumque vicedominatum, vel aliam ecclesiasticarum rerum administrationem, per pecuniam obtinere voluerint, tam ementes, quàm vendentes, cum Simone percelluntur, & ab illa Ecclesia, in cujus consumeliam dare pecuniam, & accipere voluerunt, justè excluduntur, cap. consulere, de Simonia.] Et ibidem in rit. de poenis, cap. 12. sic habetur: [Patroni juspatronatus, Advocati advocatiam, feudatarii feudum, Vicedomini Vicedominatum, & Beneficiati beneficia prorsus amittant. VICEDOMINUS, Oeconomus Ecclesiæ, qui variè erant: nam aliqui erant Vicedomini Ecclesiarum, alii reddituum Episcoporum, alii tandem Palatii episcopalis, de quibus dictum est in dict. Oeconomus. De Vicedomino Palatii Apostolici D. Gregorius, lib. 1. cap. 11. in Regist. hæc habet: [Vicedominum enim constituimus, cujus arbitrio Episcopum commisimus dispensandum.] ER. Latinius Episcopium in hunc locum corrigit. Vide in correct. D. Greg. tit. Epistolar. lib. 1. cap. 11. ∴ de quo officio sæpè in ejus epistolis mentionem facit, ubi colligitur etiam, quòd pro Ecclesia Lateranensi peculiaris Vicedominus constitutus erat. Vicedominus Palatii Apostolici ferè erat Episcopus, & equitabat secus Pontificem immediatè. [Post equum verò hi sunt, qui equitant, Vicedominus, Vestiarius, Nomenclator, atque Sacellarius. Ordo. Rom.] Hodie verò Majordomus dicitur. FR. Verba D. Greg. supra allata, quæ incipiunt: Vicedominum constituiimus &c. habentur in decreto Gratiani in can. Diasonum, dist. 89. Ad Clementinam Patriciam, ajentis: [Vicedominum enim constituimus, cujus arbitrio Episcopium commisimus dispensandum.] Ubi Glossa sic habet: [Ex hoc paret, quòd Vicedominus est, qui habet potestatem super res ipsius Episcopatus: Oeconomus, qui super res Canonicorum: cur, scilicet, res Ecclesiastica gubernanda mandatur. Cod. de Sacrosanctis Ecclesiis, l. jubemus, in princ. Et si- VI cut Episcopus dispensat res episcopales sub testimonio Vicedomini: sic Canonici res ecclesiasticas sub testimonio Oeconomi, & è converso, ut 16. quæst. 7. can. quoniam, & 12. quæst. 1. can. manifesta. Iste Oeconomus in quibusdam Ecclesiis appellatur Præpositus.] Facultas Vicedomini episcopalis Palatii declaratur in can. Volumus, ead. dist. 89. ubi sic dicitur: [Volumus, ut frater noster Paschasius, & Vicedominum sibi, & Majorem ordinet domus, quatenus possit, vel hospitibus supervenientibus, vel causis, quæ eveniunt, paratus, & idoneus existere.] Ubi Glossa ex Hugonis opinione ait esse idem Vicedominum, ac Oeconomum, in S. Vicedominum. Quod Oeconomni officium constituendum est in omnibus Ecclesiis habentibus Episcopum. [Quia in quibusdam Ecclesiis (sicut ad nos pervenit) sine Oecono, Episcopi res Ecclesiasticas tractant, placuit omnes Ecclesias habentes Episcopum, etiam Oeconomum habere de proprio Clero, qui gubernet res Ecclesiæ &c. can. quia, dist. 89.] Vide Oeconomus. VICENNIIUM. FR. spatium viginti annorum. [Neque decennii, neque vicennii, vel XXX. annorum possessio, can. neque, 16. qu. 4. VICESIMA, dicitur tertia hebdomada quadragesimæ. Vide Tricesima. VICISSITAS. Vide Alternitas. VICTIMA. Vide Thyas. VICTIMÆ PASCHALI LAUDES. Missæ sequentia à quo composita. Vide Prosa. VICTORIALIS HYMNUS. Vide Sanctus &c. VICTUALE. FR. dicitur distributio quotidiana, quæ sit inter Canonicos, at præbenda, communias appellatur. [Statuimus, ne à Canonicis, donec in servitio tuo, (id est, Episcopi) fuerint, quicquam subtrahi debeat, vel auferri, quod de community sibi beneficio debeatur: nisi fortè sint victualia, quæ non consueverunt absentibus exhiberi. De Clericis non resident. cap. 7.] & ibi Glossa. Vide Glossa. VIDENS. Hoc nomen absolutè sumptum in sacræ pagina per antonomasiam significat Prophetam, divinis visionibus illustratum, quem Hebræi Morenu vocant; sed hodie hoc vocabulo Rabbinum illi appellant, qui Synagogæ curam gerit, & controversias interni fori decidit. FR. sic antiquitùs appellabatur Propheta. [Olim in Israel sic loquebatur unusquisque vadens consulere Deum: Venire, eamus ad Videntem, qui enim Propheta dicitur hodie, vocabatur olim Videns, 1. Reg. 9. 9.] Sed Rupertus Abb. in, cap. 1. Abdiæ facit differentiam inter visiones divinas, inquiens: [Visiones autem hæ differunt, quæ alibi monstrante Deo significativæ videntur imagines, quales maximè viderunt jam dictus Ezechiel, & Daniel: alibi sine imaginibus divinæ suo modo videntur, & præcipuè locutiones, quemadmodum hîc de semetipso dicit: Visio Abdiæ, & tamen nullam se similitudinem, sive imaginem narrat vidisse. Et de ista quidem visionis qualitate non dubium est Sanctos Prophetas cer-
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VI resides, and has care of the whole Diocese. Likewise, Vicarii foranei, or Villani, of whom we have spoken in the said Centenarius. Chorepiscopus. Decania. Firmarius. Servator loci. Of the Vicar during a vacant See. See Archidiaconus. Of the Vicar of the Curate. See Personatus. Of the Vicar of the Abbot, or Archimandrite. See Deutorarius. Whether Christ, or Peter, may be called Vicar of the Supreme Pontiff. See Papa. And see Baron. An. 740. no. 4. and there Postillator. VICATIM, viatim, by the ways. [For meanwhile our mercy spends more vicatim than your religion templatim. Tertull. advers. Gent. c. 42.] where Templatim signifies through the temples. VICECANCELLARIUS. See Cancellarius. VICECOMES. FR. He who performs the office of the Count. Bullar. Casinen. tom. 2. const. 47. Which office it is forbidden for Priests to exercise: [Let not a Priest have the office of Vicecomes, or of a secular Præpositus, lib. 3. Decretal. cap. 5. and there Glossa. VICEDOMINATUS. FR. The office of the Vicedominus [Whoever shall wish to obtain a vicedominatus, or another administration of ecclesiastical matters, by money, both buyers and sellers are struck with Simon, and are justly excluded from that Church, into whose contempt they wished to give and receive money, cap. consulere, de Simonia.] And there in the rite de poenis, cap. 12. it is thus written: [Let Patrons entirely lose the right of patronage, Advocates the advocacy, feudatories the fief, Vicedomini the Vicedominatus, and Beneficiaries the benefices. VICEDOMINUS, the Oeconomus of the Church, who varied in different places: for some were Vicedomini of Churches, others of the revenues of Bishops, and others finally of the episcopal Palace, concerning whom it was said in the said Oeconomus. Of the Vicedominus of the Apostolic Palace, St. Gregory, lib. 1. cap. 11. in the Register, writes thus: [For we have appointed a Vicedominus, by whose judgment we have committed the Bishopric to be administered.] ER. Latinius corrects Episcopium here. See in the corrections of St. Gregory, title Epistolar. lib. 1. cap. 11. ∴ concerning which office he often makes mention in his letters, from which it is gathered also that for the Lateran Church a special Vicedominus was appointed. The Vicedominus of the Apostolic Palace was almost a Bishop, and rode immediately next to the Pontiff. [After the horse, however, there are these who ride: the Vicedominus, the Vestiarius, the Nomenclator, and the Sacellarius. Ordo. Rom.] Today, however, he is called Majordomus. FR. The words of St. Gregory above quoted, which begin: Vicedominum constituimus, etc., are found in the decree of Gratian in the canon Diasonum, dist. 89. To Clementina Patriciam, saying: [For we have appointed a Vicedominus, by whose judgment we have committed the Bishopric to be administered.] Where the Gloss says thus: [From this it appears that the Vicedominus is he who has power over the goods of the Bishopric itself: the Oeconomus, over the goods of the Canons: namely, for whose government ecclesiastical property is entrusted. Cod. de Sacrosanctis Ecclesiis, l. jubemus, in princ. And if- VI as the Bishop administers the goods of the episcopal see under the witness of the Vicedominus: so the Canons administer ecclesiastical goods under the witness of the Oeconomus, and conversely, as in 16. quæst. 7. can. quoniam, and 12. quæst. 1. can. manifesta. This Oeconomus in some Churches is called Præpositus.] The authority of the episcopal Vicedominus of the Palace is declared in the canon Volumus, same dist. 89, where it is said thus: [We wish that our brother Paschasius should appoint for himself both a Vicedominus and a Major domus, so that he may be able to be prepared and fit, either for incoming guests or for the matters that arise.] Where the Gloss, following Hugo’s opinion, says that the Vicedominus is the same as the Oeconomus, in S. Vicedominum. That office of Oeconomus ought to be established in all Churches having a Bishop. [Because in some Churches (as has reached us), without an Oeconomus, the Bishops handle ecclesiastical goods, it has been decided that all Churches having a Bishop should also have an Oeconomus from their own clergy, who may govern the goods of the Church etc., can. quia, dist. 89.] See Oeconomus. VICENNIIUM. FR. a span of twenty years. [Neither possession of ten years, nor of twenty, nor of 30 years, can. neque, 16. qu. 4. VICESIMA, is called the third week of Lent. See Tricesima. VICISSITAS. See Alternitas. VICTIMA. See Thyas. VICTIMÆ PASCHALI LAUDES. The sequence of the Mass, by whom composed. See Prosa. VICTORIALIS HYMNUS. See Sanctus etc. VICTUALE. FR. is called the daily distribution which is among the Canons, whereas prebenda is called common allowance. [We decree that nothing ought to be subtracted from the Canons, while they are in your service, (that is, the Bishop’s), or taken away, that is due to them by benefit of the common fund: unless perhaps they are victualia, which are not accustomed to be provided for those absent. De Clericis non resident. cap. 7.] and there Glossa. See Glossa. VIDENS. This name, taken absolutely in Holy Scripture, by antonomasia signifies a Prophet, enlightened by divine visions, whom the Hebrews call Morenu; but today by this word they call the Rabbi who takes care of the Synagogue and decides controversies of the internal forum. FR. in old times the Prophet was so called. [Formerly in Israel one spoke thus when going to consult God: Come, let us go to the Seer, for what is now called a Prophet was formerly called a Seer, 1 Reg. 9. 9.] But Rupert, Abbot, in chapter 1 of Obadiah, makes a difference among divine visions, saying: [These visions differ, for elsewhere, with God showing, significant images are seen, such as especially were seen by the aforesaid Ezekiel and Daniel: elsewhere divine things are seen in their own way without images, and especially utterances, as here he says of himself: The vision of Obadiah, and yet he reports that he saw no likeness or image. And of this quality of vision indeed there is no doubt that the holy Prophets cer-
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VI certum habuisse visum, sive intellectum, Spiritu Sancto in ipsis loquente, &c. ] Ac idem Rup. in cap. 1. Apocalyp. tres visionum differentias tradit, nempè, carnalem, spiritualem, & intellectualem. VIDUA. Vide Relicta. Ejus velatio. Vide Velum professionis. VIDUÆ AQUÆ, eleganter à Tertulliano, lib. de Baptismo, appellata sunt lavacra Gentilium, quia non producebant gratiam, sicut aquæ nostræ baptismales: [Nationes extraneæ ab omni intellectu spiritualium potestatum eadem fiducia idolis suis subministrant; sed viduis aquis sibi mentiuntur. VIDUVIUM, viduitas, status viduitatis. [Cui filii nec post nepotis amissi duæ pariter plagæ recentes, ad viduvii vulnus adduntur. Sidonius, lib. 6. epist. 2. VIGILANS. Vide Egrigorus, Vigilax. VIGILAX, Vigilans. [Neque in paginis ejus vigilax lector inveniet veriora nomina Camænarum. Sidon. lib. 5. epist. 2. VIGILIA, inter Christianos dies præcedens aliciui solemnitati intelligitur, quia antecedenti die pernoctare solebant in Ecclesia illius Sancti, cujus festivitas die sequenti erat celebranda, & quasi tota illius noctis mora in sacris, divinisque cantonibus, in spiritualibus discursis, ac psalmodi strahebatur; quæ ideò Nocturnæ Convocationes à Tertulliano, lib. 2. ad Uxor. cap. 4. appellatæ fruerunt. FR. Ac clariùs D. Hieronymus, epist. 7. Lætæ scribens, tradensque ei modum educandi filiam, sic inquit: [Vigiliarum dies, & solemnes pernoctationes sic virguncula nostra celebret, ut ne transversum quidem unguem à matre discedat. ]::::: Hic deinde ritus in jejunium commutatus fuit, retinens tamen Vigilæ nomen, de qua re errant prorsus illi, qui authoritate cujusdam asserti sermonis S. Augustini ad fratres in Eremo, (qui est ordine vigesimus quintus affirmant, D. Ambrosium persuasione S. Monachæ usum vigiliarum ea de causa ab Ecclesia eliminasse, quòd Christianorum plurimi illud noctis tempus ludendo & choreas ducendo transigerent; nam hoc validis argumentis Baronius in Annot. ad Martyrol. 5. Ianuar. litt. 4. falsissimum, & ab Augustiniano calamo alienum esse demonstrat; & in fine ejusdem Annonarionis sic concludit Baronius: [Non itaque Ambrosius, non Augustinus, nec quis alius Orthodoxorum his temporibus vigilias nocturnas ecclesiasticas abrogavit, vel minuit: sed impurissimus hæresiarcha Vigilantius vigilias, sui nominis hostis, impugnavit, sicque minuere conatus est, ut non nisi semel in anno, in Paschali solemnitate vigilias peragendas esse jactaret. Hieronymus adversus Vigilantium.] Cujus intentio ad abrogandos in Ecclesia Dei congregationes tendebat. Idem Baron. an. 44. n. 73. Atque ad Baronianas rationes cumulandum est etiam, quòd solemnes vigiliæ ante Dominicas totius anni antiquitùs celebrabantur, quæ assiduè à fidelibus frequentabantur, ut can. 1. Mati- VI 633 sconensis Concilii testatur: quod Concilium per duo fermè sæcula post DD. Ambrosium, & Augustinum extitit. Licèt tamen Antisidorese Concilium, can. 3. Vigilias prohibuisse videatur, non de Vigiliis sacris & publicis in Ecclesia celebratis ibi egisse, ex ejusdem verbis satis liquet. FR. Eliberitanum Concilium can. 35. interventum foeminarum in Vigiliis veraverat. Aliqui vigiliarum nocturnarum prohibitionem Bonifacio Papæ Primo tribuunt. S. Leo Papa, qui tertiò loco illi successerat, de Vigiliarum observantia in ejus sermonibus crebrò mentionem facit: ::: Si Vigilia Nativitatis Domini venerit in Dominica, tunc canitur Missa post tertiam, & Evangelium Dominicæ non dicitur in fine, licèt de Dominica fiat commemoratio, quia illud Dominicæ Evangeliuum lectum fuerat in Missa Sabbati præcedentis. Gavant. part. 4. tit. 3. In Vigilia Pentecostes ex antiqua consuetudine jejenatur; in qua etiam antiquitùs, sicut in Sabbato Sancto, baptizabantur Catechumeni; ideò adhuc in Missa dicitur Tractus, & ad Evangelium non afferuntur lumina, quia eorum fides adhuc obtenebrata est, & ob eandem rationem: non dicitur Credo. Si Vigiliæ S. Joannis Baptistæ, vel SS. Apostolorum Petri, & Pauli venerint infra Octavam Corporis Christi, tunc in Missa dicitur Præfatio communis de feria, Sac. Rit. Congr. 12. Decemb. 1626. Si verò Vigilia aliqua venerit in die solemnissimo, tunc Episcopus potest illam anticipare ad præcedentem diem. Navar. in manual. cap. 21. num. 21. Hinc Leo Papa X. decretavit, quòd si Vigilia S. Joannis venerit in die Corporis Christi, tunc anticipetur ad seriam quartam, quod accidit ann. 1639. ut declaratum etiam fuerat anno præcedenti à Sac. Rit. Congr. 23. Septembr. 1638. In tali tamen casu non anticipatur officium Vigiliæ, sed solum Jejunium. Gavant. sect. 3. cap. 7. in Rubr. Miss. Ob similem rationem, si in ultimo die carnis privii occurrerit Vigilia S. Matthiæ, poterit etiam tunc Episcopus ad Sabbatum antecedens illam anticipare, ut inobservantiæ peccata evitentur, Diana, 3. part. tract. 6. Miscellan. resolut. 66. Quando Vigilia S. Joannis Baptistæ, vel SS. Petri, & Pauli venerit infra Octavam Corporis Domini, Missa dicitur de Vigilia, licèt officium fuerit de Octava, ob rationes à Gavanto adductas in part. 1. tit. 3. n. 2. ad Rubr. Miss. in Vigilia Nat. Dom. Diaconus, & Subdiaconus non induuntur Casula in Missa. Vide Casula in fine. Specialis cæremnia antiquitùs in hac die. Vid. Statio. Reliqua deinde. Vid. Jejuniùs. VIGILIGALLUS. Vide Vigiluciùs. VIGILUCIUS, Monachus, qui curam habet expergescendi alios Religiosos ad persolvendum Matutinum. [Priusquam tamen surgant cæteri, à Vigiluciis fratribus Præpositus exciter. In Regula S. Fructuosi.] Sed in Regula Magistr. Vigiligallus idem appellatur. VILE. Vide chydeum. VINDEMIA. Vide Feriæ propter messem, &c. VINCULA S. PETRI. Vide Boja. VIN-
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VI to have been clearly seen, or understood, speaking in them by the Holy Spirit, etc.] And the same Rup. in cap. 1. Apocalyps. gives three kinds of visions, namely, carnal, spiritual, and intellectual. WIDOW. See Relicta. Her veil. See Veil of profession. WIDOW WATERS, elegantly so called by Tertullian, book on Baptism, are the washings of the Gentiles, because they did not produce grace, as our baptismal waters do: [Foreign nations, lacking all understanding of spiritual powers, offer the same confidence to their idols; but with widow waters they deceive themselves. WIDUVIUM, widowhood, the state of widowhood. [To whom the loss of children, and then of a grandchild, two wounds at once, fresh, are added to the wound of widowhood. Sidonius, book 6, epist. 2. WATCHING. See Egrigorus, Vigilax. VIGILAX, Watchful. [Nor will the vigilant reader in his pages find truer names of the Muses. Sidon. book 5, epist. 2. VIGILIA, among Christians, is understood as the day preceding some solemnity, because on the preceding day they were accustomed to pass the night in the Church of that Saint, whose feast was to be celebrated on the following day, and the whole duration of that night was spent in sacred, divine chants, spiritual exercises, and psalmody; which for that reason were called Nocturnal Convocations by Tertullian, book 2, to Uxor., chap. 4. FR. And more clearly St. Jerome, epist. 7, writing to Leta and giving her instructions on the way to raise her daughter, says thus: [Let our little virgin celebrate the days of vigils, and the solemn night-watchings, in such a way that she do not depart from her mother by even the breadth of a nail.]::::: This rite was then changed into a fast, still retaining the name Vigil, concerning which those are utterly mistaken who, on the authority of a certain alleged sermon of St. Augustine to the brothers in the Desert, (which is the twenty-fifth in order) affirm that St. Ambrose, by the persuasion of a certain holy nun, used vigils was on that account eliminated from the Church, because most Christians spent that night-time in playing and dancing; for Baronius proves with strong arguments in his Notes on the Martyrology, Jan. 5, letter 4, that this is most false and alien to Augustine’s pen; and at the end of the same annotations Baronius concludes thus: [Therefore neither Ambrose, nor Augustine, nor any other of the Orthodox in these times abolished or diminished nocturnal ecclesiastical vigils: but the most impious heresiarch Vigilantius, enemy of vigils bearing his own name, attacked them, and tried to reduce them, so that he boasted that vigils were to be performed only once a year, at the Paschal solemnity. Jerome against Vigilantius.] His intention tended toward abolishing the assemblies in the Church of God. The same Baronius, year 44, no. 73. And to add to Baronius’s reasons it should also be noted that solemn vigils before Sundays throughout the whole year were anciently celebrated, and were frequented constantly by the faithful, as canon 1 of the Council of Mati- VI 633 scon testifies: which Council existed almost two centuries after Ambrose and Augustine. Although, however, the Council of Antisidore, can. 3, seems to have prohibited vigils, it is clear enough from its own words that it was not speaking there of sacred and public vigils celebrated in the Church. FR. The Council of Elvira, can. 35, had forbidden the attendance of women at vigils. Some attribute the prohibition of nocturnal vigils to Pope Boniface I. St. Pope Leo, who succeeded him in the third place, often mentions the observance of vigils in his sermons: ::: If the Vigil of the Nativity of the Lord falls on a Sunday, then Mass is sung after the third hour, and the Gospel of the Sunday is not said at the end, although a commemoration of the Sunday is made, because the Gospel of that Sunday had been read in the Mass of the preceding Saturday. Gavant. part 4, title 3. On the Vigil of Pentecost one fasts according to ancient custom; on which also anciently, as on Holy Saturday, the catechumens were baptized; therefore the Tract is still said at Mass, and at the Gospel lights are not brought, because their faith is still obscured, and for the same reason the Creed is not said. If the Vigils of St. John the Baptist, or of the Holy Apostles Peter and Paul, fall within the Octave of Corpus Christi, then at Mass the Common Preface of the feria is said, Sac. Rit. Congr. 12 Dec. 1626. But if any Vigil falls on a most solemn day, then the Bishop may anticipate it to the preceding day. Navar. in manual, chap. 21, no. 21. Hence Pope Leo X decreed that if the Vigil of St. John falls on the day of Corpus Christi, then it is to be anticipated to Wednesday, which occurred in the year 1639, as had also been declared the year before by the Sacred Congregation of Rites, 23 Sept. 1638. In such a case, however, it is not the office of the Vigil that is anticipated, but only the fast. Gavant. sect. 3, chap. 7, in Rubr. Miss. For a similar reason, if on the last day before Carnival the Vigil of St. Matthias should occur, the Bishop may also then anticipate it to the preceding Saturday, so that sins of non-observance may be avoided, Diana, 3rd part, tract 6, Miscell. resolut. 66. When the Vigil of St. John the Baptist, or of the Holy Peter and Paul, falls within the Octave of the Lord’s Body, the Mass is said of the Vigil, although the office was of the Octave, for the reasons given by Gavant in part 1, title 3, no. 2, ad Rubr. Miss. on the Vigil of the Nativity of the Lord. The Deacon and Subdeacon do not wear the chasuble at Mass. See Chasuble at the end. A special ceremony in this day, formerly. See Station. The rest afterward. See Fast. VIGILIGALLUS. See Vigiluciùs. VIGILUCIUS, a monk who has charge of awakening the other religious for Matins. [Before the rest, however, rise, let the superior be awakened by the Vigiluciis brothers. In the Rule of St. Fructuosus.] But in the Rule of the Master, Vigiligallus is called the same. VILE. See chydeum. VINTAGE. See Feasts because of the harvest, etc. CHAINS OF ST. PETER. See Boja. VIN-
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VI cubiculo, in quo super lectum Pontifex induitur, & exuitur paramentis sacris. VIRGINAL, Virginitas. [Intactam ab omni crimine virginal. Prudentius in hymno 8. passion. S. Agnetis.] Carolus tamen Vidmanus docet hanc dictionem significare Lupanar. In aliquibus mendosis Codicibus Virginali legitur. VIRGINOR, verbum intransitivum, & deponens, Virginitatem possidere significat. [Solemnem manifestæ paraturæ totam circumferunt mulieritatem; sed virginari volunt sola capitis nuditate. Tertull. de veland. Virg. c. 12. VIRGO. Vide Cælebs. In capillo. Innuptus. Inuxora. Soror in capillo. VIRGULA. Vide Virga. VIRGUNCULA. FR. nomen diminutivum à Virgo, parva virgo. Italicè Virginella. De hac Hieron. in dict. Vigilia. VIRIA, armillæ. Has inaures habebat, quæ non gravarent aures: has virias, quæ manum non maritali auro ornarent, sed spirituali actu leva-rent. D. Ambros. lib. de Abraham, c. 9. VIRIOLA, Viriæ diminutivum nomen. [Armillæ autem propriæ Virorum sunt, collatæ victoriæ causa militibus ob armorum virtutem: unde & quondam vulgò viriolæ dicebantur. Isidor.] FR. Hinc Biretum B. pro V. quasi Viretum, id est viri tegumentum, quod Melitenses à Viriola, Biriola dicunt. VIRITA, Mulier viro conjuncta. [Quia virita mulier non facilè decipitur, habens consiliato-rem virum. Chrysostom. hom. 44. in cap. 23. Matth. VIRTUTIFICATUS, corroboratus. [Si autem exercita (id est fides) fuerit scripturis, & loquutionibus assiduis suscitata, operibus bonis virtutificata, non solùm dico multiplicabitur, sed numquam desinet crescere. Chrysost. hom. 53. in c. 23. Matth. VIRTUS, pro vi, seu violentia. [Si quis cum puel-la per virtutem mœchatus fuerit. In lege salica, tit. 15.] FR. Idem habetur in l. si quis homini libero, de his, qui insidiando, l. si quis domum alienam, de exercitalibus, l. si homines, de ag-gressione in vico. Item in Bullario Casinen. tom. 2. const. 69. sic in eadem significatione legitur: [Sed liceat præfato Cænobio cuncta, quæ sibi videntur pertinere, virtuosèque perpetuò possi-dere, omnium hominum contradictione remota &c.] Virtus verò animi est habitus mentis constitutæ, Glossa in can. De pudicitia, 32. quæst. 5. De qua Horatius, lib. 1. epistolar. ad Mæcenatem inquit: Virtus est vitium fugere, & sapientiæ prima Stultitia caruisse. VIRTUS DEL. Vide Verbum Dei. VIS TURBATIVA, FR. violentia; sed in jure intelligitur, quando turbatur possessio, & in du-bio revocatur. [Oeconomus petierit à vi tur-bativa, & inquietativa super præmissis Commu-ne Faven. prohiberi, cap. licèt causam, de pro-bat. & ibi Glossa. VISCUS. FR. Hæmorrhoidum humor. [Præcipuè tamen
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VI cubicle, in which the Pontiff is dressed and undressed in sacred vestments above the bed. VIRGINAL, virginity. [Virginal, undefiled by any crime. Prudentius in hymn 8 on the passion of St. Agnes.] However, Carolus Vidmanus teaches that this word signifies a brothel. In some faulty manuscripts it is read Virginali. VIRGINOR, an intransitive and deponent verb, signifies to possess virginity. [They surround the whole womanhood prepared for a solemn and manifest dressing; but they wish to keep virginity by the bare head alone. Tertullian, On the Veiling of Virgins, ch. 12.] VIRGO. See Cælebs. In capillo. Unmarried. Inuxora. Sister in capillo. VIRGULA. See Virga. VIRGUNCULA. FR. a diminutive noun from Virgo, little virgin. In Italian, Virginella. On this Jerome in the word Vigilia. VIRIA, bracelets. She had earrings that did not weigh down the ears; she had these viriae, which adorned the hand not with marital gold, but lifted it by spiritual action. St. Ambrose, book on Abraham, ch. 9. VIRIOLA, a diminutive of Viriæ. [But bracelets properly belong to men, bestowed on soldiers as a reward for victory, on account of martial valor: whence formerly they were also commonly called viriolæ. Isidore.] FR. Hence the Biretum B. for V., as it were Viretum, that is, the covering of a man, which the Maltese call Viriola, Biriola. VIRITA, a woman joined to a man. [Because a virita woman is not easily deceived, having a husband as counselor. Chrysostom, homily 44 on chapter 23 of Matthew.] VIRTUTIFICATUS, strengthened. [If faith, once exercised, has been stirred up by scriptures and frequent discourses, and made virtuous by good works, I say not only will it be multiplied, but it will never cease to grow. Chrysostom, homily 53 on chapter 23 of Matthew.] VIRTUS, for force, or violence. [If anyone has committed adultery with a girl by force. In the Salic Law, title 15.] FR. The same is found in the law Si quis homini libero, de his qui insidiando, the law Si quis domum alienam, de exercitalibus, the law Si homines, de aggressione in vico. Likewise in the Bullarium Casinense, vol. 2, constitution 69, it is read with the same meaning: [But let it be permitted to the aforesaid monastery to possess perpetually, and in a forcible manner, all things that seem to belong to it, with contradiction of all men removed, etc.] But virtue of the soul is a settled habit of the mind, Gloss on the canon De pudicitia, 32nd question, 5th. Of which Horace, book 1 of the Epistles to Maecenas, says: Virtue is to flee vice, and the first thing of wisdom is to have escaped folly. VIRTUS DEL. See Verbum Dei. VIS TURBATIVA, FR. violence; but in law it is understood when possession is disturbed and, in doubt, is called back. [The steward asked that, on account of violence disturbing and unsettling the aforesaid matters, he be prohibited by the commune of Fano, cap. licet causam, de probat., and there the Gloss.] VISCUS. FR. the humor of hemorrhoids. [Especially however]
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VI tamen visco laborantes, quos viscosos appellant, curare consuevit. In vita S. Fiacrii Meldensis 30. Augusti apud Surium, tom.7. ] Ideò in Gallia appellatur morbus S. Fiacrii. Ejus synonyma. Vide Hæmorrhoides. VISINETUM, FR. vicina, vicinitas. Per sacramentum proborum legalium hominum de visi- neto comitatus. Marth. Paris. in Charta libert. VISIO. Vide Horama. Visionum divinarum dif- ferentia. Vide Videns. VISITATIO B. M. V. festum ab Urbano VI. an. 1389. institutum ad diem secundam Iulii cele- brandum ex voto propter persecutionem schismatum, ut quemadmodum B. Virgo ejus visita- tione cognatam suam Elisabeth consolare digna- ta est, sic sideles ab eadem Virgine consolatio- nem Universalis Ecclesiæ implorarent. Fuit de- inde idem festum vigore bullæ à Bonifacio IX. præfati Urbani Successore confirmatum; quod tamen festum in Syriaco rituali antiquitus reperi- tur, & apud illos in mense Decembris parum an- te Nativitatem Domini celebratur, in quo etiam die in honorem Deiparæ ad templum Constanti- nopolitanum in Blachernis appellatum (de quo diximus in dict. Blachernæ) festum agunt Græci. VISITATIO Episcopalis per Diocesim. Vide Epi- scopus in actu visitationis in dict. Episcopus. VISITATOR. Vide Intercessor, Periodentis. VISULA. FR. vitis, & uvæ genus. Albuelis summis arboribus fertilior est, visula imis. Plin. lib.24. c.2. ] Nomen quidem arabicum Bisula V. pro B. significat mammam; est enim ad formam mammæ, quam latini Vram mammam dixere. Melitenses Bisula, & Bisulet el Baera idest, mammam vaccæ, ex illiusforma, & co- lore appellant. VITEM DARE. FR. apud Romanos intelligeba- tur jus Centurionatus conferre, quæ Clema, idest, species vitis (ut ait Ammonius) sive pal- mes, pampinus, seu potiùs sarmentum erat, à Plutarcho in Galba κλήμα ἔκασωνταρχον dicitur, nempè, Vitis centurionalis. Qui ritus ab Euse- bio in S. Marino Martyre, lib.7. histor. Eccles. c. 14. satis explicatur his verbis: Marinus, unus ex his, qui in exercitu Romano magnum decus, & honorem fuissent consecuti, vir & genere illu- stris, & divitiis locuples, propter testimonium Christi, Cæsareæ Palæstinæ tali de causa capite damnatus fuit. Est quidem honos apud Roma- nos, qui κλήμα appellatur: quem qui adipiscun- tur, eos Centuriones fieri ajunt. Cùm locus va- caret, ordo postulabat, ut Marinus eo dignitatis gradu potiretur. Marinum igitur ad hunc hono- rem elatum, alius pro tribunali comparens, in crimen vocat, tùm quòd erat Christianus, tùm quòd Imperatoribus non immolasset &c. ] Atque Spartianus in Adriano inquit: Nulli vitem, nisi robusto, & bonæ famæ daret, nec tribunum nisi plena barba faceret, ] id est, centurionalem honorem nonnisi viro robusto &c. quare clema istud, sive vitis in tali decore apud milites erat, ut si ea percuteretur, nullum opprobrium ei VI 635 afferret: hinc Plinius dixerat: [Centurionum in manu vitis, & opimo prædio tardos ordines ad lentas perducit aquilas, atque etiam in delictis poenam ipsam honorat, lib.14. c.1.] Sicut ho- diè pro dedecore apud milites habetur, si baculo aliquis eorum percuteretur, secus verò si in bacu- lo erit ferrum conjunctum. Imò si miles, dùm vite à Centurione percutiebatur, illam frange- bat; tunc poena capitis plectebatur. [Si miles vitem tenuit, militiam mutat; si ex industria fregit, vel manum Centurioni intulit, capite punietur, ß. de re militari. [Nam pigri milites hac vite à Centurione mulctabantur. Unde Ju- venalis, satyr.8. Nodosam post hæc frangebat vertice vi- tem, Si lentus pigra muniret castra dolabra. Itaque Vitis pro Centurionis dignitate accipie- batur. Martial. lib.10. epigr.26. Vare Parætonias Latia modò vite per urbes Nobilis, & centum dux memorande viris. Et Lucan. Ibi sanguine multo Promotus latiam longo gerit ordine vitem. VITALIANI. FR. hæretici, contra quos scripse- rat S. Ephrem Syrus. Baron. in Notis ad Mar- tyrol. 1. Febr. lit.g. VITERBIENSES Trostanum Hetruriæ Civitatem de- vastarunt. Vide Trossulus. VITERBIUM. Vide Eitervum. VITIS. Vide Helix. VITIUM LITIGIOSI CONTRACTUS. FR. de hoc le- gali termino mentionem facit Innoc. III. in de- cretal lib.2. tit.16. cap.3. & ibi fusè Glossa, ac Po- stillator, S. Litigiosi; & tunc contrahi dicitur cùm quis rem litigiosam in judicium deductam, de cujus dominio movetur quæstio inter acto- rem, & reum, transfert in alium lite pendente, sive sint res, sive actiones, Cod. de liti, l. ult. in princ. & in auct. ibi posita. VITTA. Vide Mitra, Nimbus, Velum. VITUPERO, onis, Vituperator: Cui datum est saltibus gloriæ proterere posse cervices vitupe- ronum. Sidon. lib.4. epist.12. ] Ac alibi idem: [ Sed plus cavendum est, ne in aliquos forsan in- cidamus vituperones, lib.8. epist.1. VIVARIENSE MONASTERIUM. FR. in Gallia à Cas- siodoro erectum. Baron. in notis ad Martyrol. 1. Maji lit.4. VIVENTES. Vide Superi. VIX. FR. hæc particula non impossibilitatem, sed difficultatem importat, ß. de jud. l. vix cer- tis, Cod. de poen. l. incredibile. De clericis non residen. cap.6. [Ut ex prædecessoris nostri Cle- mentis Papæ III. decreta colligitur evidenter: dicendo enim, quòd talis res vix contrahendo matrimonio impedimentum afferret, velle vide- tur, quod afferat: nam quod vix sit, fieri ta- men dubium non existit, cap.2. de cognat. spi- rit. in sexto. ] Quod Clementis decretum habe- tur in cap. contracto matrim. eod. tit. in decre- tal. ubi sic dicitur: [Utrum si constaret vera esse
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VI however, those suffering from viscus, whom they call “viscous,” it has been customary to treat. In the Life of St. Fiacrius of Meaux, August 30, apud Surius, tom. 7. Hence in France it is called the disease of St. Fiacrius. Its synonyms. See Hemorrhoids. VISINETUM, FR. vicina, neighborhood. By the oath of the lawful men of the visinetum of the county. Marth. Paris. in Charta libert. VISIO. See Horama. The difference of divine visions. See Videns. VISITATIO B. M. V. a feast instituted by Urban VI in the year 1389, to be celebrated on the second day of July by vow, because of the persecution of schisms, so that, just as the Blessed Virgin, by her visitation, deigned to console her kinswoman Elizabeth, so the faithful might implore from that same Virgin consolation for the Universal Church. Afterwards the same feast was confirmed by Boniface IX, successor of the aforesaid Urban, by virtue of a bull; yet this feast is found in the Syriac ritual from ancient times, and among them it is celebrated in the month of December a little before the Nativity of the Lord; on which same day the Greeks also celebrate a feast in honor of the Mother of God at the church at Constantinople called Blachernæ (concerning which we spoke in the entry Blachernæ). VISITATIO Episcopalis per Diocesim. See Episcopus in actu visitationis in the entry Episcopus. VISITATOR. See Intercessor, Periodentis. VISULA. FR. a vine, and a kind of grape. “Albuelis is more fruitful on the tops of trees, visula on the lower parts.” Pliny, lib. 24. c. 2. The Arabic name Bisula, with V for B, signifies a breast; for it is in the shape of a breast, which the Latins called the udder. The Maltese call it Bisula, and Bisulet el Baera, that is, cow’s breast, from its shape and color. VITEM DARE. FR. among the Romans it was understood to mean conferring the right of centurionship, namely, the clema, that is, a species of vine (as Ammonius says), or a vine-shoot, a tendril, or rather a twig, which by Plutarch in Galba is called κλήμα ἑκασωνταρχον, namely, the centurional vine. This rite is sufficiently explained by Eusebius in St. Marinus the Martyr, Hist. Eccl. lib. 7, c. 14, in these words: “Marinus, one of those who had attained great distinction and honor in the Roman army, a man illustrious by birth and rich in wealth, because of his testimony for Christ was condemned to death in Caesarea of Palestine for such a cause. There is indeed among the Romans an honor called κλήμα: those who obtain it are said to be made centurions. When the place was vacant, the order required that Marinus should obtain that rank of dignity. Therefore Marinus, having been raised to this honor, another man appearing before the tribunal accuses him, both because he was a Christian and because he had not sacrificed to the Emperors, etc.” And Spartian in Hadrian says: “He would give the vine to no one unless robust and of good fame, nor make anyone tribune unless with a full beard,” that is, he would confer the centurional honor only on a sturdy man, etc.; therefore this clema, or vine, was held among soldiers in such esteem that if one were struck with it, it brought no disgrace to him. Hence Pliny had said: “In the hand of centurions the vine, with a rich estate, drives the sluggish ranks to the delayed eagles, and even in offenses honors the punishment itself,” lib. 14, c. 1. Just as today it is considered a disgrace among soldiers if one of them is struck with a staff, otherwise if iron is joined to the staff. Indeed, if a soldier, while being struck by the centurion’s vine, broke it, then he was punished with death. “If a soldier held the vine, he changes service; if he deliberately broke it, or laid hands on the centurion, he shall be punished by death,” ff. de re militari. For lazy soldiers were fined with this vine by the centurion. Hence Juvenal, Satyr. 8: He then broke the knotty vine over his head, If sluggish he fortified the camp with a lazy pickaxe. Thus the Vine was taken as the insignia of the centurion’s rank. Martial, lib. 10, epigr. 26: “Vare, now noble through the Latin vine in the cities of Parætonium, and a leader to be remembered by a hundred men.” And Lucan: There, with much blood, raised, he bears the Latin vine in long order. VITALIANI. FR. heretics, against whom St. Ephrem the Syrian had written. Baron. in Notes to the Martyrology, Feb. 1, lit. g. VITERBIENSES devastated the Tuscan city of Trostano. See Trossulus. VITERBIUM. See Eitervum. VITIS. See Helix. VITIUM LITIGIOSI CONTRACTUS. FR. Innocent III mentions this legal term in the Decretals, lib. 2, tit. 16, cap. 3, and there the Gloss and Postillator explain it at length, S. Litigiosi; and a contract is said to be made when someone transfers to another, while litigation is pending, a disputed thing already brought into court, concerning whose ownership a question is being raised between plaintiff and defendant, whether they be things or actions, Cod. de liti, l. ult. in princ. & in the subsequent constitution there placed. VITTA. See Mitra, Nimbus, Veil. VITUPERO, onis, Vituperator: “To be able to trample the necks of the censurers beneath the saltations of glory was granted to him.” Sidon. lib. 4. epist. 12. And elsewhere the same author: “But greater caution must be taken, lest we perhaps fall among some vituperones,” lib. 8. epist. 1. VIVARIENSE MONASTERIUM. FR. in Gaul, erected by Cassiodorus. Baron. in notes to the Martyrology, May 1, lit. 4. VIVENTES. See Superi. VIX. FR. this particle does not import impossibility, but difficulty, ff. de jud. l. vix certis, Cod. de poen. l. incredibile. De clericis non residen. cap. 6. “As is clearly gathered from the decrees of our predecessor Pope Clement III: for when he says that such a thing would hardly bring an impediment to contracting marriage, he seems to wish to say that it does bring one; for what is said to happen hardly, nevertheless it is not doubtful that it happens,” cap. 2. de cognat. spirit. in sexto. Which decree of Clement is found in cap. contracto matrim., the same title, in the decretals, where it is thus said: “Whether, if it were clear that the true thing were...
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636 U L esse, quæ diximus; non ideò tamen contràctum matrimonium solveretur: quæ res vix contrahendo matrimonio impedimentum asserret.} Ac etiam in sensu Numquam reperiri particulam Vix, in can. miratus, dist.93. ibi asserit Glossa. UKIL. Vide Satrapa. ULCISCOR. FR. pro castigo: {Charitatem verò tuam (ut hoc competenti sollicitudine debeat insequi, vel ulcisci) nostræ præceptionis authoritate volumus communiri, can. Augustino, 12. qu.2.} Et alibi: {Justitia est, non quia iniqua est ultrio, quam lex statuit; sed quia vitiosa libido ulciscendi, magisque ad Iudicem pertinet hoc inter homines discernere, quàm bonum hominem sibi expetere, can. sex differentiæ, 23. qu.3.} Vide Vindico, & Vindicta. ULTRA. FR. hæc propositio in Sacr. Scriptura Amplius sæpè significat. {Nec exercebuntur ultrà ad prælium. Isai.2.4. Non igitur ultrà percutiam omnem animam, sicut feci. Genes.8.21. Nequaquam ultrà interficietur omnis caro aquis diluvii. Ibid. cap.9.11. Et non erunt ultrà aquæ diluvii ad delendum universam terram. Ibid. vers.5. Cessaverunt tonitrua, & grando, nec ultrà stillavit pluvia super terram. Exod.9. 33. Et humiliati sunt Philisthiim, nec apposuerunt ultrà in terminos Israel, 1. Reg.7.13. Et ultrà non addidit Rex Ægypti, ut egrederetur de terra sua, 4. Reg.24.7. UMBILICUS, quidquid in aliquo rotunditatis medio prominet, ex voce Vmbo, de qua suo loco. Accipitur etiam pro lapide in culmine fornicis. {In Ecclesia B. Petri ad cooperiendum umbilicum confessionis, fecit cooperculum ex auro, pensantem libras tres. Anast. Biblioth. in Benedict. III.} In aliquibus codicibus mendosè legitur Billicum. FR. sic apud Torrigium legitur de Cryptis Vaticanis, impress. secunda, pag. 461.} Sta posto nel mezzo in terra l'antichissimo forame di forma quadra, chiamato Billicum da Anastasio in Benedetto Terzo, del quale cosi dice: In Ecclesia B. Petri Principis Apostolorum, nutritori suo præ nimio ardore exardescens ad cooperiendum billicum confessionis fecit ex auro purissimo pensans libras tres. Da San Germano nella letera scritta à Papa Ormisda, vien chiamato Cataracta contali parole: Præcipite, & (si fieri potest) ad secundam cataractam ipsa sanctuaria deponere. Devesi sapere, che ivi erano due forami, uno sotto all' altro: il primo chiamavasi prima cataracta, il secondo, che era più vicino al corpo di S. Pietro, secunda cataracta, sopra il quale calandosi alcuni veli, chiamati Velamina, Palliola, Brandea, Sanctuaria, & Patrocinia.} Alia synonyma. Vide in dict. Brandeum. Sequitur ibidem Torrigius, inquiens: {Si mandavano da Pontifici a gran Personaggi per pretiosissime reliquie di S. Pietro. Scribe S. Gregorio Turonese nel lib.1.c.28. de Glor. Mart. che quei veli &c. Ecco le sue parole: Quòd si beata auferre desiderat pignora, palliolum aliquod momentaneè pensatum jacit intrinsecus, deinde vigilans, & jejunans devorissimè deprecatur, ut devotioni suæ virtus Apostolica suffragetur. Mirum dictu! si fides hominis prævaluerit, à tumulo palliolum elevatum ita imbuitur divina virtute, ut multò ampliùs, quàm priùs pensaverat, ponderaret.} Affirmat insuper, quòd lamina plumbea adhuc conservatur ibi, quam ad cooperiendum prædictum umbilicum Alexander III. fieri jusserat. Et inferiùs agens de oleo balsami, quod ante Principis Apostolorum depositum ardebat, sic inquit; {E cosa degna da notare, che ne' tempi andati, avanti l'Altare di S. Pietro ardeva di continuo balsamo, essendogli stata lasciata da Constantino una possessione nelle parti di Babilonia, d'onde ogn' anno &c. Vediamo quel che ne scrive il B. Pietro Damiano, lib.3.epist.20. In Babyloniæ partibus possessionem Apostolica Sedes habebat, unde tantum balsami redditum per annos singulos capiebat, quod indeficienti fomite sufficeret lampadi, quæ videlicet ante Altare B. Apostolorum Principis rutilabat, appensa. Quam possessionem accepta pecunia Papa distraxit, canonemque aromatis, quem recipere solebat, amisit. Aliquanto tempore pòst, cùm idem Papa prædicto Sacrosancto Altari quasi devotus affisseret, & oraret, ecce quidam terribilis, & grandævus senex, in cujus etiam facie barbirasium videbatur, & elato brachio colaphum sibi vehementer incussit, & ait: Tu extinxisti lucernam meam ante me, & ego extinguam lucernam tuam ante Deum; moxque disparuit. Ille verò protinus corruit, & paulò post diem clausit extremum.} Itaque Umbilicus lapidem significat, qui continet compagem, & coagmentationem fornicis sese forficum modo intersecantem, sic & in forfice umbilicus nominari solet; ita Budæus in Aristotelem de Mundo, apud Henricum Stephanum in suo Thesauro Græco dict. ὑμφαλος. Item moraliter Vmbilicus in Sac. Scriptura pro peccato carnalitatis sumitur: {Libido enim in umbilico dominatur mulieribus, sicut lex divina dicit: Non est præcisus umbilicus tuus, quasi diceret, non est amputatum peccatum tuum. Nam & matrix illic catenata constringitur, unde & epinephridia eodem loco firmandis foetibus opponuntur. Fulgent. lib.2. Mythol. de Hercule, & Omphale.} Vide Vmbo. UMBO, nis. FR. propriè significat quidquid prominet, & extumescit; hinc Umbo dicitur pars clypei eminentior, item eminentior pars frugum, uti pyri, & fici. Thesaur Græc. Henrici Steph. in dict. ὑμφαλος. Item pars eminentior in monili, aut anulo, id est, gemma incisa. Plin. lib.37.cap.5. Sic montium umbones, Plutarch. in Lycurgo dixit. Item marini fluctus exuperantes à Statio in Achilleide ita nuncupantur: ------------------------Undisonæ, quos circuit umbo Maleæ. Ac præter alia, quæ videre est apud Schaligerum in Varrone, significat etiam aggeres, & agmi-
Transcription: Translated (English)
636 U L esse, which we have said; nevertheless the contracted marriage would not therefore be dissolved: which matter would scarcely present an impediment to contracting marriage. And even in the sense that the particle Numquam is found in the can. miratus , dist. 93, there the Gloss asserts the word Vix . UKIL. See Satrapa. ULCISCOR. FR. for castigo : {But your charity (so that it ought to follow or avenge this with fitting care) we wish to be strengthened by the authority of our precept, can. Augustino , 12. q.2.} And elsewhere: {Justice is so called, not because revenge is unjust, which the law establishes; but because the vicious desire of avenging belongs more properly to the Judge to discern among men than for a good man to seek it for himself, can. sex differentiæ , 23. q.3.} See Vindico, and Vindicta. ULTRA. FR. this proposition in Sacred Scripture often signifies “further” or “more”: {They shall no more exercise themselves for battle. Isa. 2.4. Therefore I will not again strike every living thing, as I have done. Gen. 8.21. Neither shall all flesh be cut off any more by the waters of the flood. Ibid. ch. 9.11. And there shall no more be waters of a flood to destroy the whole earth. Ibid. v.5. The thunder ceased, and hail, and the rain no longer poured upon the earth. Exod. 9.33. And the Philistines were humbled, and they added no more to come into the borders of Israel, 1 Reg. 7.13. And the king of Egypt did not add further, that he should go out of his land, 4 Reg. 24.7. UMBILICUS, whatever in anything protrudes in the middle of a round form, from the word Umbo , of which see in its place. It is also taken for the stone at the crown of a vault. {In the Church of St. Peter, to cover the umbilicus of the confession, he made a cover of gold, weighing three pounds. Anast. Biblioth. in Benedict. III.} In some manuscripts it is erroneously read Billicum . FR. thus in Torrigius is read in de Cryptis Vaticanis , second printed edition, p. 461.} There is set in the middle on the ground the very ancient opening of square shape, called Billicum by Anastasius in Benedict III, of which he thus says: In Ecclesia B. Petri Principis Apostolorum, nutritori suo præ nimio ardore exardescens ad cooperiendum billicum confessionis fecit ex auro purissimo pensans libras tres. In the letter written to Pope Hormisdas by St. Germanus, it is called Cataracta with these words: Præcipite, & (si fieri potest) ad secundam cataractam ipsa sanctuaria deponere. It should be known that there were there two openings, one beneath the other: the first was called prima cataracta , the second, which was nearer the body of St. Peter, secunda cataracta , above which certain veils were lowered, called Velamina , Palliola , Brandea , Sanctuaria , and Patrocinia . Other synonyms. See in the entry Brandeum . Torrigius continues there, saying: {They were sent by Pontiffs to great personages as very precious relics of St. Peter. St. Gregory of Tours writes in book 1, ch. 28, de Glor. Mart., that those veils, etc. Here are his words: “For if he desires to take away the blessed relics, he lays within a small cloth, weighed out for the moment, then, keeping vigil and fasting, he prays most earnestly that the power of the Apostle may favor his devotion. Wonderful to tell! if the man’s faith has prevailed, the cloth lifted from the tomb is so imbued with divine power that it weighs much more than it had weighed before.”} He further affirms that a leaden plate is still preserved there, which Alexander III had ordered to be made for covering the aforesaid umbilicus. And below, speaking of the balsam oil which burned before the deposit of the Prince of the Apostles, he says thus: {And it is a thing worthy of note that in former times, before the Altar of St. Peter, balsam burned continually, since Constantine had left him a possession in the parts of Babylon, whence every year, etc. Let us see what the Blessed Peter Damian writes of it, lib. 3, epist. 20: In Babyloniæ partibus possessionem Apostolica Sedes habebat, unde tantum balsami redditum per annos singulos capiebat, quod indeficienti fomite sufficeret lampadi, quæ videlicet ante Altare B. Apostolorum Principis rutilabat, appensa. Quam possessionem accepta pecunia Papa distraxit, canonemque aromatis, quem recipere solebat, amisit. Aliquanto tempore pòst, cùm idem Papa prædicto Sacrosancto Altari quasi devotus affisseret, & oraret, ecce quidam terribilis, & grandævus senex, in cujus etiam facie barbirasium videbatur, & elato brachio colaphum sibi vehementer incussit, & ait: Tu extinxisti lucernam meam ante me, & ego extinguam lucernam tuam ante Deum; moxque disparuit. Ille verò protinus corruit, & paulò post diem clausit extremum. } Thus the Umbilicus signifies the stone which contains the framework and joining of the vault, intersecting itself in the manner of shears; thus also the central part of a pair of shears is accustomed to be called an umbilicus; so Budæus on Aristotle de Mundo , cited by Henricus Stephanus in his Greek Thesaurus, entry ὑμφαλος . Likewise, morally, Umbilicus in Sacred Scripture is taken for the sin of carnality: {For desire rules in the umbilicus among women, as the divine law says: “Your navel is not cut off,” as if to say, your sin has not been amputated. For the womb there is also bound with chains, whence the epinephridia are likewise placed in the same place for the fastening of the foetus. Fulgent. lib. 2, Mythol. de Hercule, & Omphale.} See Vmbo. UMBO, nis. FR. properly signifies whatever protrudes and swells; hence Umbo is said of the more prominent part of a shield, likewise the more prominent part of fruits, such as pears and figs. Thesaur. Græc. of Henricus Steph. in the entry ὑμφαλος . Also the more prominent part in a necklace or ring, that is, an engraved gem. Pliny, lib. 37, ch. 5. Thus the humps of mountains, Plutarch says in Lycurgus. Likewise the swelling waves of the sea are so called by Statius in the Achilleid: ------------------------Undisonæ, quos circuit umbo Maleæ. And besides other things, which may be seen in Scaliger on Varro, it also signifies embankments, and agmi-
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UN agminum concursus; unde Prudentius describens magnum populorum concursum ad Ecclesiam S. Hipolyti, ait: Confundit plebeja phalanx umbonibus æquis Discrimen procerum præcipitante side. Martialem imitatus, qui lib. 3. epigr. 46. sic cecinit: In turbam incideris; cunctos umbone repellit. Item significat extremitatem Antiquorum tunicæ, quæ supra sinistrum humerum collecta ligabatur, ut in antiquis statuis conspicitur, quam clarè Tertullianus, lib. de pallio describit, inquiens: [Adeo nec artifice necesse est, qui pridie rugas ab exordio formet, & inde deducat in tilias, totumque contracti umbonis figmentum, custodibus forcipibus, adsignet. De hinc diluculo tunica priùs cingulo correpta (quam præstabat moderatiorem texuisse) recognito rursùs umbone, & si quid exorbitavit reformato, partem quidem de lævo promittat; ambitum verò ejus, ex quo sinusnascitur, jam deficientibus tabulis retrahat à scapulis.] Aliquando etiam locum in Ecclesia prominentem significat, scilicet pulpitum. Torrig. de Crypt. Vatic. impres. secunda, pag. 453. Vide Ambo. UMBRACULUM. Vide Apalareus. UMBRALITER, figuratè, & sub umbra.] Quàm ista hæc, quæ imaginariè tantùm, & quodammo do umbraliter effingimus. Sidon. lib. 2. epist. 10. UMBRATICUS ORDO. Vide Nigrorum Ordo. UNCIA. FR. monetæ valor in utraque Sicilia. {Affirmabant quoque uncias auri à Rege innumeras accepisse. Falco Benevent. in Chron. an. 1132.} Hodie adhuc in Sicilia, & in Melita in usu est, & una uncia triginta tarenos continet. UNCTIO SACRAMENTALIS. Vide Chrisma. UNGARI. FR. Avars autea appellati. Ditmar. Episc. Chron. lib. 2. in princip. & inferiùs ibidem: [Et ecce iterum Avars, idest, Ungari quasi jam perpetrati sceleris obliti, adversum nos arma commoverant, quos adventare Dux Henricus Regi nuncians, inceptis eum itineribus revocavit. UNGUEM TRANSVERSUM NON DISCEDERE. FR. Phrasis Hieron. idest, conjunctim, & inseparabiliter incedere; sic ille, epist. 7. Lætam commonet, ne ejus natam à se separari permittat in nocturnis vigiliis. [Vigiliarum dies, & solemnes pernoctationes, sic Virguncula nostra celebret, ut ne transversum quidem unguem à Matre discedat. UNGULA, ferreum instrumentum, quo Martyrum Corpora lacerabantur, ita appellatum, quia adinstar aduncarum ungujum ferarum conduplicatis offendiculis formabatur; ideò Bisulca à Prudentio Hym. 1. appellatur, inquiens: Illa virgas, secures, Et bisulcas ungulas Ultrò fortis expectabat. FR. Vide Latinium in Cyprianum de Lapsis, num. 6. Item accipitur pro quocumque Carnif- UN 637 cis instrumento, can. Non frustrà, 23. qu. 3. UNGUO, pro Vngo. Vide Tinguo. UNICUBA. Vide Vnivira. UNIO. FR. Concilium. [Unio nostræ Congregationis decernit, atque instituit, ut tertias, quas antiqui canones de parochiis suis habere Episcopos censuerunt, si eas exigendas crediderint, ab ipsis Episcopis directæ Ecclesiæ reparentur, can. unio, 10. quæst. 3.] Potest etiam hoc vocabulum unanimitatem, & concordiam significare. UNIONITÆ, hæretici. Vide Noetiani. UNITIVUS. Vide Enoticus. Unitus. Vide Schoticus. UNIVERSALIS. Vide Antecessivus. UNIVERSITAS. Vide Pleroma. UNIVIRA, Mulier, quæ uni solo Viro nupserit. {Fortunæ muliebri coronam non imponit, nisi univira. Tertull. de Monogam.} Ac D. Hieronymo, epist. 3. ad Ocean. melius visum est, mulierem ad secundas nuptias transire, quàm operam meretricum exercere: [Melius arbitrata est confiteri imbecillitatem suam, & umbram quandam miserabilis subire conjugii, quàm sub gloria univiræ opera exercere meretricum.] Dicitur etiam Vnicuba. Unde S. Pacianus Barcinonen. Episc. Hæreticos objurgans, inquit: [Vos à matris unicubæ corpore recessistis, c. 3.] Ecclesiam intelligit, quæ unico tantùm Christo Sponso conjuncta est. UNIVIRATUS, mulieris monogamia. [Nulla hujusmodi foeminarum de bono univiratus loquinovit. Tertull. lib. 1. ad Uxorem. UNO, verbum, pro Vnio, de quo Tertullianus: [Et qui unum, eundemque contendunt Patrem, & Filium, jam incipiunt dividere illos potiùs, quàm unare. Advers. Prax. c. 27. UNUM. FR. hæc dictio à Christo Domino proclara, diversimodè circa diversa intelligitur, quando, nempè, ait: [Non pro eis autem rogo tantùm: sed & pro eis, qui credituri sunt per verbum eorum in me: ut omnes unum sint, sicut tu Pater in me, & ego in te: ut & ipsi in nobis unum sint. Io. 17. 20.] quod sic exponit Innocent. III. in decretal. [Cùm ergo veritas pro fidelibus suis orat ad Patrem: Volo (inquit) ut ipsi sint unum in nobis, sicut nos unum sumus: hoc nomen unum pro fidelibus quidem accipitur, ut intelligatur unio in gratia; pro personis verò divinis, ut attendatur identitatis unitas in natura &c. c. damnamus, de summa Trin. & fide Cath.] Contra opinionem Joachimi Abb. UNUS, in Sac. Scriptura hoc vocabulum non rarò prioritatem ordinis significat. [Factum est vespere, & manè dies unus. Genes. c. 1.] ubi Vnus primùm sonat, & in eodem sensu, ibid. c. 2. legitur: [Nomen unius Phison.] Idest, nomen primi erat Phison. Nam immediatè sequitur: [Nomen secundi Gehon.] Sic Euangelista Marcus, c. 16. de Christi Resurrectione agens, inquit: [Una Sabbatorum,] idest prima hebdomadis die, quæ fuit Dominica. Sic etiam Apo-
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UN gathering of crowds; hence Prudentius, describing the great gathering of peoples to the Church of St. Hippolytus, says: The common throng confounds the equal shields, while the rank of the nobles is driven headlong by the rapid crowd. He imitates Martial, who in lib. 3, epigr. 46, sings thus: If you fall into the crowd; the shield repels all. It also signifies the extremity of the ancient tunic, which was gathered and bound above the left shoulder, as is seen in ancient statues, which Tertullian clearly describes in lib. de pallio, saying: [There is no need even of an artificer, who the day before should shape the folds from the beginning, and from there lead them into tucks, and assign the whole contrivance of the gathered umbo to the keeping of shears. Then at daybreak, the tunic first drawn tight by the girdle (which it would have been better to weave more modestly), the umbo being recognized again and, if anything has strayed, corrected, let it indeed hang from the left side; but let its circuit, from which the fold arises, now with the boards failing, be drawn back from the shoulders.] Sometimes also it signifies a prominent place in the Church, namely the pulpit. Torrig. de Crypt. Vatic. second ed., p. 453. See Ambo. UMBRACULUM. See Apalareus. UMBRALITER, figuratively, and under a shadow.] How much those things, which we imagine only in an imaginary and, so to speak, umbral way, are this. Sidon. lib. 2. epist. 10. UMBRATICUS ORDO. See Nigrorum Ordo. UNCIA. FR. the value of a coin in both Sicilies. {They also affirmed that they had received countless ounces of gold from the King. Falco Benevent. in Chron. an. 1132.} Today still in Sicily and in Malta it is in use, and one ounce contains thirty tareni. UNCTIO SACRAMENTALIS. See Chrisma. UNGARI. FR. formerly called Avars. Ditmar. Episc. Chron. lib. 2. at the beginning, and below there: [And behold again the Avars, that is, the Hungarians, as though forgetful of the crime they had already committed, had stirred up arms against us; Duke Henry, announcing their approach to the King, recalled him from the journeys he had begun. UNGUEM TRANSVERSUM NON DISCEDERE. FR. A phrase of Jerome, that is, to proceed together and inseparably; thus he, epist. 7, reminds Leta not to allow her daughter to be separated from her in night vigils. [Let our young girl celebrate the days of vigils and solemn all-night services in such a way that she does not depart from her Mother even by a crosswise nail. UNGULA, an iron instrument with which the bodies of Martyrs were torn, so called because, like the hooked claws of wild beasts, it was formed with doubled points; therefore it is called Bisulca by Prudentius Hym. 1, saying: She boldly awaited rods, axes, and bisulcate claws. FR. See Latinius on Cyprian, de Lapsis, no. 6. It is also taken for any instrument of the executioner. can. Non frustra, 23. qu. 3. UNGUO, for Vngo. See Tinguo. UNICUBA. See Vnivira. UNIO. FR. Council. [The union of our Congregation decrees and establishes that the thirds, which the ancient canons judged that bishops should have from their parishes, if they think they are to be exacted, are to be restored by the bishops themselves to the churches assigned, canon unio, 10. question 3.] This word can also signify unanimity and concord. UNIONITÆ, heretics. See Noetiani. UNITIVUS. See Enoticus. Unitus. See Schoticus. UNIVERSALIS. See Antecessivus. UNIVERSITAS. See Pleroma. UNIVIRA, a woman who has married one husband only. {He does not place a crown on womanly Fortune except upon the univira. Tertull. de Monogam.} And to St. Jerome, epist. 3. ad Ocean., it seemed better for a woman to pass to second marriages than to practice the work of prostitutes: [She judged it better to confess her weakness, and to undergo some shadow of wretched marriage, than, under the glory of a univira, to carry on the work of prostitutes.] She is also called Vnicuba. Whence St. Pacianus, Bishop of Barcelona, rebuking heretics, says: [You have departed from the body of the mother unicuba, c. 3.] He means the Church, which is joined to Christ alone as Bridegroom. UNIVIRATUS, a woman's monogamy. [No one of such women has any knowledge of the good of univiratus. Tertull. lib. 1. ad Uxorem. UNO, a verb, for Vnio, of which Tertullian says: [And those who contend that the Father and the Son are one and the same now begin rather to divide them than to make them one. Advers. Prax. c. 27. UNUM. FR. this word, so famous from Christ the Lord, is understood in different ways in different contexts, when, namely, he says: [Neither do I pray for these alone: but also for those who shall believe through their word in me: that they all may be one, as thou, Father, in me, and I in thee: that they also may be one in us. Io. 17. 20.] which Innocent III explains thus in the decretal: [Since therefore the truth prays to the Father for his faithful ones: I will, he says, that they may be one in us, as we are one: this word one is indeed taken for the faithful, so that union in grace is understood; but for the divine persons, so that the unity of identity in nature is considered, etc. c. damnamus, de summa Trin. & fide Cath.] Against the opinion of Abbot Joachim. UNUS, in Sacred Scripture this word not infrequently signifies priority of order. [And it came to pass evening and morning, one day. Gen. c. 1.] where Unus first sounds, and in the same sense, ibid. c. 2. is read: [The name of the one river Phison.] That is, the name of the first was Phison. For immediately follows: [The name of the second Gehon.] So the Evangelist Mark, c. 16, speaking of Christ's Resurrection, says: [On one of the Sabbaths,] that is, on the first day of the week, which was Sunday. So also Apo-
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Apostolus 1. Corinth. 16. fidelibus commendans eleemosynam, inquit, ut illam in die Dominica colligerent, quando fideles nempè ad audendum Sacrum in Ecclesiam convenirent: sub his verbis: [Per unam Sabbati unusquisque vestrum apud se reponat, recondens, quod ei benè placuerit.] Et in eodem sensu in ejus Regulis S. Pachomius: [Qui ad unam orationem tardiùs venerit,] scilicet ad primam orationem. VOCATUS, nomen substantivum, quod vocationem significat: [Si in vocatu, nec in sacrifiis sit titulus officii, & operæ meæ expunctio. Tertull. de Idol. c. 16. VOCIBILITAS. FR. Objurgatio. [Ut nullus au-deat confugientes ad Ecclesiam, vel residentes inde vi abstrahere, aut quidcumque vocibilitatis, vel damni, seu spoliis residentibus in loco sancto inferre, can. definivit, 17. qu. 4. VOLATILE, pro Angelo: [Volatilia Coeli semper vident faciem Patris mei. D. Ambros. lib. 2. Hexam. cap. 4.] In eodem sensu Job, c. 28. de Sapientia inquit: [Abscondita est ab oculis omnium viventium, volucres quoque Coeli later. VOLAX, id est, velox. [Atque, ut volaces gressus acceleret, exhortatur. Petr. Damian. lib. 3. epist. 8. VOLUCRIS, id est, Angelus. Vide Volatile. VOLUCULUM: volumen, conglobatio: [Detra- ctamque à summo unam gemmis corruscantibus crucem ad terram dejecit, collectisque velulis, ac palliolis de circuitu parietum pendentibus unum voluculum fecit. Greg. Turon. lib. miracul. c. 2.] Vide Volumen. VOLUMEN. Vide Biblia cratis. Contos in dict. Contacium. Vide Opisthographum, Rotula, Voluculum. VOLUTABRUM. FR. limus, in quo porci revolvuntur. [Et velut sues in volutabris eversi, can. hi, qui altario, dist. 1. VORAGINATUS. FR. in profunditatem mersus. [Is quidem sanè circa principia sui solo palustri voraginatus, & vestigio inspectoris inadibilis est. Sidon. lib. 2. epist. 28. VORATRINUS. FR. hoc vocabulum corruptè in Tertulliano, & malè in casu recto à Calepino speculatum in dict. Voratrina exponitur, ubi sic inquit: [Voratrina officina vorandi: gulosus homo. Tertull.] Sed unde habet, quod voratrina sit officina vorandi? at quælibet caupona, taberna, & coquina? est enim impropria locutio; nam hujusmodi officinæ non devorant, sed præbent devorandi materiam, & talis differentia est inter voracem, & officinam vorandi, qualis est inter recipientem, & præbentem; gulosus non derogat, sed devorat. Ergo impropria Calepini applicatio. Sed veniamus ad Tertulliani verba; sic enim ille, cap. 39. Apolog. [Nam inde non Epulis, non Potaculis, nec ingratis Voratrini dispensatur, sed Egenis.] Ubi sermo est non de instrumentis, materiis, vel officinis ad comedendum, & bibendum; sed de personis loquitur; & primum dictio Epulis legi debet Edulis; nam Eduli teste Isidor. in Glossa gulosos voratores significant. Potaculis id est, Bibaculis à frequentia potandi. Item Voratrinis ejus nominativum non faceret Voratrina, ut Calepinus excogitavit, sed Voratrinus, sicut econtra in eodem significatu Carnivorus gulosus dicebatur. Sensus igitur Tertulliani talis est, nempè, quòd non dispensatur edulis, bibaculis, & ingratis carnivoris, sed egenis. Igitur Voratrinus, seu potiùs Carnivorus in recto casu, & non Voratrina, ut excogitavit Calepinus, dici debet. Vide Ambro. VOTAREA, vocabulum mendosum apud Anastasium Biblioth. in Constantino, ubi sic ait: [Omnis coetus Romanæ Urbis imaginem, quam Græci votaream vocant, sex continentem sanctas, ac universales Synodos, in Ecclesia B. Petri erexerunt.] Quam vocem aliqui corrigere crediderunt Pancareas: sed talis lectio magis obscura, ac corrupta redditur. Legendum ergo potiùs Pinacorea ex græca dictione πιναζ, quæ picturam significat, & Pinachotesam locum ubi picturæ conservantur, appellaverunt Vitruvius, lib. 1. cap. 2. & Plin. lib. 35. cap. 11. qui locus Italicè Galleria dicitur. FR. Adhuc tamen hæc correctio non videtur satisfacere, non enim sensum Bibliothecarii explicat; nam dixerat Imaginem: sed si ad imaginem adde- retur Picturam, esset idem per idem, & sic nil ul- teriùs explicaret: magis ergo crederem Votariceæ restituendum ex græco vocabulo Boregianos, id est, pastoralis, sed Vuleja, à græco Borela consilium; in hac enim imagine symbolicè sex concilia, & pastoralia decreta figurabantur. VOTUM. FR. hoc vocabulum diversis sensibus usurpatur. Primò enim significat, quando aliquis disponit agere opus bonum, & meritorium, & tunc propriè dicitur Deliberatio, can. qui bona, 17. qu. 1. & can. integritas, 32. qu. 2. quod si non poneretur in executione, esset tantùm veniale: sed si firmiter bonum illud exequi statuit, tunc dicitur Propositum, à quo si recedit, secundùm aliquos peccat venialiter, secundùm Hugonem mortaliter; sed à voto, quod verbis exprimitur, sive cum solemnitate, sive sine ea non licet rece- dere sine mortali peccato secundùm omnes, ut extrav. cap. qui cler. & voven. De quære vide fusiùs Glossam in can, quod autem, 27. quæst. 1. & Glossam in can. quod voventes, ibid. ubi declarat, quid sit solemne votum, & quid simplex. Item Glossa in can. nubentes, dist. 27. quæ tribus modis ibi asserit solemnizari votum. Glossa in can. Nuptiarum, eadem 27. quæst. 1. verbo. Sed etiam ait, quòd votum non simplex, sed solemne dirimit matrimonium. Glossa in can. quod voventes, 27. quæst. 1. ubi etiam declarat, quid sit solemne, & quid simplex. Item Votum, & Dies votorum dicitur matrimonium, 1. si quis Longobardus, 3. de successione, & in jure Canonico in eodem sensu reperitur: ] Si verò ad secunda vota idem vir, & uxor non migraverunt,
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Apostolus 1 Cor. 16, commending almsgiving to the faithful, says that they should collect it on the Lord’s Day, when the faithful were to come together into the church to hear Holy Mass, in these words: [Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.] And in the same sense Saint Pachomius, in his Rules: [Whoever comes later to the one prayer,] namely, to the first prayer. VOCATUS, a substantive noun, which signifies a calling: [If in the vocatus, neither in sacrifices, let there be the title of office and the disbursement of my labor. Tertull., De Idol., c. 16.] VOCIBILITAS. FR. Reproach. [That no one may dare to drag by force from the church, or those residing there, or to inflict anything of reproach, or damage, or spoliation upon those dwelling in a holy place, the canon has decreed, 17 q. 4.] VOLATILE, for Angel: [The birds of heaven always see the face of my Father. St. Ambrose, lib. 2 Hexaem., c. 4.] In the same sense Job, c. 28, says of Wisdom: [It is hidden from the eyes of all the living, the birds of heaven also conceal it.] VOLAX, that is, swift. [And, that he may hasten his swift steps, he exhorts him. Petrus Damian., lib. 3, epist. 8.] VOLUCRIS, that is, Angel. See Volatile. VOLUCULUM: a roll, a heap: [And having taken down from the top one cross sparkling with gems, he cast it to the ground, and, gathering the little cloths and small mantles hanging around the walls, made one voluculum. Greg. Turon., lib. miracul., c. 2.] See Volumen. VOLUMEN. See Biblia cratis. Contos in the word Contacium. See Opisthographum, Rotula, Voluculum. VOLUTABRUM. FR. mud, in which pigs roll themselves. [And like swine thrown down in the volutabrum, canon Hi, qui altario, dist. 1.] VORAGINATUS. FR. plunged into a depth. [Indeed, around its beginnings it is sunk in marshy voraginatus, and is inaccessible to the observer’s footstep. Sidon., lib. 2, epist. 28.] VORATRINUS. FR. This word is corruptly found in Tertullian, and badly conjectured in the nominative case by Calepinus under the entry Voratrina, where he thus says: [Voratrina, a workshop for devouring: a gluttonous man. Tertull.] But whence does he get that voratrina is a workshop for devouring? Is every inn, tavern, and kitchen such a thing? For this is an improper expression; for such workshops do not devour, but furnish material for devouring, and the difference between a voracious man and a workshop for devouring is like that between a receiver and a provider; the glutton does not refuse, but devours. Therefore Calepinus’s application is improper. But let us come to Tertullian’s words; for thus he says, c. 39 Apolog.: [For hence not among the epules, not among the potacules, nor among the ungrateful voratrini is provision made, but for the needy.] Here he speaks not of instruments, materials, or workshops for eating and drinking, but of persons; and first the word Epulis should be read Edulis; for Eduli, according to Isidore in the Gloss, signify gluttonous devourers. Potaculis means bibaculis, from frequent drinking. Likewise its nominative would not be Voratrina, as Calepinus imagined, but Voratrinus, just as conversely in the same sense Carnivorus was said of a glutton. The sense of Tertullian, then, is that provision is not made for the edules, bibacules, and ungrateful carnivores, but for the needy. Therefore Voratrinus, or rather Carnivorus in the nominative case, and not Voratrina, as Calepinus imagined, must be said. See Ambrose. VOTAREA, a corrupt word in Anastasius the Librarian in the life of Constantine, where he thus says: [The whole assembly of the City of Rome erected in the Church of Blessed Peter the image, which the Greeks call votarea, containing six holy and universal synods.] Some believed that this word should be corrected to Pancareas; but such a reading becomes even more obscure and corrupt. It should rather be read Pinacorea, from the Greek word πιναξ, which signifies a painting, and Pinachotesa, the place where paintings are preserved, as Vitruvius, lib. 1, c. 2, and Pliny, lib. 35, c. 11, call it; such a place in Italian is called a Galleria. FR. Yet this correction does not seem satisfactory, for it does not explain the meaning of the Librarian; for he had said Image: but if Painting were added to image, it would be the same thing said twice over, and thus nothing further would be explained. I would therefore rather believe that Votaricea should be restored from the Greek word Boregianos, that is, pastoral, but Vuleja, from the Greek Borela, counsel; for in that image six councils and pastoral decrees were symbolically represented. VOTUM. FR. This word is used in various senses. First, it signifies when someone intends to perform a good and meritorious work, and then it is properly called Deliberation, can. qui bona, 17 q. 1, and can. integritas, 32 q. 2; if it were not carried into execution, it would be only venial. But if he firmly resolves to carry out that good, then it is called Purpose; from which, if he withdraws, according to some he sins venially, according to Hugh mortally. But from a vow expressed in words, whether with solemnity or without it, it is not lawful to recede without mortal sin according to all, as extrav., cap. qui cler. & voven. For a fuller inquiry see the Gloss on can. quod autem, 27 q. 1, and the Gloss on can. quod voventes, ibid., where it explains what is a solemn vow and what is a simple one. Likewise the Gloss on can. nubentes, dist. 27, there states that a vow is solemnized in three ways. The Gloss on can. Nuptiarum, same 27 q. 1, under the word But also says that it is not a simple but a solemn vow that dissolves marriage. The Gloss on can. quod voventes, 27 q. 1, where it likewise explains what is solemn and what is simple. Likewise, Votum and Dies votorum is said of marriage, 1 si quis Longobardus, 3 de successione, and in canon law it is found in the same sense: ] But if, for second vows, the same husband and wife have not departed,
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UR UR rint, c. 9. de testibus, & attest. ] & in decretali de sponsalibus, c. 5. [Ad alia vota transferre.] Item votum pro voluntate. Glossa in can. magna pietas, de poenit. dist. 1. Vox MOLÆ NON AUDIRI. FR. hæc scripturalis phrasis penuriam victus significat: [Perdam ex eis vocem gaudii, & vocem lætitiæ, vocem sponsi, & vocem sponsæ, vocem molæ. Isai. c. 25.] Et in eodem sensu: [Vox molæ non audietur in te ampliùs. Apocalyps. c. 18. URBANUS PAPA VIII. commendatus. Vide Icona, Speculator. URBICARIUS, Actor, & Recitans in quadam Com[m]odia, quæ Vrbicum dicebatur, quia in ea continebantur elegantiæ, & urbanitates juvenili honestati adaptatæ: [Denique Beatinius augur dicere solitus erat, diversarum urbium honores similiter peragi urbicario mimologo. Fulgent. lib. 2. mythol. in Ixione.] FR. In aliquibus tamen Codicibus legitur: [Diversarum urbium honores somnialiter peragi rubricario mimologo]: [Suburbicarius autem apud Ecclesiasticos Scriptores intelligi solet de Ecclesiis extra Urbis moenia, sed in ejus districtu existentibus, sic Episcopus suburbicarius, & Ecclesia suburbicaria dicitur. Suntque sex Episcopatus dignitati Cardinalitiæ adnexi, quorum jurisdictiones ad urbana Romæ loca antiquitus extendebantur, ut in Ciacconio refertur. URBICUS. FR. qui Romanam urbem incolit; idem ac Urbanus: cùm enim Martialis dixerit, lib. 1. epigr. 32. Urbanus tibi Cæcili videris: Non es, crede mihi: quid ergo es? verna es, Hoc quod transtiberinus ambulator &c. Inferiùs subdit: Quod non optimus urbicus Poeta: Quare desine jam tibi videri, Quod soli tibi Cæcili videris. Sic etiam Episcopum Vrbicum Cyprianus, epist. 4. Pontificem Romanum appellavit; sic Zepherinum Pontificem Optatus Milevit. appellavit, & Presbyteri Romani Sacerdotes Vrbici à D. Ambrosio, epist. 31. denominantur; eodem pacto in Concilio Arelat. I. can. 1. Diaconi Romani vocantur Diaconi Vrbici. Et Optatus Milevit. lib. 2. de incolatu nonnullorum Romæ Donatistarum sic ait: [Quia quibusdam Afris urbica placuit commoratio. URBS REGIA, Constantinopolis appellata fuit: [Frater, & Coepiscopus noster Marinianus ad Urbem regiam pro Ecclesiæ suæ utilitatibus Diaconum suum se velle transmittere scripsit. D. Gregor. lib. 9. epist. 14.] Quam Constantinus Magnus anno salutis 350. ædificavit, & Beatæ Virgini, ut refert Nicephorus, lib. 8. c. 6. dica- vit, atque hujus Urbis natalem ad diem 10. Maii quotannis celebrari refert Menologium Græcum. FR. Zosimus in ejus hist. nova uti Idolatra, & Constantini Imperatoris inimicus inter alia commenta, quæ de illo excogitaverat, lib. 2. refert hunc pium Imperatorem ædificalle UR 639 in Constantinopolitana Urbe templum, quod Rheæ Deorum Matri dicaverat. Sed mentitur, quia Deiparæ, ut supra ex Nicephoro constat, consecravit. Atque ibidem sic de hac Urbis ædificatione narrat Zosimus: [Senatus, atque populi odium incurrit, (id est, Constantinus) Quumque proferatas ab omnibus, propè dixerim, execrationes haud ferret, quandam Romæ partem quærebat, in qua palatinum ipse sibi conderet. Itaque cùm isset in Troadem, & priscum illud Ilium, invento loco Urbi condendæ idoneo, fundamenta jecit, & muri partem aliquam in altum egit, quam adhuc videre est, si qui versus Hellespontum navigent; sed quòd cùm hujus operis instituti poenituisset, eo relicto, ut erat imperfectum, Byzantium concessit, cujus Urbis situm admiratus, eam quàm maximè statuit amplificandam.] Qua occasione nonnullos errasse admonendum, qui Hellesponticæ Trojæ ruinas, quæ adhuc ibi visuntur, esse putant antiquissimi Ilii ab Homero decantati: verùm nomnisi memoriae sunt moenium à Constantino Magno inceptarum, ut ex prædicto Zosimi loco constat. [De hac Urbis Regiæ magnificentia ita Suidas inquit: [Constantinopolis tantò est aliis Urbibus major, quantò Roma esse minor videtur.] Hæc tamen sæcularis æmulatio in Ecclesiasticam præsumptionem transferat. FR. Sed tragicum finem ex justa Dei vindicta Patriarchæ Constantinopolitani superbia obtinuit, qui denegans Summi Pontificis manus osculari, nunc sub tyrannico Turcarum jugo gemens extremitatem illius Tyranni manicæ deosculari cogitur; ac ea miseranda Urbis, quæ processionem Spiritus Sancti à Filio negabat, in festo ejusdem Sancti Spiritus à Turcis subjugata fuit, & quæ à Constantino Magno Helenæ filio suos natales agnovit, sub altero, & ultimo Græco Imperatore Constantino etiam Elenæ filio sua funera deploravit. Vide Diptychum, Pileus. Itaque Regia Urbis dicta fuit ad differentiam Urbis Pontifici, quæ ab eodem Magno Constantino Pontifici concessa fuit. Vid. Roma. Locum canonis, in quo de hoc vocabulo fit mentio, à Glossa malè intellectum. Vide Regia. URCEOLUS, ampulla. Vide Gemillio, Orzoli, Vrcens. URCEUS, vas, quod pro sepulchro etiam usurpatur. [Nam mirum in modum, dum ossa illa sancta levarentur, ut urceo novo imponerentur, columba descendens cælitus visa est in summitate urcei illius descendere. In vita S. Domitiani Ducis. UREPHOTROPHIUM. FR. idem ac Brephorrophium, ut suo loco dictum est, nempè, infantium hospitale, seu nutritorium; nam sæpèos græcè infantem significat: de quo loco meminit Imp. in lillud, ß. 1. C. de Sacrosanct. Eccl. ubi Codices passim mendosi reperiuntur. URIAS. FR. nomen hebraicum, quo appellatus est ille, quem propter pulchritudinem Bersabeæ ejus uxoris David occidi jusserat, 2. Reg. 11. & 12. Vrias ergo interpretatur lux mea Dei. Ita Rubert. Abb.
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UR UR rint, c. 9. de testibus, & attest. ] & in decretali de sponsalibus, c. 5. [To transfer to other vows.] Likewise, a vow according to one’s will. Gloss on the canon magna pietas, de poenit. dist. 1. VOICE OF THE MILLSTONE NOT TO BE HEARD. FR. this scriptural phrase signifies scarcity of food: [And I will take away from them the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of the millstone. Isa. c. 25.] And in the same sense: [The voice of the millstone shall no more be heard in thee. Apocalypse c. 18. POPE URBAN VIII. commended. See Icona, Speculator. URBICARIUS, an Actor and Reciter in a certain Com[edy], which was called Urbicum, because in it were contained elegances and urbanities suited to youthful propriety: [At last Beatinius the soothsayer was accustomed to say that the honors of different cities were similarly performed by an urbicario mimologue. Fulgent. lib. 2. mythol. in Ixione.] FR. In some manuscripts, however, it is read: [The honors of different cities are dreamlike performed by a rubricario mimologue]: [Suburbicarius, however, among ecclesiastical writers is commonly understood of churches outside the walls of the City, but existing within its district; thus a suburbicarian bishop and a suburbicarian church are spoken of. And there are six bishoprics attached to the dignity of the cardinalate, whose jurisdictions in ancient times extended to the urban places of Rome, as is related in Ciacconius. URBICUS. FR. one who inhabits the Roman city; the same as Urbanus: for when Martial said, lib. 1. epigr. 32. You seem Urban to yourself, Caecilius: You are not, believe me: what then are you? you are a slave, that is, one who walks beyond the Tiber &c. He adds below: Than which no better urbicus poet: Therefore cease now to seem to yourself What alone to yourself you seem, Caecilius. Thus also Cyprian, epist. 4, called the Bishop of Rome Urbicus; thus Optatus of Milevis called Pope Zephyrinus, and the priests of Rome are denominated Urbici by St. Ambrose, epist. 31; in the same way in the Council of Arles I, can. 1, the Roman deacons are called Diaconi Urbici. And Optatus of Milevis, lib. 2, on the residence of certain Donatists at Rome, says thus: [Because a dwelling in the City pleased certain Africans. URBS REGIA, Constantinople was called: [Our brother and fellow bishop Marinianus wrote that he wished to send his deacon to the Royal City for the usefulness of his church. D. Gregor. lib. 9. epist. 14.] Which Constantine the Great built in the year of salvation 350, and dedicated it to the Blessed Virgin, as Nicephorus reports, lib. 8. c. 6, and the Greek Menologium reports that the birthday of this City is celebrated every year on the 10th day of May. FR. Zosimus in his new history, being a pagan and enemy of Emperor Constantine, among other fictions which he had devised about him, lib. 2, relates that this pious Emperor had built in the City of Constantinople a temple which he had dedicated to Rhea, Mother of the Gods. But he lies, because he consecrated it to the Mother of God, as is clear above from Nicephorus. And there Zosimus relates this about the building of the City: [He incurred the hatred of the senate and the people, (that is, Constantine) and when he could not endure the curses uttered by almost everyone, to speak plainly, he was looking for some part of Rome in which he might himself build a palace. So when he had gone into the Troad and ancient Ilium, having found a place suitable for founding a city, he laid the foundations and raised part of the wall high, which can still be seen by those sailing toward the Hellespont; but because he had repented of the undertaking of this work, leaving it unfinished as it was, he went on to Byzantium, whose site he admired, and decided to enlarge it as much as possible.] On this occasion it should be noted that some have erred, who think that the ruins of Hellespontic Troy, which are still seen there, are the ancient Ilium celebrated by Homer: but they are only the remains of the walls begun by Constantine the Great, as is clear from the aforesaid passage of Zosimus. [Concerning the magnificence of this Royal City, Suidas says thus: [Constantinople is greater than other cities by as much as Rome seems smaller.]] Yet let this secular rivalry not pass into ecclesiastical presumption. FR. But a tragic end, from the just vengeance of God, befell the pride of the Patriarch of Constantinople, who, refusing to kiss the hand of the Supreme Pontiff, now, groaning under the tyrannical yoke of the Turks, is compelled to kiss the end of that tyrant’s sleeve; and that miserable City, which denied the procession of the Holy Spirit from the Son, on the feast of that same Holy Spirit was subjugated by the Turks, and the City which recognized its birth from Constantine the Great, son of Helena, bewailed its death under the other and last Greek Emperor Constantine, also son of Helena. See Diptychum, Pileus. Thus it was called the Royal City in distinction from the City of the Pontiff, which was granted by that same great Constantine to the Pontiff. See Rome. The text of the canon, in which mention is made of this word, was badly understood by the Gloss. See Regia. URCEOLUS, a small jug. See Gemillio, Orzoli, Vrcens. URCEUS, a vessel, which is also used as a sepulcher. [For, marvellously, while those holy bones were being raised, so that they might be placed in a new urn, a dove descending from heaven was seen to come down upon the top of that urn. In the life of St. Domitian, Duke. UREPHOTROPHIUM. FR. the same as Brephorrophium, as said in its place, namely, an infants’ hospital or nursery; for it often means infant in Greek: from which passage the Emperor mentions in that law, ß. 1. C. de Sacrosanct. Eccl., where the manuscripts are found everywhere corrupt. URIAS. FR. a Hebrew name, borne by the man whom David had ordered to be killed because of the beauty of Bathsheba his wife, 2 Reg. 11 & 12. Urias therefore means “my light of God.” So Rubert. Abb.
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640 U T Abb. lib. 11. de divin. officiis, c. 1. D. August. lib. 22. contra Faustum Manich. c. 87. UROGALLUS. Vide Tetrao. URSUS, in ludis. Vide Torneatrix. USATICULÆ, ferrea instrumenta candentia, quibus comburebantur pili in mento crescentes, ut juvenilis aspectus ostentaretur. [Adhuc sustinet patiens certè jam ustriculas. Tertull. de pall. c. 4. USUARIUM. FR. usus, seu usustructus. [Quod cùm inter eos ex una parte, ac hospitalarios ex altera super usuario cujusdam memoris quæstio verteretur. In Decretal. de Arbitris, c. 4. & ibi Glossa. USUFRUCTUARIUS. Vide Gaphans. USURA. Vide Sescuplum. FR. Permittitur ab Imperatore quarta centesimi, id est, quatuor pro centenario, can. hoc jus, 10. quæst. 2. USURPATOR. Vide Incubator. USURPO. FR. [Usurpare tunc dicitur, cùm quis sibi vindicat, quod ad ipsum non pertinet. Gloss. in can. multi corriguntur, 2. quæst. 1.] Item significat procurare: [Usurpavi, ut mecum infans in carcere maneret. In Passione SS. Perpetuæ & Felicitatis per Lucam Holstenium edita. USUFRUCTUS. Vide Regundus, Precaria, Vsuarium. UTER. Vide Ascopera, Hystera, Nablum. UTLAGOR. Vide Vilagus. UTLAGUS. FR. interdictum, ex voce Saxona Vilaga, id est, extra legem. [De cætero non receptabo Utlagos. Matth. Paris. ann. 1211.] Apud quem etiam Vilagor verbum in eadem significatione reperitur: [Nullus aut utlagetur. Ibid. ann. 1216. UT, Re, Mi, Fa, Sol, La. Musicales notæ non à Paulo Diacono collectæ, ut aliqui credunt; sed à Guidone Abbate, Græcos imitante, inventæ, qui Græci etiam syllabis pro musicalibus notis utuntur. Benè tamen hoc syllabarium musicale Guido ex prima strophe hymni excerpserat, quem in honorem S. Joannis Baptistæ Paulus Diaconus composuerat, occasione recuperandi vocem, ob raucedinem deperditam, cùm debuerat Præconium Paschale canere, ut Durandus, lib. 7. c. 14. refert. Quæ syllabæ ex verbis ejusdem Strophæ excerptæ, ita manifestantur. UT queant laxis REsonare fibris Mira gestorum FAmulitiuorum, SOLve polluti LAbii reatum Sanctæ Joannes. Easdem notas quemdam Poetam recentem in distichum comprehendisse refert Vossius, nempè: Cur adhibes numeros, cantumque labori? Cantor verò respondet: UT RElevet MIserum FAtum, SOLitosque LAbores. V V FR. Thedaldus Aretinus Episcopus Thedaldi Ducis, & Marchionis Etruriæ filius, ac Comitissæ Matildis Avunculus, Præsul innocentissimæ vitæ, incumbens documentis Guidonis Abbatis de anno 1009. ut scribit Donaizonus in vita Matildis, notas musicales renovavit. UTILIS PERSONA. FR. id est, persona fide digna. [Si autem venditor negaverit, ut non ipsum cavallum, vel bovem vendidisset, & illi, in quorum præsentia venditur, fuerint personæ utiles, quibus credatur absque crimine, non habeat licentiam venditor negandi; sed illæ tres si non fuerint fide dignæ personæ, præbeant sacramentum &c. In Capitulare Sicardi apud Camillum Peregrinum in histor. Longobard. Princip. c. 15. VACTA, specula, ex voce germanica Vacht, id est, speculator. [Nec pro Vvacta, nec de sacra heribannum Comes exactare præsumat. In Capitul. Caroli Magni, lib. 3. c. 68. VVALDORA. FR. nemus, [Statuimus etenim, ut animalia, & peculia ex ipsa Monasteria omni in tempore pabulum, & escam habere debeant per silvas vvaldoras, & per singulas Civitates nostras &c. In Bullar. Casin. tom. 2. constit. 20.] Vide Gualdum. VVALVASOR. Vide Vassus. VVANTAGIUM. FR. habitatio, sive potiùs tutela, protectio. [Et Villanus alterius, quàm noster, eodem modo amorcietur, salvo vvantagio. Matth. Paris. an. 1215.] Vide Vvarantizo, Vvarrantum. VVANTO, & Vvantus. FR. Chirotheca. Italicè Guanto, G. pro V. mutata litera. [Abbas omninò provideat, ut unusquisque Monachorum habeat vwantos in æstate, & muffulas in hyeme vervecinas. In addit. Constit. Caroli Magni, cap. 12.] Vvanto autem Bullar. Casin. habet, tom. 2, const. 52. 75. 95. 137. & alibi passim. Vide Chirothæcæ. VVARANTIZO. FR. protego, defendo. [Omnes terras, & possessiones suas, quas habuerat amplas, in cineres, quas Rex vvarantizare nec valuit, nec potuit, redegerunt. Matth. Paris. an. 1257. VVARANTUM. FR. patrocinium, defensio. Idem Parisius. VVARDA. FR. custodia, Italicè Guardia dicitur: [Puellas nobiles, & alias mulieres nobiles cum Vvardis, & Maritagis suis dispar agant. Matth. Paris. an. 1230.] In textu tamen conjunctim Disparagant legitur, quod puto mendosè. Melitenses Vvarda, rosam appellant, quia aculeis custoditur. VVAREGNANGUS. Vide Vvargus. VVARGUS, vagus, exul [Vvargus sit, usque in diem, qua cum parentibus defuncti convenerit, & ipsi pro eo rogent, ut inter homines ei liceat accedere. In lege Salica, tit. 58.] FR. Dicitur etiam Vvaregnangus. [De Vvaregnangis nobilibus, mediocribus, & rusticis hominibus, qui usque nunc in terra vestra fugiti sunt, habeatis eos. In Capitulare Radelchisi, cap. 12. apud Camillum Peregrinum, in hist. Princip. Longobard. VVAR-
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640 U T Abb. lib. 11. de divin. officiis, c. 1. D. August. lib. 22. contra Faustum Manich. c. 87. UROGALLUS. See Tetrao. URSUS, in games. See Torneatrix. USATICULÆ, iron implements made red hot, with which the hairs growing on the chin were burned off, so that a youthful appearance might be displayed. [He still endures patiently, surely already the ustriculæ. Tertull. de pall. c. 4. USUARIUM. FR. use, or usufruct. [Since a question concerning a certain memoria of userium arose between them on the one side and the hospitalers on the other. In the Decretals, de Arbitris, c. 4. & there Glossa. USUFRUCTUARIUS. See Gaphans. USURA. See Sescuplum. FR. By the Emperor is permitted one quarter of a centesimus, that is, four for a hundred, can. hoc jus, 10. quæst. 2. USURPATOR. See Incubator. USURPO. FR. [To usurp is said then, when someone claims for himself what does not belong to him. Gloss. in can. multi corriguntur, 2. quæst. 1.] It also means to procure: [I contrived that the infant should remain with me in prison. In the Passion of SS. Perpetua and Felicitas, edited by Luc. Holstenius. USUFRUCTUS. See Regundus, Precaria, Vsuarium. UTER. See Ascopera, Hystera, Nablum. UTLAGOR. See Vilagus. UTLAGUS. FR. banishment, from the Saxon word Vilaga, that is, outside the law. [Henceforth I shall not receive Utlagi. Matth. Paris. year 1211.] In the same author Vilagor as a verb is also found with the same meaning: [Let no one be outlawed. Ibid. year 1216. UT, Re, Mi, Fa, Sol, La. Musical notes not collected by Paulus Diaconus, as some believe; but invented by Abbot Guido, imitating the Greeks, who also use syllables as musical notes. Yet Guido had taken this musical syllabary from the first stanza of the hymn which Paulus Diaconus had composed in honor of St. John the Baptist, on the occasion of recovering his voice, lost through hoarseness, when he ought to have sung the Easter Proclamation, as Durandus, lib. 7. c. 14. relates. These syllables, taken from the words of the same stanza, are thus made clear. UT queant laxis REsonare fibris Mira gestorum FAmulitium, SOLve polluti LAbii reatum Sanctæ Joannes. Vossius reports that a certain recent poet compressed the same notes into a distich, namely: Why do you employ measures, and song along with labor? The singer indeed responds: UT RElevet MIserum FAtum, SOLitosque LAbores. V V FR. Thedaldus of Arezzo, bishop, son of Thedaldus duke and marquis of Etruria, and uncle of Countess Matilda, a prelate of most innocent life, relying on the teachings of Abbot Guido from the year 1009, as Donaizonus writes in the life of Matilda, renewed the musical notes. UTILIS PERSONA. FR. that is, a trustworthy person. [But if the seller denies that he sold not the horse itself, or the ox, and those in whose presence it is sold are useful persons, to whom credit may be given without fault, let the seller have no license to deny; but if those three are not trustworthy persons, let them swear etc. In the Capitulary of Sicardus apud Camillus Peregrinus in histor. Longobard. Princip. c. 15. VACTA, a watchtower, from the German word Vacht, that is, watchman. [Neither for Vvacta, nor from the sacred heribannum may the Count presume to exact. In the Capitulary of Charlemagne, lib. 3. c. 68. VVALDORA. FR. woodland, [For we have established, that the animals and livestock from the said monasteries at all times ought to have fodder and food through the waldora forests, and through each of our cities etc. In Bullar. Casin. tom. 2. constit. 20.] See Gualdum. VVALVASOR. See Vassus. VVANTAGIUM. FR. habitation, or rather shelter, protection. [And let the other villein, not our own, be treated in the same way, with warrantage preserved. Matth. Paris. year 1215.] See Vvarantizo, Vvarrantum. VVANTO, & Vvantus. FR. Glove. In Italian Guanto, with G changed for V. [The abbot must by all means see to it that each monk have gloves in summer, and sheep-skin mittens in winter. In the additions to the Constitutions of Charlemagne, cap. 12.] Vvanto, however, in Bullar. Casin. has it, tom. 2, const. 52. 75. 95. 137. and elsewhere throughout. See Chirothæcæ. VVARANTIZO. FR. I protect, I defend. [All their lands and possessions, which he had held extensive, they reduced to ashes, which the king could neither warrantize nor was able to. Matth. Paris. year 1257. VVARANTUM. FR. patronage, defense. The same Paris. VVARDA. FR. custody, in Italian it is called Guardia: [Let noble maidens and other noble women be treated apart with their Wardas and Marriages. Matth. Paris. year 1230.] Yet in the text, together, it is read Disparagant, which I think is erroneous. The Maltese call a rose Vvarda, because it is guarded by thorns. VVAREGNANGUS. See Vvargus. VVARGUS, a wanderer, exile [Let him be a Vvargus, until the day when he shall meet with the relatives of the deceased, and they pray for him, that it may be lawful for him to approach among men. In the Salic law, title 58.] FR. It is also called Vvaregnangus. [Concerning the noble, middling, and rustic men called Vvaregnangi, who until now are fugitives in your land, have them. In the Capitulary of Radelchis, cap. 12. apud Camillus Peregrinus, in hist. Princip. Longobard. VVAR-
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VV VVARNIO; Equus canterius, sive castratus, ex germanica voce V[er]aarn, quæ idem significat; sed in Provincia Narbonensi Guarigron Admissarius equus appellatur. [Si quis Vvarnionem furaverit, in lege Salica, tit. 41. VVARPIO. FR. cedere alteri possessionem significat. Bullar. Casinen. tom. 2. const. 137. & alibi passim. Vide Gurpio. Quæ cessio fiebat cum illa caæremonia descripta in Bullar. Casinen. tom. 2. const. 52. his verbis: [Legitimam sacio vestituram per cultellum, fistucum nodatum, Vvantonem, & Vvazonem terræ, atque ramum arboris, & me deinde foris expuli, vvarpivi, & solito feci, & ad partem ipsi Monasterio eis reliqui &c.] Et ibidem, const. 107. [Et insuper per coltellum, & fest, ucum nodatum, & Vvantonem, ac Gasonem terræ, ac ramum arboris &c. Vide Fistucus. Laisus. VVARRENA. FR. animalium conseptus. [Abbares S. Albani licentiam venandi ad tempus concesserant in libera vvarrena S. Albani. Matt. Paris. an. 1240.] Vide Foresta. Garena. Guarenum. Sarajum. VVASO. Vide Vvazo. VVAST, sive Guast. FR. idest, Hospitium, Prætorium; unde Guastaldi. Vide Camillum Peregrinum de Principibus Longobar. tit. Ducum Benevent. &c. pag. 86. VVAZO. FR. Pugnusterræ, quem venditor in signum venditionis tradebat emptori. Bullar. Casinen. tom. 2. const. 52. 75. 95. 137. & alibi passim. Ubi Vvaso etiam dicitur. Vide Vvarpio. VVELPHO. Vide Guelfus. VVEREGILDUS. Vide Vvirgildus. VVERPIO. Vide Gurpio. VVIDA, loca vadosa, seu humida. [Et terras cultas, & incultas, pervia, & vvida. In Chronica Cameracensi, an. 885.] Juxta tamen Gallicum sermonem Vnyde locum vacantem significat. VVINIILI. Ita appellabantur Longobardi. Paul. Diac. hist. Longob. lib. 1. c. 7. VVIRGILDUS, valor, pretium [Dominus ejus, juxta quod Vvirgildus ejus est, ad Ecclesiam persolvat. In constitution. Caroli Magni, lib. 4. c. 14.] In quibus sæpè de hoc vocabulo sit mentio. FR. significat propriè poenam pecuniariam, de qua. Vide Geldus. Guidrigild. In legibus tamen Aleman. lege ultima sæpiùs Vveregildus scribitur. VVULTURES augurant pestes. Vide Gypsæ. VVODAN. FR. Fabulosus Deus Mercurius, olim apud Septentrionales veneratione habitus. Paul. Diac. in hist. Longobar. & ejus adnotat. in cap. 8. & 9. lib. 1. UXOR. Vide Concubina. Contet[er]talis. Conthoralis. Uxorem duco. Vide Navigo. Votum. Uxor quæ XXII. Maritos habuerat, & ultimum matrimonium celebrans cum viro, qui XX. Uxores duxerat, ab eo tandem sepelitur. Vide Multinubæ. Hieralexicon Magri. X E 641 X XENAGOGUS, [Zerapoyos], qui extraneismilitibus imperat, extraneorum dux. Dicitur & xenagus, [Zerapos], peregrinorum dux & princeps; pro quo reperitur & Xenarchus. XENIUM, [Zerios], donum hospitibus dari solitum, ex voce græca [Zeros], idest, Hospes. [Fecit quod ante non fecerat Martinus. Nullius enim unquam xenium, nullius munus accepit. Sulpit. Dialog. 2.] Reperitur etiam Exenium in eodem significatu: [Condito corpore quibus potuerunt aromatibus, imperialibus exeniis illud prosecuti sunt. Balder. histor. Hierosolym. lib. 3.] Varia Xenia ab Episcopis exacta. Vide Cathedralicum. Insinuativum. Synodaticum. Pastellus. Erant etiam zenia à Clericis Ecclesiis solvi solita, quæ Consuetudines à Justiniano Novel. 56. & 123. nominantur ea de causa, quia non sacrorum canonum jussione, sed tantùm consuetudine quadam solvebantur. Item erat Enthronisticum pensio quædam, quam solvebant non solùm Clerici, sed etiam Episcopi, dum beneficiorum, vel Episcopatus possessionem adibant. Synon. Vide Bahem. XENIOLUM, munusculum. XENODOCHARIA, Hospitalaria. XENODOCHARIUS, Hospitalarius. XENODOCHIUM, [Zerodoxios], Hospitium, Hospitale; locus ubi hospites recipiuntur: quare mendosè penes quosdam Authores Sinodoxium legitur. In Constitutionibus Leonis Imper. habetur, quòd primus fuisset S. Zoticus, qui piam hanc instituerat operam pro Advenis, & Peregrinis: id tamen intelligendum est respectu Constantinopolitanæ Civitatis; nam prima Hospitalis institutio fuit Hierosolymis ab Hircano facta, ita Joseph Hebr. lib. 1. Antiq. cap. 2. quod etiam ab Hegesippo, lib. 1. & Isidoro, lib. 15. c. 2. affirmatur. Hoc institutum Equites Melitenses maxima, & admirabili diligentia sectantur. FR. de cujus ordinis instituto egi in Apologia ad calumnias Hieronymi Brusonis, cujus titulus est Il Valor Maltese, Romæ impressus, præcipuè in Respons. VII. Quorum Hospitale Hierosolymitanum ante adventum Gori Fridi Bulionis extabat, ut ex Chronica Casinen. lib. 4. cap. 11. colligitur. Gregorius Lambar- dellus in vita Servi Dei Sororis appellati inquit primum Hospitale in Italia post Barbarorum expulsionem in Senensi Civitate fundatum fuisset ab hoc Sorore de anno 898. quod Hospitale de Schala dicitur. Item Xenodochium dicitur Hospitium Religiosorum, ubi non habetur formatum Monasterium. [Quod Xenodochium, seu Monasterium, quod in eodem Francorum Regno constitutum est, can. hinc est, 16. qu. 1.] Quo autem tempore hoc vocabulum penes Monachos introductum fuerit, D. Aug. in cap. 16. Sf Joan-
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VV VVARNIO; a gelding, or castrated horse, from the German word V[er]aarn, which means the same thing; but in the Province of Narbonne, a breeding horse is called Guarigron. [If anyone should steal a vwarion, in the Salic law, tit. 41. VVARPIO. In French, it signifies to cede possession to another. Bullar. Casinen. tom. 2. const. 137. and elsewhere frequently. See Gurpio. Such cession was made with the ceremony described in Bullar. Casinen. tom. 2. const. 52. in these words: [By the lawful sign of investiture with the knife, the knotted rod, the Vvanton, and the Vvazon of the land, and a branch of a tree, and then I drove myself out, I warpied, and did as was customary, and left them to that monastery in part, etc.] And there, const. 107. [And moreover by the knife, and the knotted rod, and the Vvanton, and the gason of the land, and a branch of a tree, etc.] See Fistucus. Laisus. VVARRENA. In French, an enclosure for animals. [The abbots of St. Alban’s had granted permission to hunt for a time in the free vvarrena of St. Alban’s. Matt. Paris. year 1240.] See Foresta. Garena. Guarenum. Sarajum. VVASO. See Vvazo. VVAST, or Guast. In French, that is, lodging, praetorium; whence Guastaldi. See Camillus Peregrinus, De Principibus Longobardorum, title of the Dukes of Benevento, etc., p. 86. VVAZO. In French, a clod of earth, which the seller handed to the buyer as a sign of sale. Bullar. Casinen. tom. 2. const. 52, 75, 95, 137. and elsewhere frequently. There it is also called Vvaso. See Vvarpio. VVELPHO. See Guelfus. VVEREGILDUS. See Vvirgildus. VVERPIO. See Gurpio. VVIDA, marshy or moist places. [And cultivated and uncultivated, passable and vvida lands. In the Chronicle of Cambrai, year 885.] Yet according to the French language, Vnyde means an empty place. VVINIILI. Thus the Lombards were called. Paul. Diac. Hist. Longob. lib. 1. c. 7. VVIRGILDUS, value, price. [His lord, according to what his Vvirgildus is, shall pay to the Church. In the constitutions of Charlemagne, lib. 4. c. 14.] In which there is often mention of this word. In French it properly signifies a pecuniary penalty, of which see Geldus. Guidrigild. In the Alemannic laws, however, the last law more often writes Vveregildus. VVULTURES foretell plagues. See Gypsæ. VVODAN. In French, the fabulous god Mercury, formerly held in veneration among the peoples of the North. Paul. Diac. in Hist. Longob. and his notes on c. 8 and 9 of lib. 1. UXOR. See Concubina. Contet[er]talis. Conthoralis. I marry a wife. See Navigo. Votum. A wife who had had 22 husbands, and, while celebrating her last marriage with a man who had taken 20 wives, is at last buried by him. See Multinubæ. Hieralexicon of Magri. X E 641 X XENAGOGUS, [Zerapoyos], one who commands foreign soldiers, the leader of foreigners. It is also called xenagus, [Zerapos], leader and prince of foreigners; for which Xenarchus is also found. XENIUM, [Zerios], a gift customarily given to guests, from the Greek word [Zeros], that is, guest. [Martin did what he had never done before. For he had never accepted anyone’s xenium, anyone’s gift. Sulpit. Dialog. 2.] Exenium is also found with the same meaning: [Having embalmed the body with what spices they could, they escorted it with imperial exenia. Balder. hist. Hierosolym. lib. 3.] Various xenia were exacted by bishops. See Cathedralicum. Insinuativum. Synodaticum. Pastellus. There were also zenia, dues customarily paid by clerics to churches, which are called Consuetudines in Justinian’s Novels 56 and 123 for this reason, because they were paid not by command of the sacred canons, but merely by a certain custom. Likewise there was the Enthronisticum, a certain payment which not only clerics, but also bishops, paid when entering into possession of benefices or a bishopric. Synon. See Bahem. XENIOLUM, a small gift. XENODOCHARIA, hospitaller women. XENODOCHARIUS, hospitaller. XENODOCHIUM, [Zerodoxios], an inn, hospital; a place where guests are received: hence in some authors it is corruptly written Sinodoxium. In the Constitutions of Emperor Leo it is stated that the first was St. Zoticus, who established this pious work for newcomers and pilgrims: yet this must be understood with reference to the city of Constantinople; for the first hospital institution was made in Jerusalem by Hyrcanus, as Josephus the Hebrew says, lib. 1. Antiquities, cap. 2; which is also affirmed by Hegesippus, lib. 1, and Isidore, lib. 15, c. 2. The Knights of Malta pursue this institution with the greatest and most admirable diligence. For the institute of that order, I treated in the Apologia against the calumnies of Jerome Brusonius, whose title is Il Valor Maltese, printed at Rome, especially in Response VII. Their Hospital of Jerusalem existed before the arrival of Godfrey of Bouillon, as is gathered from the Casinese Chronicle, lib. 4, cap. 11. Gregory Lambardellus, in the life of the Servant of God called Sister, says that the first hospital in Italy after the expulsion of the barbarians was founded in the city of Siena by this Sister in the year 898; it is called the Hospital of the Scala. Likewise xenodochium is said of the lodging of religious persons, where there is no formal monastery. [Which xenodochium, or monastery, which has been established in the same kingdom of the Franks, canon, hinc est, 16, qu. 1.] But at what time this word was introduced among monks, St. Augustine in chapter 16 of St. Joan-
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642 X E Ioannis, tract. 97. sic refert: [In Antiochia enim primùm post Ascensionem Domini appellati sunt discipuli Christiani, sicut legitur in Actibus Apostol. & Xenodochia, & Monasteria postea sunt appel ata novis nominibus; res tamen ipsæ, & an e nomina sua erant, & religionis veritate firmantur, qua etiam contra improbos defenduntur.] Synonyma Xenodochii. Vide in dict. Brephotrophium. Hospitale. Xenoparochus. XENODOCHUS, , hospites recipiens, seu Xenodochii Superior. FR. [Hortamur, ut tibi singulis quibusque temporibus rationes suas Xenodochi, qui in eis constituti sunt, vel fuerint, subtiliter reddant. D. Greg. in Regist. lib. 3. epist. 24.] Qui Sacerdotes esse solebant. [Isidoro Presbytero, & Xenodocho Alexandrinæ Ecclesiæ. Pallad. in Lausiaca, c. 1. XENAGUS. FR. hospitantium ductor. V. Xenagogus, vel Guido. XENONES. Vide Brephotrophium. XENOPAROCHUS, . Qui nomine Reipublicæ curam habebat hospitandi. [Hi quoque, qui Custodes ædium, vel Archiotæ, vel Logographi, vel Tabellarii, vel Xenoparochi, in ß. 1. 50. tit. 4. lib. 18. ß. 10.] FR. Hoc officium penes Romanos Quæstoris Urbani erat; quo ab eisdem nil agebatur solemnius: unde Regibus, & Legatis ex ultimis terrarum regionibus Romam profectis publicum hospitium, & munera, quæ Lautia dicebantur, per Quæstorem Urbanum largè, & hospitaliter erogabantur. Germanis verò hospitii jus sanctissimum usque adeo erat, ut arcere hospites inexpiabile nefas diceretur. Idem servatum fuit inter Lucanos, Calabres, Corinthios, Megarenses, & alios; sed apud veteres nonnullos barbara, & inhospitalis consuetudo extirit, inter quos numerat Alexander ab Alexandro, lib. 4. c. 10. Spartas, Lacedæmones, Athenienses, Carthaginenses, Gamphsantes, Syros, Ægyptios, & Scythotauros. Inter Indos quoque nisi triduo divertere minimè licebat, ne cives longo usu dissimiles mores imbuerent, & in alienas leges, ritusque transirent. Attamen Catholicorum meritoria hospitalitas est cæteris commendabilior, cùm ipsa sit prædestinationis signum, si Divo Augustino credendum erit, qui ita ait: [Si agnoscunt, quod dico, prædestinati in vitam æternam operibus loquantur, non vocibus: cogimur loqui vobis, quod non debuimus. Invenire enim in vobis debui, quod laudaremus, non quære, quod admoneremus. Ecce tamen breviter dico non immemor. Agnoscite hospitalitatem per quam perventum est ad Dominum. Suscipite hospitem, cujus & tu es comes in via, quia omnes peregrini sumus. Ipse est Christianus, qui & in domo sua, & in patria sua peregrinum se esse cognoscit. Patria nostra sursum est, ibi hospites non erimus; nam unusquisque hic, & in domo sua hospes est. Si non est hospes, non inde transeat. Si transiturus est, hospes est. Non se fallat, hospes est; velit, nolit, hospes est; sed dimittit illam domum filiis suis, hospes X E hospitibus. Quare & in stabulo si esses, non alio veniente discederes? Hoc facis & in domo tua. Cessit tibi locum pater tuus, cessurus es locum filiis tuis. Nec mansurus manes, nec mansuris relinquis: si omnes transimus, aliquid quod transire non potest operemur, ut cùm transferimus, & illò venerimus, unde non transeamus, opera nostra bona ibi inveniamus. Custos est Christus, quid times, ne perdas quod erogas? De verb. Dom. secundùm Lucam, serm. 32.] Et idem Sanctus Doctor in orat. de quinque hæresib. ostendit Loth hospitalitate salvatum fuisse, de quo sic inquit: [Consuetudine hospitalitatis liberatus est à periculo Civitatis, & temporale evasit incendium, & æternum consecutus est præmium. Discite Christiani sine discretione hospites suscipere, ne fortè cui domû clauseritis, cui humanitatem negaveritis, ipse sit Christus.] Quam fidem in hospitando peregrinos Dominus nos habere voluit, ut credamus semper inter eos Christum inveniri; unde idem Sanctus Doctor inquit: [Quid ergo significat, quòd se ire longiùs sinxerat, cùm comitaretur discipulis suis, exponens eis Sanctas Scripturas, utrum ipse esset, ignorantibus? quid putamus, nisi quia hospitalitatis officio ad suam cognitionem pervenire posse homines intimavit, ut cùm longiùs ipse ab hominibus abscesserit super omnes Coelos, tamen ita cum eis sit, qui hæc exhibent servis ejus, ut cùm discere coeperint, Domine quando te vidimus hospitè, & adduximus? tamquam eum, scilicet, qui longè abscesserat; respondeat ille, Cùm uni ex minimis meis fecistis, mihi fecistis, lib. 2. quæst. evangelicarum versus finem.] Quomodo autem hospites sint recipiendi? Idem August. epist. 148. & D. Bernardus, epist. 241. ad Tholosan. referunt. XENOTROPHIUM, , locus in quo hospites aluntur. Vide Xenodochium. XEROPHAGIA, , comestio rerum siccarum. [Oportet totam quadragesimam jejunare xerophagiis utentes. Concil. Laod. can. 50.] Et Cassianus de rigorosa antiquorum Monachorum abstinentia agens, sic inquit: [Non enim magno corporis labore fatigatur, quia nec tanta cura inter eos parandorum ciborum, vel coctionis impenditur, quippè qui maximè xerophagiis, & homophagiis utuntur, lib. 4. c. 22.] Dicitur etiam Xirophagia, ut in Terrulliano, lib. de Jejun. habetur: [Arguunt nos, quòd etiam xirophagias observamus, ficantes cibum ab omni carne, & omni jurulentia, & vividioribus quibusque pomis, ne quid vinositatis, vel edamus, vel potemus, lavacri quoque abstinentiam congruentem arido victui. De qua rigorosa jejuniorum poenitentia Clemens Alexandrinus, lib. 2. pæd. cap. 2. sic inquit: [Qui autem sunt in ipso flore, ac vigore ætatis. cùm interdiù quidem prandium sumpserint, quibus convenit prandium, pane solo gustato, à potu omnino abstineant, ut ebibatur eorum superfluus humor aridorum, esu veluti quadam spongia exhaustus.] Et præ-
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642 X E Ioannis, tract. 97. thus relates: [For in Antioch, after the Ascension of the Lord, the disciples were first called Christians, as is read in the Acts of the Apostles; and Xenodochia and Monasteria were afterward called by new names; yet the things themselves, even without their names, were upheld by the truth of religion, by which also they are defended against the wicked.] Synonyms of Xenodochium. See in the entry Brephotrophium. Hospitale. Xenoparochus. XENODOCHUS, one who receives guests, or the Superior of a Xenodochium. FR. [We exhort that, at all times, the Xenodochi who are established in them, or who shall have been, may render their accounts to you with care. D. Greg. in Regist. lib. 3. epist. 24.] These used to be priests. [To Isidore, Presbyter and Xenodochus of the Alexandrian Church. Pallad. in Lausiaca, c. 1. XENAGUS. FR. leader of those who are lodged. See Xenagogus, or Guido. XENONES. See Brephotrophium. XENOPAROCHUS, one who, in the name of the Commonwealth, had charge of hospitality. [These also, who were guardians of houses, or Archiotæ, or Logographi, or Tabellarii, or Xenoparochi, in § 1. 50. tit. 4. lib. 18. § 10.] FR. This office among the Romans belonged to the Urban Quaestor; through whom nothing was done by them more solemnly: hence to kings and envoys journeying to Rome from the farthest regions of the earth, public hospitality and gifts, which were called Lautia, were generously and hospitably bestowed through the Urban Quaestor. But among the Germans the right of hospitality was so sacred that to repel guests was said to be an inexpiable crime. The same was observed among the Lucanians, Calabrians, Corinthians, Megarians, and others; but among certain ancients there existed a barbarous and inhospitable custom, among whom Alexander ab Alexandro, lib. 4. c. 10, counts Spartans, Lacedaemonians, Athenians, Carthaginians, Gamphsantes, Syrians, Egyptians, and Scythotauri. Among the Indians too, no one was allowed to stay beyond three days, lest the citizens, by long association, should imbibe different customs and pass over into foreign laws and rites. Nevertheless, the mercenary hospitality of Catholics is more commendable than the rest, since it is itself a sign of predestination, if St. Augustine is to be believed, who thus says: [If they recognize what I say, the predestined unto eternal life speak by deeds, not by voices: we are compelled to speak to you what we ought not. I ought to have found in you what we might praise, not what we might admonish. Yet behold, briefly I say, not unmindful. Recognize hospitality, by which one has reached the Lord. Receive the guest, whose companion you also are on the way, because we are all pilgrims. He is the Christian who, both in his own house and in his own homeland, knows himself to be a pilgrim. Our homeland is above; there we shall not be guests; for each one here, even in his own house, is a guest. If he is not a guest, let him not pass on from here. If he is to pass on, he is a guest. Let him not deceive himself: he is a guest; willingly or unwillingly, he is a guest; but he leaves that house to his children, a guest to guests. Why then, even if you were in an inn, would you depart because another has come? You do this also in your own house. Your father made room for you; you will make room for your children. Nor do you remain as one who will stay, nor do you leave as one who will remain: if we all pass on, let us do something that cannot pass away, so that when we are transferred, and have come there from which we shall not pass on, we may find our good works there. Christ is the guardian; why do you fear to lose what you spend? De verb. Dom. secundum Lucam, sermon 32.] And the same holy Doctor in the discourse on the five heresies shows that Lot was saved by hospitality, of whom he thus says: [By the custom of hospitality he was delivered from the danger of the city, and escaped the temporal fire and obtained eternal reward. Learn, Christians, to receive guests without distinction, lest perhaps the one to whom you have shut the door, to whom you have denied humanity, be Christ himself.] Such faith in receiving strangers the Lord wished us to have, so that we should believe Christ is always found among them; hence the same holy Doctor says: [What then does it mean that he had pretended to go farther, when he was journeying with his disciples, explaining to them the Holy Scriptures, though he himself was unknown to them? What, do we think, except that he indicated that men can come to the knowledge of him by the office of hospitality, so that although he himself has withdrawn farther than all men, above the heavens, yet he is thus with those who show these things to his servants, that when they begin to learn, "Lord, when did we see you a guest and bring you in?"—as if he, namely, who had gone far away; let him answer, "When you did it to one of the least of mine, you did it to me," book 2, of evangelical questions, toward the end.] But how are guests to be received? The same Augustine, epist. 148, and St. Bernard, epist. 241 to the people of Toulouse, relate. XENOTROPHIUM, a place in which guests are supported. See Xenodochium. XEROPHAGIA, the eating of dry foods. [The whole of Lent ought to be fasted, using xerophagies. Council of Laodicea, canon 50.] And Cassian, speaking of the rigorous abstinence of the ancient monks, thus says: [For the body is not greatly wearied by labor, because such care is not expended among them in preparing foods or in cooking, since they make most use of xerophagies and homophagies, book 4, c. 22.] It is also called Xirophagia, as is found in Tertullian, book On Fasting: [They accuse us because we also observe xirophagies, restricting food from all meat, and from all broths, and from the juicier fruits, lest anything of wine-like quality we either eat or drink, with abstinence also from the bath fitting to a dry diet. Concerning this rigorous penance of fasts, Clement of Alexandria, book 2, Paedagogus, c. 2, thus says: [But those who are in the very flower and vigor of age, when they have indeed taken their midday meal, for whom a midday meal is fitting, having tasted only bread, should abstain altogether from drink, so that the superfluous moisture of their bodies may be drunk off, as if exhausted by dry food like a sponge.] And
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X prædictus Tertull. de Palæstritis loquens, argutè eorum exercitium Avidam saginationem appellat lib. 4. de pall. cap. 4. quia siccis cibis utebantur ante luctam, ut agilitatem contraherent. XERSES. FR. Rex Persarum, Darii filius, Baleus appellatus. D. Aug. lib. 18. de Civit. Dei, cap. 3. Nicolaus tamen Abramus in ejus Pharo Novi, & Vet. Testam. lib. 13. de Iudit. dial. 2. & 15. putat eundem Xersem fuisse, quem Sac. Scriptura Nabuchodonosorem appellat. XIROPHAGIA. Vide Xerophagia. XYLOPHORIA, ἡυλοφορία, lignorum advectio: erat quædam festivitas apud Hebræos, cujus meminit Joseph. Heb. lib. 3. bell. Judaici, c. 17. in qua ferebantur ligna ad Templum, fortassè ad conservandum sacrum ignem. XYNORIS. Vide Synoris. XYSTARCES, ἡυσαρχος, Præpositus portici, ubi in arena luctabatur. Vide Agonothetes. Y Y. FR. hæc littera à Latinis in V, non rarò convertitur, ut Cuprum, Cupressus, Sulla, Tullus, pro eo, quod Græci dicunt Cyprum, Cypressus, Sylla, Tyllus. Vide in princ. litt. V. YCONOMUS. FR. mendosè pro Oeconomo. Bullar. Casin. tom. 2. constit. 220. & 223. YMNUS. FR. mendosè pro hymno. Bullar. Casin. tom. 2. constit. 260. YPERTHESMOS. FR. ἡαρθεσμος, idest, Leges legimus: erant voluntariæ poenitentiæ, quas ultra regulæ obligationes orientales Monachi in Laurus, Monasteriis ita appellatis, exercebant. Evagrius, lib. 1. Ecclesiast. histor. cap. 21. Vide Laura. Z ZABARIUM. Vide Zaberna. ZABAZALA. FR. Sacerdos Sarracenus: Cum Christianis habitant Sarraceni: Sacerdotes eorum Zabazala vulgariter nuncupati. Clement. de Iudæis, & Sarrac. Vocabulum tamen malè prolatum, ut benè notat, at incautè ibi corrigit Glossa. ZABERNON, ἡαβερνον, Saccus, de quo vocabulo sæpè in vitis Patrum, licèt aliqui capsam, sive thecam exponant. Alii tamen ἡαβαρεν, Zabarium, idest, armentarium, legunt. Hinc Abdias Babylonicus in vita S. Iacobi ait: Collectis libris magis zabernas plenas ad Apostolum attu- Z A 643 lit, lib. 4. hist. Apostol.] In eodem loco reiteratur hæc dictio, dum de eisdem prohibitis libris agitur, nempè: Nè fortè odor incendii vexet incautos, appende zabernis lapides, & plumbum, & mitte in mare: Qui verò Zabarium legere malunt, hîc Zabariis, pro Zabernis scribunt. ZABULUS, ἡαβυλος, Diabolus: in æolico enim idiomate sæpè particula ἶα ponitur loco δια, quo vocabulo S. Hilarius in cap. 26. Matth. inquit: Furem ostendit zabulum. Ita etiam in hymno S. Michaelis Archangeli legitur: Collaudamus venerantes Omnes Coeli milites: Sed præcipuè primatem Cælestis exercitus Michaelem in virture. Conterentem Zabulum. Aliis tamen placuit, nomen Zabulus esse compositum ex particula ἶα, quæ vim habet augendi consequentem dictionem, & ex nomine ἐυαλι, idest, consilium; in Etymologico enim sic notatum invenitur: Ex particula Za, quæ vim habet augendi, & ex voce Buli, fit Zabulon, & eum significat, qui consilio est potentissimus: Ejus enim iniquis consiliis in humanum genus multùm pollet. ZABOLICUS, Diabolicus. S. Hilarius in, cap. 7. Matth. sic inquit: Zabolicæ potestatis spiritus infertur. ZACON, ἡακνον, est Diacon. Vide supra quod dictum est in dictione Zabulus. Ministerium Christi Zacones exercere castè. Commodianus. ZACONES. Lacones populi apud Leunclavivum. Vide Tzacon. ZACORUS, ἡακοπος, pro Diacorus, ἔδακοπος, Æditivus, Dei minister. Authores apud Henricum Steph. in Appendice. ZALA. FR. deprædatio. Absque homicidio, vel incendio, & deprædatione, seu zala de populo, & terra mea. In capitulare Radelchisi Beneven. Princip. apud Camillum Peregrin. in hist. Princip. Longobard. cap. 3. Et ibidem, cap. 19. De nullo homicidio, vel præda, atque zala, seu incendiis retroactis fiat aliqua requisitio, vel vindicta &c. Item, cap. 21. Exceptro homicidio, & incendio, deprædatione, ac zala. ZANCHA, dictio græco barbara ἡαγγα, calciamenti genus. Monachos orarium in Monasterio, vel zancas habere non licet. Concil. Aurelian. can. 22. Dicitur etiam Tzanga in Codice Theodosiano: Usum tzangarum, atque braccarum intra Urbem venerabilem nemini liceat usurpare lib. 14. tit. 10. De Præfatio Romano in Cæremontiali M. S. Benedicti Basilicæ Vaticanæ Canonici in Biblioth. Angelica de Urbe conservato, hæc habentur: Post eum Præfectus indutus manto pretioso, & calceatus zanca una aurea, & altera rubea. Idem etiam habet Cencius Camerarius in ejus M. S. Cæremontiali. FR. Viterbii in Ecclesia S. Mariæ de Gradibus ad sepulchrum Petri de Vico quondam Urbis Præfecti, ac Tyranni, in ejus pedibus una zanca aurea. S f 2 alia
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X The aforesaid Tertullian, speaking of the wrestlers, cleverly calls their training avidam saginationem, “eager fattening,” lib. 4, De Pallio, cap. 4, because they used dry foods before wrestling, so as to gain agility. XERSES, Fr. King of the Persians, son of Darius, called Baleus. D. Aug., lib. 18, De Civitate Dei, cap. 3. However, Nicolaus Abramus in his Pharus Novi & Vet. Testamenti, lib. 13, de Iudit. dial. 2 & 15, thinks that this Xerxes was the same one whom Holy Scripture calls Nebuchadnezzar. XIROPHAGIA. See Xerophagia. XYLOPHORIA, ξυλοφορία, the carrying of wood: a certain festival among the Hebrews, mentioned by Josephus, Heb. lib. 3, bell. Judaici, c. 17, in which wood was brought to the Temple, perhaps for preserving the sacred fire. XYNORIS. See Synoris. XYSTARCES, ξυσάρχος, the superintendent of the portico, where wrestling took place in the arena. See Agonothetes. Y Y, Fr. This letter is often changed by the Latins into V, as Cuprum, Cupressus, Sulla, Tullus, for what the Greeks say Cyprum, Cypressus, Sylla, Tyllus. See at the beginning under the letter V. YCONOMUS, Fr. incorrectly for Oeconomus. Bullar. Casin. tom. 2, constit. 220 & 223. YMNUS, Fr. incorrectly for hymnus. Bullar. Casin. tom. 2, constit. 260. YPERTHESMOS, Fr. ὑπερθεσμος, that is, “we read the laws”: they were voluntary penances, which Eastern monks in the lauras, monasteries so called, practiced beyond the obligations of the rule. Evagrius, lib. 1, Ecclesiast. hist. cap. 21. See Laura. Z ZABARIUM. See Zaberna. ZABAZALA, Fr. a Saracen priest. Saracens dwell with Christians: their priests are commonly called Zabazala. Clement. de Iudæis & Sarrac. However, the word is badly rendered, as is well noted, though the Gloss there rashly corrects it. ZABERNON, ἁβερνον, a sack, a word often found in the lives of the Fathers, although some explain it as a box or case. Others, however, read ἁβαρεν, Zabarium, that is, a place for cattle. Hence Abdias the Babylonian, in the life of St. James, says: “Having gathered the books, he brought to the Apostle more zabernas full,” lib. 4, hist. Apostol. In the same place this term is repeated, when speaking of those same forbidden books, namely: “Lest the smell of the fire disturb the unwary, hang stones and lead in the zabernis, and cast them into the sea.” Those who prefer to read Zabarium write here Zabiis instead of Zabernis. ZABULUS, ἁβυλος, the devil: for in the Aeolic idiom the particle ἶα is often put in place of δια, a word which St. Hilary, on chapter 26 of Matthew, uses in saying: “He shows the thief to be the zabulus.” Likewise in the hymn of St. Michael the Archangel it is read: We praise, worshipping, All the heavenly soldiers: But especially the leader Of the heavenly host, Michael in virtue, Crushing the Zabulus. Others, however, have thought that the name Zabulus is composed of the particle ἶα, which has the force of intensifying the following word, and of the noun ἐυαλι, that is, “counsel”; for in the Etymologicum it is thus noted: “From the particle Za, which has the force of augmenting, and from the word Buli, is formed Zabulon, and it signifies one who is most powerful in counsel.” For by his evil counsels he has great power over the human race. ZABOLICUS, diabolical. St. Hilary, on chap. 7 of Matthew, says thus: “The spirit of zabolic power is brought in.” ZACON, ἁκνον, is deacon. See above what was said under the word Zabulus. “Let the Zacones exercise the ministry of Christ chastely.” Commodianus. ZACONES. The Lacones people in Leunclavius. See Tzacon. ZACORUS, ἁκοπος, for Diacorus, ἔδακοπος, æditivus, servant of God. Authors cited by Henricus Stephanus in the Appendix. ZALA, Fr. plunder. “Without homicide, or burning, and plunder, or zala, from my people and my land.” In the capitulary of Radelchis of Benevento, prince, apud Camillus Peregrinus in the history of the princes of Lombardy, cap. 3. And there, cap. 19: “Let no inquiry or vengeance be made concerning any homicide, or plunder, and zala, or former burnings,” etc. Likewise, cap. 21: “Except homicide, and burning, plunder, and zala.” ZANCHA, a Greco-barbarous word, ἁγγα, a kind of footwear. Monks are not allowed to have an orarium in the monastery, or zancas. Conc. Aurelian., can. 22. It is also called tzanga in the Theodosian Code: “No one may presume to use tzangæ and breeches within the venerable City,” lib. 14, tit. 10. In the Preface of the Roman Ceremonial, in a manuscript of the canon of St. Benedict’s Basilica in the Vatican, preserved in the Angelica Library of the City, the following is found: “After him the Prefect, dressed in a precious mantle, and shod with one golden zanca and the other red.” The same is also found in Cencius the Chamberlain in his manuscript Ceremonial. Fr. At Viterbo, in the church of St. Mary of the Steps, at the tomb of Peter de Vico, once Prefect of the City and tyrant, there is one golden zanca on his feet. S f 2 alia
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Z A alia rubra quoque cernitur. Hæc dictio Zanga fortasse ex Arabico Zapad provenit, quæ calceos significat; hinc Arabico-hispacicè Zapados Hispani dicunt, & Familia de Zapada in Hispania in ejus insigne gentilitio quinque calceos laterculis binis coloribus variatos habet. ZANGARIUS, , Sutor, qui zangas conficit. Hispanicè Zapadero. ZARABOTANA. FR. tubus, fistula per quam transmittitur secretè vox ad aliquem, ne ab aliis audiatur, Italicè Ciarabotana appellata; usurpatur tamen in genere bombardæ. [In iisdem vehebantur bombardæ plurimæ, quas Zarabotanas vocant. Chalcondyla, lib. 7.] Circa verò tempus, locum, & Auctorem hujus terribilissimæ machinæ, cui quodcumque propugnaculum cedere cogitur, ac ab ejus nitrato, & sulphureo pulvere in cuniculis imposito, & accenso montiummet altitudines concuti, tectaque insuper nostro ævo per diabolicas bombardum, ut vocant, adiuventiones ad solum corruere videntur, de harum inquam machinarum inventione variæ sunt Scriptorum opiniones. Hujus enim mixturæ inventio à nonnullis Monacho chimico, ab aliis cuidam scabie infecto tribuitur. Caranza tamen, lib. 3. de re milit. cap. 2. inquit fuisse Coloniensem chimicum; licèt Franciscus Petrarca, & Robertus Valturius Archimedem Syracusanum inventorem fuisse existiment; refellitur tamen hæc opinio tanquam fabulosa à Flavio Blondo, lib. 1. decad. 3. & Laurentio Valla, lib. 2. cap. 34. Elegantiar. & aliis apud Caranzam loc. citat. Omnes autem conveniunt, quòd in præparatione sulphuris cum aliis bituminibus, casu ibi favilia incidente, velocitatem accendendi, & impetum materia illa ita præbuerat, ut diabolicum chimici ingenium ad bellicum opus mixturam illam esse valdè oportunam excogitaverit. Non satis verò certè constat de tempore hujus inventionis, ac de loco, ubi primùm executioni mandata sit. Laurentius enim Valla, lib. 3. Elegantiar. cap. 14. non multum ante ejus ætatem primò visam fuisse ait; scripserat tamen ille de anno 1434. Platina in vita Urbani VI. (qui coronatus est secundùm Baronium de an. 1378.) tempore hujus Pontificis, inquit, hoc tormentum experiri coeperant; cum quo concordant Raphael Volaterranus, lib. 30. Urban. Comment. qui ait hanc machinam à sono strepitoso Bombardam appellatam fuisse, quam quidam Germanus Veneria, attulerat in obsidione Fossæ Claudiae, sive Clugiæ, quæ vulgariter Chiozza dicitur, de qua obsidione etiam Platina mentionem facit, & juxta Joannis Villani computum, lib. 1. accidit de anno 1380. quod esset anno secundo Pontificatus præsati Urbani VI. Blondus quoque idem ait, lib. 10. decad. 2. nempè, quòd de anno 1379. circiter Joannes Barbadicus Venetus Dux in Clugiæ expeditione magnam copiam bombardarum ostenderat; & lib. 1. Z A decad. 3. idem affirmans, hocque instrumentum describens, addit, quòd ejus tempore auctæ fuissent hujusmodi bombardæ usque ad L.X. libras, & lib. 11. ejusdem decad. 3. hanc inventionem exaggerat, ac tandem decad. 4. lib. 11. refert, quòd bombardulæ portatiles, sive manuales, (quas vulgò Archibugi vocant) prima vice in exercitu Mediolanensis Ducis Sfortiæ visæ sint. Verumtamen Petrarca, qui (testimonio Marthæi Palmerii in ejus Chronol.) obierat de anno 1374. in, lib. de remediis utriusque fortunæ, dial. 99. mentionem facit de his bellicis instrumentis. Item in hist. gestor. Alphonsi XI. Regis Castellæ idem narrat, nempè, Agarenos de anno 1343. his instrumentis ad formam doliorum usos fuisse; quorum forma unum in Melita ad moenia Veteris Civitatis, quæ Notabilis appellatur, vidisse memini, ferreum, scilicet, ad formam oblongi dolii circis etiam ferreis cinctum. Idem etiam de rebus ejusdem Alphonsi in expeditione Leonis Castellæ refert Petrus Sublacensis Episcopus. Pegna tandem in Hist. Familiæ Estensis inventorem facit Petrum Libs philosphum, & chimicum, de anno nempè 1396. Probatur ulteriùs, quòd prædicta inventio fuisse circa eadem tempora, de quibus Auctores prædicti, & non antea, sicut Petrarca, & Valturius opinati sunt, quia Ægidius Columna, qui tempore Philippi Pulcri Galliarum Regis Parisiis Theologiam docebat, in tractatu ejus de regimine Principum, lib. 3. part. 3. cap. 18. de variis bellicis instrumentis agens, nullam de bombardis, vel similibus mentionem facit, qui tamen Rex Philippus regnare coeperat de ann. 1285. ZASUS. FR. Iesus: [Sic me Deus adjuvet, & Zasupatrocinia. Pithoæus in annal. Francorum.] Unde Itali quoque Giesu dicunt. ZEB. FR. hebraicè lupum significat. D. Aug. in psal. 82. ubi habetur: [Pone Princeps eorum sicut Oreb, & Zeb, & Zebee, & Salmana.] Sic S. Doctor interpretatur: [Oreb, siccitas, Zeb, lupus, Zebee, victima &c. Salmana, umbra commotionis.] Etiam Arabes Tzib lupum vocant. ZEBEE. Vide Zeb. ZELABILIS, suspicax. [Multiplicatio eorum zelabilis facta erat in oculis Ægyptiorum. Chrysost. hom. 1. in, cap. 1. Matth.] ubi loquitur de Populo Israelitico, qui sub jugo Ægyptio, propter prolis multiplicationem, suspicax de aliqua rebellione apud Ægyptios extiterat. ZELANDIA. FR. Insula in Britannico Oceano, quod nomen significata terram maritimam; ita Camillus Borellus de Regis Catholici præstantia, cap. 46. num. 370. ZELIVIRA, mulier zelotypia erga virum affecta. [Omnis mulier zelivira est, quando aliena &c. Tertull. exhort. ad Cast. ZELO, as, & Zelor, aris, deponens, sæpè apud Sacros Scriptores significat amare cum studio, ne amatus alibi divertat amorem suum: [Dii non zelant conjuges suas. D. Aug. lib. 3. de Civit. cap. 3. In eodem sensu:] Neque zelaveris facientes
Transcription: Translated (English)
Z A A red line is also seen. This word Zanga perhaps comes from the Arabic Zapad , which means shoes; hence, in Arabico-Hispanic, the Spaniards say Zapados , and the family of Zapada in Spain has in its family coat of arms five shoes varied with two-colored patches. ZANGARIUS, a shoemaker who makes zangas . In Spanish, Zapadero . ZARABOTANA. FR. a tube, a pipe through which the voice is secretly conveyed to someone, so that it may not be heard by others; in Italian called Ciarabotana ; however, it is also used in a general sense for a cannon. [In the same were carried many cannon, which they call Zarabotanas . Chalcondyla, lib. 7.] But as to the time, place, and author of this most terrible machine, before which any fortification is forced to yield, and by the nitrous and sulfurous powder placed and kindled in mines, heights are shaken and roofs, in our age, by diabolical bombards, as they are called, seem besides to be brought down to the ground, there are various opinions among writers concerning the invention of these machines. For the invention of this mixture is attributed by some to a chemical monk, by others to a certain man afflicted with scabies. Caranza, however, lib. 3. de re milit. cap. 2., says that it was a chemical of Cologne; although Francesco Petrarca and Robertus Valturius think that Archimedes of Syracuse was its inventor; yet this opinion is refuted as fabulous by Flavio Blondo, lib. 1. decad. 3, and Lorenzo Valla, lib. 2. cap. 34. Elegantiar., and others cited by Caranza in the above-mentioned place. All agree, however, that in the preparation of sulfur with other bitumens, when ashes happened to fall there by chance, that matter provided such speed of ignition and force of impact that the diabolical ingenuity of the chemist devised that mixture as exceedingly suitable for warfare. Yet it is not certainly established at what time this invention was made, nor in what place it was first put into practice. For Lorenzo Valla, lib. 3. Elegantiar. cap. 14, says that it was first seen not long before his own time; though he wrote for the year 1434. Platina, in the life of Urban VI (who was crowned, according to Baronius, in the year 1378), says that in the time of that Pontiff they had begun to try this engine; and Raphael Volaterranus, lib. 30. Urban. Comment., agrees with this, saying that this machine was called a bombard because of its noisy sound, and that a certain German, Veneria, had brought it to the siege of Fossæ Claudia, or Clugia, commonly called Chioggia, of which siege Platina also makes mention, and according to the reckoning of Giovanni Villani, lib. 1., it happened in the year 1380, which was the second year of the pontificate of the aforesaid Urban VI. Blondus also says the same, lib. 10. decad. 2, namely, that in the year 1379, around the time when John Barbadicus, Venetian Doge, had shown a great quantity of bombards in the Chioggia expedition; and lib. 1. decad. 3, stating the same and describing this instrument, adds that in his time bombards of this kind had been increased up to 60 pounds; and lib. 11. of the same decad. 3 extols this invention, and finally in decad. 4, lib. 11, relates that portable, or hand-held, bombards (which are commonly called Archibugi ) were first seen in the army of the Duke of Milan, Sforza. Nevertheless Petrarca, who (according to the testimony of Matheus Palmerius in his Chronol.) died in the year 1374, in lib. de remediis utriusque fortunæ, dial. 99, makes mention of these warlike instruments. Likewise in the history of the deeds of Alphonsus XI, King of Castile, he narrates the same, namely, that the Saracens in the year 1343 had used these instruments in the form of barrels; a form of which I remember having seen one in Malta near the walls of the Old City, which is called Notabilis, made of iron, namely, in the shape of an oblong barrel bound with iron hoops. Peter of Subiaco, Bishop, also relates the same concerning the affairs of the aforesaid Alphonsus in the expedition of the Lion of Castile. Finally Pegna, in the History of the House of Este, makes Peter Libs, philosopher and chemist, the inventor, namely in the year 1396. It is further proved that the aforesaid invention was around the same times spoken of by the aforesaid authors, and not earlier, as Petrarca and Valturius supposed, because Ægidius Columna, who in the time of Philip the Fair was teaching theology at Paris, in his treatise On the Government of Princes, lib. 3. part 3. cap. 18, while speaking of various warlike instruments, makes no mention of bombards or similar things, although King Philip had begun to reign in the year 1285. ZASUS. FR. Jesus: [So help me God, and Zasu patronages. Pithoæus in the annals of the Franks.] Whence the Italians also say Giesu . ZEB. FR. in Hebrew signifies a wolf. St. Augustine on Psalm 82, where it says: [Set their princes like Oreb, and Zeb, and Zebee, and Salmana.] Thus the Doctor interprets: [Oreb, drought; Zeb, wolf; Zebee, victim, etc.; Salmana, shadow of commotion.] The Arabs also call the wolf Tzib . ZEBEE. See Zeb . ZELABILIS, suspicious. [The multiplication of them had become suspicious in the eyes of the Egyptians. Chrysostom, hom. 1, on cap. 1 of Matthew.] where he speaks of the people of Israel, who under the Egyptian yoke, because of the multiplication of offspring, had become suspicious to the Egyptians of some rebellion. ZELANDIA. FR. an island in the British Ocean, a name meaning maritime land; thus Camillus Borellus, on the excellence of the Catholic King, cap. 46, no. 370. ZELIVIRA, a woman affected by jealousy toward her husband. [Every woman is a zelivira , when another woman, etc. Tertullian, exhort. ad Cast.] ZELO, as, and Zelor , aris, deponent, often among Sacred Writers signifies to love with zeal, lest the one loved turn his love elsewhere: [The gods do not zeal their wives. St. Augustine, lib. 3, de Civit. cap. 3. In the same sense:] Neither shall you envy those who do evils.
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Z E tes iniquitates. Psal. 36.} FR. Hoc tamen verbum in Sac. Scriptura variè significat; aliquando enim rectum zelum honoris, virtutis, vel religionis habere significat, ut: [Quia zelatus est pro Deo suo. Num. 25. Zelo zelatus sum pro Domino Deo exercituum, quia dereliquerunt pactum tuum filii Israel. 3. Reg. c. 19. Qui zelaverunt zelum tuum. Iudith. cap. 9. Zelatus est legem. 1. Machab. c. 2. Zelando zelum Dei. Ibid. Elias dum zelat zelum legis. Ibid.] Aliquando tamen irasci denotat: [Domine exaltetur manus tua &c. Et confundantur zelantes populi (id est feroces) & ignis hostes tuos devorer. Isai. c. 26. Custodite ergo vos à murmuratione, quæ nihil prodest, & à detractione parcite linguæ, quoniam sermo obscurus in vacuum non ibit: os autem, quod mentitur, occidit animam,] nempè, licèt ille detractionis, & murmurationis sermo sit, aeris tamen illa verberatio, & invisibilis insensibiliter vulnerat ad occisionem spiritualiter animam. Unde concludit: [Nolite zelare mortem in errorem vitæ vestræ. Sapient. c. 11.] Hoc est, nolite occisos resse vitæ vestræ in pravis actionibus, murmurando &c. [Noli consiliari cum eo, qui tibi insidiatur; à zelantibus te (nempè insidiantibus te) absconde consilium. Ecclesiast. cap. 37.] Et in eodem sensu: [Zelatus sum Sion zelo magno, & indignatione magna zelatus sum eam. Zachar. c. 8.] Sic etiam in novo Testamento: [Zelantes autem, (id est, irascentes) Iudæi, assumentesque de vulgo viros quosdam malos, & turba facta, concitaverunt Civitatem: & assistentes (hoc est, obsidentes) domui Jasonis, quærebant eos producere in populum. Actor. 17.] Et in eodem proposito: [Unde bella, & lites in vobis? Nonne hinc? ex concupiscentiis vestris? Concupiscitis, & non habetis: occiditis, & zelatis: (id est, irascimini) & non potestis adipisci: litigatis, & belligeratis, & non habetis, propter quod non postulatis: petitis, & non accipitis, eò quòd malè petatis: ut in concupiscentiis vestris insumatis. In epist. Cath. Iacobi, c. 4.] Aliquando Zelo pro invideo, & liveo ponitur. [Noli æmulari in malignantibus, neque zelaveris facientes iniquitatem. Quoniam tamquam foenum velociter are scent, & quemadmodum olera herbarum citò decident. Spera in Domino, & fac bonitatem &c. Psal. 36.] Et clariùs idem Psalmista: [Mei autem penè moti sunt pedes, penè effusi sunt gressus mei,] id est in benè incedendo, sed cur? [Quia zelavi super iniquos,] nempè, illorum invidia, quæ à benè operando me suspendit: [Pacem peccatorum videns: quia non est respectus morti eorum, & firmamentum in plaga eorum,] id est meritoria poena mortis non mulctantur, & eorum afflictio levis est; imò [In labore hominum non sunt, & cum hominibus non flagellabuntur: ideò tenuit eos superbia &c.] Cui sic Ecclesiast. respondet: [Non zeles (id est invideas) gloriam, & opes peccatoris: non enim scis, quæ futura sit illius subversio. Non placeat tibi injuria (id est injuriosa vita) injustorum, sciens, quoniam usque Hieralexicon Magri. Z E 645 ad inferos non placebit impius, cap. 9.] Et alibi idem concludit, quòd æquitatis æmulatio in nos excitanda sit, inquiens: [Zelatus sum bonum, & non confundar. Ecclesiast. 51.] Accipitur tandem nonnumquam hoc verbum in Sac. Scriptura pro zelotypiæ passione: [Non zeles mulierem sinus tui, ne ostendar super te malitiam doctrinæ nequam. Non des mulieri potestatem animæ tuæ, ne ingrediatur in virtutem tuam, & confundaris. Ne respicias mulierem multivolam, ne fortè incidas in laqueos illius. Eccles. c. 1.] Quasi diceret: si vir de uxoris zelotypia indignatus, illam sinu suo, ac thoro privet, tunc illa insidiosam, & iniquam ejus calliditatem marito demonstrabit, illumque in desperationem confundet, & ostendet super illum, id est, super caput viri, coronam adulterii, dum illam multivolam respiciet, nempè, in concupiscentia multorum. Phrasis ergo Hebræa, & Arabica sollet non rarò concupiscibiles actus cum irascibilibus confundere, ideò hoc verbum in urraque passione usurpatur. Zelor insuper in Sac. Canonibus, & apud Sanctos Patres pro virtuali studio, & amore proximi accipitur. [Qui salutem zelabantur ipsius. De sentent. & re judic. cap. 2. in sexto. ZELOTES, [Zelotus. FR. Zelator, de quo vocabulo sæpè in Sac. pagina, & accipitur promiscuè, sicut dictum est de verbo Zelo. ZELOTYPIA, [Zelotopia, æmulatio, suspicio: Cicero eam vocat obtractionem, definitque ægritudinem ex eo quòd alter quoque potiatur eo, quod ipse concupiverit. Talis enim zelus maximè locum habet in iis maritis, qui formosas uxores nacti sunt: & ideò pro ipsarum forma fiunt zelotypi. Et quidem non prorsùs immeritò: nam pulchra cum forma rara pudicitia. ZELOTYPUS, [Zelotus, æmulus, suspiciosus in amore. Sed si gravis & acerba est mariti zelotypia, fævissima est mulier zelotypa, Sapiente, c. 26. ita attestante, dum ait: Dolor cordis, & luctus mulier zelotypa; &, In muliere zelotypæ flagellum linguæ, omnibus communicans. ZELUS, [Zelus, amor, æmulatio, ira justa, suspicio, invidia. Ita quippè pro vitio, & aliquando pro virtute sumitur: sicuti & dictio hebraica Kinah, ejusdem significati. [Non sit invidia, neque zelus inter illos, c. Custos, lib. 1. Decretal de offic. Custodis. ZEMA, [Zua, ollæ spuma. [Quanti vellent tingere panem suum in zemate, quod projiciunt coqui mei. In vita S. Ioan. Bleemos. c. 20. Item decoctio, seu decoctum. ZENDADUM. FR. Italicum vocab. Zendado. Diction. Politi, & Cruscae: significat textile sericum subtile, quod aliàs etiam Italicè Tafetà, sive Tafetano dicitur. [Sepulto itaque Domino Petro Parentio, non lapide, sed cultra zendadi coopertum est modico tempore monumentum &c.] Et inferiùs ibidem: [Fecit in cultra zendadi à servitoribus suis ad sepulchrum Martyris deportari. Sf 3
Transcription: Translated (English)
Z E your iniquities. Psal. 36.} FR. Yet this word in Sacred Scripture signifies variously; for sometimes it means to have a right zeal for honor, virtue, or religion, as in: [Because he was zealous for his God. Num. 25. I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant. 3. Kings, c. 19. Who have been zealous with thy zeal. Judith c. 9. He was zealous for the law. 1. Machab. c. 2. Zealously zealous for God. Ibid. Elias, while he is zealous with the zeal of the law. Ibid.] Sometimes, however, it denotes being angry: [Lord, let thy hand be exalted &c. And let the zealous peoples be confounded (that is, the fierce ones) and let fire devour thy enemies. Isai. c. 26. Keep yourselves therefore from murmuring, which profits nothing, and refrain your tongue from detraction, for an obscure word will not go in vain: but a lying mouth kills the soul,] namely, although that speech be of detraction and murmuring, yet that striking of air, and invisible thing, wounds imperceptibly unto the spiritual killing of the soul. Whence he concludes: [Be not zealous unto death in the error of your life. Sapient. c. 11.] That is, do not bring death to the life of your soul by evil actions, by murmuring, etc. [Do not take counsel with him who lies in wait for you; hide your counsel from those who are zealous against you (that is, laying snares for you). Ecclesiast. c. 37.] And in the same sense: [I have been zealous for Zion with great zeal, and with great indignation I have been zealous for her. Zachar. c. 8.] So also in the New Testament: [But the Jews, being zealous (that is, angry), taking some wicked men of the common people, and making a crowd, stirred up the city; and standing about the house of Jason (that is, besieging it), they sought to bring them forth to the people. Acts 17.] And to the same purpose: [Whence come wars and contentions among you? Is it not from this, from your concupiscences? You desire and have not: you kill and are zealous (that is, you are angry) and cannot obtain: you contend and wage war, and have not, because you do not ask: you ask and do not receive, because you ask badly: that you may spend it in your concupiscences. In the Catholic epistle of James, c. 4.] Sometimes Zeal is put for envy and jealousy. [Be not emulous of evil-doers, neither be zealous against those who work iniquity. For they shall quickly wither as hay, and as the herbs of the grass they shall quickly fall. Hope in the Lord, and do good &c. Psal. 36.] And more clearly the same Psalmist: [But my feet were almost moved, my steps had almost slipped,] that is, in walking well, but why? [Because I was zealous over the wicked,] namely, their envy, which held me back from doing good: [Seeing the peace of sinners: because there is no regard to their death, and no firmness in their plague,] that is, they are not punished with the merited penalty of death, and their affliction is light; indeed [They are not in the labor of men, and with men they shall not be scourged: therefore pride held them &c.] To which Ecclesiasticus thus replies: [Do not envy (that is, do not be jealous of) the glory and riches of the sinner: for you do not know what his overthrow shall be. Let not the injury (that is, the injurious life) of the unjust please you, knowing that even unto hell the impious will not please, c. 9.] And elsewhere the same concludes that the zeal of equity ought to be stirred up in us, saying: [I have been zealous for good, and I shall not be confounded. Ecclesiast. 51.] Lastly, this word is sometimes taken in Sacred Scripture for the passion of jealousy: [Do not envy the wife of thy bosom, lest she show against thee the malice of evil teaching. Give not the woman power over thy soul, lest she enter into thy strength, and thou be confounded. Look not upon a woman that has many lovers, lest perhaps thou fall into her snares. Eccles. c. 1.] As if he were saying: if a man, indignant from jealousy of his wife, deprives her of his bosom and bed, then she will show to her husband her crafty and unjust deceit, and will confound him with despair, and will display over him, that is, over the head of the man, the crown of adultery, while he looks upon her that has many lovers, namely, in the desire of many. Therefore the Hebrew and Arabic phrase is not rarely accustomed to confuse acts of desire with acts of anger; therefore this word is used in both passions. Zeal, moreover, in Sacred Canons and among the Holy Fathers is taken for a practical study and love of one’s neighbor. [Those who were zealous for his salvation. De sentent. & re judic. cap. 2. in sexto.] ZELOTES, [Zelotus. FR. Zelator, concerning which word often in Sacred pages, and it is taken promiscuously, as has been said of the verb Zelo. ZELOTYPIA, [Zelotopia, emulation, suspicion: Cicero calls it obtractionem, and defines it as grief arising from the fact that another also possesses what one himself desired. Such jealousy has its chief place in those husbands who have obtained beautiful wives: and therefore they become jealous on account of their beauty. And indeed not altogether undeservedly: for with beauty there is rarely chastity. ZELOTYPUS, [Zelotus, envious, jealous, suspicious in love. But if a husband’s jealousy is severe and bitter, a jealous woman is most fierce, as Scripture, c. 26, attests, when it says: Grief of heart and mourning is a jealous woman; and, In a jealous woman, the scourge of the tongue, communicating to all. ZELUS, [Zelus, love, emulation, just anger, suspicion, envy. Thus indeed it is taken sometimes for vice and sometimes for virtue: just as the Hebrew word Kinah has the same meaning. [Let there be no envy nor zeal among them, c. Custos, lib. 1. Decretal de offic. Custodis. ZEMA, [Zua, foam of a pot. [How many would wish to dip their bread in the zemat, which my cooks throw away. In the life of St. John Bleemos. c. 20. Also a decoction, or that which is decocted. ZENDADUM. FR. The Italian word Zendado, in the Dictionary of Politi and of the Crusca: it signifies a fine silk textile, which in Italian is also called Tafetà, or Tafetano. [And so, after Lord Peter Parentio was buried, the monument was covered for a short time not with stone, but with a cloth of zendadi &c.] And below there: [He caused the cloth of zendadi to be carried by his servants to the sepulchre of the Martyr. Sf 3
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Z E tari. In passione S. Petri Parentii Mart. ab Ant. Stephano Cartatio edita. ZERBOLARIS. FR. terra sterilis. Bullar. Casin. tom.2. const.52. Vide Gerbida. Jurnale. ZETA, Aula, Plin. lib.5.epist.6. FR. In aliquibus tamen codicibus habetur Diæta; sed mendosè fortassè. Cujacius, & Rhodiginus, lib.12.c.18. quos sequutus est Calepinus, zetam idem esse dicunt, ac diætam; verùm eorum error ex ejusdem Plinii verbis, loco cit. est manifestus, ubi Plinius describens ejus delitiosos tuscos campos, sic ait: [Hac latus xysti, & quod prosilit villæ, hac adjacentis hippodromi nemus, comasque prospectat. Contra mediam ferè porticum zeta paululùm recedit, cingit areolam, quæ quatuor platanis inumbratur.] Et inferiùs: [Est in hac zeta dormitorium cubiculum, quod diei clamorem, & sonum excludit; junctaque ei quotidiana amicorum coenatio.] Et post pauca: [Est & aliud cubiculum &c.] Et inferiùs: [Zeta, quæ villæ hippodromum annnectit.] Item inferiùs: [Hac adeuntur zeta duæ, quarum in altera cubricula quatuor, altera tria, ut circuit sol, aut sole utuntur, aut umbra.] Ergo zeta erant cubiculis contiguæ, quod non aliud quàm aula dicendum fuisset. Baronius Anno 286. nu. 9. Hermolaum Barbarum, & Coelium Rhodiginum, lib.12.cap.18.sequens, ait, quod Zeta sit cubiculum capacitatis unius lecti, & duarum cathedrarum, ut ipse Plinius, lib.2.epist.17.ait, quod tamen fortasse in Zetula verificaretur potiùs, quàm in Zeta; nam hæc vox provenit à verbo Attico, quod significat quærere, & consultare. Budæi comment. apud Rhodig. loc. cit. & , Athenienses appellabant Consultores; ita etiam fortassè Zetam Plinius in ejus thuscis amoenitatibus pro delectatione academicarum quæstionum erexerat, sicut Cicero in ejus Tusculano, tum quia ipse Plinius literarum studiosissimus, lib.2.epist.17.inquit: [Horti zeta est, amores mei, revera amores, ipse posui.] Et inferiùs: [In hanc ego zetam cùm me recipio, abesse mihi etiam à villa mea videor: magnamque ejus voluptatem ecce præcipuè Saturnalibus capio, cùm vel reliqua pars tecti licentia dierum, festisque clamoribus personat. Nam nec ipse meorum lusibus, nec illi studiis meis obstrepunt.] Et Zeta Palatii erant variæ, quarum aliæ Audientiæ loci, vel Audientiæ dicebantur; nam erat Audientia literarum, quam vulgò Secretarium, vel Datariam dicimus. Vide Audientia literarum. Erat ulteriùs Audientia, vel locus Audientiæ pro Litigantibus. ∴ Quod ex verbis Aldhelmi de Virg. c.17. confirmatur, ubi de S. Babyla agens, ostendit varias Zetas, sive audientiarum aulas in Palatio fuisse, sic inquiens: [Tunc ad palatinas ducitur zetas, & imperialis hypodromi vestibulum; quatenus cum Rege funesto reciprocis conflictibus, & alternis vicibus disputans, altercaretur.] Ubi manifestatur fuisse zeras loca Audientiarum, & disputationum. Vide Zichachorium. Nihilominus dicendum est, quòd Z E etiam in sensu cubiculi aliquando hoc vocabulum usurpatum fuerit. [Eam fortè despiciens zetas hyemales &c. In vita S. Valburgis Virg. ZETARIUS, , aulicus, cubicularius, officialis palatii imperialis, sive palatii Auditor, qualis fuerat S. Castulus Martyr, de quo Baronius ad an. 286. n.9. agit. ZETEULA. FR. exigua zeta. [Mox zetecula refugit quasi cubiculum idem, atque aliud. Lectulus hic, & undique fenestræ, & tamen lumen obscurum umbra premente; nam lætissima vitis per omne tectum in culmen nititur, & ascendit, non secus ibi, quàm in nemore jaces, imbrem tantùm tamquam in nemore non sentias. Plin. lib.5. epist.6.] Hæc zetecula esset potiùs, quam Baronius suprà an.286. n.9. eandem putat esse ac zetam; licèt aliquando zetam appellet Plin. lib.2. epist.17. de parva tamen intelligit, quam sic describit: [Contra parietem medium zeta perquàm elegantur recedit, quæ specularibus, & velis obductis, reductisve modò adjicitur cubiculo meo, modò aufertur, lectum, & duas cathedras capit.] Nam hæc parvum, & privatum auditorium est, in quo jacens quis confidenter accedentes audit, quam Hispani Algoa, & Itali Gabinetto vocant; eodem modo, quo Baronius, & Plinius hìc describit, quia est aula quodammodo; nam illi est contigua, & aperta ad instar sacelli; nullo intermedio muro inter eam, & aulam, sive aliud cubiculum, ut cum Plinio dicendum, quòd refugiat quodammodo in cubiculum, quia est cubiculum, dum inter id, & zetulam nullus murus distinguit; & non est idem, quia separatur, & clauditur velis; ac non ampliùs capax, quàm unius lecti, & duarum sedium: est autem ægrotantibus, ac illos visentibus satis commoda, quia ægrotans non est subjectus in ejus necessitatibus, dum claudit vela, & eximitur à conversatione amicorum in contiguo cubiculo, sive aula sedentibus pro eo tempore, quo eum ægritudinis necessitas ad aliquod opus cogit; & vice versa visentes morbi contagium, sive infirmitatis fætorem, nec timent, nec sentiunt. ZEUSIPPUM. FR. ita appellatum fuit famosum quoddam Constantinopolis Balneum, de quo in Codice Theodosiano sit mentio, & cujus magnificam structuram descripserat Cedrenus, quod tandem flamma consumptum fuisse, in orat. ad Arianos, ita D. Gregorius Nazianzenus refert: [Nec novam illam Hierusalem, hoc est Zeusippum inviso, imperante Justiniano incendio consumptum est.] Fortassè ita denominatum, ut aliqui autumant, à constructore Zeusippo, qui fuerat Macedoniæ, & Thraciæ Præfectus. ZICHACHORIUM. FR. Domus, vox quidem Alana. [Ad orientem pontici maris apud ipsum pedem Caucasiorum montium juxta Absagorum, & gentem Alanorum, quasi signis quinque à prædio zichacorio, id est, prima domo Gregorii veri amici Christi Patriii, & magistratus ejusdem Alanorum. In hypomnest. Anastasi per Sirmondum in 8. edit. pag. 255, Zi-
Transcription: Translated (English)
Z E tari. In the Passion of St. Peter Parentius, Martyr, published by Ant. Stephanus Cartatius. ZERBOLARIS. FR. barren land. Bullar. Casin. vol. 2, const. 52. See Gerbida. Jurnale. ZETA, hall, Plin. lib. 5, epist. 6. FR. In some however manuscripts it is found as Diæta; but perhaps corruptly. Cujacius, and Rhodiginus, lib. 12, c. 18. whom Calepinus followed, say that zeta is the same as diæta; but their error is manifest from the words of Pliny himself, in the cited passage, where Pliny, describing his delightful Tuscan fields, says thus: [On this side is the gallery, and that which projects from the villa; on this side the grove of the adjoining hippodrome overlooks the shrubs. Opposite the middle portico the zeta withdraws a little, and surrounds a little plot, which is shaded by four plane trees.] And below: [In this zeta there is a sleeping chamber, which excludes the noise and sound of the day; and joined to it is the daily meal of friends.] And a little later: [There is also another chamber, etc.] And below: [The zeta, which joins the villa to the hippodrome.] Likewise below: [Through these are approached two zetae, of which in one there are four little rooms, in the other three, so that one may go around the sun, or use the sun, or the shade.] Therefore the zetae were contiguous to the chambers, which should rather have been called nothing other than a hall. Baronius, year 286, no. 9, following Hermolaus Barbarus and Coelius Rhodiginus, lib. 12, cap. 18, says that a zeta is a chamber of the size of one bed, and of two chairs, as Pliny himself, lib. 2, epist. 17, says; yet this perhaps would be truer in a zetula rather than in a zeta; for this word comes from the Attic verb meaning to inquire, and to consult. Budæus, commentary apud Rhodigin., loc. cit. and the Athenians called them Consultors; so perhaps Pliny too had erected a zeta in his Tuscan retreats for the enjoyment of academic questions, as Cicero did in his Tusculanum, both because Pliny himself, most devoted to letters, says in lib. 2, epist. 17: [The garden zeta is my delight, yes truly my delight, I built it myself.] And below: [When I withdraw into this zeta, I seem to be absent even from my own villa: and especially at the Saturnalia I take great pleasure in it, when either the rest of the house resounds with the freedom of the days and festive shouts. For neither do they interrupt me in their amusements, nor do they disturb my studies.] And there were various zetae in the Palace, some of which were called places of Audience, or Audiences; for there was an Audience of letters, which we commonly call the Secretarium, or Dataria. See Audientia literarum. There was furthermore an Audience, or a place of Audience for litigants. ∴ This is confirmed from the words of Aldhelm de Virg. c. 17, where, speaking of St. Babylas, he shows that there were various zetae, that is, halls of audiences, in the Palace, saying thus: [Then he is led to the palace zetae, and the vestibule of the imperial hippodrome; so that, in repeated conflict with the King of doom, and in alternate turns arguing, he should contend.] Where it is made clear that there were zeras, places of audiences and disputes. See Zichachorium. Nevertheless it must be said that Z E this word was sometimes also used in the sense of a chamber. [Perhaps despising the winter zetae, etc. In the life of St. Valburgis, Virgin.] ZETARIUS, a courtier, chamberlain, official of the imperial palace, or an Auditor of the palace, such as St. Castulus the Martyr was, concerning whom Baronius treats at year 286, no. 9. ZETEULA. FR. a small zeta. [Soon the zetecula withdraws as if it were the same chamber, yet another. Here is a little bed, and windows on every side, and yet the light is dim under the pressure of shade; for a very leafy vine throughout the roof strives toward the ridge, and climbs, there no differently than if you were lying in a grove, you would not notice the rain, only as in a grove. Plin. lib. 5, epist. 6.] This would rather be a zetecula than Baronius above, year 286, no. 9, who thinks it the same as a zeta; though Pliny sometimes calls it a zeta, in lib. 2, epist. 17, yet he understands a small one, which he thus describes: [Opposite the middle wall a zeta withdraws very elegantly, which, with glazed windows and curtains thrown over it, drawn back or removed, is sometimes added to my chamber, sometimes taken away; it holds a bed and two chairs.] For this is a small and private audience room, in which one lying down confidently hears those who approach, which the Spaniards call Algoa, and the Italians Gabinetto; in the same manner as Baronius and Pliny describe it here, because it is in some way a hall; for it is contiguous to it, and open like a chapel; with no intervening wall between it and the hall, or another chamber, as with Pliny one must say that it withdraws somewhat into a chamber, because it is a chamber, since between it and the zetula there is no wall to distinguish them; and it is not the same, because it is separated, and closed by curtains; and no more capacious than one bed and two seats: but it is quite convenient for the sick, and for those visiting them, because the sick person is not burdened in his needs, while he closes the curtains, and is removed from the conversation of friends seated in the adjoining chamber, or hall, for the time when necessity of illness compels him to some task; and vice versa those visiting neither fear nor feel the contagion of the disease, or the stench of infirmity. ZEUSIPPUM. FR. a famous bath of Constantinople was so called, mention of which is made in the Theodosian Code, and whose magnificent structure Cedrenus had described, which at last was consumed by flame, as D. Gregory Nazianzen relates in the oration against the Arians, thus: [And that new Jerusalem, that is, Zeusippum, I behold not; under Justinian’s rule it was consumed by fire.] Perhaps so named, as some suppose, from its builder Zeusippus, who had been Prefect of Macedonia and Thrace. ZICHACHORIUM. FR. A house, indeed an Alan word. [To the east of the Pontic sea, near the very foot of the Caucasian mountains, next to the Abasgians, and the Alan people, about five signs from the property of zichacorium, that is, the first house of Gregory, true friend of Christ, Patriii, and of the magistracy of the same Alans. In the hypomnesticon of Anastasius through Sirmond, in the 8th edition, p. 255, Zi-
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Z Zika, Hæresiarcha. Vide Thaboritæ. Zio, secundus Hebræorum mensis. Vid. Iair, Ziph. Ziph. FR. Maii mensis apud Hebræos, qui partim cum Aprili potest concurrere. [Mense Siph. 3. Reg. cap. 5.] qui & Zio dicitur. Dionys. Chart. ibid. cap. 6. art. 9. Item erat urbs quædam, quæ Ziph, & ejus incolæ Ziphæi dicebantur; unde in tit. Psal. 53. hæc habentur: [In finem in carmini- bus intellectus David: cùm venissent Ziphæi, & dixissent ad Saul: Nonne David absconditus est apud nos?] quod habetur etiam 1. Reg. 23. 19. & 26. 1. & August. ait: [Vicus quidam erat Ziph, cujus habitatores Ziphæi dicebantur, in quorum regione se absconderat David &c. Si quæramus ergo, quid interpretantur Ziphæi, invenimus Florentes, in supracit. Psal.] Sic etiam à Beda Ziph florens, & germinans, & Ziphæi floren- tes, & germinantes, de nom. hebr. interpre- tantur. Zippula, placentula frixa, quam in quibusdam Italiæ locis Zeppola, sive Fritella vocant: [Fe- cit de farinula lenticulam, & zippulas. Pelag. libell. 4. n. 59. Zizantium, Zizanion. FR. de qua sæpè in novo Testamento, eam Latini Lolium dixere, & Itali Gioglio. Ita Gloisa in c. dudum, S. Zizania, de sepulturis in Clement. Et in Extrav. comm. ejusdem tit. & in cap. super Cathedram. Ubi pro diabolico discordiæ semine sumitur. Sic etiam eadem metaphora in ejus Apologet. usus est Ennod. Ticin. Episcopus inquiens: [Marcenti so- lo lolia commendantes, recepturi pro tali impen- dio paleas, quibus gehennæ in perniciem ve- stram ignis animetur.] A Petro Blesensi Aulico- rum panis Panis loliatus dicitur: [Ad curiales redeo, apud quos in accipiendo cibo, in equitatio- ne, in vigiliis non est ordo, non est ratio, non est modus. Apponitur Clerico, aut militi curiali panis non elaboratus, non fermentatus, confe- ctus ex cervisiæ foecibus: panis plumbeus, lolia- tus, & crudus, epist. 14.] Et Antiochenus hom. 48. hæc habet: [Absurda erat, & loliaceos de- mittit zizaniorum fructus in combustionem ignis.] Divus tamen Ambrosius in Hexamer. inquit: [Lolium, & reliqua adulterina semina, quæ frugibus sæpè miscentur, zizania nuncupa- ri Euangelii lectione cognovimus.] Calepinus in dict. Aera confundit hanc cum lolio; de qui- bus tamen Plinius, lib. 18. cap. 17. separatim lo- quitur, sic inquiens: [Lolium, & tribulos, & LAUS DEO. 647 carduos, lappasque, non magis, quàm rubos inter frugum morbos potiùs, quàm inter ipsius terræ pestes numeraverim. At ibidem de Aera loquens, ait: [Aera granum minimum est cor- tice aculeato; cùm est in pane, celerrimè verti- gines facit. [Calepinum sequutus est Felix Fe- licius in ejus Onomast. dict. Loglio. Aeram ean- dem esse puto, quam Melitenses Sicrana vo- cant, id est, Ebriatrix: nam vertigines in pane mixta generat, & aculeatum corticem habet juxta Plinianam descriptionem. ZODIA, Zodia, zodiaci signa. [Alia est hæresis, quæ dicit secundùm zodia nasci homines, sicut Mathematici illi vanissimi. Philastrius hæresi, 121.] ubi de stellarum influxu loquitur. Zo- diaci autem etymon. Vide apud Proclum de sphæra. ZONA. Zonn. Vide Cingulum, Tropus, Ventra- lis. ZOOPHORUS, Zoopopos, signifer, fascia, quæ Zo- diacum propriè denotat, quo vocabulo usus est Panvinus ad denotandum superliminare, & epi- stylium, quia tamquam fascia super columnas inhæret; licèt mendosè in ejus scriptis Tophorus impressum fuerit. ZOROBABEL. FR. typus Christi, prædicatur à Procopio in Isaiam, c. 14. Item typus Pontificis. Vide Papa. Quod innuere videtur S. Paschasius Abbas in Euang. Mat. lib. 1. c. 1. dum ait: [Cui (id est, Salathiel) Zorobabel quoque succedit, & vocatur iste magister in lingua nostra, quate- nus eorum exhibeat magisterium veritatis, qui sciant refellere inter caligines obscuritatum eo- rum confusiones, qui morantur in Babylonia, & peccatorum suorum laqueis involuti adhuc tenentur captivi. Talium enim magisterium ideò in Ecclesia subrogatur. ZUPANUS. Vide Suppanus. ZYBINA, eadem ac sybina, de qua. Vide Sybina. ZYGOCEPHALIA. FR. jugalia capita, id est, bovi- na. Sed in Novell. de off. Præsid. const. 17. S. compelles, mensuram terræ significat, quæ arari potest ab unico bovum jugo in unico die. ZYGOSTATES. FR. Zygostatn, Æquilibraator. Ju- lianus Imp. Mamerrino scribens hoc vocabulo utitur. ZYMA, Zyma, fermentum; unde Azymum, id est, absque fermento denotat; litera enim præposi- ta, A, privativam significationem apud Græcos habet. SYL- Sf 4
Transcription: Translated (English)
Z Zika, heresiarch. See Thaboritae. Zio, the second month of the Hebrews. See Iair, Ziph. Ziph. FR. the month of May among the Hebrews, which can in part coincide with April. [In the month Siph, 3 Kings, ch. 5.] and it is also called Zio. Dionys. Chart. ibid. ch. 6, art. 9. Also there was a certain city called Ziph, and its inhabitants were called Ziphites; whence in the title of Psalm 53 these words are found: [Unto the end, in songs of understanding, of David: when the Ziphites had come and said to Saul: Is not David hidden with us?] which is also found in 1 Kings 23:19 and 26:1. And Augustine says: [There was a certain village called Ziph, whose inhabitants were called Ziphites, in whose region David had hidden himself, etc. If therefore we ask what Ziphites signify, we find “Flourishing,” in the aforesaid Psalm.] Thus also Bede interprets Ziph as flourishing and growing, and Ziphites as flourishing and growing, from the Hebrew names. Zippula, a fried little cake, which in some places of Italy they call Zeppola, or Fritella: [He made from a little flour a cake, and zippulas. Pelag. lib. 4, n. 59.] Zizantium, Zizanion. FR. concerning which there is frequent mention in the New Testament; the Latins called it Lolium, and the Italians Gioglio. So Gloisa in c. dudum, S. Zizania, de sepulturis in Clementis, and in the Extravagantes communes of the same title, and in c. super Cathedram. There it is taken for the diabolical seed of discord. In the same metaphor, Ennodius, bishop of Ticinum, also used it in his Apology, saying: [While commending darnel to the barren soil, they will receive in return for such an outlay chaff, by which the fire of Gehenna is fed to your ruin.] By Peter of Blois, a courtier’s bread is called “darnel bread”: [I return to courtiers, among whom in receiving food, in riding, in vigils there is no order, no reason, no measure. There is set before a cleric or courtier-soldier bread that is not worked, not fermented, made from the lees of beer: leaden bread, darnel-bread, and raw, epist. 14.] And the Antiochene in homily 48 has this: [It was absurd, and it sends down the loliaceous fruits of the darnel for burning in the fire.] Yet Saint Ambrose in the Hexameron says: [We have learned from the reading of the Gospel that darnel, and the other adulterine seeds which are often mixed with crops, are called zizania.] Calepinus in the word Aera confuses this with lolium; but Pliny, book 18, ch. 17, speaks separately of them, saying: [I would count neither lolium, nor thistles, nor carduus, nor burrs among the diseases of crops, but rather among the pests of the very earth. But there, speaking of Aera, he says: [Aera is a very small grain with a prickly husk; when it is in bread, it very quickly causes dizziness.] Calepinus was followed by Felix Feliucius in his Onomasticon under the word Loglio. I think Aera is the same as what the Maltese call Sicrana, that is, “drunken one”; for when mixed in bread it produces dizziness, and it has a prickly husk according to Pliny’s description. ZODIA, Zodia, the signs of the zodiac. [There is another heresy, which says that men are born according to the zodia, like those most vain mathematicians. Philastrius, heresy 121.] where he speaks of the influence of the stars. The etymon of zodiaci. See Proclus on the sphere. ZONA. Zonn. See Cingulum, Tropus, Ventralis. ZOOPHORUS, Zoopopos, standard-bearer, a band, which properly denotes the Zodiac; Panvinus used this word to denote the lintel and the epistyle, because it adheres like a band above the columns, although in his writings Tophorus was printed erroneously. ZOROBABEL. FR. a type of Christ, proclaimed by Procopius on Isaiah, ch. 14. Also a type of the Pontiff. See Pope. This seems to be hinted at by Saint Paschasius the Abbot in his Commentary on Matthew, book 1, ch. 1, when he says: [To him (that is, Salathiel) Zorobabel also succeeds, and this one is called a teacher in our language, inasmuch as he may show the teaching of truth to those who know how to refute, amid the obscurities of darkness, the confusions of those who dwell in Babylon and are still held captive, wrapped in the snares of their sins. For such a teacher is therefore appointed in the Church.] ZUPANUS. See Suppanus. ZYBINA, the same as sybina, concerning which. See Sybina. ZYGOCEPHALIA. FR. yoke-heads, that is, bovine. But in the Novella de off. Præsid. const. 17, S. compelles, it signifies a measure of land that can be plowed by a single yoke of oxen in a single day. ZYGOSTATES. FR. Zygostatn, a balance-weigher. Emperor Julian, writing to Mamertinus, uses this word. ZYMA, Zyma, leaven; hence Azymum denotes unleavened, for the prefixed letter A has a privative force among the Greeks. SYL- Sf 4
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648 SYLLABUS Græcarum vocum ferè exoticarum, quæ in toto Opere continentur. A A Abasiantos Abascantus. Abdiperulinos Abderologus. Abex Abia. Abexa[n]tas Abraxas. Abuosos Abyssus. Ab[er]gamæ Agalma. Ab[er]gamos Agamus. Ab[er]gætis Agape. Ab[er]gætai Agapetæ. Ab[er]gætæ Angario. Ab[er]gæos Angelus. Ab[er]giæmios Hagiasmus. Ab[er]giæfæfos Hagiographus. Ab[er]giomæchos Hagiomachus. Ab[er]giomæthos Hagiosimandrum. Ab[er]giontæ Agnoitæ. Ab[er]gion Agon. Ab[er]gionismæ Agonisima. Ab[er]gionodæus Agonotheres. Ab[er]dæus Adelphatum. Ab[er]dæforos Adiaphorum. Ab[er]dymos Azymus. Ab[er]dym Aer. Ab[er]dios Atheus. Ab[er]dion Athenogeron. Ab[er]dion Athera. Ab[er]dion Hæmorrhois. Ab[er]dion Hæmorrhoïsa. Ab[er]dionis Hæresis. Ab[er]dionis Hæreticus. Ab[er]dones Æones. Ab[er]dones Acacia. Ab[er]dons Acathistus. Ab[er]dons Acatus. Ab[er]dons Acephali. Ab[er]dons Acedia. Ab[er]dons Accoemeta. Ab[er]dons Acolythus. Ab[er]dons Acrisia. Ab[er]dons Acrostichis. Ab[er]dons Acyrologia. Ab[er]dons Halabarches. Ab[er]dons Alabastrum. Ab[er]dons Alalagmus. Ab[er]dons Alastor. Ab[er]dons Alipta. Ab[er]dons Haliæctus. Ab[er]dons Allegoria. Ab[er]dons Allophylus. Aloones Aloces. Aloones Alogus. Aloptærhus Alytarches. Aloptær Ama. Aloptær Hamartigenia. Aloptær Ambar. Aloptær Ambo. Aloptær Amphibalum. Aloptær Amphitapa. Aloptær Amphithyron. Aloptær Anabathra. Aloptær Anabasis. Aloptær Anavivazon. Aloptær Anavolæum. Aloptær Anathematizo. Aloptær Anathematismus. Aloptær Anathema. Aloptær Anaglypha. Aloptær Anagnostes. Aloptær Anagnosticum. Aloptær Anagogia. Aloptær Anadema. Aloptær Anastasimus. Aloptær Anastasis. Aloptær Anastrophon. Aloptær Anaphora. Aloptær Anachoresis. Aloptær Anachoreta. Aloptær Anthrax. Aloptær Anthropomorphitæ. Aloptær Anthropopathos. Aloptær Anomœus. Aloptær Anomœusus. Aloptær Antarta. Aloptær Antelius. Aloptær Antigraphus. Aloptær Antidicomarianitæ. Aloptær Antidorum. Aloptær Antithia. Aloptær Anticimenon. Aloptær Anticrisis. Aloptær Antinomus. Aloptær Antipelargesis. Aloptær Antipetasma. Aloptær Antitypon. Aloptær Antiphatum. Aloptær Antipherna. Aloptær Antiphrygium. A-
Transcription: Translated (English)
648 SYLLABUS Of Greek words, mostly foreign, which are contained in the whole Work. A A Abasiantos Abascantus. Abdiperulinos Abderologus. Abex Abia. Abexa[n]tas Abraxas. Abuosos Abyssus. Ab[er]gamæ Agalma. Ab[er]gamos Agamus. Ab[er]gætis Agape. Ab[er]gætai Agapetæ. Ab[er]gætæ Angario. Ab[er]gæos Angelus. Ab[er]giæmios Hagiasmus. Ab[er]giæfæfos Hagiographus. Ab[er]giomæchos Hagiomachus. Ab[er]giomæthos Hagiosimandrum. Ab[er]giontæ Agnoitæ. Ab[er]gion Agon. Ab[er]gionismæ Agonisima. Ab[er]gionodæus Agonotheres. Ab[er]dæus Adelphatum. Ab[er]dæforos Adiaphorum. Ab[er]dymos Azymus. Ab[er]dym Aer. Ab[er]dios Atheus. Ab[er]dion Athenogeron. Ab[er]dion Athera. Ab[er]dion Hæmorrhois. Ab[er]dion Hæmorrhoïsa. Ab[er]dionis Hæresis. Ab[er]dionis Hæreticus. Ab[er]dones Æones. Ab[er]dones Acacia. Ab[er]dons Acathistus. Ab[er]dons Acatus. Ab[er]dons Acephali. Ab[er]dons Acedia. Ab[er]dons Accoemeta. Ab[er]dons Acolythus. Ab[er]dons Acrisia. Ab[er]dons Acrostichis. Ab[er]dons Acyrologia. Ab[er]dons Halabarches. Ab[er]dons Alabastrum. Ab[er]dons Alalagmus. Ab[er]dons Alastor. Ab[er]dons Alipta. Ab[er]dons Haliæctus. Ab[er]dons Allegoria. Ab[er]dons Allophylus. Aloones Aloces. Aloones Alogus. Aloptærhus Alytarches. Aloptær Ama. Aloptær Hamartigenia. Aloptær Ambar. Aloptær Ambo. Aloptær Amphibalum. Aloptær Amphitapa. Aloptær Amphithyron. Aloptær Anabathra. Aloptær Anabasis. Aloptær Anavivazon. Aloptær Anavolæum. Aloptær Anathematizo. Aloptær Anathematismus. Aloptær Anathema. Aloptær Anaglypha. Aloptær Anagnostes. Aloptær Anagnosticum. Aloptær Anagogia. Aloptær Anadema. Aloptær Anastasimus. Aloptær Anastasis. Aloptær Anastrophon. Aloptær Anaphora. Aloptær Anachoresis. Aloptær Anachoreta. Aloptær Anthrax. Aloptær Anthropomorphitæ. Aloptær Anthropopathos. Aloptær Anomœus. Aloptær Anomœusus. Aloptær Antarta. Aloptær Antelius. Aloptær Antigraphus. Aloptær Antidicomarianitæ. Aloptær Antidorum. Aloptær Antithia. Aloptær Anticimenon. Aloptær Anticrisis. Aloptær Antinomus. Aloptær Antipelargesis. Aloptær Antipetasma. Aloptær Antitypon. Aloptær Antiphatum. Aloptær Antipherna. Aloptær Antiphrygium. A-
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Syllabus Græcarum Vocum. 649 Αυτιφικην Antiphona. Α'υτίχεισον Antichristus. Α'χιωματικὸς Axiomaticus. Α'ποδέωσις Apotehosis. Α'ποκαλυψις Apocalypsis. Α'ποκαρτερητικὸς Apocarteresis. Α'ποκεισμάριον Apocrisarius. Α'ποκρυφος Apocryphus. Α'πολογία Apologia. Α'πορέω Aporio. Α'ποσφεκισμὸς Aposphragismus. Α'ποσάτης Apostata. Α'ποσολος Apostolus. Α'ποτελεσμᾶ Apotelesma. Α'ποχη Apoca. Α'πυρος Apyrus. Α'ρεοπαγος Areopagus. Α'ρετενὸς Aretinus. Α'εθμὸς Arithmus. Α'ρκυθινὸς Arceuthinus. Α'ρκικὰ Arcturus. Α'ρχια Arura.} Α'ρχιτηταῖ Arctotyritæ. Α'ρχαίος Archæus. Α'χιανολευδὸς Archiacoluthus. Α'χιατητὸς Archiater. Α'χιεικιονος Archidiaconus. Α'χιερωσιων Archiepiscopus. Α'χιερων Archierosyna. Α'χιεωνος Archigallus. Α'χιεωτης Archigeron. Α'χιμανδεῖτης Archimandrita. Α'χιμαγνερὸς Archimagirus. Α'χιμιμὸς Archimimus. Α'χιωνοχις Archicænochus. Α'χιεωτης Archiota. Α'χιωδαχαφωνις Archiparaphonista. Α'χιαφερβύτερος Archipresbyter. Α'χεσηερὸν Archisterium. Α'χεικιμὸς Architrategus. Α'χιστημαγνων Archisynagogus. Α'χιελινενος Architriclinus. Α'χιφυλαῖξ Archiphylax. Α'σβεσος Asbestos. Α'σκιπτηκὸς Asceterium. Α'κιπτικὸς Asceticon. Α'κιπτήα Ascetria. Α'κατεκτὸς Aspaticum. Α'καρον Asprum. Α'κεισισκὸς Asteriscus. Α'κεισμὸς Asteismus. Α'κρολαβιον Astrolabium. Α'κιωδετος Alyndetus. Α'κυματος Asomatus. Α'κυστήα Asotia. Α'τλανὸς Attacus. Α'κυτεχησιστὸν Autexusion. Α'κυτοχειφον Autographum. Α'κυτοχεφιλος Autocephalus. Αυτοματα Automata. Αυτονομος Autonomus. Αυτοπαθεια Autopathia. Αυτιφωνος Autophoros. Α'φή Apha. Αυφθαρτοδομητῶν Aphthartodocitæ. Α'φοπλησίς Aphoplista. Α'χαῖε Acharis. Α'χειροποιητῶν Acheropœta. Α'κρος Ahori. B Βαδίς Bathin. Βαίς Baja. Βάγαυσον Banausus. Βαπτισμὸς Baptismus. Βαπτισης Baptizans. Βαπτισησιον Baptisterium. Βαρβαρικὸν Barbaricum. Βαρθαριοταῖ Bardariotæ. Βαρύλλιον Baryllum. Βασιλεῖα Basiliæ. Βασιλεῦς Basileus. Βασιλικὴ Basilica. Βασαυμια Bastagma. Βαπτολογία Battologia. Βαφεῖον Baphium. Βάπλιον Bdellium. Βήμα Bema. Βιαρχος Biarchus. Βιβλία Biblia. Βιβλιοδιπίη Bibliotheca. Βιβλιοδυναρίον Bibliothecarius. Βίγλα Bigla. Βιοθάντος Biotanatus. Βλαχέρναι Blanchernæ. Βλασφημία Blasphemia. Βοδὸς Boetus. Βομβέω Bombizo. Βορβοειταῖ Borboritæ. Βόσκος Bosci. Βόσφορος Bosphorus. Βοτανοματεῖα Botanomantia. Βότευς Botrus. Βυκελαῖστον Buccellarius. Βυκελατὸν Buccellarum. Βυλγαροκτῶνος Bulgaroctonus. Βυλωτής Buleutes. Βύτενον Butina. Βύτλη Butto. Βεαβεῖον Bravium. Βεάδος Bardus. Βεακτήα Bractea. Βεακατος Braxo. Βερφοτροφεῖον Brephotrophium. Βρᾶχος Bruchus. Βυμολοχία Bomolochia. Gamma
Transcription: Translated (English)
Syllabus of Greek Words. 649 Αυτιφικην Antiphon. Α'υτίχεισον Antichrist. Α'χιωματικὸς Axiomatic. Α'ποδέωσις Apotheosis. Α'ποκαλυψις Apocalypse. Α'ποκαρτερητικὸς Apocarteresis. Α'ποκεισμάριον Apocrisarius. Α'ποκρυφος Apocryphal. Α'πολογία Apologia. Α'πορέω I am at a loss. Α'ποσφεκισμὸς Aposphragismus. Α'ποσάτης Apostate. Α'ποσολος Apostle. Α'ποτελεσμᾶ Apotelesma. Α'ποχη Abstinence. Α'πυρος Without fire. Α'ρεοπαγος Areopagus. Α'ρετενὸς Aretine. Α'εθμὸς Number. Α'ρκυθινὸς Arceuthinus. Α'ρκικὰ Arcturus. Α'ρχια Arura.} Α'ρχιτηταῖ Arctotyritæ. Α'ρχαίος Ancient. Α'χιανολευδὸς Archiacoluthus. Α'χιατητὸς Archiater. Α'χιεικιονος Archdeacon. Α'χιερωσιων Archbishop. Α'χιερων Archierosyna. Α'χιεωνος Archigallus. Α'χιεωτης Archigeron. Α'χιμανδεῖτης Archimandrite. Α'χιμαγνερὸς Archimagirus. Α'χιμιμὸς Archimimus. Α'χιωνοχις Archicænochus. Α'χιεωτης Archiota. Α'χιωδαχαφωνις Archiparaphonista. Α'χιαφερβύτερος Archpresbyter. Α'χεσηερὸν Archisterium. Α'χεικιμὸς Architrategus. Α'χιστημαγνων Archisynagogus. Α'χιελινενος Architriclinus. Α'χιφυλαῖξ Archiphylax. Α'σβεσος Asbestos. Α'σκιπτηκὸς Asceterium. Α'κιπτικὸς Asceticon. Α'κιπτήα Ascetria. Α'κατεκτὸς Aspaticum. Α'καρον Asprum. Α'κεισισκὸς Asteriscus. Α'κεισμὸς Asteismus. Α'κρολαβιον Astrolabium. Α'κιωδετος Alyndetus. Α'κυματος Asomatus. Α'κυστήα Asotia. Α'τλανὸς Attacus. Α'κυτεχησιστὸν Autexusion. Α'κυτοχειφον Autographum. Α'κυτοχεφιλος Autocephalus. Αυτοματα Automata. Αυτονομος Autonomous. Αυτοπαθεια Autopathia. Αυτιφωνος Autophoros. Α'φή Apha. Αυφθαρτοδομητῶν Aphthartodocitæ. Α'φοπλησίς Aphoplista. Α'χαῖε Acharis. Α'χειροποιητῶν Acheropœta. Α'κρος Ahori. B Βαδίς Bathin. Βαίς Baja. Βάγαυσον Banausus. Βαπτισμὸς Baptism. Βαπτισης Baptizing. Βαπτισησιον Baptistery. Βαρβαρικὸν Barbaric. Βαρθαριοταῖ Bardariotæ. Βαρύλλιον Baryllum. Βασιλεῖα Basiliæ. Βασιλεῦς Basileus. Βασιλικὴ Basilica. Βασαυμια Bastagma. Βαπτολογία Battologia. Βαφεῖον Dye-house. Βάπλιον Bdellium. Βήμα Bema. Βιαρχος Biarchus. Βιβλία Books. Βιβλιοδιπίη Library. Βιβλιοδυναρίον Librarian. Βίγλα Watch. Βιοθάντος Biotanatus. Βλαχέρναι Blanchernæ. Βλασφημία Blasphemy. Βοδὸς Boetus. Βομβέω I buzz. Βορβοειταῖ Borboritæ. Βόσκος Bosci. Βόσφορος Bosphorus. Βοτανοματεῖα Botanomancy. Βότευς Botrus. Βυκελαῖστον Buccellarius. Βυκελατὸν Buccellarum. Βυλγαροκτῶνος Bulgar-slayer. Βυλωτής Buleutes. Βύτενον Butina. Βύτλη Butto. Βεαβεῖον Bravium. Βεάδος Bardus. Βεακτήα Bractea. Βεακατος Braxo. Βερφοτροφεῖον Brephotrophium. Βρᾶχος Bruchus. Βυμολοχία Bomolochia. Gamma
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650 Syllabus Græcarum Vocum. I Gammaφυλαίνη Gazophylacium. Gammaφυλαίον Gammadia. Gammaφυλαίον Gammadium. Gammaφυλαίος Gastrimargia. Gammaφυλαίος Gastrologia. Gammaφυλαίος Gastromantes. Gammaφυλαία Gastronomia. Gammaφυλιλος Gastrophilus. Gammaφυλινδον Genearchicum. Gammaφυλιανος Genethliaci. Gammaφυτιος Genesis. Gammaφυτια Genitei. Gammaφυτια Gerontocomium. Gammaφυτιος Geoprepes. Gammaφυτια Geomantia. Gammaφυτια Geometria. Gammaφυτια Glaucoma. Gammaφυτια Glossa. Gammaφυτιος Gnatho. Gammaφυτια Gnosimachi. Gammaφυτιος Gnostici. Gammaφυτιος Gomphus. Gammaφυτια Grammatica. Gammaφυτια Grammatophorus. Gammaφυ Graphia. Gammaφυλια Gynæceum. Gammaφυλια Gynæcona. Gammaφυ Gyrus. Gammaφυ Gyps[us]. Διαίμων Dæmon. Διατυλοδύμη Dactilotheca. Διαφίλετα Dapsilia. Δεκαχορδον Decachordum. Δεκαλογος Decalogus. Δενδροφύρος Dendrophorus. Δεαποια Despina. Δεαστητική Despores. Δεστεικής Deuteriarius. Δεντερογρημή Deuteronomium. Διαγεαφή Diagraphus. Διαδυμα Diadema. Διαδύμη Diatheca. Διαιτα Diæta. Διακινημὸς Diacænismus. Διακατοχος Diacænesimus. Διανοιλα Diacatochus. Διανοιλα Diaconia. Διανοιλος Diaconicum. Διανοιλος Diaconus. Διανοιλος Diacope. Διανοιλος Diacopton. Διανοιλος Diacorus. Διανοιλος Dialogus. Διανοιλος Diapiftis. Διανοιλικὸς Diasyrticus. Διανοιλικὸς Diasphendon. Διασωσης Diasostis. Διατητητον Diatreta. Διαυλος Diaulus. Διαφωνία Diaphonia. Διαφαλμα Diapsalma. Διγαμος Bigamus. Διδαχαχμον Didrachmum. Διδυμος Didymus. Διεπηθείς Dieteris. Διθαλανος Dithalassus. Διακαφυλατή Diæophylax. Διμερηταίον Dimeritæ. Διμύθιον Dimyxion. Διοικησις Dioecesis. Διοικηντική Dioeceta. Διπλοῖς Diplois. Διπλωμα Diploma. Διπλυχον Diptycum. Δισομιατος Bisomatos. Δισποχαίον Dittochæum. Διλας Dipsas. Διωρυτή Dioryx. Δογιμα Dogma. Δολιχος Dolichus. Δοξα Doxa. Δοξολογια Doxologia. Δορμαίος Dorcas. Δολελα Dulia. Δολισμὸς Duliani. Δοχι Doche. Δεκμα Drama. Δεκχημή Drachma. Δρομικῶς Dromicus. Δρομιῶν Dromon. Δυπλῶ Dypto. Δυσεντερία Dysenteria. Δυτικὸς Dyticus. Δῶμα Doma. Δωσιδεῖος Dosarhei. E Eαρινὸς Earinus. Eθδομᾶς Hebdomas. Eγγασειράδος Engastrimythus. Eγχασμα Encænia. Eγχασμος Encaustum. Eγχεισός Encliftus. Eγχειστικὸς Encolpium. Eγχειτιταίον Encratitæ. Eγχειφλασ Encryphias. Eγχειρος Egrigorus. Eγχειρόν Enchiridion. Eγχειρόν Enchirium. Eδεμ Hedra. Eδυνδές Ethnicus. Eδυφροείς Ethnophrones. Eδυφροείον Idolium. Eδυφλεόν Idolium. Eδυφλεόν Idolothytum.
Transcription: Translated (English)
650 Syllabus of Greek Words. I Gammaφυλαίνη Gazophylacium. Gammaφυλαίον Gammadia. Gammaφυλαίον Gammadium. Gammaφυλαίος Gastrimargia. Gammaφυλαίος Gastrologia. Gammaφυλαίος Gastromantes. Gammaφυλαία Gastronomia. Gammaφυλιλος Gastrophilus. Gammaφυλινδον Genearchicum. Gammaφυλιανος Genethliaci. Gammaφυτιος Genesis. Gammaφυτια Genitei. Gammaφυτια Gerontocomium. Gammaφυτιος Geoprepes. Gammaφυτια Geomantia. Gammaφυτια Geometria. Gammaφυτια Glaucoma. Gammaφυτια Glossa. Gammaφυτιος Gnatho. Gammaφυτια Gnosimachi. Gammaφυτιος Gnostici. Gammaφυτιος Gomphus. Gammaφυτια Grammatica. Gammaφυτια Grammatophorus. Gammaφυ Graphia. Gammaφυλια Gynæceum. Gammaφυλια Gynæcona. Gammaφυ Gyrus. Gammaφυ Gyps[us]. Διαίμων Dæmon. Διατυλοδύμη Dactilotheca. Διαφίλετα Dapsilia. Δεκαχορδον Decachordum. Δεκαλογος Decalogus. Δενδροφύρος Dendrophorus. Δεαποια Despina. Δεαστητική Despores. Δεστεικής Deuteriarius. Δεντερογρημή Deuteronomium. Διαγεαφή Diagraphus. Διαδυμα Diadema. Διαδύμη Diatheca. Διαιτα Diæta. Διακινημὸς Diacænismus. Διακατοχος Diacænesimus. Διανοιλα Diacatochus. Διανοιλα Diaconia. Διανοιλος Diaconicum. Διανοιλος Diaconus. Διανοιλος Diacope. Διανοιλος Diacopton. Διανοιλος Diacorus. Διανοιλος Dialogus. Διανοιλος Diapiftis. Διανοιλικὸς Diasyrticus. Διανοιλικὸς Diasphendon. Διασωσης Diasostis. Διατητητον Diatreta. Διαυλος Diaulus. Διαφωνία Diaphonia. Διαφαλμα Diapsalma. Διγαμος Bigamus. Διδαχαχμον Didrachmum. Διδυμος Didymus. Διεπηθείς Dieteris. Διθαλανος Dithalassus. Διακαφυλατή Diæophylax. Διμερηταίον Dimeritæ. Διμύθιον Dimyxion. Διοικησις Dioecesis. Διοικηντική Dioeceta. Διπλοῖς Diplois. Διπλωμα Diploma. Διπλυχον Diptycum. Δισομιατος Bisomatos. Δισποχαίον Dittochæum. Διλας Dipsas. Διωρυτή Dioryx. Δογιμα Dogma. Δολιχος Dolichus. Δοξα Doxa. Δοξολογια Doxologia. Δορμαίος Dorcas. Δολελα Dulia. Δολισμὸς Duliani. Δοχι Doche. Δεκμα Drama. Δεκχημή Drachma. Δρομικῶς Dromicus. Δρομιῶν Dromon. Δυπλῶ Dypto. Δυσεντερία Dysenteria. Δυτικὸς Dyticus. Δῶμα Doma. Δωσιδεῖος Dosarhei. E Eαρινὸς Earinus. Eθδομᾶς Hebdomas. Eγγασειράδος Engastrimythus. Eγχασμα Encænia. Eγχασμος Encaustum. Eγχεισός Encliftus. Eγχειστικὸς Encolpium. Eγχειτιταίον Encratitæ. Eγχειφλασ Encryphias. Eγχειρος Egrigorus. Eγχειρόν Enchiridion. Eγχειρόν Enchirium. Eδεμ Hedra. Eδυνδές Ethnicus. Eδυφροείς Ethnophrones. Eδυφροείον Idolium. Eδυφλεόν Idolium. Eδυφλεόν Idolothytum.
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Syllabus Græcarum Vocum. 651 Εἰδοπολατρεία Επαντη Εἰδοπολατης Επαγνωσιον Εἰδωλον Επανδυκλεωσος Εἰνονοπλασης Επαρχια Εἰνομαχος Επαρχος Εἰκιδον Επευδυντης Εἰπλωαίος Επιβατης Εἰπλωαίος Επιθημα Εἰθεσις Επιθημα Εἰκινετραχος Επικαθησμα Εἰκινετραχος Επικομβαία Εἰκινετραχος Επικινειον Εἰκινετραχος Επικινειον Εἰκινετραχος Επικεφειδον Εἰκινετραχος Επισημιον Εἰκινετραχος Επισοφηλια Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωφανεια Εἰκινετραχος Επισωφινια Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχο
Transcription: Translated (English)
Syllabus of Greek Words. 651 Εἰδοπολατρεία Επαντη Εἰδοπολατης Επαγνωσιον Εἰδωλον Επανδυκλεωσος Εἰνονοπλασης Επαρχια Εἰνομαχος Επαρχος Εἰκιδον Επευδυντης Εἰπλωαίος Επιβατης Εἰπλωαίος Επιθημα Εἰθεσις Επιθημα Εἰκινετραχος Επικαθησμα Εἰκινετραχος Επικομβαία Εἰκινετραχος Επικινειον Εἰκινετραχος Επικινειον Εἰκινετραχος Επικεφειδον Εἰκινετραχος Επισημιον Εἰκινετραχος Επισοφηλια Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωφανεια Εἰκινετραχος Επισωφινια Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχος Επισωμιον Εἰκινετραχο
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Transcription: ATR-1
652 Syllabus Græcarum Vocum. Eucharisticum. Theosebia. Euchitæ. Theosophus. Euchologium. Theotes. Euochia. Theotocus. Ephemerentæ. Theurgia. Ephodion. Theophania. Echeneis. Theophantor. Echidna. Theophobus. Z. Theophorus. Z. Therapia. Zabernon. Therapeuta. Zabarium. Theristrum. Zabulus. Theoria. Zacorus. Theoreticus. Zacon. Theca. Zema. Thesaurus. Zetarius. Thlipsis. Zelus. Thnetopsychitæ. Zelotypia. Tholus. Zelotypus. Threnus. Zelo. Thronus. Zelotes. Thyinus. Zizanium. Thymelicus. Zygostates. Thymiaterium. Zyma. Thymoleontes. Zodia. Thynnus. Zona. Thyrsus. Zoophorus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. 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Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thys
Transcription: Translated (English)
652 Syllabus Græcarum Vocum. Eucharisticum. Theosebia. Euchitæ. Theosophus. Euchologium. Theotes. Euochia. Theotocus. Ephemerentæ. Theurgia. Ephodion. Theophania. Echeneis. Theophantor. Echidna. Theophobus. Z. Theophorus. Z. Therapia. Zabernon. Therapeuta. Zabarium. Theristrum. Zabulus. Theoria. Zacorus. Theoreticus. Zacon. Theca. Zema. Thesaurus. Zetarius. Thlipsis. Zelus. Thnetopsychitæ. Zelotypia. Tholus. Zelotypus. Threnus. Zelo. Thronus. Zelotes. Thyinus. Zizanium. Thymelicus. Zygostates. Thymiaterium. Zyma. Thymoleontes. Zodia. Thynnus. Zona. Thyrsus. Zoophorus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thysia. Tholus. Thys
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Transcription: ATR-1
Syllabus Græcarum Vocum. 653' ἀδίσμα ἀραταῦλος ἀδολινὸς ἀραυνοβόλος ἀπιναβος ἰερητιὰ ἀποδοξία ἰερωμα ἀποκολογία ἀροςάτη ἀπολαμος ἀβώεσον ἀπολαυδαε ἀθάδεξ ἀπολαφάτης ἀνύξει ἀπολιβλήφαρον ἀνοιντής ἀπολιγράφος ἀρικεδιλια ἀπολιωτην ἀλασμα ἀπολογερος ἀλημα ἀπλον ἀλημα ἀπολυβιτης ἀλημα ἀπολυτικὰς ἀλημαντηρικὸς ἀπολικαίον ἀληδομενος ἀπολικιστικὸς ἀληδομενος ἀπολικορος ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς
Transcription: Translated (English)
Syllabus Græcarum Vocum. 653' ἀδίσμα ἀραταῦλος ἀδολινὸς ἀραυνοβόλος ἀπιναβος ἰερητιὰ ἀποδοξία ἰερωμα ἀποκολογία ἀροςάτη ἀπολαμος ἀβώεσον ἀπολαυδαε ἀθάδεξ ἀπολαφάτης ἀνύξει ἀπολιβλήφαρον ἀνοιντής ἀπολιγράφος ἀρικεδιλια ἀπολιωτην ἀλασμα ἀπολογερος ἀλημα ἀπλον ἀλημα ἀπολυβιτης ἀλημα ἀπολυτικὰς ἀλημαντηρικὸς ἀπολικαίον ἀληδομενος ἀπολικιστικὸς ἀληδομενος ἀπολικορος ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς ἀληδομενος ἀπολιθητικὸς
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Transcription: ATR-1
654 Syllabus Græcarum Vocum. K[ai]δων Codon. K[ai]δωνοφόρος Codonophorus. K[ai]συπτός Cocytus. K[ai]νον Colon. K[ai]νειον Conium. A Aαβαρον Labarum. Aαβυλινδος Labyrinthus. Aαγανον Laganum. Aαγνος Langus. Aαινός Laicus. Aαίνος Laius. Aαπνισμὸς Laconismus. Aαμια Lamia. Aαμπλων Lampena. Aαρναξ Lanarx. Aαρος Larus. Aαπεία Latria. Aαυξεα Laura. Aαυστιανή Lausiaca. Aαφαν Laplana. Aαβιτοφαίνον Lebitonarium. Aαπεργία Liturgia. Aαβανον Lipsana. Aειω Lio. Aδνχοδύος Leuchthea. Aύδη Lethe. Aβανος Olibanum. Aδοπαίνος Lithonarius. Aδοςρωτος Lithostrotos. Aμιλωάρχης Limenarcha. Aμινιώτης Limniota. Aμοςμήμων Linostima. Aμπαία Litania. Aογαριασης Logariastes. Aοριον Logium. Aογονεαφος Logographus. Aογοδύτης Logotheta. Aοχχω Lunchus. Aοξίας Loxias. Aορθώ Lurdico. Aοπηρ Luter. Aοπτης Lyta. Aοπειν Lytrum. Aωτοφάγος Lotophagus. M Mαγας Magas. Mάγανον Manganum. Mαρεία Magia. Mάρος Magus. Mάξα Massa. Mαδηματικὸς Mathematicus. Mαγιδιον Mænidium. Mαγμᾶς Majuma. Mακαρισμὸς Macarismus. Mακραίνα Macræna. Mακρολογία Macrologia. Mαλαρμα Malagma. Mαλλος Mallones. Mαλλωτή Mallota. Mαμμωτερίος Mammotreptus. Mανα Mana. Mαυροχει Mandra. Mανδρευέροντες Mandragerontes. Mανδρευόχει Mandragora. Mανδυν Mandye. Mανία Mania. Mανδία Manuthia. Mαργαχίτης Margarita. Mάρτυρ Marryr. Mαρτύειον Marryrium. Mαρτυρολορίον Marryrologium. Mασιγοφόρος Mastigophorus. Mαυσωλειον Mausoleum. Mαφορειον Maphorium. Mέγα Mega. Mελάγειον Melagrium. Mελερθία Melodia. Mεσαυλιον Mesaulium. Mεσόπτοπος Mesotropus. Mεταλλον Metallum. Mετάνοια Metanea. Mεταξα Metaxa. Mετεμφύχωσις Metempsichosis. Mετενσωμάπωσις Metensomatosis. Mετρητή Metreta. Mετροκωμία Metrocomia. Mηλον αγειν Melagrium. Mηλωτή Melote. Mηλωαίον Menæum. Mηλωλοριον Menologium. Mήτηρ Mater. Mητρονικὸν Matroneum. Mετροπολήτης Metropolita. Mήμα Migma. Mισοπώρων Misopogon. Mίτεχ Mitra. Mιχαπλάτος Michelatus. Mυᾶ Mna. Mοριλάλος Mogilalus. Mοιχεία Mœchia. Mοιχος Mœchius. Mοιχοσκιοδος Mœchosynodus. Mονάξοντες Monazontes. Mονᾶς Monas. Mοναστική Monasterium. Mοναστική Monastica. Mονοχειον Monachium. Mοναχός Monachus. Mονογαμία Monogamia. Mονόχαρος Monogamus. Mονοχείμμα Monogramma. Mονοθελήτης Monothelita. Mονοκεατωρ Monocrator. Mονομαχία Monomachia. Mονοφυσίτας Monophysitæ. Mυγάλι Mygale. Mῦξον Myxum. Mυοπάρων Myoparo. Mυρμηχιον Myrmecium. Mυ-
Transcription: Translated (English)
654 Syllabus of Greek Words. K[ai]δων Codon. K[ai]δωνοφόρος Codonophorus. K[ai]συπτός Cocytus. K[ai]νον Colon. K[ai]νειον Conium. A Aαβαρον Labarum. Aαβυλινδος Labyrinthus. Aαγανον Laganum. Aαγνος Langus. Aαινός Laicus. Aαίνος Laius. Aαπνισμὸς Laconismus. Aαμια Lamia. Aαμπλων Lampena. Aαρναξ Lanarx. Aαρος Larus. Aαπεία Latria. Aαυξεα Laura. Aαυστιανή Lausiaca. Aαφαν Laplana. Aαβιτοφαίνον Lebitonarium. Aαπεργία Liturgia. Aαβανον Lipsana. Aειω Lio. Aδνχοδύος Leuchthea. Aύδη Lethe. Aβανος Olibanum. Aδοπαίνος Lithonarius. Aδοςρωτος Lithostrotos. Aμιλωάρχης Limenarcha. Aμινιώτης Limniota. Aμοςμήμων Linostima. Aμπαία Litania. Aογαριασης Logariastes. Aοριον Logium. Aογονεαφος Logographus. Aογοδύτης Logotheta. Aοχχω Lunchus. Aοξίας Loxias. Aορθώ Lurdico. Aοπηρ Luter. Aοπτης Lyta. Aοπειν Lytrum. Aωτοφάγος Lotophagus. M Mαγας Magas. Mάγανον Manganum. Mαρεία Magia. Mάρος Magus. Mάξα Massa. Mαδηματικὸς Mathematicus. Mαγιδιον Mænidium. Mαγμᾶς Majuma. Mακαρισμὸς Macarismus. Mακραίνα Macræna. Mακρολογία Macrologia. Mαλαρμα Malagma. Mαλλος Mallones. Mαλλωτή Mallota. Mαμμωτερίος Mammotreptus. Mανα Mana. Mαυροχει Mandra. Mανδρευέροντες Mandragerontes. Mανδρευόχει Mandragora. Mανδυν Mandye. Mανία Mania. Mανδία Manuthia. Mαργαχίτης Margarita. Mάρτυρ Marryr. Mαρτύειον Marryrium. Mαρτυρολορίον Marryrologium. Mασιγοφόρος Mastigophorus. Mαυσωλειον Mausoleum. Mαφορειον Maphorium. Mέγα Mega. Mελάγειον Melagrium. Mελερθία Melodia. Mεσαυλιον Mesaulium. Mεσόπτοπος Mesotropus. Mεταλλον Metallum. Mετάνοια Metanea. Mεταξα Metaxa. Mετεμφύχωσις Metempsichosis. Mετενσωμάπωσις Metensomatosis. Mετρητή Metreta. Mετροκωμία Metrocomia. Mηλον αγειν Melagrium. Mηλωτή Melote. Mηλωαίον Menæum. Mηλωλοριον Menologium. Mήτηρ Mater. Mητρονικὸν Matroneum. Mετροπολήτης Metropolita. Mήμα Migma. Mισοπώρων Misopogon. Mίτεχ Mitra. Mιχαπλάτος Michelatus. Mυᾶ Mna. Mοριλάλος Mogilalus. Mοιχεία Mœchia. Mοιχος Mœchius. Mοιχοσκιοδος Mœchosynodus. Mονάξοντες Monazontes. Mονᾶς Monas. Mοναστική Monasterium. Mοναστική Monastica. Mονοχειον Monachium. Mοναχός Monachus. Mονογαμία Monogamia. Mονόχαρος Monogamus. Mονοχείμμα Monogramma. Mονοθελήτης Monothelita. Mονοκεατωρ Monocrator. Mονομαχία Monomachia. Mονοφυσίτας Monophysitæ. Mυγάλι Mygale. Mῦξον Myxum. Mυοπάρων Myoparo. Mυρμηχιον Myrmecium. Mυ-
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Syllabus Græcarum Vocum. 655 Myroblýta. O Myrophorus. O Myrum. Obeliscus. Mystagogia. Obelus. Mystagogus. Obryzum. Mystarchus. Hodegitria. Mysta. Hodeporium. Mysticus. Othone. Mysterium. OEcetæ. N OEconomia. N OEcumenicus. N OEnanthe. N OEnophorum. N OEnochus. N OEnopum. N Octapla. N Octogamus. N Necrographus. N Holocaustum. N Ololygmus. N Holoporphyrus. N Holochrysum. N Homilia. N Homoeoteleuton. N Homiussus. N Homologium. N Homologus. N Homologo. N Homonœa. N Homousios. N Homoypostata. N Onirocriticus. N Oniropompus. N Onesimus. N Onocrotalus. N Ononychites. N Onyx. N Oxieratum. N Oxypterus. N Oxyrynchus. N Opicus. N Opisthographus. N Opisthotonus. N Hoplotheca. N Horama. N Organum. N Orthographia. N Orthodoxia. N Orthodoxus. N Ortygometra. N Orphanotrophium. N Hosius. N Otalgicus. N Opthalmus. N Ophiomachus. N Ophitæ. πες
Transcription: Translated (English)
Syllabus of Greek Words. 655 Myroblýta. O Myrophorus. O Myrum. Obeliscus. Mystagogia. Obelus. Mystagogus. Obryzum. Mystarchus. Hodegitria. Mysta. Hodeporium. Mysticus. Othone. Mysterium. OEcetæ. N OEconomia. N OEcumenicus. N OEnanthe. N OEnophorum. N OEnochus. N OEnopum. N Octapla. N Octogamus. N Necrographus. N Holocaustum. N Ololygmus. N Holoporphyrus. N Holochrysum. N Homilia. N Homoeoteleuton. N Homiussus. N Homologium. N Homologus. N Homologo. N Homonœa. N Homousios. N Homoypostata. N Onirocriticus. N Oniropompus. N Onesimus. N Onocrotalus. N Ononychites. N Onyx. N Oxieratum. N Oxypterus. N Oxyrynchus. N Opicus. N Opisthographus. N Opisthotonus. N Hoplotheca. N Horama. N Organum. N Orthographia. N Orthodoxia. N Orthodoxus. N Ortygometra. N Orphanotrophium. N Hosius. N Otalgicus. N Opthalmus. N Ophiomachus. N Ophitæ. πες
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Transcription: ATR-1
656 Syllabus Græcarum Vocum. Π Παγανδος Paganus. Παγαρχος Pagarchus. Παγαρπος Pancarpum. Παγνεκτιος Pancratius. Παγχησον Panchrestum. Παλαν Παν. Παθαγωτιος Παθagogo. Παλων Παεν. Παλαδιν Palatha. Παλαση Palæste. Παλαίσθα Palæstra. Παλλαίν Pellex. Παμμήα Pammyia. Παραγλα Panagia. Παραίρετος Panæretus. Παρακλειος Panaclistus. Παραμύνιον Panarmonium. Παρδενταί Pandectæ. Παρδοχεῖον Pandochium. Παρδοχή Pandoxis. Πανδεον Pantheon. Παντιγνης Panegyris. Παντομιον Panormum. Παντελωνος Panselemus. Παντοκλετορ Pantocrator. Παντολογια Pantologia. Πανώτιος Panotius. Παχημάδιον Paxamatium. Παπανδρος Papa. Παπαλήθα Papalethra. Παπαίας Pappias. Παπυρος Papyrus. Παχαβολη Parabola. Παχαβολος Parabolus. Παχαγεμμα Paragramma. Παχαγεμφος Paragraphus. Παχαδειμα Paragdima. Παχαδειος Paradisus. Παχαλυτος Paracletus. Παχαμοιμοδιον Paracoemomenus. Παχαλειτομεθαν Paralipomenon. Παχαλογια Paralogia. Παχαλυτινδος Paralyticus. Παχαμοδειος Paramonarius. Παχαμοδιον Paranymphus. Παχασυνδυ Parasceue. Παχασάτης Parastata. Παχασωαργητη Parasynagoga. Παχατιτλα Paratitia. Παχαφεργα Parapherna. Παχαφηνίδη Paraphonista. Παχαχαργια Paracharagnum. Παχαχαργιτη Paracharacta. Παχαχειμάδιον Parachimadion. Παχαχειμασία Parachimasia. Παχαίδης Paropsis. Παρεδρος Paredrus. Παρεργον Parergum. Παροκυβᾶ Parocchia. Παροχος Parochus. Παροιγια Paroënia. Παρόλις Paropsis. Παροφόριον Pastophorium. Πατήρ Pater. Πατειάρχης Patriarcha. Πατειαρχεῖον Patriarchium. Πατειητικὸν Piraterium. Πατειτητη Pirata. Πατήλη Pelta. Πομπιο Pompo. Πανθέκτη Penthecte. Παντάγλαστος Pentaglottus. Πανταθαχον Pentateuchum. Παντεικοσκάριον Pentecostarium. Παντεκος ἔ Pentecoste. Παντέκτης Pentectes. Παντεπιπτοπος Pentepitropus. Παρειατή Periapta. Περι ἀρχῶν Periarchon. Περιβόλισμον Perivolium. Περιβολος Peribolus. Περιζωμα Perizoma. Περι ἑφαρτων Peristephanon. Περιτημα Peripsema. Πέταλον Petalum. Πεταληργος Petalurgus. Πεταμινάριος Petaminarius. Πετασμα Petasma. Πετεχ Petra. Πετροβολος Petrobolus. Πικεῖς Picris. Πινακοδήμη Pinacotheca. Πιστικὸς Pisticus. Πλἀνωμα Placoma. Πλαυτης Planeta. Πλἀσμα Plasma. Πλᾶςης Plastes. Πλασικὴ Plastica. Πλᾶτανος Platanus. Πλατῶνια Platonia. Πλεκτή Plecta. Πλήρωμα Pleroma. Πυθματικῶς Pneumaticus. Πυθματομαχος Pneumatomachus. Ποδήρης Poderis. Ποιητή Poëna. Ποιητης Poeta. Πολυανδειον Polyandrium. Πολυγαμία Polygamia. Πολυγαμος Polygamus. Πολυδεία Polytheia. Πολυπανδηλιον Polycandelum. Πολυμιταρίον Polymitarius. Πολυμιτος Polymitus.
Transcription: Translated (English)
656 Syllabus of Greek Words. Π Παγανδος Paganus. Παγαρχος Pagarchus. Παγαρπος Pancarpum. Παγνεκτιος Pancratius. Παγχησον Panchrestum. Παλαν Παν. Παθαγωτιος Παθagogo. Παλων Παεν. Παλαδιν Palatha. Παλαση Palæste. Παλαίσθα Palæstra. Παλλαίν Pellex. Παμμήα Pammyia. Παραγλα Panagia. Παραίρετος Panæretus. Παρακλειος Panaclistus. Παραμύνιον Panarmonium. Παρδενταί Pandectæ. Παρδοχεῖον Pandochium. Παρδοχή Pandoxis. Πανδεον Pantheon. Παντιγνης Panegyris. Παντομιον Panormum. Παντελωνος Panselemus. Παντοκλετορ Pantocrator. Παντολογια Pantologia. Πανώτιος Panotius. Παχημάδιον Paxamatium. Παπανδρος Papa. Παπαλήθα Papalethra. Παπαίας Pappias. Παπυρος Papyrus. Παχαβολη Parabola. Παχαβολος Parabolus. Παχαγεμμα Paragramma. Παχαγεμφος Paragraphus. Παχαδειμα Paragdima. Παχαδειος Paradisus. Παχαλυτος Paracletus. Παχαμοιμοδιον Paracoemomenus. Παχαλειτομεθαν Paralipomenon. Παχαλογια Paralogia. Παχαλυτινδος Paralyticus. Παχαμοδειος Paramonarius. Παχαμοδιον Paranymphus. Παχασυνδυ Parasceue. Παχασάτης Parastata. Παχασωαργητη Parasynagoga. Παχατιτλα Paratitia. Παχαφεργα Parapherna. Παχαφηνίδη Paraphonista. Παχαχαργια Paracharagnum. Παχαχαργιτη Paracharacta. Παχαχειμάδιον Parachimadion. Παχαχειμασία Parachimasia. Παχαίδης Paropsis. Παρεδρος Paredrus. Παρεργον Parergum. Παροκυβᾶ Parocchia. Παροχος Parochus. Παροιγια Paroënia. Παρόλις Paropsis. Παροφόριον Pastophorium. Πατήρ Pater. Πατειάρχης Patriarcha. Πατειαρχεῖον Patriarchium. Πατειητικὸν Piraterium. Πατειτητη Pirata. Πατήλη Pelta. Πομπιο Pompo. Πανθέκτη Penthecte. Παντάγλαστος Pentaglottus. Πανταθαχον Pentateuchum. Παντεικοσκάριον Pentecostarium. Παντεκος ἔ Pentecoste. Παντέκτης Pentectes. Παντεπιπτοπος Pentepitropus. Παρειατή Periapta. Περι ἀρχῶν Periarchon. Περιβόλισμον Perivolium. Περιβολος Peribolus. Περιζωμα Perizoma. Περι ἑφαρτων Peristephanon. Περιτημα Peripsema. Πέταλον Petalum. Πεταληργος Petalurgus. Πεταμινάριος Petaminarius. Πετασμα Petasma. Πετεχ Petra. Πετροβολος Petrobolus. Πικεῖς Picris. Πινακοδήμη Pinacotheca. Πιστικὸς Pisticus. Πλἀνωμα Placoma. Πλαυτης Planeta. Πλἀσμα Plasma. Πλᾶςης Plastes. Πλασικὴ Plastica. Πλᾶτανος Platanus. Πλατῶνια Platonia. Πλεκτή Plecta. Πλήρωμα Pleroma. Πυθματικῶς Pneumaticus. Πυθματομαχος Pneumatomachus. Ποδήρης Poderis. Ποιητή Poëna. Ποιητης Poeta. Πολυανδειον Polyandrium. Πολυγαμία Polygamia. Πολυγαμος Polygamus. Πολυδεία Polytheia. Πολυπανδηλιον Polycandelum. Πολυμιταρίον Polymitarius. Πολυμιτος Polymitus.
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Transcription: ATR-1
Syllabus Græcarum Vocum. 657 Πολυπιχιον Πυλυσαυιον Πολυχεινιον Πορφύει Πορφυροθυμιτος Πεαγματικὸς Πειξεων Πειτινος Προσβύτερος Πρεσβυτήριον Πεῖνος Προασειν Προβατικὴ Προβολὴ Πρόγεμμα Πρόδρομος Πρόεδρος Πρόδεσις Πρόλοχος Προξενητικὴ Προπαθικὴ Προπαθειον Προρύπινος Προσθεσινὸς Προσταγμα Προσφορὰ Προφητικὴ Προφητινὸς Προφητικὸς Προφητιον Προστέκασινὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπατασ Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Π
Transcription: Translated (English)
Syllabus of Greek Words. 657 Πολυπιχιον Πυλυσαυιον Πολυχεινιον Πορφύει Πορφυροθυμιτος Πεαγματικὸς Πειξεων Πειτινος Προσβύτερος Πρεσβυτήριον Πεῖνος Προασειν Προβατικὴ Προβολὴ Πρόγεμμα Πρόδρομος Πρόεδρος Πρόδεσις Πρόλοχος Προξενητικὴ Προπαθικὴ Προπαθειον Προρύπινος Προσθεσινὸς Προσταγμα Προσφορὰ Προφητικὴ Προφητινὸς Προφητικὸς Προφητιον Προστέκασινὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπατασ Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προστοματικὸς Προστοπατικὸς Προστοπασχήτικὸς Προστόπλασινὸς Προστοσεβασὸς Προ
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Transcription: ATR-1
658 Syllabus Græcarum Vocum. Συλωπινία Scenopegia. Σκορπιακον Scorpiacum. Σκορπιος Scorpius. Σκοπωμα Scotoma. Σκοπωματικὸς Scotomaticus. Σμήμα Smigma. Σολέα Solea. Σοφός Sophus. Σπάθα Spatha. Σπαθάριος Spatharius. Σπαθιμύλη Spathimela. Σπαλαξ Spalagus. Σπανιος Spanicus. Σπανοπούγεν Spanopogon. Σπάρη Sparta. Σπατάλιον Sparalium. Σπατισηρ Spatister. Σπυδασης Spudastes. Στάδιον Stadium. Στατητή Stacte. Στατήρ Stater. Στατήρια Statera. Σταυρολάτης Staurolatra. Σταυροπητικὸς Stauropegium. Σταυροφυλαξ Staurophylax. Στέγα Stega. Στεφανητικὸς Stephanita. Στεφάνωμα Stephanoma. Στήμα Stigma. Στοιχάριον Sticharium. Στολή Stola. Στόμα Stoma. Στερφή Stropha. Στερφιον Strophium. Στερῖμα Stroma. Στυλίτης Stylita. Σύγγερφον Syngraphum. Συγκελλητης Syncellita. Σύγνειλλος Syncellus. Συγιλιμφός Synclerus. Συγιλιμπικὸς Syncleticus. Συγινόπιον Syncopo. Συγνεισις Syncrisis. Σύγχρονος Synchronus. Συμμερος Sycomorus. Συμφαντικὸς Sycophanta. Συλλασμή Syllaba. Συλλητική Syllepsis. Σύμβολον Symbolum. Συμμαχία Symmachia. Συμμύσης Symmysta. Συμπατικής Sympæctes. Σύμπονος Symponus. Συμποσιαρχος Symposiarcha. Συμφαντικὸς Symphoniacus. Σύμφαννον Symphonum. Σύμφαλμα Synagoga. Συμμαγμή Synagoga. Συμματή Synapta. Συμφαίνος Syndicus. Συμφαίνον Synedrium. Συμεδρος Synedrus. Συμίδεσις Synthesis. Συμδυμή Syntheca. Συμδυμήμα Synthema. Συμφαίνος Synodo. Συμφαίνος Synodicus. Συμφαίντις Synodites. Συμφαίνος Synodus. Συμφαίνιαση Synusiastra. Συμφαίνημα Syndereles. Συμφαίνοφος Syntrophus. Συμφαίντον Synonetum. Συμφαίρίς Synoris. Συμφαίρινια Syrophoenissa. Συμφαίντὸς Syrticus. Συμφατικὸς Systaticus. Συφαίρισης Sphæristerium. Συφαίρισης Sphærista. Συφεύδων Sphendon. Σφήλη Sphinx. Σχετικὸς Scheticus. Σχημα Scheme. Σχήλα Schiza. Σχήνος Schinus. Σχήσμα Schisma. Σχισματικὸς Schismaticus. Σχολή Schola. Σχολαστικὸς Scholasticus. Σχολιον Scholion. Σωμα Soma. Σωσάνιον Solania. Σωτήρ Soter. Τ Τάλατον Talentum. Ταξιαρχος Taxiarchus. Τάρχος Tarichus. Ταξιχοπούλης Tarichopola. Ταξιχοπολεῖον Tarichopolium. Τάφος Taphus. Τέκνον Tegnon. Τολειωσις Teliosis. Τολετάρχης Teletarcha. Τολετή Teleta. Τεκάντιον Telonium. Τεαρεσηαδεκατίται Tessarescædecatitæ. Τεαρεχανος Tessaracostus. Τετεαγεμματον Tetragrammaton. Τετεαδίται Tetraditæ. Τετεαθητική Tetraeteris. Τετεαθαγγελιον Tetraeuangelium. Τετεαπλᾶ Tetrapla. Τετεαρχης Tetarcha. Τετεὰς Tetras. Τίαξα Tiara. Τόμος Tomus. Τόνος Tonus. Τοπαχία Toparchia. Τοπογεαφία Topographia. Τοποτηπητής Topoteretes.
Transcription: Translated (English)
658 Syllabus of Greek Words. Συλωπινία Scenopegia. Σκορπιακον Scorpiacum. Σκορπιος Scorpius. Σκοπωμα Scotoma. Σκοπωματικὸς Scotomaticus. Σμήμα Smigma. Σολέα Solea. Σοφός Sophus. Σπάθα Spatha. Σπαθάριος Spatharius. Σπαθιμύλη Spathimela. Σπαλαξ Spalagus. Σπανιος Spanicus. Σπανοπούγεν Spanopogon. Σπάρη Sparta. Σπατάλιον Sparalium. Σπατισηρ Spatister. Σπυδασης Spudastes. Στάδιον Stadium. Στατητή Stacte. Στατήρ Stater. Στατήρια Statera. Σταυρολάτης Staurolatra. Σταυροπητικὸς Stauropegium. Σταυροφυλαξ Staurophylax. Στέγα Stega. Στεφανητικὸς Stephanita. Στεφάνωμα Stephanoma. Στήμα Stigma. Στοιχάριον Sticharium. Στολή Stola. Στόμα Stoma. Στερφή Stropha. Στερφιον Strophium. Στερῖμα Stroma. Στυλίτης Stylita. Σύγγερφον Syngraphum. Συγκελλητης Syncellita. Σύγνειλλος Syncellus. Συγιλιμφός Synclerus. Συγιλιμπικὸς Syncleticus. Συγινόπιον Syncopo. Συγνεισις Syncrisis. Σύγχρονος Synchronus. Συμμερος Sycomorus. Συμφαντικὸς Sycophanta. Συλλασμή Syllaba. Συλλητική Syllepsis. Σύμβολον Symbolum. Συμμαχία Symmachia. Συμμύσης Symmysta. Συμπατικής Sympæctes. Σύμπονος Symponus. Συμποσιαρχος Symposiarcha. Συμφαντικὸς Symphoniacus. Σύμφαννον Symphonum. Σύμφαλμα Synagoga. Συμμαγμή Synagoga. Συμματή Synapta. Συμφαίνος Syndicus. Συμφαίνον Synedrium. Συμεδρος Synedrus. Συμίδεσις Synthesis. Συμδυμή Syntheca. Συμδυμήμα Synthema. Συμφαίνος Synodo. Συμφαίνος Synodicus. Συμφαίντις Synodites. Συμφαίνος Synodus. Συμφαίνιαση Synusiastra. Συμφαίνημα Syndereles. Συμφαίνοφος Syntrophus. Συμφαίντον Synonetum. Συμφαίρίς Synoris. Συμφαίρινια Syrophoenissa. Συμφαίντὸς Syrticus. Συμφατικὸς Systaticus. Συφαίρισης Sphæristerium. Συφαίρισης Sphærista. Συφεύδων Sphendon. Σφήλη Sphinx. Σχετικὸς Scheticus. Σχημα Scheme. Σχήλα Schiza. Σχήνος Schinus. Σχήσμα Schisma. Σχισματικὸς Schismaticus. Σχολή Schola. Σχολαστικὸς Scholasticus. Σχολιον Scholion. Σωμα Soma. Σωσάνιον Solania. Σωτήρ Soter. Τ Τάλατον Talentum. Ταξιαρχος Taxiarchus. Τάρχος Tarichus. Ταξιχοπούλης Tarichopola. Ταξιχοπολεῖον Tarichopolium. Τάφος Taphus. Τέκνον Tegnon. Τολειωσις Teliosis. Τολετάρχης Teletarcha. Τολετή Teleta. Τεκάντιον Telonium. Τεαρεσηαδεκατίται Tessarescædecatitæ. Τεαρεχανος Tessaracostus. Τετεαγεμματον Tetragrammaton. Τετεαδίται Tetraditæ. Τετεαθητική Tetraeteris. Τετεαθαγγελιον Tetraeuangelium. Τετεαπλᾶ Tetrapla. Τετεαρχης Tetarcha. Τετεὰς Tetras. Τίαξα Tiara. Τόμος Tomus. Τόνος Tonus. Τοπαχία Toparchia. Τοπογεαφία Topographia. Τοποτηπητής Topoteretes.
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Syllabus Græcarum Vocum. 659 Tragelaphus. Τραγελαφος Tragemata. Τραγηματα Tragoedia. Τραγηδία Tragoedus. Τραγωδος Trapezita. Τραπεζίτης Trapetum. Τραπητὸν Trebax. Τρεβανὸς Trigamus. Τριγαμὸς Trieteris. Τριετηείς Trieris. Τειρης Tritheitæ. Τριθειτᾶς Triclinium. Τρικλινίον Triloris. Τριλιορις Trima. Τριμμα Tripassalon. Τριπασαλὸν Trisagium. Τρισαγιον Trismegistus. Τρισμεγιστὸς Tristata. Τριστατὴς Tristegus. Τριστεγὸς Trisomatus. Τρισομάτος Tricæ. Τρικαῖæ Trichinas. Τριχινᾶς Triodium. Τριοδιον Trionymus. Τριονυμὸς Tropæophorus. Τροποφορὸς Tropologia. Τροπολογία Tropus. Τροπος Trullus. Τρυλλὸς Trutina. Τρυτάνη Tympanistria. Τυμπανὸν Tympanum. Τυμπινὸς Typicus. Τυπογεαφιὰ Typographia. Τυπογεαφος Typographus. Τυποδέτης Typotheta. Τυπος Typus. Τυποπομεῖστὸν Typhlocomium. Τυφος Typhus. Τυφοῦν Typhon. Τυφῶν Hyades. Τάδες Hyacinthus. Τἀκινδὸς Hydra. Τὴδὴ Hydraulum. Τὴδραυλὸς Hydria. Τὴδεια Hydromantia. Τὴδρομάντιὰς Hydromysta. Τὴδρομύσης Hydroscopium. Τὴδροσκόπιον Hydrophobus. Τὴδροφοβὸς Hydrophylax. Τὴδροφίλαξ Hymnizo. Τὴμεῖον Hymnologia. Τὴμυλογία Hymnus. Τὴμυνὸς Hypante. Τὴμπατὴν Hypapante. Τὴμπατὴν Hypaspistes. Τὴμπατὴν Hypate. Τὴμπατὴν Hypatus. Τὴμπατὴν Hyperaspistes. Τὴμπατὴν Hyperberitæus. Τὴμπεριεταῖος Hyperdulia. Τὴμπερδεσμὸς Hyperthesmus. Τὴμπερπινὸς Hyperpyron. Τὴμπεργον Hypobolon. Τὴμποβολὸν Hypobrychion. Τὴμποβρύχιον Hypogeamus. Τὴμπογεατὸς Hypogeaconus. Τὴμπογεατὸς Hypotheca. Τὴμποθημὸς Hypocautum. Τὴμποκαυτῶν Hypocrisis. Τὴμποκρισίσις Hypocrita. Τὴμποκριτητῶν Hypomimniscon. Τὴμπομηματον ἔμφος Hypomnematographus. Τὴμπομηματικὸν Hypomnesticum. Τὴμπομηνιστὸν Hypostasis. Τὴμποστασίς Hystera. Τὴμπομεῖα Hypsoma. Τὴμπομα Hyopa. Τὴμπομα Phagedæna. Φαγεδαιγὰ Phagolidorus. Φαγολιδορὸς Phanerosis. Φανέρωσις Phantasia. Φαντασία Phantasma. Φαντασμᾶ Pharus. Φαρὸς Phelonium. Φελόνιον Pheronymus. Φερῶνυμὸς Pheu. Φεῦ Phiala. Φιάλη Philargyria. Φιλαργυρία Phylargyrus. Φιλαργυρὸς Philauria. Φιλαυτία Philocompicus. Φιλοκομπικὸς Philopompus. Φιλοπομπὸς Philosophia. Φιλοσοφία Philosophus. Φιλοσύφος Philochristia. Φιλοχρισία Pholidotus. Φολιδῶτὸς Phratria. Φρατηλιὰ Phrontisterium. Φροντιστερία Phrygium. Φρύγιον Phylacterium. Φυλακτήριον Physica. Φυσικὴ Phisiologia. Φυσιολογία Chæreismus. Χαρετισμὸς Chalcedicus. Χαλκειδίνὸς Chalcenterus. Χαλκειντερὸς Chalcedon. Χαλκηδῶν Chalcus. Χαλκυδῶν Chainæleon. Χαιμαίεια Chameuniæ. Χαμευνια Chaos. Χασῶς Charagma. Χαραγμᾶ Charadrius. Χαρακτητῶν Character. Χαρτῶν Charta. Τρ 2 ἧαρ-
Transcription: Translated (English)
Syllabus Græcarum Vocum. 659 Tragelaphus. Τραγελαφος Tragemata. Τραγηματα Tragoedia. Τραγηδία Tragoedus. Τραγωδος Trapezita. Τραπεζίτης Trapetum. Τραπητὸν Trebax. Τρεβανὸς Trigamus. Τριγαμὸς Trieteris. Τριετηείς Trieris. Τειρης Tritheitæ. Τριθειτᾶς Triclinium. Τρικλινίον Triloris. Τριλιορις Trima. Τριμμα Tripassalon. Τριπασαλὸν Trisagium. Τρισαγιον Trismegistus. Τρισμεγιστὸς Tristata. Τριστατὴς Tristegus. Τριστεγὸς Trisomatus. Τρισομάτος Tricæ. Τρικαῖæ Trichinas. Τριχινᾶς Triodium. Τριοδιον Trionymus. Τριονυμὸς Tropæophorus. Τροποφορὸς Tropologia. Τροπολογία Tropus. Τροπος Trullus. Τρυλλὸς Trutina. Τρυτάνη Tympanistria. Τυμπανὸν Tympanum. Τυμπινὸς Typicus. Τυπογεαφιὰ Typographia. Τυπογεαφος Typographus. Τυποδέτης Typotheta. Τυπος Typus. Τυποπομεῖστὸν Typhlocomium. Τυφος Typhus. Τυφοῦν Typhon. Τυφῶν Hyades. Τάδες Hyacinthus. Τἀκινδὸς Hydra. Τὴδὴ Hydraulum. Τὴδραυλὸς Hydria. Τὴδεια Hydromantia. Τὴδρομάντιὰς Hydromysta. Τὴδρομύσης Hydroscopium. Τὴδροσκόπιον Hydrophobus. Τὴδροφοβὸς Hydrophylax. Τὴδροφίλαξ Hymnizo. Τὴμεῖον Hymnologia. Τὴμυλογία Hymnus. Τὴμυνὸς Hypante. Τὴμπατὴν Hypapante. Τὴμπατὴν Hypaspistes. Τὴμπατὴν Hypate. Τὴμπατὴν Hypatus. Τὴμπατὴν Hyperaspistes. Τὴμπατὴν Hyperberitæus. Τὴμπεριεταῖος Hyperdulia. Τὴμπερδεσμὸς Hyperthesmus. Τὴμπερπινὸς Hyperpyron. Τὴμπεργον Hypobolon. Τὴμποβολὸν Hypobrychion. Τὴμποβρύχιον Hypogeamus. Τὴμπογεατὸς Hypogeaconus. Τὴμπογεατὸς Hypotheca. Τὴμποθημὸς Hypocautum. Τὴμποκαυτῶν Hypocrisis. Τὴμποκρισίσις Hypocrita. Τὴμποκριτητῶν Hypomimniscon. Τὴμπομηματον ἔμφος Hypomnematographus. Τὴμπομηματικὸν Hypomnesticum. Τὴμπομηνιστὸν Hypostasis. Τὴμποστασίς Hystera. Τὴμπομεῖα Hypsoma. Τὴμπομα Hyopa. Τὴμπομα Phagedæna. Φαγεδαιγὰ Phagolidorus. Φαγολιδορὸς Phanerosis. Φανέρωσις Phantasia. Φαντασία Phantasma. Φαντασμᾶ Pharus. Φαρὸς Phelonium. Φελόνιον Pheronymus. Φερῶνυμὸς Pheu. Φεῦ Phiala. Φιάλη Philargyria. Φιλαργυρία Phylargyrus. Φιλαργυρὸς Philauria. Φιλαυτία Philocompicus. Φιλοκομπικὸς Philopompus. Φιλοπομπὸς Philosophia. Φιλοσοφία Philosophus. Φιλοσύφος Philochristia. Φιλοχρισία Pholidotus. Φολιδῶτὸς Phratria. Φρατηλιὰ Phrontisterium. Φροντιστερία Phrygium. Φρύγιον Phylacterium. Φυλακτήριον Physica. Φυσικὴ Phisiologia. Φυσιολογία Chæreismus. Χαρετισμὸς Chalcedicus. Χαλκειδίνὸς Chalcenterus. Χαλκειντερὸς Chalcedon. Χαλκηδῶν Chalcus. Χαλκυδῶν Chainæleon. Χαιμαίεια Chameuniæ. Χαμευνια Chaos. Χασῶς Charagma. Χαραγμᾶ Charadrius. Χαρακτητῶν Character. Χαρτῶν Charta. Τρ 2 ἧαρ-
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660 Syllabus Græcarum Vocum. Chartophylacium. Chytropodes. Chartophylax. Choma. Chartoprata. Chalma. Chirotheca. Chirotonia. Chirurgia. Chelydrus. Chiliastæ. Chlamys. Choicus. Choerogryllus. Choragus. Chorea. Chorus. Chrisma. Christianocategorus. Christianus. Christologus. Christolytæ. Christus. Christotocos. Christophoria. Chrisargyrum. Chrisologus. Chrysoprasus. Chrysoras. Chrysostomus. Chydæus. FINIS.
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660 Syllabus of Greek Words. Chartophylacium. Chytropodes. Chartophylax. Choma. Chartoprata. Chalma. Chirotheca. Chirotonia. Chirurgia. Chelydrus. Chiliastæ. Chlamys. Choicus. Choerogryllus. Choragus. Chorea. Chorus. Chrisma. Christianocategorus. Christianus. Christologus. Christolytæ. Christus. Christotocos. Christophoria. Chrisargyrum. Chrisologus. Chrysoprasus. Chrysoras. Chrysostomus. Chydæus. END.
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APPARENTES SACRÆ SCRIPTURÆ CONTRADICTIONES A DOMINICO MACRO MELITENSI Equite Aurato, Com. Palatino, Proton. Apostolico, Cathedr. Ecclesiæ Viterbien. Canonico Theol. ac Sacræ Congregationis Indicis Consultore CONCILIATÆ, Atque ex ejusdem schedis hac novissima editione maximè ampliatæ. Opus Concionatoribus, & Ecclesiasticis utilissimum. Hierolexicus Magri, Tc 3 BEN
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APPARENT CONTRADICTIONS OF THE SACRED SCRIPTURES RECONCILED BY DOMENICO MACRO, OF MALTA, Knight of the Golden Spur, Count Palatine, Apostolic Protonotary, Canon Theologian of the Cathedral Church of Viterbo, and Consultor of the Sacred Congregation of the Index, and greatly enlarged in this latest edition from his own notes. A work most useful to preachers and ecclesiastics. Hierolexicus Magri, Tc 3 BEN
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BENEVOLO LECTORI. Apparentes Sacrorum Voluminum Antilogias, seu repugnantias, ex eruditissimis præsertim P. Jacobi Tirini Commentariis, qui disertè, & ex Sanctorum Patrum placitis universos tam veteris, quàm novi Testamenti Codices exposuit, & ex aliis præterèà scriptoribus privato studio, propriæque consulens utilitati adnotare curaveram. Constitutus enim Romæ fuit conventus doctissimorum virorum à Sanctissimo Pontifice URBANO VIII. qui Biblia recognosceret Arabica, ut ea postmodùm ad Orientalium Christianorum institutionem imprimerentur. Tanto quippè studio propagandæ religionis Summus ille Orbis terrarum Antistes incensus erat. Nam Arabica lingua non solùm Africæ populis est communior; verùm etiam Persis, Turcis, Tartaris, ac Mahometanæ superstitionis sectatoribus universis Sacra. Fructuosissimus igitur, ac saluberrimus hic existimatus est labor: solertia præsertim, ac singulari prudentia Em. Card. Pallottæ, qui maxima assiduitate, ac incenso studio nostræ Congreg. præerat. Ego igitur inter hujus coetus Patres adlectus animadvertebam in singulis ferè congressibus difficultates sanè permagnas ex Sacræ Scripturæ locis in speciem repugnantibus emergere, qui addubitare plurimum, & hærere nos cogerent. Pernecessarium igitur hunc ego laborem suscepi, & quantum mihi per facultatem licuit exantlavi, ut hoc fructu privatim ipse perfruerer. Sed parendum coetus Sodalibus, & Collegis fuit, qui me ad eum publicandum, & cum aliis communicandum, nondum planè maturum, ac perfectum impulerunt. Quamquam multa equidem studio, ac de industria prætermisi. Permultos enim locos intactos volui, quia eos conciliare supervacaneum, & optimis ingeniis injurium videbatur. Nonnulla tamen paradoxa, quæ prima facie absurda, & veritati contraria videbantur, accesserunt. Fruere itaque lector amico labore, meque Deo, coelitibusque commendatum plurimùm velis, ac Vale. CON-
Transcription: Translated (English)
To the benevolent reader. The apparent contradictions, or repugnances, of the Sacred Books, especially from the most learned Commentaries of P. Jacobus Tirinius, who clearly, and according to the judgments of the Holy Fathers, explained the codes of both the Old and the New Testament, and also from other writers besides, I had taken care to note down, out of private study and for my own benefit. For a meeting of the most learned men was held at Rome by order of the Most Holy Pontiff URBAN VIII., who wished the Arabic Bible to be revised, so that later they might be printed for the instruction of the Eastern Christians. For with such great zeal for the spread of religion that supreme ruler of the world was inflamed. For the Arabic language is common not only among the peoples of Africa; but also among the Persians, Turks, Tartars, and all followers of the Mahometan superstition. Therefore this labor was judged most fruitful, and most salutary: especially by the ingenuity and singular prudence of the Most Eminent Cardinal Pallotta, who with the greatest diligence and ardent zeal presided over our Congregation. I, therefore, having been chosen among the Fathers of this gathering, observed that in nearly every conference very great difficulties arose from places in Sacred Scripture seemingly at odds, which compelled us to hesitate greatly and to be at a loss. This labor, then, I undertook as necessary in the highest degree, and I completed it as far as my ability allowed, so that I myself might privately enjoy this fruit. But it was necessary to obey my fellow members and colleagues, who urged me to publish it and to share it with others, though it was not yet fully mature or perfect. Although indeed I passed over many things with deliberation and by design. For I wished many passages to remain untouched, because it seemed superfluous to reconcile them, and an injury to the best minds. Nevertheless, some paradoxes were added, which at first sight seemed absurd and contrary to the truth. Enjoy therefore, reader, this friendly labor, and kindly commend me to God and to the heavenly beings most earnestly, and farewell. CON-
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CONTRADICTIONES APPARANTES. EX LIBRO GENESIS. Ap. I. v. 27. [Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum & foeminâ creavit eos.] Cùm uterque tam vir, quàm mulier fuerint creati ad imaginem Dei, cur igitur Apostolus scribit ad Corinthios, epist. I. c. II. v. 7. [Vir quidem non debet velare caput suum, quoniam imago, & gloria Dei est; mulier autem gloria viri est.] Quibus verbis videtur innui, mulierem non esse imaginem Dei. Solvit hanc quæstionem S. Thom. 1. par. qu. 93. art. 4. ad 1. ubi ait, tam in viro, quàm in muliere inveniri imaginem divinam secundùm id, quod importat ratio imaginis principaliter, id est, quoad naturam intellectualem. In viro autem invenitur aliquid aliud, quod importat ratio imaginis secundariò, quia vir est principium & finis mulieris, sicut Deus est principium totius creaturæ; & de hac secunda imagine loquitur S. Paulus. Aliter solvit eandem difficultatem Abraham Ecchellensis vir profundæ eruditionis in Historia Arabum, cap. 14. nam mulier non est imago Dei immediata, quia condita fuit ad imaginem viri sui. Ibid. v. 28. [Crescite, & multiplicamini.] Hoc contradicit textui novi Testamenti, Matth. 19. [Non expedit nubere.] Aliisque consiliis novæ legis multis in locis commemoratis, quæ irrident Hebræorum Rabbini, ac reprehendunt Christianum coelibatum. Resp. Istud non fuisse præceptum, sed tantùm simplicem benedictionem; de hac controversia disputat fusè Bellar. tom. 4. de gratia, & colligitur manifestè ex verbis antecedentibus: [Benedixit illis Deus.] Et confirmatur ex eo, quòd eadem verba dixerit Deus piscibus, ac avibus, in quibus non potest esse præceptum. Hac igitur benedictione communicavit Deus virtutem illis procreandi sibi simile. De Christianorum coelibatu prophetavit Isajas: [Quia hæc dicit Dominus Eunuchis: Qui custodierint sabbata mea, & elegerint quæ ego volui, & tenuerint foedus meum, dabo eis in domo mea, & in muris meis locum, & nomen melius à filiis, & filiabus; nomen sempiternum dabo eis, quod non peribit, cap. 56.] utique loquitur cum illis, qui se castraverunt propter regnum coelorum. Cap. 4. v. 26. [Quem vocavit Enos, iste coepit invocare nomen Domini.] Quomodo coepit iste invocare Deum, si priùs Cain, & Abel obtulerant Deo sacrificia, invocantes quidem nomen ejus, ut habetur suprà, v. 3. R. Cain, & Abel cognoverunt Deum, illique munera obtulerunt; sed non invocarunt eum precibus: ita R. Salomon, quem sequitur R. Isaac Abravanel. Meliùs tamen conciliantur hæc loca, si dicamus Adam, Cain, & Abel cognovisse quidem Deum, sed Enos coepit tanquam sapiens docere alios Dei notitiâ. Unde lectio hebræa habet: [Tunc coeptum est invocari nomen Domini.] id est, publicè, ut explicat R. Manasses Ben Israel in suo Conciliatore. Cap. 5. v. 26. [Mathusala postqua[m] genuit Lamech, vixit sepringentis octoginta duobus annis.] Quod si verum esset, sequeretur Mathusala vixisse usque ad finem diluvii, nempè anno à creatione mundi 1656. & tamen nulla sit mentio ipsum ingressum fuisse arcam. Pro solutione hujus difficultatis supponendum est, falsam fuisse sententiam aliquorum, qui censuerunt hos annos, quorum sæpè meminit Scriptura, non fuisse integros: si enim hoc pro libitu dicere licitum esset in prima mundi ætate, certè idem in sequentibus ætatibus asserere licebit, atque ita incertæ essent omnes Chronologiæ. Respondeo igitur: verum quidem est à nato Lamech usque ad diluvium præcisè numerandos esse annos 782. tot quoque fuisse usque ad obitum Mathusala. Cùm ergo constet ipsum non ingressum esse arcam, dicendum est ultimum ætatis suæ annum non fuisse completum, sed inchoatum. Ajunt enim Hebræi, & præcipuè R. Salomon, Mathusala septem diebus ante initium diluvii è vita excessisse, quod colligunt Rabbini ex illis verbis Gen. 7. v. 10. [Cùmque transissent septem dies.] Hoc enim spatium concessit Deus ad celebrandas exequias, & luctum super Mathusala. Ita fatetur R. Nehenias in Rabot. cap. 32. se didicisse à R. Iuda. Non vixit ergo Mathusala post diluvium, quia tam ex Vulgata, quàm ex Iosepho colligitur manifestè, quo anno accidit diluvium, Mathusalem diem obiisse: nam, si anno 187. vitæ suæ genuit Lamech, ut habent etiam LXX. relinquitur spatium vitæ Mathusalem annorum 782. ex quibus si demas annos 182. Lamech ante genitum Noe, & ipsius vitæ Noe 600. quando ingressus est in arcam, efficientur anni 782. quos vixit Mathusalem post ortum Lamech. Quin etiam si Hieronymum sequi volumus in eo, in quo cum LXX. convenit, ante diluvium anno sexto mortuum Mathusalem consiteri cogemur. Nam ubi Vulgata editio habet: [Vixit autem Lamech 183. annis.] LXX. habent 188. quibus si addantur anni 600. vitæ Noe ante diluvium, tota summa erit 788. annorum. Post ortum autem Lamech superstes fuit Mathusalem annis 782. Ergo sexennio ante diluvium vita excesserat. Cap. 6. v. 3. [Bruntque dies illius (scilicet hominis) centum viginti annorum.] Hic textus non concordat cum eo, quod narratur, cap. 11. Genes. instrà, ubi Sacra Scriptura aliquos commemorat, qui post diluvium hunc annorum numerum excesserunt. Respondeo, Deus non statuit singulis hominibus hunc annorum numerum, ut volunt Ioseph. Lactat. & Procop. apud Salianu[m], quia de facto multi, ut diximus, diutiùs supervixe- t 4 runt:
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APPARENT CONTRADICTIONS. FROM THE BOOK OF GENESIS. Ch. I, v. 27. [And God created man to his own image: to the image of God he created him: male and female he created them.] Since both, man and woman, were created to the image of God, why then does the Apostle write to the Corinthians, 1 Cor. ch. II, v. 7. [A man indeed ought not to cover his head, because he is the image and glory of God; but the woman is the glory of the man.] By these words it seems to be implied that woman is not the image of God. St. Thomas solves this question, 1st part, q. 93, art. 4, ad 1, where he says that the divine image is found in both man and woman according to that which the notion of image primarily imports, namely, with regard to the intellectual nature. But in man there is found something else, which the notion of image imports secondarily, because man is the principle and end of woman, just as God is the principle of the whole creation; and St. Paul is speaking of this second image. Abraham Ecchellensis, a man of profound learning, solves the same difficulty differently in his History of the Arabs, ch. 14, for woman is not the immediate image of God, because she was formed according to the image of her husband. Ibid. v. 28. [Increase, and multiply.] This contradicts the text of the New Testament, Matt. 19. [It is not expedient to marry.] And other counsels of the new law mentioned in many places, which the Jewish Rabbis mock and which condemn Christian celibacy. Reply: this was not a command, but only a simple blessing; Bellarmine discusses this controversy at length, tom. 4, On Grace, and it is clearly gathered from the preceding words: [God blessed them.] And it is confirmed by the fact that God said the same words to the fishes and the birds, in whom there can be no command. By this blessing, therefore, God communicated to them the power of producing beings like themselves. Isaiah prophesied of Christian celibacy: [For thus says the Lord to the eunuchs: Who shall keep my sabbaths, and shall choose the things that I have desired, and shall hold fast my covenant, I will give them in my house and within my walls a place, and a name better than sons and daughters; I will give them an everlasting name, which shall not perish, ch. 56.] He is certainly speaking of those who have made themselves eunuchs for the sake of the kingdom of heaven. Ch. 4, v. 26. [Whom Enos called upon, he began to call upon the name of the Lord.] How did he begin to invoke God, if previously Cain and Abel had offered sacrifices to God, indeed invoking his name, as is related above, v. 3? R. Cain and Abel knew God and offered gifts to him; but they did not invoke him with prayers: so says R. Solomon, whom R. Isaac Abravanel follows. Yet these passages are better reconciled if we say that Adam, Cain, and Abel indeed knew God, but Enos began, as a wise man, to teach others the knowledge of God. Hence the Hebrew reading has: [Then it began to be invoked in the name of the Lord.] that is, publicly, as R. Manasseh ben Israel explains in his Conciliator. Ch. 5, v. 26. [Methuselah, after he had begotten Lamech, lived seven hundred and eighty-two years.] If this were true, it would follow that Methuselah lived until the end of the flood, namely in the year 1656 from the creation of the world; and yet there is no mention that he entered the ark. To solve this difficulty, it must be assumed that the opinion of certain people was false, namely, those who thought that these years, which Scripture often mentions, were not complete years; for if it were allowable to say this at will in the first age of the world, certainly the same could be asserted for later ages, and thus all chronologies would be uncertain. I therefore reply: it is indeed true that from the birth of Lamech until the flood precisely 782 years are to be counted, and that there were likewise so many until the death of Methuselah. Since, therefore, it is established that he did not enter the ark, it must be said that the last year of his life was not completed, but begun. For the Hebrews, and especially R. Solomon, say that Methuselah died seven days before the beginning of the flood, which the Rabbis infer from those words of Gen. 7, v. 10: [And after seven days were passed.] For God granted this interval for funerals to be held and mourning over Methuselah. Thus R. Nehemias confesses in Rabot. ch. 32 that he learned it from R. Judah. Methuselah therefore did not live after the flood, because both from the Vulgate and from Josephus it is clearly gathered that in the year in which the flood occurred, Methuselah died: for if in the 187th year of his life he begot Lamech, as the LXX also have it, there remains a span of Methuselah’s life of 782 years; from which, if you subtract the 182 years of Lamech before Noah was begotten, and Noah’s own 600 years when he entered the ark, there will be 782 years, which Methuselah lived after the birth of Lamech. Indeed, if we wish to follow Jerome in that point in which he agrees with the LXX, we shall be compelled to admit that Methuselah died in the sixth year before the flood. For where the Vulgate edition has: [And Lamech lived 183 years], the LXX have 188; to which, if the 600 years of Noah’s life before the flood are added, the total will be 788 years. But after the birth of Lamech, Methuselah survived 782 years. Therefore he had passed from life six years before the flood. Ch. 6, v. 3. [And his days shall be one hundred and twenty years.] This text does not agree with what is narrated below, in ch. 11 of Genesis, where Sacred Scripture mentions some who, after the flood, exceeded this number of years. I reply that God did not set this number of years for each individual man, as Josephus, Lactantius, and Procopius cited by Salianus wish, because in fact many, as we said, survived much longer than this:
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Contradictiones apparentes Osee c. 12. imò infra, v. 28. Dei nomen sibi usurat, dicens: [Quoniam si contra Deum fortis fuisti, quanto magis contra homines prævalebis?] Respondeo, verè fuit Angelus; dicitur nihilominus Jacob fortis contra Deum, eò quòd Angelus ille repræsentabat personam Dei. Vocatur autem vir, quia eam formam visibilem assumpserat. Ibidem v. 30. [Vidi Deum facie ad faciem, & salva facta est anima mea.] Sunt verba Jacob, quibus manifestè contradicunt alii textus; nam Moysi dixit Deus Exod. 33. v. 20. [Non poteris videre faciem meam; non enim videbit me homo, & vivet.] Et in Evangelio Ioan. 1. v. 18. [Deum nemo vidit unquam.] Theologi passim agunt de præsenti difficultate, an scilicet viator possit videre divinam essentiam: sed omissis Theologorum quæstionibus, respondeo cum S. Eucherio, Jacob non vidisse essentiam Dei; sed speciem aliquam visibilis creaturæ, quæ humanis poterat apparere conspectibus, subjecta Divinæ potestati, ac Deum ipsum repræsentans; imò Rabbini intelligunt prædicta verba de Angelo luctante, qui vocatur Eloim in tex. Hebr. Cap. 34. v. 30. [Jacob dixit ad Simeonem, & Levi: Turbassis me, & odiosum fecistis me.] Quibus verbis Jacob reprehendit hos duos filios injustæ vindictæ contra sororis raptores, in qua vindicta graviter deliquerunt multiplici ex capite, primò imprudentiæ; inscio enim Patre hoc patrarunt. Secundò injustitiæ, moventes bellum auctoritate privata non consulto Patrefamilias, apud quem erat jus vindictæ. Tertiò proditionis; ulciscuntur enim injuriam jam condonatam. Quartò sacrilegii; nam dolosè abutuntur circumcisione. Quintò crudelitatis, quia graviter læsos, & afflictos ex recenti vulnere occiderunt. Sextò oppressionis innocentum; non enim solum raptorem, sed omnes masculos jugularunt. Ideò Jacob moriens maledixit his filiis. Gen. 49. v. 5. [Simeon, & Levi fratres vasa iniquitatis bellantia] His non obstantibus in Iudith 9. v. 2. commendatur hæc actio his verbis: [Deus Patris mei Simeon, qui dedisti illi gladium in defensionem alienigenarum, qui violatores extiterunt in coinquinatione sua, & denudiverunt semur virginis in confusionem, & dedisti mulieres illorum in prædam, & filias illorum in captivitatem, & omnem prædam in divisionem servis tuis, qui zelaverunt zelum tuum.] Respondeo, Deus in hoc casu se gessit sicut cum Nabuchodonosore, cui præceperat Tyri expugnationem; item dat opes, ac vires Tyrannis ad puniendos rebelles, qui justam vindictam promeriri fuerant, licèt ille actus, quo utuntur Tyranni ad exequendam divinam voluntatem, displiceat ipsi Deo. Sic in præsenti casu. Volebat Deus ulcisci probrosum raptum Dinæ, usus est zelo Simeonis, & Levi, qui zelo pudicitiæ ad ultionem movebantur, ex quo capite digni erant præmio, & laude. At quia zelus iste fuit imprudens, injustus, crudelis, ac virtutum limites excedens, gravissimè peccarunt, & secundùm hanc
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Apparent contradictions Hosea ch. 12, indeed below, v. 28, the name of God is arrogated to himself, saying: [For if you have been strong against God, how much more will you prevail against men?] I answer: he was truly an Angel; nevertheless Jacob is said to have been strong against God, because that Angel represented the person of God. He is called a man, because he had assumed that visible form. In the same place, v. 30, [I have seen God face to face, and my soul has been saved.] These are Jacob’s words, which are plainly contradicted by other texts; for God said to Moses, Exod. 33, v. 20, [You cannot see my face; for no man shall see me and live.] And in the Gospel of John 1, v. 18, [No one has ever seen God.] Theologians commonly discuss this present difficulty, namely whether a pilgrim can see the divine essence; but setting aside the questions of the theologians, I answer with St. Eucherius that Jacob did not see the essence of God, but some form of a visible creature, which could appear to human sight, subject to divine power, and representing God himself; indeed the Rabbis understand the aforesaid words of the wrestling Angel, who is called Elohim in the Hebrew text. Ch. 34, v. 30, [Jacob said to Simeon and Levi: You have troubled me, and made me odious.] By these words Jacob rebukes these two sons for the unjust vengeance against their sister’s ravishers, in which vengeance they gravely sinned from multiple points of view: first, imprudence, for they carried this out without the Father’s knowledge. Second, injustice, for they waged war on their own authority without consulting the head of the family, in whom the right of vengeance lay. Third, treachery, for they take vengeance for an injury already pardoned. Fourth, sacrilege, for they deceitfully abuse circumcision. Fifth, cruelty, because they killed men who had been gravely wounded and weakened by a recent wound. Sixth, oppression of the innocent, for they slaughtered not only the ravisher but all the males. Therefore Jacob, dying, cursed these sons. Gen. 49, v. 5, [Simeon and Levi, brothers, vessels of iniquity, waging war.] Notwithstanding this, in Judith 9, v. 2, this action is commended in these words: [God of my father Simeon, who gave him a sword for the defense against foreigners, who had been violators in their defilement, and had uncovered the womb of the virgin in shame, and you gave their women as prey, and their daughters into captivity, and all the spoil to be divided among your servants, who were zealous with your zeal.] I answer: God in this case acted as he did with Nebuchadnezzar, to whom he had commanded the conquest of Tyre; likewise he gives wealth and strength to tyrants to punish rebels, who had deserved just vengeance, although that act by which tyrants make use of them in carrying out divine will is displeasing to God himself. So it is in the present case. God wished to take vengeance on the shameful rape of Dinah; he used the zeal of Simeon and Levi, who were moved by zeal for chastity to take revenge, and on that account they were deserving of reward and praise. But because this zeal was imprudent, unjust, cruel, and exceeded the bounds of virtue, they sinned most grievously, and according to this
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ex Libro Genesis. 665 hanc considerationem non servierunt divinæ voluntati. Simili etiam modo obstetrices Ægyptiæ, quæ mendacio tutatæ sunt puerorum Hebræorum viram, benedictionem meruerunt à Deo non propter mendacium, sed propter pium affectum, & beneficium Hebræis præstitum. Nam potest in una eademque actione aliquid esse boni, & præmio digni, & aliquid mali, quod oderit, ac puniat Deus. Cap. 35. v. 10. [Non vocaberis ultrâ Jacob, sed Israel erit nomen tuum, ] & tamen eodem capite vocatur Jacob; nam v. 26. [Hi sunt Filii Jacob.] Resp. Verba Angeli intelligenda esse hoc modo, nimirum, Præcipuum nomen in posterum erit Israel; non tamen auferetur penitus nomen Jacob, sed erit accessorium. Ita Rabbini communiter. Cap. 37. v. 10. [Num ego, & mater tua, & fratres tui adorabimus te super terram?] Quomodo hoc dicere poterat Jacob, si Rachel Mater Iosephi jam obierat, ut dicitur, cap. 35. v. 19. suprà? Respondeo, non loquitur de Rachele jam mortua; sed de ejus ancilla nomine Bela, quæ nutrix fuerat Iosephi, ac in matris locum successerat, ita Lyran. & Tostat. sæpè enim in sacris litteris reperies tales mulieres vocari matres, ut eruditè notavit R. Manasses Ben. Israel, lib. 1. de Resurrect. cap. 1. Vel hoc dixit prudens Pater, ut ostenderet esse impossibilem, & sic mederetur fratrum livori: ita R. Salomon. Cap. 40. v. 19. [Auferet Pharao caput tuum.] Hoc videtur contradicere verbis sequentibus: [Suspendet te in Cruce.] Et de facto non fuit illi præcisum caput. Respondeo, est locutio hebraica, in qua sæpè sumitur caput pro ipso homine: unde significat: Pharao auferet te de numero viventium. Cap. 41. v. 16. [Absque me Deus respondebit prospera Pharaoni. [Sunt verba Iosephi, qui tamen ipsemet postea prolixè respondit Pharaoni explicans ei somnium. Respondeo, est Hebraismus Absque me, id est, non ego ex mea sapientia; sed Deus per me tanquam per instrumentum respondebit, & somnium explicabit. Confirmatur ex Textu Græco: ἀνδελὸς οἰκὸς ἀν δοκονειδιστεν ἔν ὑποτυποῦν ἦλληνοῦν. Nimitum: [Absque Deo non respondebitur salutare Pharaoni. Cap. 46. v. 6. [Venitque in Ægyptum cum omni semine suo, filii ejus, & nepotes, filiæ, & cuncta simul progenies.] Hîc fit mentio filiarum Jacob, qui tamen præter unam Dinam nullas habuit filias, ut habetur infrà ver. 15. Respondeo ex Rabinoru[m] traditionibus in Ialcut. In unoquoque partu, quo editus est aliquis ex duodecim Patriarchis, simul nata est & filia, quæ omnes postea fratribus nupserunt, ne Patriarchæ miserentur Gêtibus; ita ut filii Liæ duxerint gemellas alioru[m] fratrum, & alii rursus gemellas harum. Unius autem Dinæ fit mentio, quia in hoc partu non sunt nati gemini. Neque mirari convenit, quòd reliquas forores Scriptura reticeat; nam etiam omittit filias Adami, quæ Caino, & Abel nupserunt: ita R. Jehuda Bar Isaj, qui confirmat suam sententiam ex Scriptura hujus capitis, v. 26. [Cunctæ animæ, quæ ingressæ sunt cum Jacob, in Ægyptum, & egressæ sunt de femore illius, absque uxoribus filiorum ejus.] Ergo uxores filiorum ex eodem femore provenerunt, alioquin superflua viderentur hæc ultima verba. Ibidem v. 26. [Cunctæ animæ, quæ ingressæ sunt cum Jacob in Ægyptum, & egressæ sunt de femore illius, absque uxoribus filiorum ejus, sexaginta sex.] Cui textui repugnat versus sequens 27. ubi septuaginta numerantur. Insuper Act. 7. v. 14. S. Stephanus numerat septuaginta quinque: [Et omnem cognationem suam in animabus septuaginta quinque.] Respondeo in primo computo non comprehenduntur Jacob & Joseph, ac ejus duo filii, Ephraim & Manasses, qui si addantur, conficiunt numerum septuagenarium. R. Levi refert se accepisse à R. Samuel, matrem Moysis numerari in isto computo, quia concepta quidem fuit in terra Chanaam, sed nata in Ægypto, quod colligit ex cap. 18. Num. In 2ctis verò Apostolorum S. Stephanus numeravit etiam quinque nepotes Iosephi, nimirum Machir filium Manasses, & Galaad filium Machir, item Suthala, & Thaan filios Ephraim, & Edom filium Suthala: qui omnes in Ægypto nati erant, ut patet ex Num. cap. 26. & ex 1. Paral. 7. vel S. Stephanus addidit Jacob cum quatuor uxoribus, quas non numeravit textus Genesis. Cap. 48. v. 22. [Do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhæi in gladio, & arcu meo.] Contradicunt duo alii textus; nam Genes. 33. v. 19. & Iosue ult. v. 333. asseritur manifestè hunc agrum emptum fuisse à Jacob pretio centum agnorum. Respondeo: Jacob verè emerat hunc agrum, at dein metu compulsus ob stragem Sichimis illatam à duobus filiis suis agro excesserat, quem invaserunt Amorrhæi, quos postea Jacob rediens vi & armis expulit, ita Per. & Cor. à Lapide. Cap. 49. v. 7. [Dividâ eos in Jacob, & dispergam eos in Israel] Ista est maledictio data Simeoni, & Levi; at quomodo dispersi sunt, si proprias sedes obtinuit cum aliis fratribus Simeon, ut patet ex c. 19. Iosue v. 1. ubi dicitur: [Et egressa est fors secunda filiorum Simeon per cognationes suas; fuitque hæreditas.] Ergo filii Simeon non fuerunt dispersi, sicut filii Levi, quibus nô fuit consignata certa terræ pars. Respondeo, solutio pendet ex verbis ejusdem cap. 19. v. 9. [In possessione, & funiculo filiorum Iuda, quia major erat: & idcirco filii Simeon possederunt in medio hæreditatis eorum:] Judaicæ enim Tribui, quæ prima erat, plus spatii conigerat errore Geometricorum, qui error correctus fuit jussu Principum; tunc filii Simeon prima possessione privati, & inter possessionem filiorum Iuda excepti, in alterius Tribus terminis habitarunt: Ita Abulen. Insuper cùm postea crevisset Tribus Simeonis novas sedes, & possessiones sibi quæsivit, ut haberur Par. 4. Denique Scribæ, ac Legisperiti erant ex ista Tri-
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from the Book of Genesis. 665 they did not serve the divine will in this consideration. In a similar way also the Egyptian midwives, who by a lie protected the lives of the Hebrew boys, deserved blessing from God, not on account of the lie, but on account of their pious affection and the benefit shown to the Hebrews. For in one and the same action there can be something good and worthy of reward, and something evil, which God hates and punishes. Chap. 35, v. 10. [You shall no longer be called Jacob, but Israel shall be your name,] and yet in the same chapter he is called Jacob; for in v. 26. [These are the sons of Jacob.] Reply. The Angel’s words are to be understood in this way, namely: the principal name hereafter shall be Israel; nevertheless the name Jacob will not be taken away entirely, but will be secondary. So the Rabbis commonly teach. Chap. 37, v. 10. [Shall I, and your mother, and your brothers worship you upon the earth?] How could Jacob say this, if Rachel, Joseph’s mother, had already died, as is said above in chap. 35, v. 19? I answer: he is not speaking of Rachel, now dead; but of her maidservant named Bilhah, who had been Joseph’s nurse and had taken the place of his mother, as Lyranus and Tostatus say. For often in the sacred writings you will find such women called mothers, as learnedly noted by R. Manasseh ben Israel, book 1, On the Resurrection, chap. 1. Or the prudent father said this in order to show that it was impossible, and thus to remedy the brothers’ envy: so R. Solomon. Chap. 40, v. 19. [Pharaoh will take away your head.] This seems to contradict the following words: [He will hang you on a cross.] And in fact his head was not cut off. I answer: it is a Hebrew expression, in which the head is often taken for the person himself: therefore it means: Pharaoh will remove you from the number of the living. Chap. 41, v. 16. [Without me God will answer prosperity for Pharaoh.] These are the words of Joseph, who nevertheless later on himself replied at length to Pharaoh, explaining the dream to him. I answer: it is a Hebraism. “Without me,” that is, not I from my own wisdom; but God through me as through an instrument will reply and explain the dream. This is confirmed from the Greek text: ἀνδελὸς οἰκὸς ἀν δοκονειδιστεν ἔν ὑποτυποῦν ἦλληνοῦν. Namely: [Without God no saving answer shall be given to Pharaoh. Chap. 46, v. 6. [And he came into Egypt with all his seed, his sons, and grandsons, daughters, and all his offspring together.] Here mention is made of Jacob’s daughters, although besides one Dinah he had no daughters, as is found below in verse 15. I answer from the traditions of the Rabbis in the Jalkut. At each birth, whenever one of the twelve Patriarchs was born, a daughter was born at the same time, and all of them later married their brothers, so that the Patriarchs might not intermarry with the Gentiles; thus the sons of Leah married the twin daughters of the other brothers, and the others in turn the twin daughters of these. Dinah alone is mentioned, because in that birth no twins were born. Nor should one wonder that Scripture omits the other sisters; for it also omits the daughters of Adam, who married Cain and Abel: so R. Jehuda Bar Isaj, who confirms his opinion from the Scripture of this chapter, v. 26. [All the souls who came with Jacob into Egypt, and came forth from his loins, apart from the wives of his sons.] Therefore the wives of the sons came from the same loins; otherwise these last words would seem superfluous. In the same place, v. 26. [All the souls who came with Jacob into Egypt, and came forth from his loins, apart from the wives of his sons, sixty-six.] To this text the following verse 27. is contrary, where seventy are counted. Moreover, in Acts 7, v. 14, St. Stephen counts seventy-five: [And all his kindred in seventy-five souls.] I answer that in the first reckoning Jacob and Joseph are not included, nor his two sons, Ephraim and Manasseh, which if added make up the number seventy. R. Levi reports that he had received from R. Samuel that the mother of Moses is counted in that reckoning, because she was indeed conceived in the land of Canaan, but born in Egypt, which he infers from Num. chap. 18. In the Acts of the Apostles however, St. Stephen also counted the five grandsons of Joseph, namely Machir the son of Manasseh, and Gilead the son of Machir, likewise Shuthelah and Tahan, sons of Ephraim, and Edom the son of Shuthelah; all of whom had been born in Egypt, as is clear from Num. chap. 26 and from 1 Chron. 7. Or St. Stephen added Jacob together with the four wives, whom the text of Genesis did not count. Chap. 48, v. 22. [I give to you one portion beyond your brothers, which I took from the hand of the Amorite with my sword, and my bow.] Two other texts contradict this; for in Gen. 33, v. 19 and Josh. ult. v. 333 it is plainly asserted that this field was bought by Jacob for the price of a hundred lambs. I answer: Jacob really bought this field, but then, forced by fear because of the slaughter of the Shechemites committed by his two sons, he left the field, which the Amorites seized; afterward Jacob, on returning, drove them out by force and arms, as Per. and Cornelius a Lapide say. Chap. 49, v. 7. [I will divide them in Jacob, and scatter them in Israel.] This is the curse given to Simeon and Levi; but how were they scattered, if Simeon obtained his own dwelling-place together with the other brothers, as is clear from ch. 19 of Joshua, v. 1, where it says: [And the second lot came out for the sons of Simeon according to their families; and there was the inheritance.] Therefore the sons of Simeon were not scattered, as the sons of Levi were, to whom no fixed part of the land was assigned. I answer that the solution depends on the words of the same chap. 19, v. 9. [In the possession and measured lot of the sons of Judah, because it was greater: and therefore the sons of Simeon possessed in the midst of their inheritance:] for the Jewish Tribe, which was the first, required more space by the error of the geometers, an error which was corrected by the command of the princes; then the sons of Simeon, deprived of their first possession and placed within the boundaries of the possession of the sons of Judah, dwelt in the territory of another Tribe: thus Abulenensis. Moreover, since afterward the Tribe of Simeon had grown, it sought new settlements and possessions for itself, as is found in Par. 4. Finally the scribes and lawyers were from that Tr-
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666 Contradictiones apparentes. Tribu oriundi, qui per omnes Tribus dispersi sunt, ut populum in sege instruerent, ita Cor- nel. à Lapide, & R. Salomon. EX LIBRO EXODI. Cap. 7. v. 17. [Ecce percutiam virga, quæ in ma- nu mea est, aquam fluminis, & vertetur in sanguinem.] Et tamen v. 19. ejusdem capitis Aaron percussit aquas, & non Moyses. [Dic ad Aron, tolle virgam tuam, & extende manum tuam su- per aquas. [Respondeo, Moysi præceptum fuit, ut Nilum percuteret; Aroni verò, ut reliquos annos, & rivos percuteret: ita Isaac Abravanel, qui ex ipsis verbis Scripturæ satis congruè colli- git hanc conciliationem. Cap. 9. v. 6. [Mortuaque sunt omnia animantia Ægyptiorum.] Hoc non videtur concordare cum eo, quod narratur eodem capite, v. 9. [Erunt enim in hominibus, & jumentis ulcera] & v. 19. invenitur alia contradictio: [Congrega jumenta tua] si omne animal mortuum fuerat, quo- modo super jumenta immisit Deus ulcera, & po- stea grandines? Respondeo, animalia solùm in agris mortua sunt in priori plaga, ita R. Salo- mon, & R. Isaac Abravanel, qui probant hanc expositionem ex verbis ejusdem capitis, v. 3. qui- bus denunciatur Pharaoni plaga: [Ecce manus mea erit super agros tuos.] Dicere etiam lice- bit externos mercatores armenta asportasse in Ægyptum, ac vendidisse. Cap. 12. v. 2. [Mensis iste vobis principium men- sium primus erit in mensibus anni.] Iste Mensis erat Nisan, qui Martio correspondet; contrà ve- rò legimus, c. 23. v. 16. [Solemnitatem quoque in exitu anni, quando congregaveris omnes fruges tuas de agro.] Iste verò mensis erat Thisrin, qui nostro Septembri correspondet. Dubium igi- tur oritur, quomodo nunc assignatur Martius, nunc September pro anni capite? Resp. Mensis Nisan erat principium anni sacri, secundùm quem Neomeniæ festa, ac reliqua omnia Sacra- torius anni componi debebant, ac secundùm sup- putationem Regum Israel. September verò erat principium anni civilis apud Hebræos etiam an- te Dei præceptum, & juxta calculum hujus anni civilis omnia negotia politica, & contractus diri- gebantur. Imò annus Sabbaticus, & Jubilæi etiam si sacri essent, quiæ tamen multos contractus civi- les ventionis, locationis, mutui, & alios similes continebant, à Mense Septembri inchoabantur, ut asserunt Iosephus, Philo, & alii Rabbini: & sa- nè si à vere inchoarentur isti anni, cùm abstinen- dum tunc esset ab omni satione, & messe, duobus annis continuis sua messe caruissent Hebræi; nam inchoato anno Sabbatico à Martio messis in agro relinquenda esset; proximo quoque autumno ab- stinendum erat à satione, atque ita sequenti quo- que anno nulla fuisset messis. At incipiendo ab autumno una tantùm messis peribat, numquam duæ, nisi annus Sabbaticus anno Jubilæi imme- diatè jungeretur. Tunc autem Deus consu- lebat populo inusitata anni præcedentis ferti- litate. Cap. 12. v. 40. [Habitatio autem filiorum Israel, qua manserunt in Ægypto, fuit quadrigentorum triginta annorum.] Certum tamen est filios Israel non mansisse tanto tempore in Ægypto. Nec po- test sumi tempus hoc à peregrinatione Abrahami in Ægypto, & Cananitide. Obstat enim Text. Gen. 15. ubi Deus promittit Abrahamo poste- ros ejus peregrinos sores anno 400. Respondeo igitur ab illa prædicatione usque ad ablaetatum Isaac, fluxisse annos triginta, & inde ad egressum filiorum Israel ab Ægypto annos 400. qui simul conficiunt annos 430. Confirmatur testimonio S. Pauli ad Gal. 3. v. 17. ubi ait legem post ter- tium mensem ab egressu filiorum Israel datam à Deo, fuisse promulgatam annis 430. post promis- sionem Abrahæ factam. Cap. 12. v. 42. [Nox ista est observabilis Domini, quando eduxit eos de terra Ægypti.] Eodem ve- rò capite, v. 51. [Et eadem die eduxit Dominus filios Israel de terra Ægypti.] Et Deut. 16. v. 6. [Immolabis Phase vespere ad Solis occasum, quando egressus es ex Ægypto.] Ad concordan- das has diversas scripturas, supponendum est, in sacris paginis verba non sumi in actu perfecto, sed in fieri, vel actu continuato, vel solùm inchoato. Unde quando dicuntur Israelitæ egressi vespere, loquitur textus de principio egressionis, cùm im- molarunt, ac comederunt agnum, suaque con- vasarunt: noctu verò cæsis Ægyptiorum primo- genitis acceperunt à Pharaone veniam, imò man- datum exeundi, & itineri se accinxerunt. Manè denique re ipsa egressi sunt. Cap. 13. v. 6. [Septem diebus vesceris azymis.] Hoc præceptum alibi repetit Dominus, cui ta- men obstat c. 16. Deut. v. 8. [Sex diebus come- des azyma.] Sed facilis est conciliatio horum textuum; nam hîc in Deuteronomio præscribi- tur Israelitis celebratio Paschæ Hierosolymis tantùm facienda, & non alibi. Secundò verò die unusquisque poterat reverti in domum suam. Non igitur in his sex diebus comprehenditur dies azymorum; sed sex sequentes post discessum, ut clarè colligitur ex verbis capitis, & notavit R. Isaac Abravanellus. Cap. 14. v. 20. [Stetit inter castra Ægyptiorum, & castra Israel, & erat nubes tenebrosa.] Statim verò additur: [Et illuminans noctem.] Quæ propositiones sunt omninò oppositæ. Respondeo, Nubes hæc posita inter He- bræos, & Ægyptios insequentes, ex eæ parte, quæ respiciebat Ægyptios, erat densior, atque ideò tenebrosa, impediens accessum ad He- bræos, versus quos erat lucidæ radios emittens usque ad primam Hebræorum aciem, ita Tost. & Perer. Cap. 16. v. 31. [Gustusque ejus quasi similæ cum melle.] Loquitur sacer textus de mannæ sapore, cui contradicit cap. 11. Num. v. 8. [Et facies ex eo tortulas saporis panis oleati.] Aliqui respon- dent, saporem mannæ fuisse immutatum fractione mo-
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666 Apparent Contradictions. The tribes from which they were descended, who were scattered among all the tribes, so that they might instruct the people in the law, thus Cornelius a Lapide and R. Solomon. FROM THE BOOK OF EXODUS. Ch. 7, v. 17. [Behold, I will smite with the rod that is in my hand the water of the river, and it shall be turned into blood.] And yet v. 19 of the same chapter Aaron struck the waters, and not Moses. [Say to Aaron, take your rod, and stretch out your hand over the waters.] [I answer, it was commanded to Moses that he should strike the Nile; but to Aaron, that he should strike the other waters and the streams: so Isaac Abravanel, who from the very words of Scripture sufficiently and fittingly gathers this reconciliation. Ch. 9, v. 6. [And all the cattle of the Egyptians died.] This does not seem to agree with what is narrated in the same chapter, v. 9: [For there shall be boils in men and beasts], and v. 19 another contradiction is found: [Gather your cattle] if every animal had died, how did God send boils upon the cattle, and afterward hail? I answer: only the animals in the fields died in the first plague, thus R. Solomon and R. Isaac Abravanel, who prove this interpretation from the words of the same chapter, v. 3, where the plague is announced to Pharaoh: [Behold, my hand shall be upon your fields.] It may also be said that foreign merchants had carried livestock into Egypt and sold it. Ch. 12, v. 2. [This month shall be for you the beginning of months; it shall be the first among the months of the year.] This month was Nisan, which corresponds to March; but on the contrary we read in c. 23, v. 16: [You shall also keep the solemnity at the end of the year, when you have gathered all your fruits from the field.] That month was Tishri, which corresponds to our September. A doubt therefore arises, how is March now assigned, now September, for the beginning of the year? Answer: the month Nisan was the beginning of the sacred year, according to which the feasts of the new moons and all the other sacred rites of the year were to be arranged, and according to the reckoning of the kings of Israel. September, however, was the beginning of the civil year among the Hebrews even before God’s command, and according to the calculation of this civil year all political business and contracts were regulated. Indeed, the Sabbatical year and the Jubilee, though sacred, since they nevertheless contained many civil contracts of sale, lease, loan, and others like them, were begun from the month of September, as Josephus, Philo, and other Rabbis state; and certainly if these years were to begin in spring, since then one had to refrain from all sowing and harvest, the Hebrews would have lacked their harvest for two continuous years; for once the Sabbatical year had begun in March, the crop in the field would have had to be left; in the following autumn also one would have to abstain from sowing, and thus in the following year too there would have been no harvest. But by beginning in autumn only one harvest was lost, never two, unless the Sabbatical year was immediately joined to the Jubilee year. Then God provided for the people by the unusual fertility of the previous year. Ch. 12, v. 40. [Now the dwelling of the children of Israel, who lived in Egypt, was four hundred and thirty years.] Yet it is certain that the children of Israel did not remain in Egypt for so long a time. Nor can this time be taken from Abraham’s sojourn in Egypt and in Canaan. For the text of Gen. 15 stands in the way, where God promises Abraham that his descendants will be strangers for 400 years. I therefore answer that from that announcement until Isaac was weaned, thirty years elapsed, and from there to the خروج of the children of Israel from Egypt, 400 years, which together make 430 years. This is confirmed by the testimony of St. Paul to Gal. 3, v. 17, where he says that the law, given by God after the third month from the خروج of the children of Israel, was promulgated 430 years after the promise made to Abraham. Ch. 12, v. 42. [This night is the observance of the Lord, when he brought them out of the land of Egypt.] But in the same chapter, v. 51: [And on that very day the Lord brought the children of Israel out of the land of Egypt.] And Deut. 16, v. 6: [You shall sacrifice the Passover at evening, at sunset, when you went forth from Egypt.] To reconcile these diverse scriptures, it must be assumed that in the sacred pages the words are not taken in the completed act, but in the process of being done, or in a continuous act, or only in its beginning. Hence when the Israelites are said to have gone out in the evening, the text speaks of the beginning of the departure, when they sacrificed and ate the lamb and packed their belongings; but at night, after the firstborn of the Egyptians had been slain, they received permission from Pharaoh, indeed the command to leave, and made themselves ready for the journey. In the morning, finally, they actually departed. Ch. 13, v. 6. [Seven days you shall eat unleavened bread.] The Lord repeats this command elsewhere, which, however, is opposed by c. 16, Deut. v. 8: [Six days you shall eat unleavened bread.] But the reconciliation of these texts is easy; for here in Deuteronomy the celebration of the Passover is prescribed to be done only at Jerusalem, and not elsewhere. Secondly, on the second day each person could return to his own house. Therefore the day of unleavened bread is not included in these six days, but the six following days after the departure, as is clearly gathered from the words of the chapter, and R. Isaac Abravanel noted this. Ch. 14, v. 20. [It stood between the camp of the Egyptians and the camp of Israel, and it was a dark cloud.] But immediately afterward it is added: [And illuminating the night.] These propositions are utterly opposed. I answer: this cloud, placed between the Hebrews and the pursuing Egyptians, on the side that faced the Egyptians, was denser and therefore dark, hindering access to the Hebrews, toward whom it emitted bright rays up to the first rank of the Hebrews, thus Tostatus and Pererius. Ch. 16, v. 31. [And its taste was like fine flour with honey.] The sacred text speaks of the taste of manna, to which ch. 11, Num. v. 8 contradicts: [And you shall make cakes of it with the taste of oil bread.] Some answer that the taste of manna was changed by fraction of mo-
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Ex Libro Levitici. 667 molæ, & coctione, ut clarè patet ex verbis ipsius textus; ita sensere quamplurimi Rabbini. Poffum etiam addere id, quod legitur in libro Mi- dras, nempè, Viri justi comedebant manna qua- le coelitùs demissum fuerat; alii verò gulæ dediti vertebant manna in placentas, quæ non contine- bant mellis dulcedinem, sed olei saporem. Cap. 20. v.5. [Visitans iniquitatem patrum in filios in tertiam, & quartam generationem.] Contrarium asseritur ab Ezechiele, cap.18.v.20. [Filius non portabit iniquitatem patris] Respondeo, primus locus intelligendus est conditionatè, ni- mirùm, si filii imitentur peccata Patrum, ita Hieron. in Ezech. 18. Aug in quæst. veteris, ac novi testamenti, cap.14. Greg.15. Mor. cap.22. Chrys. in Psalm.48. Theod. quæst.40. in Exod. S. Thom.1.2. quæst.87. art.8. Eandem expositionem sequuntur multi Rabbini, quorum aliqui addunt, quòd in hoc capite Propheta prohibet in huma- no judicio punitionem filiorum ob parentum de- licta; at Deus, qui novit abscondita cordis, ali- quando castigat filium æmulum paternæ pravita- tis; ita R. David Kimchi. Cap.25.v.15. [Qui semper erunt in circulis, nec un- quam extrahentur ab eis] loquitur textus de ve- ctibus, qui semper erant annulis affixi, nec un- quam amovebantur; & tamen contrarium asse- ritur, cap.4. Num. v.6. [Extendentque desuper pallium totum hyacinthinum, & inducent ve- ctes.] Igitur Levitæ quando sublevabant arcam apponebant de novo vectes. Respondeo, Levi- tæ inducebant vectes, id est, aptabant illos pro li- bitu, ita tamen, ut non eximerent eos ab annulis, ut explicat R. Moyses Gerundensis, cui assenti- tur R. Isaac Abravanellus. Alii verò afferunt fuisse quatuor vectes in arca, quorum duo sem- per inserti manebant annulis, duo verò suppone- bantur à Levitis, quando arc tollenda erat. Alii denique Rabbini ajunt vectes sublatos ad aptandum pallium, & cooperiendam totam ar- cam; quod non erat prohibitum. Cap.33. v.11. [Minister ejus Iosue filius Nun puer non recedebat de tabernaculo:] Et tamen ut colligitur ex cap.17. Exodi v.9. Iosue jam tunc agebat annum 53. eratque magister militiæ, quo- modo ergo erat puer? Respondeo, puer significat juvenem: juventutem enim ad 45. annum pro- ducit Varto, & ad 46. Servius Tullius, præci- puè tunc temporis, quando hominis vica produ- ction erat. Vel puer significat cælibem, quia, ut probat Serarius, Iosue numquam matrimo- nii vinculis fuit irretitus. Cap.34. v.15. [Ne in eas pactum cum hominibus illarum regionum:] Dein v.16. [Nec uxorem de filiabus eorum recipies] Huic legi contradicit alia Deut.21. v.11. ubi permittitur ducere sibi uxore de mulieribus in bello captis. Respondeo, ista prohibitio intelligitur, quâdiu uxor permanserit in sua infidelitate, cùm sit periculum avertendi cor Viri ad Deos alienos: secùs autem si ad Ju- daicam religionem transferit; sic Salmon duxit meretricem Rahab, sic Booz Rut Mohabitidem, & alia exempla. Contrà verò reprehenditur Sa- lomon, eò quòd mulieres infideles duxerit sibi u- xores. Nec obstat, si Sampson Philistheam inside- lem acceperit, & Esther cum Asluero matrimo- nium contraxerit. Nam id peculiari Dei dispensa- tione factum est, qui etiam periculum prævarica- tionis avertebat, & magnum inde bonu[m] eliciebat. Cap.37. v.1. [Fecit arcam habentem duos semicu- bitos in longitudine.] Quibus verbis opponitur alius text. Exod.25. v.10. [Arcam compingite, cu- jus longitudo habeat duos, & semis cubitos.] Respondeo, facilis est solutio; nam in primo text. subintelligitur particula , dicendum enim est: [Duos, & semis cubitos.] Ita etiam legit Arab. text. dicens: [Duos cubitos cum dimidio. Cap.37. v.14. [Contra coronam.] Exodi verò 25. v. 26. [Subter coronam.] Respondeo idem esse hoc in loco contra, ac subter; nam verbum Levmod significat aptè, ut non excedat. EX LEVITICO. Cap.16. v.29. [Mense septimo decima die men- sis affligetis animas vestras.] Huic præcepto contradicit aliud in cap.23. v.32. [Affligetis ani- mas vestra die nono mensis.] Respondeo, hic textus loquitur de principio jejuni, quod inci- piebat à Vesperis diei noni, & protrahebatur us- que ad Vesperas diei decimi, ut additur ibi:] A Vespera usque ad Vesperam. Cap.17. v.3. [Si occiderit bovem, aut ovem, sive capram in castris, vel extra castra, & non obtule- rit ad ostium tabernaculi oblationem Domino, sanguinis reus erit:] Loquitur textus de occi- sione sacra, nempè de sacrificio, quæ non pote- rat fieri; nisi in atrio; & tamen contra hoc Dei præceptum Samuel sacrificavit in Maspha,1. Reg. 7.v.9. Elias in monte Carmeli,3. Reg.18. v.33. Re- spondeo, cessantibus causis prohibitionis, ut ait S. Aug. qu.56. in Lev. cessat ipsa prohibitio. Causæ auté hæ erant. Prima, ne laicus aliquis sacrificandi munus sibi arrogaret. Secunda, ne Idololatriæ pa- teret via sacrificando in excelsis more Gentium. Cap.22. v.25. [De manu alienigenæ non offeretis panes Deo vestro, & quidquid aliud dare volue- rit.] Contra hoc Dei præceptum Rex Darius 1. Esd.6. & Seleucus 2. Mach.3. dicuntur ministrasse sumptus ad sacrificia necessarios. Respondeo præceptum hoc prohibet oblationem immedia- tam, nam licebat accipere pecunias à Gentilibus ad emendas victimas etiam pro ipsis Gentilibus offerendas in templo. EX LIBRO NUMERORUM. Cap.3. v.25. [Habebunt excubias in tabernacu- lo foederis.] Loquitur de Levitis; & tamen Exod.4. & alibi solis Sacerdotibus assignatum est munus custodiendi tabernaculum, illudque in- grediendi. Respondeo, in tabernaculo, idem est, ac si dicat super tabernaculum, scilicet super in- strumenta sacra, quæ custodiebantur à Levitis, tum
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From the Book of Leviticus. 667 of grinding and baking, as is clearly evident from the words of the text itself; thus many Rabbis understood it. I can also add what is read in the book of Midrash, namely: just men ate manna as it had been sent down from heaven; but those devoted to gluttony turned the manna into cakes, which did not contain the sweetness of honey, but the taste of oil. Chapter 20, v. 5. [Visiting the iniquity of the fathers upon the children, to the third and fourth generation.] The contrary is asserted by Ezekiel, ch. 18, v. 20. [The son shall not bear the iniquity of the father.] I answer that the first passage must be understood conditionally, namely, if the children imitate the sins of the fathers; so Jerome on Ezekiel 18, Augustine in the Questions on the Old and New Testament, ch. 14, Gregory, Moral. 15, ch. 22, Chrysostom on Psalm 48, Theodoret, question 40 on Exodus, and St. Thomas 1.2, question 87, art. 8. The same explanation is followed by many Rabbis, some of whom add that in this chapter the Prophet forbids, in human judgment, the punishment of children for their parents’ crimes; but God, who knows the secrets of the heart, sometimes chastises a son who imitates his father’s wickedness; so Rabbi David Kimchi. Chapter 25, v. 15. [Which shall always be in the rings, and shall never be drawn out of them.] The text speaks of the poles, which were always fixed in the rings and never removed; and yet the contrary is stated in chapter 4 of Numbers, v. 6. [And they shall spread over it a covering all of blue, and shall put in the poles.] Therefore, when the Levites lifted the ark, they set in the poles anew. I answer: the Levites put in the poles, that is, fitted them as they wished, yet without taking them out of the rings, as Rabbi Moses of Gerona explains, and Rabbi Isaac Abarbanel agrees with him. Others, however, say there were four poles in the ark, of which two always remained inserted in the rings, while two were placed by the Levites when the ark had to be carried. Others, finally, say that the Rabbis say the poles were removed in order to fit the covering and cover the whole ark; and this was not forbidden. Chapter 33, v. 11. [His minister Joshua the son of Nun, a youth, did not depart from the tabernacle:] And yet, as is gathered from Exodus 17, v. 9, Joshua was already then in his 53rd year and was captain of the army; how then was he a youth? I answer: youth means a young man; for Varto extends youth to the 45th year, and Servius Tullius to the 46th, especially at that time when a man’s life was prolonged. Or youth means an unmarried man, because, as Serarius proves, Joshua was never entangled in the bonds of matrimony. Chapter 34, v. 15. [Do not make a covenant with the people of those regions:] then v. 16. [Nor shall you take a wife from their daughters.] Another law contradicts this, Deut. 21, v. 11, where it is permitted to take a wife from women taken captive in war. I answer: this prohibition is understood so long as the wife remains in her infidelity, since there is danger of turning the man’s heart toward foreign gods; otherwise, if she is converted to the Jewish religion, it is different. Thus Salmon took the harlot Rahab, thus Boaz took Ruth the Moabitess, and there are other examples. On the other hand, Solomon is rebuked because he took infidel women as wives. Nor does it matter if Samson took a Philistine woman, and Esther contracted marriage with Ahasuerus. For this was done by a special dispensation of God, who also averted the danger of transgression, and drew great good from it. Chapter 37, v. 1. [He made an ark having two and a half cubits in length.] These words are opposed by another text, Exod. 25, v. 10. [You shall make the ark, whose length shall be two and a half cubits.] I answer: the solution is easy; for in the first text the particle is to be understood, for it should read: [Two and a half cubits.] Thus also the Arabic text reads: [Two cubits and a half.] Chapter 37, v. 14. [Against the crown.] But Exod. 25, v. 26. [Under the crown.] I answer that here against is the same as under; for the word Levmod means suitably, so that it does not exceed. FROM LEVITICUS. Chapter 16, v. 29. [In the seventh month, on the tenth day of the month, you shall afflict your souls.] Another command contradicts this in chapter 23, v. 32. [You shall afflict your souls on the ninth day of the month.] I answer: this text speaks of the beginning of the fast, which began at the evening of the ninth day and was prolonged until the evening of the tenth, as is added there: [From evening until evening.] Chapter 17, v. 3. [If he shall kill an ox, or a sheep, or a goat in the camp, or outside the camp, and shall not bring an offering to the Lord at the door of the tabernacle, he shall be guilty of blood:] The text speaks of a sacred killing, namely of sacrifice, which could not be performed except in the court; and yet against this command of God Samuel sacrificed in Mizpah, 1 Kings 7, v. 9; Elijah on Mount Carmel, 3 Kings 18, v. 33. I answer: when the causes of the prohibition ceased, as St. Augustine says, q. 56 on Leviticus, the prohibition itself ceased. And these were the causes: first, lest some layman should arrogate to himself the office of sacrificing; second, lest the way be opened to idolatry by sacrificing in high places, after the manner of the Gentiles. Chapter 22, v. 25. [From the hand of a foreigner you shall not offer bread to your God, nor anything else that he may wish to give.] Against this command of God, King Darius in 1 Esdras 6, and Seleucus in 2 Maccabees 3, are said to have provided the funds necessary for sacrifices. I answer: this command forbids immediate offering, for it was lawful to accept money from the Gentiles to buy victims, even to be offered in the temple on behalf of the Gentiles themselves. FROM THE BOOK OF NUMBERS. Chapter 3, v. 25. [They shall keep watch in the tabernacle of the covenant.] It speaks of the Levites; and yet in Exodus 4 and elsewhere the office of guarding the tabernacle and entering it has been assigned only to the priests. I answer: in the tabernacle is the same as if he were to say, over the tabernacle, namely over the sacred instruments, which were guarded by the Levites, and then
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668 Contradictiones apparentes tum quando stabat tabernaculum, tum etiam cùm deportabatur. Cap.3 v.39. [Omnes Levitæ, quos numeraverunt Moyses, & Aaron, juxta præceptum Domini per familias suas in genere masculino, à mense uno, & suprà fuerunt viginti duo millia.] Hoc stare non potest cum calculo superiùs connumerato, qui numerat viginti duos mille, & trecentos. Respondeo, illos trecentos inter Levitas ibi non numerari, eò quòd totidem essent inter ipsos primogeniti post egressum ex Ægypto procreati, qui aliunde erant Deo dicati, nec venire poterant in aliorum Levitarum numerum. Nam Levitæ pro primogenitis aliarum Tribuum commutandi, ac in eorum locum substituendi, Deoque appropriandi erant. Ita Comest. Abul. Lyran. Dion. Carthus. & Cajet. Cap.11. v.14. [Non possum solus sustinere omnem hunc populum.] Quomodò justè queri potest Moyses se solùm sustinere populi gubernacula, si ex soceri consilio elegerat tot millenarios, centenarios, quinquagenarios, ac decanos judices, ut dictum est Exod.18. Respondeo, isti solùm adjuvabant Moysen in civili administratione, & forensibus negotiis. Cap.12. v.1. [Propter uxorem ejus Æthiopissam.] Loquitur textus de uxore Moysis, quæ tamen Exod.2.v.16. dicitur fuisse Madianitis ex Arabia. Respondeo, duplex est Æthiopia. Una Occidentalis ultra Ægyptum in Africa, quæ etiam Abasia dicitur. Altera est Orientalis, quæ dicitur Arabia, & complectitur Madianitas, aliosque populos ad Arabicum sinum vergentes versus Austrum. Ita Lyr Abul. Vatab. Herodot. Plin. S. August. Theod. Rab. Rup. Oleast. Cornel. unde non est audiendus Josephus, qui lib. 2. Antiq. c. 10. ait Moysen in Ægypto commorantem gessisse bellum contra Æthiopes, eosque subjugasse, accepisseque sibi in uxorem filiam Regis Æthiopum. Vel textus loquitur ionicè; nam Sephora erat pulcherrima inter omnes mulieres, ut tradunt Rabbini. FR. Vide quæ dixi in Hierolexico dict. Sephora. Cap.20. v.29. [Illo mortuo in montis supercilio,] nempè montis Hor. Idem confirmatur, c.33. v. 3. & Deut. cap 32. v.50. Contrarium asserit Moyses Deut. cap.10 v.6. [Filii Israel moverunt castra ex Beroth filiorum Ican in Mosera, ubi Aron mortuus, & sepultus est.] Non possumus solve re hanc difficultatem, nisi admittamus Rabbino- rum traditiones, qui asserunt Aaron verè mortuum in Hor; sed filii Israel ob amissum patronum tam amantem populi d[er] creverant redire in Ægyptum, & sic jam reversi fuerant in Mosera, ubi planxerunt Aronis mortem, qui dicitur ibi mortuus, quia ibi divulgata fuit ejus mors planctu, ac populi ululatu, ita scribit R. Bachie, ex traditione à R. Tanchuma, quem ajunt fuisse Platonis magistrum: deinde tribus Levi sancto zelo arma contra Israelitas arripuit, & coegit, ut priori itinere misserent: nam populus desperare coeperat de ingressu in terram sanctam. Cap.22. v.22. [Et iratus est Deus.] Nimirum contra Balaam: & idem confirmatur ver. seq.32. dicens illi Angelus: [Quia perversa est via tua, mihi que contraria.] Quæ omnia non concordant cum iis, quæ habentur hoc eodem cap. v.20. ubi Deus veniam eundi Balaamo concedit: Surge & vade cum eis. Ergo non est dignus reprehensione Balaam. Respondeo, Deus concesserat veniam, cum hac tamen conditione, ut nihil faceret, nisi quod ei præcepturus esset: At verò Balaam in itinere avaritia victus, animo statuebat, si aliquo modo maledicere posset Hebræis, quod erat omnino contra Dei præceptum, ac voluntatem. Cap.25. v.12. [Ecce do ei pacem foederis mei, & erit tam ipsi, quàm semini ejus pactum Sacerdotii sempiternum.] Quomodo stat ista Dei promissio facta Phinees, si 1. Reg.2. post ejus præpotem translatus fuit Pontificatus ad Heli, qui erat de familia Ishmari, ut ait Josephus, lib.5 Antiq. cap. ult. & lib.8. cap.1. Respondeo, foedus hoc conditionatum fuisse, nempè si ejus posteri in fide, ac Dei cultu constantes perseverassent. Foedera namque mutuam obligationem utrique parti inducunt; ita Dionys. Carth. Unde resipiscentibus posteris Phineestempore Davidis, & Salomonis, Pontificatus ipsis restiturus fuit, quem retinuerunt semper saltem usque ad Herodis tempora, quando non ampliùs jure successionis, sed pretio, vel gratia Principum hic honor obtinebatur. Itaque fuit illi pactum Sacerdotii sempiternum usque ad finem Synagogæ, licèt per tempus breve interruptum, & sic Cajet. ait promissionem hanc fuisse juris, non facti. Cap.27. v.12. [Ascende in montem istum Abarim, & contemplare inde terram.] Alio verò in textu nempè Deut.34. vers.1. [Ascendit Moyses super Montem Nebo.] Respondeo, continuatio plurium montium vocabatur Abarim, quod hebraicè significat transitum, cujus una pars, seu jugum ad quod Moyses ascenderat, appellabatur Nebo. Ideò mons vocabatur Phasga, quod significat speculam, seu montis supercilium. Mons igitur vocabatur Nebo, sed alia nomina non sunt propria; nam dicebatur Abarim, quia inde patebat transitus ad diversa loca, vocabatur Phasga ob loci eminentiam. Cap.32. v.21. [Omnis vir bellator armatus Jordanem transeat.] Legimus tamen Iosue 4. v.13. solum quadraginta millia transisse. Respondeo. Omnis vir bellator, scilicet à me, vel à Iosue designandus; nam aliqui ultra Jordanem remanse- runt ad custodiendas Urbes. EX DEUTERONOMIO. Cap.2. v.29. [Sicut fecerunt filii Esau, qui habitant in Seir, & Moabitæ, qui morantur in Ar.] Sunt verba legatorum Israel ad Sehon regé, à quo petierant transitum, & victum pecunia comparandum, quemadmodu[m] fecerant filii Esau, & Moabitæ; & tamen istæ nationes negarunt tran-
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668 Apparent Contradictions both when the tabernacle stood, and also when it was carried away. Chap. 3 v. 39. [All the Levites, whom Moses and Aaron numbered according to the command of the Lord, by their families, in the male sex, from a month old and upward, were twenty-two thousand.] This cannot stand with the calculation noted above, which counts twenty-two thousand and three hundred. I answer that those three hundred were not numbered among the Levites there, because there were just as many among them of the firstborn born after the departure from Egypt, who on that account had been dedicated to God and could not come into the number of the other Levites. For the Levites were to be exchanged for the firstborn of the other Tribes, and substituted in their place, and appropriated to God. So Comest., Abul., Lyran., Dion. Carthus. & Cajet. Chap. 11 v. 14. [I cannot myself bear all this people.] How can Moses justly complain that he alone bears the government of the people, if by his father-in-law’s advice he had chosen so many rulers of thousands, hundreds, fifties, and tens, as was said in Exod. 18? I answer, these only assisted Moses in civil administration and forensic matters. Chap. 12 v. 1. [Because of his Ethiopian wife.] The text speaks of the wife of Moses, who nevertheless in Exod. 2 v. 16 is said to have been a Midianite from Arabia. I answer that there are two Ethiopias. One is the Western, beyond Egypt in Africa, which is also called Abasia. The other is the Eastern, which is called Arabia, and includes the Midianites and other peoples extending toward the Arabian Gulf and southward. So Lyr., Abul., Vatab., Herodot., Plin., St. Augustine, Theod., Rab., Rup., Oleast., Cornel.; hence Josephus is not to be heeded, who in book 2 of the Antiquities, chap. 10, says that Moses, while dwelling in Egypt, waged war against the Ethiopians, subjugated them, and took as his wife the daughter of the king of the Ethiopians. Or the text speaks ionically; for Sephora was most beautiful among all women, as the Rabbis relate. FR. See what I said in the Hierolexicon, under the entry Sephora. Chap. 20 v. 29. [When he died on the brow of the mountain,] namely Mount Hor. The same is confirmed in chap. 33 v. 3 and Deut. chap. 32 v. 50. Moses states the contrary in Deut. chap. 10 v. 6: [The children of Israel set out from Beroth of the children of Ican to Mosera, where Aaron died and was buried.] We cannot solve this difficulty unless we admit the traditions of the Rabbis, who say that Aaron truly died in Hor; but because the children of Israel, having lost so loving a patron, had grown fond of returning to Egypt, they had already come back to Mosera, where they mourned the death of Aaron, who is said there to have died because his death was made known there by lamentation and the people’s howling, as R. Bachie writes, from the tradition of R. Tanchuma, whom they say was Plato’s teacher. Then the tribe of Levi, with holy zeal, took up arms against the Israelites and forced them to continue on the earlier journey; for the people had begun to despair of entering the holy land. Chap. 22 v. 22. [And God was angry.] Namely against Balaam; and the same is confirmed by the next verse, 32, where the Angel says to him: [Because your way is perverse and contrary to me.] All this does not agree with what is found in this same chapter, v. 20, where God grants Balaam permission to go: Rise and go with them. Therefore Balaam is not deserving of blame. I answer that God had granted permission, but on this condition, that he do nothing except what would be commanded him. But Balaam, overcome by greed on the journey, was determined in his mind, if he could somehow curse the Hebrews, which was entirely against God’s command and will. Chap. 25 v. 12. [Behold, I give him my covenant of peace, and it shall be to him and to his seed after him a covenant of everlasting priesthood.] How does this promise of God made to Phinehas stand, if in 1 Kings 2, after his great-grandfather, the high priesthood was transferred to Heli, who was from the family of Ishmari, as Josephus says, book 5 of the Antiquities, chap. last, and book 8, chap. 1? I answer that this covenant was conditional, namely if his descendants had continued constant in the faith and worship of God. For covenants bring a mutual obligation upon both parties; so Dionys. Carth. Hence, when the descendants of Phinehas had become reformed in the time of David and Solomon, the priesthood would have returned to them, which they retained always at least until the time of Herod, when this honor was obtained no longer by right of succession, but by money or the favor of princes. Thus it was for him a covenant of everlasting priesthood until the end of the Synagogue, though interrupted for a short time; and so Cajet. says that this promise was one of right, not of fact. Chap. 27 v. 12. [Ascend this mountain Abarim, and behold from there the land.] But in another text, namely Deut. 34 v. 1: [Moses ascended upon Mount Nebo.] I answer that the continuation of several mountains was called Abarim, which in Hebrew signifies a crossing, one part of which, or the ridge to which Moses had ascended, was called Nebo. Therefore the mountain was called Phasga, which means a watchtower or the brow of the mountain. So the mountain was called Nebo, but the other names are not proper; for it was called Abarim because from there there was a passage to various places, and Phasga because of the height of the place. Chap. 32 v. 21. [Let every armed man of war cross over the Jordan.] Yet we read in Joshua 4 v. 13 that only forty thousand crossed over. I answer: every armed man, namely such as were to be designated by me or by Joshua; for some remained beyond the Jordan to guard the cities. FROM DEUTERONOMY. Chap. 2 v. 29. [As the children of Esau, who dwell in Seir, and the Moabites, who dwell in Ar, did.] These are the words of the envoys of Israel to king Sihon, from whom they had asked passage and that food might be bought for money, as the children of Esau and the Moabites had done; yet these nations denied the pas-
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ex Deuteronomio, & Iosue. 669 transitum, & victum: ita Num.20.v.18. & Deut. 23.v.3.Respondeo, ita ultima verba intelligenda non sunt de transitu, sed de victu, quem vendiderunt Israelitis: ita conciliat hæc loca R. Salomon. Alii verò Rabbini referunt ista verba Sicut fecerunt ad sequentem periodum, nec esse prolata à legatis; sed Sacra Scriptura narrat exitum rei, scilicet [Sicut fecerunt filii Esau &c. Noluitque Sephon rex Hesebon dare nobis transitum. Cap.4.v.48. [Usque ad montem Sion, qui est Hermon.] At mons Hermon est trans Jordanem, mons verò Sion Hierosolymæ. Respondeo, mons Hermon vocabatur Sidoniorum lingua Sarion, ut habetur, c.præc.num.9. [Usque ad montem Hermon, quem Sidonii Sation vocant, & Amorrhæi Sanir.] Totus verò montium tractus dicebatur Galaad, cujus extrema pars trans Jordanem vocabatur Hermon, vel Sarion, vel Sanir, aut Sion; sed scribitur per Scin ad differentiam alterius Sion, super quem est arx David, hæc enim scribitur per Tsade. FR. Vide Sanir in Hier. Cap.5.v.3. [Non cum patribus nostris iniit pactum, sed nobiscum.] Sed hoc non concordat cum eo, quod traditur Gen.15.v.18. [In illo die pepigit Dominus foedus cum Abraham.] Respondeo, illud foedus non fuit tale, quale hîc initum fuit; ibi enim solam Abrahamo promisit terram Chananæorum; hîc verò omnes Abrahæ posteros in populum suum peculiaribus legibus, ac cæremoniis sibi adstrictos acceptat Deus, & illi vicissim acceptant eum in Deum, ejusque legibus sese adstringunt; unde hebræa lectio habet: [Non cum patribus pepigit pactum istud. Cap.12.v.17. [Primogenita armentorum, & pecorum &c. coram Domino Deo tuo comedes ea] Cui præcepto contradicere videtur aliud Deut. 15.vers.19. [De primogenitis, quæ nascuntur in armentis, & in ovibus tuis, quidquid est sexus masculini, sacrificabis Domino] quæ Sacerdotibus integra cedebant. Respondeo. Primogenita, quæ comedi coram Domino, & non in urbibus juber Deus, non erant masculini sexus, & fine macula; sed vel sexus foeminini, vel maculata vitio aliquo corporis. Cap.15.v.4. [Et omnino indigens, vel mendicus non erit inter vos.] Ex alia verò parte habemus hîc ver.11. [Non deerunt pauperes in terra habitationis tuæ.] Insuper Marth.26.v.11. [Pauperes semper habebitis vobiscum.] Respondeo ex versione septuaginta Interpretum manifestè colligitur hoc fuisse præceptum, quo Deus pauperibus subveniendum esse demonstrat. T[ame]n [Fratri autem tuo remissionem facies, quia non erit in te indigens.] Quod præceptu singulis quidem impositu est. Aliud est præcipere aliquid singulis, aliud verò consequi finem ipsius præcepti, quod non est in potestate singulorum, sic etiam alibi prohibentur meretrices ex filiabus Israel, quis tamen negabit defuisse unqua[m] de facto meretrices? Aliter conciliat hos textus Vatabit enim inter Hebræos fuisse quidem privatos pauperes, non tamen publicos mendicos, quod observatur in aliquibus civitatibus benè ordinatis. Cap.23.v.1. [Non intrabit Eunuchus &c. Ecclesiam Domini] Contra hoc est locus Isai.56.v.5. [Eunuchis qui tenuerint foedus meum, dabo in domo mea locum.] Insuper Actor.8.v.27. [Ecce vir Æthiops eunuchus venerat adorare Ierusalem.] Respondeo, per Ecclesiam hîc non intelligitur templum, nec religio Judaica, quia ad hæc patebat liber aditus cuivis alienigenæ, dummodo esset circumcisus; loquitur igitur textus de jure civium, quo speciali gratia exteri donabantur, fiebantque capaces munerum, ac dignitatum publicarum: idem dicendum est de nato ex scorto, cum hac tamen exceptione sumenda est ista lex, si nimirum, tam præclara essent merita, poterat aliquis populo adcenseri, ut concessum fuit Rahab meretrici, ita Ios.6. & Achior Ammonitæ, Iudith.4. & aliis, qui jura civium adepti sunt. Cap.33.v.12. [Et Beniamin ait: Amantissimus Domini habitabit confidenter in eo, quasi in thalamo tota die morabitur, & inter humeros illius requiescet.] Hæc Mosis benedictio non videtur adimpleta, nam Templum, & ipsa Ierusalem erant in Tribu Iuda. Ita Ios.15.v.18. Item Psal. 77. [Elegit tribus Iuda, montem Sion.] Respondeo, licet pars Ierosolymæ superior australis, ubi erat mons Sion, pertineret ad Tribum Iudæ, pars tamen inferior, & septentrionalis cum intermedio monte Moria, in quo templum extructum fuerat, pertinebat ad tribum Benjamin, ita Lyran. in Gen.28. & quando dicitur Deus habitasse in Sion, est figura Synecdoche, quatenus Sion sumitur pro tota urbe Ierosolyma. EX I OSUE. Cap.1.v.11. [Post diem tertium transibitis Jordanem:] Quomodo hoc subsistit cum c. seq. ubi Text. loquitur de exploratoribus missis, qui triduo latitarunt in montibus, & post illorum reditum adhuc Hebræi manserunt tres dies apud Jordanem, ut colligitur ex cap.3. Respondeo; Hæc narrantur per hysteron proteron anticipativè, nam missio exploratorum præponi debet huic præcepto Iosue per castra divulgato; unde isti tres dies, de quibus hîc sit mentio, sunt idem cum illis tribus diebus, qui habentur, cap.3. ubi loquitur Textus de mansione populi post reditum exploratorum: ita Abul. & alii. Cap.15.v.17. [Cepitque eam Othoniel filius Cenez frater Caleb junior.] Contra verò, Num. 32.v.12. ait Textus: [Præter Caleb filium Sophone Cenezæum.] Ergo Caleb non erat frater Othonielis, sed Cenez. Respondeo, Othoniel non dicitur absolutè frater Caleb, sed cum additamento, nempè, frater junior, seu minor, nempè, nepos ex fratre. Ita Oleast. & Eugub. Cap.21.v.36. [Civitates refugii Bosor in solitudine, Misor, & Jaser, & Jethson, & Mephaat, civitates quatuor.] Quomodo sunt quatuor, si numerat quinque? Respondeo, Misor, & Jaser esse unam,
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from Deuteronomy, and Joshua. 669 passing through, and food: thus Num. 20 v. 18 and Deut. 23 v. 3. I answer, those last words are to be understood not of passage, but of food, which they sold to the Israelites: thus R. Salomon reconciles these passages. But other Rabbis refer those words, “As they did,” to the following clause, and say that they were not spoken by the envoys; rather, Sacred Scripture relates the outcome of the matter, namely: [As the sons of Esau did, &c. And Sephon king of Heshbon would not give us passage. Chap. 4 v. 48. [As far as Mount Sion, which is Hermon.] But Mount Hermon is beyond the Jordan, whereas Mount Sion is at Jerusalem. I answer, Mount Hermon was called Sarion in the Sidonian tongue, as is found, c. prec. num. 9. [As far as Mount Hermon, which the Sidonians call Sation, and the Amorites Sanir.] But the whole tract of mountains was called Gilead, whose farthest part beyond the Jordan was called Hermon, or Sarion, or Sanir, or Sion; but it is written with Shin to distinguish it from the other Sion, upon which is the citadel of David; for this one is written with Tsade. FR. See Sanir in Hier. Chap. 5 v. 3. [Not with our fathers did he make the covenant, but with us.] But this does not agree with what is handed down in Gen. 15 v. 18. [On that day the Lord made a covenant with Abraham.] I answer, that covenant was not such as the one here made; for there he promised Abraham alone the land of the Canaanites; but here God accepts all the descendants of Abraham as a people bound to him by special laws and ceremonies, and they in turn accept him as their God, and bind themselves to his laws; hence the Hebrew reading has: [Not with the fathers did he make this covenant. Chap. 12 v. 17. [The firstlings of the herd, and of the flock &c. you shall eat them before the Lord your God.] This precept seems to be contradicted by another in Deut. 15 v. 19. [Of the firstborn that are born among your herds and among your flocks, whatever is of the male sex, you shall sacrifice to the Lord] which were wholly to be given to the priests. I answer. The firstlings which God commands to be eaten before the Lord and not in the cities were not of the male sex, and without blemish; but either of the female sex, or blemished by some bodily defect. Chap. 15 v. 4. [And there shall be no needy person, or beggar among you at all.] But on the other hand we have here v. 11. [There shall be no poor in the land of your habitation.] Moreover Matt. 26 v. 11. [The poor you will always have with you.] I answer that from the version of the Seventy Interpreters it is clearly inferred that this was a precept, by which God shows that the poor are to be helped. T[ame]n [But to your brother you shall make a release, because there shall not be in you a needy person.] Which commandment is indeed imposed on each individual. It is one thing to command something to individuals, and another to achieve the end of the commandment itself, which is not in the power of individuals; thus also elsewhere harlots are forbidden from the daughters of Israel, yet who will deny that harlots have at no time actually been lacking? Vatabit explains these texts differently, for he says there had been among the Hebrews indeed private poor men, but not public beggars, which is observed in some well-ordered cities. Chap. 23 v. 1. [An eunuch shall not enter &c. the Church of the Lord.] Against this is the passage of Isa. 56 v. 5. [To the eunuchs who have kept my covenant, I will give in my house a place.] Moreover Acts 8 v. 27. [Behold, a man of Ethiopia, a eunuch, had come to worship at Jerusalem.] I answer, by “Church” here is not meant the temple, nor the Jewish religion, because to these free access was open to any foreigner, provided only that he was circumcised; therefore the text speaks of the right of citizenship, with which foreigners were specially endowed by grace, and they became capable of public offices and dignities: the same must be said of one born of a harlot, with this exception, however, that this law is to be taken if indeed his merits were so outstanding that one could be numbered among the people, as was granted to Rahab the harlot, thus Josh. 6, and to Achior the Ammonite, Judith 4, and others, who obtained the rights of citizens. Chap. 33 v. 12. [And Benjamin said: The beloved of the Lord shall dwell in confidence in him; as in a chamber he shall dwell all day, and between his shoulders he shall rest.] This blessing of Moses does not seem to have been fulfilled, for the Temple and Jerusalem itself were in the tribe of Judah. So Josh. 15 v. 18. Likewise Ps. 77. [He chose the tribe of Judah, Mount Sion.] I answer, although the upper southern part of Jerusalem, where Mount Sion was, belonged to the tribe of Judah, yet the lower and northern part, with the intermediate Mount Moriah, on which the temple had been built, belonged to the tribe of Benjamin, thus Lyra on Gen. 28. And when it is said that God dwelt in Sion, it is a synecdoche, insofar as Sion is taken for the whole city of Jerusalem. EX I OSUE. Chap. 1 v. 11. [After the third day you shall cross the Jordan:] How does this stand with the following chapter, where the text speaks of the spies sent out, who hid for three days in the mountains, and after their return the Hebrews still remained three days by the Jordan, as is gathered from chapter 3? I answer; these things are narrated by hysteron proteron, in anticipatory fashion, for the sending of the spies should be placed before this command promulgated by Joshua through the camp; whence those three days, of which mention is made here, are the same as those three days found in chapter 3, where the text speaks of the people's stay after the return of the spies: thus Abul. and others. Chap. 15 v. 17. [And Othniel the son of Kenaz, brother of Caleb the younger, took it.] But on the contrary, Num. 32 v. 12 says: [Except Caleb the son of Jephunneh, the Kenizzite.] Therefore Caleb was not the brother of Othniel, but of Kenaz. I answer, Othniel is not said absolutely to be Caleb’s brother, but with an addition, namely, younger brother, or younger, that is, nephew through a brother. Thus Oleast. and Eugub. Chap. 21 v. 36. [The cities of refuge: Bosor in the wilderness, Misor, and Jaser, and Jethson, and Mephaat, four cities.] How are they four if he counts five? I answer, Misor and Jaser are one,
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unam, eandemque Civitatem. Unde in textu Hebræo non legitur Misor. EX LIBRO IUDICUM. Cap. 9. v. 18. [Interfecistis filios ejus septuaginta viros.] Et tamen ex hoc toto capite, & ex præcedenti, v. 3. manifestè colligitur, occisos fuisse tantùm sexaginta octo. Nam Abimelech unus ex fratrum numero fuit interfector. Ionthas verò natu minimus fugit, & mortem evafit. Respondeo. Scriptura sæpè ponit numero plenum, ac rotundum, neglecto minore, vel majore, etiam si aliquantulum crescat, vel decrescat; v. 8. Num. cap. 11. Vocantur septuaginta seniores, cùm re vera fuerint septuaginta duo; ita hìc econtra adduntur duo, qui non fuerunt interfecti, licèt & ipsi de fratrum numero essent. Cap. 10. v. 1. [Post Abimelech surrexit dux in Israel Thola filius Phua, patrui Abimelech, vir de Isachar.] Ex quibus constat Tholam fuisse nepotem Gedeonis, Gedeon enim erat frater Phua; sed quomodo concordat textus cum alio Iud. 6. v. 15. ubi dicitur Gedeon fuisse de tribu Manassis, non verò Isacharis? Respondeo. Gedeon, & Phua licèt fratres essent uterini, nihilominus ex patribus diversarum tribuum nati sunt, ita S. Aug. qu. 47. Poterant enim foeminæ nubere viro alterius tribus, quando ea occasione non transferebatur hæreditas in alteram tribum. Cap. 10. v. 4. [Habens triginta filios sedentes super triginta pullos asmarum, & principes triginta civitatum, quæ ex nomine ejus sunt appellatæ Havor Jair, id est oppida Jair.] Cui opponitur alius textus Num. 23. v. 41. ubi asseritur has civitates appellatas fuisse ab alio Jair filio Manassis longè antiquiore. Respondeo. Senior ille Jair dederat nomen istis villis; posterior verò Jair muris illas cinxit, ac in oppida erexit, idemque nomen comprobavit, & roboravit. Cap. 18. v. 1. [Tribus Dan quærebat possessionem sibi, ut habitaret in ea. Usque ad illum enim diem inter cæteras tribus fortem non acceperat.] Quomodo hoc stare potest cum eo, quod dicitur, cap. 19. lib. Iosue, ubi describitur for septima filiis Dan? Respondeo, illa for non erat satis ampla, cùm fuerit occupata ab Amorrhæis magna ex parte. Cap. 21. v. 4. [Extruxerunt altare, obtuleruntque ibi holocausta.] Altare jam extructum fuerat à Moyse, Exod. 38. insuper non licebat aras erigere, nec victimas offerre extra tabernaculum foederis, ideòque improbatur novi altaris erectio Iosue 22. Respondeo, hoc altare in ipso tabernaculo extructum fuit, quod licitum erat, ut docet Abul. Poterant enim plura altaria in loco tabernaculi erigi, si victimarum numerus ita exegisset, ut fecit Salomon, 3. Reg. 8. extra tabernaculum verò numquam licitum erat, nisi ex speciali Dei dispensatione. EX LIBRO I. REGUM. Cap. 1. v. 1. [Elcana filius Jeroham, filii Eliu, filii Tohu, filii Suph, Ephratæus.] Et tamen ex 1. Par. 6. ver. 33. Elcana dicitur fuisse ex tribu Levi. Respondeo, verè fuit Levita, natus tamen in Ramasha Civitate Levitica, quæ sita erat in tribu Ephraim. Unde domicilio erat Ephratæus, genere tamen Levitico: sic etiam in Actis Apostolorum Iudæi ratione domicilii appellantur Cretenses, Arabes &c. Ibid. v. 11. [Dederisque servæ tuæ sexum virilem, dabo eum Domino omnibus diebus vitæ ejus.] Quomodo Mater Samuelis promittit filium Domino, si omnes Levitæ erant Domino dicari, ut habetur Num. 3. v. 45. Respondeo, Levitæ dicabantur Domino à trigesimo ætatis suæ anno usque ad quinquagesimum: ita Num. 4. v. 2. Anna verò sempiterno Dei obsequio filium devovet Nazarenum futurum. Cap. 3. v. 7. [Porrò Samuel necdum sciebat Dominum.] Hæc verba quomodo verificantur, si c. præced. dictum est. [Samuel proficiebat, & placebat tam Domino, quàm hominibus?] Respondeo, hic Textus loquitur de peculiari scientia, & cognitione, qua Prophetæ sensibiliter, ac per revelationem Dominum audiunt. Cap. 8. v. 6. [Displicuit sermo in oculis Samuelis, eò quòd dixissent: Da nobis regem.] Imò etiam Domino displicuit, qui id Samueli indicavit: [Non enim te abjecerunt, sed me.] Et tamen Deut. 17. v. 14. permittitur Israelis constituere sibi Regem. [Cùmque ingressus fueris terram, quam Dominus Deus tuus dabit tibi, & possederis eam &c. constituam super te Regem.] Respondeo, non peccarunt Israelis petentes sibi Regem, qui populum ex divino nutu, & legibus à Deo prescriptis regeret, sed peccarunt, eò quòd petierunt sibi Regem, qui peregrinis legibus, ac institutis eos gubernaret, sicut barbaræ, & gentiles nationes. Hoc enim exprobrat ipsis Dominus, & sic hoc eodem c. explicatur jus regium non quidem justum, ut notat S. Thom. lib. 3. de regim. Princip. c. 11. & 1. 2. 9. 105. art. 1. & 2. Agitur ergo de jure injusto, ac prohibito, ita S. Greg. Cajet. Abul. Vatab. Secundò, quia petierunt Regem ad judicandum, quod munus erat judicum, & non Regis, ad quem solum pertinebat bella dirigere. Tertiò, quia hæc petitio querelis manifestata fuit; nam tædio Samuelis populus regem optaverat. Quamplurimæ aliæ rationes assignantur ab Expositoribus tam Latiniis, quàm Hebræis. Ibidem, v. 18. [Et clamabitis in die illa à facie regis vestri, quem elegistis vobis, & non exaudiet vos Dominus.] Cui contradicit Textus alius, nimirùm c. 9. v. 16. infra: [Qua respexi populum meum: venit enim clamor eorum ad me.] Respondeo, negat Deus se auditurum populi clamorem, nimirùm, quando cla- ma-
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one and the same city. Hence in the Hebrew text Misor is not read. FROM THE BOOK OF JUDGES. Chap. 9, v. 18. [You have killed his sons, seventy men.] And yet from this whole chapter, and from the preceding, v. 3, it is clearly gathered that only sixty-eight were killed. For Abimelech, one of the number of brothers, was the murderer. But Jotham, the youngest by birth, fled and escaped death. I answer. Scripture often gives the full and round number, neglecting the smaller or the larger number, even if it increases or decreases somewhat; v. 8, Num. chap. 11. Seventy elders are called, though in reality there were seventy-two; so here, on the contrary, two are added who were not killed, although they too were among the number of the brothers. Chap. 10, v. 1. [After Abimelech there arose to be leader in Israel Tola, the son of Puah, Abimelech’s uncle, a man of Issachar.] From this it is clear that Tola was the grandson of Gideon, for Gideon was the brother of Puah; but how does this text agree with another, Judg. 6, v. 15, where Gideon is said to have been of the tribe of Manasseh, not of Issachar? I answer. Gideon and Puah, although they were uterine brothers, nonetheless were born of fathers of different tribes, as St. Augustine says, qu. 47. For women could marry a man of another tribe, when on that occasion the inheritance was not transferred into another tribe. Chap. 10, v. 4. [Having thirty sons sitting on thirty colts of donkeys, and princes of thirty cities, which, from his name, were called Havvoth Jair, that is, the towns of Jair.] Against this is opposed another text, Num. 32, v. 41, where it is asserted that these cities were called by another Jair, son of Manasseh, far earlier. I answer. That older Jair had given his name to those villages; the later Jair, however, surrounded them with walls and raised them into towns, and confirmed and strengthened the same name. Chap. 18, v. 1. [The tribe of Dan was seeking a possession for itself, that it might dwell in it. For up to that day it had not received a lot among the other tribes.] How can this stand with what is said in chap. 19 of the book of Joshua, where the lot for the sons of Dan is described? I answer, that lot was not large enough, since it had been occupied for the most part by the Amorites. Chap. 21, v. 4. [They built an altar and offered holocausts there.] The altar had already been built by Moses, Exod. 38; moreover it was not lawful to erect altars, nor to offer victims outside the tabernacle of the covenant, and therefore the erection of the new altar in Joshua 22 is disapproved. I answer, this altar was built in the very tabernacle itself, which was lawful, as Abulensis teaches. For several altars could be erected in the place of the tabernacle if the number of victims so required, as Solomon did, 3 Kings 8; but outside the tabernacle it was never lawful, unless by a special dispensation of God. FROM THE FIRST BOOK OF KINGS. Chap. 1, v. 1. [Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.] And yet from 1 Chron. 6, v. 33, Elkanah is said to have been of the tribe of Levi. I answer, he was truly a Levite, yet born in the Levitical city of Ramah, which was situated in the tribe of Ephraim. Hence by domicile he was an Ephraimite, though by origin a Levite: thus also in the Acts of the Apostles Jews are called Cretans, Arabs, etc., by reason of domicile. Ibid. v. 11. [And if thou wilt give to thy handmaid a male child, I will give him to the Lord all the days of his life.] How does the mother of Samuel promise a son to the Lord, if all Levites were dedicated to the Lord, as is found in Num. 3, v. 45? I answer, Levites were dedicated to the Lord from the thirtieth year of their age until the fiftieth; thus Num. 4, v. 2. But Anna vows her son to God’s perpetual service, as one who would be a Nazarite forever. Chap. 3, v. 7. [Moreover Samuel did not yet know the Lord.] How are these words verified, if in the preceding chapter it was said, [Samuel grew, and pleased both the Lord and men?] I answer, this text speaks of a special knowledge and recognition, by which the Prophets hear the Lord sensibly and through revelation. Chap. 8, v. 6. [The word was displeasing in the eyes of Samuel, because they had said, Give us a king.] Indeed it also displeased the Lord, who made this known to Samuel: [For they have not rejected you, but me.] And yet Deut. 17, v. 14 permits Israel to set a king over themselves. [And when you have entered the land which the Lord your God will give you, and have possessed it, etc., I will set a king over you.] I answer, the Israelites did not sin in asking for a king for themselves who would govern the people by divine inspiration and by laws prescribed by God; but they sinned because they asked for a king who would govern them by foreign laws and institutions, as barbarous and Gentile nations do. For this the Lord reproaches them, and in this same chapter the royal right is explained, not indeed as just, as St. Thomas notes, lib. 3, de regim. Princip. c. 11, and 1. 2. q. 105, art. 1 & 2. Therefore it is a matter of an unjust and forbidden right, so St. Gregory, Cajetan, Abulensis, Vatablus. Secondly, because they asked for a king for judgment, which was the office of judges and not of a king, whose sole concern was to direct wars. Thirdly, because this request was made with complaints; for out of weariness of Samuel the people had desired a king. Very many other reasons are assigned by interpreters, both Latin and Hebrew. Likewise, v. 18. [And you shall cry out on that day before the face of your king whom you have chosen for yourselves, and the Lord will not hear you.] Against this stands another text, namely chap. 9, v. 16, below: [I have looked upon my people: for their cry has come to me.] I answer, God denies that he will hear the cry of the people, namely, when they shall cry-
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ex I. Regum. 671 mabunt à facie Regis nimis duri, quem petierunt: non tamen negat se exauditurum eorum clamores in aliis afflictionibus. Cap. 11. v. 1. [Et factum est quasi post mensem, ] scilicet à Saulis electione; [Ascendit Naas Ammonites, & pugnare coepit adversus Iabes Galaad.] Et tamen Naas ante Saulis electionem adversus Israelitas venerat, ut colligitur ex cap. seq. v. 12. [Videntes autem, quòd Naas Rex filiorum Ammon venisset adversum vos, dixistis mihi: Nequaquam, sed Rex imperabit nobis.] Quæ verba fuerunt à populo prolata Samueli ante electionem Saulis. Respondeo, verum est Naas expeditionem suscepisse adversus Israelitas ante Saulis electionem, sed videntur Israelitæ cum illo talibus qualibus conditionibus transegisse. Nunc verò arrepta hæc nova occasione bellum redintegrat tyrannus. Cap. 13. v. 1. [Filius unius anni erat Saul, cùm regnare coepisset. Duobus autem annis regnavit super Israel.] Dicitur filium unius anni ob animi candorem, quem initio regni ostenderat. Sed contra ultimas particulas maximam offerunt difficultatem verba relacta Actor. 13. v. 20. [Exinde postularunt regem, & dedit illis Deus Saul filium Cis virum de tribu Benjamin annis quadraginta.] Respondeo, isti quadraginta anni respi- ciunt tam Samuelis, quàm Saulis regimen. Utriusque enim tempora conjunxit ibi Sanctus Paulus; unde Saul regnare coepit anno trigesimo octavo præfecturæ Samuelis: & sic duos tantùm annos tribuunt aliqui Regno Saulis. Ita Hebræi, Gerard. Mercat. Arias Montan. lib. de sæculis, A- dricom. anno mundi 2850. Sanct. in 1. Reg. 13. At Salianus ann. 2964. asserit Saulem plures annos regnasse, sed duos tantùm inoffenso pede præcur- risse, in quibus verè puerilem repræsentavit candorem, & secundùm computum hujus Auctoris Saul regnare coepit ann. 23. præfecturæ Samuelis. Ibid. v. 13. [Quod si non fecisses, jam nunc præpa- rasset Dominus regnum tuum super Israel in sempiternum.] Et tamen Regnum Israeliticum promissum fuerat tribui Iudæ. Gen. 49. [Non auteretur sceptrum de Juda.] Quomodo ergo domui Saulis præparasset Dominus regnum in sempiternum, qui erat ex tribu Benjamin? Res- pondeo, promissio ista facta Sauli, est conditiona- ta; illa verò tribui Iudæ, est absoluta: & quia per scientiam conditionatam viderat Deus Saulem defluxurum à conditione, poterat prædecernere per scientiam absolutam sceptrum transferendum in tribum Judaicam. Ita Scholastici. In sempiternum, juxta consuetum Scripturæ mo- rem, significat longum tempus; imò sæpe à Rab- binis hæc vox sumitur pro tempore Jubilæi, id est, quinquaginta annorum. Cap. 14. v. 3. [Achias filius Achitob.] Et tamen cap. 22. legimus: [Achimelech filium Achitob.] Respondeo, sacerdos iste duplici vocabatur no- mine, sicut & alii multi bi , qui passim in sacra Scriptura occurrunt. Ibidem, v. 35. [Aedificavit autem Saul Altare Do- mino; tuncque primùm coepit ædificare Altare Domino.] Hoc manifestè contradicit Gen. 8. v. 20. ubi dicitur Noe ædificasse Altare Deo, & aliis quamplurimis locis Sacrae Scripturæ. Quo- modo ergo Saul primus coepit ædificare Al- tare? Respondeo, Saul ædificavit Altare inter reges primus, vel secundùm veterum Hebræorum expositionem Saul primus manum operi admovit, deinde cæteri sequuti sunt Regis exem- plum. Cap. 17. v. 35. [Et non vidit Samuel ultrà Saul usque in diem mortis suæ.] Hoc repugnat cum verbis cap. 19. v. 24. hujus libri, ubi dicitur Samuelem prophetasse coram Saule tota die. Respondeo. [Non vidit Samuel ultrà Saul,] id est non eum invisit officii, aut amicitiæ gra- tia, quomodo antea solebat, ita Vatab. & alii: vidit tamen eum prophetans, & alienus à sen- sibus, quod non est invisere, de quo hìc est sermo. Cap. 21. v. 1. [Venit autem David in Nobe ad Achimelech sacerdorem.] Hic sacerdos Mar. 2. v. 26. vocatur Abajathar. Respondeo: tunc quan- do hæc acciderunt, aderat etiam Achimelechi Filius nomine Abjathar, qui jugulato patre fa- ctus est princeps sacerdotum, & hic propter ma- gistratum diù obtentum notior erat, ita Beda, Salian. Marian. & Eman. Sà. Nisi malis dicere cum Iansen. Tolet. Salmer, & Sanc. tàm patrem, quàm filium binomios fuisse, quod confirmatur ex 1. Par. 15. & 18. ubi regnante Davide dicun- tur fuisse Sacerdotes modò Sadoe, & Abjathar, modò Sadoch, & Achimelech. Cap. 28. v. 13. [Deos vidit ascendentes de tetra,] sunt verba Phythonissæ videntis Samuelem, & deinde v. 14. ait: [Vir senex ascendit,] loquitur verò de eodem: cur igitur vocat Samuelem mo- dò Deos, modò senem? Respondeo: Phrasis He- brae sæpè utitur plurali pro singulari ad designan- dum personæ dignitatem, sic Exod. 32. de unico vitulo dicitur: [Hi sunt Dii tui,] & manifestè colligitur hæc explicatio ex Saulis responsione, qui benè intellexit Phytonissam de uno locutam fuisse, ideoque interrogat: [Qualis est forma ejus?] tunc ipsa relicto numero plurali subjun- git: [Vir senex.] FR. V. in Hierol. Dii. Ibid. v. 19. [Cras autem tu, & filii tui mecum eritis.] Quomodo hoc verum esse poterat; nam Saul damnatus fuit, ut colligitur ex 1. Par. 10. v. 13. [Mortuus est ergo Saul propter iniquitates suas, eò quòd prævaricatus sit mandatum Domi- ni.] Samuel è contra erat in loco salutis. Res- pondeo, illa verba solùm denotant, Saulem è vi- vis excessurum, & aggregandum numero reli- quorum defunctorum; & licèt aliqui, inter quos Lyra, dubitent de Saulis damnatione, nihilomi- nus omnes ferè Sancti Patres id affirmant; ita Hier. Ambr. Aug. & recentiores Docto- res. Cap. 29. v. 3. [Num ignoratis David, qui fuit servus Saul regis Israel, & est apud me multis diebus, vel annis?] Sunt verba Regis Achis, apud
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on I. Kings 671 will flee from the face of the very harsh king whom they had asked for; nevertheless, he does not deny that he will hear their cries in other afflictions. Chap. 11, v. 1. [And it came to pass, as it were after a month,] namely from the election of Saul; [Nahash the Ammonite went up and began to fight against Jabesh Gilead.] And yet Nahash had come against the Israelites before Saul’s election, as is gathered from the next chapter. v. 12. [But when you saw that Nahash king of the children of Ammon had come against you, you said to me: No, but a king shall reign over us.] These were the words spoken by the people to Samuel before the election of Saul. I answer, it is true that Nahash undertook an expedition against the Israelites before Saul’s election, but the Israelites seem to have come to terms with him on such and such conditions. Now, however, taking advantage of this new opportunity, the tyrant renews the war. Chap. 13, v. 1. [Saul was a son of one year when he began to reign. And he reigned over Israel two years.] He is said to be a son of one year on account of the innocence of mind he showed at the beginning of his reign. But against the last words they raise a very great difficulty from the words quoted in Acts 13, v. 20: [And afterward they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, forty years.] I answer, those forty years refer both to the government of Samuel and to that of Saul. For Saint Paul joined the times of both there; whence Saul began to reign in the thirty-eighth year of Samuel’s prefecture: and thus some assign only two years to Saul’s kingdom. So the Hebrews, Gerard. Mercator, Arias Montanus, book On the Ages, Adricomius, in the year of the world 2850, Sanct. on 1 Kings 13. But Salianus, year 2964, asserts that Saul reigned for many years, but advanced with untroubled step for only two, in which he truly represented childish innocence; and according to the reckoning of this Author, Saul began to reign in the 23rd year of Samuel’s prefecture. Ibid., v. 13. [But if you had not done so, now the Lord would have prepared your kingdom over Israel for ever.] And yet the Israelite kingdom had been promised to the tribe of Judah. Gen. 49. [The scepter shall not be taken away from Judah.] How then would the Lord have prepared a kingdom for the house of Saul for ever, since he was of the tribe of Benjamin? I answer, this promise made to Saul is conditional; that one made to the tribe of Judah is absolute: and because by conditional knowledge God had seen Saul falling short of the condition, He could by absolute knowledge foreordain that the scepter would be transferred to the tribe of Judah. So the Scholastics. “For ever,” according to Scripture’s customary manner, signifies a long time; indeed, the Rabbis often take this word to mean the Jubilee period, that is, fifty years. Chap. 14, v. 3. [Ahijah the son of Ahitub.] And yet in chap. 22 we read: [Ahimelech the son of Ahitub.] I answer, this priest was called by a double name, as also many others who appear everywhere in Sacred Scripture. Ibidem, v. 35. [And Saul built an altar unto the Lord; then it was that he first began to build an altar unto the Lord.] This clearly contradicts Gen. 8, v. 20, where it is said that Noah built an altar to God, and very many other places of Sacred Scripture. How then did Saul first begin to build an altar? I answer, Saul built an altar first among kings, or, according to the exposition of the ancient Hebrews, Saul first applied his hand to the work, and then the rest followed the king’s example. Chap. 17, v. 35. [And Samuel did not see Saul again until the day of his death.] This conflicts with the words of chap. 19, v. 24 of this book, where it is said that Samuel prophesied before Saul the whole day. I answer. [Samuel did not see Saul again,] that is, he did not visit him for the sake of duty or friendship, as he had previously been accustomed to do, so Vatab. and others say: nevertheless, he saw him prophesying and out of his senses, which is not to visit, and that is the subject here. Chap. 21, v. 1. [Then David came to Nob to Ahimelech the priest.] This priest in Mark 2, v. 26 is called Abiathar. I answer: at the time when these things happened, there was also present Ahimelech’s son named Abiathar, who, after his father was slain, became chief of the priests, and he was better known because he had long held that office; so Bede, Salianus, Marianus, and Emmanuel Sa. Unless you prefer to say with Jansenius, Toledo, Salmeron, and Sanchez that both father and son had double names, which is confirmed from 1 Chron. 15 and 18, where, under David’s reign, the priests are said now to have been Zadok and Abiathar, now Zadok and Ahimelech. Chap. 28, v. 13. [I saw gods ascending out of the earth,] are the words of the witch who saw Samuel, and then in v. 14 she says: [An old man ascends,] but she is speaking of the same person; why then does she call Samuel now gods, now an old man? I answer: Hebrew speech often uses the plural for the singular to denote a person’s dignity; thus in Exod. 32, of a single calf it is said: [These are your gods,] and this explanation is clearly gathered from Saul’s reply, who correctly understood that the witch had spoken of one person, and therefore asks: [What is his form?] then she, leaving the plural number, adds: [An old man.] FR. V. in Hierol. Gods. Ibid., v. 19. [Tomorrow you and your sons will be with me.] How could this be true, since Saul was condemned, as is gathered from 1 Chron. 10, v. 13: [So Saul died for his iniquities, because he had transgressed the commandment of the Lord.] Samuel, on the contrary, was in a place of salvation. I answer, those words only indicate that Saul would pass from the living and be joined to the number of the dead; and although some, among them Lyra, doubt Saul’s damnation, nevertheless almost all the Holy Fathers affirm it; so Jerome, Ambrose, Augustine, and later Doctors. Chap. 29, v. 3. [Do you not know David, who was the servant of Saul king of Israel, and has been with me many days, or years?] These are the words of King Achish, apud
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apud quem tamen David quatuor tantùm mensibus mansit, ut colligitur ex cap. 27. hujus libri, Respondeo. Rex Achis mentitus fuit, ut magis exploratam redderet Davidis fidem, ita Sanct. At Salianus ait, Regem nequaquam mentitum, sed sub disjunctione locutum fuisse. Vel denique possunt hæc verba intelligi de tempore, quando David in prima fuga venerat de Achis, & simulata stultitia discesserat. Cap. 13. v. 6. [Mortuus est ergo Saul, & tres filii ejus, & armiger illius, & universi viri ejus in die illa pariter.] Hoc videtur falsum: nam infra 2. Reg. 1. v. 4. dicit textus: [Fugit populus ex prælio, & multi corruentes è populo mortui sunt.] Ergo multi, non tamen universi cæsi sunt. Respondeo. Verum est non omnes corruisse, nam multi evaserunt. At Textus hic loquitur de viris Saulis familiaribus, nimirum, de aulicis, ac de militibus regiam personam custodientibus, qui omnes corruerunt. EX LIBRO II. REGUM. Cap. 2. v. 10. [Duobus annis regnavit:] loquitur scriptura de Isboeth, qui tamen, ut versu seq. colligitur, regnavit septem annis cum dimidio. Respond. illi duo anni intelliguntur de eo tempore, antequam bella inter ipsum, & David exorirentur; nam possea adhuc quinque annis cum dimidio regnavit, ut docent Genneb. Abul. Serar. Tor. & Salian. unde Textus loquitur de annis pacificis; nam reliqui quinque cum dimidio fuerunt turbati. Cap. 4. v. 2. [Duo autem viri principes latronum erant filio Saul.] Cur isti duo vocantur latrones, si legitimum regem comitabantur? Respondeo, milites appellatos fuisse antiquitus latrones, teste Varrone, quasi laterones, eo quòd latera Principis stiparent; & Virg. 12. Æneid. Plaut. in mil. glor. Act. 1. scen. 1. in fine, nomine latronum milites intelligunt. Confirmatur ex versione septuaginta: Πγδμποισος ἐμματων. Nimirum Ductores Turmarum. Similia habet Chaldæus. Cap. 6. v. 10. [Sed divertit eam in domum Obededom Gethæi.] Iste Obededom fuit Levita, quomodo ergo erat ex Geth Philistæorum civitate? Respondeo, vocatur Gethæus à loco habitationis, quia ejus pater, ut vult Vatab. & Serar. vel ipsemet exulavit in Geth cum Davide, & Abjatharo Pontifice, ita Abul. & Salian. Ibid. v. 20. [Nudatus est quasi si nudetur unus de scurris.] Versu verò 14. dicitur: [Porrò David erat accinctus Ephod lineo, seu stola byssina, ut habetur 1. Par. 15. ergo non erat nudus. Respondeo. David nudatus est veste extima, & regali paludamento, & indutus est Ephod lineo ad modum Levitarum. Cap. 8. v. 18. [Filii autem David sacerdotes erant,] quod non concordat cum cap. 18. lib. 1. Par. ubi dicitur: [Filii David primi ad manum regis.] Obstat etiam, quod ex Tribu Juda non poterant eligi sacerdotes. Respondeo, nomen sacerdotis aliquando usurpatur pro Principe, qui apud Regem fit adeò familiaris, sicut Sacerdos apud Deum; undè familiares, & primi in aula dicuntur per Catachresim Sacerdotes, & sic Græca lectio vertit, Αυλάρχει, id est, Αυλαe principes. Sic etiam Deut. cap. 19. v. 22. Primogeniti familiarum vocantur sacerdotes, & tamen tunc temporis nondum erant consecrati filii Aaron. Cap. 10. v. 18. [Et occidit David de Syris septingentos currus, & quadraginta millia equitum.] Contra verò 1. Par. 19. v. 18. [Interfecit David de Syris septem millia curruum, & quadraginta millia peditum.] Respondeo, textus loquitur metonymicè, quando numerat septem millia curruum; accipit enim rem continentem pro contenta; nam ex illis quadraginta millibus equitum, quos numerat liber Regum, multi curribus invecci pugnabant. Denique pedites recensiti in lib. Paralip. suppletur, eò quòd deerant in lib. Reg. itaque in hoc bello cæsi sunt octoginta millia armatorum, præter nobiliores illos, qui septingentis curribus vehebantur. Ex utroque enim Textu colligendus est cæsorum numerus, ut ait Marian. & alii. Cap. 13. v. 13. [Quin potiùs loquere ad regem, & non negabit me tibi,] sunt verba Thamar ad fratrem Amnon. Sed hoc erat contra Dei legem; nam Levit. 18. v. 9. prohibetur connubium fratris cum sorore, licèt sint ex diversa matre. [Turpitudinem sororistuæ ex patre, sive ex matre, quæ domi, vel foris genita est, non revelabis.] Respondeo. Thamar nata fuerat ex matre gentili, nimirum, ex filia regis Gessur, ubi hujusmodi connubium licitum erat, unde legis divinæ ignara putabat id etiam Hæbreis licitum esse, ita Abul. & Caget. Vel dici potest, pueham quæsivisse hujusmodi effugium, ut nuptiarum promissione eludere, vel saltem retardare potuisset fratris insaniam, ita Sanct. Cap. 15. v. 7. [Post quadraginta annos dixit Absalom ad regem David.] Si David regnavit solùm quadraginta annos, quomodo hæc propositio vera esse potest? Respondeo igitur omissa opinionum varietate, & dico hos annos sumpsisse principium à prima Davidis unctione, quæ incidit in annum nonum ante Saulis mortem, unde hæc rebellio facta fuit anno 31. regni Davidis, ita Salian. Qui verò existimant, Saulem regnasse tres tantùm annos, ajunt hos annos sumere principium ab ipsa Saulis electione, utpote æra vulgari, & secundùm hoc Auctores rebellio facta fuit anno 37. regni Davidis, quibus si addas tres Saulis, erunt quadraginta. Cap. 18. v. 6. [Factum est prælium in saltu Ephraim.] Certum est autem hujusmodi prælim commissum fuisse trans Jordanem, ut colligitur ex cap. sup. v. 24. & cap. seq. v. 15. ubi dicitur David post hoc prælium trajecisse Jordanem, cur igitur locus iste vocatur saltus Ephraim, cùm tribus Ephraim tota consederit eis Iord- da-
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however, David stayed with him for only four months, as is gathered from chapter 27 of this book. I answer: King Achish lied, so as to make David’s fidelity more fully known, as Sanct. says. But Salianus says that the king by no means lied, but spoke under a disjunction. Or lastly, these words can be understood of the time when David first came in flight to Achish and departed feigning madness. Chapter 13, v. 6. [So Saul died, and his three sons, and his armor-bearer, and all his men, on that day together.] This seems false: for below, 2 Kings 1, v. 4, the text says: [The people fled from the battle, and many of the people falling died.] Therefore many, but not all, were slain. I answer: it is true that not all fell, for many escaped. But the text here speaks of Saul’s intimate men, namely, of the courtiers and the soldiers guarding the royal person, all of whom fell. EXPOSITION OF THE SECOND BOOK OF KINGS. Chapter 2, v. 10. [He reigned two years:] Scripture speaks of Ish-bosheth, who nevertheless, as is gathered from the following verse, reigned seven years and a half. Reply: those two years are understood of the time before wars arose between him and David; for afterward he still reigned five years and a half, as Genneb., Abul., Serar., Tor., and Salian. teach. Hence the text speaks of peaceful years; for the remaining five and a half were troubled. Chapter 4, v. 2. [Now two men were captains of bands belonging to the son of Saul.] Why are these two called bandits, if they were accompanying a lawful king? I answer that soldiers were anciently called bandits, according to Varro, as if laterones, because they stood at a prince’s side; and Virg. Aen. 12, Plaut. in Mil. Glor., Act 1, scene 1, at the end, understand soldiers by the name of bandits. This is confirmed by the Septuagint version: Πγδμποισος ἐμματων, namely, leaders of troops. The Chaldee has similar wording. Chapter 6, v. 10. [But he turned it aside into the house of Obed-edom the Gittite.] This Obed-edom was a Levite; how then was he from Gath, a Philistine city? I answer that he is called a Gittite from the place of his dwelling, because his father, as Vatab. and Serar. hold, or he himself had been exiled in Gath with David and with Abiathar the high priest, so Abul. and Salian. say. Ibid., v. 20. [He was uncovered as one of the vain fellows.] But in verse 14 it is said: [And David was girded with a linen ephod, or with a fine linen robe, as is found in 1 Chronicles 15; therefore he was not naked.] I answer: David was stripped of his outer garment and royal mantle, and was clothed in a linen ephod in the manner of the Levites. Chapter 8, v. 18. [And the sons of David were priests,] which does not agree with chapter 18 of the 1st book of Chronicles, where it is said: [The sons of David were chief about the king.] It is also an objection that from the tribe of Judah priests could not be chosen. I answer that the name priest is sometimes used for a prince who is as familiar with the king as a priest is with God; hence the intimates and foremost in the court are by catachresis called priests, and thus the Greek reading renders it, Αυλάρχει, that is, court princes. In this way also Deut. chapter 19, v. 22, the firstborn of families are called priests, and yet at that time the sons of Aaron had not yet been consecrated. Chapter 10, v. 18. [And David slew of the Syrians seven hundred chariots, and forty thousand horsemen.] But, on the contrary, 1 Chron. 19, v. 18. [David killed of the Syrians seven thousand chariots, and forty thousand foot soldiers.] I answer: the text speaks metonymically when it counts seven thousand chariots; for it takes the container for the contained. For among those forty thousand horsemen, whom the book of Kings numbers, many fought mounted in chariots. Finally, the foot soldiers counted in the book of Chronicles are supplied because they were omitted in the book of Kings; and thus in this battle eighty thousand armed men were slain, apart from those more noble men who were carried in seven hundred chariots. For from both texts the number of the slain is to be gathered, as Marian. and others say. Chapter 13, v. 13. [Only speak to the king, and he will not refuse me to you,] are the words of Tamar to her brother Amnon. But this was against God’s law; for in Lev. 18, v. 9, the marriage of brother with sister is forbidden, even if they are from different mothers. [You shall not uncover the nakedness of your sister, whether by your father or by your mother, born at home or abroad.] I answer: Tamar had been born of a Gentile mother, namely, of the daughter of the king of Geshur, where such a marriage was permitted; hence, being ignorant of the divine law, she thought it also lawful among the Hebrews, so Abul. and Caget. say. Or it may be said that the girl sought such an escape, so that by a promise of marriage she might have been able to elude, or at least delay, her brother’s madness, so Sanct. says. Chapter 15, v. 7. [After forty years Absalom said to King David.] If David reigned only forty years, how can this proposition be true? I therefore answer, omitting the variety of opinions, and say that these years began from David’s first anointing, which fell in the ninth year before Saul’s death; hence this rebellion occurred in the 31st year of David’s reign, so Salian. says. Those, however, who think Saul reigned only three years say that these years begin from Saul’s very election, as the common era; and according to this, the authors say the rebellion took place in the 37th year of David’s reign, and if you add Saul’s three years, they make forty. Chapter 18, v. 6. [And the battle was in the forest of Ephraim.] It is certain, however, that such a battle was fought beyond the Jordan, as is gathered from chapter above, v. 24, and chapter following, v. 15, where it is said that David after this battle crossed the Jordan; why then is this place called the forest of Ephraim, when the whole tribe of Ephraim had settled on the other side of the Jordan—
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Ex III. Regum. 673 Cap. 23. v. 11. [Erat quippè ibi ager lente plenus.] Diversa habentur 1. Paralip. 1. v. 13. ubi de hac eadem pugna fit mentio his verbis: [Erat ager regionis illius plenus hordeo.] Respondeo. Vel erat utroque semine plenus: nam una pars hordeo erat sata, altera verò lentem continebat. Vel in aream comportata fuerat messis utriusque, in Cajet. Hugo, Varab. Unde in agrum illum asportati fuerant manipuliram hordei, quàm lentis, ita fatetur accepisse à suis majoribus Rabbi David hujus loci commentator. Cap. 24. v. 9. [Et inventa sunt in Israel octigenta millia virorum fortium, qui educerent gladium, & de Juda quingenta millia pugnatorum.] Hic numerus non concordat cum eo, qui assignatur 1. Par. 21. ubi sic legitur: [Inventus est omnis numerus Israel mille millia, & centum millia virorum educentium gladium: de Juda autem quadrigenta septuaginta millia bellatorum.] Respondeo, Joab invitus hoc regis imperium exquebatur; unde nec tribum Levi, nec Benjamin numeraverat; imò territus plaga è coelo immilla, destitit à populi numeratione; ipse etiam David jusserat supersederi, interea tamen pergebant adhuc alii Principes, qui in remotioribus tribubus censui præerant; unde antequam illis innotuisset regis inhibitio, colloquerant alia trecenta millia virorum ex Israel. Contrà verò tribus Iuda, ideò minor ab ipsis assignatur, quia aliquid detraxerant; Joab autem, utpote ex ea tribu, potiùs eam auxerat. Itaque census, quem meminit liber Regum, fuit à Joab exhibitus, qui negligentior fuit in numerandis aliis tribubus. Census verò relatus in libro Paral. collectus fuit à cæteris Ducibus, qui etiam in hac populi numeratione adjuvabant ipsum Joab. Ita Caget. & Sanct. EX LIBRO III. REGUM. Cap. 3. v. 12. [Dedit tibi cor sapiens, & intelligens in tantum, ut nullus ante te similis tui fuerit, nec post te surrecturus sit.] Hæc Dei promissio habet aliquam difficultatem; nam Salomon non fuit sapientior Adamo, & multis Prophetis, qui ante ipsum fuerunt; imò nec sapientior Christo Domino, ejusque Matre, ac Apostolis, qui post Salomonem extiterunt. Respondeo. Aliqui putant solùm fieri comparationem cum Regibus Israel, quorum sapientissimus fuit Salomon. Aliqui dicunt, hîc sermonem esse de hominibus vulgari modo procreatis, ac de sapientia naturali, quæ infusa fuit Salomoni, non verò de supernaturali, ita Justin. Mart. q. 25. ad Orthodox. Clem. Alex. lib. 1. strom. Aug. lib. 8. de Civit. Dei, cap. 48. Philo in vita Moys. l. 1. Perer. in cap. 1. Exod. q. 7. Cap. 4. v. 4. [Sadoc autem, & Abjathar Sacerdotes.] Quomodo erant Sacerdotes, sic. 2. hujus libri dicuntur ejecti à Salomone in exilium? Respondeo. Hic non recensentur Ministri à solo Salomone constituti; sed etiam interseruntur aliqui à Davide designati, licèt fuerint postea ejecti. V u Cap.
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Ex III. Kings. 673 Chap. 23. v. 11. [For there was a field there full of lentils.] Different is found in 1 Paralip. 1. v. 13, where mention is made of the same battle in these words: [And the field of that region was full of barley.] I reply. Either it was full of both kinds of seed: for one part had been sown with barley, the other, indeed, contained lentils. Or the harvest of both had been brought together into the threshing-floor, in Cajet., Hugo, Varab. Hence into that field had been carried sheaves both of barley and of lentils; thus Rabbi David, commentator on this place, confesses that he received from his ancestors. Chap. 24. v. 9. [And there were found in Israel eight hundred thousand valiant men, who drew the sword, and of Judah five hundred thousand fighting men.] This number does not agree with that which is assigned in 1 Par. 21, where it is read thus: [And the whole number of Israel was found to be one million and one hundred thousand men drawing the sword; but of Judah four hundred and seventy thousand warriors.] I reply, Joab was carrying out this king’s command unwillingly; whence he had not numbered either the tribe of Levi or Benjamin; indeed, terrified by the plague from heaven, he ceased from numbering the people; David himself had also ordered that it be suspended, meanwhile, however, the others were still proceeding, the princes who were in charge of the census in the more remote tribes; whence, before the king’s prohibition had become known to them, they had counted another three hundred thousand men from Israel. On the contrary, the tribe of Judah, therefore, is assigned a smaller number by them, because they had deducted something; Joab, however, as being from that tribe, rather had increased it. Thus the census which the book of Kings mentions was carried out by Joab, who was more negligent in numbering the other tribes. The census indeed recorded in the book of Paral. was gathered by the remaining leaders, who also in this numbering of the people aided Joab himself. So Cajet. & Sanct. FROM THE BOOK OF III. KINGS. Chap. 3. v. 12. [He has given you a wise and understanding heart, so that there has been no one before you like you, nor shall there rise after you.] This promise of God has some difficulty; for Solomon was not wiser than Adam, and many Prophets, who were before him; indeed, nor wiser than Christ the Lord, and His Mother, and the Apostles, who existed after Solomon. I reply. Some think that a comparison is made only with the Kings of Israel, among whom the wisest was Solomon. Some say that here the discourse is about men generated in the ordinary way, and about natural wisdom, which was infused into Solomon, not however supernatural wisdom, so Justin Mart. q. 25. ad Orthodox. Clem. Alex. lib. 1. strom. Aug. lib. 8. de Civit. Dei, cap. 48. Philo in vita Moys. l. 1. Perer. in cap. 1. Exod. q. 7. Chap. 4. v. 4. [But Zadok, and Abiathar the priests.] How were they priests, if, as is said in chap. 2 of this book, they were banished by Solomon into exile? I reply. Here are not listed only the ministers appointed by Solomon alone; but there are also inserted some designated by David, although they were later expelled. V u Chap.
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Contradictiones apparentes Cap. 5. v. 4. [Nunc autem requiem dedit Dominus Deus meus mihi per circuitum, & non est satan, neque occursus malus.] Sunt verba Salomonis dicta ad Regem Tyri, quæ tamen videntur contraria cap. 11. v. 25. hujus libri, ubi loquens Textus de Adad ait: [Eratque adversarius Isra- eli cunctis diebus Salomonis. Respondeo. Iste Adad rebellis surrexit tunc, quando ipse etiam Salomon à Deo deficiens in Idololatriam pro lapsus est: ita Caget. Dionys. Carth. Lyran. A- bul. & Sanct. unde in tanti sceleris poenam id ac- cidit. Cap. 7. v. 13.] Tuit Hiram de Tyro filium mulieris viduæ de tribu Nephtali. Hic tamen, 2. Paral. 2. dicitur natus ex matre, quæ erat de filiabus Dan. Insuper vocatur Pater Regis Tyri, & cap. 4. vo- catur etiam Pater Salomonis. Respondeo, na- tus hic erat ex matre de tribu Dan, at ex Patre de tribu Nephthali. Appellatur autem Tyrius ob diuturnam habitationem, & artis suæ exer- citium in illa Civitate. Ita S. Hieron. & Marian. Dicitur denique Pater Salomonis, & Regis Ty- ri, quia ob ejus eximium magisterium vocitaba- tur ab eis Pater. Ibid. v. 15. [Finxit duas columnas æreas, decem, & octo cubitorum altitudinis columnam unam.] Diversa mensura assignatur 2. Paral. 3. ver. 15. [Duas columnas, quæ triginta, & quinque cu- bitos habebant.] Respondeo, juxta Vilal. Ca- jet. & Abul. in hoc numero majori comprehen- duntur bases, capitella, & lilia, & sic crescit altitudo. Ibid. v. 26. [Duc millia batos capiebat.] At lib. 2. Paral. c. 4. ait Textus: [Capiebat tria milia me- tretas.] Quæ mensura cùm sit eadem cum bato sequitur contradictio in Textibus. Respondeo, bati vulgares erant tertia parte minores batis sacris, de quibus hìc loquitur Textus, & sic per consequens erant etiam majores metretis, ita Marian. Vel dicamus cum Eman. Sà, licèt cape- ret tria millia; nihilominus duo tantùm millia in- fundi solitum fuisse. Nam usque ad orificium ca- piebat tria millia metretas. Sed Rabbini clariùs concordant hos sensus: dicunt enim, quòd ca- piebat duo millia liquidorum, ut colligunt ex paraphrasi chaldæa; siccorum verò capiebat tria millia, quia horum mensura sit conferta, ac ad culmen coagitata, ut docet experientia. Cap. 9. v. 11.] Tunc dedit Salomon Hiram viginti oppida in terra Galileæ. Hæc concessio videtur contra Dei præceptum. Lev. 25. [Terra non vendetur in perpetuum, quia mea est.] Respon- deo, Salomon non concessit Regi Tyrio has Ci- vitates quo ad dominium; sed solùm quo ad u- sum, nempè, ut fructus illarum tandiù percipe- ret, usq;quò recuperasset impensas ab ipso factas. Cap. 11. v. 13. [Tribum unam dabo filio tuo prop- ter David servum meum.] Et tamen, cap. sequ. legimus, tribum etiam Benjamin adhæsisse Ro- boamo filio Salomonis. Insuper certum est ex 2. Paral. 11. Sacerdotes, ac Levitas universos transisse ad Iudam. Respondeo. Tribus Benja- min utpotè implexa, & vicina tribui Iudæ, ei adhæsit; sed quia adeò numero accisa erat, ut ad sexcenta virorum capita delapsa sit, compa- ratione reliquarum tribuum vix nomen tribus retinuerat; imò in tribum Iuda transierat, & sub ejus nomine perpetuò comprehensa erat, sicut & alii multi reliquarum tribuum, qui vel ante captivitatem Assyriacam, vel post Babylonicam se tribui Iudæ conjunxerant, relicto propriarum tribuum nomine, omnes dein appellati sunt Ju- dæi. Colligitur hoc ex cap. seq. v. 17. [Super filios autem Israel quicumque habitabant in Ci- vitatibus Iuda regnavit Roboam. Cap. 15. v. 2. [Maacha filia Absalon.] Constat ra- men filiam unicam Absalonis appellatam fuisse Thamar. Unde S. Hieron. puta hìc esse sermo- nem de Davidis filio, sed de alio, cui nomen Abessalom. Respondeo ramen, hoc cognomen videtur fuisse commune filiabus primogenitis in regno Gessur; unde etiam mater Absalonis vo- cabatur Maacha. 2. Reg. 3. v. 3. Ibid. v. 5. [Eò quòd fecisset David rectum in oculis Domini, & non declinasset ab omnibus, quæ præ- ceperat ei cunctis diebus vitæ suæ, excepto ser- mone Uriæ.] Ter peccasse Davidem constat ex Sacra Scriptura. Primò, quando neci destinavit universam Nabalis familiam. Secundò, quan- do sæviit promiscuè in Ammonitas. Tertiò, quando numeravit populum, ut ipsemet fatetur. Cur igitur asserit hîc Sacer Textus, excepto ser- mone Uriæ, nunquam Davidem declinasse à præ- ceptis divinis? Respondeo, Deus hìc loquitur, ac judicat humano more, quo non existimantur peccata ea, quæ honesto aliquo prætextu, vel virtutis apparentis velamine conteguntur. Nam ira in Nabal, & in Ammonitas velatur tegmine vindictæ justæ, ac numeratio populi prætextu religiosi tributi pro Templo; hæc itaque pecca- ta Deus non vult vulgare, contentus, ut judicio privato ipsius peccatoris cognoscantur. Adulte- rium verò, & homicidium enormia quidem pec- cata ab omnibus judicabantur. Unde secundùm populi existuationem, hoc unicum contra U- riam scelus gravissimum erat. Cap. 16. v. 7. [Ob hanc causam occidit eum. Hoc est Jehu filium Hanani Prophetam.] Quomo- do igitur Jehu post quadraginta annos occurrit Regi Josaphat, ut habetur 2. Par. 19. v. 1. [Re- versus est autem Josaphat rex Iuda in domum suam pacificè in Ierusalem, cui occurrit Jehu fi- lius Hanani Videns.] Respondeo, fuisse diversos omninò, licèt nomina parentum, & filiorum sint eadem, ita Sanct. Sed in textu Hebræo nulla surgit difficultas, nam illud Occidit eum refertur ad Jeroboam, & non ad Jehu: desunt enim alia verba Hoc est Jehu, qui adhuc vivebat tempore Josaphat Regis. Cap. 21. v. 24. [Si mortuus fuerit Acab in Civitate, comedent eum canes; si autem in agro, come- dent eum volucres coeli.] Contrarium asseritur, cap. seq. v. 37. nimirum, ejus corpus sepultum fuisse in Samaria; canes verò solùm l'nxisse ejus san-
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Apparent Contradictions Ch. 5, v. 4. [But now the Lord my God has given me rest on every side, and there is no adversary, nor any evil occurrence.] These are Solomon’s words spoken to the King of Tyre, yet they seem contrary to ch. 11, v. 25 of this book, where the text speaking of Hadad says: [And he was an adversary to Israel all the days of Solomon.] I answer. This rebellious Hadad rose up at that time when Solomon himself also, having fallen away from God, fell into idolatry: so Caget., Dionys. Carth., Lyran., Abul., & Sanct.; and thus this happened as the punishment of so great a crime. Ch. 7, v. 13. Hiram of Tyre was the son of a widow woman from the tribe of Naphtali. Yet here, 2 Paral. 2, he is said to have been born of a mother who was of the daughters of Dan. Moreover, he is called father of the King of Tyre, and in ch. 4 he is also called father of Solomon. I answer: he was born here of a mother from the tribe of Dan, but of a father from the tribe of Naphtali. He is called a Tyrian because of his long dwelling, and the exercise of his art in that city. So St. Jerome and Marianus. He is finally called father of Solomon and of the King of Tyre, because on account of his outstanding skill he was addressed by them as father. Ibid., v. 15. [He cast two bronze columns, eighteen cubits was the height of one column.] A different measure is assigned in 2 Paral. 3, v. 15. [Two columns, which had thirty-five cubits.] I answer, according to Vilal., Cajet., and Abul., in this greater number the bases, capitals, and lilies are included, and thus the height increases. Ibid., v. 26. [It held two thousand batos.] But in book 2, Paral. ch. 4 the text says: [It held three thousand metretas.] Since this measure is the same as the bat, it follows that there is a contradiction in the texts. I answer, the common batos were one third smaller than the sacred batos, of which the text here speaks, and thus, consequently, they were also larger than metretas, so Marianus. Or let us say with Eman. Sà that, although it could hold three thousand, nevertheless only two thousand were customarily poured in. For up to the rim it could hold three thousand metretas. But the Rabbis reconcile these senses more clearly: for they say that it held two thousand of liquids, as they gather from the Chaldean paraphrase; but of dry things it held three thousand, because the measure of these is packed, and pressed together to the top, as experience teaches. Ch. 9, v. 11. Then Solomon gave Hiram twenty towns in the land of Galilee. This grant seems contrary to God’s command, Lev. 25: [The land shall not be sold forever, because the land is mine.] I answer, Solomon did not grant these cities to the Tyrian king with regard to ownership; but only with regard to use, namely, that he might enjoy their fruits so long until he had recovered the expenses incurred by him. Ch. 11, v. 13. [But I will give one tribe to your son for David my servant’s sake.] And yet, in the next chapter we read that the tribe of Benjamin also adhered to Roboam, son of Solomon. Moreover it is certain from 2 Paral. 11 that all the priests and Levites passed over to Judah. I answer. The tribe of Benjamin, being intertwined with and neighboring the tribe of Judah, adhered to it; but because it had been so reduced in number that it had fallen to six hundred men, in comparison with the other tribes it scarcely retained the name of a tribe; indeed, it had passed into the tribe of Judah, and was perpetually included under its name, just as also many others from the remaining tribes, who either before the Assyrian captivity or after the Babylonian joined themselves to the tribe of Judah, leaving the name of their own tribes, were all thereafter called Jews. This is gathered from ch. 17 of the next chapter, v. 17: [Over the children of Israel, however, whoever dwelt in the cities of Judah, Rehoboam reigned. Ch. 15, v. 2. [Maacah daughter of Absalom.] Yet it is clear that the only daughter of Absalom was called Thamar. Hence St. Jerome thinks that the discourse here is about David’s son, but about another, whose name was Abessalom. I answer nevertheless that this cognomen seems to have been common to firstborn daughters in the kingdom of Geshur; whence also the mother of Absalom was called Maacah, 2 Reg. 3, v. 3. Ibid., v. 5. [Because David had done what was right in the eyes of the Lord, and had not turned aside from all the things which he had commanded him all the days of his life, except in the matter of Uriah.] It is clear from Sacred Scripture that David sinned three times. First, when he intended the destruction of the whole family of Nabal. Second, when he raged indiscriminately against the Ammonites. Third, when he numbered the people, as he himself confesses. Why then does Sacred Scripture here state that, except for the matter of Uriah, David had never turned aside from the divine commandments? I answer, God here speaks and judges in human fashion, according to which those sins are not considered sins which are covered under some honorable pretext, or by the veil of apparent virtue. For his anger against Nabal and against the Ammonites is veiled by the covering of just vengeance, and the numbering of the people by the pretext of a religious tribute for the Temple; these sins therefore God does not wish to make public, content that by the private judgment of the sinner himself they be known. But adultery and homicide were indeed judged by all to be enormous sins. Hence, according to the people’s estimation, this one crime against Uriah was the most grievous. Ch. 16, v. 7. [For this reason he killed him. That is, Jehu the son of Hanani the Prophet.] How then does Jehu occur forty years later to King Jehoshaphat, as is found in 2 Par. 19, v. 1. [And Jehoshaphat king of Judah returned to his house in peace to Jerusalem, where Jehu the son of Hanani the Seer met him.] I answer that they were altogether different, although the names of the parents and sons are the same, so Sanct. But in the Hebrew text no difficulty arises, for that “He killed him” refers to Jeroboam, and not to Jehu: for the other words are lacking, “This is Jehu,” who was still living in the time of King Jehoshaphat. Ch. 21, v. 24. [If Ahab dies in the city, the dogs shall eat him; if, however, in the field, the birds of the air shall eat him.] The contrary is asserted in the next chapter, v. 37, namely, that his body was buried in Samaria; the dogs, however, only licked his bloo-
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ex IV. Regum, & I. Paralip. 675 sanguinem. Respondeo. Deus remisit aliquid de severitate judicii propter subsecutam poenitentiam. Unde in fine hujus capitis ait Dominus ad Eliam: Nonne vidisti humiliatum Achab coram me? Quia igitur humiliatus est mei causa, non inducam malum in diebus ejus; sed in diebus filii sui. Qui occisus fuit, ac canibus proiectus; ita 4. Reg. 9. v. 24. Cap. 22. v. 15. [Ascende, & vade prosperè, & tradet eam Dominus in manus regis.] Hæc Prophetia Micheæ non solùm fuit falsa; sed insuper ipse Rex in illo prælio fuit occisus. Respondeo. Micheas ironicè loquebatur, quod optimè percepit Rex, vel ex gestu, vel ex modo loquendi. Unde adjurat postea Prophetam, ut seposita fictione, vera apertè loquatur, his verbis: [Dixit autem rex ad eum: iterum, atque iterum adjuro te, ut non loquaris mihi, nisi quod verum est, ] quod præstitit deinde Propheta, v. 17. nuncians ei necem. Ibid. v. 34. [Vir autem quidam tetendit arcum in incertum sagittam dirigens, & casu percussit regem Israel inter pulmonem, & stomachum.] Aliter loquitur Textus 2. Par. cap. 18. v. 33. [Inter cervicem, & scapulas.] Respondeo, primus Textus loquitur de vulnere facto in ingressu sagittæ; secundus verò Textus loquitur de egressu ejusdem sagittæ. Telum enim ex inferiori loco missum, ac per armorum commissuras ingressum, sursum versus inter cervicem, & scapulas prorupit. Textus hebraicus concordat; nam in utroque loco legit Inter ligaturas, & thoracem, quare Vulgata in libris Regum asserit vulnus fuisse in stomacho, ubi solet ligari armatura. In Paralipomenon verò in scapulis habet, ubi etiam solent esse armorum ligaturæ. EX LIBRO IV. REGUM. Cap. 8. v. 10. [Dixitque ei Elisæus: Vade, dic ei, sanaberis.] Statim verò subjungit: [Porrò ostendit mihi Dominus, quia morte morietur.] Hæc contraria sunt omninò. Respondeo, vel ironicè loquitur in primo Textu, vel certè ad mentem interrogantis respondet; quærebat enim, an morbus esset lethalis, cui Propheta vera respondit; nam rex convaluit ex illa infirmitate, qua minimè extinctus fuit; sed violenta suffocatione ab externa causa, ut patet ex vers. 15. ita Caget. & Sanc. Sunt ergo duo responsa, quæ ad diversas causas referuntur. Ibid. v. 26. [Viginti duorum annorum erat Ochozias, cùm regnare coepisset.] Contrà verò 2. Paral. 22. v. 2. [Quadraginta duorum annorum erat Ochozias, cùm regnare coepisset.] Pro solutione hujus difficultatis necessariò agnoscendum est mendum in Libris Paral. ut ait Caget. & Torniel. quod provenire potuit ex notis hebraicis vitiatis; nam pro Caf, & Beth, id est 22. posuerunt Mem, & Beth, id est 42. ut notavit Mariana in hunc locum; unde noster Textus Arabicus manuscriptus, quo utimur, legit etiam in lib. Paral. Viginti duorum. Nisi enim hanc ad- mittas responsionem, cogeris concedere filium biennio seniorem patre suo; nam Ioram pater Ochoziæ mortuus est quadragenarius, ut habetur 2. Paral. 21. v. 20. & 4. Reg. 8. v. 17. Cap. 13. v. 19. [Si percussisses, quinquies, aut sexies, sive septies, percussisses Syriam usque ad consumptionem.] Et tamen idem Propheta paulò antè dixerat: [Percutiesque Syriam in Aphec, donec consumas eam.] Respondeo. Propheta locutus est conditionatè, nimirum, si rex fecisset, quod Deus prærequirebat tanquam signum, nempè, septenam percussionem, quam conditionem rex neglexit; ita Abul. Caget. Suar. Vasq. & Arrub. qui hoc exemplo probant Deum multa prænoscere scientia conditionata, quæ nunquam futura sunt; licèt essent quidem futura, si poneretur conditio. Cap. 15. v. 7. [Sepelieruntque cum cum majoribus suis in civitate David, ] librò verò 2. Paral. cap. 26. [Sepelierunt eum in agro regalium sepulcrorum, eò quòd esset leprosus.] Respondeo Azarias Rex sepultus quidem fuit propè regum sepulchra; sed non in communi sepulchro, eò quòd esset leprosus, quasi mortuorum ossa horrerent lepram etiam in regio corpore. Cap. 18. v. 2. [Viginti novem annis regnavit.] Loquitur Textus de Rege Ezechia; qui tamen viginti septem annis solùm regnavit, ut manifestè constat. Tantum enim temporis fluxit à morte patris ejus usque ad obitum ipsius Ezechiæ. Respondeo. Textus commemorat duos etiam annos, quibus simul cum patre regnaverat. Cap. 25. v. 7. [Vinxitque eum catenis, & adduxit in Babylonem.] Loquitur Textus de captivitate Regis Sedeciæ, de quo prædixerat Ezechiel Propheta, c. 12. v. 13. [Adducam eum in Babylonem terram Chaldæorum, & ipsam non videbit.] Quomodo igitur adductus in Chaldæorum regionem, ipsam tamen non vidit? Respondeo, verè Sedecias Babylonem, ac Chaldæam non vidit; nam oculis orbatus eò ductus fuit, unde Prophetæ vaticinium adimpletum fuit. EX LIBRO I. PARALIPOMENON. Cap. 2. v. 15. [Septimum David.] Numerat scriptura filios Isaj, quos asserit fuisse septem; & tamen 1. Reg. 16. v. 10. numerantur octo [Adduxit itaque Isaj septem filios suos coram Samuele, & ait Samuel ad Isaj: Non elegit Dominus ex istis. [Inter istos non fuit David, ergo erant octo. Respondeo, Isaj præter istos septem filios, habuit alium adoptivum, nempè Jonadab filium Samma, id est, nepotem extertio filio; ita Magister Hist. Scholast. & Ruper. Alii tamen dicunt, scripturam hic non ponere numerum completum, præsertim cùm nihil faciat ad historiam. Cap. 3. v. 5. [Porrò in Hierusalem nati sunt ei filii Simmaa, & Sobab, & Nathan, & Salomon quatuor de Bersabee.] Quomodo igitur Salomon Prov. 4. asserit se fuisse unigenitum coram matre sua? Respondent aliqui, Salomonem fuisse V u 2 verè
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ex IV. Kings, and I. Paralip. 675 blood. I answer: God remitted something of the severity of judgment on account of the repentance that followed. Hence at the end of this chapter the Lord says to Elijah: Did you not see Ahab humbled before me? Since therefore he was humbled for my sake, I will not bring evil in his days; but in the days of his son. He was killed and thrown to the dogs; thus 4 Kings 9, v. 24. Ch. 22, v. 15. [Go up, and go prosperously, and the Lord will deliver it into the hand of the king.] This prophecy of Micheas was not only false; but moreover the king himself was killed in that battle. I answer: Micheas was speaking ironically, which the king clearly perceived, either from his gesture or from the manner of speaking. Hence he afterwards adjures the prophet that, setting aside fiction, he should speak the truth openly, in these words: [And the king said to him: again and again I adjure you that you speak to me nothing except what is true,] which the prophet then fulfilled, v. 17, announcing to him his death. Ibid. v. 34. [But a certain man drew a bow at random, shooting an arrow, and by chance struck the king of Israel between the lungs and the stomach.] The text of 2 Par. ch. 18, v. 33, speaks otherwise: [Between the neck and the shoulders.] I answer, the first text speaks of the wound made at the entry of the arrow; the second text, however, speaks of the exit of the same arrow. For the missile, sent from a lower place and entering through the joints of the armor, burst forth upward between the neck and the shoulders. The Hebrew text agrees; for in both places it reads: Between the fastenings and the breastplate, wherefore the Vulgate in the books of Kings states that the wound was in the stomach, where the armor is usually fastened. In Paralipomenon it has “in the shoulders,” where the fastenings of the armor are also usually found. FROM THE FOURTH BOOK OF KINGS. Ch. 8, v. 10. [And Eliseus said to him: Go, tell him, you shall recover.] But immediately he adds: [Yet the Lord has shown me that he shall surely die.] These are altogether contrary. I answer, either he speaks ironically in the first text, or certainly he answers according to the mind of the one who asked; for he was asking whether the disease was fatal, and the prophet answered truly; for the king recovered from that illness, by which he was not at all destroyed; but he died by violent suffocation from an external cause, as is clear from verse 15, so Caget. and Sanc. Therefore there are two answers, which are referred to different causes. Ibid. v. 26. [Ahaziah was twenty-two years old when he began to reign.] But contrariwise 2 Paral. 22, v. 2. [Ahaziah was forty-two years old when he began to reign.] For the solution of this difficulty it must necessarily be acknowledged that there is an error in the Books of Paral., as Caget. and Torniel say, which may have arisen from corrupted Hebrew marks; for instead of Caf and Beth, that is 22, they placed Mem and Beth, that is 42, as Mariana noted on this passage; hence our Arabic manuscript text, which we use, also reads in the book of Paral. Twenty-two. For unless you admit this response, you are forced to concede a son two years older than his father; for Joram, father of Ahaziah, died at the age of forty, as is found 2 Paral. 21, v. 20, and 4 Kings 8, v. 17. Ch. 13, v. 19. [If you had struck five times, or six times, or seven times, you would have struck Syria down to utter destruction.] And yet the same prophet had said shortly before: [And you shall strike Syria in Aphek, until you consume it.] I answer. The prophet spoke conditionally, namely, if the king had done what God required as a sign, namely, the sevenfold striking, which condition the king neglected; so Abul., Caget., Suar., Vasq., and Arrub., who use this example to prove that God foreknows by conditioned knowledge many things which will never come to pass; although they would indeed have been future if the condition were posited. Ch. 15, v. 7. [And they buried him with his fathers in the city of David,] but in the book of 2 Paral. ch. 26: [They buried him in the field of the royal tombs, because he was a leper.] I answer that King Azariah was indeed buried near the kings’ sepulchres; but not in the common tomb, because he was a leper, as if the bones of the dead would shrink from leprosy even in a royal body. Ch. 18, v. 2. [He reigned twenty-nine years.] The text speaks of King Hezekiah; yet he reigned only twenty-seven years, as is manifest. For just that much time elapsed from the death of his father until the death of Hezekiah himself. I answer. The text also counts the two years in which he had reigned together with his father. Ch. 25, v. 7. [And he bound him with chains and brought him to Babylon.] The text speaks of the captivity of King Zedekiah, concerning whom the prophet Ezekiel had foretold, c. 12, v. 13: [I will bring him to Babylon, the land of the Chaldeans, and he shall not see it.] How then, being brought into the land of the Chaldeans, did he nevertheless not see it? I answer, Zedekiah truly did not see Babylon or Chaldea; for blinded, he was led there, and thus the prophecy of the prophet was fulfilled. FROM THE FIRST BOOK OF PARALIPOMENON. Ch. 2, v. 15. [The seventh of David.] Scripture enumerates the sons of Jesse, whom it says were seven; and yet in 1 Reg. 16, v. 10, eight are numbered. [So Jesse brought his seven sons before Samuel, and Samuel said to Jesse: The Lord has not chosen from these.] Among these David was not included, therefore there were eight. I answer, Jesse, besides those seven sons, had another adopted one, namely Jonadab, son of Shamma, that is, a grandson from a third son; so the Master of Scholastic History and Rupert. Others, however, say that Scripture here does not give the complete number, especially since it does not affect the history. Ch. 3, v. 5. [Moreover, in Jerusalem were born to him the sons Shimea, and Shobab, and Nathan, and Solomon, four of Bathsheba.] How then does Solomon state in Prov. 4 that he was the only son before his mother? Some reply that Solomon was truly
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676 Contradictiones apparentes verè unigenitum ex Davide; nam alii tres filii geniti fuerunt ex Uria priori marito, quos tamen David sibi adoptaverat. Sed hæc responsio non subsistit: nam Nathan, ex quo S. Lucas deducit Christi genealogiam, verè fuit filius naturalis David. Insuper filius natus ex adulterio impedit, ne Salomon adhuc dicatur unigenitus matris suæ. Respondeo igitur cum Saliano, & aliis ab ipso citatis. Omnes isti numerati in Textu verè fuerunt filii naturales David. Salomon verò vocatur unigenitus, quia tanquam unigenitus longè fuit dilectissimus, ac in matris gremio versatus: unde Septuaginta translulerunt: Vnicè dilectus. Cap. 21. v. 12. [Aut tribus annis famem.] Contrà verò 2. Reg. 24. v. 13. [Aut septem annis veniet tibi fames.] Respondeo, aliqui agnoscunt mendum in Libro Regum, quod irrepsit ex similitudine vocum hebraicarum, quibus ternarius, & septenarius significantur. Certè Septuaginta etiam in lib. 2. Regum ponunt tres annos: eundem annorum numerum habet Textus Arabicus manuscript. nostræ Congregationis. Probatur etiam ratione; nam in aliis flagellis per ternarium numerum procedit Scriptura, scilicet tres dies, tres menses: verisimile est id etiam accidisse quoque in annis. Sanctius excusat hunc errorem dicens, Prophetam initio proposuisse famem septem annis; sed horrescente Davide, mihioremque poenam petente, ad triennii spatium coarctatam. Nec omittendum existimo Rabbinorum conciliationem, qui dicunt septem annorum famem minari, quia jam præcesserant tres anni, & alios tres futuros minatur Propheta, quibus addendus alter annus necessarius ad terræ culturam, qui omnes conficiunt annos septem: ita R. David Kimchi. Ibid. v. 13. [Melius est, ut incidam in manus Domini.] Contrarium optabat sancta mulier Susanna Dan. 13. [Melius est mihi incidere in manus vestras.] Idemque comprobatur Eccles. 2. Respondeo, David loquitur de poena temporali, & corporali. Susanna verò, & Ecclesiast. loquuntur de poena æterna, & malo spirituali, nimirum, de morte animæ. Ibid. v. 25. [Dedit ergo David Ornan pro Ioco siclos auri justissimi ponderis sexcentos.] Ast 2. Reg. ultim. v. 24. aliud pretii genus assignatur: ibi enim dicitur. [Emir David aream, & boves argenti sibilis quinquaginta.] Respondeo, pro parva area ad altare condendum necessaria, & pro bobus dedit quinquaginta siclos argenteos; at verò pro reliqua area, quam templo destinaverat vastam, & amplam, addidit postmodùm sexcentos aureos siclos. Aliter tamen conciliant hos textus Rabbini; ajunt enim totum populum contribuisse, & sic unaquæque tribus obtulit quinquaginta siclos, qui omnes conficiunt sexcentos. Ad id verò, quod dicitur fuisse aureos, & alibi argenteos, facilis est responsio; nam fuerunt sici argentei, sed ad pondus siclorum aureorum; continebant enim idem pondus, ut exprimunt verba; nam non asseritur fuisse aureos si- clos; sed Auri justissimi ponderis, & sic illud Auri non refertur ad siclos, sed ad pondus, EX LIBRO II. PARALIPOMENON. Cap. 1. v. 13. [Venit ergo Salomon ab excelso Gabaon in Ierusalem coram tabernaculo foederis.] Et tamen hoc eodem cap. v. 3. manifestè asseritur tabernaculum fuisse in Gabaon. Resp. certum est tabernaculum fuisse non in Ierusalem, sed in Gabaon; de hoc enim dubitare non possumus, sed legendus est Textus juxta hebraicam versionem, Decoram tabernaculo. Confirmatur lectione Septuaginta interpretum, qui legunt: A facie tabernaculis. Cap. 2. v. 2. [Præpositosque eorum tria millia sexcentos.] [Alius diversus numerus Præpositorum assignatur 3. Reg. 5. ubi numerantur tria millia trecenti. Respondeo, in libro Regum prætermissos fuisse Præpositos superiores, qui Præpositis inferioribus præerant; & hi trecenti erant, ac in isto lib. Paralip. supplentur. Cap. 8. v. 2. [Civitates, quas dederat Hiram Salomoni.] Contrarium dictum est supra 3. Reg. 9. Salomonem dedisse Hiram viginti civitates. Respondeo, illud dederat, idem est, ac reddiderat. Nam ibi diximus illas Civitates ad tempus datas fuisse Hiram. Cap. 14. v. 2. [Asa, &c. subvertit altaria peregrini cultus, & excelsa.] Atqui 3. Regum 15. dicitur: [Non abstulit excelsa.] Quomodo hæc inter se conveniunt? Resp. Duplicis generis erant apud Iudæos excelsa, nimirum, altaria, & templa in locis altioribus. Quædam prophanis idolis erant erecta, hæc omnia subvertit Asa; alia Deo vero erant dicata, quod etiam illicitum erat; nam Ierosolymis tantùm pro cultu divino templum statutum erat; hæc non evertit. Unde licèt prophana templa purgaverit; non tamen funditùs evertit: quod causæ fuit, ut postmodùm Idolorum cultui restituita fuerint ab aliis successoribus. Cap. 15. v. 17. [Cor Asa erat perfectum cunctis diebus ejus.] Quod videtur falsum; nam reprehenditur à Propheta infra, cap. 16. quem in carcerem misit; insuper multos occidit injustè; denique in infirmitate Dominum non quæsivit. Respondeo: Textus hic solùm loquitur de perfectione quo ad externum cultum unius Dei: nam licèt in aliis peccaverit, Idola tamen non coluit. Ibid. v. 19. [Bellum verò non fuit usque ad trigesimum quintum annum regni Asa.] Hoc contradicit supranarratis, cap. 14. ubi dicitur Zara cæsus ab Asa; ergo fuit bellum. Respondeo, hic computus annorum non sumitur ab initio regni Asa; sed ab initio regni Iudaici, nimirum, à morte Salomonis, quando sejunctum fuit ab Israelitico. Ita Hebræi, Torniel. Salian. Ann. 3095. Sanct. 3. reg. 13. Marian. cap. 16. v. 1. Nam hoc etiam modo intelligendus est Textus sequentis capitis, ubi dicitur Baasa Rex Israel ascendisse in Iudam anno 36. regni Asæ; nam tunc erat annus 16. ipsius regni, ut patet ex 3. Reg. 16. ubi
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676 Apparent contradictions truly the only son from David; for three other sons were born from Uriah, the former husband, whom nevertheless David had adopted as his own. But this answer does not hold: for Nathan, from whom St. Luke derives the genealogy of Christ, was truly David’s natural son. Moreover, a son born from adultery prevents Solomon from still being called the only son of his mother. I therefore answer with Salianus and others cited by him: all those numbered in the text were truly David’s natural sons. But Solomon is called the only son because, as the only son, he was far the most beloved, and was brought up in his mother’s bosom; hence the Septuagint translated: Only beloved. Chapter 21, v. 12. [Or three years of famine.] But in 2 Kings 24, v. 13. [Or seven years of famine shall come upon you.] I answer that some acknowledge a corruption in the Book of Kings, which slipped in from the similarity of the Hebrew words by which three and seven are expressed. Certainly the Septuagint also in the book of 2 Kings gives three years: the Arabic manuscript of our Congregation has the same number of years. It is also proved by reason; for in other punishments Scripture proceeds by a threefold number, namely three days, three months: it is likely that the same also happened here in the years. Sanctius excuses this error, saying that the prophet at first proposed a famine of seven years; but when David was horrified and asked for a milder punishment, it was reduced to a span of three years. Nor do I think it should be omitted that the Rabbis reconcile this by saying that a famine of seven years is threatened because three years had already passed, and the prophet threatens three more to come, to which must be added another year required for cultivating the land, making seven years in all: so R. David Kimchi. ibid. v. 13. [It is better that I fall into the hands of the Lord.] The holy woman Susanna desired the contrary, Dan. 13. [It is better for me to fall into your hands.] The same is also confirmed by Eccles. 2. I answer that David is speaking of temporal and bodily punishment. But Susanna and Ecclesiasticus speak of eternal punishment and spiritual evil, namely, the death of the soul. ibid. v. 25. [So David gave Ornan for the place six hundred shekels of gold by just weight.] But in 2 Samuel, the last chapter, v. 24, another kind of price is assigned: for there it is said, [David bought the threshing floor and the oxen for fifty shekels of silver.] I answer that, for the small threshing floor needed to build the altar, and for the oxen, he gave fifty shekels of silver; but for the remaining threshing floor, which he had intended for the temple, vast and spacious, he later added six hundred shekels of gold. However, the Rabbis reconcile these texts differently; for they say that the whole people contributed, and so each tribe offered fifty shekels, which altogether make six hundred. As to the fact that it is said to have been gold here and silver elsewhere, the answer is easy; for they were silver shekels, but by the weight of gold shekels; for they contained the same weight, as the words express; for it is not said that they were golden shekels, but by the most just weight of gold, and thus that gold does not refer to the shekels, but to the weight. FROM BOOK II OF CHRONICLES. Chapter 1, v. 13. [So Solomon came from the high place of Gibeon to Jerusalem before the tabernacle of the covenant.] And yet in this same chapter, v. 3, it is clearly stated that the tabernacle was in Gibeon. I answer: it is certain that the tabernacle was not in Jerusalem, but in Gibeon; for we cannot doubt this. But the text must be read according to the Hebrew version, “Before the tabernacle.” This is confirmed by the reading of the Septuagint interpreters, who read: “From the face of the tabernacles.” Chapter 2, v. 2. [And he appointed over them three thousand six hundred.] Another different number of overseers is assigned in 1 Kings 5, where three thousand three hundred are numbered. I answer that in the book of Kings the higher overseers, who were over the lower overseers, were omitted; and these were three hundred, and they are supplied in this book of Chronicles. Chapter 8, v. 2. [The cities which Hiram had given to Solomon.] The opposite was said above in 1 Kings 9, that Solomon had given Hiram twenty cities. I answer that “had given” there is the same as “had returned.” For there we said that those cities had been given to Hiram for a time. Chapter 14, v. 2. [Asa, etc., overthrew the altars of foreign worship and the high places.] Yet in 1 Kings 15 it is said: [He did not remove the high places.] How do these agree with one another? I answer: there were two kinds of high places among the Jews, namely altars and temples in elevated places. Some had been erected for profane idols; Asa overthrew all these. Others were dedicated to the true God, which was also unlawful; for only in Jerusalem had a temple been established for divine worship; these he did not destroy. Hence, although he purified the profane temples, he did not utterly demolish them; and this was the cause that later they were restored to idolatrous worship by other successors. Chapter 15, v. 17. [But the heart of Asa was perfect all the days of his life.] This seems false; for he is reproved by the prophet below, chapter 16, whom he cast into prison; moreover he unjustly killed many; finally, in his sickness he did not seek the Lord. I answer: this text speaks only of perfection as regards the external worship of the one God; for although he sinned in other respects, he nevertheless did not worship idols. ibid. v. 19. [And there was no war until the thirty-fifth year of the reign of Asa.] This contradicts what was narrated above, chapter 14, where it is said that Zerah was defeated by Asa; therefore there was war. I answer: this reckoning of years is not taken from the beginning of Asa’s reign, but from the beginning of the kingdom of Judah, namely from the death of Solomon, when it was separated from Israel. So the Hebrews, Torniel, Salianus, Ann. 3095, Sanct. 3 Kings 13, Marian. chapter 16, v. 1. For in this way also the text of the following chapter must be understood, where it is said that Baasha king of Israel went up against Judah in the 36th year of Asa’s reign; for then it was the 16th year of his reign, as is clear from 1 Kings 16, where
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ex Tobia, Judith, & Esther. 677 ubi dicitur Baasa è vivis excessisse ann. 26. regni Asæ, quomodo igitur potuisset an. 36. post mor- tem, nimirum, decertare? Computus ergo anno- rum sumendus ast ab initio regni judaici: nam ex mutatione regnorum sæpè nova surgit æra. Cap. 21. v. 12. [Allatæ sunt autem ei litteræ ab Elia Propheta.] Qui tamen jam à novennio ex hominibus abreptus fuerat: quomodo igitur lit- teras, in quibus contra Ioram plaga contineba- tur, scribere potuit? Respondeo has litteras mis- sas fuisset per Angelum, vel hominem quempiam è Paradiso terrestri: ita Hebræi, Lyran. Bell. & alii. Vel scriptæ fuerunt ab ipso Elia adhuc vi- vente, & futurorum præscio, ut postea statuto tempore darentur Ioramo. Cap. 34. v. 28. [Infereris in sepulcrum tuum in pa- ce.] Atqui Iosias in prælio occisus fuit sagitta; ergo hæc prophetia non fuit adimpleta. Respon- deo. Propheta non loquitur de privata, sed de publica regni pace, ac prosperitate, quæ tunc maximè vigebat, quando Iosias extra sui regni fi- nes profectus fuerat cum exercitu obviàm Ægy- ptiorum Regi. Cap. 36. v. 9. [Octo annorum erat Joachim cùm re- gnare coepisset.] Qui tamen 4. Reg. 24. dicitur decem, & octo annorum fuisse. Respondeo, re- gnaverat unà cum patre decem annos; defuncto verò patre solus regnare coepit agens annum de- cimum octavum, & secundùm hanc explanationem regnavit tribus mensibus, & decem diebus, EX LIBRO TOBIÆ. Cap. 4. v. 11. [Quoniam eleemosyna ab omni peccato, & à morte liberat.] Quomodo hoc stare potest cum eo, quod dixit Divus Paulus 1. Corinth. cap. 13. [Si distribuero in cibos paupe- rum omnes facultates meas, charitatem autem non habuero, nihil mihi prodest.] Respondeo eleemosyna dispositivè liberat à peccato; impe- trat enim gratiam majorem, qua peccator prove- hatur ad consequendam charitatem. Ita S. Thom. Alber. Scot. Gab. Dur. Caget. & alii. Potest et- iam eleemosyna id præstare formaliter, si cætera adsint, nempè Fides, Spes, Charitas, Poenitentia. Vide S. Aug. de verb. Dom. in Luc. ser. 30. FR. v. in Hierol. Eleemosyna. Cap. 5. v. 18. [Ego sum Azarias Ananiæ magni fi- lius. [Hæc sunt verba Angeli ad Tobiam, quæ proferri non possunt sine mendacii nota, unde V vitacherus, lib. 1. contra Edmundum Campia- num asserit Angelum mentitum fuisse; sed hoc absit. Respondeo igitur. Angelus præferens simi- litudinem Azariæ poterat quidem dicere se esse Azariam, sicut Gen. 31. Angelus præferens Dei similitudinem, ajebat: [Ego sum Deus,] ut con- cedit Calvinus magister supradicti V vitacheri. Secundò, si respicimus nominis significationem, vera dicebat Angelus; nam Azarias significat au- xilium Dei, quod verè præstare venerat Tobiæ; erat autem filius Ananiæ, quod nomen signifi- cat gratiam, vel donum Dei. Angelus enim Hierolexicon Magri. erat gratiæ filius. Unde notat S. Gregor. hom. 33. in Euang. Angelos ex se nulla habere nomi- na; sed ea sortiri ratione ministerii, quo aliquan- do funguntur. Cap. 6. v. 8. [Cordis ejus particulam si super car- bones ponas, fumus ejus extricat omne genus dæmoniorum.] Versu verò 19. non cordis, sed je- coris mentionem facit. [Ipsa autem nocte incenso jecore piscis fugabitur dæmonium. Respondeo utraque pars tam cordis, quàm jecoris habebat talem virtutem fugandi dæmonium, non quidem naturalem, nec supranaturalem, ut aqua benedi- cta; sed solum id præstabat, ut signum quoddam. Ad positionem enim illius combustionis vi An- gelica fugabatur dæmonium, ut clarè patet ex cap. 8.] Tunc Raphael Angelus apprehendit dæ- monium, & relegavit illud in deserto. Cap. 9. v. 3. [Vadas ad Gabelum in Rages civita- tem Medorum.] Quomodo Tobias junior mit- tebat Angelum in Rages, in qua ipsi jam erant, ut colligitur ex cap. 3. ibi namque manebat sponsa? Respondeo. Rages est nomen commune tam ci- vitati, quàm regioni, sicut Neapolis in Italia si- gnificat tam regnum, quàm civitatem. Tobias igitur, & Angelus erant in regione Rages in civi- tate, quæ vocabatur Ecbatanis; Gabelus au- tem habitabat in ipsa civitate Rages, ad quam mittebatur Angelus. EX LIBRO JUDITH. Cap. 8. v. 1. [Judith vidua filia Merari] Sequi- tur textus narrando ejus genealogiam, quam deducit ad Simeonem filium Ruben. Sed surgit difficultas: nam Simeon non fuit filius, sed fra- ter Ruben, ita Genes. 29. Respondeo, pro Ruben legendum esse Israel, ut vertit Græcus [Tis] [Gamma] [Alpha]. Idem habet Arabicus nostræ Congre- gationis; ita etiam sentiunt S. Fulg. Episc. lib. 2. c. 14. Bellar. lib. 1. de verbo Dei, cap. 12. arg. 12. Errorem hic agnoscunt Serat. & Mar. nam Ju- dith fuit ex tribu Simeon. EX LIBRO ESTHER. Cap. 3. v. 1. [Aman de stirpe Agag.] Hic fuit Amalecitarum Rex captus à Saule 1. Reg. 15. ita Joseph. Ruper. Caget. Lyran. At quomodo infra, cap. 16. ver. 10. Aman dicitur Macedo? [ Aman filius Amadathi, & animo, & gente Macedo.] Respondeo. Majores ejus fortasse ex strage Amalecitarum profugi in Macedoniam se- cesserunt; postea verò parentes Amanis iterum ante hæc tempora in Persidem demigrarunt. Sed probabilior est cum natum ex Patre Macedone, & matre Persa ex antiqua Amalecitarum origi- ne, ita Salian. Cap. 6. v. 3. [Nihil omninò mercedis accepit.] Ser- mo est de Mardochæo; contrarium habemus cap. 12. v. 5. [Præcepitque ei Rex, ut in aula palatii moraretur, datis ei pro delatione muneribus.] Ergo aliquid præmii acceperat Mardochæus. V u 3 Respon-
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from Tobit, Judith, & Esther. 677 where it is said that Baasha died, 26 years into the reign of Asa; how then could he have contended 36 years after his death? Therefore the reckoning of the years must be taken from the beginning of the Judaean kingdom; for with a change of kingdoms, a new era often arises. Chapter 21, v. 12. [But letters were brought to him by the prophet Elijah.] Yet he had already been taken from among men nine years earlier: how then could he have written letters, in which a blow against Joram was contained? I answer that these letters were sent through an Angel, or through some man from earthly Paradise: so the Hebrews, Lyranus, Bellarmine, and others. Or they were written by Elijah himself while still living, and knowing future things, so that afterward they might be given to Joram at the appointed time. Chapter 34, v. 28. [You shall be gathered into your sepulcher in peace.] But Josiah was killed in battle by an arrow; therefore this prophecy was not fulfilled. I answer: the prophet speaks not of private, but of public peace and prosperity of the kingdom, which flourished especially when Josiah had gone outside the borders of his kingdom with the army to meet the king of the Egyptians. Chapter 36, v. 9. [Jehoiakim was eight years old when he began to reign.] Yet in 4 Kings 24 he is said to have been eighteen years old. I answer: he had reigned together with his father for ten years; but when his father died, he began to reign alone, being in his eighteenth year, and according to this explanation he reigned three months and ten days, FROM THE BOOK OF TOBIT. Chapter 4, v. 11. [Because almsgiving delivers from every sin, and from death.] How can this stand with what Saint Paul said in 1 Corinthians chapter 13: [If I should distribute all my goods to feed the poor, but have not charity, it profits me nothing.] I answer: almsgiving disposes one to be delivered from sin; for it obtains greater grace, by which the sinner is advanced to the acquiring of charity. So Saint Thomas, Albertus, Scotus, Gabriel, Durandus, Cajetan, and others. Almsgiving can also do this formally, if the other things are present, namely Faith, Hope, Charity, Penitence. See Saint Augustine, de verbis Domini in Luke, sermon 30. FR. v. in Hierol. Almsgiving. Chapter 5, v. 18. [I am Azarias, son of the great Ananias.] These are the words of the Angel to Tobit, which cannot be uttered without the mark of a lie; wherefore Vitacherus, book 1 against Edmund Campion, asserts that the Angel lied; but far be it. I answer therefore: the Angel, presenting the likeness of Azarias, could indeed say that he was Azarias, just as in Genesis 31 the Angel, presenting the likeness of God, said: [I am God,] as Calvin, master of the aforesaid Vitacherus, allows. Secondly, if we look to the meaning of the name, the Angel was speaking truth; for Azarias means the help of God, which he had truly come to render to Tobit; and he was son of Ananias, a name which signifies grace, or the gift of God. For the Angel was the son of grace. Hence Saint Gregory notes, homily 33 on the Gospel, that Angels have no names from themselves, but receive them from the ministry they sometimes exercise. Hierolexicon of Magri. Chapter 6, v. 8. [If you put a part of his heart upon the coals, its smoke drives away every kind of demons.] But in verse 19 he mentions not the heart, but the liver. [But that very night, when the fish’s liver is burned, the demon will be driven away.] I answer: each part, both the heart and the liver, had such power of driving away the demon, not indeed naturally, nor supernaturally, as holy water does; but it served only as a sign. For by the placing of that burning, by angelic power the demon was driven away, as is plainly seen from chapter 8: then the Angel Raphael seized the demon and banished it into the desert. Chapter 9, v. 3. [Go to Gabael in Ragès, the city of the Medes.] How could the younger Tobias send the Angel to Ragès, where they were already, as is gathered from chapter 3, where the bride was staying? I answer: Ragès is a common name both for a city and for a region, just as Naples in Italy signifies both a kingdom and a city. Tobias therefore and the Angel were in the region of Ragès in the city called Ecbatana; but Gabael lived in the very city of Ragès, to which the Angel was sent. FROM THE BOOK OF JUDITH. Chapter 8, v. 1. [Judith the widow, daughter of Merari.] The text continues by narrating her genealogy, which it traces back to Simeon, son of Reuben. But a difficulty arises: for Simeon was not the son, but the brother of Reuben, according to Genesis 29. I answer: for Reuben one must read Israel, as the Greek [Tis] [Gamma] [Alpha] renders it. The Arabic of our Congregation has the same; thus also Saint Fulgentius the bishop, book 2, chapter 14, and Bellarmine, book 1, De verbo Dei, chapter 12, argument 12. Serarius and Mariana acknowledge an error here, for Judith was from the tribe of Simeon. FROM THE BOOK OF ESTHER. Chapter 3, v. 1. [Haman of the stock of Agag.] He was the king of the Amalekites captured by Saul, 1 Kings 15, so Josephus, Rupertus, Cajetan, Lyranus. But how then in chapter 16, verse 10, is Haman called a Macedonian? [Haman the son of Amadathi, both in mind and nation a Macedonian.] I answer: perhaps his ancestors, fleeing from the slaughter of the Amalekites, withdrew into Macedonia; afterward, however, the parents of Haman again migrated into Persia before these times. But the more probable view is that he was born of a Macedonian father and a Persian mother, from the ancient origin of the Amalekites, so Salian. Chapter 6, v. 3. [He received absolutely no reward.] The subject is Mordecai; the contrary we have in chapter 12, v. 5: [And the King commanded him to remain in the court of the palace, giving him gifts for his information.] Therefore Mordecai had received some reward. V u 3 Respon-
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678 Contradictiones apparentes Respondeo. Munera quidem leviora ei data fuerant, quæ tamen meritis non respondebant; ideoque non erant merces, & per consequens, nec premium, vel honor, de quibus Rex interrogabat. EX LIBRO JOB. Cap. 19. v. 17. [Et orabam filios uteri mei.] Sed quomodo poterat filios orare, quando omnes perierant, ut ex cap. I. Respondeo. Græcus legit , id est, filios concubinarum mearum, seu secundarum uxorum. Symmachus legit, , id est, filios puerorum meorum, scilicet nepotes. EX PSALMIS. Psalm. 17. v. 27. ] Cum perverso perverteris. ] Loquitur Psalmista cum Deo, de quo dicitur Malach. 3. [Ego Dominus, & non mutor [Respondeo, sensus est, quod Deus cum perverso perversè, id est, severè agit: ita Hier. Theod. faver Arabica versio quæ sic legit: Cum perverso perversus eris. Psalm. 31. v. 3. ] Quoniam tacui, inveteraverunt omnia ossa mea, dùm clamarem tota die. ] Contradicit sibi; quomodo enim tacet, si clamat tota die? Respondeo, tacuit David à confessione peccati, nimirum novem mensibus; hæserat namque in peccatis à die patrati adulterii usq; ad partum uxoris; clamabat tamen, id est, rugiebat, ut vertunt Chald. Aquil. & Hier. præ dolore morbi in scelerum poenam immissi: ita Aug. Hier. & alii: ideò addit: [Inveteraverunt omnia ossa mea, ] id est, omne robur meum elanguit. Psalm. 25. v. 8. [Homines, & jumenta salvabis Domine. [Numquid jumenta erunt in Coelo? Respondeo. Psalmista loquitur de salute corporali, scilicet, de esca, sanitate, prole &c. ita Aug. & alii. Arabica versio legit: [Hominum, & jumentorum tu es Salvator Domine. ] Allegoricè nomine jumentorum intelliguntur peccatores, ita Hier. & Didym. Psal. 36. v. 25. [Non vidi justum derelictum, nec semen ejus quærens panem. ] Hoc prima fronte videtur falsum; legimus enim multos justos fame laborasse, ut fuit Lazarus mendicus, filii Jacob. Gen. 42. Abraham. Gen. 12. multique Sancti Martyres. Respondeo. Tunc Deus pro pane corporali dabat spiritualem, nempè, copiam solatii, & sic in ipsa inopia non derelinquuntur à Deo. Eodem modo etiam Sancti Martyres nunquam derelicti fuerunt à Deo; nam quando tyrannus inedia eos tormentabat, tunc amplum patientiæ fructum, ac martyrii coronam referebant; juxta illud psalmi 34. v. 11. [Inquirentes autem Dominum non minuentur omni bono. ] Aliqui tamen exponunt verba Davidis in sensu litterali, quia justi, licèt fame laborarunt; illis tamen non defuit Deus in necessariis: contra verò impii famen patiuntur, ut canes. Idem dicendum est de alio textu Prov. 10. [Non affliget Dominus fame animam justi: ] Postumus etiam dicere Davidem loqui de se ipso dicens. [Non vidi; unde si aliquando id accidit, fuit aliquod rarius. Psalm. 40. v. 1. ] Beatus qui intelligit super egenum, & pauperem ] cui veritati, ac optimo consilio videtur contradicere præceptum divinum Exod. 23. v. 3. [Pauperis quoque non misereberis in judicio. ] Facilis est solutio: nam vetat Deus judicem declinare à justitia ex misericordia erga pauperem: unde lectio hebræa est clarior: [Pauperem ne honorato in lite ejus; ] ac si dicat, pauper litigiosus non meretur honorem, nec misericordiam. Tales sunt piscatores beneficiorum ecclesiasticorum, qui falsis documentis suscipiunt lites injustas, & cùm sint pauperes ingenio, ac virtutibus, piscari in tenebris satagunt nocturnis. Istorum non solet miseri sacra Rota Romana; imo contra ipsos tanquam contra fures sententias proferre deberet, ut à tam vili negotiatione desistant: nam bonus Ecclesiasticus non ascendit aliunde, sed per ostium intrat in Christi ovi- le, id est, meritis, ac Pastoris sui legitima approbatione. Psalm. 43. v. 19. [Declinasti semitas nostras à via tua. ] Hinc colligunt hæretici Deum esse causam peccati, quod tamen falsum est, ut admonet Eccl. 15. 12. [Non dicas, ille me implanavit. ] Respondeo, ante prædicta verba repetendam esse particulam negativam superiùs positam nimirum, [Non declinasti. ] Ita Hebr. Hier. Chrys. Geneb. Ians. Quod si velis affirmativè legere sine particula negativa, ut vertit Chald. tunc sic exponendum est: Declinasti semitas nostras, id est, actiones, & negotia nostra, [A via tua, ] scilicet, à solito modo agendi nobiscum; non enim protexisti nos, sed potiùs permisisti omnia nobis infæliciter succedere. Psalm. 115. v. 2. [Omnibus homo mendax. ] Hæc verba contradicunt manifestè textui Apocal. 14. v. 5. [Et in ore eorum non est inventum mendacium. ] [Loquitur S. Joannes de centum quadraginta quatuor millibus Virginum. Hinc deducit Lutherus omnia opera hominis esse peccata, quia si homo non potest verum dicere, quod facilius est, ergo nec bonum facere. Respondeo sensus hujus loci non est hominem actu esse mendacem, ac semper mentiri; sed pronum, ac proclivem natura sua ad mentiendum, & fallendum: quod non est peccatum; sed vitium naturæ corruptæ peccato originali: ita S. Bas. Hier. & Aug. Docet Chrysostomus omnes homines esse mendaces respectu Dei, qui est summa veritas, & immutabilis. Creaturæ autem sunt mendaces, id est, vanæ, & mutabiles. EX PROVERBIIS. Cap. 26. v. 4. [Ne respondeas stulto juxta stultitiam suam, ne efficiaris ei similis. ] Statim verò sibi contradicit versu sequenti: [Responde stulto juxta stultitiam suam, ne sibi sapiens videatur. ] [Quomodo hæc possunt servari, si sunt con-
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678 Apparent Contradictions I reply. The gifts indeed had been given to him, but they were lighter ones, and did not correspond to his merits; and therefore they were not wages, and consequently neither reward nor honor, about which the king was asking. FROM THE BOOK OF JOB. Ch. 19, v. 17. [And I prayed for the children of my womb.] But how could he pray for children, when all had perished, as appears from chapter 1? I reply. The Greek reads , that is, the children of my concubines, or second wives. Symmachus reads , that is, the children of my boys, namely, my grandchildren. FROM THE PSALMS. Psalm 17, v. 27. [With the perverse you will act perversely.] The Psalmist speaks with God, of whom it is said in Malach. 3, [I am the Lord, and I do not change.] I reply, the sense is that God deals perversely, that is, severely, with the perverse: so Jerome, Theodoret, and the Arabic version, which reads thus: With the perverse you will be perverse. Psalm 31, v. 3. [Because I was silent, my bones grew old, while I cried all day long.] It contradicts itself; for how is he silent if he cries all day long? I reply, David was silent in confessing his sin, namely for nine months; for he had been stuck in sin from the day of the adultery committed until the birth of the wife’s child; yet he cried out, that is, he groaned, as the Chaldee, Aquila, and Jerome translate, from pain of the sickness inflicted as punishment for the crime: so Augustine, Jerome, and others. Therefore he adds: [My bones grew old,] that is, all my strength failed. Psalm 25, v. 8. [You will save men and beasts, O Lord.] Will beasts be in Heaven? I reply. The Psalmist speaks of bodily salvation, namely, of food, health, offspring, etc., so Augustine and others. The Arabic version reads: [You are the Savior of men and beasts, O Lord.] Allegorically, under the name of beasts are understood sinners, so Jerome and Didymus. Psalm 36, v. 25. [I have not seen the just forsaken, nor his seed seeking bread.] This at first glance seems false; for we read that many just men labored in famine, as was Lazarus the beggar, the sons of Jacob, Gen. 42, Abraham, Gen. 12, and many holy martyrs. I reply. Then God gave spiritual bread instead of bodily bread, namely, abundance of consolation; and thus even in that very need they are not forsaken by God. In the same way the holy martyrs were never forsaken by God; for when the tyrant tormented them with starvation, then they reaped the abundant fruit of patience and the crown of martyrdom, according to Psalm 34, v. 11: [But those who seek the Lord shall not lack any good.] Some, however, explain David’s words in the literal sense, because the just, although they labored with hunger, were nevertheless not lacking in necessities on God’s part; whereas the wicked, by contrast, suffer hunger like dogs. The same must be said of another text, Prov. 10: [The Lord will not afflict the soul of the just with hunger.] We may also say that David speaks of himself, saying, [I have not seen]; hence if this ever happened, it was something rare. Psalm 40, v. 1. [Blessed is he who understands the poor and the needy] seems, according to this truth and excellent counsel, to be contradicted by the divine command in Exod. 23, v. 3: [Nor shalt thou favor the poor man in judgment.] The solution is easy: for God forbids the judge to depart from justice out of mercy toward the poor; hence the Hebrew reading is clearer: [Do not honor the poor man in his lawsuit]; as if he were saying, the poor litigant does not deserve honor, nor mercy. Such are the fishers of ecclesiastical benefices, who by false documents undertake unjust lawsuits, and since they are poor in intelligence and virtues, they try to fish in the darkness of night. The Holy Roman Rota is not usually merciful to these men; rather, against them, as against thieves, it ought to issue judgments, so that they desist from such a vile trade: for a good churchman does not come up from elsewhere, but enters through the door into Christ’s sheepfold, that is, by merit and by the legitimate approval of his Pastor. Psalm 43, v. 19. [You have turned our paths away from your way.] From this the heretics infer that God is the cause of sin, which is nevertheless false, as Eccl. 15, 12 warns: [Do not say, He has led me astray.] I reply that before the aforesaid words the negative particle placed above must be repeated, namely, [You have not turned aside.] Thus the Hebrew, Jerome, Chrysostom, Genebrard, Jansenius. But if you wish to read it affirmatively without the negative particle, as the Chaldee translates it, then it must be explained thus: You have turned our paths, that is, our actions and affairs, [from your way,] namely, from your usual manner of dealing with us; for you did not protect us, but rather permitted everything to turn out unhappily for us. Psalm 115, v. 2. [Every man is a liar.] These words clearly contradict the text of Apoc. 14, v. 5: [And in their mouth there was found no lie.] [S. John speaks of the one hundred forty-four thousand virgins. From this Luther deduces that all the works of man are sins, because if man cannot speak the truth, which is easier, then neither can he do good. I reply that the sense of this passage is not that man is actually a liar and always lying; but that by nature he is inclined and prone to lying and deceiving: and this is not a sin, but a defect of a nature corrupted by original sin: so St. Basil, Jerome, and Augustine. Chrysostom teaches that all men are liars in relation to God, who is supreme truth and unchangeable. Creatures, however, are liars, that is, vain and changeable. FROM PROVERBS. Ch. 26, v. 4. [Do not answer a fool according to his folly, lest you become like him.] But immediately he contradicts himself in the following verse: [Answer a fool according to his folly, lest he seem wise to himself.] [How can these be reconciled, if they are con-
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ex Ecclesiaste, Sapientia, & Ecclesiastico. 679 contraria? Respondeo. Sensus est. Ne respon- deas stulto verbis, quia oleum, & operam per- des; sed verberibus corripiendo, ejusque petu- lantem linguam coercendo; quod clarè demon- strat ipse Sapiens versu superiori dicens: [Fla- gellum equo, & camus asino, & virga in dorso imprudentium.] Meliùs tamen explicari, & con- cordari possunt hi duo Textus. Primus vetat re- sponsionem juxta stultitiam, nimirum, ne res- pondeas stultè, sicut ipse stultus, ne efficiaris ei similis. Secundus Textus jubet respondere juxta stultitiam, nimirum, ut meretur ejus stultitia: unde Græcus vertit: ; & , . EX ECCLESIASTE. Cap. 1. v.4. [Terra in æternum stat] Contra ve- rò Isai. 25. ] Agitatione agitabitur terra sicut ebrius, & auferetur. ] Respondeo, terra auferet- tur, non quo ad substantiam; sed quo ad in- colas, & ædificia, ut ait S. Hier. Cap. 7. v. 17. [Noli esse justus multùm.] Hæc Sa- lomonis sententia, non solum continet difficul- tates non paucas, sed adversatur consiliis Euau- gelicis: [Beaci, qui esuriunt, & sitiunt justitiam. Mat. c. 5. v. 6.] ac aliis quamplurimis locis Sacræ Scripturæ. Respondeo. Non debet esse homo ju- stus multùm, id est, in externa facie, quia verus justus non imitatur pharisaicam jactantiam; sed cælat virtutes: ita Aug. Lyran. Cæter. Alii verò intelligunt hæc verba de justitia vindicativa; ita', ut non debeat judex, vel superior esse nimis ju- stus, nimirum rigorosus; sed errantem ovem hu- meris levare: ita S. Ambr. Deniq. R. Aben Ezra intelligit prædicta verba de nimia, ac superflua corporis afflictatione: quando, nimirum, indi- cretè jejuniis, vigiliis, ac mortificationibus ma- ceramus corpus, sicut agricola, qui nimia anxie- tate vexat campum, ut fructus copiosos colligat; erit namque inutilis labor. Unde Plinius: [Be- nè colere necessarium est, optimè damnosum. lib. 18. histor. nat. cap. 6. EX LIBRO SAPIENTIÆ. Cap. 7. v. 2. ] Decem mensium tempore coagula- tus sum in sanguine ex semine. ] Contra ve- rò mater Machabæorum, 2. Mach. 7. dixit: [No- vem mensibus te in utero portavi, ] & hoc tem- pus videtur commune omnibus hominibus. Re- spondeo. Perfectissimum nascendi terminus sunt novem menses solares completi, seu decem lu- nares inchoati, quorum hîc meminit Salomon. Mater autem Machabæorum loquebatur de mensibus solaribus. EX ECCLESIASTICO. Cap. 1. v. 16. [Initium sapientiæ timor Domini, & cum fidelibus in vulva increatus est. [Quo- modo hoc stare potest cum eo, quod ait S. Paul. Ephes. 2. Omnes nos nasci filios iræ? Respon- deo. Hanc esse hyperbolem; loquitur enim de iis, qui à tenera ætate Deum timere incipiunt; nisi velis intelligere de natura, & indole optima, & ad pietatem proclivi, quæ timor Domini vo- cari potest. Hoc tamen ad litteram impletum est in Beatissimæ Virginis immaculata conceptione; insuper de S. Joannis, & Jeremiæ in ute- ro sanctificatione. Aliqui intelligunt hunc lo cum de prædestinatis, quibus in instanti creatio- nis destinatur gloria. Cap. 3. v. 16. [Nam pro peccato matris restituetur tibi bonum.] Quomodo ex peccato oritur bo- num, dicente Apostolo ad Rom. 6. [Stipendia peccati mors?] Respondeo, peccatum matris, de quo hìc est sermo, nihil aliud significat, quàm injuriam à molesta matre illatam, quam si filius parienter tolerat, restituetur ei bonum. Cap. 7. v. 15. [Non iteres verbum in oratione tua] & tamen Christus Dominus Matth. 26.] Tertiò oravit, eumdem sermonem dicens. ] Respon- deo, hìc prohibetur inutilis verborum reiteratio, quam etiam Christus prohibuit. Matth. 6. Pos- sumus etiam dicere, reprehendi garrulitatem in sermone familiari. Emmanuel Sa asserit his ver- bis inculcari attentionem in oratione, ut non sit opus repetere verba semel prolata. Cap. 13. v. 11. [Noli esse humilis in sapientia tua.] Hoc manifestè repugnat Christi consiliis multis in locis. Respondeo, Sapiens loquitur hìc de animi abjectione, quæ maculam infert viro sa- pienti; non autem de virtute humilitatis, quam Christus commendat. Vel meliùs. Sapiens non debet abduci à vero, & recto, specie humilita- tis, & subjectionis; sed potiùs libertatem spiri- tus pro veritate retinere debet. Cap. 8. v. 1. ] Qui vivit in æternum, creavit omnia simul. ] Hoc repugnat Gen. cap. 1. ubi sex diebus dicitur Deus creasse universa. Respondeo, illud Simul, græcè legitur , id est, Communioniter, seu Pariter, nimirum, nulla re prorsus excepta. Vel cum Rabano per Omnia intellige omnium re- rum materiam, quæ primo die simul producta fuit; unde ex hoc loco malè colligitur uno die Deum creasse omnia. Cap. 40. v. 29. [Filii in tempore vitæ tuæ ne indigeas, melius est enim mori, quàm indigere] Contra- rium docuit Christus Dominus, qui Matth. 19. ait: ] Si vis perfectus esse, vade, vende omnia quæ habes, & da pauperibus. ] Et alibi: [Beati pauperes spiritu. [Respondeo, certum est hic non reprehendi Religiosorum virorum voluntariam mendicitatem, quæ ex humilitatis, & virtutum amore libenter suscipitur, nec impedit sapien- tiam, estque laudabilis; sed illa reprehenditur, quæ ex otio, & inertia provenit, & sapientiæ ac- quisitionem multum obest. Cap. 49. v. 5. [Præter David, & Ezechiam, & Jo- siam omnes peccatum commiserunt. [Quomo- do excipitur David, qui gravissimè peccaverat?] 2. Reg. 11. Item ipse Ezechias nec à peccato fuit immunis. 4. Reg. 20. Respondeo. Textus hic V u 4 loqui-
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from Ecclesiastes, Wisdom, and Ecclesiasticus. 679 contrary? I answer. The sense is: Do not answer a fool with words, because you will lose oil and effort; but by correcting him with blows and restraining his insolent tongue; which the Wise Man himself clearly shows in the preceding verse, saying: [A whip for the horse, and a bridle for the ass, and a rod on the back of the imprudent.] Yet these two texts may be more suitably explained and reconciled. The first forbids answering according to folly, namely, do not answer foolishly, as the fool himself does, lest you become like him. The second text orders that one answer according to folly, namely, as his folly deserves: whence the Greek translates: ; & , . FROM ECCLESIASTES. Chapter 1, v. 4. [The earth stands forever.] But against this is Isaiah 25: [The earth shall be shaken with a shaking like a drunkard, and shall be taken away.] I answer: the earth shall be taken away, not as to its substance, but as to its inhabitants and buildings, as St. Jerome says. Chapter 7, v. 17. [Be not just overmuch.] This saying of Solomon not only contains no few difficulties, but is contrary to the evangelical counsels: [Blessed are they who hunger and thirst for justice. Matt. ch. 5, v. 6.] and to many other places of Sacred Scripture. I answer: man ought not to be just overmuch, that is, in outward appearance, because the truly just man does not imitate pharisaical boasting, but conceals his virtues: so Augustine, Lyranus, and others. Others, however, understand these words of vindictive justice; so that a judge or superior ought not to be too just, namely, too severe; but should lift the erring sheep upon his shoulders: so St. Ambrose. Finally, Rabbi Aben Ezra understands the aforesaid words of excessive and superfluous affliction of the body: when, namely, indiscreetly by fasts, vigils, and mortifications we wear down the body, like a farmer who vexes the field with excessive anxiety in order to gather abundant fruits; for then the labor will be useless. Hence Pliny: [Good cultivation is necessary; the best cultivation is ruinous.] book 18 of Natural History, ch. 6. FROM THE BOOK OF WISDOM. Chapter 7, v. 2. [In the time of ten months I was coagulated in blood from seed.] But against this the mother of the Machabees, 2 Machabees 7, said: [For nine months I carried you in my womb,] and this time seems common to all men. I answer: the most perfect term of birth is nine complete solar months, or ten lunar months begun, which Solomon mentions here. But the mother of the Machabees was speaking of solar months. FROM ECCLESIASTICUS. Chapter 1, v. 16. [The beginning of wisdom is the fear of the Lord, and with the faithful in the womb it was created.] How can this stand with what St. Paul says in Eph. 2, that we are all born children of wrath? I answer: this is hyperbole; for he speaks of those who begin to fear God from tender age, unless you wish to understand it of a very good nature and disposition, inclined to piety, which may be called the fear of the Lord. Yet this was literally fulfilled in the immaculate conception of the Most Blessed Virgin; moreover, in the sanctification of St. John and Jeremiah in the womb. Some understand this place of the predestined, to whom glory is assigned at the instant of creation. Chapter 3, v. 16. [For instead of the sin of the mother good shall be repaid to you.] How can good arise from sin, when the Apostle says to the Romans 6: [The wages of sin is death]? I answer: the sin of the mother, of which there is question here, means nothing else than an injury inflicted by a troublesome mother, which, if the son patiently bears it, good shall be repaid to him. Chapter 7, v. 15. [Do not repeat a word in your prayer] and yet the Lord Christ in Matthew 26 [prayed a third time, saying the same words.] I answer: here is forbidden the useless repetition of words, which Christ also forbade, Matthew 6. We can also say that garrulity in familiar speech is reproved. Emmanuel Sa states that these words inculcate attentiveness in prayer, so that there is no need to repeat words once spoken. Chapter 13, v. 11. [Do not be humble in your wisdom.] This plainly conflicts with Christ’s counsels in many places. I answer: the Wise Man speaks here of abasement of mind, which brings a stain upon a wise man; not, however, of the virtue of humility, which Christ commends. Or better: the wise man ought not to be drawn away from what is true and right under the appearance of humility and subjection; rather, he ought to preserve the liberty of the spirit for the sake of truth. Chapter 8, v. 1. [He who lives forever created all things together.] This conflicts with Genesis chapter 1, where God is said to have created all things in six days. I answer: that “together” is read in Greek as , that is, commonly, or alike, namely, with absolutely nothing excepted. Or with Rabanus, by “all things” understand the matter of all things, which was first produced together on the first day; whence from this passage it is wrongly inferred that God created all things in one day. Chapter 40, v. 29. [Do not be needy in the time of your life; for it is better to die than to be in need.] Christ the Lord taught the contrary, who in Matthew 19 says: [If you wish to be perfect, go, sell all that you have, and give to the poor.] And elsewhere: [Blessed are the poor in spirit.] I answer: it is certain that here the voluntary begging of religious men is not reproved, since it is gladly undertaken out of love of humility and virtue, and does not impede wisdom, and is praiseworthy; but that kind is reproved which arises from idleness and inertia, and greatly hinders the acquisition of wisdom. Chapter 49, v. 5. [Except David, and Hezekiah, and Josiah, all committed sin.] How is David excepted, who had sinned most grievously? 2 Kings 11. Likewise Hezekiah himself was not free from sin. 4 Kings 20. I answer. The text here is speaking...
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680 Contradictiones apparentes loquitur de peccato Idololatriæ, ut ex sequenti- bus clarè colligitur; vel sermo est de arctiori cum Idololatris amicitia, cujus criminis Iosaphat alio- quin pius rex reprehenditur, 2. Par. 18. EX ISAIA. Cap. 16. v. 1. Hæc verba à S. Hier. multisque aliis intelliguntur de Christo Do- mino, qui tamen de Nazareth, & Bethlehem ve- nit; non verò de Petra originem duxit. Respon- deo, Christus Dominus originem trahit ex Ruth Moabitide avia Davidis, quæ nata est in urbe Pe- tra, quam urbem ait Strabo, lib. 16. sic vocatam à rupibus; eam auxit magnoperè Rex Balduinus: & Suldanus eam totius Ægypti, ac Arabiæ gazo- phylacium constituit, ut testatur Adrichomius. Rabbini frustrà conantur hæc verba torquere à Christo Domino ad Ezechiam regem, ideòque legunt: [Mitte agnum dominatori terræ] eò quòd Moabitæ constituissent pendere annuum tribu- tum centum millium agnorum regi Israel. Cap. 23. v. 16. Respondeo, illud , signi- ficat in longum tempus; unde Hebræa legit Od, id est, Amplius, quod communiter significat tem- pus Jubilæi, nimirum, spatium quinquaginta an- norum. S. Hier. ait Tyrum ædificatam, ac restitu- tam in pristinam civitatem, non tamen in regnu; nauæ deinceps subfuit Chaldæis, Græcis, ac Ro- manis. Scholiastes ait cives omnes fuisse deletos, ac proinde urbs alia diversa extructa fuit. Idem dicendum est de alio Textu ejusdem Prophetè E- zechielis, eodem ipso citato capite: Requisita non reperieris ultrà in sempiternum. Cap. 45. v. 1. [Hæc dicit Dominus christo meo Cy- ro:] sequitur Scriptura promittens ei victorias, ac regna subditasque nationes, post multa verò, vers. 4. queritur Deus his verbis, [Et non cogno- visti me.] Aliter scribitur, lib. 1. Esdr. cap. 1. vers. 2. [ Hæc dicit Cyrus res Persarum: Omnia Regna terræ dedit mihi Dominus Deus coeli:] Ergo co- gnovit verum Deum. Respondeo, licèt cognove- rit Deum, non tamen cognovit eum unicum, & solum, nam simul etiam idola colebat usque ad mortem, ita S. Hier. & alii. Vel dicas secundùm Lyran. Non cognovisti me, hoc, nimirum, tempo- re, quando te describebam, quia nondum natus eras. EX JEREMIA. Cap. 7. v. 22. [Quia non sum locutus cum patri- bus vestris, & præcepi eis in die, qua eduxi eos de terra Ægypti de verbo holocaustomatum, & victimarum.] Hoc videtur manifestè falsum; nam primis Levitici capitibus de nulla re agitur, præterquàm de sacrificiis, & victimis. Respon- deo, de talibus sacrificiis impio, ac impuro ani- mo oblatis, quasi per illa placandus sit Deus, cer- tè nunquam locutus est; nam absque mandatorum observatione non possunt illi placere sacrificia; unde notavit S. Hier. Deum priùs dedisse populo decalogum, ac nunquam in Exodo locutum fuis- se de sacrificiis; posteà verò in Levitico præscri- psit sacrificia, ne populus Idolis gentium more sacrificaret. Cap. 27. v. 7. [Et servient ei omnes gentes, & filio ejus, & filio filii ejus.] Loquitur Propheta de Nabuchodonosore, cui tamen successit solùm e- jus filius Balthassar, ergo quinam sunt hi tres re- ges commemorati? Respondeo, hìc sermo est de Nabuchodonosore seniore, qui etiam vocabatur Nabol Assar, & hic erat Pater Nabuchodonoso- ris junioris, qui dictus fuit Magnus. Colligitur hæc responso ex eodem Propheta, qui initio e- jusdem capitis dicit se locutum fuisse hæc in prin- cipio regni Joachim filii Iosæ regis Iudæ, atqui in principio regni Joachim regnabat Nabol Assar, & quidem solus: nam anno quarto regni Joachim socium, ac regni collegam accepit filium, ut ha- betur suprà, cap. 25. Aliter enumerant hos tres reges S. Hieron. Ruper. Lyran. S. Tho. Vat. di- cunt enim, primum fuisse Nabuchodonosor, se- cundum Evilmerodach, tertium denique Balthas- sarem. At juxta authores primæ sententiæ idem est Evilmerodach, & Balthassar. Cap. 29. v. 22. [Sedeciam, & Acab, quos frixit rex Babylonis in igne.] Isti duo ex Hebræorum sententia, item Rabani, Hugonis, S. Tho. Lyran. & Saliani sunt illi senes, qui Susannæ pudicitiam tentarunt. At senes illi, ut legitur in Dan. 13. alio supplicio, nimirum, lapidibus occisi sunt. Res- pondeo, fuerunt quidem primò lapidibus obruti, dein igne frixi. Daniel autem solùm mentionem facit de poena talionis à legibus statuta. Hanc tamen opinionem reprobant ut falsam Mald. Pe- rer. Sanch. & alii. Cap. 30. v. 8. [Et non dominabuntur ei ampliùs a- lieni,] & tamen constat Persarum reges domina- tos fuisse Iudæis post reductam captivitatem, 2. Esd. 9. Respondeo. Hæc verba ad litteram non possunt intelligi de liberatione per Cyrum facta; sed de ea, quam dedit Dominus Iesus Christus suis; ita S. Hier. Theod. & alii: unde miscet Pro- pheta typum cum antitypo, & advolat à Cyro ad Christum, de quo litteraliter, & non allegoricè hæc intelliguntur; ita Corn. à Lapide. Cap. 30. v. 36. [Non erit ex rege Joachim, qui sedeat super solium David:] Et tamen contraria legimus 4. Reg. 24. [Dormivit Joachim cum patribus suis, & regnavit Joachim filius ejus pro eo.] Respon- deo. Tentavit quidem filius solium ascendere re- gium, in quibus tribus circiter mensibus fedit, non tamen pacificè; nam abductus dein fuit in Baby- lonem cum tota ejus aula, ideoque æstimatur, ac si non regnasset, ita Theod. Posteri autem ejus non fuerunt reges, sed duces, & quidem tributa- rii Persarum regibus. Machabæi verò alioqui fue- runt reges, sed ex tribu levitica, non autem ex stirpe Joachim originem ducebant. Cap.
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680 Apparent contradictions speaks of the sin of idolatry, as is clearly gathered from what follows; or the discussion is of a stricter friendship with idolaters, for which offense Jehoshaphat, otherwise a pious king, is reproved, 2 Par. 18. FROM ISAIAH. Chap. 16, v. 1. These words are understood by St. Jerome and many others of Christ the Lord, who, however, came from Nazareth and Bethlehem; he did not, of course, have his origin in Petra. I reply: Christ the Lord traces his origin from Ruth the Moabitess, grandmother of David, who was born in the city of Petra, a city which Strabo, book 16, says was so called from the rocks; King Baldwin greatly enlarged it; and the Sultan made it the treasury of all Egypt and Arabia, as Adrichomius testifies. The rabbis vainly try to twist these words from Christ the Lord to King Hezekiah, and therefore read: [Send the lamb to the ruler of the earth], because the Moabites had agreed to pay a yearly tribute of one hundred thousand lambs to the king of Israel. Chap. 23, v. 16. I reply, this means for a long time; hence the Hebrew reads Od, that is, More, which commonly signifies the Jubilee time, namely, a span of fifty years. St. Jerome says that Tyre was built and restored to its former city, but not to its former kingdom; afterwards it was subject to the Chaldeans, Greeks, and Romans. The scholastics say that all the citizens were destroyed, and therefore another different city was built. The same must be said of another text of the same Prophet Ezekiel, cited in the same chapter: You shall not find inquiries anymore forever. Chap. 45, v. 1. [Thus says the Lord to my anointed Cyrus:] Scripture follows, promising him victories, kingdoms, and subject nations; but later, in verse 4, God complains in these words, [And you did not know me.] It is written differently, 1 Esdr. chap. 1, verse 2: [Thus says Cyrus, king of the Persians: The Lord God of heaven has given me all the kingdoms of the earth:] Therefore he knew the true God. I reply: although he knew God, he did not know him as the only and sole one, for at the same time he also worshiped idols until death, so St. Jerome and others say. Or you may say with Lyra: You did not know me, that is, at the time when I was describing you, because you had not yet been born. FROM JEREMIAH. Chap. 7, v. 22. [For I did not speak with your fathers, nor command them in the day when I brought them out of the land of Egypt, concerning the matter of holocausts and victims.] This seems manifestly false; for in the first chapters of Leviticus nothing is treated except sacrifices and victims. I reply: He never spoke of such sacrifices offered with a wicked and impure mind, as though by them God is to be appeased; for without observance of the commandments sacrifices cannot please Him. Hence St. Jerome noted that God first gave the people the Decalogue, and never spoke of sacrifices in Exodus; later, however, in Leviticus He prescribed sacrifices, lest the people sacrifice to the idols of the nations in their manner. Chap. 27, v. 7. [And all nations shall serve him, and his son, and his son’s son.] The Prophet speaks of Nebuchadnezzar, but only his son Belshazzar succeeded him; so who are these three kings mentioned? I reply: here the discourse is about Nebuchadnezzar the elder, who was also called Nabol Assar, and he was the father of Nebuchadnezzar the younger, who was called the Great. This answer is gathered from the same Prophet, who at the beginning of the same chapter says that he spoke these things in the beginning of the reign of Joachim, son of Josiah king of Judah; and yet at the beginning of Joachim’s reign Nabol Assar reigned, and indeed alone: for in the fourth year of Joachim’s reign he took his son as partner and colleague in the kingdom, as is stated above, chap. 25. St. Jerome, Rupert, Lyra, St. Thomas, Vat. enumerate these three kings differently, for they say that the first was Nebuchadnezzar, the second Evilmerodach, and the third finally Belshazzar. But according to the authors of the first opinion, Evilmerodach and Belshazzar are the same. Chap. 29, v. 22. [Zedekiah and Ahab, whom the king of Babylon roasted in the fire.] According to the opinion of the Hebrews, and also of Rabanus, Hugh, St. Thomas, Lyra, and Salian, these two are the old men who attempted Susanna’s chastity. But those old men, as read in Dan. 13, were killed by another punishment, namely, by stones. I reply: they were indeed first overwhelmed with stones, then roasted in fire. Daniel, however, mentions only the penalty of retaliation established by law. This opinion, however, Maldonatus, Pereira, Sanchez, and others reject as false. Chap. 30, v. 8. [And foreigners shall no longer rule over him,] and yet it is clear that Persian kings ruled over the Jews after the captivity was brought back, 2 Esd. 9. I reply: these words cannot be understood literally of the liberation brought about by Cyrus; but of that which the Lord Jesus Christ gave to his own. So St. Jerome, Theodoret, and others; hence the Prophet mixes the type with the antitype, and flies from Cyrus to Christ, concerning whom these words are understood literally and not allegorically; so Cornelius à Lapide. Chap. 30, v. 36. [There shall not be from King Joachim one who sits upon the throne of David:] And yet we read the contrary in 4 Kings 24: [Joachim slept with his fathers, and Joachim his son reigned in his place.] I reply: the son did indeed try to ascend the royal throne, on which he sat for about three months, but not peacefully; for afterwards he was taken to Babylon with all his court, and therefore is reckoned as if he had not reigned, so Theodoret. His descendants, moreover, were not kings, but leaders, and indeed tributaries of the Persian kings. The Maccabees, however, were kings, but, being from the Levite tribe, they did not derive their origin from the stock of Joachim. Chap.
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Ex Ezechiele, & Daniele. 681 Cap. 41. v. 6. [Et munera, & thus habebant in manu, ut offerrent in domo Domini.] Quomodo poterant offerre in domo Domini, si templum jam succensum fuerat, ut est in 4. Reg. ult. Respondeo, Domus Domini vocatur locus ille, quem Deus elegerat, ut in eo Templum erigeretur, ac iterum restauraretur, ut ajunt à Castro, & Sanchez, & Cornel. à Lap. Colligitur ex Baruch. 1. v. 10. ubi dicuntur Iudæi misisse pecunias ex Babylone pro victimis Deo offerendis. Maldonat. tamen putat istos octoginta non venisse in Ierusalem, sed in Masphath, ubi Iudæorum reliquiae collectæ erant sub Godolia, ibique altare aliquod ejus jussu excitatum fuisse. FR. V. Masphat. in dict. Synagoga. Cap. 47. v. 4. [Depopulatus est enim Dominus Palæstinos, reliquias insulae Cappadociæ.] Quomodo Cappadocia vocatur insula, cùm sit Provincia in Græcia? insuper quomodo ex ea originem ducant Palæstini? Respondeo: Cappadocia, de qua hìc loquitur Propheta, est insula prope Tyrum secundùm Tornel. quæ deinde dicta est nova Tyrus: huic opinioni favet hebræa versio, quæ legit Caphtor; nam Caph, est manus, Tor, id est Tyrus, quasi dicat manus, seu latus Tyri. Sed Theod. & à Castro vertunt non Cappadociam, sed Cyprum. Multi denique sumunt hanc vocem pro vera Cappadocia, quæ licèt sit in continenti, quia tamen extenditur longo littore in pontum Euxinum, vocatur insula. Cappadoces autem occuparunt Palæstinam, expulsis Heveis, ut patet Deuteron. 2. v. 23. Ita Rab. Nostet Arabicus legit: Reliquias succisorum Cappadocum, nullamque facit mentionem insulae. Cap. 50. v. 39. [Non habitabitur ultrà usque in sempiternum.] Loquitur Propheta de Babylone, quam tamen ex Dan. 6. 9. & 10. constat iterum restauratam fuisse. Respondeo. Hæc Prophetia non simul; sed sensim, & successivè impleta fuit. Primò per Cyrurn adempta fuit illi Monarchia. Secundò à Dario moenibus spoliata teste Herodoto, 1. 3. & Justino, lib. 1. Tertiò à Seleuco, & Nicanore civibus, & opibus exhausta; insuper teste Plinio, lib. 6. cap. 26. Parthi omnia transtulerunt inde. Denique sub Adriano Imperatore teste Pausania, lib. 8. nihil relictum præter muros. Unde S. Hieron. in cap. 13. Isa. ait tempore Theodosii venationes tantùm regias fuisse Babylone, ejusque murorum ambitu bestias contineri. 2p. 51. v. 27. ] Mons peltifer. ] Loquitur de Babylone, quæ tamen in planitie sita est. Postea, v. 36. [Desertum faciam mare ejus.] Et tamen nullum ibi est mare. Denique, ver. 41. vocatur Sesach. Respondeo, ad primam difficultatem. Vocatur Babylon mons ob fastum imperii, ita Theod. & Lyran. vel ob murorum altitudinem, ut censent Varab. & Mald. qui muri ad ducentos cubitos attollebantur, ut asserunt Herod. Plin. Diod. Sicul. & Oros. Ad secundum, dico nomine maris intelligendum esse fluvium Euphratem turgidum maris instar, ut ait Lyran. Alii verè ut Teod. & Varab. nomine maris intelligunt hominum, Hierolexicem Magri. ac opum abundantiam. Ad tertium denique di- co vocari Sesach, id est Byssi saccum, ut ait S. Hieron. ob byssi, ac purpuræ abundantiam; nisi malis cum Athenæo, lib. 14. & aliis dicere, Sisach lingua babylonica significare diem festum celebrantem. Nam eo die, quo festum Deo suo Belo celebrabat, cecidit civitas ista, ex Dan. 5. Nec prætereunda est versio nostri Textus Arabici, quorum unus legit Arischa, alius Civitas gloriosa. Hæc secunda versio multùm facit ad rem. EX EZECHIELE. Cap. 20. v. 25. [Ergo & ego dedi eis præcepta non bona, & judicia, in quibus non vivent.] Quomodo hoc verificari potest de divinis præceptis, de quibus habemus hoc eodem cap. v. 11. [Et dedi eis præcepta mea, & judicia mea ostendi eis, quæ faciens homo viver in eis.] Respondeo, Deus permisit dari populo præcepta pessima, difficillima, ac molestissima de ritu colendi idola, nimirùm Gentium præcepta: ita Hebraei, & ex iis Pradus, & hoc in poenam, eò quòd spreverant præcepta divina. Ita S. Hieron. & Mal. Vel Præcepta non bona, nimirùm non tam perfecta, ut in Euangelio: ita exponunt S. Amb. & S. Cyrill. Cap. 30. v. 14. [Faciam judicia in Alexandria.] At- qui Alexandria tunc non erat, quæ vix ducentos, & triginta post annos extructa fuit. Respondeo. Hæc Civitas per prolepsim, id est, anticipaionem vocatur Alexandria. Nam Hebraicè dicebatur No, quæ teste Nahum, cap. 3. v. 8. amplitudine non cedebat Ninive, complectebaturque suo ambitu viginti leucas, ut ait Diod. Sicul. lib. 3. cap. 7. Græcus, Textus legit id est, Iovis urbem. Hanc igitur subvertit Nabuchodonosor, quam postea instauravit Alexander, vocavitque suo nomine Alexandriam. Cap. 32. v. 27. [Qui descenderunt ad infernum cum armis suis, & posuerunt gladios suos sub capitibus suis.] Certum tamen est ex Ps. 48. cum homine mortuo nihil descendere. Respondeo. Prophetia his verbis denotat istos fortes morituros inglorios, & ita cum armis, & absque ulla pompa eorum corpora insepulta canibus discerpenda. Cap. 39. v. 28. [Et non dereliquerim quemquam ex eis ibi.] At multa Iudæorum millia post reductionem factam per Zorobabelem, & Cyrurn, vel Machabæos, apud externas nationes remanerunt. Respondeo. Hæc prophetia non potest verificari nisi de ultima reductione præstanda post mortem Antichristi, quod colligitur ex verbis sequentibus hujus capitis: ] Non abscondam ultrà faciem meam ab eis, ] nam de facto abscondit faciem ab eis à tempore Titi usque in hodiernum diem: ergo loquitur de ultima liberatione. EX DANIELE. Cap. 2. v. 1. [In anno secundo Regni Nabuchodonosor vidit somnium.] Certum tamen est V u s plu-
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From Ezekiel and Daniel. 681 Chap. 41, v. 6. [And they had the gifts and incense in their hand, to offer them in the house of the Lord.] How could they offer in the house of the Lord, if the temple had already been burned, as is in 4 Kings, last chapter? I answer: the House of the Lord is called that place which God had chosen, so that in it the Temple might be erected and restored again, as Castro, Sanchez, and Cornelius a Lapide say. This is gathered from Baruch 1, v. 10, where the Jews are said to have sent money from Babylon for victims to be offered to God. Maldonatus, however, thinks that those eighty did not come to Jerusalem, but to Masphath, where the remnants of the Jews had been gathered under Godoliah, and that there some altar had been set up at his command. FR. V. Masphat. in dict. Synagoga. Chap. 47, v. 4. [For the Lord had despoiled the Philistines, the remnants of the island of Cappadocia.] How is Cappadocia called an island, when it is a province in Greece? Moreover, how do the Philistines trace their origin from it? I answer: the Cappadocia of which the Prophet here speaks is an island near Tyre, according to Torniel, which afterward was called New Tyre. This opinion is supported by the Hebrew version, which reads Caphtor; for Caph is hand, Tor is, that is, Tyre, as if he were saying the hand, or side, of Tyre. But Theodoret and Castro translate not Cappadocia, but Cyprus. Finally, many take this word for the true Cappadocia, which, although it is on the mainland, is nevertheless called an island because it extends along a long coastline into the Euxine Sea. The Cappadocians, moreover, occupied Palestine after driving out the Hivites, as is clear from Deuteronomy 2, v. 23. So Rabbi Nostet. The Arabic reading is: The remnants of the slaughtered Cappadocians, and it makes no mention of an island. Chap. 50, v. 39. [It shall no more be inhabited forever.] The Prophet speaks of Babylon, which nevertheless, from Daniel 6, 9 and 10, it is clear was restored again. I answer: this prophecy was not fulfilled all at once, but gradually and successively. First, by Cyrus the monarchy was taken from it. Second, by Darius it was stripped of its walls, as Herodotus, book 1, and Justin, book 1, testify. Third, by Seleucus and Nicanor it was drained of citizens and wealth; moreover, as Pliny testifies, book 6, chap. 26, the Parthians carried everything away from there. Finally, under the Emperor Hadrian, according to Pausanias, book 8, nothing was left except the walls. Whence St. Jerome, on Isaiah 13, says that in the time of Theodosius there were only royal hunting grounds in Babylon, and that by the circuit of its walls the beasts were confined. 2 p. 51, v. 27. ] A mountain bearing a shield. ] He is speaking of Babylon, which nevertheless is situated on a plain. Later, v. 36. [I will make her sea a wilderness.] And yet there is no sea there. Finally, v. 41, she is called Sesach. I answer, as to the first difficulty: Babylon is called a mountain because of the pride of its empire, so Theodoret and Lyranus say, or because of the height of its walls, as Varab. and Maldonatus judge; those walls were raised up to two hundred cubits, as Herodotus, Pliny, Diodorus Siculus, and Orosius affirm. As to the second, I say that by the name of sea must be understood the river Euphrates swollen like the sea, as Lyranus says. Others indeed, such as Theodoret and Varab., understand by the name of sea the abundance of men and wealth, in the Hierolexicon of Magri. And finally, as to the third, I say that it is called Sesach, that is, a sack of byssus, as St. Jerome says, because of the abundance of byssus and purple; unless you prefer, with Athenaeus, book 14, and others, to say that Sisach in the Babylonian tongue means one who celebrates a feast. For on the very day on which she was celebrating a feast to her god Bel, this city fell, according to Daniel 5. Nor should the version of our Arabic text be overlooked, one of which reads Arischa, another Glorious City. This second version is very much to the point. FROM EZEKIEL. Chap. 20, v. 25. [Therefore I also gave them not good precepts and judgments, in which they shall not live.] How can this be verified of the divine precepts, of which we have in this same chapter, v. 11: [And I gave them my precepts, and I showed them my judgments, which if a man do, he shall live in them.] I answer: God allowed the people to be given most wicked, most difficult, and most burdensome precepts concerning the worship of idols, namely the precepts of the Gentiles: so the Hebrews, and among them Pradus, understand it, and this as a punishment, because they had despised the divine precepts. So St. Jerome and Maldonatus. Or: precepts not good, namely not as perfect as those in the Gospel: so St. Ambrose and St. Cyril explain it. Chap. 30, v. 14. [I will execute judgments in Alexandria.] But Alexandria did not yet exist then; it was built only about two hundred and thirty years later. I answer: this city is called Alexandria by prolepsis, that is, by anticipation. For in Hebrew it was called No, which, according to Nahum, chap. 3, v. 8, did not yield in size to Nineveh, and encompassed within its circuit twenty leagues, as Diodorus Siculus says, book 3, chap. 7. The Greek text reads, that is, the city of Jupiter. Nabuchodonosor therefore overthrew this city, which Alexander later restored and named after himself Alexandria. Chap. 32, v. 27. [Who went down to hell with their weapons, and laid their swords under their heads.] Yet it is certain from Psalm 48 that with a dead man nothing descends. I answer: the prophecy indicates by these words that those brave men would die ingloriously, and thus, with their weapons and without any pomp, their bodies would be left unburied to be torn by dogs. Chap. 39, v. 28. [And I left none of them there.] But many thousands of Jews, after the return made by Zorobabel and Cyrus, or by the Maccabees, remained among foreign nations. I answer: this prophecy can be verified only of the final return to be granted after the death of Antichrist, which is gathered from the following words of this chapter: [I will no longer hide my face from them], for in fact he has hidden his face from them from the time of Titus until the present day; therefore he is speaking of the final liberation. FROM DANIEL. Chap. 2, v. 1. [In the second year of the reign of Nabuchodonosor he saw a dream.] Yet it is certain V u s plu-
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682 Ex Amos, Mich. Nahum, & Zach. plures post annos somnium vidisse. Respondeo. Initium regni nunc non intelligitur, ex quo primùm regnare coepit in Chaldæa; sed ex quo Monarcha factus est, ubjugata Asia, & magna ex parte Ægypto devastata, qui annus secundus Monarchiæ fuit trigesimus septimus Regni, ita Cornel. à Lap. & alii. Cap. 4. v. 34. [Nunc igitur ego Nabuchodonosor laudo, & magnifico, & glorifico regem coeli.] Hæc est epistola regis, in qua Dei magnalia enumerat, & tamen v. 5. vocat Belum Deum suum, igitur non glorificavit Deum coeli. Respondeo, quando vocat Belum Deum suum, loquitur de tempore præterito, quo Danieli puero nomen à Belo desumptum dederat. Unde verisimile est ipsum in poenitentia, ac animi submissione usque ad mortem perseverasse, ac proinde æternam salutem consecutum fuisse, ut docent Dorothe. in synophi, Epiph. in vita Daniel. August. epist. 122. Theod. Lyran. Carth. Per. & alii. Cap. 9. v. 1. [Anno primo Darii filii Assueri.] At Assuerus fuit longè posterior Dario, quomodo igitur fuit illius pater. Respondeo. Darius erat filius Assyagis Medorum regis, nomen autem Assueri erat commune regibus Medorum, sicut nomen Artaxersis erat commune Persarum regibus. Hinc Cambyses maritus Esther, & alii reges vocantur modò Assueri, modò verò Artaxerses, prout à Medis, vel à Persis, quibus utrisque præerant, compellari contigebat. Cap. 13. v. 45. [Suscitavit Dominus Spiritum Sanctum pueri junioris, cujus nomen Daniel.] Si Daniel erat puer, cur versu 50. infrà dicunt ei senes: [Quia tibi Deus dedit honorem senectutis.] Respondeo. Daniel verè erat juvenis, dicitur autem puer respectu istorum senum: agebat enim tunc annum vigesimum quartum. Nam hæc historia contigit sub annum quartum à transmigratione in Babylonem, ut ait Corn. à Lap. Additur denique ipsi datum fuisse à Deo senectutis honorem, nimirùm, dignitatem judicandi, quæ senibus propriè convenit. EX AMOS. Cap. 5. v. 25. [Nunquid hostias, & sacrificium obtulistis mihi in deserto quadraginta annis?] Quomodo reprehenditur populus, si Exod. 24. & Levit. 8. 14. & 15. legimus multa obtulisse sacrificia? Respondeo. Verè post dedicationem tabernaculi in Monte Sinai Israelitæ victimas non obtulerunt, eò quòd non essent certi de statione, nec ad unum diem. Debebant enim semper esse parati ad iter; nam statim, ac movebatur ab Angelo columna nubis, castra etiam movebantur. Unde triginta octo annis, & undecim ferè mensibus à sacrificiis abstinuerunt sese. Dicuntur tamen fluxisse quadraginta anni more Scriptoribus etiam sacris usitato, quo numeros, quibus parum deest, vel superest, integros, & rotundos consignant. Ita Lyran. Vatab. Corn. à Lap. Cap. 7. v. 14. [Non sum Propheta.] Quomodo po- terat sine mendacii nota hoc asserere Amos, cui dicitur à Deo v. 15. ejusdem capitis: ] Vade, Propheta ad populum. ] Respondeo, Amos dicit se non esse Prophetam ex professione, vel à prima ætate, cùm ejus muneris fuerit armenta pascere. Unde Septuaginta legunt: Non eram Propheta. EX MICHÆA. Cap. 5. v. 2. [Tu Bethlehem Ephrata.] Matthæus verò citans istum locum ait, cap. 2. 6. [Tu Bethlehem terra Juda.] Respondeo, duplex erat Bethlehem, una in tribu Zabulon, altera in tribu Juda, de qua loquitur Propheta, & ad distinctionem prioris addidit ei cognomen Ephrata, quæ fuit secunda uxor Caleb, à qua tota illa fertilis region nomen acceperat. Eadem est ergo Bethlehem Ephrata, & Bethlehem Juda. EX NAHUM. Cap. 1. v. 12. [Afflixi te, & non affligam te ultrà.] Certu[m] tame[n] est post istam promissionem Deum pluries in populum suum varias immisisse afflictiones. Respondeo, sensus illius promissionis est: Non affligam te, scilicet, nisi novis sceleribus ad id me de novo coegeris. Vel Non affligam te ultrà, nimirum, per Assyrios. Ita Corn. à Lapide. EX ZACHARIA. Cap. 1. v. 8. [Et ipse stabat inter myrteta.] Sermo est de Angelo, de quo ver. seq. ait: ] Angelus, qui loquebatur in me. ] Quomodo igitur loquebatur interiùs, si erat inter myrteta? Respondeo. Iste modus loquendi est hebraismus; idem enim est, ac si diceret: Loquebatur mecum, vel ad me, ut vertit Chald. & censent Theod. & Vatabl. Alii verò, inter quos Hieron. Remig. Alb. Hugo, & Lyr. putant fuisse diversos Angelos. Nam qui loquebatur interiùs per inspirationes, ac mentali voce erat Angelus Custos ipsius Prophetæ; 2lius verò inter myrteta erat Archangelus Michael. Cap. 2. v. 4. [Absque muro habitabitur Jerusalem præ multitudine hominum.] Constat tamen 2. Esd. cap. 2. Nehemiam instaurasse muros ejusdem Civitatis, quæ nunquam illis caruit. Respondeo, sensus est tantam hominum frequentiam eò confluxuram, ut murorum ambitus eos capere non possit; & sic ostendit suburbia construenda esse, ac villas vicinas erigendas, quod contigisse suo tempore testatur Joseph, lib. 7. bel. Jud. cap. 6. Unde illud Absque muro, vertunt aliqui Extra muros, sicut illud Iosue 17. 5. [Ceciderunt funiculi Manasse decem absque terra Galaad,] id est, extra terram Galaad. Cap. 12. v. 2. ] Sed & Juda erit in obsidione contra Jerusalem. ] Quomodo Judas obsidebat Jerusalem, quæ erat Metropolis, ac caput totius Iudææ? Respondeo. Iudæi transfuga Iason, Menelaus, & alii adjuvarunt Antiochum in oppugnau-
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682 Ex Amos, Mich., Nahum, & Zach. to have seen many years after the dream. I answer. The beginning of the reign is not now understood as from the time when he first began to reign in Chaldea; but from the time when he became Monarch, after Asia had been subdued, and Egypt in great part devastated, which year was the thirty-seventh of the Kingdom, the second of the Monarchy, thus Cornel. à Lap. and others. Chapter 4, v. 34. [Now therefore I, Nabuchodonosor praise, and magnify, and glorify the King of heaven.] This is the king’s letter, in which he enumerates the great works of God, and yet in v. 5 he calls Bel his god; therefore he did not glorify the God of heaven. I answer, when he calls Bel his god, he speaks of a past time, when he had given the boy Daniel a name taken from Bel. Whence it is probable that he persevered in penitence and in submission of mind even unto death, and therefore obtained everlasting salvation, as Dorotheus teaches in synophi, Epiphanius in the life of Daniel, Augustine, epist. 122, Theodoret, Lyranus, Carth., Per., and others. Chapter 9, v. 1. [In the first year of Darius, the son of Assuerus.] But Assuerus was much later than Darius; how then was he his father? I answer. Darius was the son of Assyages, king of the Medes; but the name of Assuerus was common to the kings of the Medes, just as the name of Artaxerxes was common to the kings of the Persians. Hence Cambyses, Esther’s husband, and other kings are called sometimes Assuerus, sometimes however Artaxerxes, as it happened that they were so called by the Medes or by the Persians, over whom they ruled alike. Chapter 13, v. 45. [The Lord stirred up the Holy Spirit of the younger boy, whose name was Daniel.] If Daniel was a boy, why in verse 50 below do the elders say to him: [Because God has given you the honor of old age.] I answer. Daniel was truly a young man, but he is called a boy in comparison with those elders; for at that time he was in his twenty-fourth year. For this history took place in the fourth year after the transmigration into Babylon, as Cornelius à Lapide says. It is added finally that there was given to him by God the honor of old age, namely, the dignity of judging, which properly belongs to the old. EX AMOS. Chapter 5, v. 25. [Did you offer victims and sacrifice to me in the wilderness for forty years?] How is the people reproved, if in Exod. 24 and Lev. 8. 14 and 15 we read that they offered many sacrifices? I answer. Truly, after the dedication of the tabernacle on Mount Sinai, the Israelites did not offer victims, because they were not certain of their station, nor for one day. For they had always to be ready for travel; for as soon as the pillar of cloud was moved by the Angel, the camp also was moved. Hence for thirty-eight years and almost eleven months they abstained from sacrifices. Yet it is said that forty years elapsed, according to the manner commonly used by sacred writers also, whereby they mark as complete and round numbers those which fall short or exceed by little. Thus Lyranus, Vatablus, Corn. à Lap. Chapter 7, v. 14. [I am not a Prophet.] How could Amos assert this without the mark of a lie, when God says to him in v. 15 of the same chapter: ] Go, Prophet to the people. ] I answer, Amos says that he is not a Prophet by profession, or from his earliest age, since it was his office to feed cattle. Hence the Septuagint read: I was not a Prophet. EX MICHÆA. Chapter 5, v. 2. [But you, Bethlehem Ephrata.] Matthew however, citing this passage, says, chapter 2, 6: [But you, Bethlehem in the land of Juda.] I answer, there were two Bethlehems, one in the tribe of Zabulon, the other in the tribe of Juda, of which the Prophet speaks, and to distinguish it from the former he added the surname Ephrata, which was the second wife of Caleb, from whom that entire fertile region had received its name. Therefore Bethlehem Ephrata and Bethlehem of Juda are the same. EX NAHUM. Chapter 1, v. 12. [I have afflicted you, and I will afflict you no more.] Yet it is certain that after this promise God many times sent various afflictions upon his people. I answer, the sense of that promise is: I will not afflict you, namely, unless by new crimes you again compel me to it. Or, I will afflict you no more, that is, through the Assyrians. Thus Corn. à Lapide. EX ZACHARIA. Chapter 1, v. 8. [And he stood among the myrtles.] The speech is about the Angel, of whom in the next verse he says: ] The Angel, who spoke in me. ] How then did he speak within, if he was among the myrtles? I answer. This manner of speaking is a Hebraism; for it is the same as if he said: He spoke with me, or to me, as the Chaldee renders, and Theodoret and Vatablus think. Others, however, among whom are Jerome, Remigius, Albert, Hugo, and Lyranus, think there were different Angels. For the one who spoke within by inspirations and by a mental voice was the Guardian Angel of the Prophet himself; the other among the myrtles was the Archangel Michael. Chapter 2, v. 4. [Jerusalem shall be inhabited without a wall because of the multitude of men.] Yet it is clear from 2 Esdras, chapter 2, that Nehemiah restored the walls of the same city, which had never lacked them. I answer, the sense is that such a great multitude of people would flow there together that the circuit of the walls could not contain them; and thus he shows that suburbs must be built and neighboring villages erected, which Josephus testifies happened in his time, book 7 of the Jewish War, chapter 6. Whence some translate that phrase “without a wall” as “outside the walls,” just as in Joshua 17. 5: [The cords of Manasseh fell ten without the land of Gilead,] that is, outside the land of Gilead. Chapter 12, v. 2. ] But Judah also shall be in the siege against Jerusalem. ] How did Judah besiege Jerusalem, which was the metropolis and head of all Judea? I answer. The fugitive Jews Jason, Menelaus, and others helped Antiochus in assaulting-
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Ex I. & II. Machab. 683 Cap. 8. v. 16. [Committunt, (scilicet Romani,) uni homini magistratum suum per singulos annos dominari universæ terræ.] Certum tamen est, duos consules quotannis creari soliros esse: cur igitur dicitur hîc uni tantùm totius imperii com- mitti gubernationem? Respondeo. Verum est du- os creari consules; sed ambo non imperabant u- no, eodemque in loco. Unus enim in Urbe, alter verò in exercitu. Vel si erant in eodem loco simul tunc alternis diebus imperabant, & uni soli fa- sces præferebantur, teste Livio, qvi ait, cùm ad Cannas pugnatum fuit, sortem Imperii ea die pe- nes Varronem fuisse: idem confirmat Halicarn. & Sigonius. Cap. 11. v. 34. [Statuimus ergo illis omnes fines Ju- dææ, & tres Civitates, Lydan, & Ramathan.] Cur duas tâtum enumerat civitates, si erant tres? Respondeo, legendum esse tres præfecturas, seu Satrapias, ut legit Iosephus; dein duas civitates separatim nominatas assignat pro Templi sacris- ciis. Sensus igitur est, præter illas duas præfectu- ras assignasse etiam duas alias Civitates pro sa- crificiis. Vide Textum Græcum. Cap. 14. v. 25. [Cùm autem audisset populus Roma- nus sermones istos.] Narrat dein beneficia ma- xima in Simonem collata, quæ beneficia certum est non à Romanis, sed à Iudæis fuisse collata. Re- spondeo, verum id esse, ideòque in Textu Græo non legitur Populus Romanus, sed cùm cùm audisset popu- lus sermonem istum.] Pater autem clarè ex ipso Textu ibi sermonem esse de populo Iudaico, qui auditis iis, quæ Simon fecerat apud Romanos pro populo, gratias ei agunt. Igitur de populo Iudaico intelligenda sunt quæ sequuntur. Cap. 16. v. 3. [Estote loco meo, & fratres mei, & egressi pugnate pro gente nostra.] Loquitur Si- mon cum duobus filiis suis; sed cur eos vocat fra- tres? Respondeo ex Textu Græco aliter legen- dum est Aντ ἔμή, ἐν τῷ αδελφῶν: numirum [Loco me, & fratris mei. EX LIBRO II. MACHAB. Cap. 1. v. 9. [Et nunc frequentate dies scenope- giæ mensis Casleu.] Dies scenopegiæ celebran- di erant mense septimo Tisri, ut præcipitur Exod. 23. & 24. ac Levit. 23. non autem mense nono Casleu. Respondeo. Isti dies festi, qui hîc indi- cuntur, non sunt illi septimi mensis; sed dies En- cæniorum, quando à Iuda Machabæo repurga- tum fuit Templum, quam dedicationem festivè peregerunt dies octo integros ad modum festivi- tatis tabernaculorum. Ibid. v. 14. [Etenim cum ea habitaturus venit ad lo- cum Antiochus. Sermo est de conjugali habita- tione cum Dea Nuneam, ut colligitur ex voca- bulo græco σωμισων, id est cohabitaturus, & ex dotis mention, quæ ibi exprimitur. Dubium igi- tur est, quonodo vivos cum mortua, mortalis cum immortali conjungendus esset? Respondeo, solitos fuisse veteres Reges cum Deabus matri- monia
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Ex I. & II. Machab. 683 Cap. 8. v. 16. [They grant, namely the Romans, their magistracy to one man for each year to rule over the whole earth.] Yet it is certain that two consuls were usually created every year: why then is it said here that the government of the whole empire is committed to one alone? I answer. It is true that two consuls were created; but both did not command in one and the same place. For one was in the City, the other indeed in the army. Or if they were in the same place at the same time, then they commanded on alternate days, and the fasces were borne before only one; as Livy testifies, who says that, when the battle at Cannae was fought, the power of command on that day was with Varro: Halicarnassus and Sigonius confirm the same. Cap. 11. v. 34. [We therefore assign to them all the borders of Judea, and three cities, Lydan and Ramathan.] Why does it enumerate only two cities, if there were three? I answer that it should be read as three prefectures, or Satrapies, as Josephus reads it; then it assigns two cities named separately for the sacrifices of the Temple. The sense therefore is that, besides those two prefectures, it also assigned two other cities for the sacrifices. See the Greek text. Cap. 14. v. 25. [But when the Roman people had heard these words.] Then it recounts the great benefits bestowed on Simon, which benefits it is certain were not bestowed by the Romans, but by the Jews. I answer that this is true, and therefore in the Greek text it is not read, “the Roman people,” but, “when the people had heard this word.” Yet it is clear from the text itself that the discourse there is about the Jewish people, who, having heard what Simon had done among the Romans on behalf of the people, give thanks to him. Therefore what follows must be understood of the Jewish people. Cap. 16. v. 3. [Be in my place, and my brothers, and go forth and fight for our nation.] Simon speaks with his two sons; but why does he call them brothers? I answer that, according to the Greek text, it should be read otherwise: Αντ έμή, ἐν τῷ αδελφῶν; namely, [In my place, and of my brother.] EX LIBRO II. MACHAB. Cap. 1. v. 9. [And now celebrate the days of the feast of tabernacles in the month Casleu.] The days of the feast of tabernacles were to be celebrated in the seventh month, Tisri, as is prescribed in Exod. 23 and 24, and Lev. 23, not in the ninth month, Casleu. I answer. These festal days which are indicated here are not those of the seventh month, but the days of the Encenia, when the Temple was purified by Judas Maccabeus; and they celebrated that dedication festively for eight full days in the manner of the feast of tabernacles. Ibid. v. 14. [For Antiochus came to the place to dwell with her.] The subject is a conjugal dwelling with the goddess Nunea, as is gathered from the Greek word σωμισων, that is, about to cohabit, and from the mention of the dowry which is expressed there. The question therefore is, how could a living man be joined with a dead woman, a mortal with an immortal? I answer that the ancient kings were accustomed to contract marriages with goddesses
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684 Contradictiones apparentes. monia inire, ut Heliogabali Urania docet, seu Venus apud Xiphilinum; & nostris temporibus nota omnibus est solemnis desponsatio, quam cum Theride quotannis faciunt Veneti in die Ascensionis Domini. Habemus insuper exemplum desponsationis Antonii cum Minerva, teste Seneca in Suasor. Sic etiam hic Antiochus, ut honesto prætextu templum expoliaret, thesauros dotis nomine surripere studuit; at templi Sacerdotes cautiores fuere, ut ipse exitus comprobavit. Cap. 3. v. 4. [Simon de tribu Benjamin præpositus Templi.] Quomodo poterat esse Templi præpositus, si erat de tribu Benjamin, non autem de tribu Levitica? Respondeo, iste Simon erat præpositus in rebus prophanis, non autem sacris. Forsan enim præerat thesauris, vel militari custodiæ: sic etiam ejus frater Menelaus injustè summum Pontificatum affectaverat. Cap. 5. v. 27. [Judas autem Machabæus, qui decimus fuerat.] Et tamen cap. 14. dicitur Iudas præfuisse omnibus Assidæis, cur igitur dicitur decimus? Respondeo, erat decimus, nimirum, unus ex decem viris Assidæorum, inter quos postea etiam generalis dux fuit. Cap. 8. v. 22. [Constituit itaque fratres suos duces utrique ordini Simonem, & Iosephum.] Nullus tamen ex fratribus Iudæ vocabatur Iosephus. Respondeo, Iosephus idemerat, ac Joannes; ita Serarius explicat. EX EUANGEL. S. MATTHÆI. Cap. 1. Statim in ipso exordio occurrit difficultas illa celebris, cur Matthæus Christi genealogiam à David usque ad Ioseph deducat per Salomonem, Lucas verò per Nathan: ergo alii parentes tribuuntur Iosepho à S. Luca: alii à S. Matthæo. Hunc locum olim object Julianus Augustus. S. Hieronymus verò enodavit dicens; à S. Luca recenseri parentes Ioseph secundùm legem, à S. Matthæo autem secundùm naturam. Nam Deus præceperat, quòd si frater absque liberis è vita discessisset, alius frater ejus uxorem acciperet ad suscitandum fratris semen. Hanc difficultatem nuper Christianis object Ahmed Persa in suo libro inscripto, Politor speculi, contra quem Apologiam eruditè, ut assolet, scripsit P. Philippus Guadagnola, Clericus Regularis Minor linguæ Arabicæ professor egregius, ac in nostra Congregatione meus collega, qui cap. 7. sect. 1. notat S. Matthæum uti verbo Genuit ad significandam naturalem generationem, Lucam verò non uti tali verbo, sed dicere: [Joseph, qui fuit Heli, qui fuit Mathat, &c.] Arabicus legit Ioseph filii Heli, filii Mathat, &c.] Ad majorem hujus difficultaris elucidationem Christi genealogiam ex Scripturis, & Sanctis Patribus præsertim Damasceno depromptam in sequenti arbore describi curavimus. Genealogiæ Xpi Arbor. Ibidem v. 5. [Salmon autem genuit Booz de Rahab.] Quomodo potuit Salmon generare filios ex Rahab meretrice Jericuntina, si ipse non est ingressus terram promissionis: nullus enim ex iis, qui ab Ægypto discesserunt, in terram promissionis pedem intulit præter Iosue, & Caleb. Hæc objectio est ejusdem Ahmedis. Respondeo, licèt Salmon fuerit ex iis viris, qui ex Ægypto discesserat, nihilominus non fuit comprehensus Dei maledicto. Nam nondum attigerat vigesimum annum. Colligitur ex cap. 14. v. 29. Num. [In solitudine hac jacebunt cadavera vestra omnes, qui numerati estis à viginti annis, & suprà, & murmurastis contra me. Ibid. v. 8. [Joram genuit Oziam.] Qui tamen fuit abnepos, non verò filius Joram. Nam 4. Reg. 8. Joram genuit Ochoziam. Hic genuit Joas, ut ex cap. 12. Joas genuit Amasiam; ita cap. 14. Hic denique genuit Oziam, seu Azariam. Cur ergo S. Euangelista reliquit illos tres intermedios? Respondeo, quia noluit excedere tesseradecadem personarum. Ita S. Hieron. Cur verò hos potiùs prætermisit, quàm alios, ratio in promptu est, quia hi tres geniti erant ex Athalia filia impiissimi Achabi, & Jezabelis, quo- rum
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684. Apparent Contradictions. To enter into marriage, as Heliogabalus’ Urania teaches, or Venus in Xiphilinus; and in our own times the solemn betrothal is known to all, which the Venetians each year make with the sea on the day of the Lord’s Ascension. Moreover, we have the example of Antony’s betrothal with Minerva, according to Seneca in the Suasoriae. So also here Antiochus, in order under a decent pretext to plunder the temple, sought to carry off the treasures under the name of a dowry; but the priests of the temple were more cautious, as the outcome itself proved. Cap. 3. v. 4. [Simon of the tribe of Benjamin, appointed over the Temple.] How could he be appointed over the Temple, if he was of the tribe of Benjamin and not of the Levitical tribe? I reply: this Simon was appointed over secular affairs, not over sacred ones. Perhaps indeed he was in charge of the treasures or of the military guard; and thus his brother Menelaus had unjustly aspired to the high priesthood. Cap. 5. v. 27. [But Judas Maccabeus, who was the tenth.] And yet in chapter 14 it is said that Judas was leader over all the Assidaeans; why then is he said to be the tenth? I reply: he was the tenth, namely one of the ten Assidaean men, among whom he later also became the general leader. Cap. 8. v. 22. [He appointed therefore his brethren Simon and Joseph as leaders over both orders.] Yet none of Judas’ brothers was called Josephus. I reply: Josephus was the same as John; thus Serarius explains it. FROM THE GOSPEL OF ST. MATTHEW. Cap. 1. Right at the very outset that famous difficulty arises, why Matthew traces Christ’s genealogy from David down to Joseph through Solomon, while Luke does so through Nathan: thus different ancestors are attributed to Joseph by St. Luke and by St. Matthew. This passage was once objected by the Emperor Julian. St. Jerome, however, solved it by saying that St. Luke recounts Joseph’s ancestors according to the law, while St. Matthew does so according to nature. For God had commanded that if a brother should die without children, another brother should take his wife in order to raise up seed for his brother. This difficulty was recently proposed to Christians by Ahmed the Persian in his book entitled Politor speculi, against whom Father Philip Guadagnola, a Cleric Regular, an excellent professor of the Arabic language and my colleague in our Congregation, wrote a learned Apology, as is his custom. In chapter 7, section 1, he notes that St. Matthew uses the word genuit to signify natural generation, whereas Luke does not use such a word, but says: [Joseph, who was Heli, who was Mathat, etc.] The Arabic text reads: [Joseph, son of Heli, son of Mathat, etc.] For a fuller elucidation of this difficulty, we arranged that Christ’s genealogy, drawn from the Scriptures and the Holy Fathers, especially Damascene, be described in the following tree. Genealogy of Christ’s Tree. In the same place, v. 5. [And Salmon begot Booz of Rahab.] How could Salmon beget children from Rahab the harlot of Jericho, if he himself did not enter the land of promise? For none of those who departed from Egypt set foot in the land of promise except Joshua and Caleb. This objection is also Ahmed’s. I reply: although Salmon was among those men who departed from Egypt, nevertheless he was not included in God’s curse. For he had not yet reached the twentieth year. This is inferred from Numbers 14, v. 29: [In this wilderness your dead bodies shall lie, all of you who were numbered from twenty years old and upward, and who murmured against me.] Ibid. v. 8. [And Joram begot Ozias.] Yet he was the great-grandson, not the son, of Joram. For in 4 Kings 8, Joram begot Ochozias. He begot Joas, as is clear from chapter 12; Joas begot Amasias; thus in chapter 14 this man finally begot Ozias, or Azarias. Why then did the holy Evangelist omit those three intermediates? I reply: because he did not wish to exceed the fourteen persons. So St. Jerome says. But why he omitted these rather than others, the reason is obvious: because these three were born of Athalia, daughter of the most impious Ahab and Jezebel, whose
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ex Euang. S. Matthæi. 685 rum stirpem delendam prædixerat Deus, 3. Reg. 21. v. 21. [Et interficiam de Achab mingentem ad parietem.] Unde S. Euang. saltem usque ad quartam generationem illorum memoriam abo- litam noluit. Posteritas enim intelligitur usque ad quartam generationem. Ita Hilar. S. Thomas, Ians. Barrad. & Abul. Ibid. v. 11. [Iosias autem genuit Iechoniam, & fra- tres ejus in transmigratione Babylonis.] At 4. Reg. 23. dicitur Iosias genuisse Joakim, & capi- te 24. Joachin genuisse Iechoniam, seu Joakim. Secunda etiam insurgit difficultas, quòd hæc ge- neratio accidit multis annis ante transmigrationem. Respondeo ad primam difficultatem, quam velut inextricabilem objiciebat Porphy- rius Christianis, & dico, scriptorum vitio, & in- curia contigisse, ut nomen Joakim semel tan- tùm exprimeretur propter nominis similitudi- nem; unde supplenda est una generatio, ut non- nulli codices Græci, & Latini habent; alioquin non esset completa decimaquarta generatio. Duo igitur fuerunt Reges pater, & filius nomine Joa- Kim, & cognomina Iechoniæ. Prior Joakim est filius Iosiæ, in quo definit secunda tesseradecas. Posterior fuit nepos Iosiæ, & filius Joakim, à quo incipit tertia. Ad secundam difficultatem respondeo, illud In transmigratione, idem esse ac sub tempus transmigrationis, quæ coepit anno tertio Regni Joakim. Cap. 8. v. 5. [Accessit ad eum Centurio.] At S. Lu- cas, cap. 7. v. 3. ait: [Misit ad eum seniores.] v. 6. [Misit amicos.] Respondeo. Primò accessit per seniores, dein per amicos, denique per se ipsum, cùm Christus vicinior esset: ita Chrysos. Theoph. Euthym. Ibidem, v. 28. [Occurrerunt ei duo, daæmonia ha- bentes.] At S. Lucas, cap. 8. v. 27. & S. Marcus, cap. 5. v. 2. unum tantùm recensent. Respon- deo. Unius tantùm meminerunt, quia famo- sior, & truculentior erat, in quo integra legio hospitabatur, ita Aug. lib. 2. de confensu Euang. cap. 24. & alii. Cap. 10. v. 10. [Neque duas tunicas, neque calcea- menta, neque virgam.] Marcus verò, cap. 6. ait Christum permisisse Apostolis virgam tantùm, & sandalia, imò ipsemet Christus habuit plures tu- nicas, ita Joan. 19. Respondeo. Christus prohi- buit duas tunicas, nimirum, vestimenta mutato- ria, ut nunc unum, nunc alterum induant, ut ait S. Thom. alioquin frigoris, aut necessitatis causa pluribus tunicis indui minimè verat. Insuper calceamenta, non verò sandalia prohibuit: nam calceamenta supernè etiam pedes tegunt, ita S. Hieron. Aug. Tost. Toler. Ians. & Maldon. Deni- que prohibuit virgam defensoriam, quæ hebrai- cè dicitur Matte, & per consequens omnia genera armorum; concedit tamen baculum viatorium hebraicè Miscian, ut expressit S. Marcus. Cap. 16. v. 20. [Præcepit, ut nemini dicerent, quia ipse est Christus.] Et tamen ipse Christus præ- cepit eisdem Apostolis prædicare regnum Dei. Respondeo. Christus prohibuit solùm eo tempo- re, & loco, quia Apostoli nondum erant idonei ad persuadendum id omnibus, ut ait Chrysost. Theoph. & Euthym. Cap. 17. v. 1. [Post dies sex.] Sermo est de tem- pore transfigurationis Christi Domini. At S. Lu- cas, cap. 9. ait: [Factum est autem post hæc ver- ba ferè dies octo.] Respondeo. Post evolutos sex dies plenos transfiguratus est Christus, quod accidit sexta Augusti, die Dominico. S. Lucas verò numerat omnes dies etiam imperfectos; nam octava die post illa verba transfiguratus est, ideò addit illud ferè, ita Chrysost. Euth. Theoph. & Aug. Ibidem, v. 11. [Elias quidem venturus est, & resti- tuet omnia; ] statim verò subjungit contrarium dicens: [Dico autem vobis, quia Elias jam ve- nit, & non cognoverunt eum.] Respondeo, in primo loco Christus loquitur de Elia, qui ven- turus est ante extremum judicium undè cum He- noch, & restituet omnes reliquos Iudæos, id est, convertet; nam Arabicus legit: [Docebit vos omnia.] Deinde transit Christus ab Elia littera- li, & vero ad mysticum Eliam non nomine, sed re, nimirum, ad Joannem Baptistam, qui ante Christi adventum præcursor fuerat. Cap. 19. v. 9. [Quicunque dimiserit uxorem suam, nisi ob fornicationem, & aliam duxerit, moe- chatur:] ex hoc aliqui colligunt præcipuè Græ- ci licitum esse ob fornicationem uxorem dimitte- re, & aliam ducere. Contrarium asseritur apud Luc. cap. 16. Omnis, qui dimittit uxorem suam, & alteram ducit, moechatur: idem apud Mar. cap. 10. qui absolutè dicunt non licere uxorem dimit- tere, ac aliam ducere. Respondeo igitur, duas quæstiones Pharisiæ proposuerant Christo Do- mino. Prima utrum liceret uxorem dimittere. Secunda an liceret aliam ducere. Christus verò respondit licitum esse uxorem dimittere ob for- nicationem tantùm, & separari conjuges quo ad thorum; nam qui innocentem dimittit, moechus etiam reputatur, quamvis aliam non duxerit, quia violat jus matrimonii, & uxoris. Conclusio igitur est. Qui dimittit uxorem ob fornicationem, non moechatur; si verò aliam duxerit, certè moe- chatur. Ut si quis dicat: Qui jejunium violat si- ne dispensatione, & se inebriat, peccat: ergo qui violat jejunium cum dispensatione, se inebriando non peccat, falsa est sequela, ita Corn. à Lap. & est sensus Theoph. & Aug. Unde Christi propo- sitio sonat. Quicunque dimiserit uxorem suam absque fornicationis causa, moechatur. Quicun- que etiam aliam duxerit, moechatur. Cap. 27. v. 9. [Tunc impletum est, quod dictum est per Ieremiam Prophetam.] Loquitur Euan- gelista de agri emptione pro sepultura peregrino- rum ex Christi precio. Maxima tamen est diffi- cultas apud Scriptoris super hæc verba; nam hæc prophetia nullo pacto invenitur apud Jere- miam, sed potiùs apud Zachariam, c. 11. v. 12. [Et appenderunt mercedé meam triginta argenteos.] Respondeo. Hunc errorem ex incuria librario- rum irrepsisse testantur Hieron. Ruper. Lyran. Ians.
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from the Gospel of St. Matthew. 685 the stock was foretold by God to be destroyed, 3 Kings 21:21: [And I will cut off from Ahab him that pisseth against the wall.] Hence the holy Gospel did not wish their memory to be abolished at least as far as the fourth generation. For posterity is understood up to the fourth generation. So Hilary, St. Thomas, Jansenius, Barradius, and Abulensis. Ibid., v. 11. [And Josias begot Jechonias and his brethren in the transmigration of Babylon.] But in 4 Kings 23 it is said that Josias begot Joakim, and in chapter 24 that Joachin begot Jechonias, that is, Joakim. A second difficulty also arises, because this generation took place many years before the transmigration. I answer the first difficulty, which Porphyry had proposed to Christians as something inextricable, and I say that it happened through the fault and negligence of copyists that the name Joakim was written only once because of the similarity of the names; therefore one generation must be supplied, as some Greek and Latin codices have it; otherwise the fourteenth generation would not be complete. Therefore there were two kings, father and son, by the name of Joakim, and surnamed Jechonias. The earlier Joakim is the son of Josias, in whom the second tesseradecas ends. The later was the grandson of Josias and the son of Joakim, from whom the third begins. To the second difficulty I answer that the words In the transmigration mean the same as at the time of the transmigration, which began in the third year of the reign of Joakim. Chapter 8, v. 5. [The centurion came to him.] But St. Luke, chapter 7, v. 3, says: [He sent the elders to him.] v. 6. [He sent friends.] I answer: first he approached through the elders, then through friends, and finally by himself, when Christ was nearer; so Chrysostom, Theophylact, and Euthymius. Ibid., v. 28. [There met him two men having demons.] But St. Luke, chapter 8, v. 27, and St. Mark, chapter 5, v. 2, mention only one. I answer: they remembered only one, because he was more famous and more ferocious, in whom the whole legion dwelt; so Augustine, book 2 On the Harmony of the Gospels, chapter 24, and others. Chapter 10, v. 10. [Neither two coats, nor shoes, nor a staff.] But Mark, chapter 6, says that Christ permitted the Apostles a staff only and sandals; indeed Christ himself had several tunics, as in John 19. I answer: Christ forbade two coats, namely changeable garments, so that they should wear now one, now the other, as St. Thomas says; otherwise, for cold or necessity, it would not be unlawful to wear several tunics. Moreover, he forbade shoes, not sandals: for shoes also cover the feet from above, so St. Jerome, Augustine, Toletus, Jansenius, and Maldonatus. Finally, he forbade the defensive staff, which in Hebrew is called Matte, and consequently all kinds of arms; yet he allows the traveling staff, in Hebrew Miscian, as St. Mark expressed it. Chapter 16, v. 20. [He commanded them that they should tell no man that he was the Christ.] And yet Christ himself commanded the same Apostles to preach the kingdom of God. I answer: Christ forbade it only at that time and place, because the Apostles were not yet fit to persuade everyone of it, as Chrysostom, Theophylact, and Euthymius say. Chapter 17, v. 1. [After six days.] The subject is the time of the Transfiguration of Christ the Lord. But St. Luke, chapter 9, says: [And it came to pass about eight days after these words.] I answer: after six full days had passed, Christ was transfigured, which happened on the sixth of August, a Sunday. St. Luke, however, counts all the days, even incomplete ones; for on the eighth day after those words he was transfigured, therefore he adds the word about, so Chrysostom, Euthymius, Theophylact, and Augustine. Ibid., v. 11. [Elias indeed shall come, and restore all things;] but immediately afterward he adds the contrary, saying: [But I say to you, that Elias is already come, and they knew him not.] I answer that in the first place Christ speaks of Elias who is to come before the Last Judgment, and with Enoch will restore all the remaining Jews, that is, convert them; for the Arabic reads: [He will teach you all things.] Then Christ passes from Elias, literal and true, to the mystical Elias, not in name but in reality, namely to John the Baptist, who had been the forerunner before Christ’s coming. Chapter 19, v. 9. [Whoever shall put away his wife, except for fornication, and shall marry another, committeth adultery:] from this some, especially the Greeks, infer that it is lawful to put away a wife for fornication and marry another. The contrary is asserted in Luke, chapter 16: Everyone that puts away his wife and marries another committeth adultery; likewise in Mark, chapter 10, which absolutely say that it is not lawful to put away a wife and marry another. I answer therefore that the Pharisees proposed two questions to Christ the Lord. The first, whether it were lawful to put away a wife. The second, whether it were lawful to marry another. Christ answered that it is lawful to put away a wife only on account of fornication, and that spouses are separated as to the bed; for he who puts away an innocent woman is also reckoned an adulterer, although he has not married another, because he violates the right of marriage and of the wife. The conclusion therefore is this: he who puts away his wife on account of fornication does not commit adultery; but if he marries another, he certainly commits adultery. Just as if someone were to say: He who breaks the fast without a dispensation and gets drunk sins; therefore he who breaks the fast with a dispensation, by getting drunk, does not sin: the conclusion is false, as Cornelius a Lapide says, and this is the sense of Theophylact and Augustine. Hence Christ’s proposition sounds thus: Whoever puts away his wife without cause of fornication committeth adultery. Whoever also marries another committeth adultery. Chapter 27, v. 9. [Then was fulfilled that which was spoken by Jeremiah the Prophet.] The Evangelist is speaking of the purchase of the field for the burial of strangers with the price of Christ. Yet there is a very great difficulty for the scholars over these words; for this prophecy is found in no way in Jeremiah, but rather in Zechariah, chapter 11, v. 12: [And they weighed for my price thirty pieces of silver.] I answer: Jerome, Rupert, Lyra, and Jansenius testify that this error crept in through the negligence of scribes.
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686 Contradictiones apparentes Jans. Francisc. Lucas. Baron. Mald. Suar. imò nonnulli codices habent nomen Zachariæ, ut ait S. August. quorum unum egomet legi arabicè scriptum, & eo utebamur in nostra Congregatione apud Eminentiss. Cardinalem Pallottam, apud quem alius etiam extabat chaldaicè scriptus, qui nullius Prophetæ nomen continebat, sed solum dicebat: & hæc mihi videtur verisimilior explication: nam S. Matthæus non solet exprimere nomina Prophetarum in suo Euangelio. Sed hîc prætereundum non est, quod mihi nuper ostendit D. Abraham Ecchelensis Maron. in Romano Sapientiæ Archigymnasio Chald. ac Arabicè lingue publicus professor, & meus in præcognoscendis Arabicis Bibliis diligentissimus collega. Apud hunc virum inter complures libros arabicos manuscriptos quidam singularis existit inscriptus, Liber margaritarum pretiosarum, estque de operibus Domini. Auctor hujus libri ait, odio, ac malitia Iudæorum istam Prophetiam erasam fuisse; unde cap. 7. loquens de Christi passione, Ieremiæ verba citat, quæ ex Arabico in latinum conversa talia sunt. Sectio ex Prophetia Ieremiæ Prophetæ. Tum dixit Ieremias ad Phesciur: Iam diu cum patribus vestris estis contrarii veritati; filii autem vestri, qui venient post vos, perpetrabunt peccatum magis enorme, quàm vos, quoniam appretiabunt illum, qui no[n] habet pretium, & pati facient, qui sanat morbos, & dimittit peccata; & accipient triginta argenteos pretium illius, quem emerunt filii Israel, &c. EX EUANGEL. S. MARCI. Cap. 1. v. 2. [Sicut scriptum est in Isaiæ Propheta: Ecce ego mitto Angelum meum.] Ista verba inveniuntur apud Malachiam, cap. 3. cur ergo citatur Isaiæ? Respondeo. Verum est, ista verba esse Malachiæ, at S. Euangelista non citat Isaiam pro eis, sed pro sequentibus, nimirum [Vox clamanantis in deserto, ]unde juxta veterum Ecclesiasticorum sententiam Marcus ex duobus testimoniiis Prophetarum unum efficit sub nomine Esaïæ, ita Hieron. qui addit secundam solutionem, nimirum, vitio scriptorum Esaiæ nomen irrepsisse. Græcus legit, o[mn]is [νεγεραπια] & [τοῖς Προφηταις.] [Sicut scriptum est in Prophetis; ] nullius nomen exprimendo. Cap. 15. v. 25. [Erat autem hora tertia, & crucifixerunt eum.] S. Ioannes verò ait, cap. 19. [Erat hora quasi sexta, ]& nec erat adhuc damnatus. Respondeo, erat hora tertia finiens, ac desinens in sextam; nam idem Marcus, v. 33. affirmat Christum Dominum crucifixum hora sexta, quando tenebræ factæ sunt super universam terram, ita communiter Interpretes, vel dicemus Marcum locutum esse de damnatione ad crucem, quando juxta Augustinum linguis Iudæorum clamantium, crucifige, crucifige, Christus cruci affixus est. Hieronymus putat scriptorem deceptum similitudine characterum numeralium, quibus Græci Codices utuntur, pro quod senarium in- dicat, apposuisse gamma, quod ternarii signum est. Cap. 16. v. 8. [Et nemini quidquam dixerunt.] Et tamen certum est has mulieres nunciasse Christi resurrectionem omnibus discipulis. Respondeo. Nemini quidem per viam dixerunt prætimore, ut ait Euthym. EX EUANGEL. S. LUCÆ. Cap. 3. v. 2. [Principibus Sacerdotum Anna, & Caipha.] Constat tamen ex Ioan. 18. solùm Caipham fuisse tunc temporis Pontificem. Respondeo. Non erant simul Pontifices; nam solus Caiphas eo munere fungebatur: sed ambo erant principes inter sacerdotalis familias. Annas enim fuerat immediatè ante Caipham Pontifex per septennium, & summæ auctoritatis erat apud omnes. Sed adhuc remanet difficultas, quomodo vivente Pontifice Anna, creatus fuerit Caiphas. Sciendum igitur est, apud Hebræos solitum fuisse septem dies ante Kepur, id est, diem expiationis separare Pontificem, illumque instruere cæremoniis, quibus ingredi debebat Sancta Sanctorum; sed quia aliquando contingebat Pontificem eo tempore pollui, ac reddi immundum, ideò eligebant alium Pontificem, quem vocabant Pontificem anni, ne prætermitteretur illa solemnitas; qui assistebat in eadem functione, & si ipse offerebat illud sacrificium propter aliquam immunditiam Pontificis, remanebat toto eo anno in gradu pontificali. Colligitur hoc ex textu euangelico, in quo Caiphas appellatur Pontifex, sed cùm additamento, nempè anni illius; ita Io. 11. v. 49. & 18. v. 13. Annas igitur erat verus Pontifex, ut clarissimè patet ex Actis Apostolorum, cap. 4. v. 6. [Annas Princeps Sacerdotum, Caiphas, & Joannes &c.] ubi sermo est de concilio congregato contra Apostolos, quod certè accidit post Christi resurrectionem; ergo Annas restitutus in pristinam dignitatem; remanebat tamen Caiphas in secundo loco, in tertio autem sacerdos caput hebdomadæ; nam hi duo semper comitabantur summum sacerdotem in functionibus sacris, unus quidem à dextris, nempè, Pontifex anni, alius à sinistris, scilicet, caput hebdomadæ. Colligitur tota hæc doctrina ex Hebræorum cæremoniali, ut mihi testatus est Joannes Baptista Jonas in Romano Sapientiæ Archigymnasio hebraicæ linguæ professor, olim inter Rabbinos Archisynagogus celeberrimus. Ibid. v. 36. [Qui fuit Sale, qui fuit Cainan, qui fuit Arphaxad.] S. Euangelista enumerat Christi genealogiam sursum ascendendo, ita ut Arphaxad sit pater Cainan, & hic pater Sale. At Gen. 10. v. 24. dicitur: [Arphaxad genuit Sale, ]nulla facta mentione de Cainan. Hanc objectionem Christianis proponit Ahmed Persa probans Euangeliorum dissonantiam: Respondeo. Mos usitatus est apud sacram scripturam appellare etiam progenitores parentes mediatos, quia non est ipsius intentum singulorum genealogiam nu- me-
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686 Apparent Contradictions Jans. Francisc. Lucas. Baron. Mald. Suar. indeed some manuscripts have the name of Zacharias, as St. Augustine says, one of which I myself read written in Arabic, and we used it in our Congregation with the most Eminent Cardinal Pallotta, at whose place there was also another written in Chaldean, which contained the name of no Prophet, but simply said: and this explanation seems to me more likely; for St. Matthew does not usually express the names of the Prophets in his Gospel. But here it should not be passed over what D. Abraham Ecchelensis, a Maronite, lately showed me, public professor of the Chaldean and Arabic language in the Roman Archigymnasium of Sapienza, and my most diligent colleague in the recognition of Arabic Bibles. Among this man’s many Arabic manuscript books there exists a certain remarkable one, inscribed Book of Precious Pearls, and it is about the works of the Lord. The author of this book says that, out of hatred and malice of the Jews, that prophecy was erased; whence, in chapter 7, speaking of Christ’s passion, he cites the words of Jeremiah, which translated from Arabic into Latin are as follows. Section from the Prophecy of Jeremiah the Prophet. Then Jeremiah said to Phesciur: Already for a long time with your fathers you have been contrary to the truth; but your sons, who will come after you, will commit a sin more enormous than you, because they will value him who has no price, and will make suffer him who heals diseases and forgives sins; and they will take thirty pieces of silver as the price of him whom the sons of Israel bought, etc. FROM THE GOSPEL OF ST. MARK. Chapter 1, v. 2. [As it is written in the Prophet Isaiah: Behold, I send my Angel.] These words are found in Malachi, chapter 3; why then are they cited as Isaiah’s? I answer. It is true that these words belong to Malachi, but the holy Evangelist does not cite Isaiah for them, but for what follows, namely [The voice of one crying in the wilderness,] whence, according to the judgment of the ancient ecclesiastical writers, Mark forms one testimony from two Prophets under the name of Isaiah; so Jerome, who adds a second solution, namely, that through the fault of copyists the name of Isaiah crept in. The Greek reads, [in the Prophets] without expressing any name: [As it is written in the Prophets; ] with no name being expressed. Chapter 15, v. 25. [And it was the third hour, and they crucified him.] But St. John says, chapter 19, [It was about the sixth hour,] and he had not yet been condemned. I answer, it was the third hour ending and passing into the sixth; for the same Mark, v. 33, affirms that Christ the Lord was crucified at the sixth hour, when darkness came over the whole earth, as interpreters commonly say; or we may say that Mark spoke of the condemnation to the cross, when, according to Augustine, by the shouts of the Jews, “Crucify, crucify,” Christ was fixed to the cross. Jerome thinks the writer was deceived by the similarity of numerical characters, which the Greek codices use, and that, where a sign indicates six, he placed gamma, which is the sign of three. Chapter 16, v. 8. [And they said nothing to anyone.] And yet it is certain that these women announced Christ’s resurrection to all the disciples. I answer. They did indeed say nothing to anyone along the way because of fear, as Euthymius says. FROM THE GOSPEL OF ST. LUKE. Chapter 3, v. 2. [Under the high priests Annas and Caiphas.] Yet it is clear from John 18 that Caiphas alone was at that time High Priest. I answer. They were not High Priests together; for only Caiphas held that office: but both were leaders among the priestly families. For Annas had been High Priest immediately before Caiphas for seven years, and had supreme authority among all. But there still remains the difficulty of how, while Annas the High Priest was living, Caiphas was created. Therefore it must be known that among the Hebrews it was customary seven days before Kepur, that is, the day of expiation, to set apart the High Priest and instruct him in the ceremonies by which he had to enter the Holy of Holies; but because it sometimes happened that the High Priest at that time was defiled and made unclean, they therefore chose another High Priest, whom they called the High Priest of the year, lest that solemnity should be omitted; and he assisted in the same function, and if he offered that sacrifice because of some uncleanness of the High Priest, he remained throughout that whole year in the pontifical rank. This is gathered from the Gospel text, in which Caiphas is called High Priest, but with an addition, namely, of that year; thus John 11, v. 49, and 18, v. 13. Therefore Annas was the true High Priest, as is most clearly seen from the Acts of the Apostles, chapter 4, v. 6: [Annas Prince of the Priests, Caiphas, and John etc.] where the discussion is about the council assembled against the Apostles, which certainly took place after Christ’s resurrection; therefore Annas was restored to his former dignity; yet Caiphas remained in the second place, while in the third was the priest who was head of the week; for these two always accompanied the high priest in sacred functions, one on the right, namely, the High Priest of the year, the other on the left, namely, the head of the week. The whole of this doctrine is gathered from the ceremonial law of the Hebrews, as John Baptist Jonas testified to me in the Roman Archigymnasium of Sapienza, professor of the Hebrew language, formerly among the Rabbis an Archisynagogus of great renown. The same, v. 36. [Who was of Sale, who was of Cainan, who was of Arphaxad.] The holy Evangelist enumerates Christ’s genealogy by ascending upward, so that Arphaxad is the father of Cainan, and he the father of Sale. But in Gen. 10, v. 24, it is said: [Arphaxad begot Sale,] with no mention made of Cainan. Ahmed Persa proposes this objection to Christians, proving a dissonance in the Gospels: I answer. It is a customary practice in Sacred Scripture to call even remote forefathers parents, because it is not its intention to set out the genealogy of each individual.
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ex Euang. S. Joannis. 687 merare. Animadvertendum insuper est, Textum Arabicum, & Græcum numerare etiam in Gene- si Cainan; igitur mirum non est, si S. Lucas, qui græcè scripsit, non prætermittat generationem Cainan, secutus Textum Græcum. Cap. 18. v. 1. [Oportet semper orare, & non deficere.] Durum videtur hoc præceptum. Legimus enim apud Matth. 26. Christum Dominum post orationem concessisse sæpiùs Apostolis requiem. Respondeo. Sensus est nos debere perseveranter orare, & non deficere metu, vel tentatione, aut toedio. Itaque illud semper non significat tempo- ris continuationem, ut volebant hæretici Euchi- tæ; sed constantiam, & perseverantiam, ut ex- plicat Salmeron, tom. 7. tract. 31. Eodem modo explicandus est alter textus Eccl. 18. [Non im- pediaris orare semper.] Item alter similiter Pauli ad Thessalon. cap. 5. [Sine intermissione orate:] sicut etiam communiter dicere sole- mus: Istte juvenis semper studet, id est sedulè, & frequenter. Ibid. v. 35. [Cùm appropinquaret Jerico, cæcus quidam sedebat secus viam.] Marcus verò, cap. 10. ver. 46. ait: [Proficiscente eo de Jericho.] Idem affirmat Matth. cap. 20. qui insuper addit duos fuisse cæcos. Respondeo igitur ad secundam difficultatem. S. Marcus, & S. Lucas unum tan- tùm nominant cæcum principaliorem, & magis notum apud cives illos, quem Sanctus Marcus vocat Bartimæum, eratque mendicus. Duos ta- men re vera illuminatos fuisse cæcos à Christo asserit S. August. lib. 2. de Cons. Euang. cap. 65. Ad primam difficultatem, nimirùm, de diversita- te historiæ Lucæ ab aliorum duorum narratione S. August. existimat diversum esse cæcum, de quo agit Sanctus Lucas; nam hic in ingressu Christi ad urbem illuminatus est: quam senten- tiam amplectitur etiam Iansenius. Verùm cùm omnes circumstantiæ, quas narrat Sanctus Lu- cas, consentiant cum iis, quas habent S. Matt. & S. Mar. dicendum est omninò unum, eundemque fuisse cæcum, qui priùs ingrediente Christo Do- mino petierit ab illo illuminari, verùm cùm ob turbæ multitudinem non audiretur, & ipsemet Christus dissimularet, ut ejus fidem acueret, ste- rit postridie ad portam urbis, ibique Christo egredienti rursus visum postulans gratiam impe- travit, ita sentiunt S. Ambr. in Luc. c. 18. Dion. Carth. Mald. Fran. Lucas, & alii. EX EUANGEL. S. JOANNIS. Cap. 1. v. 28. [In Bethania trans Jordanem.] At cap. 11. ait Bethaniam fuisse juxta Jerosoly- mam cis Jordanem. Respondeo, ista Bethania, de qua hìc agitur, non est illa Marthæ, & Mariæ, sed alia trans Jordanem sita; unde aliqua exemplaria græca legunt Bn[n]a[n]sæpâ, id est, Bithabara, quod vocabulum hebraicum significat domum transi- tus; imò communiter græca lectio est Bitha- bara, Insuper hæc Bethania scribitur per Aleph, & significat domum navis; altera scri- bitur per A[n]i[m]a, & significat domum humilitatis. Ibid. v. 31. [Ego nesciebam eum.] Quomodo sine mendacii nota poterat hoc dicere Joannes, qui præ gaudio in utero exultaverat ad aspectum Christi Domini? Respondeo, Joannes non no- verat Christum de facie, seu naturali modo; sed divinitùs: quam notionem noluit manifestare, ne videretur cognationi, familiaritati, vel affe- ctui aliquid indulgere. Cap. 2. v. 20. [Quadraginta, & sex annis ædificatum est templum hoc.] Quod non potest verificari de Salomone, qui in ædificatione templi septem an- nos cum dimidio impendit. 3. Reg. 6. Neque de restauratione facta per Zorobabelem, qui neque tam plures impendit annos, licèt Chrys. Beda, Theoph. Euth. Bucher. Ians. Tolet. Mald. existi- ment hìc loqui de hac secunda restauratione fa- cta per Zorobabelem anno primo Cyri regis usq; ad annum sextu Darii, quod spatium putant fuisse 46. annorum: sed hic computus errorem conti- net. Nam Templum instaurari coepit anno primo Monarchiæ Cyri; unde quindecim anni solùm fluxere, ut probat Cornel. à Lap. in hunc locum; de qua ergo ædificatione loquitur Textu? Re- spondeo. Loquitur de ultima restauratione facta ab Herode Ascalonita, qui ut nomen Messiæ sibi vindicaret, templum construere coepit anno Ju- liani 27. quod complevit anno 15. Tiberii, nimi- rùm Juliani 73, unde quadraginta, & sex annis ædificatum fuit, & completum anno primo præ- dicationis Christi. De hac templi restauratione agunt Josephus, lib. 15. antiq. c. 14. & lib. 20. c. 8. Sigonius in notis ad Suppl. Constant Phrygio in Chron. Ger. Merca. & Func. in Chron. Cap. 3. v. 22. [Et illic demorabatur cum eis, & baptizabat.] At c. 4. v. 2. contrarium ait: [Quam- quam Iesus non baptizaret; sed discipuli ejus.] Respondeo. Christus baptizabat non tam per se, quàm per discipulos suos, quos tamen ipse priùs baptizavit, ut ostenderet baptismum suum etiam ab aliis conferendum; at Joannis baptis- mus ab ipso conferebatur. Cap. 4. v. 13. [Qui biberit ex aqua, quam ego dabo ei, non sitiet in æternum.] Quod videtur contradicere Textui Eccl. 24. v. 29. [Qui bibe- rint me, adhuc sitient.] Respondeo. Sicutent non ex defectu, quasi aqua careant, qualis sitis inve- nitur in aqua mundana, non verò in illa, quam promittit Christus; sed sitient ex desiderio ma- gis augendi aquam, quam habent, sicut quò magis gustamus rem delicatam, eò magis augeri nobis optamus. Cap. 5. v. 31. [Si ego testimonium perhibeo de me ipso, testimonium meum non est verum.] Paulò pòst, cap. 8. v. 14. contrarium omninò as- serit Christus dicens: [Et si ego testimonium per- hibeo de me ipso, verum est testimonium meu.] Respondeo. In primo Textu sensus est, si solus ego perhiberem testimonium de me, utique non esset verum, id est, dignum fide, vestro quidem judicio; loquitur enim Christus ex concessione magis, ac communi Iudæorum sensu. In secun- do
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from the Gospel of St. John. 687 Moreover, it should be noted that the Arabic and Greek text also number Cainan in Genesis; therefore it is not surprising if St. Luke, who wrote in Greek, does not omit the generation of Cainan, following the Greek text. Chap. 18, v. 1. [It is necessary always to pray, and not to faint.] This precept seems harsh. For we read in Matthew 26 that Christ the Lord, after prayer, very often granted the Apostles rest. I reply. The meaning is that we ought to pray perseveringly, and not to give way through fear, temptation, or weariness. Thus the word always does not signify the continuation of time, as the heretics called Euchites wanted; but constancy and perseverance, as Salmeron explains, vol. 7, tract. 31. In the same way another text is to be explained, Ecclus. 18, [Do not be hindered from praying always.] Likewise another similar text of Paul to the Thessalonians, chap. 5, [Pray without ceasing:] just as we also commonly say: “That young man always studies,” that is, diligently and frequently. Ibid. v. 35. [When he drew near to Jericho, a certain blind man was sitting by the way.] But Mark, chap. 10, v. 46, says: [As he was departing from Jericho.] Matthew, chap. 20, likewise affirms this, and adds further that there were two blind men. I therefore reply to the second difficulty. St. Mark and St. Luke mention only one blind man, the more prominent and better known among those citizens, whom St. Mark calls Bartimaeus, and he was a beggar. Yet St. Augustine asserts that two blind men were in fact healed by Christ, in book 2 of De Consensu Evangelistarum, chap. 65. To the first difficulty, namely concerning the difference of Luke’s account from the narration of the other two, St. Augustine thinks that the blind man spoken of by St. Luke was a different one; for this man was enlightened at Christ’s entry into the city: and this opinion is also embraced by Jansenius. However, since all the circumstances narrated by St. Luke agree with those found in St. Matthew and St. Mark, it must be said altogether that it was one and the same blind man, who, before Christ the Lord entered, had asked him to be given sight; but since, because of the crowd, he was not heard, and Christ himself seemed to pay no attention, in order to sharpen his faith, he stood the next day at the gate of the city, and there, again asking sight from Christ as he was leaving, he obtained the favor. So think St. Ambrose on Luke 18, Dionysius of Carthage, Maldonatus, Franciscus Lucas, and others. FROM THE GOSPEL OF ST. JOHN. Chap. 1, v. 28. [In Bethania beyond the Jordan.] But in chap. 11 he says that Bethany was near Jerusalem, on this side of the Jordan. I reply that this Bethany, which is here spoken of, is not that of Martha and Mary, but another, situated beyond the Jordan; hence some Greek copies read Bn[n]a[n]sæpâ, that is, Bithabara, a Hebrew word meaning “house of passage”; indeed, the common Greek reading is Bithabara. Moreover, this Bethany is written with Aleph, and signifies “house of a ship”; the other is written with A[n]i[m]a, and signifies “house of humility.” Ibid. v. 31. [I knew him not.] How could John say this without note of falsehood, when in the womb he had leaped for joy at the sight of Christ the Lord? I reply, John did not know Christ by face, or in the natural manner; but divinely: and he did not wish to make that known, lest he seem to be yielding anything to kinship, familiarity, or affection. Chap. 2, v. 20. [This temple was built in forty and six years.] Which cannot be verified of Solomon, who spent seven years and a half in building the temple. 3 Kings 6. Nor of the restoration made by Zerubbabel, who did not spend so many years, although Chrysostom, Bede, Theophylact, Euthymius, Bucher, Jansenius, Toletus, and Maldonatus think that this refers here to that second restoration made by Zerubbabel from the first year of Cyrus the king up to the sixth year of Darius, which span they think was forty-six years; but this computation contains an error. For the Temple began to be restored in the first year of the monarchy of Cyrus; hence only fifteen years elapsed, as Cornelius a Lapide proves in this passage. Of what building, then, is the text speaking? I reply: it speaks of the last restoration made by Herod the Ascalonite, who, in order to claim the title of Messiah for himself, began to build the temple in the 27th year of Julian, and completed it in the 15th of Tiberius, namely the 73rd of Julian; thus it was built and completed in forty-six years, in the first year of Christ’s preaching. Josephus treats of this restoration of the temple, book 15 of the Antiquities, chap. 14, and book 20, chap. 8; Sigonius in the notes on the Supplement; Constantinus Phrygio in the Chronicon; Ger. Merca. and Func. in the Chronicon. Chap. 3, v. 22. [And there he remained with them, and baptized.] But in chap. 4, v. 2, he says the opposite: [Although Jesus himself did not baptize, but his disciples.] I reply. Christ baptized not so much by himself as through his disciples, whom however he first baptized himself, to show that his baptism was also to be conferred by others; but John’s baptism was administered by John himself. Chap. 4, v. 13. [Whoever drinks of the water that I shall give him shall never thirst.] This seems to contradict the text of Ecclus. 24, v. 29. [They that drink me shall yet thirst.] I reply. They do not thirst from lack, as though they were without water, such as thirst is found in worldly water, but not in that which Christ promises; rather they thirst from a desire to increase the water they have, just as the more we taste something delicate, the more we wish it to be increased for us. Chap. 5, v. 31. [If I bear witness of myself, my witness is not true.] A little later, in chap. 8, v. 14, Christ states the opposite altogether, saying: [And though I bear witness of myself, my witness is true.] I reply. In the first text the meaning is, if I alone were to bear witness of myself, it would indeed not be true, that is, not worthy of belief, at least in your judgment; for Christ is speaking by way of concession, and according to the common understanding of the Jews. In the second
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Contradictiones apparentes do verò sensu dicit testimonium ipsius verum esse, quia solus non erat, sed cum eo Pater, qui illum miserat, ita Cyrill. Chrysost. Leont. Theophil. Euth. & alii. Ibid. v. 34. [Ego autem non ab homine testimonium accipio,] & tamen Joannes testimonium perhibuit de Christo: item Moyses, & Prophetæ. Respondeo. Christus Dominus testimonium hominis non accipit, id est, non requirit, nec indiget hominis testimonio. Non tamen illud rejicit etiam in controversiis fidei, ut somniarunt hæretici; sed solum asserit sui causa non indigere tali testimonio, cùm sit Deus. Nostri verò causa, quoties tale testimonium necessarium fuerit, illud probat, & admittit. Imò, ut Deus, non solùm non indiget hominum testimonio, sed omnes Prophetæ, & ipse Joannes ab eo auctoritatem acceperunt. Ita Cyrill. Theoph. Leont. Mald. Ians. & alii. Cap. 7. v. 16. [Mea doctrina non est mea:] Si mea quomodo non mea? Respondeo, mea doctrina, id est, quam vobis trado, non est excogitata ex me, ut puro homine; sed à Patre meo coelesti illam accepi, imò ut Deus illam mihi communicavit, ita Chrysost. Leont. Euthym. Cap. 8. v. 15. [Ego non judico quemquam. ] Cap. verò 5. dixerat [Pater omne judicium dedit filio.] Respondeo. Christus non judicat secundùm carnem, id est, sensus externos, de quo judicio ibi loquitur. Vel possumus dicere Christus non judicat quemquam, id est, non condemnat; non enim venit perdere, sed salvare. Ibid. v. 19. [Neque me scitis:] supra verò, c.7. v.28. dixerat: [Et me scitis.] Quomodo hæc inter se conveniunt? Respondeo. [Neque me scitis:] quoad divinitatem, & reddit rationem: [Si me sciretis, forsitam & Patrem meum sciretis.] Græcus magis ad rem nostram legit, , sci licet, [Sciretis utique.] Nam correlativorum eadem est scientia. Ita Theoph. & Jansen. Cap. 9. v. 29. [Hunc autem nescimus unde sit] Et tamen eadem turba dixerat suprà, c.7. v.27. [Hunc scimus unde sit.] Respondeo. Nesciunt unde sit, nimirum, à quo, vel cujus auctoritate missus sit; alioquin de patria, & parentibus satis sibi constare suprà, cap. 7. asseruerant. Cap. 10. v. 22. [Facta sunt encænia, & hyems erat.] At dedicatio Templi facta per Salomonem fuit in æquinoctio autumnali, 3. Reg. 8. Secunda etiam facta per Zorobabel fuit in vere paulò ante Pascha, 1. Eld. 6. igitur quomodo encænia celebrantur hyberno tempore? Respondeo, de nulla istarum dedicationum loquitur Textus; sed solùm de illa facta à Iuda Machabæo, qui prophanatum ab Antiocho Templum, & Altare, triennio post expurgavit, iterumque dedicavit mense Casleu, id est, Decembri, jussitque quotannis idem festum celebrari per octiduum, 1. Machab. 4. Ita Cornel. à Lapid. in hunc locum. Cap. 12. v. 44. [Qui credit in me, non credit in me.] Hæc videntur manifestè contradictoria. Respondeo, sensus est, qui credit in Christum, sicut opor- tet credere, non solùm credit in eum, sed etiam in illum, qui eum misit, ut subjungit, tanquam unigenitum, & consubstantialem filium: favet Textus Arabicus: [Qui credit in me, non credit in me solum; sed & in eum, qui misit me. Cap. 13. v. 27. [Quod facis, fac citiùs.] Sunt verba Christi Domini ad Iudam proditorem; Deus tamen nemini mandat impiè agere, ut dicitur Eccl. 15. Respondeo. Christus non præcipit, nec suadet Iudæ, sed potestatem concedit exequendi scelus, nimirum, non contradicit, nec impedit, licèt facillimè posset. Non præcipit, ait August. sed prædicit. Sunt etiam verba exprobrantis, secundùm Chrysost. Ibid. v. 34. [Mandatum novum do vobis, ut diligatis invicem:] Cur vocatur novum, si fuit ab initio mundi; imò est lex naturalis? Respondeo, est novum, quia non solùm proximos, sed etiam inimicos diligere mandat; ideò addidit, Sicut dilexi vos. Et inter vos etiam Iudam. Novum igitur mandatum, quia novo modo est expositum, & in praxim redactum, ita Chrysost. hom. 71. August. tract. 65. Cap. 18. v. 20. [In occulto locutus sum nihil.] Contrarium asseritur Matth. 10. [Quòd dico vobis in tenebris, & in aure.] Ergo locutus fuerat in occulto. Respondeo. Christus nihil locutus fuerat in occulto, nimirùm nihil dixerat, quòd in publicum proferri vetuerit; imò potiùs jussit prædicari super tecta. Ibid. v. 31. [Nobis non licet occidere quemquam.] Et tamen occiderunt S. Stephanum; insuper præcipitarunt S. Iacobum. Respondeo. Romani ademerant illis jus inferendæ necis, relicta solùm potestate cognoscendi, & judicandi crimina ad legem pertinentia, ita Chrysost. Stephanum verò tumultuario, & subito furore occiderunt, quod facinus dissimularunt Romani; imò Josephus, lib. 20. Antiq. cap. 8. aliàs 16. asserit Annanum Pontificatu privatum fuisse, eò quòd Iacobum jussisset occidi. Vel non licebat forsitam eis occidere in festo Paschæ propter tanti festi celebritatem, ut explicant August. Cyrill. Suar. Cap. 19. v. 14. [Erat autem Parasceve Paschæ.] Imò erat ipsum festum Paschæ. Nam die antecedente ad Vesperam comederant Agnum Paschalem. Matth. 26 Respondeo, erat Parasceve, id est, dies præparationis rerum necessariarum ad sequens sabbatum. Unde S. Mar. c. 15. vocat illum diem voce græca , id est Antesabbatum: additur vox illa Paschæ, quia dies hic parasceves incidebat in primum diem azymorum, seu paschalium, ut probat Baron. sed prætereundum hîc non est ex Rabbinorum traditionibus numquam celebrari à Iudæis Pascha in diebus lunæ, mercurii, vel veneris, ut dixi in Hierolex. dict. Pentecostes. Igitur eo anno, quo passus est Iesus, celebrabant Pascha in die sabbati, & per consequens comederunt agnum ad Vesperam diei veneris, quod comprobatur illis Euangelistæ verbis: [Et ipsi non introierunt in prætorium, ut non contaminarentur, sed ut manducarent Pascha. Ioa.
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Apparent contradictions but in truth he says the witness of himself is true, because he was not alone, but with him was the Father, who had sent him; so Cyril, Chrysostom, Leontius, Theophylact, Euthymius, and others. Ibid. v. 34. [But I do not receive testimony from man,] and yet John gave testimony to Christ; likewise Moses, and the Prophets. I reply. Christ the Lord does not receive the testimony of man, that is, he does not require it, nor does he need human testimony. Yet he does not reject it even in matters of faith, as the heretics dreamed; but only declares that for his own part he does not need such testimony, since he is God. For our part, whenever such testimony is necessary, he approves and admits it. Indeed, as God, he not only does not need human testimony, but all the Prophets, and John himself, received authority from him. So Cyril, Theophylact, Leontius, Maldonatus, Jansenius, and others. Chapter 7, v. 16. [My doctrine is not mine:] If mine, how is it not mine? I reply, my doctrine, that is, what I hand on to you, was not invented by me, as a mere man; but from my heavenly Father I received it; indeed, as God he communicated it to me, so Chrysostom, Leontius, Euthymius. Chapter 8, v. 15. [I judge no one.] Yet in Chapter 5 he had said, [The Father has given all judgment to the Son.] I reply. Christ does not judge according to the flesh, that is, by external senses, about which judgment he is speaking there. Or we may say Christ judges no one, that is, he does not condemn; for he did not come to destroy, but to save. Ibid. v. 19. [Neither do you know me:] but above, ch. 7, v. 28. he had said: [And you know me.] How do these agree with each other? I reply. [Neither do you know me:] with regard to his divinity, and he gives the reason: [If you knew me, perhaps you would also know my Father.] The Greek reads more to our purpose, namely, [You would surely know.] For correlatives have the same knowledge. So Theophylact and Jansen. Chapter 9, v. 29. [But this man we do not know from where he is.] And yet the same crowd had said above, ch. 7, v. 27. [This man we know from where he is.] How is this so? I reply. They do not know from where he is, namely, from whom, or by whose authority, he was sent; otherwise, as to his birthplace and parents, they had stated above, in chapter 7, that they were sufficiently certain. Chapter 10, v. 22. [The dedication was celebrated, and it was winter.] But the dedication of the Temple made by Solomon was at the autumnal equinox, 1 Kings 8. The second one also made by Zerubbabel was in spring, shortly before Passover, 1 Esdras 6. Therefore how is it that the dedication is celebrated in wintertime? I reply, the text speaks of none of those dedications; but only of that made by Judas Maccabeus, who, after the Temple and Altar had been profaned by Antiochus, purified them three years later, and dedicated them again in the month of Casleu, that is, December, and ordered that the same feast be celebrated every year for eight days, 1 Maccabees 4. So Cornelius a Lapide on this place. Chapter 12, v. 44. [He who believes in me does not believe in me.] These seem manifestly contradictory. I reply, the sense is, he who believes in Christ, as one ought to believe, does not only believe in him, but also in him who sent him, as he adds, as in the only-begotten and consubstantial Son; the Arabic text favors this: [He who believes in me does not believe in me alone; but also in him who sent me. Chapter 13, v. 27. [What you do, do quickly.] These are the words of the Lord Christ to Judas the betrayer; yet God commands no one to do evil, as is said in Ecclesiasticus 15. I reply. Christ does not command, nor does he counsel Judas, but grants him power to carry out the crime, namely, he does not oppose it, nor hinder it, though he could very easily. He does not command, says Augustine, but predicts it. They are also the words of one reproaching him, according to Chrysostom. Ibid. v. 34. [A new commandment I give you, that you love one another:] Why is it called new, if it was from the beginning of the world; indeed, if it is the natural law? I reply, it is new because it commands not only neighbors, but also enemies to be loved; therefore he added, As I have loved you. And among yourselves, even Judas. Therefore a new commandment, because it is set forth in a new way, and put into practice, so Chrysostom, homily 71; Augustine, tractate 65. Chapter 18, v. 20. [I have spoken nothing in secret.] The contrary is asserted in Matthew 10: [What I say to you in darkness, and in the ear.] Therefore he had spoken in secret. I reply. Christ had spoken nothing in secret, namely, he had said nothing that he had forbidden to be brought out into public; indeed rather he ordered it to be preached on the housetops. Ibid. v. 31. [It is not lawful for us to put anyone to death.] And yet they killed Saint Stephen; moreover they threw down Saint James. I reply. The Romans had taken away from them the right of inflicting death, leaving only the power of examining and judging crimes pertaining to the law, so Chrysostom. But they killed Stephen in a tumultuous and sudden rage, which deed the Romans overlooked; indeed Josephus, book 20 of Antiquities, chapter 8, otherwise 16, states that Annas was deprived of the high priesthood because he had ordered James to be killed. Or perhaps it was not lawful for them to kill during the Passover feast because of the solemnity of so great a feast, as Augustine, Cyril, Suarez explain. Chapter 19, v. 14. [Now it was the Preparation of the Passover.] Indeed it was the feast of Passover itself. For on the preceding day, toward evening, they had eaten the Paschal Lamb. Matthew 26. I reply, it was the Preparation, that is, the day of preparation of the things necessary for the following Sabbath. Hence Saint Mark, ch. 15, calls that day by the Greek word , that is, the day before the Sabbath: that word Passover is added because this preparation day fell on the first day of the unleavened bread, or paschal feast, as Baronius proves; but it should not be passed over here that from the traditions of the Rabbis the Passover is never celebrated by the Jews on the days of Monday, Wednesday, or Friday, as I said in the Hierolexicon, entry Pentecost. Therefore in that year in which Jesus suffered, they celebrated Passover on the Sabbath day, and consequently they ate the lamb toward evening on Friday, which is confirmed by those words of the Evangelist: [And they themselves did not enter the praetorium, lest they should be defiled, but that they might eat the Passover. John.
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ex Actis Apostol. 689 Io.18. v.28. ] At Christus Dominus relictis Rab- binorum traditionibus comedit agnum feria V. quando incidebat decimaquarta dies Lunæ primi mensis; igitur secundùm Iudæos feria sexta erat Parasceve Paschæ eo anno. Confirmatur hæc opinio ex Hebræorum Thalmud, in quo asseri- tur Christum Iesum passumante diem Paschæ. Ibid. v.29. [Spongiam hysopo circumponentes. ] Aliter Mar. 15. [Calamo circumponentes] Item Matth. 27. [Spongiam arundini. ] Respondeo. Spongiam quidem arundini, sed ramusculis hyso- pi quasi funiculis circumposuerunt, ne spongia dilaberetur, & ut acerum virtute hysopi condi- retur. Ita Aug. & alii antiquiores. Multi verò putant calamum fuisse ex hysopo. Calamus enim significat surculum cujusvis herbæ, imò Dodonæus, lib.4. de stirpibus, cap.19. ait, hyslo- pum erigere caules altiores, duros, & lignosos. Hanc sententiam tenent Euthym. Chrys. Lyran. S. Thom. Titel. Dion. Carth. Barrad. EX ACTIS APOSTOLORUM. Cap. 1. v.18. [Et hic quidem possedit agrum de mercede iniquitatis. ] Loquitur de Juda pro- ditore, qui suspensus crepuit medius; quomo- do igitur possedit agrum emptum post ejus mor- tem? Respondeo, est figura catachresis, qua quod meo ære emptum est, meum esse censetur, & etiam mortuus dicor illud possidere per succes- sores meos. Vel possedit pretium agri, nimi- rum, pecuniam. Cap. 2. v.1. [Cùm complerentur dies Penteco- stes. ] Est traditio ecclesiastica, diem Penteco- stes incidisse in diem dominicum, ita Ecclesia uni- versalis, & Sancti Patres unanimiter tenent. At computus dierum quinquaginta non concordat. Respondeo, ex legis præscript, Lev.23. dies Pen- tecostes numerandi erant à sequenti die post Pa- scha azymorum, in qua solemnitate manipulus spicarum Deo offerendus erat; eo verò anno se- quens dies erat sabbatarum, quo die veritum erat mittere falcem in messem: eo ergo anno manipu- lus oblatus fuit die dominico, quo die Christus resurrexerat; & sic ab hac die usque ad Penteco- stes festum numerantur dies quinquaginta. Sed jam superiùs probavi, Pascha azymorum cele- bratum fuisse die Sabbati eo anno à Iudæis. Ibid. v.38. [Baptizetur unusquisque vestrùm in no- mine Iesu Christi ] Utrùm hæc Baptisini forma sit valida, dicente Christo Matth. ult. [Baptizan- tes eos in nomine Patris, & Filii, & Spiritus San- cti. ] Respondeo, sensus illorum verborum In nomine Iesu Christi, idem est, ac in side Iesu Chri- sti, seu in virtute. Addebant autem in forma Ba- ptismi alias duas personas Sanctissimæ Trinitatis necessariò exprimendas. Unde ante Baptismum instruebantur fideles de mysterio Sanctissimæ Trinitatis, ut docent Suar. ConincK, & alli Scho- lastici. Crediderim tamen, primis illis tempori- bus in forma baptismi ad conciliandam majo- rem reverentiam exprimi solere nomen Iesu Christi hoc modo: Ego te baptizo in nomine Patris, & Filii ejus Iesu Christi, & Spiritus Sancti. Cap. 7. v.2. [Apparuit patri nostro Abrahæ, cùm esset in Mesopotamia. ] Constat contrarium Gen. 11. v.31. ubi Abraham dicitur eductus de Ur Chaldæorum. Respondeo, hîc Mesopotamiæ nomine intelligitur omnis regio trans Euphra- tem, prout opponitur terræ Chanaam, cujus li- mites extenduntur usque ad Euphratem. In Me- sopotamia ergo includitur Chaldæa. Ibid. v.5. [Et non dedit illi hæreditatem in ea, nec passum pedis. ] Sermo est de terra Chanaam, in qua legitur Abraham possedisse speluncam du- plicem. Gen.23. v.9. Respondeo. Illam spelun- cam non dedit illi Deus: sed emit pretio argen- ti. Ita Aug. q.56. in Gen Nec poterat vocari hæ- reditas locus in sepulturam destinatus, & non in culturam, ait Glossa. Ibid. v.16. [Et translati sunt in Sichem, & positi sunt in sepulcro, quod emit Abraham pretio ar- genti à filiis Hemor, filii Sichem. ] Hæc narratio S. Stephani contradicit veritati; imò quampluri- mas involvit difficultates. Primò Abraham emit ab Ephron filio Seor. Gen.23. v.16 Secundò, locus vocabatur Hebron, in quo sepulti sunt omnes Patriarchæ excepto Joseph, ut habetur Iosue, c.ult. Nec potest verificari de emptione Ja- cob à filiis Hemor, Gen.33. v.19. nam Jacob non emit sepulcrum, sed agrum ad construendum altare. Tertiò quia Hemor non fuit filius, sed pater Sichem. Quartò denique quia non emit Jacob pretio argenti, sed centum agnis. Fateor hanc esse maximam, ac unicam difficultatem in- dissolubilem in novo testamento, cui varias ex- positiones tradunt Interpretes, sed nulla satisfa- cit plenè. Unde inter tot solutiones facilior mi- hi videtur illa, quam assignant S. Greg. lib.7. epist. 55. Lyran. & alii. Loquitur igitur S. Stephanus de emptione ab Abrahamo facta. Dicendum ita- que Seor fuisse binomium juxta morem Hebræo- rum, vocatumque esse etiam Hemor, qui multos habuit filios, quorum primogenitus vocabatur Ephron, hic nomine cæterorum fratrum vendi- dit. Hemor autem fuit filius alterius Sichem an- tiquioris. Confirmatur, quia non solùm Abra- ham, Isaac, & Jacob; sed alii etiam Patriarchæ sepulti sunt in Hebron, licèt priùs translati fuis- sent in Sichem, ut notavit Josephus, lib.2. Antiq. cap.4. Nec contradicit Hieronym. in Epitaph. Paulæ, dum ait, duodecim Patriarcharum sepul- chra adhuc sua ætate ostendi solita in Sichem, quæ hodie vocatur Neapolis. Loquitur enim de tumulis asservatis religiosè à posteris; non autem de cadaveribus translatis. Cap.9. v.7. [Viri autem illi, qui comitabantur cum eo, stabant stupefacti, audientes quidem vocem, neminem autem videntes. ] Huic narrationi con- tradicit ipsemet Apostolus Paulus, qui infra asse- rit socios non audivisse vocem Christi: ita enim ait, cap.22. v.9. [Qui mecum erant, lumen qui- dem viderunt, vocem autem non audierunt. ] Respondeo. Socii audierunt vocem Pauli, non
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ex Actis Apostol. 689 Io. 18. v. 28. ] But Christ the Lord, leaving the traditions of the Rabbis, ate the lamb on Thursday, when the fourteenth day of the first lunar month fell; therefore, according to the Jews, Friday was the Paschal Parasceve in that year. This opinion is confirmed from the Hebrew Talmud, in which it is asserted that Christ Jesus suffered before the day of Passover. Ibid. v. 29. [With a sponge bound around with hyssop. ] Otherwise Mark 15. [With a reed bound around] Also Matthew 27. [A sponge to a reed. ] I answer. The sponge indeed was to the reed, but they bound it around with little branches of hyssop, as with cords, lest the sponge should fall away, and so that the vinegar might be seasoned by the power of hyssop. Thus Augustine and others more ancient. But many think that the reed was of hyssop. For the reed means a shoot of any herb; indeed Dodonaeus, book 4, On Plants, chap. 19, says that hyssop raises higher, hard, and woody stalks. This opinion is held by Euthymius, Chrysostom, Lyranus, St. Thomas, Titelmann, Dionysius of Carthage, Barradius. EX ACTIS APOSTOLORUM. Cap. 1. v. 18. [And this man indeed purchased a field with the reward of iniquity. ] It speaks of Judas the betrayer, who, being hanged, burst open in the midst; how then did he possess the field bought after his death? I answer, this is a figure by catachresis, by which what is bought with my money is considered mine, and even when dead I am said to possess it through my successors. Or he possessed the price of the field, namely, the money. Cap. 2. v. 1. [When the days of Pentecost were being fulfilled. ] It is an ecclesiastical tradition that the day of Pentecost fell on the Lord’s Day; thus the universal Church and the Holy Fathers unanimously hold. But the reckoning of the fifty days does not agree. I answer: according to the prescription of the law, Lev. 23, the days of Pentecost were to be counted from the day following after the Passover of unleavened bread, on which feast the sheaf of ears was to be offered to God; but in that year the following day was the Sabbath, on which day it was forbidden to put the sickle to the harvest: therefore in that year the sheaf was offered on the Lord’s Day, on which day Christ had risen; and thus from that day until the feast of Pentecost fifty days are counted. But I have already proven above that the Passover of unleavened bread was celebrated on Saturday in that year by the Jews. Ibid. v. 38. [Let each of you be baptized in the name of Jesus Christ ] Whether this form of Baptism is valid, since Christ says in Matthew, last chapter, [Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. ] I answer, the sense of those words In the name of Jesus Christ is the same as in the faith of Jesus Christ, or in power. But in the form of Baptism they added the other two persons of the Most Holy Trinity, which necessarily had to be expressed. Hence before Baptism the faithful were instructed in the mystery of the Most Holy Trinity, as Suárez, ConincK, and other Scholastics teach. Yet I would believe that in those first times, in the form of baptism, in order to procure greater reverence, the name of Jesus Christ was customarily expressed in this way: I baptize thee in the name of the Father, and of His Son Jesus Christ, and of the Holy Spirit. Cap. 7. v. 2. [Our father Abraham appeared when he was in Mesopotamia. ] The contrary is clear from Gen. 11. v. 31, where Abraham is said to have been brought out of Ur of the Chaldeans. I answer: here by the name of Mesopotamia is understood the whole region beyond the Euphrates, insofar as it is opposed to the land of Canaan, whose boundaries extend as far as the Euphrates. In Mesopotamia, therefore, Chaldea is included. Ibid. v. 5. [And he gave him none inheritance in it, no, not so much as to set foot on. ] The subject is the land of Canaan, in which we read that Abraham possessed the double cave. Gen. 23. v. 9. I answer. God did not give him that cave: but he bought it with silver. Thus Augustine, q. 56 in Genesis. Nor could a place destined for burial, and not for cultivation, be called an inheritance, says the Gloss. Ibid. v. 16. [And they were carried over into Sychem, and laid in the sepulchre that Abraham bought for a price of silver from the sons of Hemor, the son of Sychem. ] This narration of St. Stephen contradicts the truth; indeed it involves very many difficulties. First, Abraham bought from Ephron, the son of Seor. Gen. 23. v. 16. Second, the place was called Hebron, in which all the Patriarchs were buried except Joseph, as is found in Joshua, ch. last. Nor can it be verified of Jacob’s purchase from the sons of Hemor, Gen. 33. v. 19; for Jacob did not buy a sepulchre, but a field for building an altar. Third, because Hemor was not a son, but the father of Sychem. Fourth and finally, because Jacob did not buy it with silver, but with a hundred lambs. I confess this to be the greatest, and the only insoluble difficulty in the New Testament, for which interpreters offer various explanations, but none fully satisfies. Hence, among so many solutions, the easier one seems to me to be that which St. Gregory assigns, book 7, epistle 55, Lyranus, and others. Therefore St. Stephen speaks of the purchase made by Abraham. It must therefore be said that Seor was a double name according to the custom of the Hebrews, and was also called Hemor, who had many sons, of whom the firstborn was called Ephron; he sold it in the name of the other brothers. But Hemor was the son of another, older Sychem. This is confirmed because not only Abraham, Isaac, and Jacob, but other Patriarchs also were buried in Hebron, although they had previously been transferred to Sychem, as Josephus noted, book 2 of Antiquities, chap. 4. Nor does Jerome contradict this in the Epitaph of Paula, when he says that the sepulchres of the twelve Patriarchs were still wont to be shown in his time in Sychem, which today is called Neapolis. For he speaks of tombs religiously preserved by descendants; not however of bodies that were transferred. Cap. 9. v. 7. [And the men who journeyed with him stood amazed, hearing indeed the voice, but seeing no one. ] The Apostle Paul himself contradicts this account, for below he asserts that his companions did not hear the voice of Christ: thus he says in cap. 22. v. 9. [Those who were with me indeed saw the light, but the voice they did not hear. ] I answer. The companions heard the voice of Paul, not
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690 Contradictiones apparentes non autem Christi; ideò subjungit: [Vocem autem non audierunt ejus, qui loquebatur mecum] ita S. Aug. in Psal. 7. Lyr. Hug. Chrysost. Vat. Facilior est solutio S. Eucherii, qui docet socios audivisse vocem, scilicet, sonum inconditum; non tamen expressam verborum significationem, & sic non intellexerunt, nec audierunt verba articulata; sed sonum vocis. Denique non audierunt, scilicet, non obedierunt, sicut Paulus. Cap. 12. v. 17. [Nunciate Jacobo, & fratribus hæc.] Quomodo poterant nunciare Jacobo jam mortuo, ut pater ex eodem cap. v. 2. [Occidit autem Jacobum fratrem Joannis gladio? Respondeo Petrus mandat nunciare hæc Jacobo Alphæi Ierosolymorum Episcopo, non autem Jacobo Zebedæi jam vita functo. Cap. 25. v. 13. [Agrippa Rex, & Berenice descenderunt Cæsaream] Atqui Agrippa jampridem consumptus erat vermibus, & percussus ab Angelo expiraverat, ut vidimus supra, cap. 12. Respondeo, hic, de quo loquitur Textus, est Agrippa junior filius Agrippæ senioris, frater Drusillæ, nec erat Rex Iudeæ, sed Chalcidis, & Trachonitidis. Cap. 27. v. 12. [Devenientes Phoenicem, hyemare portum Cretæ.] Sed Phoenicia est Provincia Syriæ. Item eodem cap. v. 13. [Et cùm sustulissent de Asson legebant Cretam.] Sed Asson est Civitas Macedoniæ, ita Actor. 20. Respondeo ad primum, Phœnix est urbs, & portus Cretæ insulæ, & distinguitur ab alia, quæ est regio. Ad secundum, eodem modo respondeo, Asson namque est portus ejusdem insulæ, ita Baron. Ibid. v. 33. [Quartadecima die hodie expectantes jeuni permanentes nihil accipientes.] Quomodo hoc fieri poterat naturaliter: nam homo alioquin sanus ultra septem dies naturaliter absque cibo vivere non potest, ut docet Hippocrates, & alii medici? Respondeo, illud, Nihil accipientes, intelligitur per modum justæ refectionis, ita Hugo, Corn. à Lap. & plerique alii, qui volum vectores carptim subinde quædam delibasse ad vitam sustentandam. Chrysost. tamen hoc tribuit miraculo, cui aliqui consentiunt. Cap. 28. v. 1. [Barbari verò præstabant non modicam humanitatem nobis.] Contradicit sibimet iste textus: nam quomodo vocantur barbari Melitenses, si humaniter se gesserunt erga Apostolum, ac cæteros naufragos? Respondeo, Quòd viris doctis, ac linguarum peritis nulla consurgit difficultas ex supracitatis verbis; nam Barbarus non significat inhumanum, ut vulgò nunc sonat, sed agrestem, & rusticum; est enim vox Syriaca Bar Bar, id est, filius deserti, vel habitator deserti, & quia tales homines solent esse inurbari, ideò hæc vox tractu temporis denotare coepit inhumanos. Confirmatur hæc expositio ex textu æthiopico, qui legit Agrestes, ut mihi ostendit Romæ Abbas Gregorius Sacerdos Æthiops, de nostra fide Catholica optimè meritus, ac linguæ Æthiopum literalis peritissimus. Igitur homines rustici, ac per agros vagantes primi sese obtulerunt Paulo, ac sociis à mari in littus ejectis, eosque humaniter exceperunt; deinde fama vulgata accesserunt cives, ac ipse Publius Princeps Insulæ, ut narrat Textus. EX EPISTOLA S. PAULI AD ROM. Cap. 1. v. 3. [Qui factus est ei ex semine David secundùm carnem.] Contrarium videtur docere Apostolus 2. Cor. cap. 5. v. 16. [Et si cognovimus secundùm carnem Christum; sed nunc jam non novimus. [Ex hac apparenti contradictione colligit Faustus epistolas Pauli vitiatas. Respondeo, neutrum ab altero dissonare: nam in epistola ad Corinthios loquitur de immortalitate post resurrectionem futuram, in qua negat carnem fore corruptibilem, sicut de facto Christus nunc non habet carnem passibilem, & corruptibilem: ergo nomine carnis intelligi, corruptionem. Ibid. v. 17. [Justus ex fide vivit.] Contrà verò Jacobi 2. dicitur: [Ex operibus justificatur homo, & non ex fide tantùm.] Respondeo. Justus ex fide vivit, scilicet, non ex cæremoniis legalibus, ut Iudæi, nec ex solis virtutibus moralibus, ut Gentiles, sed ex fide, non quidem sola, quæ mortua est, sed etiam conjuncta cum bonis operibus, cæterisque virtutibus: implicat enim animum vivere per aliquid mortuum. Vel sensus est. Justus ex fide vivit, quia, scilicet, fides est radix vitæ spiritualis; non tamen excluduntur aliæ virtutes, sicut cùm dicimus, homo ex corde vivit, nimirum, cor est initium vitæ, non ideò excluduntur aliæ partes, cerebrum, jecur &c. per quas partes homo vivit, ita Cor. à Lap. Augustinus in præf. Psalm. 31. Paulum, & Jacobum conciliat, quia Paulus docuit Abraham justificatum fuisse ex fide, tamquam ex radice, & fundamento; Jacobus verò asseruit eundem justificatum ex operibus, tamquam ex fructu. Cap. 2. 13. [Factores legis justificabuntur.] Contrarius est textus infra, c. 3. [Ex operibus legis non justificatur omnis caro.] Respondeo. Factores legis justificantur, quia gratis accepta justificatione proficiunt in operibus legis, & merentur; quæ tamen merita proveniunt tamquam ex radice ab illa prima justificatione, & sic justificantur non accusati tamquam legis transgressores coram Deo. Primam verò justificationem, quæ remittuntur peccata, non merentur ex operibus justitiæ, & legis; sed à Christo gratis hæc nobis datur. Cap. 4. v. 20. [In repromissione etiam Dei non hæsitavit diffidentia.] Loquitur de Abraham, qui tamen videtur dubitasse; nam Gen. 17. dicitur: [Risit Abraham dicens in corde suo: Putasti centenario nascetur filius? Respondeo. Ita verba Abrahami non ex incredulitate, sed ex admiratione proveniebant. Cap. 14. v. 23. [Omne autem, quod non est ex fide, peccatum est.] Si hoc esset verum, sequeretur Melitenses, v.g. peccasse, humaniter se gerentes erga S. Paulum ejusque socios, nam actio illa non erat ex fide. Respondeo. Apostolus hic non agit de
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690 Apparent contradictions not of Christ; therefore he adds: [But they did not hear the voice of him who was speaking with me] so St. Augustine in Ps. 7, Lyr., Hug., Chrysost., Vat. The easier solution is that of St. Eucherius, who teaches that the companions heard a voice, namely, an indistinct sound; but not the clear meaning of the words, and thus they did not understand, nor did they hear articulated words; but only the sound of the voice. Finally, they did not hear, that is, they did not obey, as Paul. Chap. 12, v. 17. [Tell James and the brethren these things.] How could they tell James, already dead, as appears from the same chapter, v. 2, [And he killed James the brother of John with the sword]? I answer: Peter orders these things to be told to James of Alphaeus, bishop of Jerusalem, and not to James the son of Zebedee, who was already dead. Chap. 25, v. 13. [King Agrippa and Bernice came down to Caesarea.] But Agrippa had long before been consumed by worms, and struck down by an angel had died, as we saw above, chap. 12. I answer, the one of whom the text speaks here is Agrippa the younger, son of Agrippa the elder, brother of Drusilla, and he was not king of Judea, but of Chalcis and Trachonitis. Chap. 27, v. 12. [Arriving at Phoenix, to winter at the port of Crete.] But Phoenicia is a province of Syria. Likewise in the same chapter, v. 13. [And when they had set sail from Assos they were heading for Crete.] But Assos is a city of Macedonia, as in Acts 20. I answer to the first: Phoenix is a city and port of the island of Crete, and it is distinguished from another, which is a region. To the second, I answer in the same way: Assos indeed is a port of the same island, so Baronius. Ibid., v. 33. [Today is the fourteenth day, while waiting, remaining fasting and taking nothing.] How could this happen naturally? For a man otherwise healthy cannot naturally live more than seven days without food, as Hippocrates teaches, and other physicians? I answer, the phrase, Taking nothing, is to be understood in the sense of a proper refreshment, so Hugh, Corn. à Lap., and most others, who think that the passengers had by degrees picked at certain things to sustain life. Chrysostom, however, attributes this to a miracle, to which some agree. Chap. 28, v. 1. [But the barbarians showed us no small humanity.] This text seems to contradict itself: for how are the Maltese called barbarians, if they behaved humanely toward the Apostle, and the other shipwrecked men? I answer that for learned men and those skilled in languages no difficulty arises from the above-cited words; for Barbarian does not mean inhumane, as it now commonly sounds, but rustic and uncultured; for it is the Syriac word Bar Bar, that is, son of the desert, or inhabitant of the desert, and because such men are usually uncivilized, therefore this word over time began to denote inhumane people. This interpretation is confirmed by the Ethiopian text, which reads Rustic, as Brother Gregory the Ethiopian Priest showed me in Rome, who deserved very well of our Catholic faith, and was most expert in the literal language of the Ethiopians. Therefore rustic people, wandering through the fields, were the first to come to Paul and his companions, cast ashore from the sea onto the shore, and received them humanely; then, after the report spread, the citizens came, and Publius himself, Prince of the Island, as the Text narrates. FROM THE EPISTLE OF ST. PAUL TO THE ROMANS. Chap. 1, v. 3. [Who was made for him from the seed of David according to the flesh.] The Apostle seems to teach the contrary in 2 Cor. chap. 5, v. 16. [And if we have known Christ according to the flesh; but now we know him no longer.] From this apparent contradiction Faustus concludes that Paul’s letters are corrupted. I answer: neither passage disagrees with the other; for in the epistle to the Corinthians he speaks of immortality after the future resurrection, in which he denies that the flesh will be corruptible, just as in fact Christ now does not have passible and corruptible flesh; therefore by the name of flesh corruption is to be understood. Ibid., v. 17. [The just shall live by faith.] But on the other hand James 2 says: [Man is justified by works, and not by faith alone.] I answer. The just live by faith, namely, not by legal ceremonies, as the Jews do, nor by moral virtues alone, as the Gentiles, but by faith, not indeed alone, for that is dead, but also joined with good works and the other virtues: for it is absurd for the soul to live through something dead. Or the meaning is this: the just live by faith because, namely, faith is the root of spiritual life; yet the other virtues are not excluded, just as when we say, man lives by the heart, meaning, the heart is the beginning of life, not that therefore the other parts are excluded, the brain, liver, etc., through which man lives; so Corn. à Lap. Augustine in the preface to Psalm 31 reconciles Paul and James, because Paul taught that Abraham was justified by faith, as by the root and foundation; while James asserted that the same man was justified by works, as by the fruit. Chap. 2, 13. [The doers of the law shall be justified.] The text below is contrary to this, chap. 3: [By the works of the law no flesh is justified.] I answer. The doers of the law are justified because, having freely received justification, they advance in the works of the law and merit; yet these merits arise as from a root from that first justification, and thus they are justified, not accused as transgressors of the law before God. But the first justification, in which sins are forgiven, is not merited by works of righteousness and of the law; rather it is given to us freely by Christ. Chap. 4, v. 20. [In the promise of God also he did not hesitate in unbelief.] He speaks of Abraham, who seems however to have doubted; for in Gen. 17 it is said: [Abraham laughed, saying in his heart: Shall a son be born to one hundred years?] I answer: those words of Abraham did not proceed from unbelief, but from admiration. Chap. 14, v. 23. [But whatever is not from faith is sin.] If this were true, it would follow that the Maltese, for example, sinned by behaving humanely toward St. Paul and his companions, for that action was not from faith. I answer. The Apostle here is not speaking of
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ex Ep. ad Cor. Gal. Phil. Colos. Timoth. & Hebr. 691 de fide christiana: seu supernaturali; sed de fide naturali, quæ nil aliud est, quàm dictamen rationis, & conscientiæ, quo quis sibi videtur rectè agere, ita Chrys. Occum. Amb. & Theoph. Colligitur ex voce græca πισις, qua fides solet appellari, & idem est, ac persuasio. Igitur quicunque non agit secundùm rationis dictamen, peccat. Sunt aliæ explicationes, sed non ad mentem Apostoli. EX PRIMA AD CORINTHIOS. Cap. 10. v. 8. [Ceciderunt una die viginti tria millia] Loquitur Apostolus de fornicariis cum filiabus Moab, secundùm Chrys. Ans. & Caget. & tamen de his dicitur Num. 25. [Occisi sunt viginti quatuor millia.] Respondeo. Numerus iste minor à S. Paulo commemoratus comprehenditur in illo majore. Potest etiam dici S. Paulum locutum fuisse de vituli cultoribus, & idololatris, ut vult Corn. à Lap. & sic numerus concordat. EX SECUNDA AD CORINTHIOS. Cap. 1. v. 8. [Quoniam supra modum gravati sumus suprà virtutem.] Et tamen idem Paulus 1. Cor. 10. dixerat: [Fidelis Deus, qui non patietur vos tentari suprà id, quod potestis.] Respondeo. Illud suprà virtutem significat suprà vires naturæ, & corporis; & non suprà animi, & gratiæ vires; nam invicto animo tribulationem hanc D. Paulus pertulit. Cap. 2. v. 5. [Si quis autem contristavit, non me contristavit.] Cur ergo tantam animi angustiam ostenderat suprà, v. 4. Respondeo. Non me contristavit, scilicet, non me solùm, sed ex parte; nam multos alios contristavit mecum; imò totam Ecclesiam, cujus ego membrum sum, & pars. Cap. 5. v. 21. [Qui non noverat peccatum, pro nobis peccatum fecit.] Loquitur de Christo, qui tamen secundùm Esaiam, c. 53. [Qui peccatum non fecit, nec inventus est dolus in ore ejus.] Respondeo, Paulum nomine peccari intellexisse oblationem pro peccatis, in quo sensu dixit Oseas, c. 4. Come dent peccata populi, id est oblationes, quæ pro peccatis offeruntur. Vide Aug. de verb. Apost. ser. 6. AD GALATAS. Cap. 2. v. 7. [Creditum est mihi Euangelium præputii, sicut & Petro circumcisionis.] Atqui Petrus prædicavit Gentibus, & Paulus Iudæis, ut constat ex Act. Apost. Respondeo. Apostoli partiti sunt inter se non auctoritatem, sed operas; nam, eò quòd Paulus Iudæis exosus esset, Gentibus prædicavit. Petrus verò Iudæis charus ipsis prædicabat præcipuè. Cæterùm poterant ambo prædicare tàm Gentibus, quàm Iudæis, & de facto prædicarunt. Cap. 4. v. 25. [Sina enim monest in Arabia, qui conjuctus est ei, quæ nunc est Ierusalem.] Mons Sina longo intervallo, imò toto cælo distat à ci- vitate Ierusalem, quomodo est igitur illi conjunctus? Respondeo, est conjunctus, id est, affinis, seu potiùs similis; græca enim lectio vertit , id est habet affinitatem, seu similitudinem. Mons namque Sina similis est in conditione cum Ierusalem; sicut enim ibi tradita fuit lex merè cæremonalis, carnalis, & servilis: ita etiam in Ierusalem. Insuper utrobiq[ue] generantur filii non liberi, sed servi, ita Theoph. Vatab. & Corn. à Lap. qui multis rationibus prosequitur in hac similitudinis probatione. AD PHILIPPENSES. Cap. 2. v. 7. [In similitudinem hominum factus.] Ergo non fuit verè homo, cùm tamen clarè asserat S. Ioan. c. 1. [Verbum caro factum est.] Respondeo, factus est in similitudinem hominum non accidentaliter, ut somniabat Faustus, sed substantialiter, sicut omnes homines dicuntur similes in specie, seu natura humana, ita S. Aug. S. Thom. & alii. AD COLOSSENSES. Cap. 1. v. 15. [Primogenitus omnis creaturæ.] Ergo Christus, ut filius Dei, est creatura, ut volebant Ariani. Respondeo: Primogenitus, id est, genitus ab æterno ante omnes creaturas, ita Amb. Theod. Theoph. non enim dicitur, , id est, primò creatus, sed , id est, primogenitus. Ibid. v. 24. [Adimpleo ea, quæ desunt passionum Christi. [Quid namque deesse potest Christi passionibus, cùm ipsemet dicat Luc. 23 [Ea, quæ sunt de me, finem habent?] Et Ioan. 17. [Opus consumavi.] Et clariùs David, Psal. 129 [Copiosa apud eum redemptio.] Respondeo, licèt passio Christi fuerit copiosissima, & sufficiens satis superque toti mundo; nihilominus, ut illius valor singulis Christi membris actu applicaretur, multa adhuc facienda, & sufferenda supersunt, ut demonstrat S. Thom. Nam oportuit Apostolos peregrinari, docere, multosque pati labores, ut Gentibus Christi passio applicaretur, ita Chrys. Amb. Theod. Occum. Ans. & Aug. EX PRIMA AD TIMOTHEUM. Cap. 2. v. 12. [Docere autem mulieri non permitto.] Alio verò in loco ad Titum, c. 2. ait: [Anus benè docentes.] Respondeo. Prohibet mulieres docere publicè in Ecclesia, privatim verò permittit, ut puellas doceant; imò suadet. AD HEBRAEOS. Cap. 1. v. 1. [Multifariàm, multisque modis olim Deus loquens Patribus in Prophetis.] Adversatur hæc propositio ei, quam pronúciavit David Ps. 61. [Semel loquutus est Deus.] Responderet S. Aug. Hominibus sæpè loquutum fuisse Deum, mul-
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ex Ep. ad Cor. Gal. Phil. Coloss. Timoth. & Hebr. 691 concerning Christian faith: that is, supernatural; but concerning natural faith, which is nothing other than the dictate of reason and conscience, by which one seems to himself to act rightly: so Chrys. Occum. Amb. & Theoph. It is gathered from the Greek word πισις, by which faith is usually called, and it is the same as persuasion. Therefore, whoever does not act according to the dictate of reason, sins. There are other explanations, but they are not according to the mind of the Apostle. FROM FIRST CORINTHIANS. Chapter 10, v. 8. [There fell in one day twenty-three thousand.] The Apostle speaks of the fornicators with the daughters of Moab, according to Chrys. Ans. & Caget. And yet of these it is said in Num. 25: [Twenty-four thousand were slain.] I answer. That smaller number mentioned by St. Paul is included in that greater one. It may also be said that St. Paul spoke of the worshippers of the calf and of the idolaters, as Corn. à Lap. wishes; and thus the number agrees. FROM SECOND CORINTHIANS. Chapter 1, v. 8. [For we were burdened beyond measure above strength.] And yet the same Paul had said in 1 Cor. 10: [God is faithful, who will not allow you to be tempted above that which you can bear.] I answer. That above strength means above the powers of nature and of the body; and not above the powers of the mind and grace; for St. Paul endured this tribulation with unconquered spirit. Chapter 2, v. 5. [But if any has caused sorrow, he has not grieved me.] Why then had he shown so great anguish of mind above, v. 4? I answer. He has not grieved me, namely, not me alone, but in part; for he grieved many others together with me; indeed, the whole Church, of which I am a member and part. Chapter 5, v. 21. [Him who knew no sin, he made sin for us.] He speaks of Christ, who nevertheless according to Isaiah, c. 53, [Who did no sin, neither was deceit found in his mouth.] I answer, that Paul understood by the name of sin the offering for sins, in which sense Hosea said, c. 4, "Come eat the sins of the people," that is, the offerings which are offered for sins. See Aug. de verb. Apost. ser. 6. TO THE GALATIANS. Chapter 2, v. 7. [The gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter.] But Peter preached to the Gentiles, and Paul to the Jews, as is evident from the Acts of the Apostles. I answer. The Apostles divided among themselves not authority, but labors; for, because Paul was hateful to the Jews, he preached to the Gentiles. Peter, however, being dear to the Jews themselves, preached chiefly to them. Moreover, both could preach both to the Gentiles and to the Jews, and in fact they did preach. Chapter 4, v. 25. [For Sinai is a mountain in Arabia, which is joined to the present Jerusalem.] Mount Sinai is at a long distance, indeed under the whole heaven, from the city of Jerusalem; how then is it joined to it? I answer, it is joined, that is, akin, or rather similar; for the Greek reading renders it , that is, it has affinity or similarity. For Mount Sinai is similar in condition to Jerusalem; for just as there the law was given purely ceremonial, fleshly, and servile, so also in Jerusalem. Moreover, in both places are generated not free sons, but slaves, so Theoph. Vatab. & Corn. à Lap., who pursues this proof of similarity with many reasons. TO THE PHILIPPIANS. Chapter 2, v. 7. [Made in the likeness of men.] Therefore he was not truly man, although St. John plainly asserts in c. 1: [The Word was made flesh.] I answer, he was made in the likeness of men not accidentally, as Faustus dreamed, but substantially, just as all men are said to be similar in species, or human nature, so St. Aug. St. Thom. & others. TO THE COLOSSIANS. Chapter 1, v. 15. [The firstborn of every creature.] Therefore Christ, as the Son of God, is a creature, as the Arians wished. I answer: Firstborn, that is, begotten from eternity before all creatures, so Amb. Theod. Theoph. for it is not said, , that is, first created, but , that is, firstborn. Same chapter, v. 24. [I fill up those things which are lacking of the sufferings of Christ.] For what indeed can be lacking to the sufferings of Christ, since he himself says in Luke 23: [Those things which are of me, have an end?] And John 17: [I have finished the work.] And more clearly David, Psalm 129: [With him is abundant redemption.] I answer, although the passion of Christ was most abundant, and sufficient enough and more than enough for the whole world; nevertheless, in order that the value of it might actually be applied to the individual members of Christ, many things still remain to be done and suffered, as St. Thom. shows. For it was necessary for the Apostles to travel, to teach, and to endure many labors, so that the passion of Christ might be applied to the Gentiles, so Chrys. Amb. Theod. Occum. Ans. & Aug. FROM FIRST TIMOTHY. Chapter 2, v. 12. [But I do not permit a woman to teach.] But in another place, to Titus, c. 2, he says: [Older women teaching well.] I answer. He forbids women to teach publicly in the Church; but privately he permits them to teach girls; indeed, he encourages it. TO THE HEBREWS. Chapter 1, v. 1. [God, who at sundry times and in many ways formerly spoke to the Fathers in the Prophets.] This proposition is opposed to that which David pronounced in Psalm 61: [God has spoken once.] St. Aug. would answer that God had often spoken to men, and—
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692 Contradictiones apparentes EX APOCALYPSI. Cap.2. v.18. [Et Angelo Thyatiræ Ecclesiæ scri- be] Sed in Thyatira, quæ sita est ad sinistram partem Cayci fluminis in Mysia, nulla tempore Ioannis fuit Ecclesia Christianorum. Quo argu- mento aliqui hæretici negarunt, Apocalypsim fuisse à Joanne scriptam. Resp. juxta Epiphanii doctrinam Ioannem spiritu prophetico scripsisse ad futuram ibi Ecclesiam, quæ decepta à Phry- gastarum pseudoprophetissis Priscilla, Maxi- milla, & Quintilla, erratura erat, quas sub nomine Jezabelis designavit. Cap.5. v.5. [Vicit Leo de tribu Juda.] Et postea statim vers. seq. vocatur agnus. Resp. Verè Chri- stus apparuit Ioanni in specie agni, non autem Leonis. Vocatur tamen Leo per metaphoram ob ejus eximiam fortitudinem, majestatem, ac dignitatem regiam, & quia ortus erat ex tribu Juda, cujus insigne erat Leo. Ibid. v.12. [Dignus est agnus, qui occisus est, acci- pere divinitatem.] Si ab æterno erat Deus; quo- modo ergo accipere poterat divinitatem? Resp. Sensus est, ut omnes creaturæ agnoscant Christi divinitatem, quam cognitionem transferant à falsis Idolis ad Christum, cui verè competit. Unde accipere divinitatem idem est, ac cogno- sci ab omnibus, ut Deus, ita S. Thom. Lyran. Perer. Suar. & alii. Cap.11. v.2. [Civitatem Sanctam conculcabunt mensibus quadraginta duobus; nimirum, tribus annis cum dimidio durabit Antichristi monar- chia, quod etiam confirmatur ex c.7. Dan. Sed vers. seq. dicitur Elias cum socio prædicaturus diebus mille ducentis sexaginta, qui minimè con- ficiunt annos tres cum dimidio. Resp. menses il- los esse lunares, qui constant diebus triginta, & sic numerus hic dierum conficiet menses qua- draginta duos. Vel si contendis illos menses esse solares, tunc dicendum erit Antichristum super- stitem futurum adhuc dies decem, & octo post mortem duorum Prophetarum, & per conse- quens regnabit annos tres cum dimidio. Cap.20. v.11. [Fugit terra, & coelum, & locus non est inventus eis.] Quomodo fugit, si Eccl. 1. di- citur: [Terra autem in æternum stat?] Respon- deo, non fugit terra, nec coelum; sed tantùm facies pristina terræ, & coeli, eò quòd statum mutabunt, ac pulchriorem formam acquirent. Unde status, & locus pristinus non est inventus; sed alius longè pulchrior. Ita Amb. Beda, Are- tas, Viegas, & Corn. à Lap. FINIS.
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692 Apparent Contradictions FROM THE APOCALYPSE. Chap. 2, v. 18. [And to the angel of the Church of Thyatira write] But in Thyatira, which is situated on the left bank of the river Caycus in Mysia, there was at the time of John no Church of Christians. From this argument some heretics denied that the Apocalypse was written by John. Reply: according to the teaching of Epiphanius, John wrote by a prophetic spirit to the future Church there, which, deceived by the pseudoprophetesses of the Phrygians, Priscilla, Maximilla, and Quintilla, was to go astray; and these he designated under the name of Jezebel. Chap. 5, v. 5. [The Lion of the tribe of Judah has prevailed.] And immediately afterward in the next verse he is called a lamb. Reply: Christ truly appeared to John in the form of a lamb, not of a lion. Yet he is called Lion by metaphor, because of his outstanding strength, majesty, and royal dignity, and because he had sprung from the tribe of Judah, whose emblem was the Lion. Ibid., v. 12. [The Lamb that was slain is worthy to receive divinity.] If he was God from eternity, how then could he receive divinity? Reply: the meaning is that all creatures should acknowledge the divinity of Christ, and transfer that knowledge from false idols to Christ, to whom it truly belongs. Hence to receive divinity is the same as to be recognized by all as God, as St. Thomas, Lyra, Pererius, Suárez, and others say. Chap. 11, v. 2. [They shall tread the holy city under foot forty-two months; namely, the monarchy of Antichrist will last three years and a half, which is also confirmed from Dan. 7. But in the next verse it is said that Elijah with his companion will preach for 1,260 days, which by no means make up three years and a half. Reply: those months are lunar, consisting of thirty days, and thus this number of days makes forty-two months. Or if you insist that those months are solar, then it must be said that Antichrist will still survive eighteen days after the death of the two Prophets, and consequently he will reign three years and a half. Chap. 20, v. 11. [The earth fled, and the heaven, and no place was found for them.] How did it flee, if Ecclesiastes 1 says: [But the earth stands forever]? I answer: it is not the earth that fled, nor the heaven; but only the former face of the earth and heaven, because they will change their state and acquire a more beautiful form. Hence the former state and place were not found, but another far more beautiful one. So Ambrose, Bede, Aretas, Viegas, and Cornelius a Lapide. END.
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R. K.2 3.000- Biblioteka Jagiellocka stdr0021470
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R. K.2 3.000- Jagiellonian Library stdr0021470
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1002 K 3.
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1002 K 3.